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[55] Ch. xv. v. 27; and Commentary of the Jelaleyn. Also, ?ur-an, ch. lv. v. 14.
[56] Ch. xxvii. v. 10 and ch. xxviii. v. 31; and Commentary of the Jelaleyn.
[57] Ch. lv. vv. 39 and 74; and same Commentary.
[58] 'Ekrimeh, from Ibn-'Abbas, in the Mir-at ez-Zeman.
[59] Mujahid, from the same, ibid.
[60] Hence the appellations of "Jinn" and "Jann."
[61] Tradition from the Prophet, in the Mir-at ez-Zeman.
[62] Mir-at ez-Zeman.
[63] The wors.h.i.+p here spoken of is prostration, as an act of obeisance to a superior being.
[64] ?ur-an, ch. xviii. v. 48.
[65] E?-?abaree, quoted in the Mir-at ez-Zeman.
[66] Mir-at ez-Zeman.
[67] Ch. vii. v. 11; and chap. x.x.xviii. v. 77.
[68] Mir-at ez-Zeman.
[69] El-?asan El-Ba?ree, in the Mir-at ez-Zeman.--My interpolation of the word "other" is required by his opinion before stated.
[70] Mujahid, quoted by El-?azweenee.
[71] The same, from Ibn-'Abbas, in the Mir-at ez-Zeman.
[72] El-?asan El-Ba?ree, ibid.
[73] 'Ekrimeh, from Ibn-'Abbas, ibid.
[74] Mishkat el-Ma?abee?, vol. ii. p. 314.
[75] Ibid. vol. ii. pp. 311 and 312.
[76] Mir-at ez-Zeman.
[77] "Modern Egyptians," vol. i. ch. x.
[78] Ibid.
[79] Sale, in a note on chap. xv. of the ?ur-an.
[80] So I translate the word "kha??;" but in a work by Es-Suyootee, (a MS. in my possession, ent.i.tled "Nuzhet el-Mutaammil wa-Murs.h.i.+d el-Mutaahhil," section 7,) I find, in its place, the word "weshm," or "tattooing;" and there are some other slight variations and omissions in this tradition as there quoted.
[81] El-?azweenee.
[82] Ch. lxxii. v 6.
[83] "Modern Egyptians," vol. i. ch. x.
[84] Idem, vol. ii. ch. xi.
[85] ?ur-an, ch. xxvii. v. 17; and ch. x.x.xviii. v. 35.
[86] "Modern Egyptians," vol. i. ch. x.
[87] Ibid.
[88] Ibid.
[89] El-?azweenee.
[90] El-Ja?e? ('Amr Ibn-Ba?r).
[91] ?e?a? and ?amoos.
[92] Tradition for the Whab Ibn-Munebbih, quoted in the account of the early Arabs in the Mir-at ez-Zeman.
[93] Ibid.
[94] El-?azweenee.
[95] Ibn-El-Wardee.
[96] El-?azweenee, and Mir-at ez-Zeman.
[97] El-?azweenee.
[98] El-?azweenee, in the khatimeh of his work.
[99] Mir-at ez-Zeman.
[100] Ibn-El-Wardee.
[101] Idem.
[102] In a great collection of Indian tales, the "Katha Sarit Sagara," is a story which may have been the original of that to which this note refers. "Two young Brahmans travelling are benighted in a forest, and take up their lodging in a tree near a lake. Early in the night a number of people come from the water, and having made preparation for an entertainment, retire; a Yaksha, a genie, then comes out of the lake with his two wives, and spends the night there: when he and one of his wives are asleep, the other, seeing the youths, invites them to approach her, and to encourage them, shews them a hundred rings received from former gallants, notwithstanding her husband's precautions, who keeps her locked up in a chest at the bottom of the lake. The Hindu story-teller is more moral than the Arab. The youths reject her advances; she wakes the genie, who is going to put them to death, but the rings are produced in evidence against the unfaithful wife, and she is turned away with the loss of her nose. The story is repeated in the next section with some variation; the lady has ninety and nine rings, and is about to complete the hundredth, when her husband, who is here a Naga, a snake-G.o.d, wakes, and consumes the guilty pair with fire from his mouth."--British and Foreign Review, No. xxi. page 266.
[103] Kitab el-'Onwan fee Mekaid en-Niswan: a work on the strategems of women (MS. in my possession).
[104] El-Imam El-Jara'ee, in his book ent.i.tled "s.h.i.+r'at el-Islam," ibid.
