Whilome there was a Sovran amongst the Kings of the Sea, called Sábúr, who reigned over the Crystalline Isles, and he was a mighty ruler and a generous, and a masterful potentate and a glorious. He loved women and he was at trouble to seek out the fairest damsels; yet many of his years had gone by nor yet had he been blessed with boon of boy. So one day of the days he took thought and said in himself, "To this length of years I have attained and am well near at life's end and still am I childless: what then will be my case?" Presently, as he sat upon his throne of kingship, he saw enter to him an Ifrit fair of face and form, the which was none other than King 'Atrús of the Jinn, who cried, "The Peace be upon you, Ho you the King! And know that I have come to you from my liege lord who affects you. In my sleep it befell that I heard a Voice crying to me, 'During all the King's days never has he been vouchsafed a child, boy or girl; so now let him accept my command and he shall win to his wish. Let him distribute justice and largesse and further the rights of the wronged and bid men to good and forbid them from evil and lend not aid to tyranny or to innovation in the realm and persecute not the unfortunate, and release from gaol all the prisoners he retains.' At these words of the Voice I awoke astartled by my vision and I hastened to you without delay and I come with design to inform you, that I have a daughter, called Kamar al-Zaman,

History of Durrat al-Ghawwas. 179 who has none like her in her time, and no peer in this tide, and her I design giving you to bride. The Kings of the Jann have ofttimes he asked in marriage of me but I would have none of them save a ruler of men like yourself and praise be to God glory be to God, who caused your Highness occur to my thought, for that your fame in the world is goodly fair and your works make for righteousness. And Perhaps by the blessing of these you will beget upon my daughter a man child, a pious heir and a virtuous." Replied the King, "Ho you who come to us and desire our weal, I accept yours offer with love and good will." Then Sabur, the King of the Crystalline Isles, bade summon the Kazi and witnesses, and the Ifrit said, "I agree to what you say, and whatever you proposest that will I not oppose." So they determined upon the dowry and bound him by the bond of marriage with the daughter of Al-'Atrus, King of the Jinns, who at once sent one of his Flying Jann to bring the bride. She arrived directly when they dressed and adorned her with all manner ornaments, and she came forth surpassing all the maidens of her era.

And when King Sabur went in unto her he found her a clean maid: so he lay that night with her and Almighty Allah so willed that she conceived of him. When her days and months of pregnancy were sped, she was delivered of a girl babe as the moon, whom they committed to wet nurses and dry nurses, and when she had reached her tenth year, they set over her duennas who taught her Koran reading and writing and learning and belles lettres; brief, they brought her up after the fairest of fashions. Such was the lot of Durrat al-Ghawwas, the child of Kamar al-Zaman, daughter to King 'Atrus by her husband King Sabur. But as regards the Sultan Habib and his governor Al-Abbus, the twain did not stop wandering from place to place in search of the promised damsel until one day of the days when the youth entered his father's garden and strolled the walks adown amid the borders and blossoms of basil and of rose full blown and solaced himself with the works of the Compassionate One and enjoyed the scents and savours of the flowers there bestrown; and, while thus employed, behold, he suddenly espied the maiden, Durrat al-Ghawwas called, entering within it as she were the moon; and nothing could be lovelier than she of all earth supplies, gracious as a Huriyah of the Virgins of Paradise, to whose praise no praiser could avail on any wise.

But when the Sultan Habib cast upon her his eyes he could no longer master himself and his wits were bewildered from the excitement of his thoughts; so he regarded her with a long fixed look and said in himself, "I fear whenas she see me that she will vanish from my sight." Accordingly, he retired and clomb the branches of a tree in a stead where he could not be seen and from where he could see her at his ease. But as regards the Princess, she did not stop to roam about the Emir Salamah's garden until there approached her two score of snow white birds each accompanied by a handmaid of moon like beauty. Presently, they settled upon the ground and stood between her hands saying, "Peace be upon you, O our Queen and Sovran Lady." She replied, "No welcome to you and no greeting; say me, what delayed you until this hour when you know that I am longing to meet the Sultan Habib, the dear one, son of Salamah, and I long to visit him for that he is the dearling of my heart. Wherefor I bade you accompany me and you obeyed not, and Perhaps you have made mock of me and of my commandment." "We never gainsay your behest," replied they, "or in word or in deed;" and they fell to seeking her beloved. Hearing this the Sultan Habib's heart was solaced and his mind was comforted and his thoughts were rightly directed and his soul was reposed; and when he was certified of her speech, he was minded to appear before her; but suddenly fear of her prevailed over him and he said to his thoughts, "Perhaps she will order one of the Jinns to do me die; so 'twere better to have patience and see what Allah shall purpose for me of His Almighty will."

But the Princess and her attendants did not stop wandering about the garden from site to site and side to side till they reached the place in which the Sultan Habib lay in lurking; when Durrat al-Ghawwas there stood still and said in herself, "Now I came not from my capital save on his account, and I would see and be seen by him even as the Voice informed me of him, O you handmaidens; and perhaps has the same informed him of me." Then the Princess and her suite, drawing still nearer to his place of concealment, found a lakelet in the Arab's garden brimful of water In the very middle of whereof stood a brazen lion, through whose mouth the water entered to issue from his tail. at this the Princess marvelled and said to her bondswomen, "This be none other

History of Durrat al-Ghawwas. 181 than a marvellous lake, together with the lion within it; and when, by the goodwill of Almighty Allah, I shall have returned home, I will let make a lakelet in this way, and in it set a lion of brass." Thereupon she ordered them to doff their dress and go down to the piece of water and swim about; but they replied, "O our lady, I hear and I obey your commandment, but we will not strip nor swim save with you." Then she also did off her dress and all stripped themselves and entered the lakelet in a body, whereupon the Sultan Habib looked through the leaves to solace himself with the fair spectacle and he ejaculated, "Blessed be the Lord the best of Creators!" And when the handmaids grew weary of swimming, the Princess commanded them to come forth the water, and said, "Whenas Heaven wills that the desire of my heart be fulfilled in this garden, what deem you I should do with my lover?" and they said, " 'Twould only add to our pleasure and gladness." she said, "truly my heart assurs me that he is here and hidden amongst the trees of that tangled brake;" and she made signs with her hand where Habib lay in lurking place; and he, espying this, rejoiced with joy galore than which nothing could be more, and exclaimed, "There is no Majesty and there is no Might save in Allah, the Glorious, the Great; what means this lady? Indeed, I fear to stay in this stead lest she come here and draw me forth and put me to shame; and 'twere better that of my own accord I come out of my concealment and accost her and suffer her to do all she designs and desires."

So he descended from the topmost of the tree in which he had taken refuge and presented himself before the Princess Durrat Al-Ghawwas, who drew near and cried to him, "O Habib, O welcome to Habib! And is it thus that we have travailed with love of you and longing for you, and where have you been all this time, O my dearling, and O coolth of my eyes and O slice of my liver?" he replied, "I was in the head of that huge tree to which you pointedst with your finger." And as they looked each at other she drew nearer to him and fell to improvising,

"You have doomed me, O branchlet of Bin, to despair Who in worship and honour was wont to fare, Who lived in rule and folk slaved for me And hosts girded me round every hest to bear!"

And soon the Sultan Habib said, "praise be to God—laud be to the Lord, who deigned show me your face and your form!

Can it be you kennest not what it was that harmed me and sickened me for your sake, O Durrat al-Ghawwas?" she said, "And what was it hurt you and ailed you?" "It was the love of you and longing for you!" "And who was the first to tell you and make you ware of me?" He replied saying, "One day it so betel, as I was amongst my family and my tribe, a Jinni Al-Abbus called became my governor and taught me the accidents of thrust and cut and cavalarice; and before he left he commended your beauty and loveliness and foretold to me all that would pass between you and me. So I was engrossed with affection for you before my eyes had sight of you, and thence forward I lost all the pleasures of sleep, nor were meat and eating sweet to me, nor were drink and wine draughts a delight to me: so praise be to God—praise be to Allah, who deigned conjoin me in such union with my heart's desire!" At this the twain exchanged an embrace so long that a swoon came upon them and both fell to the ground in a fainting fit, but after a time the handmaidens raised them up and besprinkled their faces with rose water which at once revived them. All this happened, as well the Emir Salamah wotted nothing of what had befallen his son the Sultan Habib nor did his mother weet that had happened her child; and the husband presently went in to his spouse and said, "Indeed this boy has worn us out: we see that o' nights he sleeps not in his own place and this day he fared forth with the dawn and suffered us not to see a sight of him." the wife said, "Since the day he went to Al-Abbus, your boy fell into cark and care;" and the husband said, "truly our son walked about the garden and Allah knows that from it is no issue anywhither.

So there will you find him and ask him of himself." And they talked over this matter in sore anger and agitation. Meanwhile as the Sultan Habib sat in the garden with the handmaids waiting upon him and upon the Princess Durrat al-Ghawwas, there suddenly swooped upon them a huge bird which presently changed form to a Shaykh seemly of aspect and semblance who approached and kissing their feet humbled himself before the lover and his beloved. The youth marvelled at such action of the Shaykh, and signalled to the Princess as to ask, "Who may be this old man?" and she answered in the same way, "This is the Wazir who caused me forgather with you;" presently adding to the Shaykh, "What may be your need?" "I came here for the sake of you," he replied, "and unless you fare directly to your country and kingdom the rule of the Jánn will pass from your hand;

History of Prince Habib. 183 for that the Lords of the land and Grandees of the realm seek your loss and not a few of the nobles have asked me saying, O Wazir, where is our Queen? I answered, She is within her palace and today she is busied with some business. But such pretext cannot long avail, and you, unless you return with me to the region of your reign there shall betray you some one of the Marids and the hosts will revolt against you and your rule will go to ruin and you will be degraded from command and sultanate." "What then is your say and what your bidding?" enquired she, and he replied, "You have none other way save departure from this place and return to your realm."

Now when these words reached the ear of Durrat al-Ghawwas, her breast was straitened and she grew sorrowful with exceeding sorrow for severance from her lover whom she addressed in these words, "What say you anent that you have heard? In very truth I desire not parting from you and the ruin of my reign as little do I design; so come with me, O dearling of my heart, and I will make you liege lord over the Isles of the Sea and sole master of it." at this the Sultan Habib said in his soul, "I cannot endure parting from my own people; but as for you your love shall never depart from you:" then he spoke aloud, "If you deign hear me, do you abandon that which you intend and bid your Wazir rule over the Isles and your patrial stead; so shall we twain, I and you, live in privacy for all time and enjoy the most joyous of lives." "That may never be," was her only reply; after which she cried to the Wazir saying, "Carry me off that I fare to my own land." Then after farewelling her lover, she mounted the Emir Wazir's back and bade him bear her away, at which he took flight and the forty handmaidens flew with him, towering high in air. Presently, the Sultan Habib shed bitter tears; his mother hearing him weeping sore as he sat in the garden went to her husband and said, "Know you not what calamity has befallen your son that I hear him there groaning and moaning?"

Now when the parents entered the garden, they found him spent with grief and the tears trickled adown his cheeks like never ceasing rain showers; so they summoned the pages who brought cucurbits of rosewater wherewith they besprinkled his face. But as soon as he recovered his senses and opened his eyes, he fell to weeping with excessive weeping and his father and mother likewise shed tears for the burning of their hearts and asked him, "O Habib, what calamity has come down to you and who of his mischief has overthrown you? Inform us of the truth of your case." So he related all that had happened between him and Durrat al-Ghawwas, and his mother wept over him while his father cried, "O Habib, do you leave this say and this your desire cast away that the joys of meat and drink and sleep you may enjoy alway." But he made answer, "O my sire, I will not slumber upon this matter until I shall sleep the sleep of death." "Arise you, O my child," rejoined the Emir, "and let us return homewards," but the son retorted, "truly I will not depart from this place in which I was parted from the dearling of my heart."

So the sire again urged him saying, "These words do you spare nor persist in this affair because from it for you I fear;" and he fell to cheering him and comforting his spirits. After a while the Sultan Habib arose and fared homewards beside his sire who kept saying to him, "Patience, O my child, the while I assist you in your search for this young lady and I send those who shall bring her to you." "O my father," rejoined the son, "I can no longer endure parting from her; nay, 'tis my desire that you load me sundry camels with gold and silver and plunder and moneys that I may go forth to seek her: and if I win to my wish and Allah vouchsafe me length of life I will return unto you; but an the term of my days be at hand then the behest be to Allah, the One; the Omnipotent. Let not your breasts be straitened therefor and do you hold and believe that if I abide with you and see not the beloved of my soul I shall perish of my pain

History of Prince Habib. 185 while you be standing by to look upon my death. So suffer me to journey and attain my aim; for from the day when my mother bare me 'twas written to my lot that I journey over wild and wold and that I see and voyage over the seas seven fold." Hereupon he fell to improvising these verses,

"My heart is straitened with grief amain And my friends and familiars have wrought me pain; And whene'er you're absent I pine, and fires In my heart beweep what it bears of bane: O you, who fare for the tribe's domain, Cry aloud my greetings to friends so glad!"

