[a] It is a custom with the Arabian women, in order to give the veins of their hands and arms a more brilliant appearance, to make slight punctures along them, and to rub into the incisions a blue powder, which they renew occasionally as it happens to wear out.

[b] The vapour here alluded to, called by the Arabians Serab, is not unlike in appearance (and probably proceeding from a similar cause) to those white mists which we often see hovering over the surface of a river in a summer’s evening, after a hot day. They are very frequent in the sultry plains of Arabia, and when seen at a distance, resemble an expanded lake, but upon a nearer approach, the thirsty traveller perceives his deception. Hence the Serab, in Arabian poetry, is a common emblem of disappointed expectation. This word occurs in Isaiah xxxv. 7, which is rendered by our translators, “and the parched ground shall become a pool.” But in a prophecy consisting of promises for the confirming of happiness and the fulfilling of hope, perhaps we may translate the word ??? with as much propriety, according to its Arabic acceptation. “And the sultry vapour shall become a real lake.”

[c] The great empires of the Mogul of Persia, of the Turks, of Morocco, besides many other powerful kingdoms, have been founded on the ruins of the wide-extended dominions of the Khalifs; which at one time comprehended Arabia, Chaldea, Assyria, Media, Persia, the Khorassan, Samarkand, Bokhara, Cabul, Chandahar, Zableston, &c. the greatest part of India, many districts along the Oxus or Ginon, and the Caspian Sea, Circassia, Georgia, Armenia, Mesopotamia, Syria, Palestine, Cyprus, part of Asia Minor, Egypt, the Mediterranean coasts of Africa, Morocco, Fez, Spain, Sicily, Naples, part of France, &c. &c. in all which countries, (if we except the European states) the Arabic is to this day cultivated with care, as being the language of their religion and their law.

[d] Vol. II. page 84.

[e] Marco Paulo resided seventeen years in the court of the Khan of Tartary, and was the first European, who gave any account of China to be depended upon. What he speaks from his own knowledge has been generally confirmed by subsequent voyagers. His fabulous narratives are of a similar kind to those mentioned by Mandeville, Vertomannus, and other ancient travellers into the East, Sindbad included, as a farther examination of his voyages will plainly shew.

[f] Lib. iii. ch. 40. Novus Orbis. See also Ramusio’s collection of voyages, printed at Venice, A. D. 1633, Tom. II. page 58.

[g] Ramusio, Tom. I. page 369.

[h] See the works of Sir W. Jones, Mr. Maurice, Mr. Wilkins, Mr. Kindersley, Mr. Beloe, Mr. Scott, Dr. Russell, &c.

[i] See Dell’ Origine, Progressi, e Stato attuale d’ogni Letteratura dell’ Abate D. Giovanni Andres, Tomo primo, capitolo xi. Dell’ influenza degli Arabi nella moderna coltura delle belle lettere.

Note 1. In the first page of a former translation, the French word “Sassaniens,” is rendered “Sussanians.” At the moment, the present translator was inclined to think it was an error of the press. He referred, however, to all the English editions he could meet with, and to two different translations; all of which differed from the French, and adhered to the word “Sussanians.” This concurrence of circumstances, added to the known inaccuracy of French writers respecting names, and their known pride in changing the names both of places and persons, and adapting them to a certain standard set up by themselves for their own peculiar language, rather startled him, as to the propriety of the French word “Sassaniens.”

He followed, however, the French edition; and he believes he was fortunately right, though he had many doubts on the subject, as Susa, sometimes called Susiana, whence Sussanians might, though incorrectly, be formed, was a principal city of Persia.

The Sassanians, however, or the family who bore that name, constituted the fourth dynasty of the Persian monarchs; the name of one of whom was not unlike that of Schahriar, the hero of the present tales; being Jezdegerd Ben Schecheriar, who reigned in the thirty-ninth year of the Hegira.

Note 2. In the original work, there are continual interruptions to the stories, by the supposed appearance of day-light, which obliged the sultan to rise, and attend to the affairs of the state. In the two first volumes, these interruptions would have recurred between two and three hundred times; and thus unpleasantly have broken in upon the unity and continued interest, so essential to tales of this nature.

The French, as well as the former English Translators, have been in their progress so aware of this, that they have all omitted it, as they proceeded with their works though they have all carried it on for some length of way. The French Translator omits a part of the interruption; namely, the repeated request of DinarzadÈ to her sister every morning, at the end of the first volume, and the whole of it after the third. The former English editions stopped at different places, guided, as it should seem, merely by the caprice, or whim, of the Translator.

