Tale Of Himself Told By The King.

✦

A Thousand Nights and One Night

The Eight Hundred and Fortieth Night

✦

I Have a tale, O my lord the Kazi, which bewilders the wits and it is in this way. By birth and origin I was the son of a Khwájah, but my father owned much worldly wealth in money and effects and vaiselle and rarities and so forth, besides of landed estates and of fiefs and mortmains a store galore. And every year when the ships of Al-Hind would arrive bringing Indian goods and coffee from Al-Yaman the folk bought of it one fourth of the whole and he three fourths paying in ready cash and hard money. So his word was heard and his works were preferred amongst the Traders and the Grandees and the Rulers. Also he had control in counselling the Kings and he was held in awe and obeyed by the merchants, one and all, who consulted him in each and every of their affairs. This endured until one year of the years when suddenly he fell sick and his sickness grew upon him and gained mastery over his frame, so he sent for me, saying, "Bring me my son." Accordingly I went and entered to him and found him changed

Tale of Himself Told By the King. 333 of condition and nearing his last gasp. But he turned to me and said, "O my son, I charge you with a charge which do you not transgress nor contrary me in whatever I shall declare to you." "What may that be?" asked I, and he answered, "O my son, do you never make oath in Allah's name, or falsely or truly, even although they fill the world for you with wealth; but safeguard your soul in this matter and gainsay it not, nor give ear to anything other." But when it was midnight the Divine Mystery left him and he died to the mercy of Allah Almighty; so I buried him, expending much money upon his funeral and graved him in a handsome tomb. He had left to me wealth in abundance such as the, pens could not compute, but when a month or so had sped after his decease suddenly came to me a party of folk, each and every claiming by way of debt from me and my sire the sum of some five thousand dinars. "Where be your written bond given by my father?" asked I; but they answered, "There be no instrument and if you believe us not make oath By God." Replied I saying, "Never will I swear at all," and paid them whatever they demanded; after which all who feared not the Lord would come to me and say, "We have such and such owing to us by your parent;" and I would pay them off until there remained to me of ready moneys a matter neither great nor small. Hereupon I fell to selling off my landed estates Then her sister Dunyazad said, "How sweet and tasteful is your tale, O sister mine, and how enjoyable and delectable!" She said, "And where is this compared with what I would relate to you on the coming night if the Sovran permits me to survive?"

Now when it was the next night, and that was

The Nine Hundred and Twelfth Night

Dunyazad said to her, "In God's name, O my sister, If you be other than sleepy, finish for us your tale that we may cut short the watching of this our latter night!" She replied, "With love and good will!" It has reached me, the director, the right guiding, lord of the counsel which is benefiting and of deeds fair seeming and worthy celebrating, that the King thus continued his relation to the Kazi: I began selling off my landed estates and fiefs and letting out my settlements of bequeathal until nothing of all that remained by me; so I fell to vending the house gear and goods and carpets and pots and pans until I owned nothing whatever, and my case grew straitened and the affair was grievous to me. Then I said to myself, "Allah's earth for Allah's folk!" And, albeit I had a wife and two male children, I left them and went forth under cover of the night a wanderer about the world and unknowing where I should bring myself to anchor. But suddenly, O my lord the Kazi, I was confronted by a man whose aspect bred awe, showing signs of saintliness and garbed wholly in spotless white; so I accosted him and kissed his hand, and he on seeing me said, "O my son, there is no harm to you!" Presently, adding,

"Do you be heedless of your cark and care And unto Fate commit your whole affair; The Lord shall widen what to you is strait; The Lord shall all for breadth of space prepare: The Lord shall gladly end your grievous toils; The Lord shall work His will, so jar forbear."

After these words he took my hand and walked with me athwart those wilds and wolds till such time as we made a city and entered its gates. Here, however, we found no signs of creature kind nor any mark of Son of Adam, and when I sighted this my condition changed and fear and affright entered my heart. But presently the man turned to me and said, "Dread not nor be startled, for that this city shall (God willing!) be your portion, and in this you will become Sovran and Sultan." I said to myself, "Walláhi, truly this man be Jinn mad lacking wit and understanding! How shall I become King and Kaysar in such place which is all ruins?"

Then he turned to me yet another time, saying, "Trust in Allah and gainsay Him not; for truly shall come to you joy out of that in which you were of straitness and annoy. Then her sister Dunyazad said, "How sweet and tasteful is your tale, O sister mine, and how enjoyable and delectable!"

Tale of Himself Told By the King. 335

She said, "And where is this compared with what I would relate to you on the coming night if the Sovran permits me to survive?"

Now when it was the next night, and that was

The Nine Hundred and Thirteenth Night

Dunyazad said to her, "In God's name, O my sister, If you be other than sleepy, finish for us your tale that we may cut short the watching of this our latter night!" She replied, "With love and good will!" It has reached me, the director, the right guiding, lord of the counsel which is benefiting and of deeds fair seeming and worthy celebrating, that the man to the youth said, "Trust in Allah, for truly joy shall assuredly come to you from the Almighty." "What joy?" the said,Khwajah's son, "and indeed this city is a ruinous heap nor is there indweller or habitant or any to attest God's Unity." But the man did not stop going about the highways of the deserted town with his companion till such time as he reached the Palace of the Sultanate, and the twain entering within it found it with its vases and its tapestry like a bride tricked out. But the Spider had tented within it, so both the people fell to shaking and sweeping for a three days' space till they had cleaned away all the webbing and the dust of years; after which the elder man took the younger and entered a closet. in this he came upon a trapdoor which the two uplifted, when behold, they found a staircase leading below; so they descended and walked till they ended at a place with four open halls, one and all fulfilled with gold, and In the very middle of it rose a jetting fount twenty ells long by fifteen broad, and the whole basin was heaped up with glittering gems and precious ores. When the merchant's son saw this sight, he was wildered in his wits and perplext in his thoughts, but the man said to him, "O my son, all this has become yours own good."

After this the two replaced the trap door as it was and quitted that place; then the man took him and led him to another stead concealed from the ken of man in which he found arms and armour and costly raiment; and the two did not stop wandering about that palace until they reached the royal Throne room.

Now when the Khwajah's son looked upon it he grew distraught and fell a fainting to the floor for awhile and presently when he revived he asked his companion, "O my lord, what be this?" Answered he, "This be the throne of the Sultanate wherewith the Almighty has gifted you;" and the other said, "By God, O my lord, I believe that there is not in me or strength or long suffering to take seat upon that throne." All this the King (who erst was a merchant's son) recounted to the Judge and presently resumed—Then the man, O my lord, said to me, "O my son, to all who shall come here and seek you be sure you distribute gifts and do alms deeds; so the folk, hearing of your largesse, shall flock to you and gather about you and as often as one shall visit you, exceed in honour and presents from the treasure store you have sighted and whose site you weetest." And so speaking, O our lord the Kazi, he vanished from my view and I wist not If he had upflown to the firmament or had dived into the depths of the earth, but one thing I knew; to wit, that I was alone. Then her sister Dunyazad said, "How sweet and tasteful is your tale, O sister mine, and how enjoyable and delectable!" She said, "And where is this compared with what I would relate to you on the coming night if the Sovran permits me to survive?"

