^{page 1 note 1} By an oversight this notice is repeated almost verbatim a little further on (No. 65), in the place where it occurs in C.¹

^{page 2 note 1} Metaphor for the cheek.

^{page 3 note 1} I do not understand this line, but I presume that “the pigeon” is a metaphor for the eyelid or some other part or appanage of the eye.

^{page 3 note 2} Concerning this family, see de Meynard's, B.Description historique de la ville de Kazvin (Journal Asiatique for 1857), p. 35Google Scholar of the tirage-à-part.

^{page 3 note 3} See pp. 756–757 supra.

^{page 4 note 1} C.² omits all this, including the heading, but gives the verses; while L.¹ gives only the heading and part of the next line, and L.² omits the whole article.

^{page 4 note 2} Omitted by P.¹ and P.²

^{page 4 note 3} Baron Rosen adds a note:

^{page 5 note 1} So both the Cambridge MSS. Saná'í was, of course, the actual author.

^{page 5 note 2} Cf. Ouseley's, Notices of the Persian Poets, p. 108Google Scholar. Dawlatsháh (p. 74, 1. 20 et seqq.) discredits the story.

^{page 6 note 1} The point of these verses (which are celebrated) lies in this, that the abusive words may either be taken as applying to the poet's patron, or as being the object of “pur mí-gú'í,” which also means “thou talkest too much.”

^{page 6 note 2} Concerning this family, see de Meynard's, B.Description de la ville de Kazvin (Paris, 1858), p. 36Google Scholar.

^{page 6 note 3} C.¹ has .

^{page 6 note 4} C.² reads .

^{page 8 note 1} See DrEthé's, H. excellent papers on Firdûsî als Lyriker in the Münchener Sitzungsberichte for 1872 (pp. 275–304) and 1873 (pp. 623–653)Google Scholar. This poem will be found at pp. 296–297.

^{page 8 note 2} The mere title, without any biographical particulars, is all that I have been able to find in any of the MSS. which I have consulted.

^{page 9 note 1} Published in the Bibliotheca Indica series, Calcutta, a.d. 1865.

^{page 10 note 1} For the original of this parody, see pp. 736–737 supra. Some of the verses, however, as will be noticed, occur in both, though occasionally with slight variations. The substance of this notice has been already given at pp. 762–764 supra (No. 49).

^{page 10 note 2} In C.² the refrain is throughout for .

^{page 11 note 1} C.²

^{page 11 note 2} C.² om.

^{page 11 note 3} C.¹

^{page 11 note 4} C.²

^{page 11 note 5} C.² reads for

^{page 11 note 6} C.¹

^{page 11 note 7} C.¹ has for

^{page 11 note 8} C.¹

^{page 12 note 1} C.¹

^{page 12 note 2} C.¹

^{page 12 note 3} This letter, from its shape, is often compared to the eyebrow.

^{page 12 note 4} A kind of fragrant cosmetic, compounded, I think, with musk.

^{page 12 note 5} The word barg has the double meaning of “leaf” and “provision.”

^{page 13 note 1} C.² omits this title, and no particulars are given in any of the MSS. Qaṭrán was a native of Tabríz, where he was seen by Náṣir-i-Khusraw (Safar-náma, ed. , Schefer, p. 7)Google Scholar in a.h. 438 (a.d. 1046).

^{page 14 note 1} See n. 2 at the foot of p. 764 supra.

^{page 14 note 2} Baron Rosen notes: “Uncertain; might also be read or ”

^{page 15 note 1} Baron Rosen notes that in P.¹ the two pieces are joined together, as though forming one poem. In C.¹, however, they are separated by the word .

^{page 15 note 2} Baron Rosen notes: “I had read but M. Zhukovski thinks that it is rather that should be read.”

^{page 15 note 3} P.¹ omits the remaining verses.

^{page 16 note 1} C.¹ reads .

^{page 16 note 2}

^{page 16 note 3} C.¹ reads:

^{page 20 note 1} C.² reads

^{page 20 note 2} C.¹ reads .

^{page 20 note 3} Perhaps we should read .

^{page 20 note 4} MSS. , which neither scans, nor, so far as I can see, makes sense. The emendation is conjectural.

^{page 21 note 1} The native places of Dhahír and Anwarí respectively. The gold called “Ja'farí” is of particularly fine quality.

^{page 22 note 1} 'Askar ia said to be the name of a place near Shushtar celebrated for its sugar. See Vullers's Persian Lexicon, s.v.

^{page 24 note 1} MSS. read for

^{page 24 note 2} These verses (with some variations, and a much fuller account of the circumstances which gave rise to them) are given by Nidhámí-i-'Arúḍí himself in his Chahár Maqála. See my translation of that work in the J.R.A.S. for July and October, 1899, pp. 85–87 of the tirage-à-part.

^{page 25 note 1} One of the sons of al-Mustanṣir, who was set aside in favour of his brother Musta'lí. This, however, belongs to a subsequent time, and the author seems to have confused Náṣir-i-Khusraw with his successor Ḥasan-i-Sabbáḥ, the later Isma'ílí propagandist.

^{page 25 note 2} He certainly lived to a considerable age, since in some of his poems he speaks of himself as being over sixty. The actual date of his birth (as stated by himself) was a.h. 394 (a.d. 1003–1004).

^{page 25 note 3} Published and translated by DrEthé, Hermann in the Z.D.M.G., vol. xxxiii, pp. 645–665, and vol. xxxiv, pp. 428–468Google Scholar.

^{page 25 note 4} C.² reads . I am unable to identify the place.

^{page 26 note 1} C.¹ reads for

^{page 27 note 1} For the rubbish floats in water, while what is precious sinks. Hence water is often alluded to as preferring levity to solid worth.

^{page 28 note 1} Qumár or Qamár is explained by Vullers (Lex. Pers., s.v.) as the name of a city or district in India celebrated for its aloe-wood.

^{page 28 note 2} Name illegible. It looks like

^{page 29 note 1} I.e., I long to sleep, for only in dreams can I hope to see thy face.

^{page 29 note 2} I fancy that we should read for , “Do not give” or “surrender.”

^{page 30 note 1} See n. 1 on p. 736 supra.

^{page 30 note 2} C.¹male.

^{page 30 note 3} C. ¹

^{page 31 note 1} The words asp (knight), piyáda (pawn), rukh (castle), fil (bishop), sháh (king), and mút (mate) all belong to the game of chess, but are all (except the last) used here in their ordinary significations of horse, pedestrian, cheek, elephant, and king.