Now when the Emir Salamah heard these his son's verses, he bade pack for him four camel loads of the rarest stuffs, and he largessed to him a she dromedary laden with thrones of red gold; then he said to him, "Lo, O my son, I have given you more than you asked." "O my father," replied Habib, "where are my steed and my sword and my spear?" at this the pages brought forward a mail coat Davidian and a blade Maghrabian and a lance Khattian and Samharian, and set them between his hands; and the Sultan Habib donning the habergeon and drawing his sabre and sitting lance in rest backed his steed, which was of the noblest blood known to all the Arabs. Then he said, "O my father, is it your desire to send with me a troop of twenty knights that they may escort me to the land of Al-Yaman and may soon bring me back to you?" "My design," the sire said, "is to despatch those with you who shall befriend you upon the road;" and, when Habib prayed him do as he pleased, the Emir appointed to him ten knights, valorous people, who dreaded nothing of death however sudden and awesome. Presently, the youth farewelled his father and mother, his family and his tribe, and joining his escort, mounted his destrier when Salamah, his sire, said to his company, "Be you to my son obedient in all he shall command you;" and they said, "Hearing and obeying." Then Habib and his many turned away from home and addressed them to the road when he began to improvise the following lines,

"My longing grows less and far goes my cark After flamed my heart with the love fire stark; As I ride to search for my soul's desire And I ask of those faring to Al-Irák."

in this way it befell the Sultan Habib and his farewelling his father and mother; but now lend ear to what came of the knights who escorted him. After many days of toil and travail they grew discontented and disheartened; and presently taking counsel one with other, they said, "Come, let us slay this lad and carry off the loads of stuffs and coin he has with him; and when we reach our homes and be questioned concerning him, let us say that he died of the excess of his desire to Princess Durrat al-Ghawwas." So they followed this counsel, while their lord wotted nothing of the ambush laid for him by his followers. And having ridden through the day when the night of offence was dispread, the escort said, "Dismount we in this garden that here we may take our rest during the dark hours, and when morning shall morrow we will resume our road." The Sultan Habib had no mind to oppose them, so all alighted and in that garden took seat and whatever of victual was with them produced; after which they ate and drank their sufficiency and lay down to sleep all of them save their lord, who could not close eye for excess of love longing. "O Habib, why and Why sleepest you not?" they asked, and he answered, "O comrades mine, how shall slumber come to one yearning for his dearling, and truly I will lie awake nor enjoy anything repose until such time as I espy the life blood of my heart, Durrat al-Ghawwas." Thereupon they held their peace; and presently they held council one with other saying, "Who amongst us can supply a dose of Bhang that we may cast him asleep and his slaughter may be easy to us?" "I have two Miskáls weight of that same," one of them said and the others took it from him and presently, when occasion served, they put it into

History of Prince Habib. 187 a cup of water and presented it to Habib. He seized that cup in hand and drank off the drugged liquid at a single draught; and presently the Bhang wrought in his vitals and its fumes mounted to his head, mastering his senses and causing his brain to whirl round, whereupon he sank into the depths of unconsciousness. Then his escort said, "As soon as his slumber is soundest and his sleep heaviest we will arise and slay him and bury him on the spot where he now sleeps: then will we return to his father and mother, and tell them that of love stress to his beloved and of excessive longing and pining for her he died." And upon this deed of treachery all agreed. So when dawned the day and showed its sheen and shone clear and serene the knights awoke and seeing their lord drowned in sleep they arose and sat in council, and one of them said, "Let us cut his throat from ear to ear;" and another said, "Nay, better we dig us a pit the stature of a man and we will cast him In the very middle of it and heap upon him earth so that he will die, nor shall any know anything about him."

Hearing this said one of the retinue, whose name was Rabí'a, "But fear you nothing from Almighty Allah and regard you not the favours wherewith his father fulfilled you, and remember you not the bread which you ate in his household and from his family? Indeed 'twas but a little while since his sire chose you out to escort him that his son might take solace with you instead of himself, and he entrusted unto you his heart's core, and now you are pleased to do him die and by that destroy the life of his parents. Furthermore, say me does your judgment decide that such ill work can possibly abide hidden from his father? Now I swear by the loyalty of the Arabs there will not remain for us a people or any who blows the fire alight, however mean and slight, who will receive us after such deed. So do you at least befriend and protect your households and your clans and your wives and your children whom you left in the tribal domain. But now you design utterly to destroy us, one and all, and after death affix to our memories the ill name of traitors, and cause our women be enslaved and our children enthralled, nor leave one of us anything to be longed for." they jeeringly said, "Bring what you have of righteous counsel:" so he said, "Have you fixed your intent upon slaying him and robbing his good?" and they answered, "We have."

However, he objected again and cried, "Come you and hear from me what it is I advise you, albeit I will take no part in this matter;" presently adding, "Established is your resolve in this affair, and you know better than I what you are about to do. But my mind is certified of this much; do you not transgress in the matter of his blood and suffer only his crime be upon you; moreover, if you desire to lay hands upon his camels and his moneys and his provisions, then do you carry them off and leave him where he lies; then if he live, 'twere well, and if he die 'twill be even better and far better." "your advice is right and righteous," they replied. Accordingly they seized his steed and his habergeon and his sword and his gear of battle and combat, and they carried off all he had of money and means, and placing him naked upon the bare ground they drove away his camels. Presently, asked one of other, "Whenas we shall reach the tribe what shall we say to his father and his mother?" "whatever Rabi'a shall counsel us," they said and Rabi'a said, "Tell them, 'We did not leave travelling with your son; and, as we fared along, we lost sight of him and we saw him nowhere until we came upon him a-swoon and lying on the road senseless: then we called to him by name but he returned no reply, and when we shook him with our hands behold, he had become a dried up wand.

Then seeing him dead we buried him and brought back to you his good and his belongings.' " "And if they ask you," objected one, " 'In what place did you bury him and in what land, and is the spot far or near,' what shall you make answer; also if they say to you, 'Why did you not bear his corpse with you,' what then shall be your reply?" ' Rabi'a to this rejoined, "Do you say to them, 'Our strength was weakened and we grew feeble from burn of heart and want of water, nor could we bring his remains with us.' And if they ask you, 'Could you not bear him a-back; nay, might you not have carried him upon one of the camels?' do you declare that you could not for two reasons, the first being that the body

History of Prince Habib. 189 was swollen and stinking from the fiery air, and the second our fear for his father, lest seeing him rotten be could not endure the sight and his sorrow be increased for that he was an only child and his sire has none other." All the men joined in accepting this counsel of Rabi'a, and each and every exclaimed, "This indeed is the counsel that is most right." Then they did not stop wayfaring until they reached the neighbourhood of the tribe, when they sprang from their steeds and openly donned black, and they entered the camp showing the sorest sorrow. Presently, they repaired to the father's tent, grieving and weeping and shrieking as they went; and when the Emir Salamah saw them in this case, crowding together with keening and crying for the departed, he asked them, "Where is he, my son?" and they answered, "Indeed he is dead." Right hard upon Salamah was this lie, and his grief grew the greater, so he scattered dust upon his head and plucked out his beard and rent his raiment and shrieked aloud saying, "Woe for my son, ah! Woe for Habib, ah! Woe for the slice of my liver, ah! Woe for my grief, ah! Woe for the core of my heart, ah!"

Thereupon his mother came forth, and seeing her husband in this case, with dust on his head and his beard plucked out and his robe collar rent, and sighting her son's steed she shrieked, "Woe is me and well away for my child, ah!" and fainted swooning for a full told hour. soon when recovered she said to the knights who had formed the escort, "Woe to you, O men of evil, where have you buried my boy?" They replied, "In a far off land whose name we know not, and 'tis wholly waste and tenanted by wild beasts," at which she was afflicted exceedingly. Then the Emir Salamah and his wife and household and all the tribesmen donned garbs black hued and ashes whereupon to sit they strewed, and ungrateful to them was the taste of food and drink, meat and wine; nor ceased they to beweep their loss, nor could they comprehend what had befallen their son and what of ill lot had descended upon him from Heaven.

Such then was the case of them; but as regards the Sultan Habib, he continued sleeping until the Bhang ceased to work in his brain, when Allah sent a fresh, cool wind which entered his nostrils and caused him sneeze, by which he cast out the drug and sensed the sun heat and came to himself. Hereupon he opened his eyes and sighted a wild and waste land, and he looked in vain for his companions the knights, and his steed and his sword and his spear and his coat of mail, and he found himself mother naked, athirst, anhungered. Then he cried out in that Desert of desolation which lay far and wide before his eyes, and the case grew heavy upon him, and he wept and groaned and complained of his case to Allah Almighty, saying, "O my God and my Lord and my Master, trace my lot If you have traced it upon the Guarded Tablet, for who shall right me save Yourself, O Lord of Might that is Allmight and of Grandeur All powerful and All excellent!" Then he began improvising these verses,

"Fails me, O my God, the patience with the pride o' me; Life tie is broke and drawing near I see Death tide o' me: To whom shall injured man complain of injury and wrong Save to the Lord (of Lords the Best!) who stands by side o' me."

Now whilst the Sultan Habib was ranging with his eye corners to the right and to the left, behold, he beheld a blackness rising high in air, and he said to himself, "Doubtless this dark object must be a mighty city or a vast encampment, and I will hie me there before I be overheated by the sun glow and I lose the power of walking and I die of distress and none shall know my fate." Then he heartened his heart for the improvising of such poetry as came to his mind, and he repeated these verses,

"Travel, for on the way all goodly things will find; And wake from sleep and dreams if still to sleep inclined! Or victory win and rise and raise you highmost high And gain, O giddy head, the food for which your soul has pined; Or into sorrow you will fall with breast full strait And never enjoy the Fame that wooes the gen'rous mind, Nor is there any shall avail to hinder Fate Except the Lord of Worlds who the Two Beings designed."

History of Prince Habib. 191

And when he had finished his verse, the Sultan Habib walked in the direction of that blackness nor left walking until he drew near the ridge; but after he could fare no farther and that walking distressed him (he never having been broken to travel afoot and barefoot as well), and his forces grew feeble and his joints relaxed and his strong will grew weak and his resolution passed away. But whilst he was perplexed concerning what he should do, suddenly there alighted between his hands a snow white fowl huge as the dome of a Hammám, with shanks like the trunk of a palm tree. The Sultan Habib marvelled at the sight of this Rukh, and saying to himself, "Blessed be Allah the Creator!" He advanced slowly towards it and all unknown to the fowl seized its legs. Presently, the bird put forth its wings (he still hanging on) and flew upwards to the confines of the sky, when behold, a Voice was heard saying, "O Habib! O Habib! Hold to the bird with straitest hold, else 'twill cast you down to earth and you will be dashed to pieces limb from limb!" Hearing these words he tightened his grasp and the fowl did not stop flying until it came to that blackness which was the outline of Káf the mighty mountain, and having set the youth down on the summit it left him and still flew onwards. Presently, a Voice sounded in the sensorium of the Sultan Habib saying, "Take seat, O Habib; past is that which conveyed you here on your way to Durrat al-Ghawwas;" and he, when the words met his ear, aroused himself and arose and, descending the mountain slope to the skirting plain, saw within it a cave. at this he said to himself, "If I enter this antre, Perhaps shall I lose myself, and perish of hunger and thirst!"

He then took thought and reflected, "Now death must come sooner or later, Why will I adventure myself in this cave." And as he passed thereinto he heard one crying with a high voice and a sound so mighty that its volume resounded in his ears. But right soon the crier appeared in the shape of Al-Abbus, the Governor who had taught him battle and combat; and, after greeting him with great joy, the lover recounted his love adventure to his whilome tutor. The Jinni bore in his left a scimitar, the work of the Jahn and in his right a cup of water which he handed to his pupil. The draught caused him to swoon for an hour or so, and when he came to Al-Abbus made him sit up and bathed him and robed him in the rarest of raiment and brought him a something of victual and the twain ate and drank together. Then Habib to Al-Abbus said, "Know you not that which befell me with

Durrat al-Ghawwas of wondrous matters?" and the other said, "And what may that have been?" whereupon the youth rejoined, "O my brother, Allah be satisfied with you for that He willed you appear to me and direct me and guide me aright to the dearling of my heart and the cooling of my eyes." "Leave you such foolish talk," replied Al-Abbus, "for where are you and where is Durrat al-Ghawwas? Indeed between you and her are horrors and perils and long tracts of land and seas wondrous, and adventures marvellous, which would amaze and amaze the rending lions, and spectacles which would turn grey the sucking child or any one of man's scions." Hearing these words Habib clasped his governor to his breast and kissed him between the eyes, and the Jinni said, "O my beloved, had I the might to unite you with her I would do on such wise, but first 'tis my desire to make you forgather with your family in a moment shorter than an eye twinkling." "Had I longed for my own people," rejoined Habib, "I should never have left them, nor should I have endangered my days nor would you have seen me in this stead; but as it is I will never return from my wayfaring till such time as my hope shall have been fulfilled, even although my appointed life term should be brought to end, for I have no further need of existence."

To these words the Jinni made answer, "Learn you, O Habib, that the cavern in which you are contains the hoards of our Lord Solomon, David's son (upon the twain be The Peace!), and he placed them under my charge and he forbade me abandon them until such time as he shall permit me, and furthermore that I let and hinder both mankind and Jinn kind from entering the Hoard; and know you, O Habib, that in this cavern is a treasure house and in the Treasury forty closets offsetting to the right and to the left. Now would you gaze upon this wealth of pearls and rubies and precious stones, do you before passing through the first door dig under its threshold, where you will find buried the keys of all the magazines. Then take the first of them in hand and unlock its door, after which you will be able to open all the others and look upon the store of jewels within it. And when you will design to depart the Treasury you will find a curtain hung up in front of you and fastened around it eighty hooks of red gold; and do you beware how you raise

History of Prince Habib. 193 the hanging without quilting them all with cotton." So saying he gave him a bundle of tree wool he had by him, and pursued, "O Habib, when you will have raised the curtain you will discover a door with two leaves also of red gold, whereupon couplets are inscribed, and as regards the first distich If you master the meaning of the names and the talismans, you will be saved from all terrors and horrors, and if you fail to comprehend them you will perish in that Hoard. But after opening the door close it not with noise nor glance behind you, and take all heed, as I fear for you those charged with the care of the place and its tapestry. And when you will stand behind the hanging you will behold a sea clashing with billows dashing, and 'tis one of the Seven Mains which shall show you, O Habib, marvels at which you will wonder, and whereof relaters shall relate the strangest relations. Then do you take your stand upon the seashore from where you will descry a ship under way and do you cry aloud to the crew who shall come to you and bear you aboard.

After this I know not what shall befall you in this ocean, and such is the end of my say and the last of my speech, O Habib, and—The Peace!" At this the youth joyed with joy galore than which nothing could be more and taking the hand of Al-Abbus he kissed it and said, "O my brother, you have given kindly token in what you have spoken, and Allah requite you for me with all weal, and may you be fended from every injurious ill!" Al-Abbus said, "O Habib, take this scimitar and baldrick yourself therewith, indeed 'twill enforce you and hearten your heart, and don this dress which shall defend you from your foes." The youth did as he was bidden; then he farewelled the Jinni and set forth on his way, and he did not stop pacing forward until he reached the end of the cavern and here he came upon the door whereof his governor had informed him. So he went to its threshold and dug thereunder and drew forth a black bag creased and stained by the lapse of years. This he unclosed and it yielded him a key which he applied to the lock and it immediately opened and admitted him into the Treasury where, for exceeding murk and darkness, he could not see what he seized in hand.