Now when it was the next night, and that was

The Nine Hundred and Fourteenth Night

Tale of Himself Told by the King. 337 they had something to require. So I met them and welcomed them and seated them, and soon I arose and cooking for them food ate in their company and we nighted together; and when it was morning I presented each and every of them with an hundred dinars. These they accepted and fared forth from me and on reaching their homes they recounted the adventure to other folk who also flocked to me and received presents like those who preceded them. soon appeared to me a multitude with their children and wives who said, "Billáhi, O my lord, accept of us that we may settle beside you and be under your protecting glance;" whereupon I ordered houses be given to them. Moreover there was amongst them a comely youth who showed signs of prosperity and him I made my assessor; so we two, I and he, would converse together. The crowd thickened, little by little, until the whilome ruined city became fulfilled of habitants, when I commanded sundry of them that they go forth and lay out gardens and orchards and plant tree growth; and a full told year had not elapsed before the city returned to its older estate and grew great as erst it was and I became within it Sovran and Sultan. Such was the case of this King; but as regards the matter of his wife and his two sons, whenas he fared forth from them he left them nothing to eat and presently their case was straitened and the twain set out, each in his own direction, and overwandered the world and endured the buffets of life until their semblance was changed for stress of toil and travail and transit from region to region for a while of time. At last, by decree of the Decreer, the elder was thrown by Eternal Fate into the very town in which was his sire and said to himself, "I will fare to the King of this city and take from him somewhat."

Then her sister Dunyazad said, "How sweet and tasteful is your tale, O sister mine, and how enjoyable and delectable!" She said, "And where is this compared with what I would relate to you on the coming night if the Sovran permits me to survive?"

Now when it was the next night, and that was

The Nine Hundred and Fifteenth Night

So he abode in his employ for a term of four months until he became like unto a Mameluke and his first case was changed: the Sultan also drew him near and fell to consulting him in sundry matters the which proved propitious, so the King said, "By God, this young man merits nothing less than to become my Wazir," and accordingly made him his Minister of the Right. In his new degree he became as another liege lord and his word was heard, so the land was opened up by his hand and year by year he derived from it corvées and taxes, nor did he cease to be Chief Councillor under the right hand of the King. Meanwhile his brother who was the younger did not stop faring from land to land until he was met by a party of wayfarers that said to him, "O youth, truly the Sultan who rules in such a capital is a liberal lord, loving the poor and paupers; so do you seek him and Perhaps shall he show himself bounteous to you." he said, "I know not the city," and they said, "We will lead you thereto for we purpose to go by his town."

So they took him and he accompanied them until they reached the city when he farewelled them and entered the gates. After solacing himself with the sights he passed that night in the Wakálah and as soon as it was morning he fared forth to serve for somewhat wherewith he might nourish himself, and it was his lot and the doom of the

Tale of Himself Told by the King. 339

Decreer that the Sultan, who had ridden forth to seek his pleasure in the gardens, met him upon the highway. The King's glance fell upon the youth and he was certified of his being a stranger and a wanderer for that his clothes were old and worn, so he thrust hand into pouch and passed to him a few gold pieces which the other accepted right thankfully and blessed the giver and enlarged his benediction with eloquent tongue and the sweetest speech. The Sultan hearing this bade them bring to him the stranger, and whenas they did his bidding he questioned him of his case and was informed that he was a foreigner who had no friends in that stead; whereupon the Sovran took him in and clothed him and entreated him with kindness and liberality. And after a time the Wazir of the Right became kindly hearted unto him and took him into his household where he fell to teaching him until the youth grew experienced in expression and right ready of reply and acquired full knowledge of kingcraft. Presently, the Minister to the Sultan said, ", indeed this youth befits nothing save councillorship, so do you make him Wazir of the Left." The King said, "With love" and followed his advice; nor was it long before his heart inclined to the hearts of his two Ministers and the time grew clear to him and the coming of these two youths brought him serenity for a length of days and they also were in the most joyous of life. But as regards their mother; when her sons went forth from her, she abode alone Then her sister Dunyazad said, "How sweet and tasteful is your tale, O sister mine, and how enjoyable and delectable!" She said, "And where is this compared with what I would relate to you on the coming night if the Sovran permits me to survive?"

Now when it was the next night, and that was

The Nine Hundred and Sixteenth Night

Dunyazad said to her, "In God's name, O my sister, If you be other than sleepy, finish for us your tale that we may cut short the watching of this our latter night!" She replied, "With love and good will!" It has reached me, the director, the right guiding, lord of the counsel which is benefiting and of deeds fair seeming and worthy celebrating, that the woman who abode alone having been abandoned by her husband and her children cried, "I am here sitting sans my mate and sans my sons; whatever shall I ever do?" and soon the case became grievous to her and she set out to bewander the regions saying, "Perhaps shall Allah reunite me with my children and my husband!" And she did not stop passing from place to place and shifting from site to site until she reached a town upon the margin of the main and found a vessel in cargo and about to sail. Now by the decree of the Decreer the ship captain having heard tell of the Sultan's generosity and open handedness had made ready for him a present and was about to voyage therewith to his capital. Learning this the woman said to him, "in God's name, O Captain, take me with you;" and he did accordingly, setting sail with a fair wind. He sped over the billows of that sea for a space of forty days and throughout this time he kept all the precepts and commandments of religion, as regards the woman, supplying her with meat and drink; nay more, he was wont to address her, "O my mother."

And no sooner had they made the city than he landed and disembarked the present and loading it upon porters' backs took his way therewith to the Sovran and continued faring until he entered the presence. The Sultan accepted the gift and largessed him in return, and at eventide the skipper craved leave of return to his ship fearing lest any harm befall vessel or passengers. So he said, ", on board with me is a woman, but she is of goodly folk and godly and I am apprehensive concerning her." "Do you night here with us," the Sovran said, "and I will despatch my two Wazirs to keep guard over her until dawn shall break." the Captain said, "Hearing and obeying," and he sat with the Sultan, who at night fall commissioned his two Ministers and placed the vessel under their charge and said, "Look you well to your lives, for an anything be lost

Tale of Himself Told by the King. 341 from the ship I will cut off your heads."

So they went down to her and took their seats the one on poop and the other on prow until near midnight when both were seized by drowsiness; and said each to other, "Sleep is upon us, let us sit together and talk." Hereupon he who was afore returned to him who was abaft the ship and they sat side by side in converse, while the woman in the cabin sat listening to them. Then her sister Dunyazad said, "How sweet and tasteful is your tale, O sister mine, and how enjoyable and delectable!" She said, "And where is this compared with what I would relate to you on the coming night if the Sovran permits me to survive?"