It was from this interruption, and this division, that the title of “Nights,” was given to the work; the whole being, as it is supposed, divided into one thousand and one.

Now although the present Translator did not think it right to drop the word “Nights” from his title-page, a word by which this work is so universally known, yet he thought it useless to continue the repetition, as the first was fully sufficient to shew the plan; besides which, this continual recurrence of the same speech, together with the division of matter, would have considerably lengthened the work; and, as the Translator is of opinion, for no good purpose.

In the present translation, therefore, this division into nights is entirely omitted, and the conversation, which is supposed to pass between Schahriar, ScheherazadÈ, and DinarzadÈ, whenever day-light appears, is never inserted, except at the conclusion of a story, or when it takes a wider range than the common interruption.

Note 3. Balsora was a sea-port, situated on the Persian gulf; the same probably as is now called Bussorah, though the latter seems by the maps to be a few miles from the shore.

Note 4. The islands of Vakvak, so called by the Arabians, are situated beyond China, and seem to be what are now known by the islands of Japan. The former name was given them, as M. Galland supposes, from a tree, which grows there, and bears a fruit of that name.

Note 5. Among the Mahometans, Degial means the same as antichrist. According to them, he will make his appearance at the conclusion of all things, and conquer the whole world, except Mecca, Medina, Tarsus, and Jerusalem; which places will be preserved by angels, who will be seen surrounding them.

Note 6. The island of Serendib is the same as is now called Ceylon.

Note 7. The island, or rather peninsula, of Comori or Comari, is terminated at Cape Comorin.

Note 8. The Barmecides were an illustrious and noble race, who originally came from Persia; and it was from this family, that the grand vizier, Giafar, was descended.

Note 9. The word “Rihan,” in Arabic, means an odoriferous plant, something like sweet basil; and it was a custom among the Arabians to call their slaves by the name of some sweet smelling plant.

Note 10. By Noureddin, is meant, the “Light of Religion.”

Note 11. And by Bedreddin, “the Full Moon of Religion,” is understood.

Note 12. The interpretation of Schemseddin is the “Sun of Religion.”

Note 13. In the original Arabic there is, in this place, a very long description of the seven different dresses which the daughter of Schemseddin Mohammed put on; and in which she was presented to her intended husband, according to the usual custom of the Arabians. During the whole of this ceremony, there was also a concert on various instruments, accompanied by vocal music, and the recitation of verses. The whole of this description, together with the poetry, is omitted by M. Galland, who asserts, that the first would be very tedious, and the poetry lose all its beauty by the translation.

Note 14. Among the Arabians, it is the constant custom to sleep in their drawers: and this allusion to them is illustrated as the story proceeds.

Note 15. Throughout Arabia, Turkey, and all Mahometan countries, bells are never made use of in their mosques. It is the office of men, called by the Turks Talismanni, to get up on the turrets or minarets, (and no mosque, according to Sandys, can have more than one turret, unless built by an emperor,) and call the people to prayers. His account is, “From the turrets of the mosques, the Talismanni, with elated voices (for they use no bells) do congregate the people, pronouncing the Arabic sentence, “LA ILLAH ILELLA MUHEMET RESUL ALLAH.” There is but one God and Mahomet is his prophet. Sandy’s Travels, p. 24, 1610.

Note 16. The town of Moussoul is situated in Mesopotamia, nearly opposite to the antient Nineveh.

Note 17. “Agib,” in Arabic, means marvellous, or wonderful.

Note 18. The mosque of Ommiades was built by one of the caliphs, who reigned immediately after the four first successors of Mahomet. The first of this race was Ommiah, whence the descendants were called Ommiades.

Note 19. Between noon and sunset was one of their stated times for prayers; and it was about two hours before the sun went down.

Note 20. As it was the custom with the Mahometans to wash their hands five times every day before they began their prayers, which were so often, they thought it unnecessary to wash immediately before eating, but they constantly performed that ceremony afterwards, as they eat with their fingers, without forks.

Note 21. It is the constant practice in all the countries bordering the Mediterranean, to cool their liquors by means of snow: in other eastern countries, and also sometimes in the former, porous earthern vessels are used, which produce the same effect by evaporation.

Note 22. Schaban is the usual name given by the Mahometans to all black eunuchs.

END OF VOL. I.

W. Lewis, Printer, St. John’s-square, London.