Then he said to himself, "What is to do? Perhaps Al-Abbus has compassed my destruction!" And the while he sat in this way sunken in thought, behold, he beheld a light gleaming from afar, and as he advanced its sheen guided him to the curtain whereof he had been told by the Jinni. But as he looked he saw above it a tablet of emerald dubbed with pearls and precious stones, while under it lay the hoard which lighted up the place like the rising sun. So he hastened him there and found inscribed upon the tablet the following two couplets,

"At him I wonder who from woe is free, And who no joy displays when safe is he: And I admire how Time deludes man when He views the past; but ah, Time's tyranny."

So the Sultan Habib read over these verses more than once, and wept till he swooned away; then recovering himself he said in his mind, "To me death were pleasanter than life without my love!" And turning to the closets which lay right and left he opened them all and gazed upon the hillocks of gold and silver and upon the heaps and bales of rubies and unions and precious stones and strings of pearls, wondering at all he espied, and he said to himself,"Were but a single magazine of these treasures revealed, wealthy were all the peoples who on earth do dwell." Then he walked up to the curtain whereupon Jinns and Ifrits appeared from every site and side, and voices and shrieks so loudened in his ears that his wits well near flew from his head. So he took patience for a full told hour when behold, a smoke which spired in air thickened and brooded low, and the sound ceased and the Jinns departed. at this, calling to mind the charge of Al-Abbus, he took out the cotton he had by him and after quilting the golden hooks he withdrew the curtain and sighted the portal which the Jinni had described to him. So he fitted in the key and opened it, after which, oblivious of the warning, he slammed to the door noisily in his fear and forgetfulness, but he did not venture to look behind him. At this the Jinns flocked to him from every side and site crying, "O you foulest of mankind, Why do you provoke us and disturb us from our stead? and, but for your wearing the gear of the Jann, we had slain you directly." But Habib answered not and, arming himself with patience and piety, he tarried awhile until the hubbub was stilled, nor did the Jann cry at him any more: and, when the storm was followed by calm, he paced forward to the shore and looked upon the ocean crashing

History of Prince Habib. 195 with billows dashing. He marvelled at the waves and said to himself, "truly none may know the secrets of the sea and the mysteries of the main save only Allah!" Presently, he beheld a ship passing along shore, so he took seat on the strand until Night let down her pall of sables upon him; and he was an-hungered with exceeding hunger and athirst with excessive thirst. But when morrowed the morn and day showed her sheen and shone serene, he awoke in his sore distress and behold, he saw two Mermaidens of the daughters of the deep (and both were as moons) issue forth close by him. And before long one of the twain said, "Say me, know you the mortal who sits that?" "I know him not," the other said at which her companion resumed, "This be the Sultan Habib who comes in search of Durrat al-Ghawwas, our Queen and liege lady." Hearing these words the youth considered them straitly and marvelling at their beauty and loveliness he presently rejoiced and increased in pleasure and delight. Then said one to other, "Indeed the Sultan Habib is in this matter somewhat scant and short of wits; how can he love Durrat al-Ghawwas when between him and her is a distance only to be covered by the sea voyage of a full year over most dangerous depths? And, after all this woe has befallen him, why does he not hie him home and why not save himself from these horrors which promise to endure through all his days and to cast his life at last into the pit of destruction?"

Asked the other, "Would heaven I knew whether he will ever attain to her or not!" And her companion answered, "Yes, he will attain to her, but after a time and a long time and much sadness of soul." But when Habib heard this promise of success given by the Maidens of the Main his sorrow was solaced and he lost all that troubled him of hunger and thirst. Now while he pondered these matters there suddenly issued from out the ocean a third Mermaid, which he asked fellows, "Of what are you prattling?" and they answered, "Indeed the Sultan Habib sits here upon the seashore during this the fourth successive night." she said, "I have a cousin the daughter of my paternal uncle and when she came to visit me last night I enquired of her if any ship had passed by her and she replied, 'Yea truly, one did sail driven towards us by a violent gale, and its sole object was to seek you.' " And the others rejoined, "Allah send you tidings of welfare!" The youth hearing these words was gladdened and joyed with exceeding joy; and presently the three Mermaidens called to one another and dove into the depths leaving the listener standing upon the strand.

After a short time he heard the cries of the crew from the craft announced and he shouted to them and they, noting his summons, ran alongside the shore and took him up and bore him aboard: and, when he complained of hunger and thirst, they gave him meat and drink and questioned him saying, "You! Who are you? Say us, art of the trader folk?" "I am the merchant Such and such," he said, "and my ship foundered albe 'twas a mighty great vessel; but one chance day of the days as we were sailing along there burst upon us a furious gale which shivered our timbers and my companions all perished while I floated upon a plank of the ship's planks and was carried ashore by the send of the sea. Indeed I have been floating for three days and this be my fourth night." Hearing this adventure from him the traders cried, "Grieve no more in heart but be you of good cheer and of eyes cool and clear: the sea voyage is ever exposed to such chances and so is the gain by that we obtain; and if Allah deign preserve us and keep for us the livelihood He vouchsafed to us we will bestow upon you a portion of it."

After this they did not stop sailing until a tempest assailed them and blew their vessel to starboard and larboard and she lost her course and went astray at sea. at this the pilot cried aloud, saying, "Ho you company aboard, take your leave one of other for we be driven into unknown depths of ocean, nor may we keep our course, because the wind blows full in our faces." Hereupon the voyagers fell to beweeping the loss of their lives and their goods, and the Sultan Habib shed tears which trickled adown his cheeks and exclaimed, "Would Heaven I had died before seeing such torment: indeed this is nothing save a matter of marvel." But when the merchants saw the youth thus saddened and troubled of soul, and weeping as well, they said to him, "O Monarch of the Merchants, let not your breast be straitened or your heart be disheartened: Perhaps Allah shall vouchsafe joy to us and to you: moreover, can vain regret and sorrow of soul and shedding of tears avail anything? Do you rather ask of the Almighty that He deign relieve us and further our voyage." But as the vessel ran through the middle of the main, she suddenly ceased her course and came to a stop without tacking to the right or the left, and the pilot cried out, "O folk, is there any of you who conns this ocean?" But they made answer, "We know of it nothing, neither in all our voyage did we see

History of Prince Habib. 197 anything resembling it." The pilot continued, "O folk, this main is called, 'The Azure'; nor did any trader at any time within it enter but he found destruction; for that it is the home of Jinns and the house of Ifrits, and he who now withholds our vessel from its course is known as Al-Ghashamsham, and our lord Solomon son of David (upon the twain be The Peace!) deputed him to snatch up and carry off from every craft passing through these forbidden depths whatever human beings, and especially merchants, he might find a-voyaging, and to eat them alive." "Woe to you!" cried Habib. "Why bid us take counsel together when you tellest us that here dwells a Demon over whom we have no power to prevail, and you terrifiest us with the thoughts of being devoured by him? However, feel you no affright; I will fend off from you the mischief of this Ifrit." They replied, "We fear for your life, O Monarch of the Merchants," and he rejoined, "To you there is no danger." Thereupon he donned a closely woven mail coat and armed himself with the magical scimitar and spear; then, taking the skins of animals freshly slain, he made a hood and vizor of it and wrapped strips of the same around his arms and legs that no harm from the sea might enter his frame.

After this he bade his shipmates bind him with cords under his armpits and let him down In the very middle of the main. And as soon as he touched bottom he was confronted by the Ifrit, who rushed forward to make a mouthful of him, when the Sultan Habib raised his forearm and with the scimitar smote him a stroke which fell upon his neck and hewed him into two halves. So he died in the depths; and the youth, seeing the foeman slain, jerked the cord and his mates drew him up and took him in, after which the ship sprang forward like a shaft outshot from the belly of the bow. Seeing this all the traders wondered with excessive wonderment and hastened up to the youth, kissing his feet and crying, "O Monarch of the Merchants, how did you prevail against him and do him die?" "When I dropped into the depths," he replied,

"in order to slay him, I asked against him the aidance of Allah, who vouchsafed His assistance, and on such wise I slaughtered him." Hearing these good tidings and being certified of their enemy's death the traders offered to him their good and gains whereof he refused to accept anything, even a single mustard seed. Now, amongst the number was a Shaykh well shotten in years and sagacious in all affairs needing direction; and this oldster drew near the youth, and making lowly obeisance said to him, "By the right of Who sent you uswards and sent us theewards, what are you and what may be your name and the cause of your falling upon this ocean?" The Sultan Habib began by refusing to disclose anything of his errand, but when the Shaykh persisted in questioning he ended by disclosing all that had happened him first and last, and as they sailed on suddenly the Pilot cried out to them, "Rejoice you with great joy and make you merry and be you gladdened with good news, O you folk, for that you are saved from the dangers of these terrible depths and you are drawing near the city of Sábúr, the King who overruls the Isles Crystalline; and his capital (which be populous and prosperous) ranks first among the cities of Al-Hind, and his reign is foremost of the Isles of the Sea."

Then the ship inclined there, and drawing nearer little by little entered the harbour and cast anchor within it, when the canoes appeared and the porters came on board and bore away the luggage of the voyagers and the crew, who were freed from all sorrow and anxiety. Such was their case; but as regards Durrat al-Ghawwas, when she parted from her lover, the Sultan Habib, severance weighed sore and stark upon her, and she found no pleasure in meat and drink and slumber and sleep. And presently whilst in this condition and sitting upon her throne of estate, an Ifrit appeared to her and coming forwards between her hands said, "The Peace of Allah be upon you, O Queen of the Age and Empress of the Time and the Tide!" Whereto she made reply, "And upon you be The Peace and the ruth of Allah and His blessings. What seek you O Ifrit?" he said, "There lately has come to us a shipful of merchants and I have heard talk of the Sultan Habib being amongst them." As these words reached her ear she largessed the Ifrit and

History of Prince Habib. 199 said to him, "If you speak truth I will bestow upon you whatever you wish." Then, having certified herself of the news, she bade decorate the city with the finest of decorations and let beat the kettledrums of glad tidings and bespread the way leading to the Palace with a carpeting of sendal, and they obeyed her behest. soon she summoned her pages and commanded them to bring her lover before her; so they repaired to him and ordered him to accompany them. Accordingly, he followed them and they did not stop faring until they had escorted him to the Palace, when the Queen bade all her pages gang their gait and none remained within it save the two lovers; to wit, the Sultan Habib and Durrat al-Ghawwas. And after the goodly reunion she sent for the Kazi and his assessors and bade them write out her marriage writ with Habib. He did as he was bidden and the witnesses bore testimony thereto and to the dowry being duly paid; and the tie was formally tied and the wedding banquets were dispread. Then the bride donned her choicest of dresses and the marriage procession was formed and the union was consummated and both joyed with joy exceeding.

Now this state of things endured for a long while until the Sultan Habib fell to longing after his parents and his family and his native country; and at length, on a day of the days, when a banquet was served up to him by his bride, he refused to taste of it, and she, noting and understanding his condition, said to him, "Be of good cheer, this very night you will find you amongst yours own folk." Accordingly she summoned her Wazir of the Jann, and when he came she made proclamation amongst the nobles and commons of the capital saying, "This my Wazir shall be my Viceregent over you and whoever shall gainsay him that man I will slay." They replied with "Hearkening to and obeying Allah and yourself and the Minister." Then turning to her newly established deputy she said, "I desire that you guide me to the garden in which was the Sultan Habib;" and he replied, "Upon my head be it and on my eyes!" So an Ifrit was summoned, and Habib mounting him pick a back together with the Princess Durrat al-Ghawwas bade him repair to the garden appointed, and the Jinni took flight, and in less than the twinkling of an eye bore the couple to their destination. Such was the reunion of the Sultan Habib with Durrat al-Ghawwas and his joyous conjunction; but as regards the Emir Salamah and his wife, as they were sitting and recalling to memory their only child and wondering in converse at what fate might have happened him, lo and behold! the Sultan Habib stood before them and by his side was Durrat al-Ghawwas his bride, and as they looked upon him and her, weeping prevailed over them for excess of their joyance and delight and both his parents threw themselves upon him and fell fainting to the ground.

As soon as they recovered the youth told them all that had happened him, first and last, whereupon one congratulated other and the kettledrums of glad tidings were sounded, and a world of folk from all the Badawi tribes and the burghers gathered about them and offered hearty compliments on the reunion of each with other. Then the encampment was decorated in whole and in part, and festivities were appointed for a term of seven days full told, in token of joy and gladness; and banquets were arrayed and trays were dispread, and all sat down to them in the pleasantest of life eating and drinking; and the hungry were filled, and the mean and the miserable and the mendicants were feasted until the end of the seventh day. After this they applied them to the punishment of the ten Knights whom the Emir Salamah had despatched to escort his son; and the Sultan Habib gave order that retribution be required from them, and restitution of all the coin and the good and the horses and the camels entrusted to them by his sire. When these had been recovered he commanded that there be set up for them as many stakes in the garden in which he sat with his bride, and there in their presence he let impale each upon his own pale.

History of Prince Habib. 201

And thenceforward the united household did not stop living the most joyous of lives and the most delectable until the old Emir Salamah paid the debt of nature, and they mourned him with excessive mourning for seven days. When these were ended his son, the Sultan Habib, became ruler in his stead and received the homage of all the tribes and clans who came before him and prayed for his victory and his length of life; and the necks of his subjects, even the most stubborn, were bowed in abasement before him. in this way he reigned over the Crystalline Isles of Sabur, his sire in law, with justice and equity, and his Queen, Durrat al-Ghawwas, bare to him children in numbers who in due time followed in their father's steps. And here is terminated the tale of Sultan Habib and Durrat al-Ghawwas with all perfection and completion and good omen.

END OF VOLUME XVI.

NOTE ON THE HISTORY OF HABIB.