Now when it was the next night, and that was

The Nine Hundred and Seventeenth Night

Dunyazad said to her, "In God's name, O my sister, If you be other than sleepy, finish for us your tale that we may cut short the watching of this our latter night!" She replied, "With love and good will!" It has reached me, the director, the right guiding, lord of the counsel which is benefiting and of deeds fair seeming and worthy celebrating, that the two sons forgathered in converse while the mother was listening and soon the elder to the younger said, "in God's name, O Wazir of the Left, do you relate to me whatever befell and happened you in your time and what was the true cause of your coming to this city; nor conceal from me anything." "By God, O Wazir of the Right," the other said, " my tale is wondrous and my adventure marvellous and were it paged upon paper the folk would talk thereanent race after race. " "And what may that be?" he asked, and the other answered, " 'Tis this. My sire was son to a mighty merchant who had of moneys and goods and estates and such like what pens may not compute and which intelligence may not comprehend. Now this my grandsire was a man whose word was law and every day he held a Divan in which the traders craved his counsel about taking and giving and selling and buying; and this endured until what while a sickness attacked him and he sensed his end drawing near. So he summoned his son and charged him and insisted thereon as his last will and testament that he never and by no means make oath in the name of Allah or truly or falsely."

Now the younger brother had not ended his adventure before the elder Wazir threw himself upon him and flinging his arms around his neck cried, "Walláhi, you are my brother by father and mother!" And when the woman heard these words of the twain her wits wandered for joy, but she kept the matter hidden until morning. The two Wazirs rejoiced in having found each of them a long lost brother and slumber fled their eyes till dawned the day when the woman sent for the Captain and as soon as he appeared said to him, "You brought two men to protect me but they caused me only trouble and travail." The man hearing these words repaired directly and reported them to the Sovran who grew madly wroth and bade summon his two Ministers and when they stood between his hands asked them, "What was't you did in the ship?" They answered, "By God, O King, there befell us nothing but every weal;" and each said, "I recognised this my brother for indeed he is the son of the same parents," at which the Sovran wondered and he said, "Laud to the Lord, indeed these two Wazirs must have a strange story."

So he made them repeat whatever they had said in the ship and they related to him their adventure from beginning to end. Hereupon the King cried, "By God, you be certainly my sons," when lo and behold! the woman came forwards and repeated to him all that the Wazirs had related by which it was certified that she was the King's lost wife and their lost mother. Hereupon they conducted her

Tale of Himself Told by the King. 343 to the Harem and all sat down to banquet and they led ever after the most joyous of lives. All this the King related to the Judge and finally said, "O our lord the Kazi, such and such and so and so befell until Allah deigned reunite me with my children and my wife."

END OF VOLUME XV

APPENDIX 1.*

CATALOGUE OF WORTLEY MONTAGUE MANUSCRIPT CONTENTS.

I here proceed to offer a list of the tales in the Wortley Montague MS. (Nos. 550—556), beginning with

VOL. I., which contains 472 pages=92 Nights. It is rudely written, with great carelessness and frequent corrections, and there is a noted improvement in the subsequent vols. which Scott would attribute to another transcriber. This, however, I doubt: in vol. i. the scribe does not seem to have settled down to his work. The MS. begins abruptly and without caligraphic decoration; nor is there any red ink in vol. i. except for the terminal three words. The topothesia is in the land of Sásán, in the Isles of Al-Hind and Al-Sind; the elder King being called, "Báz" and "Shár-báz" and the younger "Kahramán" (p. 1, 11. 5-6), and in the same page (1. 10) "Saharbán, King of Samarkand"; while the Wazir's daughters are "Shahrzádah" and "Dunyázádah" (p. 8). The Introduction is like that of the Mac. Edit. (my text); but the dialogue between the Wazir and his Daughter is shortened, and the "Tale of the Merchant and his Wife," including "The Bull and the Ass," is omitted. Of novelties we find few. When speaking of the Queen and Mas'úd the Negro (called Sa'id in my text, p. 6) the author remarks

Take no black to lover; pure musk tho' he be * Carrion-taint shall pierce to the nose of you.

And in the "Tale of the Trader and the Jinni" (MS. 1, 9: see my transl. 1, 25) the 'Ifrit complains that the Merchant had thrown the date stones without exclaiming "Dastúr!" —by your leave.

The following is a list of the Tales in vol. i.:

PAGE

Introductory Chapter 1—9

Scott, following "Oriental Collections," ii. 34, supposes that the latter was omitted by M. Galland "on account of its indecency, it being a very free detail of the amours of an unfaithful wife." The true cause was that it did not exist in Galland's Copy of The Nights (Zotenberg, Histoire d' 'Ala al-Din, p. 37). Scott adds, "In this copy the Genie restores the Antelope, the Dogs and the Mule to their pristine forms, which is not mentioned by Galland, on their swearing to lead virtuous lives."

Editor's note The formatting of the original is not strictly reproduced!

346 SUPPLEMENTAL NIGHTS.

PAGE

Conclusion of the Trader and the Jinni, Night v. 43

The Fisherman and the Jinni, including the Tales of the Sage Dúbán and the ensorcelled Prince and omitting the Stories

(1) of King Sindibád and his Falcon

(2) the Husband and the Parrot and

(3) the Prince and the Ogress. . 44

The Porter and the Three Ladies of Baghdad, Night v. . 100

(The beginning of this Tale is wanting in the MS. which omits p. 151: also The Envier and the Envied, admitted into the list of Hikáyát, is here absent.)

Tale of the Portress. Conclusion of the Story of the Porter and Three

Ladies of Baghdad, Night lxii. (a clerical mistake for lxx.?). . 260

(In Galland follow the Voyages of Sindbad the Seaman which are not found in this copy.)

The Tailor and the Hunchback, Night lxviii. (for lxxiv.?) 295

The Nazarene Broker's Story, Night lxviii. (for lxxiv.?) 308

The Youth whose hand was cut off, Night (?)1 312

(In p. 314 is a hiatus not accounting for the loss of hand.)

The Barber's Tale of his First Brother 314

" Second 317

" Fourth 327

The end of the Tale of the Hunchback, the Barber and others, Night

(HERE ENDS MY VOL. I.)

Núr al-Dín Ali and the Damsel Anis al-Jalís, Night lxviii. 355

Sayf al-Mulúk and Badi'a al-Jamal, Night xci.2 401

Tale of the Youth of Mosul whose hand was cut off, Night xcii. 466–472

(The Tale of the Jewish Doctor in my vol. i. 288–300.)

Vol. i. ends with a page of scrawls, the work of some bygone owner.

VOL. II

Contains 316 pages, and includes end of Night xcii. to Night clxvi. The MS. is somewhat better written; the headings are in red ink and the verses are duly divided. The whole volume is taken up by the Tale of Kamar al-Zamán (1st), with the episodes of Al-Amjad and Al-As'ad, but lacking that of Ni'amah and Naomi. In Galland Kamar al-Zaman begins with Night ccxi.: in my translation with vol. iii. 212 and concludes in vol. iv. 29. This 2nd vol. (called in colophon the 4th Juz) ends with the date 20th Sha'abán, A.H. 1177.

