[69] El-Ḥasan El-Baṣree, in the Mir-át ez-Zemán.--My interpolation of the word "other" is required by his opinion before stated. [70] Mujáhid, quoted by El-Ḳazweenee. [71] The same, from Ibn-'Abbás, in the Mir-át ez-Zemán. [72] El-Ḥasan El-Baṣree, ibid. [73] 'Ekrimeh, from Ibn-'Abbás, ibid. [74] Mishkát el-Maṣábeeḥ, vol. ii. p. 314. [75] Ibid. vol. ii. pp. 311 and 312. [76] Mir-át ez-Zemán. [77] "Modern Egyptians," vol. i. ch. x. [78] Ibid. [79] Sale, in a note on chap. xv. of the Ḳur-án. [80] So I translate the word "khaṭṭ;" but in a work by Es-Suyootee, (a MS. in my possession, entitled "Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil," section 7,) I find, in its place, the word "weshm," or "tattooing;" and there are some other slight variations and omissions in this tradition as there quoted. [81] El-Ḳazweenee. [82] Ch. lxxii. v 6. [83] "Modern Egyptians," vol. i. ch. x. [84] Idem, vol. ii. ch. xi. [85] Ḳur-án, ch. xxvii. v. 17; and ch. xxxviii. v. 35. [86] "Modern Egyptians," vol. i. ch. x. [87] Ibid. [88] Ibid. [89] El-Ḳazweenee. [90] El-Jáḥeẓ ('Amr Ibn-Baḥr). [91] Ṣeḥáḥ and Ḳámoos. [92] Tradition for the Whab Ibn-Munebbih, quoted in the account of the early Arabs in the Mir-át ez-Zemán. [93] Ibid. [94] El-Ḳazweenee. [95] Ibn-El-Wardee. [96] El-Ḳazweenee, and Mir-át ez-Zemán. [97] El-Ḳazweenee. [98] El-Ḳazweenee, in the khátimeh of his work. [99] Mir-át ez-Zemán. [100] Ibn-El-Wardee. [101] Idem. [102] In a great collection of Indian tales, the "Kathá Sarit Ságara," is a story which may have been the original of that to which this note refers. "Two young Brahmans travelling are benighted in a forest, and take up their lodging in a tree near a lake. Early in the night a number of people come from the water, and having made preparation for an entertainment, retire; a Yaksha, a genie, then comes out of the lake with his two wives, and spends the night there: when he and one of his wives are asleep, the other, seeing the youths, invites them to approach her, and to encourage them, shews them a hundred rings received from former gallants, notwithstanding her husband's precautions, who keeps her locked up in a chest at the bottom of the lake. The Hindu story-teller is more moral than the Arab. The youths reject her advances; she wakes the genie, who is going to put them to death, but the rings are produced in evidence against the unfaithful wife, and she is turned away with the loss of her nose. The story is repeated in the next section with some variation; the lady has ninety and nine rings, and is about to complete the hundredth, when her husband, who is here a Naga, a snake-god, wakes, and consumes the guilty pair with fire from his mouth."--British and Foreign Review, No. xxi. page 266.