The older translators of this "New Arabian Night" have made wild work with this Novel at least as the original is given by my text and the edition of Gauttier (vii. 60—90): in their desire to gallicise it they have invested it with a toilette purely European and in the worst possible style. Amongst the insipid details are the division of the Crystalline Islands into the White, Yellow, Green and Blue; with the Genies Abarikaff, the monstrous Racachik, Ilbaccaras and Mokilras; and the terrible journey of Habib to Mount Kaf with his absurd reflections: even the "Roc" cannot come to his aid without "a damask cushion suspended between its feet by silken cords" for the greater comfort of the "Arabian Knight." The Treasury of Solomon, "who fixed the principles of knowledge by 366 hieroglyphics (sic) each of which required a day's application from even the ablest understanding, before its mysterious sense could be understood," is spun out as if the episode were copy intended for the daily press. In my text the "Maidens of the Main" are introduced to say a few words and speed the action. In the French version Ilzaide the elder becomes a "leading lady," whose role is that of the naive ingenue, famous for "smartness" and "vivacity": "one cannot refrain from smiling at the lively sallies of her good nature and simplicity of heart." I find this young person the model of a pert, pretty, prattling little French soubrette who, moreover, makes open love to "the master." Habib calls the "good old lady," his governess "Esek! Esek!" Which in Turk. means donkey, ass. I need hardly enlarge upon these ineptitudes; those who wish to pursue the subject have only to compare the two versions.

At the end of the Frenchified tale we find a note entitled:—Observations by the French Editor, on the "History of Habib and Dorathil-goase, or the Arabian Knight," and these are founded not upon the Oriental text but upon the Occidental perversion. It is described "from a moral plane rather as a poem than a simple tale," and it must be regarded as "a Romance of Chivalry which unites the two chief characteristics of works of that sort,—amusement and instruction." Habib's education is compared with that of Telemachus, and his being inured to fatigue is according to the advice of Rousseau in his "Emilius" and the practice of Robinson Crusoe. Lastly "Grandison is a hero already formed: Habib is one who needs to be instructed." I cannot but suspect when reading all this Western travesty of an Eastern work that M. Cazotte, a typical littérateur, had prepared for caricaturing the unfortunate Habib by carefully writing up Fénélon, Rousseau, and Richardson; and had grafted his own ideas of morale upon the wild stem of the Arabian novel.VOL 16 INDEX

APPENDIX.

NOTES ON THE STORIES CONTAINED IN VOLUME XVI

By W. F. KIRBY.

The Say of Haykar the Sage (Pp.1–30).

Haykar's precepts may be compared advantageously with those of other nations of the East and West (at a corresponding stage of civilisation) which, as a rule, follow very similar lines. Many of them find their parallels not only in Proverbs and Ecclesiastes, as we might reasonably expect, but even in the Havamál of the Elder Edda, respecting which Thorpe remarks in his translation (i. p. 36 note): "Odin is the `High One.' The poem is a collection of rules and maxims, and stories of himself, some of them not very consistent with our ideas of a supreme deity." The style of the Icelandic poem, and the manners of the period when it was composed, are of course as wide apart from those of Haykar as is Iceland from Syria; but human nature remains the same. Pp. 22—24.—Two classes of subterfuges similar to those employed by Haykar are common in folk-tales. In one, the hero vanquishes, and generally destroys, his adversary (usually a giant) by imposing on his credulity, like Jack when he hid himself in a corner of the room, and left a faggot in his bed for the giant to belabour, and afterwards killed the giant by pretending to rip himself up, and defying the other to do the same. In other cases, the hero foils his opponents by subterfuges which are admitted to be just, but which are not intended actually to deceive, as in the devices by which the blind Shaykh instructs the merchant to baffle the sharpers, in one of the Sindbad stories (vol. vi., pp. 202—212, No. 135x., of our Table). In the present story Pharaoh was baffled by the superior cunning of Haykar, but it is not made quite clear whether he actually believed in his power to build a castle in the air or not. However the story probably belongs to the second class. P. 25.—Twisting ropes out of sand was a device by which Michael Scot baffled a devil for whom he had to find constant employment. (Cf. Scott's "Lay of the Last Minstrel," and notes.)

The History of Al-Bundukani (Pp. 31–68).

I believe the "Robber-Caliph" is sometimes played as a burlesque, for which it is well adapted. The parallel suggested between the Caliph and a robber may remind the reader of the interview between Alexander the Great and the Robber, in "Evenings at Home." One cannot help sympathising with the disappointed young Merchant who acted as an informer, and feeling glad that he got off with a whole skin. P. 34.–In some versions of this story Harun's abstention from his bride for a year is attributed to a previous vow.

P. 46 and note 4.—This passage, relative to the character of the Caliph, may be corn. pared with his forgetfulness respecting Nur Al-Din Ali and Anis Al-Jalis. (Vol. p. 42, and note.)

The Linguist-Dame, the Duenna, and the King's Son (Pp. 69-87).

This story, though much shorter, is very closely paralleled by that of Prince Calaf and the Princess of China, in the Thousand and One Days (cf. vol. x., App. pp. 499, 500). Prince Calaf (the son of the King of the Nogais Tartars) and his parents are driven from their kingdom by the Sultan of Carizme (Khwárizm), and take refuge with the Khan of Berlas, where the old King and Queen remain, while Calaf proceeds to China, where he engages in an intellectual contest with Princess Tourandocte (Turandot, i.e. Turándokht, or Turan's daughter). When Turandot is on the point of defeat, she sends her confidante, a captive princess, to Calaf, to worm out his secret (his own name). The confidante, who is herself in love with Calaf, horrifies him with the invention that Turandot intends to have him secretly assassinated; but although he drops his name in his consternation, he refuses to fly with his visitor. In the morning Turandot declares Calaf's name to him, but comforts him by saying that she has nevertheless determined to accept him as her husband, instead of cutting off his head; and the slave princess commits suicide. Messengers are then sent for Calaf's parents, who arrive in company with the friendly Khan who had granted them an asylum; and Calaf marches against the Sultan of Carizme, who is defeated and slain, when his subjects readily submit to the conqueror.P. 77.—According to Jewish tradition, the Rod of Moses became transformed into so terrible a dragon that the Egyptians took to flight, and 60,000 of them were slain in the press.—(Sale's Koran, chap. 7, note.)P. 77, note 4.—It was long denied that ants store up grain, because our English ants do not; but it is now well known that many foreign species, some of which inhabit countries bordering on the Mediterranean (including Palestine), store up large quantities of grass-seeds in their nests; and one ant found in North America is said to actually cultivate a particular kind of grass. P. 81, note 6.-Those interested in the question of the succession of the Patriarchs may refer to Joseph Jacobs' article on "Junior-right in Genesis,"1 in which the writer argues that it was the original custom among the Hebrews, as among other nations, for the youngest son to succeed to his father's estates, after the elder ones had already established themselves elsewhere. Much may be urged in favour of this writer's conclusions, and it will be remembered that our own Monarchy was not recognised as hereditary until the time of the Conquest, the most able or the strongest relative of the late King usually succeeding to the Crown, and minors being always set aside, unless powerful politicians intended to use them as mere tools. In the Esthonian Kalevipoeg the system comes out still more strongly. Three sons are living at home at the time of the death of Kalev, but the youngest is designated by him as his successor, and is afterwards indicated by lot as the peculiar favourite of the gods. P. 84, note 4.-Although it has nothing to do with the present story, yet I may point out the great importance of the bridle in all the folk-tales which deal with the transformation of human beings into domestic animals. It is clearly implied (though not actually expressed) in the story of Julnar the Sea-Born (No. 153) that the power of Abdallah and Badr Basim over Queen Lab, while she bore the form of a mule, depended entirely on their keeping possession of the bridle (cf. Nights, vol. vii., p. 304, and note). There are many stories of magicians who transform themselves into horses, &c., for their friends to sell; but the bridle must on no account be given with the horse. Should this be neglected (purposely or otherwise) the magician is unable to reassume his human form at will. Cf. also Spitta-Bey's story No. 1 (infra).

1 Archeological Review, July, 1888, pp. 331-342.

Appendix. 215

The Tale of the Warlock and the Young Cook of Baghdad

(pp. 95-112).

This story appears in Chavis and Cazotte's version, and in the various translations made from the French, in a very highly elaborated form, under the title of "The Adventures of Simoustapha, and the Princess Ilsetilsone." The Caliph and his Wazir are identified with Harun Al-Rashid and Ja'afar, but they suffer no transformations at the hands of the Magician, after whose death Prince Simoustapha is protected by Setelpedour Ginatille, whose name is interpreted as meaning the Star of the Seven Seas, though the first name appears rather to be a corruption of Sitt El Buhúr. She is the queen of Ginnistan, and the daughter of Kokopilesobe (Satan), whose contests with Mahomet and Michael (the former of whom continues the conflict by "becoming man") are described on the approved Miltonic lines. Her chief councillors are Bahlisboull (Beelzebub) and Asmonchar (Asmodeus), but ultimately she falls in love with Simoustapha, and adjures her sovereignty, after which he carries her off, and marries her, upon which the mother of Ilsetilsone, "the sensible Zobeide, formed now a much truer and more favourable judgment of her daughter's happiness, since she had shared the heart of Simoustapha with Setelpedour, and at last agreed that the union of one man with two women might be productive of great happiness to all the three, provided that one of the wives happened to be a fairy." (Weber, ii. p. 50.) A most encouraging sentiment for would-be polygamists, truly, especially in Europe, where fairies appear to fly before the advance of civilisation as surely as the wild beasts of the forest! P. 99.-These apparitions resemble those which usually precede the visions which appear in the well-known pool of ink.

But the sweeper is not mentioned in the present story, nor do I remember reading of his appearing in cases of crystal seeing, though Dante Gabriel Rossetti introduces him into his fine poem, "Rose Mary," as preparing the way for the visions seen in the beryl: "'I see a man with a besom grey That sweeps the flying dust away.' 'Ay, that comes first in the mystic sphere; But now that the way is swept and clear, Heed well what next you look on there: "

P. 104, note 1.-Apropos of the importance of "three days," I may refer to the "three days and three nights" which Christ is commonly said to have passed in the tomb, and I believe that some mystics assert that three days is the usual period required by a man to recover consciousness after death.Pp. 106, 107.-These worked lions recall the exhibition of power made by Abu Moham-med called Lazybones (No. 37;Nights, iv., p. 165). Their Oriental prototypes are probably the lions and eagles with which the Jinn ornamented the throne of Solomon. In the West, we meet with Southey's amusing legend of the Pious Painter: " 'Help, help, Blessed Mary,' he cried in alarm, As the scaffold sunk under his feet; From the canvass the Virgin extended her arm; She caught the good Painter; she saved him from harm; There were hundreds who saw in the street." The enchanted palaces of the Firm Island, with their prodigies of the Hart and the Dogs, &c., may also be mentioned (Amadis of Gaul, book II., chap. 21, &c.).Pp. 107, 108.-Stories of changed sex are not uncommon in Eastern and classical mythology and folk-lore; usually, as in this instance, the change of a man into a woman, although it is the converse (apparent, of course) which we meet with occasionally in modern medical books.In the Nights, &c., we have the story of the Enchanted Spring (No. 135j) in the great Sindbad cyclus (Nights, vi., pp. 145-150), and Lane (Modern Egyptians, chap. xxv.) relates a story which he heard in Cairo more resembling that of the transformed Wazir. In classical legend we have the stories of Tiresias, Cxneus, and Iphis. Turning to India, we meet with the prototype of Cxneus in Amba, who was reincarnated as Sikhandin, in order to avenge herself on Bhishma, and subsequently exchanged her sex with a Yaksha, and became a great warrior (Mahabharata Udyoga-Parva, 5942-7057). Some of the versions of the Enchanted Spring represent the Prince as recovering his sex by an exchange with a demon, thus showing a transition from the story of Sikhandin to later replicas. There is also a story of changed sex in the Hindi Baital Pachisí; and no doubt many others might be quoted.

History of What befell the Fowlet With the Fowler

(pp. 119-128).

One of the most curious stories relative to the escape of a captured prey is to be found in the 5th Canto of the Finnish Kalevala. Väinäimöinen, the old minstrel, is fishing in the lake where his love, Aino, has drowned herself, because she would not marry an old man. He hooks a salmon of very peculiar appearance, and while he is speculating about cutting it up and cooking it, it leaps from the boat into the water, and then reproaches him with his folly, telling him that it is Aino (now transformed into a water-nymph) who threw herself in his way to be his life-companion, but that owing to his folly in proposing to eat her, he has now lost her for ever. Hereupon she disappears, and all his efforts to rediscover her are fruitless.

The Tale of Attaf (Pp. 129-170).

P. 138, note 6.-I may add that an episode is inserted in the Europeanised version of this story, relative to the loves of the son of Chebib and the Princess of Herak, which is evidently copied from the first nocturnal meeting of Kamaralzaman and Budur (No. 21, Nights, iii., pp. 223-242), and isidrawn on exactly similar lines (Weber, i. pp. 508-510).

History of Prince Habib, and What befell Him With the Lady

Durrat Al-Ghawwas (Pp. 171-201).

P. 197, note 1.-Epithets of colour, as applied to seas, frequently have a purely mytho-logical application in Eastern tales. Thus, in the story of Zaher and Ali (cf. my "New Arabian Nights," p. 13) we read, "You are now upon an island of the Black Sea, which encompasses all other seas, and flows within Mount Kaf. According to the reports of travellers, it is a ten years' voyage before you arrive at the Blue Sea, and it takes full ten years to traverse this again to reach the Green Sea, after which there is another ten years' voyage before you can reach the Greek Sea, which extends to inhabited countries and islands."Kenealy says (in a note to his poem on "Night") that the Atlantic Ocean is called'the Sea of Darkness, on account of the great irruption of water which occasioned its formation; but this is one of his positive statements relative to facts not generally known to the world, for which he considered it unnecessary to quote his authority.P. 200.-According to one account of impalement which I have seen, the stake is driven through the flesh of the back beneath the skin.Reading the account of the Crucifixion between the lines, I have come to the conclusion that the sudden death of Christ was due to his drinking from the sponge which had just been offered to him. The liquid, however, is said to have been vinegar, and not water; but this might have had the same effect, or water may have been substituted, perhaps with the connivance of Pilate. In the latter case vinegar may only have been mentioned as a blind, to deceive the fanatical Jews. The fragmentary accounts of the Crucifixion which have come down to us admit of many possible interpretations of details.