1 Between Nights lxviii. and xci. (p. 401) the Nights are not numbered.

2 Here the numeration begins again.

VOL. III.

Contains 456 pages, extending from Night cccvi. (instead of Night dxvii.) to cdxxv. and thus leaving an initial hiatus of 140 Nights (cxvi.-cccvi. C. de Perceval, vol. viii. p. 14). Thus the third of the original eight volumes is lost. On this subject Dr. White wrote to Scott, "One or two bundles of Arabic manuscript, of the same size and handwriting as the second volume of the Arabian Tales, were purchased at the sale by an agent for Mr. Beck-ford of Fonthill, and I have no doubt whatever but that the part deficient in your copy is to be found in his possession." If such be the case, and everything seems to prove it, this volume was not No. iii. but No. iv. The MS. begins abruptly with the continuation of the tale. There is no list of contents, and at the end are two unimportant "copies of verses" addressed to the reader, five couplets rhyming in —ímu (e.g. ta'dimu) and two in —al* (e.g. Salaf)

The following is a list of the contents

PAGE Part of the Tale of Hasan of Bassorah, Nights cccvi.-cccxxix 1–81

Story of the Sultan of Al-Yaman1 and his Sons, told to Al-Rashid by Hasan of Bassorah, Nights cccxxix: cccxxxiv 81

Story of the Three Sharpers,2 Nights cccxxxiv.-cccxlii 96

The Sultan who fared forth in the habit of a Darwaysh, Night cccxlii 121

History of Mohammed, Sultan of Cairo, Night cccxliii.-cccxlviii.. 124

Story of the First Lunatic,3 Night cccxlviii: ccclv 141

Story of the Second Lunatic, Night ccclv.-ccclvii 168

Story of the Sage and his Scholar, Night ccclvii.-ccclxii 179

Night-Adventure of Sultan Mohammed of Cairo with three foolish

Schoolmasters, Night ccclxii 204

Tale of the Mother and her Three Daughters, Night ccclxii. 206

Story of the broke-back Schoolmaster, Night ccclxiii 211

Story of the Split-mouthed Schoolmaster, Night ccclxiii. 214

Story of the limping Schoolmaster, Night ccclxiv.-ccclxv 219

Story of the three Sisters and their Mother the Sultánah, Night

History of the Kází who bare a babe, Night ccclxxxvi.-cccxcii. 322

Tale of the Kází and the Bhang-eater, Night cccxciii.-cdiii 344

History of the Bhang-eater and his wife, Night cccxciii.-cdiii. 348

How Drummer Abú Kásim became a Kází, Night cdiii.-cdxii 372

Story of the Kazi and his Slipper (including the Tale of the Bhang-eater who became the Just Wazir and who decided two difficult cases),

Tale of Mahmúd the Persian and the Kurd Sharper, Night cdiii: cdxvi 428

Tale of the Sultan and the poor man who brought to him fruit, including the Fruit-seller's4 Tale, Night cdxvi.-cdxxv 432

Story of the King of Al-Yaman and his Three Sons and the Enchanting

Bird, which ends this volume, Night cdxvii-cdxxvi 437

1 In Ouseley he becomes a "King of Greece."

2 The Arab. is "Já idi ": Scott has "Artizans or Sharpers": Ouseley, "labourers."

3 Ouseley has "Story of the first foolish Man."

4 In the Latin Catalogue he is called Agricola, and by Scott the Husbandman.

348 SUPPLEMENTAL NIGHTS.

VOL. IV.

PAGE Contains 456 pages, and ranges between Nights cdxxvi. and dxcvi.

Continuation of the Story of the King of Al-Yamanl and his Three Sons and the Enchanting Bird, Night cdxxvi.-cdxxxix.. 1–34

Scott prefers "The Sultan of the East," etc.

Scott: "The first Sharper in the Cave," p. 185.

History of the Second Larrikin, Night cdxliii.-cdxlv.. 46

Story of a Sultan of Hind and his Son Mohammed, Night cdxlvi.-cdlviii. 58

Scott: "The Sultan of Hind."

Tale of a Fisherman and his Son, Night cdlix.-cdlxix.. 83

Tale of the Third Larrikin concerning himself, Night cdlxix.-cdlxxii.. 107

Scott: "The Unfortunate Lovers."

History of Abú 'Niyyah and Abú Niyyatayn, Night cdlxxii.-cdlxxxiii. 113

Scott: "Abou Neeut, the well-intentioned Sultan of Moussul, and

Ab ou Neeutteen, the double-minded."

The Courtier's Story, or Tale of the Nadim to the Emir of Cairo, Night

Scott: "Story related to an Ameer of Egypt by a Courtier," p. 229.

Another relation of the Courtier, Night cdcxi. . 157

(Here Iblis took the place of a musician.)

The Shaykh with Beard shorn by the Shaytan, Night cdxcii. 162

History of the King's Son of Sind and the Lady Fatimah, Night cdxci.-di. 165

Scott: "The Sultan of Sind and Fatimah, daughter of Ummir2

('Ámir) Ibn Naomann (Nu'umán)."

: Scott: "The Lovers of Syria."

History of Al-Hajjaj bin Yusuf and the Young Sayyid, Night dx: dxx. 213

Scott: "The Young Sayd and Hijauje."

Uns al-Wujúd and the Wazir's Daughter Rose-in-hood, Night dxxi.-dxli. 240

Scott: "Ins al-Wujood and Wird al-Ikmaum, daughter of Ibrahim,

Vizier of Sultan Shamikh."

Story of the Sultan's Son and Daughter of the Wazir, Night dxli.-dxlv.. 293

Tale of Sultan Káyyish, Night dxlv.-dlvii 312

(A romance of chivalry and impossible contests of ten knights against

15,000 men.)

The Young Lady transformed into a Gazelle by her Step-mother, Night

1 In Ouseley he now becomes a King of Greece.

2 In Ouseley, "Bint-Ameen."

APPENDIX. 349

PAGE The History of Mázin, Night dlxviii-dxcv. (omitted, because it is the same as "Hasan of Bassorah and the King's Daughter of the Jinn,"

vol. viii. 7); to the end of vol. iv 456

VOL. V.

Contains 465 pages from the beginning of Night dxcvi. to dccxlvi.

Continuation and end of the History of Mazin, Night dxcvi-dcxxiv.. 1–94

Night-adventure of Harun al-Rashid, Night dcxxxxv.-dcl.. . 95

Scott: "Adventure of Haroon al-Rusheed, vol. vi. 343 (including

Story related to Haroon al-Rusheed) by Ibn Munsoor of Damascus, of his adventures at Bussorah; the Story related to Haroon al-

Rusheed by Munjaub (Manjab) and Haroon's conduct on hearing the story of Munjaub."

Tale of the Barber and his Son (told by Manjab), Night dlxi.-dcli.. 180

Scott: "Story of the Sultan, the Dervishe and the Barber's Son."

