As a few notes remain to be added to the foregoing, I take the opportunity of correcting in this place some errors which have occurred while these sheets were passing through the press.

Page 157, line 1, for Berica read Berœa.

Page 160, line 19 for chemy read cheraiy, or sheraiy.

Page 167, lines 7 and 8.—It may be as well to explain that the words tavakkul bar Khudā are a Persian translation (in the text) of the Arabic tawakkal ‘ala-’llāhi of the Kur'ān, ch. xxxiii (not xxxvii), 3—“put thy trust in God.”

Page 169, line 19, for Trinchinopoli read Trichinopoli.

The following note, by mischance, has been omitted in its proper place (Notes on Chapter VIII):

Page 93. “The King graciously received the present which Rūzbih offered.”—It is well known that, in all parts of the East, whoever visits a great person must carry him a present. “It is counted uncivil,” says Maundrell, p. 26, “to visit in this country without an offering in hand. All great men expect it as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted.” In the sacred writings we find mention made of this custom. For instance, 1 Samuel ix, 7: “But behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present (teshurah) to bring to the man of God—what have we?” Menachem ex­plains teshurah to signify “an offering or gift, which is pre­sented in order to be admitted into the presence of a King or some great man.” See also Isaiah lvii, 9, lit: “And thou hast visited the King with a present of oil.”

“The King of Yemen and his Slave”—see page 56, and last note, page 174.—This story in Habicht's Arabian text is entitled “The History of King Bihkard,” and the following passages may be compared with those of our text and with Lescallier, above referred to: On a certain day he went on a hunting excursion, and one of his servants shot an arrow, and it struck the King's ear, and cut it off. The King asked: “Who shot this arrow?” The attendants instantly conducted the bowman to the front, and his name was Yatrū. Fainting from fear, he threw himself on the ground, and the King said: “Put him to death.” But Yatrū said: “O King, this fault is not of my own choice or knowledge—pardon me, then, out of thy kindness, since grace is the most gracious of actions, and oftentimes on some future day becomes a treasure and a benefit, and in the sight of God a recompense at the last day. Pardon me, then: as you avert evil from me, so will God ward off from thee a similar evil.” When the King heard these words, he admired and forgave Yatrū, yet never had he before pardoned any one.

Now this servant was of royal extraction, and had fled from his country, by reason of some transgression, and had entered the service of King Bihkard. And this is what happened to him. By chance a person who knew him passed that way, and gave information to his father, who sent him a letter, which gratified his heart and disposition; and he returned to his father, who inclined indulgently towards him. Yatrū rejoiced, and his affairs were rectified.—Compare also Lescallier and Cazotte, cited in pp. 178, 179.

Arabian Version of Abū Temām's Mission.
(Comp. pp. 101-103, and 212, 213.)

According to Habicht's text, the account of Abū Temām's delicate—not to say dangerous—mission to the King of Turkistān is very different from that of the Persian version. The King desires him to enter the harem, and see and converse with the Princess; and he proceeds thither, reflecting on the way that “Wise men have averred that whoever deprives his sight [that is, closes his eyes] no evil can attach to him; and whoever bridles his tongue hears nothing disagreeable; and whoever restrains his hand, it can neither be shortened nor lengthened.” He accordingly enters the chamber of the Princess, and sits down on the floor, gathering together the extremities of his robe. When the King's daughter requests him to raise his head, look upon and converse with her, Abū Temām remains mute, and with downcast eyes. She then requests him to take the pearls, and the gold and silver which lie near him, but he does not extend his hand towards anything. At this the Princess is vexed, and tells her father that they have sent a blind, and deaf, and foolish ambassador; whereupon the King of Turkistān demands of Abū Temām why he had not looked upon and conversed with his daughter: he replies that he had seen everything [he should see]; and in answer to the inquiry, why he had not taken the proffered pearls, he says that it was not proper for him to extend his hand to aught that belongs to another. The King, overjoyed at his prudence, embraces him, shows him the heads of former ambassadors (see page 214, line 4), consents to give his daughter in marriage to Abū Temām's royal master, and presents him with a robe of honour, after which Abū Temām departs, and in due course the Princess is sent to the palace of Īlan Shāh.

Arabian Version of the Conclusion of the Romance.

In Habicht's Arabian text the conclusion is as follows (comp. pp. 115-117):

When the youth had finished his narrative, the King said: “Still thou wouldest bewilder us with thy discourses, but the time is now come for your execution.”—At the moment when they were conducting the youth to the gallows, the robber-chief who had educated him arrived in the town. When he observed the people assembling together, he inquired the cause, and they said to him: “The King has commanded a young culprit to be executed.” The robber-chief, who wished to see the youth, immediately recognised him, and kissed him on the mouth, and said: “This youth, when a child, I found near a fountain. I adopted him, and brought him up. One day we attacked a caravan, and were driven into flight, and he was taken prisoner. Since then I have sought everywhere for him, and never could gain any news respecting him.” When the King heard this he cried aloud, threw himself on the youth, embraced and kissed him, and said: “I should have put my own son to death, and in consequence should have died of grief.” The King then unfettered the Prince, took the crown from his own head, and placed it on that of his son. The news was made public by the beating of drums and the braying of trumpets, the town was illuminated, and there arose such a shouting of joy that the birds could scarcely support themselves in the air. All prisoners were released by order of the King, and a seven days' festival pro­claimed throughout the kingdom.

On the eighth day the King placed his son at his side, and summoned all his friends, the city notables, and the viziers. To these last the Prince said: “You see now the work of God's providence—you now perceive His aid was near.” The Viziers were struck dumb, and the King added: “I observe that on this day all the people rejoice, even the birds of the air—ye only are downcast; that is truly a proof of rancour against me. Had I listened to your advice, I should have died from the effects of despair and repentance.” The King then summoned to his presence the robber-chief, made him many presents, and said: “Whoever loves the King, let him lavish gifts on this man.” Whereupon he was so overwhelmed with presents that he could not take any more; and the King then conferred upon him the governorship of the province in which he had dwelt.

Soon afterwards the King ordered nine sets of gallows to be erected near the one already set up, and said to his son: “Thou wast guiltless—these wicked Viziers slandered thee in my eyes.” The Prince rejoined: “My crime consisted of my loyalty to thee—seeing that I removed their hands from thy treasures, they envied me, and wished my death.” “On that account,” said the King, “let their punishment now be near, for their crime is great: to destroy thee, they did not scruple to disgrace my house in the opinion of all sovereigns.” He then turned to the Viziers, and said to them: “Woe be to you! Wherewith can you excuse yourselves?” They replied: “O King, there is no excuse for us—we were unkind to the youth, and wished his misfortune, which has recoiled on us;—for him we dug a grave, and have fallen into it ourselves.” Hereupon the King issued an order for their execution—“for,” said he, “God is just, and all His judgments are true.” The King afterwards lived in hap­piness and peacefully with his spouse and his son, until the disturber of all earthly friends reached them likewise.