113.  This was evidently written by a Sunni as the Shí’ahs claim to be the only true Moslems. Lane tells an opposite story (ii. 329). It suggests the common question in the South of Europe, “Are you a Christian or a Protestant?”

114.  Arab. “Ana fí jírat-ak!” a phrase to be remembered as useful in time of danger.

115.  i.e. No Jinni, or Slave of the Jewel, was there to answer.

116.  Arab. “Kunsúl” (pron. “Gunsul”) which here means a well-to-do Frank, and shows the modern date of the tale as it stands.

117.  From the Ital. “Capitano.” The mention of cannon and other terms in this tale shows that either it was written during the last century or it has been mishandled by copyists.

118.  Arab. “Minínah”; a biscuit of flour and clarified butter.

119.  Arab. “Waybah;” the sixth part of the Ardabb = 6 to 7 English gallons.

120.  He speaks in half-jest à la Fellah; and reminds us of “Hangman, drive on the cart!”

121.  Yochanan (whom Jehovah has blessed) Jewish for John, is probably a copy of the Chaldean Euahanes, the Oannes of Berosus = Ea Khan, Hea the fish. The Greeks made it Joannes; the Arabs “Yohanná” (contracted to “Hanná,” Christian) and “Yáhyá” (Moslem). Prester (Priest) John is probably Ung Khan, the historian prince conquered and slain by Janghiz Khan in A.D. 1202. The modern history of “John” is very extensive: there may be a full hundred varieties and derivations of the name. “Husn Maryam” = the beauty (spiritual, etc.) of the B.V.

122.  Primarily being middle-aged; then aid, a patron, servant, etc. Also a tribe of the Jinn usually made synonymous with “Márid,” evil controuls, hostile to men: modern spiritualists would regard them as polluted souls not yet purged of their malignity. The text insinuates that they were at home amongst Christians and in Genoa.

123.  Arab. “Sar’a” = epilepsy, falling sickness, of old always confounded with “possession” (by evil spirits) or “obsession.”

124.  Again the true old charge of falsifying the so-called “Sacred books.” Here the Koran is called “Furkán.” Sale (sect. iii.) would assimilate this to the Hebr. Perek or Pirka, denoting a section or portion of Scripture; but Moslems understand it to be the “Book which distinguished (faraka, divided) the true from the false.” Thus Caliph Omar was entitled “Fárúk” = the Distinguisher (between right and wrong). Lastly, “Furkán,” meaning as in Syr. and Ethiop. deliverance, revelation, is applied alike to the Pentateuch and Koran.

125.  Euphemistic for “thou shalt die.”

126.  Lit. “From (jugular) vein to vein” (Arab. Waríd). Our old friend Lucretius again: “Tantane relligio,” etc.

127.  As opposed to the “but” or outer room.

128.  Arab. “Darb al-Asfar” in the old Jamalíyah or Northern part of Cairo.