The Badawi Woman and her Lover, Night dclv.-dclvi. . 196

Story of the Wife and her two Gallants, Night dclvi.-dclx.. . 199

Tale of Princess Al-Hayfá and Prince Yusuf, Night dclx.-dccx.... 210

Scott: "Story of Aleefah, daughter of Mherejaun, Sultan of

Hind, and Eusuf, Prince of Sind, related to Haroun al-Rusheed by the celebrated reciter of Tales, Ibn Malook Aleed lowaudee,"

p. 352.

Adventures of the Three Princes of China, Night dccx.-dccxvii.. . 362

Scott: "Adventures of the Three Princes, sons of the Sultan of

China."

History of the first Brave, Night dccxvii.-dccxxii.. . 385

Scott: "The Military Braggadocio;" OUSELEY, "The Gallant

Officer" and the Lat. list "Miles Gloriosus."

History of another Brave, Night dccxxii: dccxxiii.. . 395

The Merry Adventures of a Simpleton,1 Night dccxxiii.-dccxxvi... 400

Scott: "The Idiot and his Asses."

The Goodwife of Cairo and the three Rakehells, Night dccxxvi.- dccxxviii. . 409

Story of the righteous Wazir wrongfully gaoled, Night dccxxviii.- dccxxxviii. . 416

Tale of the Barber, the Captain and the Cairene Youth, Night dccxxviii.-dcxxxviii 430

(In the Lat. list we find "Tonsor et Juvenis Cahirensis.")

Story of the Goodwife of Cairo and her Gallants, Night dccxxxviii.- dccxliii 444

Scott: "The virtuous Woman of Cairo and her Suitors," p. 380.

In Arab. "Rujub al-Mutarmakh," in the Lat. list "insipicus."

350 SUPPLEMENTAL NIGHTS.

PAGE The Kazi's Tale of the Tailor, the Lady and the Captain,1 Night dccxlii.- dccxlvi 455

Scott: "The Cauzee's Story," p. 386.

Story of the Syrian and the Three Women of Cairo, Night dccxlvi.

VOL. VI.

Contains 365 pages, from Night dccxlvi. to Night dccclxxiii.

The following is a list of the contents:

Continuation of the Story of the Syrian, Night dccxlvi.-dccxlix 1–9

Tale of the Káim-makám's Lady and her two Coyntes, Night dccxlix.-

Tale of the whorish Wife who vaunted her virtues, Night dcclii.-dcclv. 18

Coelebs the Droll2 and his Wife and her four lovers, Night dcclv.-dcclx. 26

Scott: "The Deformed Jester."

The Gate-keeper of Cairo and the wily She-Thief, Night dcclix.-dcclxv. 41

Scott: "The aged Watchman of Cairo and the artful female thief"

Tale of Mohsin and Musa, Night dcclxv.-dcclxxii.. 57

Scott: "Mhassun the liberal and Mousseh the treacherous Friend."

Mohammed Shalabí3 and his Wife and the Kazi's Daughter, Night

Scott: "Mahummud Julbee," etc.

The Fellah and his wicked Wife, Night dcclxxvii.-dcclxxx.. 92

The Woman who humoured her Lover at her Husband's expense, Night

Scott: "The Adulteress."

The Kazi Schooled by his Wife, Night dcclxxxi.-dcclxxxv 106

The Merchant's Daughter and the Prince of Al-Irák, Night dccclxv: dcccxxiv 118

Scott: "Story of the Merchant, his Daughter, and the Prince of

Eerauk," p. 391. In the text we find 'Irák /or al-Irák.

The Story of Ahmad and Ali who cuckolded their Masters, Night dcccxxiv.-dcccxxix 225

Scott: "The Two Orphans."

The Fellah and his fair Wife, Night dcccxxix.-dcccxxx 241

The Youth who would futter his Father's Wives, Night dcccxxx: dcccxxxviii 247

Scott: "The Vicious Son, translating the Arab. Al-Ibn al-Fidawí."

1 In Ouseley "The Tailor, a story told by the Cauzee."

2 In Scott "The Deformed Jester," reading "Al-Ahdab" for "Al-Maskharat al-Azib."

3 In text "Al-Jalabf," from where Ouseley and Scott's "Mahummud Julbee."

APPENDIX. 351

PAGE

The two Lack-tacts of Cairo and Damascus, including the short "Tale of the Egyptian, the Syrian and the Ass," Night dcccxxxviii.-dcccxl. 261

Scott: "The two wits of Cairo and Sind."

The Tale of Musa and Ibrahim, including Anecdotes of the Berberines,

Night dcccxl.-dcccxliii. . 271

The Brother Wazirs, Ahmad and Mohammed, Night dcccxiv.-dccclxxiii. 280

VOL. VII.

Contains 447 pages, from Night dccclxxiii.-mi.

The following is a list of the contents:

Conclusion of the Brother Wazirs . 1–69

Story of the thieving Youth and his Step-mother, Night dcccxcvii.-cm. 69

The Kazi of Baghdad and his virtuous Wife, Night cm.-cmxi. 77

History of the Sultan who protected the Kazi's Wife, Night cmxi -

The Sultan of Al-'Irák, Zunnár ibn Zunnár, Night cmxvii.-cmxxi. 126

Ardashir, Prince of Persia, and the Princess Hayát al-Nufús, daughter of

Sultan Kádir, Night cmxxi.-cmlxviii. . 139

Story of Shaykh Nakkit the Fisherman, Night cmlxviii.-cmlxxviii. 297

The Sultan of Andalusia, and the Prince of Al-'Irák who deflowered the

Wazir's daughter; a prose replica of Al-Hayfá and Yusuf. MS. vol.

v. 210. Night cmlxxviii: cmlxxxviii.. . . 329

Tale of Sultan Taylún and the generous Fellah, Night cmlxxxviii: cmxciv. . . . . 365

The retired Sage and his Servant-lad, Night cmxcviii.. . 414

The Merchant's Daughter who married an Emperor of China, Night cmxcviii.-mi., ending the work 430-447

This MS. terminates The Nights with the last tale and has no especial conclusion relating the marriage of the two brother Kings with the two sisters.

Appendix II.

I.—NOTES ON THE STORIES CONTAINED IN VOLUME XIV.1

By W. F. KIRBY.

STORY OF THE SULTAN OF AL-YAMAN.AND HIS THREE SONS.

P. 5.-The hippopotamus has also been observed, at the Zoölogical Gardens, to scatter his dung in the manner described.

P. 7.-It is evident from the importance which the author attaches to good birth and heredity, that he would hardly approve of the Socialistic custom, so prevalent in the East, of raising men of low birth to important offices of State.

THE STORY OF THE THREE SHARPERS (pp. 10-23).

P. 10.-In quoting the titles of this and other tales of the Wortley Montague MS., in which the word Ja'ídí frequently occurs, Scott often wrote "labourer" or "artisan" instead of "sharper." The term "sharper" is hardly applicable here, for the fellows appear really to have possessed the knowledge to which they laid claim. The "sharpers" in this story differ much from such impostors as the Illiterate Schoolmaster (No. 93, vol. v. pp. 119-121), who escapes from his dilemma by his ready wit, or from European pretenders of the type of

Grimm's Dr. Knowall, who escapes from his difficulties by mere accident; or again from our old friend Ma'aruf (No. 169), whose impudent pretensions and impostures are aided by astounding good luck.

P. 13.—This test was similar to that given to Ma'aruf (vol. x. pp. 16, 17), but there is nothing in the latter passage to show whether Ma'aruf had any real knowledge of gems, or not. In the present story, the incident of the worm recalls the well-known incident of Solomon ordering worms to pierce gems for Bilkees, the Queen of Sheba.

P. 13.—English schoolboys sometimes play the "trussing game." Two boys have their wrists and ankles tied together, and their arms are passed over their knees, and a stick thrust over the arms and under the knees, and they are then placed opposite each other on the ground, and endeavour to turn each other over with their toes.

P. 15 note.—Can the word Kashmar be a corruption of Kashmiri?

' Further notes illustrative of this and the succeeding volumes will be found in the Bibliography in Volume xvi. I frequently refer to tales by their numbers in the Table

(Nights, vol. x., pp. 455-472).

HISTORY OF MOHAMMED, SULTAN OF CAIRO (pp. 25-35).

P. 25.—A few years ago, a travelling menagerie exhibited a pair of dog-faced baboons in Dublin as "two monstrous gorillas!"

P. 28.—Ma'aruf's jewel has been already referred to. The present incident more resembles the demand made by the king and the wazir from Aladdin and his mother, though that was far more extravagant.

P. 29.—A more terrible form of these wedding disillusions, is when the bridegroom is entrapped into marriage by an evil magician, and wakes in the morning to find the phantom of a murdered body in the place of his phantom bride, and to be immediately charged with the crime. Compare the story of Naerdan and Guzulbec (Caylus' Oriental Tales; Weber, ii. pp. 632-637) and that of Monia Emin (Gibb's Story of Jewád, pp. 36, 75). Compare my Appendix, Nights, x. pp. 443, 449, 450.

• P. 31.—There is a Western story (one of the latest versions of which may be found in Moore's Juvenile Poems under the title of "The Ring") in which a bridegroom on his wedding day places the ring by accident on the finger of a statue of Venus; the finger closes on it, and Venus afterwards interposes continually between him and his bride, claiming him as her husband on the strength of the ring. The unfortunate husband applies to a magician, who sends him by night to a meeting of cross roads, where a procession similar to that described in the text passes by. He presents the magician's letters to the King (the devil in the medieval versions of the story) who requires Venus to surrender the ring, and with it her claim to the husband. One of the most curious stories of these royal processions is perhaps the Lithuanian (or rather Samoghitian) story of

THE KING OF THE RATS.1

Once upon a time a rich farmer lived in a village near Korzian, who was in the habit of going into the wood late in the evening. One evening he went back again into the wood very late, when he distinctly heard the name Zurkielis shouted. He followed the voice, but could not discover from where the sound proceeded. On the next evening the farmer went into the wood, and did not wait long before he heard the cry repeated, but this time much louder and more distinctly. On the third evening the farmer went again to the wood; but this time on Valpurgis night—the Witch's Sabbath. Suddenly he saw a light appear in the distance; then more lights shone out, and the light grew stronger and stronger; and presently the farmer saw a strange procession advancing, and passing by him. In front of the procession ran a great number of mice of all sorts, each of whom carried a jewel in his mouth which shone brighter than the sun. After these came a golden chariot, drawn by a lion, a bear, and two wolves. The chariot shone like fire, and, instead of nails, it was studded with dazzling jewels. In the chariot sat the King of the Rats and his consort, both clad in golden raiment.

The King of the Rats wore a golden crown on his head, and his consort marshalled the procession. After the chariot followed a vast procession of rats, each of whom carried a torch, and the sparks which flew from the torches fell to the earth as jewels. Some of the rats were shouting "Zurkielis" incessantly; and whenever a rat uttered this cry, a piece of gold fell from his mouth. The procession was followed by a great number of fantastic forms, which collected the gold from the ground, and put it into large sacks. When the farmer saw this he also gathered together as much of the gold and jewels as he could reach. Presently, a cock crew, and everything vanished. The farmer returned to his house, but the gold and jewels gave him a very tangible proof that the adventure had not been a dream. A year passed by, and on the next Valpurgis night the farmer went back to the wood, and everything happened as on the year before. The farmer became immensely rich

1 Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, ii. pp. 160, 162.

354 SUPPLEMENTAL NIGHTS.

from the gold and jewels which he collected; and on the third anniversary of the Valpurgis night he did not go to the wood, but remained quietly at home. He was quite rich enough, and he was afraid that some harm might happen to him in the wood. But on the following morning a rat appeared, and addressed him as follows: "You took the gold and jewels, but this year you did not think it needful to pay our king and his consort the honour due to them by appearing before them during the procession in the wood; and henceforward it will go ill with you. "Having thus spoken, the rat disappeared; but shortly afterwards such a host of rats took up their abode in the farmer's house that it was impossible for him to defend himself against them. The rats gnawed everything in the house, and whatever was brought into it. In time the farmer was reduced to beggary, and died in wretchedness.

STORY OF THE SECOND LUNATIC (pp. 49-55).

This is a variant of "Woman's Craft" (No. 184 of our Table), or "Woman's Wiles," (Supp. Nights, ii. pp. 99-107). Mr. L. C. Smithers tells me that an English version of this story, based upon Langlès' translation (Cf. Nights, x. App., p. 440, sub "Sindbad the Sailor"), appeared in the Literary Souvenir for 1831, under the title of "Woman's Wit."

Pp. 51-56.-Concerning the Shikk and the Nesnás, Lane writes (1001 Nights, i., Introd. note 21): "The Shikk is another demoniacal creature, having the form of half a human being (like a man divided longitudinally); and it is believed that the Nesnás is the offspring of a Shikk and of a human being. The Shikk appears to travellers; and it was a demon of this kind who killed, and was killed by, 'Alkamah, the son of Safwán, the son of Umeiyeh, of whom it is well known that he was killed by a Jinnee. So says E1-Kazweenee.

"The Nesnás (above mentioned) is described as resembling half a human being, having half a head, half a body, one arm, and one leg, with which it hops with much agility; as being found in the woods of El-Yemen, and being endowed with speech; 'but God,' it is added, 'is all-knowing.' (El-Kazweenee in the khatimeh of his work.) It is said that it is found in Hadramöt as well as El-Yemen; and that one was brought alive to El-Muta-wekkil; it resembled a man in form, excepting that it had but half a face, which was in its breast, and a tail like that of a sheep. The people of Hadramót, it is added, eat it; and its flesh is sweet. It is only generated in their country. A man who went there asserted that he saw a captured Nesnás, which cried out for mercy, conjuring him by God and by himself. (Mi-rát ez-Zemán.) A race of people whose head is in the breast is described as inhabiting an island called Jábeh (supposed to be Java) in the Sea of El-Hind or India; and a kind of Nesnás is also described as inhabiting the Island of Ráij, in the Sea of Es-Seen, or China, and having wings like those of the bat. (Ibn El-Wardee.)" Compare also an incident in the story of Janshah (Nights v. p. 333, and note) and the description of the giant Haluka in Forbes' translation of the Persian Romance of Hatim Tai (p. 47): "In the course of an hour the giant was so near as to be distinctly seen in shape like an immense dome. He had neither hands nor feet, but a tremendous mouth, situated in the midst of his body. He advanced with an evolving motion, and from his jaws issued volumes of flame and clouds of smoke."

When his reflection was shown him in a mirror, he burst with rage. I may add that a long-tailed species of African monkey (Cercopithecus Pyrrhonotus) is now known to naturalists as the Nisnas.

STORY OF THE BROKEN-BACKED SCHOOLMASTER (pp. 72-74).

I once heard a tale of two Irishmen, one of whom lowered the other over a cliff, probably in search of the nests of sea-fowl. Presently, the man at the top called out, "Hold hard while I spit on my hands," so he loosed the rope for that purpose, and his companion incontinently disappeared with it.

STORY OF THE SPLIT-MOUTHED SCHOOLMASTER 1(pp. 74-77).

In Scott's "Story of the Wry-mouthed Schoolmaster" (Arabian Nights_ vi. pp. 74-75) the schoolmaster crams a boiling egg into his mouth, which the boy smashes.

NIGHT ADVENTURE OF SULTAN MOHAMMED OF CAIRO (pp. 68-84).

P. 78.-Scott (vi. p. 403) makes the proclamation read, "Whoever presumes after the first watch of the night to have a lamp lighted in his house, shall have his head struck off, his goods confiscated, his house razed to the ground, and his women dishonoured." A proclamation in such terms under the circumstances (though not meant seriously) would be incredible, even in the East.

STORY OF THE KAZI WHO BARE A BABE (pp. 130-144).

In the Esthonian Kalevipoeg we read of two giants who lay down to sleep on opposite sides of the table after eating a big supper of thick peas-soup. An unfortunate man was hidden under the table, and the consequence was that he was blown backwards and for- wards between them all night.

HISTORY OF THE BHANG-EATER AND HIS WIFE (pp. 155-161).

Selling a bull or a cow in the manner described is a familiar incident in folk-lore; and in Rivière's "Contes Populaires Kabyles" we find a variant of the present story under the title of "L'Idiot et le Coucou." In another form, the cow or other article is exchanged for some worthless, or apparently worthless, commodity, as in Jack and the Bean-stalk; Hans im Glück; or as in the case of Moses in the Vicar of Wakefield. The incident of the fool finding a treasure occurs in Cazotte's story of Xailoun.1

HOW DRUMMER ABU KASIM BECAME A KAZI (pp. 161-163).

I have heard an anecdote of a man who was sued for the value of a bond which he had given payable one day after the day of judgment. The judge ruled, "This is the day of judgment, and I order that the bill must be paid tomorrow!"

STORY OF THE KAZI AND HIS SLIPPER (pp. 163-165).

This story is well known in Europe, though not as forming part of The Nights. Mr. W. A. Clouston informs me that it first appeared in Cardonne's "Melanges de littérature orientale" (Paris, 1770). Cf. Nights x. App. pp. 450 and 452.

HISTORY OF THE THIRD LARRIKIN (pp. 231-233).

Such mistakes must be very frequent. I remember once seeing a maid stoop down with a jug in her hand, when she knocked her head against the table. Some one sitting by, thinking it was the jug observed "Never mind, there's nothing in it."

1 Compare, too, Mr. Clouston's "Book of Noodles," chap. v., "The Silly Son."

356 SUPPLEMENTAL NIGHTS.

Another time I was driving out in the country with a large party, and our host got out to walk across to another point. Presently, he was missed, and they inquired, "Where is he?" There was a dog lying in the carriage, and one of the party looked round, and not seeing the dog, responded, "Why, where is the dog

"TALE OF THE FISHERMAN AND HIS SON (pp. 247-260).

The present story, though not very important in itself, is interesting as combining some of the features of three distinct classes of folk-tales. One of these is the anti-Jewish series, of which Grimm's story of the Jew in the Bramble-Bush is one of the most typical examples. According to these tales, any villainy is justifiable, if perpetrated on a Jew. We find traces of this feeling even in Shakespeare, and to this day Shylock (notwithstanding the grievous wrongs which he had suffered at the hands of Christians) rarely gets much sympathy from modern readers, who quite overlook all the extenuating circumstances in his case1. Nor do we always find the Jew famous for 'cuteness in folk-tales. This phase of his reputation is comparatively modern, and in the time of Horace, "Credat Judæus" was a Roman proverb, which-means, freely translated, "Nobody would be fool enough to believe it except a Jew."

The present story combines the features of the anti-Jewish tales, the Alaeddin series, and the Grateful Beasts series. (Compare Mr. W. A. Clouston's remarks on Aladdin, Supp. Nights, App. iii., pp. 371-389; and also his "Tales and Popular Fictions.")

In vol. 53 of the Journal of the Asiatic Society of Bengal (1884, pp. 24-39) I find a Nicobar story which relates how Tiomberombi received a magic mirror from a snake whose enemy he had killed.. Its slaves obeyed all his orders if he only put the key into the key-hole, but he was not allowed to open the mirror, as he was too weak to face the spirits openly. He dwelt on an island, but when a hostile fleet came against him, the gunners could not hit it, as the island became invisible. The hostile chief sent an old woman to worm the secret out of Tiomberombi's wife; the mirror was stolen, and Tiomberombi and his wife were carried off. On reaching land, Tiomberombi was thrown into prison, but he persuaded the rats to fetch him the mirror2 He destroyed his enemies, went home, and re-established himself on his island, warning his wife and mother not to repeat what had happened, lest the island should sink. They told the story while he was eating; the island sank into the sea, and they were all drowned.

THE HISTORY OF ABU NIYYAH AND ABU NIYYAITAYN (pp. 264-279).

This story combines features which we find separately in Nos. 3b (ba); 162 and 198. The first story, the Envier and the Envied, is very common in folk-lore, and has been sometimes used in modern fairy-tales. The reader will remember the Tailor and the Shoe-maker in Hans Christian Andersen's "Eventyr." Frequently, as in the latter story, the good man, instead of being thrown into a well, is blinded by the villain, and abandoned in a forest, where he afterwards recovers his sight. One of the most curious forms of this story is the Samoghitian

TRUTH AND INJUSTICE.3

Truth and Injustice lived in the same country, and' one day they happened to meet, and agreed to be friends. But as Injustice brought many people into trouble, Truth declared

1 Cf. "An Apology for the Character and Conduct of Shylock," in a volume of Essays published by a Society of Gentlemen in Exeter (1796), pp. 552-573.

