[FN#81] i.e., the Saturday (see vol. ii. 305) established as a God’s rest by the so-called “Mosaic” commandment No. iv.  How it gradually passed out of observance, after so many centuries of most stringent application, I cannot discover:  certainly the text in Cor. ii. 16-17 is insufficient to abolish or supersede an order given with such singular majesty and impressiveness by God and so strictly obeyed by man.  The popular idea is that the Jewish Sabbath was done away with in Christ, and that sundry of the 1604 councils, e.g., Laodicea, anathematized those who kept it holy after such fashion.  With the day the aim and object changed; and the early Fathers made it the “Feast of the Resurrection” which could not be kept too joyously.  The “Sabbatismus” of our Sabbatarians, who return to the Israelitic practice and yet honour the wrong day, is heretical and vastly illogical; and the Sunday is better kept in France, Italy and other “Catholic” countries than in England and Scotland.

[FN#82] For “Mushayyadat” see vol. viii. 23.

[FN#83] All these words saru, dakhalu, jalasu, &c. are in the plur. for the dual—­popular and vulgar speech.  It is so throughout the Ms.

[FN#84] The Persians apply the Arab word “Sahra"=desert, to the waste grounds about a town.

[FN#85] Arab.  Kashakish from the quadril, kashkasha = he gathered fuel.

[FN#86] In text “Shayy bi-lash” which would mean lit. a thing gratis or in vain.

[FN#87] In the text “Sabba raml” = cast in sand.  It may be a clerical error for “Zaraba Raml” = he struck sand, i.e., made geomantic figures.

[FN#88] Arab.  Mauza’= a place, an apartment, a saloon.

[FN#89] Galland makes each contain quatre vases de bronze, grands comme des cuves.

[FN#90] The Arab. is “Liwan,” for which see vols. iv. 71 and vii. 347.  Galland translates it by a “terrace” and “niche.”

[FN#91] The idea is borrowed from the lume eterno of the Rosicrucians.  It is still prevalent throughout Syria where the little sepulchral lamps buried by the Hebrews, Greeks and Romans are so called.  Many tales are told of their being found burning after the lapse of centuries; but the traveller will never see the marvel.

[FN#92] The first notice of the signet-ring and its adventures is by Herodotus in the Legend of the Samian Polycrates; and here it may be observed that the accident is probably founded on fact; every fisherman knows that fish will seize and swallow spoon-bait and other objects that glitter.  The text is the Talmudic version of Solomon’s seal-ring.  The king of the demons after becoming a “Bottle-imp,” prayed to be set free upon condition of teaching a priceless secret, and after cajoling the Wise One flung his signet into the sea and cast the owner into a land four hundred miles distant.  Here David’s son begged his bread till he was made head cook to the King of Ammon at Mash Kernin.  After a while,