In the text “Kazzák” = Cossacks, bandits, mounted highwaymen; the word is well known in India, where it is written in two different ways, and the late Mr. John Shakespear in his excellent Dictionary need hardly have marked the origin “U” (unknown). Footnote 248: Here and below the Hindostani version mounts the lady upon a camel (“Ushtur” or “Unth”) which is not customary in India except when criminals are led about the bazar. An elephant would have been in better form. Footnote 249: The Ashrafi (Port. Xerafim) is a gold coin whose value has greatly varied with its date from four shillings upwards. In The (true) Nights we find (passim) that, according to the minting of the VIth Ommiade, ‘Abd al-Malik bin Marwán (A.H. 65–86 = A.D. 685–703), the coinage of Baghdad consisted of three metals. “Ita quoque peregrina suis nummis nomina posuit, aureum Dinar denarium, argentem Dirhen (lege dirham), Drachma, æreum fols (fuls), follem appellans. * * * Nam vera moneta aurea nomine follis signabatur, ut æreorum sub Aarone Raschido cussorum qui hoc nomen servavit.” (O. G. Tychsen, p. 8. Introduct. in Rem numariam Muhammedanorum). For the dinar, daric or miskál see The Nights, vol. i. 32; ix. 294; for the dirham, i. 33, ii. 316, etc.; and for the Fals or Fils = a fish scale, a spangle of metal, vol. i. 321. In the debased currency of the Maroccan Empire the Fals of copper or iron, a substantial coin, is worth 2,160 to the French five-franc piece. Footnote 250: In the Hindi, as in Galland’s version, the horse is naturally enough of Turcoman blood. I cannot but think that in India we have unwisely limited ourselves for cavalryremounts to the Western market that exports chiefly the mongrel “Gulf Arab” and have neglected the far hardier animal, especially the Gútdán blood of the Tartar plains, which supply “excellent horses whose speed and bottom are” say travellers in general, “so justly celebrated throughout Asia.” Our predecessors were too wise to “put all the eggs in one basket.” Footnote 251: An act of worship, see my Pilgrimage in which “Tawáf” = circuiting, is described in detail, ii. 38; iii. 201 et seqq. A counterpart of this scene is found in the _Histoire du Sultan Aqchid_ (Ikhshid) who determined to witness his own funeral. Gauttier vol. i. pp. 134–139. Another and similar incident occurs in the “Nineteenth Vezir’s Story” (pp. 213–18 of the History of the Forty Vezirs, before alluded to): here Hasan of Basrah, an ’Alim who died in A.H. 110 (= A.D. 728) saw in vision (the “drivel of dreams?”) folk of all conditions, sages, warriors and moon-faced maids seeking, but in vain, to release the sweet soul of the Prince who had perished. Footnote 252: