NOTE 2. An Eastern traveller often makes a long journey with no other encumbrance than a well-filled pair of saddle-bags: in one bag he puts his provisions; and in the other, such articles of clothing as he may require in addition to those in which he sets out, including a spare shirt, and perhaps no other clean linen: for he is as indifferent with regard to this comfort as he is careful respecting his _personal_ cleanliness. NOTE 3. Perhaps no reader of this work will require to be told that the date has not a _shell_. I only make this remark on account of an error in the old translation.--As dates are very nutritious, and are preserved by being merely dried in the sun, they are an excellent article of provision for travellers. NOTE 4. The merchant was culpably careless: before throwing aside the date-stone with sufficient force to kill a Jinnee who happened to be near him (though at the time invisible), he should have asked permission by the exclamation "Destoor!" as explained in a note appended to the Introduction. NOTE 5.--_On Fate and Destiny._ The belief in fate and destiny ("el-ḳaḍà wa-l-ḳadar") exercises a most powerful influence upon the actions and character of the Muslims; and it is therefore highly important that the reader of the present work should be acquainted with the notions which these people entertain respecting such matters of faith. I use two words (perhaps the best that our language affords) to express corresponding Arabic terms, which some persons regard as synonymous, but others distinguish by different shades of meaning. On what I consider the best authority, the word which I render "fate" respects the decrees of God in a general sense; while that which I translate "destiny" relates to the particular applications of those decrees. In such senses these terms are here to be understood when separately employed. Many Muslims hold that fate is, in some respects, absolute and unchangeable; in others, admitting of alteration; and almost all of them _act_, in many of the affairs of life, as if this were their belief. In the former case, it is called "el-ḳaḍà el-Moḥkam:" in the latter, "el-ḳaḍà el-Mubram" (which term, without the explanation here given, might be regarded as exactly synonymous with the former). Hence, the Prophet, it is said, prayed to be preserved from the latter, as knowing that it might be changed; and in allusion to this changeable fate, God, we are told, says, "God will cancel what He pleaseth, and confirm;"[111] while, on the contrary, the fate which is termed "Moḥkam" is appointed "destiny" decreed by God.[112]