[FN#198] Arab. "Mu'allim," vulg. "M'allim," prop.= teacher, master esp. of a trade, a craft. In Egypt and Syria it is a civil address to a Jew or a Christian, as Hájj is to a Moslem. [FN#199] Arab. "Gharámah," an exaction, usually on the part of government like a corvée etc. The Europeo-Egyptian term is Avania (Ital.) or Avanie (French). [FN#200] Arab. "Sayyib-hu" an Egyptian vulgarism found also in Syria. Hence Sáibah, a woman who lets herself go (a-whoring) etc. It is syn. with "Dashar," which Dozy believes to be a softening of Jashar; and Jashsh became Dashsh. [FN#201] The Silurus is generally so called in English on account of its feeler-acting mustachios. [FN#202] See Night dcccvii, vol. viii. p. 94. [FN#203] This extraordinary confusion of two distinct religious mythologies cannot be the result of ignorance. Educated Moslems know at least as much as Christians do, on these subjects, but the Rawi or story-teller speaks to the "Gallery." In fact it becomes a mere 'chaff' and The Nights give some neat specimens of our modern linguistic. [FN#204] See vol. ii. 197. "Al-Siddíkah" (fem.) is a title of Ayishah, who, however, does not appear to have deserved it. [FN#205] The Jew's wife. [FN#206] Here is a double entendre. The fisherman meant a word or two. The Jew understood the Shibboleth of the Moslem Creed, popularly known as the "Two Words,"—I testify that there is no Ilah (god) but Allah (the God) and I testify that Mohammed is the Messenger of Allah. Pronouncing this formula would make the Jew a Moslem. Some writers are surprised to see a Jew ordering a Moslem to be flogged; but the former was rich and the latter was poor. Even during the worst days of Jewish persecutions their money-bags were heavy enough to lighten the greater part, if not the whole of their disabilities. And the Moslem saying is, "The Jew is never your (Moslem or Christian) equal: he must be either above you or below you." This is high, because unintentional praise of the (self-) Chosen People. [FN#207] He understands the "two words" (Kalmatáni) the Moslem's double profession of belief; and Khalifah's reply embodies the popular idea that the number of Moslems (who will be saved) is preordained and that no art of man can add to it or take from it. [FN#208] Arab. "Mamarr al-Tujjár" (passing-place of the traders) which Lane renders "A chamber within the place through which the traders passed." At the end of the tale (Night dccxlv.) we find him living in a Khan and the Bresl. Edit. (see my terminal note) makes him dwell in a magazine (i.e. ground- floor store-room) of a ruined Khan. [FN#209] The text is somewhat too concise and the meaning is that the fumes of the Hashish he had eaten ("his mind under the influence of hasheesh," says Lane) suggested to him, etc.