2 This incident shews that the story belongs to the Grateful Beasts' class, though it is not said that Tiomberombi had conferred any benefit on the rats; it is only implied that he understood their language.

3 Yeckenstedt, Mythen, Sagen and Legenden der Zamaiten, i. pp. 163-166.

that she would have no more to do with her, upon which Injustice grew angry, and put out the eyes of Truth. Truth wandered about for a long time at random, and at last she came to a walnut-tree, and climbed up it to rest awhile in safety from wild beasts. During the night a wolf and a mouse came to the foot of the tree, and held the following conversation. The wolf began, "I am very comfortable in the land where I am now living, for there are so many blind people there that I can steal almost any animal I like without anybody seeing me. If the blind men knew that they had only to rub their eyes with the moss which grows on the stones here in order to recover their sight, I should soon get on badly with them."

The mouse responded, "I live in a district where the people have no water, and are obliged to fetch it from a great distance. When they are away from home I can enjoy as much of their provisions as I like; indeed, I can heap together as large a store as I please without being disturbed. If the people knew that they had only to cut down a great oak tree and a great lime tree which grow near their houses, in order to find water, I should soon be badly off."

As soon as the wolf and the mouse were gone, Truth came down from her tree, and groped about until she found a moss-covered stone, when she rubbed her eyes with the moss. She recovered her sight immediately, and then went her way till she came to the country where most of the people were blind. Truth demanded that the blind people should pay her a fixed sum of money, when she would tell them of a remedy by which they could re-cover their sight. The blind men gave her the money, and Truth supplied them with the remedy which had cured herself.

After this, Truth proceeded further till she came to the district where the people had no water. She told them that if they would give her a carriage and horses, she would tell them where to find water. The people were glad to agree to her proposal.

When Truth had received the carriage and horses, she showed the people the oak and the lime tree, which they felled by her directions, when water immediately flowed from under the roots in great abundance.

As Truth drove away she met Injustice, who had fallen into poverty, and was wandering from one country to another in rags. Truth knew her immediately, and he asked to take a seat in her carriage. Injustice then recognised her, and he asked how she had received the light of her eyes, and how she had come by such a fine carriage. Truth told her everything, including what she had heard from the wolf and the mouse. Injustice then persuaded her to put out her eyes, for she wanted to be rich, and to have a fine carriage too; and then Truth told her to descend. Truth herself drove away, and seldom shows herself to men.

Injustice wandered about the country till she found the walnut tree, up which she climbed. When evening came, the wolf and the fox met under the tree again to talk. Both were now in trouble, for the wolf could not steal an animal without being seen and pursued by the people, and the mouse could no longer eat meat or collect stores without being disturbed, for the people were no longer obliged to leave their home for a long time to fetch water. Both the wolf and the mouse suspected that some one had overheard their late conversation, so they looked up in search of the listener, and discovered Injustice in the tree. The animals supposed that it was she who had betrayed them, and said in anger, "May our curse be upon you that you may remain for ever blind, for you have deprived us of our means of living."

After thus speaking, the animals ran away, but Injustice has ever since remained blind, and does harm to everybody who chances to come in her way.

II—NOTES ON THE STORIES CONTAINED IN VOLUME XV.

By W. F. KIRBY.

HISTORY OF THE KING'S SON OF SIND AND THE LADY FATIMAH (pp. 1-13).

P. 3.-This mixture of seeds, &c., is a very common incident in folk-tales.

P. 7.-Compare the well-known incident in John xviii. 1-11, which passage, by the way, is considered to be an interpolation taken from the lost Gospel of the Hebrews.

HISTORY OF THE LOVERS OF SYRIA (pp. 13-26).

P. 18.-Divination by the flight or song of birds is so universal that it is ridiculous of Kreutzwald (the compiler of the Kalevipoeg) to quote the fact of the son of Kalev applying to birds and beasts for advice as being intended by the composers as a hint that he was deficient in intelligence.

In Bulwer Lytton's story of the Fallen Star (Pilgrims of the Rhine, ch. xix.) he makes the imposter Morven determine the succession to the chieftainship by means of a trained hawk.

P. 26, note 2.-Scott may possibly refer to the tradition that the souls of the dead are stored up in the trumpet of Israfil, when he speaks of the "receiving angel."

HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG SAYYID (pp:26-44).

P. 30, note 2.-I doubt if the story-teller intended to represent Al-Hajjaj as ignorant. The story rather implies that he was merely catechising the youth, in order to entangle him in his talk.

P. 33.-Compare the story of the Sandal-wood Merchant and the Sharpers (Nights, vi. p. 206) in which the Merchant is required to drink up the sea [or rather, perhaps, river], and requires his adversary to hold the mouth of the sea for him with his hand.

P. 38, note 1.-It is well known that children should not be allowed to sleep with aged persons, as the latter absorb their vitality.

NIGHT ADVENTURE OF HARUN AL-RASHID AND THE YOUTH MANJAB

(pp. 45-80).

P. 77.-In the Danish ballads we frequently find heroes appealing to their mothers or nurses in cases of difficulty. Compare "Habor and Signild," and "Knight Stig's Wedding," in Prior's Danish Ballads, i. p. 216 and ii. p. 339.

STORY OF THE DARWVYSH AND THE BARBER'S BOY AND THE GREEDY SULTAN (pp. 80-88).

This story belongs to the large category known to students of folk-lore as the Sage and his Pupil; and of this again there are three main groups:

Those in which (as in the present instance) the two remain on friendly terms.
Those in which the sage is outwitted and destroyed by his pupil (e.g., Cazotte's story of the Maugraby; or Spitta Bey's tales, No. 1).
Those in which the pupil attempts to outwit or to destroy the sage, and is himself outwitted or destroyed (e.g., The Lady's Fifth Story, in Gibb's Forty Vezirs, pp. 76–80; and his App. B. note v., p. 413).

THE LOVES OF AL-HAYFA AND YUSUF (pp. 93–166).

P. 114, note 4.–I believe that a sudden attack of this kind is always speedily fatal.

THE GOODWIFE OF CAIRO AND HER FOUR GALLANTS (pp. 193–217).

P. 194, note 2.–It may be worth while to note that Swedenborg asserts that it is unlawful in Heaven for any person to look at the back of the head of another, as by so doing he interrupts the divine influx. The foundation of this idea is perhaps the desire to avoid mesmeric action upon the cerebellum.

TALE OF MOHSIN AND MUSH (pp. 232–241).

The notes on the story of Abu Niyyat and Abu Niyyateen (supra, pp. 356) will apply still better to the present story.

THE MERCHANT'S DAUGHTER, AND THE PRINCE OF

AL-IRAK (pp. 264–317).Pp. 305–312.–The case of Tobias and Sara (Tobit, chaps. iii.-viii.) was very similar: but in this instance the demon Asmodeus was driven away by fumigating with the liver and heart of a fish.

Vol 15 Index 361

✦ ✦ ✦

Story Of The Two Lack-Tacts Of Cairo And Damascus.

The History Of Durrat Al-Ghawwas.