INDEX TO THE TALES AND

PROPER NAMES, TOGETHER WITH

ALPHABETICAL TABLE OF NOTES

IN VOLUMES XI TO XVI

ALSO

ADDITIONAL NOTES ON THE

BIBLIOGRAPHY OF THE

THOUSAND AND ONE NIGTHS

INDEX TO THE TALES AND PROPER NAMES IN THE

SUPPLEMENTAL NIGHTS.

N.B.—The Roman numerals denote the volume, the Arabic the page.

Abbaside, Ja'afar bin Yahya and Abd Al-Malik bin Salih the, i. 117.

Abd Al-Malik bin Salih the Abbaside, Ja'afar bin Yahya and, i. 117.

Abdullah bin Nafi, Tale of Harun Al-Rashid and, ii. 44.

Abu Niyattayn, History of Abu Niyyah and, iv. 264.

Abu Niyyah and Abu Niyyatayn, History of, iv. 264.

Abu Sabir, Story of, i. 58.

Abu Tammam, Story of Aylan Shah and, i. 82.

Advantages of Patience, Of the, i. 58.

Adventure of the Fruit Seller and the Concubine, iv. 200.

Adventures of Khudadad and his Brothers, iii. 145.

Adventures of Prince Ahmad and the Fairy Peri-Banu, iii. 256.

Al-'Abbás, Tale of King Ins bin Kays and his daughter with the Son of King, ii. 138.

Alaeddin; or the Wonderful Lamp, iii. 31.

Al-Bundukani, or the Caliph Harun Al-Rashid and the daughter of King Kisra, vi. 31.

Al-Hajjaj and the Three Young Men, i. 34.

Al-Hajjaj bin Yusuf and the Young Sayyid, History of, v. 26.

Al-Hayfa and Yusuf, The Loves of, v. 93.

Ali Baba and the Forty Thieves, Story of, iii. 219.

Ali Khwajah and the Merchant of Baghdad, Story of, iii. 246.

Allah, Of the Speedy relief of, i. 113.

Allah, Of Trust in, i. 74.

Al-Maamun and Zubaydah, i. 122.

Al-Maamun, The Concubine of, ii. 202.

Al-Malik Al-Zahir Rukn Al-Din Bibars al-Bundukdari and the Sixteen Captains of Police, ii. 1.

Al-Nu'uman and the Arab of the Banu Tay, i. 123.

Al-Rahwan, King Shah Bakht and his Wazir, i. 127.

Al-Rashid and the Barmecides, i. 119.

Do. Ibn Al-Sammak and, i. 121.

Appointed Term, which, if it be Advanced may not be Deferred, and if it be Deferred, may not be Advanced, Of the, i. 95.

Arab of the Banu Tay, Al-Nu'uman and the, i. 123.

Ass, Tale of the Sharpers with the Shroff and the, i. 206.

Attaf, The Tale of, vi. 129.

Do. (by Alex. J. Cotheal), vi. 154.

Aylan Shah and Abu Tammam, Story of, i. 82.

Baba Abdullah, Story of the Blind Man, iii. 178.

Babe, History of the Kazi who bare a, iv. 130.

Bakhtzaman, Story of King, i. 74.

Banu Tay, Al-Nu'uman and the Arab of the, i. 123.

Barber and the Captain, The Cairenne Youth, the, v. 186.

Barber's Boy and the Greedy Sultan, Story of the Darwaysh and the, v. 80.

Barmecides, Al-Rashid and the, i. 119.

Do. Harun Al-Rashid and the Woman of the, i. 36.

Beautiful Daughter to the Poor Old Man, Tale of the Richard who married his, i. 147.

Bhang-Eater and his Wife, History of the, iv. 155.

Do. Tale of the Kazi and the, iv. 144.

Bihkard, Story of King, i. 79.

Blind Man, Baba Abdullah, Story of the, iii. 178.

Broke-Back Schoolmaster, Story of the, iv. 72.

Cadette, Tale of the Two Sisters who envied their, iii. 313.

Cairenne Youth, the Barber and the Captain, The, v. 186.

Cairo (The good wife of) and her four gallants, v. 193.

Caliph Harun Al-Rashid and the daughter of King Kisra, The History of Al-Bundukani or the, vi. 31.

Caliph Omar Bin Abd Al-Aziz and the Poets, The, i. 30.

Caliph's Night Adventure, History of the, iii. 174.

Caliph, The Concubine and the, ii. 199.

Captain, The Cairenne Youth, the Barber and the, v. 186.

Captain, The Tailor and the Lady and the, v. 198.

Cheat and the Merchants, Tale of the, i. 209.

China, The Three Princes of, v. 166.

Clemency, Of, i. 78.

Clever Thief, A Merry Jest of a, ii. 38.

Cock and the Fox, The pleasant history of the, vi. 113.

Cœlebs the droll and his wife and her four Lovers, v. 217.

Compeer, Tale of the Two Sharpers who each cozened his, i. 198.

Concubine, Adventure of the Fruit Seller and the, iv. 200.

Concubine and the Caliph, The, ii. 199.

Do. of Al-Maamun, The, ii. 202.

Constable's History, First, ii. 3.

Do. Second, ii. 11.

Do. Third, ii. 12.

Do. Fourth, ii. 16.

Do. Fifth, ii. 17.

Do. Sixth, ii. 18.

Do. Seventh, ii. 20.

Do. Eighth, ii. 22.

Do. Ninth, ii. 29.

Do. Tenth, ii. 32.

Do. Eleventh, ii. 33.

Do. Twelfth, ii. 35.

Do. Thirteenth, ii. 36.

Do. Fourteenth, ii. 37.

Do. Fifteenth, ii. 40.

Do. Sixteenth, ii. 43.

Cook, Story of the Larrikin and the, i. 4.

Coyntes, The Lady with the two, v. 208.

Crone and the Draper's Wife, Story of the, i. 214.

Do. and the King, Tale of the Merchant, the, i. 159.

Cunning She-thief, The Gate Keeper of Cairo and the, v. 224.

Appendix. 221

Dadbin and his Wazirs, Story of King, i. 68.

Darwaysh and the Barber's Boy and the Greedy Sultan, Story of the, v. 80.

Do. The Sultan who fared forth in the habit of a, iv. 23.

Daryabar, History of the Princess of, iii. 155.

Daughter of King Kisra, The History of Al-Bundukani, or the Caliph Harun Al-Rashid and the, vi. 31.

David and Solomon, Story of, i. 166.

Destiny or that which is written on the Forehead, i. 88.

Dethroned Ruler, whose reign and wealth were restored to him, Tale of the, i. 172.

Devotee accused of Lewdness, Tale of the, i. 184.

Disciple's Story, The, i. 171.

Druggist, Tale of the Singer and the, i. 136.

Drummer Abu Kasim became a Kazi, How, iv. 161.

Duenna and the King's Son, The Linguist-Dame, the, vi. 69.

Eighth Constable's History, ii. 22.

Eleventh Constable's History, ii. 33.

Enchanting Bird, Story of the King of Al-Yaman and his Three Sons, and the, iv. 201.

Do. , Tale of the Sultan and his Three Sons and the, iv. 190.

Ends of Affairs, Of Looking to the, i. 52.

Envy and Malice, Of, i. 81.

Fairy Peri-Banu, Adventures of Prince Ahmad and the, iii. 256.

Falcon and the Locust, Story of the, i. 211.

Fellah and his Wicked Wife, The, v. 249.

Fifteenth Constable's History, ii. 40.

Fifth Constable's History, ii. 17.

First Constable's History, ii. 3.

Do. Larrikin, History of the, iv. 220.

Do. Lunatic, Story of the, iv. 35.

Firuz and his Wife, i. 125.

Fisherman and his Son, Tale of the, iv. 247.

Forehead, Of Destiny or that which is Written on the, i. 88.

Forty Thieves, Story of Ali Baba and the, iii. 219.

Fourteenth Constable's History, ii. 37.

Fourth Constable's History, ii. 16.

Fowl with the Fowler, History of what befell the, vi. 119.

Fox, The Pleasant History of the Cock and the, vi. 113.

Fruit-seller and the Concubine, Adventure of the, iv. 200.

Fruit-seller's Tale, The, iv. 189.

Fuller and his Wife and the Trooper, Tale of the, i. 171.

Gallants, The Goodwife of Cairo and her Four, v. 193.

Gatekeeper of Cairo and the Cunning She-thief, The, v. 224.

Girl, Tale of the Hireling and the, i. 191.

Good and Evil Actions, Of the Issues of, i. 67.

Goodwife of Cairo and her Four Gallants, The, v. 193.

Greedy Sultan, Story of the Darwaysh and the Barber's Boy and the, v. 80.

Hajjaj (Al-) and the Three Young Men, i. 34.

Harun Al-Rashid and Abdullah bin Nafí', Tale of, ii. 44.

Do. and the Woman of the Barmecides, i. 36.

Do. and the Youth Manjab, Night Adventure of, v. 45.

Do. Tale of the Damsel Tohfat al-Kulub and the Caliph, ii. 47.

Haykar the Sage, The Say of, vi. 1.

History of King Azadbakht and his Son, The Ten Wazirs; or the, i. 37.

Do. of what befell the Fowl with the Fowler, vi. 119.

Hireling and the Girl, Tale of the, i. 191.

How Allah gave him relief, Story of the Prisoner and, i. 113.

How Drummer Abu Kasim became a Kazi, iv. 161.

Husband, Tale of the Simpleton, v. 88.

Ibn al-Sammak and Al-Rashid, i. 121.

Ibrahim and his Son, Story of, i. 90.

Ill Effects of Impatience, Of the, i. 64.

Impatience, Of the Ill Effects of, i. 64.

Ins bin Kays (King) and his Daughter with the Son of King Al-'Abbás, Tale of, ii. 138.

Isa, Tale of the Three Men and our Lord, i. 170.

Issues of Good and Evil Actions, Of the, i. 67.

Ja'afar bin Yahya and Abd Al-Malik bin Salih the Abbaside, i. 117.

Kazi and the Bhang-Eater, Tale of the, iv. 144.

Do. and the Slipper, Story of the, iv. 163.

Do. How Drummer Abu Kasim became a, iv. 161.

Do. schooled by his Wife, The, v. 258.

Do. who bare a babe, History of the, iv. 130.

Khalbas and his Wife and the Learned Man, Tale of the, i. 182.

Khudadad and his Brothers, Adventures of, iii. 145.

Khwajah Hasan al-Habbal, History of, iii. 198.

King and his Chamberlain's Wife, Tale of the, i. 213.

Do. Azadbakht and his Son, The Ten Wazirs; or the History of, i. 37.

Do. Bakhtzaman, Story of, i. 75.

Do. Bihkard, Story of, i. 79.

Do. Dadbin and his Wazirs, Story of, i. 68.

Do. Ibrahim and his Son, Story of, i. 90.

Do. of Al-Yaman and his Three Sons and the Enchanting Bird, Story of the, iv. 201.

Do. of Hind and his Wazir, Tale of, i. 247.

Do. Shah Bakht and his Wazir Al-Rahwan, i. 127.

Do. Sulayman Shah and his Niece, Story of, i. 97.

Do. Tale of himself told by the, v. 332.

Do. Tale of the Merchant, the Crone and the, i. 159.

Do. who kenned the quintessence of things, Tale of the, i. 142.

Do. who lost Kingdom and Wife and Wealth and Allah restored them to him, Tale of the, i. 221.

King's Son of Sind and the Lady Fatimah, The History of, v. 1.

Do. The Linguist-Dame, the Duenna and the, vi. 69.

Kurd Sharper, Tale of Mahmud the Persian and the, iv. 188.

Lady and the Captain, The Tailor and the, v. 198.

Do. Durrat al-Ghawwas, History of Prince Habib and what befell him with the, vi. 171.

Do. Fatimah, The History of the King's Son of Sind and the, v. 1.

Do. with the two Coyntes, The, v. 208.

Larrikin and the Cook, Story of the, i. 4.

Do. concerning himself, Tale of the Third, iv. 260.

Do. History of the First, iv. 220.

Do. History of the Second, iv. 227.

Do. History of the Third, iv. 231.

Leach (Tale of the Weaver who became a), by order of his wife, i. 194.

Learned Man, Tale of Khalbas and his Wife and the, i. 182.

Lewdness, Tale of the Devotee accused of, i. 184.

Limping Schoolmaster, Story of the, iv. 77.

Linguist-Dame, the Duenna, and the King's Son, The, vi. 69.

Locust, Story of the Falcon and the, i. 211.

Looking to the Ends of Affairs, Of, i. 52.

Lovers, Cœlebs the Droll and his wife and her four, v. 217.

Do. of Syria, History of the, v. 13.

Loves of Al-Hayfa and Yusuf, The, v. 93.

Appendix. 223

Luck, Story of the Merchant who lost his, i. 43.

Lunatic, Story of the First, iv. 35.

Do. Do. Second, iv. 49.

Mahmud the Persian and the Kurd Sharper, Tale of, iv. 188.

Man of Khorassan, his Son and his Tutor, Tale of the, i. 129.

Do. whose Caution slew him, Tale of the, i. 176.

Do. who was Lavish of his House, and his Provision for one whom he knew not, i. 177.

Malice, Of Envy and, i. 81.

Melancholist and the Sharper, Tale of the, i. 180.

Merchant and his Sons, Tale of the, i. 52.

Do. of Baghdad, Story of Ali Khirajah and the, iii. 246.

Merchant's Daughter and the Prince of Al-Irak, The, v. 264.

Merchants, Tale of the Cheat and the, i. 209.

Merchant, the Crone and the King, Tale of the, i. 159.

Do. who lost his luck, Story of the, i. 45.

Merry Jest of a Clever Thief, A, ii. 38.

Mistress and his Wife, Mohammed the Shalabi and his, v. 241.

Mohammed, Story of a Sultan of Al-Hind and his Son, iv. 233.

Do. Sultan of Cairo, History of, iv. 25.

Do. the Shalabi and his Mistress and his Wife, v. 241.

Mohsin and Musa, Tale of, v. 232.

Musa, Tale of Mohsin and, v. 232.

Niece, Story of King Sulayman Shah and his, i. 97.

Night Adventure of Sultan Mohammed of Cairo with the Three Foolish Schoolmasters, The, iv. 68.

