the wealthiest of the people of his age; and his daughters continued to be the wives of the Kings until they died. But this (added Shahrazád) is not more wonderful than what happened to the porter. [Illustration] [Illustration] NOTES TO CHAPTER SECOND. NOTE 1. The sentiment expressed in this verse is one which is often heard from the mouth of a Muslim; but generally when, his toil is ended, and its result seen; though not unfrequently as an excuse for indolence. NOTE 2. The bottle is here described (by the term "ḳumḳum") as of a kind commonly used for sprinkling rose-water, &c., having a spherical or wide body, with a long and narrow neck. I remember seeing a gilt brass bottle of this kind, of very beautiful workmanship, for which nearly as much as ten pieces of gold was demanded. NOTE 3. The seal of Suleymán, or Solomon, has twice been mentioned in former notes; in No. 21 of the notes appended to the Introduction, and in No. 15 of those to the first chapter. NOTE 4. It is necessary to remark, that this and many other descriptions in the present work are not designed to be understood in their literal sense. The reader will often be required to make some allowance for Oriental hyperbole, and to distinguish between expressions characterised by this figure, and such as are purely accordant with Eastern grandeur and magnificence, or with Muslim superstition. NOTE 5. The end of the winnowing-fork bears a rude resemblance to a gigantic hand; having several long prongs of wood. NOTE 6. Instead of "ibreeḳ" (a ewer), in the Cairo edition, I read "abwáḳ" (trumpets), as in other editions. NOTE 7. This appellation has been mentioned in a former note, as signifying an evil Jinnee of the most powerful class. NOTE 8. It is a rule observed in decent society, by the Arabs, to avoid, as much as possible, the mention of opprobrious epithets, lest any person present should imagine such epithets to be addressed insidiously to himself. For this reason, when any malediction or offensive language is repeated in a story, it is usual with them to designate the object of such language by this term, which signifies both remote or absent from the person or persons in whose presence the words are repeated, and remote from virtue or good. In the present instance, "remote" is an epithet substituted by Shahrazád for some other of a gross nature, from respect to the king to whom she is relating the story.