[FN#119] i.e. given through his lieutenant.

[FN#120] “Necks” per synecdochen for heads.  The passage is a description of a barber-surgeon in a series of double-entendres the “nose-pierced” (Makhzum) is the subject who is led by the nose like a camel with halter and ring and the “breaker” (hashim) may be a breaker of bread as the word originally meant, or breaker of bones.  Lastly the “wealth” (mal) is a recondite allusion to the hair.

[FN#121] Arab.  “Kadr” which a change of vowel makes “Kidr” = a cooking-pot.  The description is that of an itinerant seller of boiled beans (Ful mudammas) still common in Cairo.  The “light of his fire” suggests a double-entendre some powerful Chief like masterful King Kulayb.  See vol. ii. 77.

[FN#122] Arab.  “Al-Sufuf,” either ranks of fighting-men or the rows of thread on a loom.  Here the allusion is to a weaver who levels and corrects his threads with the wooden spate and shuttle governing warp and weft and who makes them stand straight (behave aright).  The “stirrup” (rikab) is the loop of cord in which the weaver’s foot rests.

[FN#123] “Adab.”  See vols. i. 132, and ix. 41.

[FN#124] Bresl.  Edit., vol. vi. pp. 189-191, Night ccccxxxiv.

[FN#125] Arab.  “Za’mu,” a word little used in the Cal., Mac. or Bul.  Edit.; or in the Wortley Montague Ms.; but very common in the Bresl. text.

[FN#126] More double-entendres.  “Thou hast done justice” (’adalta) also means “Thou hast swerved from right;” and “Thou hast wrought equitably” (Akasta iv. of Kast) = “Thou hast transgressed.”

[FN#127] Koran vi. 44.  Allah is threatening unbelievers, “And when they had forgotten their warnings We set open to them the gates of all things, until, when they were gladdened,” etc.

[FN#128] Arab.  “Ta’dilu,” also meaning, “Ye do injustice”:  quoted from Koran iv. 134.

[FN#129] Arab.  “Al-Kasituna,” before explained.  Koran lxxii. 15.

[FN#130] Bresl.  Edit. vol. vi. pp. 191-343, Nights ccccxxxv-cccclxxxvii.  This is the old Persian Bakhtyar Nameh, i.e., the Book of Bakhtyar, so called from the prince and hero “Fortune’s Friend.”  In the tale of Jili’ad and Shimas the number of Wazirs is seven, as usual in the Sindibad cycle.  Here we have the full tale as advised by the Imam al-Jara’i:  “it is meet for a man before entering upon important undertakings to consult ten intelligent friends; if he have only five to apply twice to each; if only one, ten times at different visits, and if none, let him repair to his wife and consult her; and whatever she advises him to do let him do the clear contrary” (quoting Omar), or as says Tommy Moore,

          Whene’er you’re in doubt, said a sage I once knew,
          ’Twixt two lines of conduct which course to pursue,
          Ask a woman’s advice, and whate’er she advise
          Do the very reverse, and you’re sure to be wise.