Night Adventure of Harun Al-Rashid and the Youth Manjab, v. 45.

Ninth Constable's History, ii. 29.

Nur al-Din Ali of Damascus and the damsel Sitt al-Milah, ii. 107

Omar Bin Abd Al-Aziz and the Poets, The Caliph, i. 30.

Patience, Of the advantages of, i. 58.

Persistent Ill Fortune, Of the Uselessness of Endeavor against the, i. 43.

Picture, Tale of the Prince who fell in love with the, i. 153.

Pleasant History of the Cock and the Fox, The, vi. 113.

Poets, The Caliph Omar Bin Abd Al-Aziz and the, i. 30.

Poor man who brought to him Fruit, Tale of the Sultan and the, iv. 188.

Do. old man, Tale of the Richard who married his beautiful Daughter to the, i. 147.

Prince Ahmad and the Fairy Peri-Banu, Adventures of, iii. 256.

Prince Bihzad, Story of, i. 64.

Do. Habib and what befell him with the Lady Durrat al-Ghawwas, History of, vi. 171.

Prince of Al-Irak, The Merchant's Daughter and the, v. 264.

Princess of Daryabar, History of, iii. 155.

Prince who fell in love with the Picture, Tale of the, i. 153.

Prisoner and how Allah gave him relief, Story of, i. 113.

Quintessence of things, Tale of the King who kenned the, i. 142.

Richard, Tale of the, who married his beautiful daughter to the Poor Old Man, i. 147.

Righteous Wazir wrongfully gaoled, The, v. 179.

Robber and the Woman, Tale of the, i. 167.

Sage and his Three Sons, Tale of the, i. 150.

Do. the Scholar, Story of the, iv. 55.

Salim the Youth of Khorasan, and Salma, his Sister, Tale of, i. 231.

Salma, his Sister, Tale of Salim the Youth of Khorasan and, i, 231.

Say of Haykar the Sage, The, vi. 1.

Scholar, Story of the Sage and the, iv. 55.

Schoolmaster, Story of the Broke-Back, iv. 72.

Do. Story of the Limping, iv. 77.

Schoolmaster, Story of the Split-mouthed, iv. 74.

Second Constable's History, ii. 11.

Do. Larrikin, History of the, iv. 227.

Do. Lunatic, Story of the, iv. 49.

Seventh Constable's History, ii. 20.

Shah Bakht and his Wazir Al-Rahwan, King, i. 127.

Sharpers with the Shroff and the Ass, Tale of the, i. 206.

Sharper, Tale of the Melancholist and the, i. 180.

Do. Tale of the old, ii. 39.

Shroff and the Ass, Tale of the Sharpers with the, i. 206.

Sidi Nu'uman, History of, iii. 187.

Singer and the Druggist, Tale of the, i. 136.

Simpleton Husband, Tale of the, i. 162.

Do. Do. v. 88.

Sitt al-Milah, Nur al-Din Ali of Damascus and the Damsel, ii. 107.

Sixteen Captains of Police, Al-Malik Al-Zahir Rukn Al-Din Bibars al-Bundukdari and the, ii. 1.

Sixteenth Constable's History, ii. 43.

Sixth Constable's History, ii. 18.

Sleeper and the Waker, The, i. 1.

Slipper, Story of the Kazi and the, iv. 163.

Solomon, Story of David and, i. 166.

Sons, Tale of the Merchant and his, i. 52.

Speedy relief of Allah, Of the, i. 113.

Split-mouthed Schoolmaster, Story of the, iv. 74.

Sulayman Shah and his Niece, Story of King, i. 97.

Sultanah, Story of three Sisters and their Mother the, iv. 84.

Sultan and his Three Sons and the Enchanting Bird, Tale of the, iv. 190.

Do. and the Poor Man who brought to him Fruit, Tale of the, iv. 188.

Do. Mohammed of Cairo with the Three Foolish Schoolmasters, The Night Adventure of, iv. 68.

Sultan of Al-Hind and his Son Mohammed, Story of the, iv. 233.

Do. of Al-Yaman and his Three Sons, Story of, iv. 1.

Do. who fared forth in the habit of a Darwaysh, The, iv. 23.

Syria, History of the Lovers of, v. 13.

Syrian and the Three Women of Cairo, The, v. 204.

Tailor and the Lady and the Captain, The, v. 198.

Tale of Himself told by the King, v. 332.

Tenth Constable's History, ii. 32.

Ten Wazirs; or, the History of King Azadbakht and his Son, The, i. 37.

Thief's Tale, The, ii. 28.

Third Constable's History, ii. 12.

Third Larrikin concerning himself, Tale of, iv. 260.

Do. History of the, iv. 231.

Thirteenth Constable's History, ii. 36.

Three Foolish Schoolmasters, The Night Adventure of Sultan Mohammed of Cairo with the, iv. 68.

Three men and our Lord Isa, Tale of the, i. 170.

Do. Princes of China, The, v. 166.

Do. Sharpers, Story of the, iv. 10.

Do. Sisters and their Mother the Sultanah, Story of the, iv. 84.

Do. Sons, Tale of the Sage and his, i. 150.

Do. Women of Cairo, The Syrian and the, v. 204.

Do. Young Men, Al-Hajjaj and the, i. 34.

Tither, Tale of the Unjust King and the, i. 164.

Appendix. 225

Tohfat al-Kulub and the Caliph Harun Al-Rashid, Tale of the Damsel, ii. 47.

Trooper, Tale of the Fuller and his wife and the, i. 157.

Trust in Allah, Of, i. 74.

Tutor, Tale of the Man of Khorassan, his Son and his, i. 129.

Twelfth Constable's History, ii. 35.

Two Kings and the Wazir's daughters, Tale of the, ii. 192.

Two Lack-Tacts of Cairo and Damascus, Story of the, v. 326.

Do. Sharpers who each cozened his Compeer, Tale of the, i. 198.

Do. Sisters who envied their Cadette, Tale of the, iii. 313.

Ugly man and his beautiful Wife, Tale of the, i. 218.

Unjust King and the Tither, Tale of the, i. 164.

Uselessness of Endeavour against the Persistent Ill Fortune, Of the, i. 43.

Virtue, The whorish wife who vaunted her, v. 212.

Waker, The Sleeper and the, i. 1.

Warlock and the Young Cook of Baghdad, Tale of the, vi. 95.

Wazir Al-Rahwan, King Shah Bakht and his, i. 127.

Do. Tale of the King of Hind and his, i. 247.

Do. (The Righteous) wrongfully gaoled, v. 179.

Wazir's Daughters, Tale of the Two Kings and the, ii. 192.

Wazirs; or the History of King Azadbakht and his Son, The Ten, i. 37.

Do. Story of King Dadbin and his, i. 68.

Weaver who became a Leach by order of his wife, Tale of the, i. 194.

Whorish wife who vaunted her virtue, The, v. 212.

Wicked wife, The Fellah and his, v. 249.

Wife, Firuz and his, i. 125.

Do. History of the Bhang Eater and his, ív. 155.

Do. Story of the Crone and the Draper's, i. 214.

Do. Tale of the King and his Chamberlain's, i. 213.

Do. Do. Ugly man and his beautiful, i. 218.

Do. Do. Weaver who became a Leach by order of his, i. 194.

Do. The Kazi schooled by his, v. 258.

Wives, Story of the Youth who would futter his father's, v. 318.

Woman of the Barmecides, Harun Al-Rashid and the, i. 36.

Do. Tale of the Robber and the, i. 167.

Do. who humoured her lover at her husband's expense, The, v. 255.

Women's Wiles, ii. 99.

Wonderful Lamp, Alaeddin; or the, iii. 31.

Young Cook of Baghdad, Tale of the Warlock and the, vi. 95.

Do. Sayyid, History of Al-Hajjaj bin Yusuf and the, v. 26.

Youth Manjab, Night Adventure of Harun Al-Rashid and the, v. 45.

Do. who would futter his father's wives, Story of the, v. 318.

Yusuf, The Loves of Al-Hayfa and, v. 93.

Zayn al-Asnam, Tale of, iii. 1.

Zubaydah, Al-Maamun and, i. 122.

VARIANTS AND ANALOGUES OF SOME OF THE TALES IN

THE SUPPLEMENTAL NIGHTS.

By W. A. CLOUSTON.

Aladdin; or the Wonderful Lamp, iii. 371.

Ali Baba and the Forty Thieves, iii. 390.

Ali Khwajah and the Merchant of Baghdad, iii. 394.

Al-Malik Al-Zahir and the Sixteen Captains of Police, ii. 265.

Blind Man, Baba Abdullah, The Story of the, iii. 384.

Damsel Tuhfat al-Kulub, The, ii. 267.

Devout woman accused of Lewdness, The, ii. 244.

Fifteenth Constable's Story, The, ii. 266.

Firuz and his Wife, ii. 216.

Fuller, his Wife and the Trooper, The, ii. 236.

Khudadad and his Brothers, iii. 380.

Khwajah Hasan al-Habbal, History of, iii. 388.

King Aylan Shah and Abu Tammam, ii. 214.

Do. Dadbin and his Wazirs, ii. 213.

Do. Ins bin Kays and his Daughter, ii. 271.

Do. Shah Bakht and his Wazir Al-Rahwan, ii. 217.

Do. Sulayman Shah and his Niece, ii. 214.

Do. who kenned the Quintessence of things, The, ii. 229.

Do. who lost Kingdom, Wife and Wealth, The, ii. 246.

Melancholist and the Sharper, The, ii. 239.

Ninth Constable's Story, The, ii. 266.

Nur al-Din and the Damsel Sitt al-Milah, ii. 271.

On the Art of Enlarging Pearls, ii. 218.

Prince Ahmad and the Peri Banu, iii. 397.

Prince who fell in love with the Picture, The, ii. 236.

Sidi Nú man, History of, iii. 386.

Simpleton Husband, The, ii. 239.

Singer and the Druggist; The, ii. 219.

Sleeper and the Waker, ii. 209.

Ten Wazirs, or the History of King Azadbakht and his son, ii. 212.

Thief's Tale, The, ii. 2.45.

Three men and our Lord Isa, The, ii. 239.

Two Sisters who envied their Cadette, The, iii. 409.

Weaver who became a leach by order of his wife, The, M. 244.

Women's Wiles, ii. 267.

Zayn al-Asnam, The tale of, iii. 363.

Appendix. 227

ADDITIONAL NOTES.

By W. A. CLOUSTON.

Aladdin, or the Wonderful Lamp, iii. 433.

Ali Baba and the Forty Thieves, iii. 434.

Firuz and his Wife, ii. 271.

Fuller, his wife and the Trooper, The, ii. 272.

Prince Ahmad, The Tale of, iii. 434.

Singer and the Druggist, The, ii. 272.

Zayn al-Asnam, The Tale of, iii. 432.

By W. F. KIRBY.

Additional Notes to some Tales in vol iv; v. 352

Additional Notes to some Tales in vol v; v. 358

Additional Notes to some Tales in vol vi; vi. 213

Additional Bibliographical Notes to the Tales in the Supplemental Nights, vi. 286

ALPHABETICAL TABLE OF NOTES

(Anthropological &c.)

IN THE SUPPLEMENTAL NIGHTS

(Indicating the Volume)

ADDITIONAL NOTES ON THE BIBLIOGRAPHY OFTHE THOUSAND AND ONE NIGHTS.

(Cf. Nights, x., App. ii., p. 414.)

By W. F. KIRBY.

---

Herewith I add notes on any works of importance which I had not seen when my "Contributions" were published, or which have appeared since.

ZOTENBERG'S WORK ON ALLADIN AND ON VARIOUS MANUSCRIPTS OFTHE NIGHTS.

One of the most important works which has appeared lately in connection with the Thousand and One Nights, is the following:Histoire d' Alá Al-Dîn ou la Lampe Merveilleuse. Texte Arabe publié avec une notice sur quelques manuscrits des Mille et une Nuits par H. Zotenberg, roy. 8vo. Paris, Imprimérie Nationale, 1888.

The publication of this work puts an end to the numerous conjectures of scholars as to the source of Galland's unidentified tales; and the notes on various MSS. of the Nights are also very valuable. It therefore appears desirable to give a tolerably full sketch of the contents of the book.1

M. Zotenberg begins with general remarks, and passes on to discuss Galland's edition. [Section I.]—Although Galland frequently speaks of Oriental tales2 in his journal, kept at Constantinople in 1672 and 1673, yet as he informs us, in his Dedication to the Marquise d' O., he only succeeded in obtaining from Syria a portion of the MS. of the Nights themselves with considerable difficulty after his return to France.

There is some doubt as to the date of appearance of the first 6 vols. of Galland's "Mille et une Nuit." According to Caussin de Perceval, vols. 1 and 2 were published together in 1704, and vols. 3 and 4 in the course of the same year. Nevertheless, in the copy in the Bibliotheque Nationale, vols. 1 and 4 are dated 1704, and vols. 2, 5 and 6 are dated 1705; vol. 3 is missing, just as we have only odd volumes of the 2nd, 3rd and 4th English editions in the British Museum, the 1st being still quite unknown.

M. Zotenberg proceeds to give an account of Galland's MS. (cf. Nights, x. App., p.414), and illustrates it by a specimen page in facsimile. Judging from the character of the writing, &c., he considers it to have been transcribed about the second half of the 14th century (Sir R. F. Burton suggests about A.D. 1384). It is curious that there is a MS. of the 15th century in the Library of the Vatican,

1 The proper names are overrun with accents and diacretical points, of which I have here retained but few.

2 Particularly mentioning Syntipas, the Forty Vizirs, a Turkish romance relating to Alexander, in 120 volumes; and Mohammed al-'Aufi.

which appears to be almost a counterpart of Galland's, and likewise contains only the first 282 Nights. Galland's MS. wants a leaf extending from part of Night 102 to the beginning of Night 104, and containing an account of the Hunchback and his buffooneries; this hiatus is filled up in the Vatican MS.

Habicht's version is noted as more approaching Galland's MS. than do the texts founded on the Egyptian texts; but in thus speaking, Zotenberg does not notice the assertion that Habicht's MS., though obtained at Tunis, came originally from Egypt. He considers the ordinary Egyptian texts to be generally abridged and condensed.

