[FN#289] Zekiyyeh (pure) for dhekiyyeh (strong, sharp, pungent), a common vulgar corruption.

[FN#290] Burton, “wherewith Allah Almighty hath eased our poverty.”

[FN#291] Elladhi iftekeda juana.  Burton, “who hath abated our hunger pains.”

[FN#292] Lit. “we are under his benefit.”

[FN#293] Hhizana for hhezzaza?

[FN#294] Lit. “whet proceeded from.”

[FN#295] Lit. “but” (lakin for Iekan, “then").

[FN#296] Keif dhalik.  Lit.  “How this?” Burton, " Who may this be?

[FN#297] Night DXXXVI.

[FN#298] i.e. the Jinn of the lamp and the ring.

[FNE299] Apparently referring to chap. xxiii, verses 99, l00, of the Koran, “Say, ’Lord, I take refuge in Thee from the suggestions of the devils, and I take refuge in thee, Lord, that (i.e.  Iest) they appear!’” Mohammed is fabled by Muslim theologians to have made a compact with the Jinn that they should not enter the houses of the faithful unless expressly summoned..

[FN#300] i.e.  “I am, in general, ready to obey all thy commandments”

[FN#301] i.e. the lamp.

[FN#302] Lit. “uses,” “advantages " (menafi).

[FN#303] Referring, of course, to the slave of the lamp.

[FN#304] Night DXXXVII.

[FN#305] Lit. “saw.”

[FN#306] Afterwards “silver”; see pp. 108 and l10.

[FN#307] A carat is generally a twenty-fourth part of a diner, i.e. about 5d.; but here it appears to be a sixtieth part or about 2d.  Burton, “A copper carat, a bright polished groat.”

[FN#308] Lit. “to the contrary of him” (ila khilafihi).  See ante, p. 55, note 4. {see FN#145}

[FN#309] Night DXXXVIII.

[FN#310] Kenani, pl. of kinnineh, a bottle or phial.

[FN#311] i.e. the genie.

[FN#312] Night DXXXIX.

[FN#313] Ala kedhum.  Burton, “after their olden fashion.”

[FN#314] Lit. “[in] middling case” (halet[an] mustewessitet[an]).  Burton translates, “as middle-class folk,” adding in a note, “a phrase that has a European touch.”

[FN#315] Burton adds, “on diet.”

[FN#316] “Er rijal el kamiloun, lit. “complete men.”  Burton, “good men and true.”

[FN#317] Bedsa

[FN#318] Keisein.  Burton, “his pockets.”

[FN#319] Lit. “neck.”  The Muslims fable that all will appear at the Day of Resurrection with their good and evil actions in visible form fastened about their necks.  “And each man, we constrain him to carry his actions (tai.e. fortune as told by augury from the flight of birds, according to the method so much in favour with the ancients, but interpreted by the scholiasts as ‘actions,’ each man’s actions being, according to them, the cause of his good and evil fortune, happiness or misery), on (or about,.fi) his neck.”—­Koran, xvii, 14.