most admirable, for the men had hardly swallowed it, when they almost vomited their hearts and livers, and everything else in their bodies. From a distrust in faith, some Muslims even shut themselves up during the prevalence of plague; but this practice is generally condemned. A Syrian friend of mine, who did so, nearly had his door broken open by his neighbours. Another of my friends, one of the most distinguished of the 'Ulamà, confessed to me his conviction of the lawfulness of quarantine, and argued well in favour of it; but said that he dared not openly avow such an opinion. "The Apostle of God," said he, "God bless and save him! hath commanded that we should not enter a city where there is pestilence, nor go out from it. Why did he say, 'Enter it not?'--because, by so doing, we should expose ourselves to the disease. Why did he say, 'Go not out from it?'--because, by so doing, we should carry the disease to others. The Prophet was tenderly considerate of our welfare: but the present Muslims in general are like bulls [brute beasts]; and they hold the meaning of this command to be, Go not into a city where there is pestilence, because this would be rashness; and go not out from it, because this would be distrusting God's power to save you from it." Many of the vulgar and ignorant among modern Muslims, believe that the unchangeable destinies of every man are written upon his head, in what are termed the sutures of the skull. NOTE 6. The paragraph thus commencing, and the verses comprised in it, are translated from the Calcutta edition of the first two hundred nights. NOTE 7. It is a common custom for a Muslim, on a military expedition, or during a long journey, especially in the desert, to carry his grave-linen with him; for he is extremely careful that he may be buried according to the law.[120] It seems to be implied in our tale, that the merchant hoped that the Jinnee, or some passing traveller, would wash, shroud, and bury him. NOTE 8. It is thus that the Arab women generally do on the occasion of a funeral. NOTE 9.--_On the title of_ Sheykh. "Sheykh" is an appellation which literally signifies "an elder," or "an aged person," and in this sense it is here used; but it is also commonly employed as synonymous with our appellation of "Mister;" and particularly applied to a learned man, or a reputed saint. In every case, it is a title of respect, and never given to any but a Muslim. NOTE 10. "Jánn" is here used as synonymous with "Jinn." NOTE 11. A cousin (the daughter of a paternal uncle) is often chosen as a wife, on account of the tie of blood, which is likely to attach her more strongly to her husband; or on account of an affection conceived in early years. The various customs relating to marriage, I shall describe on a future occasion.