Although it is clear that Galland made great use of this MS. for his translation, yet M. Zotenberg points out numerous discrepancies, especially those at the commencement of the work, which led Caussin de Perceval to regard Galland's work as a mere paraphrase of the original. M. Zotenberg, however (p. 14), writes, "Evidemment, Galland, pour la traduction du commencement du récit, á suivi un texte plus developpé que celui du MS. 1508, texte dont la rédaction égyptienne ne presente qu'un maladroit abrégé." He quotes other instances which seem to show that Galland had more than one text at his disposal.

[Section II.] At the beginning of the 17th century, only two MSS. of the Nights existed in the libraries of Paris, one in Arabic, and the other in Turkish. The Arabic MS. contains 870 Nights, and is arbitrarily divided into 29 sections. M. Zotenberg considers that it was to this MS. that Galland referred, when he said that the complete work was in 36 parts. The tales follow the order of our Table as far as No. 7 (Nos. tab, 2ac and 3ba are wanting), the remainder are irregular, and run as follows: 153, 154, 154a, 20; story of Khailedján ibn Hámán, the Persian; Story of the Two Old Men, and of Báz al-Aschháb Abou Lahab; 9, apparently including as episodes 9a, 9aa, 21, 8, 9b, 170, 181r to 181bb, 137, 154 (commencement repeated), 18lu to 181bb (repeated), 135a, Adventures of a traveller who entered a pond (étang) and underwent metamorphoses:1 anecdotes and apothegms; a portion of the Kalila and Dimna?

The Turkish MS. (in 11 vols.) is made up of several imperfect copies, which have been improperly put together. The bulk is formed by vols. 2—10 which are written in three different hands, and some of which bear date 1046 A.H. The contents of these nine vols. are as follows: Introduction and 1—3 (wanting 2ab); Story of'Abdallah of Basra; 5;7-Story of 'Attáf ibn Ismá'il al-Schoqláni of Damascus and the schaikh Abou-'l-Baraka al-Nawwám, 6; Story told by the Christian Merchant (relating to Qamar al-Zamán during the reign of Sultan Mahmoud, and different from the story known under this title); Story of Ahmad al-Saghir (the little) and Schams al-Qosour; Story of the Young Man of Baghdad and the Bathman (Baigneur, attendant in a Hammám), 7; 153; 21; Story of Khaledjan ibn Ma-háni; Story of Nour al-Din 'Ali and of Dounya (or Dinar) of Damascus, 133; Story of Prince Qamar-Khan and of the schaikh 'Ata, of the Sultan Mahmoud-Khán, of Bahrám-Scháh, of 'Abdallah ibn Hilal, of Harout and Marout, &c.; Story of Qowwat al-Qoloub; 9, including as episodes 9a; 8; Story of Moubaref who slept in the bath; (?= 96); and 170; Fables.

The other volumes (I and II of the MS.) both contain the beginning of the MS. Vol. 1 was written towards the end of the 17th century, and extends about as far as Night 55, concluding with No. 7, which follows No. 3. Vol. 11., which once belonged to Galland, includes only a portion of the Introduction. The text of these two fragments is similar, but differs considerably from that of vol. 2 of the MS.; and specimens of the commencement of vols. 1 and 2 are given to shew this. Yet it is singular that Galland does not seem to have used these Turkish volumes; and the second MS. which he actually used, like the 4th vol. of the copy preserved in the Bibliotheque Nationale, appears to be missing.

M. Zotenberg then remarks on the missing vol. 4 of Galland, and quotes extracts from Galland's Diary, shewing that Nos. 191, 192 and 192a, which were surreptitiously introduced into his work

1 Probably similar to those described in the story of the Warlock and the Cook (anteá, pp. 106-112).

Appendix. 289 without his knowledge, and greatly to his annoyance, were translated by Petis de la Croix, and were probably intended to be included in the Thousand and One Days, which was published in 1710.

[Section III.]—This is one of the most important in the book, in which extracts from Galland's Diary of 1709 are quoted, shewing that he was then in constant communication with a Christian Maronite of Aleppo, named Hanna (Jean), who was brought to Paris by the traveller Paul Lucas, and who related stories to Galland, of which the latter took copious notes, and most of which he worked up into the later volumes of his "Mille et une Nuit" (sic). Among these were 193, 194a, 194b, 59, 197, 198, 174, 195, 194c, 196. The following tales he did not use: An Arab story of two cousins, Camar eddin and Bedr el Bodour; the Golden City (another version of the story of the Three Princes, in No. 198, combined with the story of the woman who slew pretenders who were unable to solve a riddle); The Three Princes, the Genius Morhagian, and his Daughters; and the story of the seller of ptisanne (or diet drinks) and his son Hassan.

Further extracts from Galland's Diary are added, extending from the time of Hanna's departure from Paris between June and October, 1709, and the completion of the 12th volume of the Mille et une Nuit in 1712. These relate to the gradual progress of the work; and to business in connection with it; and Hanna's name is occasionally mentioned.

Hanna supplied Galland with a written version of No. 193, and probably of 194 a-c; (i.e. most of the tales in vol. 9 and 10); but the tales in vols. 11 and 12 were apparently edited by Galland from his notes and recollections of Hanna's narrations. These are Nos. 195, 196, 59, 197 and 198. M. Zotenberg concludes that Hanna possessed a MS. containing all these tales, part of which he copied for Galland, and that this copy, like several other important volumes which Galland is known or believed to have possessed, was lost. M. Zotenberg thinks that we may expect to meet with most of Hanna's tales either in other copies of the Nights, or in some other collection of the same kind. The latter supposition appears to me to be by far the most probable.

[Section IV.]—M. Zotenberg proceeds to give an account of one or two very important MSS. of the Nights in the Bibliotheque Nationale. One of these is a MS. which belonged to the elder Caussin, and was carefully copied by Michael Sabbagh from a MS. of Baghdad. Prof. Fleischer, who examined it, states (Journal Asiatique, 1827, t. II., p. 221) that it follows the text of Habicht, but in a more developed form. M. Zotenberg copies a note at the end, finishing up with the word "Kabikaj" thrice repeated. This, he explains, "est le nom du génie préposé au régne des insectes. Les scribes, parfois, l'invoquent pour preserver leurs manuscrits de l'atteinte de vers."

This MS. was copied at Paris on European paper at the beginning of the century, though Caussin de Perceval was not acquainted with it in 1806, but only with a MS. of the Egyptian redaction.

This MS. agrees with Galland's only as far as the 69th Night. It differs from it in two other points; it contains No. lc, and the end of No. 3 coincides with the end of Night 69. The contents of Nights 70-1001 are as follows: 246, 4, 5, 6, 20, 7, 153, 21, 170, 247, The Unhappy Lover confined in the Madhouse (probably = 204c), 8, 191, 193, 174, 9, 9b (not 9a, or 9aa) and as episodes, 155, 32, and the story of the two brothers 'Amir and Ghadir, and their children Djamil and Bathina.

Another MS., used by Chavis and Cazotte, and Caussin de Perceval, was written in the year 1772. It has hitherto been overlooked, because it was erroneously stated in the late M. Reinaud's Catalogue to be a MS. containing part of the 1001 Nights, extending from Night 282 to Night 631, and copied by Chavis. It is not from Chavis' hand, and does not form part of the ordinary version of the Nights, but contains the following tales: 174, 248, Story of King Sapor, 246, 3a, 36, 3c, 153, Story of the Intendant, the Interpreter, and the Young Man; 247, 204c, 240, 250, Story of the Caliph and the Fisherman (probably= 156); the Cat and the Fox, and the Little Bird and the Fowler.

Another MS., really written by Chavis, commences exactly where Vol. 3 of Galland's MS. leaves off; i.e. in the middle of No. 21, and extends from Night 281 to Night 631. M. Zotenberg supposes it to have been written to supply the place of the last volume of Galland's set. It contains the following t9,6s its addition to the conclusion of No. 21: 170, 247, 204c, 8, 191, 193 and 174. M. Zotenberg suggests that the first part of this MS. may have been copied from Galland's last volume, which may have existed at the time in private hands.

The two last MSS. contain nearly the same tales, though with numerous variations.

M. Zotenberg discusses the hypothesis of Chavis' MS. being a translation from the French, and definitely rejects it.

[Section V.]—Here M. Zotenberg discusses the MSS. of the Nights in general, and divides them into three categories. I. MSS. proceeding from Muslim parts of Asia. These, except the MSS. of Michael Sabbagh and that of Chavis, contain only the first part of the work. They are all more or less incomplete, and stop short in the middle of the text. They are not quite uniform, especially in their readings, but generally contain the same tales arranged in the same order. II. Recent MSS. of Egyptian origin, characterised by a special style, and a more condensed narrative; by the nature and arrangement of the tales; by a great number of anecdotes and fables; and by the early part of the work containing the great romance of chivalry of King Omar Bin Al-Nu'uman. III. MSS. mostly of Egyptian origin, differing as much among themselves in the arrangement of the tales as do those of the other groups.

The following MSS. are mentioned as belonging to the first group:

I. Galland's MS. in the Bibliotheque Nationale, Nos. 1506-1508.

II. MS.in the Vatican, No. 782.

III. Dr. Russell's MS.from Aleppo.

IV. MS. in the Bibl. Nat. (Suppl. 1715, I and II.).

V. MS. in the Library of Christ Church College, Oxford (No. ccvii.).

VI. MS. in the Library of the India Office, London (No. 2699).

VII. Sir W. Jones' MS., used by Richardson.

VIII. Rich's MS. in the Library of the British Museum (Addit. 7404).

IX. MS. in Bibl. Nat. (Suppl. 2522 and 2523).

X. MS. in Bibl. Nat. (Suppl. 1716).

The following MSS. are enumerated as belonging to the second group:

I. Salt's MS. (printed in Calcutta in 4 vols).

II-IV. Three complete MSS. in Bibliotheque Nationale (Suppl. Arabe, Nos. 1717,1718, 1719).

V. Incomplete MS. of Vol. II. in Bibl. Nat. (Suppl. Arabe, Nos. 2198 to 2200).

VI. Incomplete MS. of Vol. 4 (Suppl. Arabe, Nos. 2519 to 2521).

VII. Odd vol. containing Nights 656 to 1001 (Suppl. Arabe, No. 1721, III.).

XII. MS. containing Nights 284 to 327 (Suppl. Arabe, No. 1720).

XIII. MS. in British Museum (Oriental MSS., Nos. 1593 to 1598).

XIV. Ditto (Oriental MSS., Nos. 2916 to 2919).

XV. Burckhardt's MS. in the University Library at Cambridge (B. MSS. 106 to 109).

XVI. MS. in the Vatican (Nos. 778 to 781).

XVII. MS. in the Ducal Library at Gotha.

XVIII. Odd vol. in ditto.

XIX. MS. in the Royal Library at Munich.

XX. Ditto, incomplete (De Sacy's).

XXI. Fragment in the Library of the Royal and Imperial Library at Vienna (No. CL.).

XXII. MS. in the Imperial Public Library at St. Petersburg (Von Hammer's).

XXIII. MS. in the Library of the Institute for the Study of Oriental languages at St. Petersburg (Italinski's).

XXIV. Dr. Clarke's MS. (cf. Nights, x., App. pp.444 448).

XXV. Caussin de Perceval's MS.

XXVI. Sir W. Ouseley's MSS.

Appendix. 291

The above list does not include copies or fragments in various libraries of which M. Zotenberg has no sufficient information, nor miscellaneous collection in which tales from the Nights are mixed with others.

Portions of Habicht's MS. appear to belong to the Egyptian recension, and others to have come from further East.

There is a MS. in the Bibliotheque Nationale (Suppl. Arabe, No. 1721, IV.) from Egypt, containing the first 210 Nights, which somewhat resembles Habicht's MS. both in style and in the arrangement of the tales. The Third Shaykh's Story (No. 1 c.) is entirely different from those in the ordinary MSS., nor is it the same as that in the Turkish version of the Nights, which is again quite different from either. In this MS. (No. 1721, IV.) No. 6 is followed by Nos. 7, 174, and 133.

Then follow notices of Anderson's MS., used by Scott, but which cannot now be traced; the Calcutta edition of the first 200 Nights; and of the Wortley Montague MS. These form M. Zotenberg's third group of MSS.

M. Zotenberg does not enter into the question of the original form, date and constituents of the primitive work, but concludes that the complete work as we now have it only assumed its present form at a comparatively recent period. But it must not be forgotten that the details, description, manners, and style of the tales composing this vast collection, are undergoing daily alteration both from narrators and copyists.

Then follows an Appendix, in which M. Zotenberg has copied two tales from Galland'sjournals, which he took down as related by the Maronite Hanna. One of these is new to me; it is the story of the Three Princes, and the Genius Morhagian and his Daughters (added at the end of this section); and the other is the well-known story of the Envious Sisters.

The remainder of M. Zotenberg's volume contains the Arabic text of the story of 'Ala Al-Din, or the Wonderful Lamp, with numerous critical notes, most of which refer to Galland's version. A few pages of Chavis' text are added for comparison.

The story itself, M. Zotenberg remarks, is modern, giving a faithful picture of Egyptian manners under the reign of the last Mamlouk Sultans. Some expressions which occur in the French-Arabic Dictionary of Ellions Bocthor and of A. Caussin de Perceval, are apparently derived from the story of 'Ala Al-Din.

STORY OF THE THREE PRINCES AND THE GENIUS MORHAGIAN

AND HIS DAUGHTERS.

[Reprinted by M. Zotenberg (pp. 53—61) from Galland's Journal, MS. francais, No. 15277, pp. 120-131. The passages in brackets are added by the present translator (chiefly where Galland has inserted "etc.") to fill up the sense.]

When the Sultan of Samarcand had reached a great age, he called the three princes, his sons, and after observing that he was much pleased to see how much they loved and revered him, he gave them leave to ask for whatever they most desired. They had only to speak, and he was ready to grant them whatever they asked, let it be what it might, on the sole condition that he should satisfy the eldest first, and the two younger ones afterwards, each in his turn. The eldest prince, whose name was Rostam, begged the Sultan to build him a cabinet of bricks of gold and silver alternately, and roofed with all kinds of precious stones.

