 a
  collection, and look forward to it with interest.

Footnote 160:

  Arab. “Tibn”; for which see vol. i. 16.

Footnote 161:

  A fanciful origin of “Díván” (here an audience-chamber) which may mean
  demons (plural of Dív) is attributed to a King of Persia. He gave a
  series of difficult documents and accounts to his scribes and
  surprised at the quickness and cleverness with which they were ordered
  exclaimed, “These men be <DW37>s!” Hence a host of secondary meanings as
  a book of Odes with distichs rhymed in alphabetical order and so
  forth.

Footnote 162:

  In both cases the word “Jabábirah” is used, the plur. of Jabbár, the
  potent, especially applied to the Kings of the Canaanites and giants
  like the mythical Og of Bashan. So the Heb. Jabbúrah is a title of the
  Queens of Judah.

Footnote 163:

  Arab. “Kitáb al-Kazá” = the Book of Judgments, such as the Kazi would
  use when deciding cases in dispute, by legal precedents and the Rasm
  or custom of the country.

Footnote 164:

  _i.e._ sit before the King as referee, etc.

Footnote 165:

  This massacre of refractory chiefs is one of the _grand moyens_ of
  Eastern state-craft, and it is almost always successful because
  circumstances require it; popular opinion approves of it and it is
  planned and carried out with discretion and secrecy. The two familiar
  instances in our century are the massacre of the Mamelukes by Mohammed
  Ali Pasha the Great and of the turbulent chiefs of the Omani Arabs by
  our ancient ally Sayyid Sa’íd, miscalled the “Imám of Maskat.”

Footnote 166:

  The metaphor (Sabaka) is from horse-racing, the Arabs being, I have
  said, a horsey people.

Footnote 167:

  Arab. “Kurdús” = A body of horse.

Footnote 168:

  Arab. “Ibn ’Irs.” See vol. iii. 147.

Footnote 169:

  Arab. “Al-Hind-al-Aksá.” The Sanskrit Sindhu (lands on the Indus
  River) became in Zend “Hendu” and hence in Arabic Sind and Hind, which
  latter I wish we had preserved instead of the classical