^{page 324 note 2} The story is included in a collection, Bayt Sayyi' al-Sum'a, which was published in 1965. See Peled's, M. article on this story, ‘The Image of Government According to Najib Mahfûz’, Hamizrah Hehadash, vol. 16 (1966), pp. 310–12 (in Hebrew).Google Scholar

^{page 324 note 3} I would mention in particular the short play, Yumîtu Wa- Yuhyî (‘He Gives Death and Life’) in the collection Taht al-Mihalla, the short story Rûh Tabîb al-Qulūb (‘The Spirit of the Healer of Hearts’), which appeared in the journal Al-Hilâl, February 1970, and the story Shahr al-'Asal (‘The Honeymoon’), in Al-Hilâl, June 1970.

^{page 325 note 1} One cannot define the genre of Walîd al-‘Anâ’ too sharply: most of the story is dialogue, and the ‘straight narrative’ passages could be easily turned into stage directions. It should be mentioned here that dialogue comprises a very large part of Mahfûz's recent works, e.g. his recent collection Hikâya bilâ Bidâya walâ Nihâya (published in 1971).

^{page 325 note 2} Al-Sukkhariyya, p. 248.Google Scholar

^{page 325 note 3} Al-Hilâl, February 1970, p. 39.Google Scholar

^{page 325 note 4} Ra'y, which actually means opinion, is used here by Mahfûz in a broader sense.

^{page 338 note 1} The atmosphere of extreme anxiety which pervades the story undoubtedly reflects the particular circumstances at the time the story was written, when the Israeli airforce was carrying out raids deep in the area of Egypt.

^{page 340 note 1} It should be noted that Nasser himself used the motif of ‘God's decree’ (qadar); in his speech on the occasion of the anniversary of the revolution, in July 1967, in speaking of the defeat, he said: ‘Caution does not protect against the decree’ (al-hadhar lâ yughnî ‘an al-qadar).

^{page 340 note 2} Berger, Cf. Morroe, Islam in Egypt Today (Cambridge, 1970), pp. 73–8.Google Scholar

^{page 340 note 3} The verb jaddada means both to renew and to repair.

^{page 341 note 1} In the short play Yumîtu wa- Yuhyî, mentioned above.

^{page 341 note 2} Al-Hilâl, February 1970, p. 41.Google Scholar

^{page 342 note 1} It is difficult to say definitely whether the abortion, which in the story symbolizes the first failure, signifies some specific event. It is possible that it refers to the dissolution of the unification with Syria.

^{page 343 note 1} Al-Sukkariyya, pp. 181–9.Google Scholar

^{page 343 note 2} In the collection of Bayt Sayyi' al-Sum'a, published in 1955.

^{page 343 note 3} Ibid. p. 63.

^{page 343 note 4} Ibid. p. 64.

^{page 343 note 5} Ibid. p. 51.

^{page 344 note 1} See Milson, M., ‘Nağib Mahfûz and the Quest for Meaning’, Arabica, vol. 17, no. 2 (1970), p. 181.CrossRefGoogle Scholar

^{page 344 note 2} Al-Sukkariyya, p. 394.Google Scholar

^{page 344 note 3} In the collection Taht al-Mizalla.

^{page 345 note 1} Al-Summân wa-l-Kharif, pp. 86-7;Google Scholar see also Milson, ibid. p. 185.

^{page 345 note 2} Cf. the story Hulm (‘Dream’) in the collection Khammârat al-Qitt al-Aswad.

^{page 345 note 3} Al-Sukkariyya, p. 391.Google Scholar

^{page 345 note 4} In the collection Hams al-Junûn, pp. 251-7.Google Scholar

^{page 345 note 5} Ibid. pp. 81–98.

^{page 346 note 1} The pasha's name is al-Arna'ûtî meaning ‘the Albanian’, an obvious allusion to the dynasty of Muhammad 'Alī.

^{page 346 note 2} Published in the journal Al-Hilâl, February 1970. See the analysis of the story: ‘'An Najîb Mahfûz wa-Rûh Tabîb al-Qulûb wa-l-Thawra’, Al-Sharq (Jerusalem), no. 2 (July, 1970), pp. 28–30 (in Arabic).

^{page 347 note 1} See above, p. 325.