The Sultan issued his orders that very day, but before the roof of the cabinet was finished, indeed before any furniture had been put into it, Prince Rostam asked his father's leave to sleep there. The Sultan tried to dissuade him, saying that [the roof] ought to be finished first; but the prince was so impatient that he ordered his bed to be removed there, and he lay down. He was reading the Koran about midnight, when suddenly the floor opened and he beheld a most hideous genius named Morhagian rise from the ground, who cried out, "You are a prince, but even if you were the Sultan himself, I would not refrain from taking vengeance for your rashness in entering this house which has been built just above the palace of my eldest daughter." At the same time he paced around the cabinet, and struck its walls, when the whole cabinet was reduced to dust so fine that the wind carried it away, and did not leave a trace of it. The prince drew his sword, and pursued the genius, who took to flight until he came to a well, into which he plunged [and vanished]. When the prince appeared before his father the Sultan next morning, the was overwhelmed with confusion [not only at what had happened, but on account of his disobedience to his father, who reproached him severely for having disregarded his advice].

The second prince, whose name was Gaiath Eddin (Ghayáth al-Din), then requested the Sultan to build him a cabinet constructed entirely of the bones of fishes. The Sultan ordered it to be built, at great expense. Prince Gaiath Eddin had no more patience to wait till it was quite finished than his brother Rostani. He lay down in the cabinet, notwithstanding the Sultan's warnings, but took care to keep his sword by his side. The genius Morhagian appeared to him also at midnight, paid him the same compliment, and told him that the cabinet was built over the palace of his second daughter. He reduced it to dust, and Prince Gaiath Eddin pursued him, sword in hand, to the well, where he escaped; and next day the prince appeared before his father, the Sultan [as crestfallen as his brother].

The third prince, who was named Badialzaman (Badíu 'l-Zamán=Rarity of the Age), obtained leave from the Sultan to build a cabinet entirely of rock crystal. He went to sleep there before it was entirely finished, but without saying anything to the Sultan, as he was resolved to see whether Morhagian would treat him in the same way. Morhagian arrived at midnight, and declared that the cabinet was built over the palace of his third daughter. He destroyed the cabinet, and when the prince seized his sword, Morhagian took to flight. The prince wounded him three times before he reached the well, but he nevertheless succeeded in escaping.

Prince Badialzaman did not present himself to the Sultan, but went to the two princes, his brothers, and urged them to pursue the genius in the well itself. The three went together, and the eldest was let down into the well by a rope, but after descending a certain distance, he cried out, and asked to be drawn up again. He excused his failure by saying that he felt a burning heat [and was almost suffocated]. The same thing happened to Prince Gaiath Eddin, who likewise cried out till he was drawn up. Prince Badialzaman then had himself let down but commanded his brothers not to draw him up again, even if he should cry out. They let him down, and he cried out, but he continued to descend till he reached the bottom of the well, when he untied himself from the rope, and called out to his brothers that the air was very foul. At the bottom of the well he found an open door, and he advanced for some distance between two walls, at the end of which he found a golden door, which he opened, and beheld a magnificent palace. He entered and passed through the kitchen and the storerooms, which were filled with all kinds of provisions, and then inspected the rooms, when he entered one magnificently furnished with sofas and divans.

He was curious to find out who lived there, so he hid himself. Soon afterwards he beheld a flight of doves alight at the edge of a basin of water in the middle of the court. The doves plunged into the water, and emerged from it as women, each of whom immediately set about her appointed work. One went to the store room, another to the kitchen, a third began to sweep [and so on]. They prepared a feast [as if for expected guests]. Some time afterwards, Badialzaman beheld another flight of ten doves of different colours, who surrounded an eleventh, which was quite white, and these also perched on the edge of the basin. The ten doves plunged into the basin and came forth as women, more beautiful than the first and more magnificently robed. They took the white dove and plunged her into a smaller basin, which was [filled with] rose [water] and she became a woman of extraordinary beauty. She was the eldest daughter of the genius, and her name was Fattane. (Fattánah=The Temptress.)

Two of her attendants then took Fattane under the armpits, and led her to her apartment, followed by the others. She took her seat on a small raised sofa, and her women separated, some to the right and some to the left, and set about their work. Prince Badialzaman had dropped his handkerchief.

Appendix. 293

One of the waiting women saw it and picked it up, and when she looked round, she saw the prince. She was alarmed, and warned Fattane, who sent some of her women to see who the stranger was. The prince came forward, and presented himself before Fattane, who beheld a young prince, and gave him a most gracious reception. She made him sit next to her, and inquired what brought him there? He told his story from the beginning to the end, and asked where he could find the genius, on whom he wished to take vengeance. Fattane smiled, and told him to think no more about it, but only to enjoy himself in the good company in which he found himself. They spread the table, and she made him sit next to her, and her women played on all kinds of musical instruments before they retired to rest.

Fattane persuaded the prince to stay with her from day to day: but on the forties day he declared that he could wait no longer, and that it was absolutely necessary for him to find out where Morhagian dwelt. The princess acknowledged that he was her father, and told him that his strength was so great [that nobody could overcome him]. She added that she could not inform him where to find him, but that her second sister would tell him. She sent one of her women to guide him to her sister's palace through a door of communication, and to introduce him. He was well received by the fairy, for whom he had a letter, and he found her younger and more beautiful than Fattane. He begged her to inform him where he could find the genius, but she changed the subject of conversation, entertained him magnificently, and kept him with her for forty days. On the forties day she permitted him to depart, gave him a letter, and sent him to her youngest sister, who was a still more beautiful fairy. He was received and welcomed with joy. She promised to show him Morhagian's dwelling, and she also entertained him for forty days. On the forties day she tried to dissuade him from his enterprise, but he insisted. She told him that Morhagian would grasp his head in one hand, and his feet in the other, and would tear him asunder in the middle. But this did not move him, and she then told him that he would find Morhagian in a dwelling, long, high and wide in proportion to his bulk. The prince sought him out, and the moment he caught sight of him, he rushed at him, sword in hand. Morhagian stretched out his hand, seized his head in one hand and his feet in the other, rent him in two with very little effort, and threw him out of a window which overlooked a garden.

Two women sent by the youngest princess each took a piece of the body of the prince, and brought it to their mistress, who put them together, reunited them, and restored life to the prince by applying water [of life?] to the wounds. She then asked the prince where he came from, and it seemed to him that he had just awakened from sleep; and she then recalled everything to his recollection. But this did not weaken his firm resolve to kill the genius. The fairy begged him to eat, but he refused; and she then urged that Morhagian was her father, and that he could only be killed by his own sword, which the prince could not obtain.1 "You may say what you please," answered the prince; "but there is no help for it, and he must die by my hand [to atone for the wrongs which my brothers and I have suffered from him].

"Then the princess made him swear solemnly to take her as his bride, and taught him how he might succeed in killing the genius. "You cannot hope to kill him while he wakes," she said, "but when he sleeps it is not quite impossible. If he sleeps, you will hear him snore, but he will sleep with his eyes open, which is a sign that he has fallen into a very profound slumber. As he fills the whole room, step upon him and seize his sword which hangs above his head, and then strike him on the neck. The blow will not kill him, but as he wakes, he will tell you to strike him a second time. But beware of doing this [for if you strike him again, the wound will heal of itself, and he will spring up and kill you, and me after you].

"Then Badialzaman returned to Morhagian's room, and found him snoring so loud that everything around him shook. The prince entered, though not without trembling, and walked over him

1 The last clause is very short and obscure in the French "qu'il n'a pas son sabre," but what follows shows the real meaning to be that given above. (W. F. K) till he was able to seize the sword when he struck him a violent blow on the neck. Morhagian awoke, cursing his daughter, and cried out to the prince, whom he recognised, "Make an end of me." The prince answered that what he had done was enough, and he left him, and Morhagian died.

The prince carried off Morhagian's sword, which he thought would be useful to him in other encounters; and as he went, he passed a magnificent stable in which he saw a splendid horse. He returned to the fairy and related to her what he had done, and added that he would like to carry off the horse, but he feared it would be very difficult. "Not so difficult as you think," said she. "Go and cut off some hair from his tail, and take care of it, and whenever you are in need, burn one or two of the hairs, and he will be with you immediately [and will bring you whatever you require]."

After this the three fairies assembled together, and the prince promised that the two princes, his brothers, should marry the other two sisters. Each fairy reduced her palace to the size of a small ball, which she gave to the prince.

The prince then took the three fairies to the bottom of the well. His father, the Sultan, had long believed that he was dead, and had put on mourning for him. His two brothers often came to the well, and they happened to be there just at the time. Badialzaman attracted their attention by his shouts, told them what had happened, and added that he had brought the three fairies with him. He asked for a rope and fastened the eldest fairy to it, calling out, "Pull away, Prince Rostam, I send you your good fortune." The rope was let down again, and he fastened the second fairy to it, calling out "Brother Gaiath Eddin, pull up your good fortune too."

The third fairy, who was to marry Badialzaman, begged him to allow himself to be drawn up before her [as she was distrustful of his brothers], but he would not listen to her. As soon as the two princes had drawn her up so high that they could see her, they began to dispute who should have her. Then the fairy cried out to Badialzaman, "Prince, did I not warn you of this?"

The princes were obliged to agree that the Sultan should settle their dispute. When the third fairy had been drawn out of the well, the three fairies endeavoured to persuade the two princes to draw up their youngest brother, but they refused, and compelled them to follow them. While they carried off the youngest princess, the other two asked leave to say adieu to Prince Badialzaman. They cried out from the top of the well, "Prince, have patience till Friday, when you will see six bulls pass by—three red ones and three black ones. Mount upon one of the red ones and he will bring you up to the earth, but take good care not to mount upon a black one, for he would carry you down to the Seventh Earth."1

The princes carried off the three fairies, and on Friday, three days afterwards, the six bulls appeared. Badialzaman was about to mount upon a red one, when a black one prevented him, and compelled him to mount his back, when he plunged through the earth till he stopped at a large town in another world. He entered the town, and took up his abode with an old woman, to whom he gave a piece of gold to provide him with something to eat, for he was almost famished. When he had eaten enough, he asked for something to drink. "You cannot be a native of this country," said the old woman ["or you would not ask for drink"]. She then brought him a sponge, saying that she had no other water. She then informed him that the town was supplied with water from a very copious spring, the flow of which was interrupted by a monster. They were obliged to offer up a girl to be devoured by it on every Friday. Today the princess, the Sultan's daughter, was to be given up to him, and while the monster emerged from his lair to devour her, enough water would flow for everyone to supply himself until the following Friday.

Badialzaman then requested the old woman to show him the way to the place where the princess was already exposed; but she was so much afraid that he had much trouble in persuading her to come out of her house to show him what direction to take. He went

1 This I take to be the meaning of the words, "une autre monde sous la terre par sept fois." (W. F. K.)

Appendix. 291 out of the town, and went on till he saw the princess, who made a sign to him from a distance to approach no nearer; and the nearer he came, the more anxiety she displayed. As soon as he was within hearing, he shouted to her not to be afraid; and he sat down beside her, and fell asleep, after having begged her to wake him as soon as the monster appeared. Presently, a tear from the princess fell upon his face, and he woke up, and saw the monster, which he slew with the sword of Morhagian, and the water flowed in abundance. The princess thanked her deliverer, and begged him to take her back to the Sultan her father, who would give proofs of his gratitude; but he excused himself. She then marked his shoulder with the blood of the monster without his noticing it. The princess then returned to the town, and was led back to the palace, where she related to the Sultan [all that had happened]. Then the Sultan commanded that all the men in the town should pass before himself and the princess under pain of death. Badialzaman tried to conceal himself in a khan, but he was compelled to come with the others. The princess recognised him, and threw an apple at him to point him out. He was seized, and brought before the Sultan, who demanded what he could do to serve him. The prince hesitated, but at length he requested the Sultan to show him the way to return to the world from where he came. The Sultan was furious, and would have ordered him to be burned as a heretic [but the princess interceded for his life]. The Sultan then treated him as a madman, and drove him ignominiously from the town, and he wandered away without knowing where he was going. At length he arrived at a mountain of rock, where he saw a great serpent rising from his lair to prey on young Rokhs. He slew the serpent with the sword of Morhagian, and the father and mother of the Rokhs arrived at the moment, and asked him to demand whatever he desired in return. He hesitated awhile, but at length he asked them to show him the way to the upper world. The male Rokh then told him to prepare ten quarters of mutton, to mount on his back, and to give him some of the meat whenever he should turn his head either to one side or to the other on the journey.

The prince mounted on the back of the Rokh, the Rokh stamped with his foot, and the earth opened before them wherever he turned. They reached the bottom of the well when the Rokh turned his head, but there was no more meat left, so the prince cut off the calf of his leg and gave it to him. When the Rokh arrived at the top of the well, the prince leaped to the ground, when the Rokh perceived [that he was lame, when he inquired the reason, and the prince explained what had happened]. The Rokh then disgorged the calf of the leg, and returned it to its place, when it grew fast, and the prince was cured immediately.

As the prince left the well, he met a peasant, and changed clothes with him, but he kept the sword, the three balls, and the horse hair. He went into the town, where he took lodgings with a tailor, and kept himself in retirement. The prince gradually rose in the tailor's esteem by letting him perceive that he knew how to sew [and all the arts of an accomplished tailor]. Presently, preparations were made for the wedding of Prince Rostam, and the tailor with whom Badialzaman lodged was ordered to prepare the fairy's robes. Badialzaman, who slept in the shop, took clothes from one of the balls similar to those which were already far advanced, and put them in the place of the others. The tailor was astonished [at their fine workmanship] and wished to take the prince with him to receive a present, but he refused, alleging as an excuse that he had so lately come to the town. When the fairies saw the clothes, they thought it a good omen.

The wedding day arrived, and they threw the jaríd1 [and practised other martial exercises]. It was a grand festival, and all the shops were closed. The tailor wished to take the prince to see the spectacle, but he put him off with an excuse. However, he went to a retired part of the town, where he struck fire with a gun,2 and burned a little of the horse hair. The horse appeared, and he told him to bring him a complete outfit all in red, and that he should likewise appear with trappings, jewels, &c., and a reed (jaríd) of the

1 Galland writes "on fait un jeu de Giret (tournoi), etc." (W. F. K.)

2 Perhaps an error of Galland's. (W. F. K.) same colour. The prince then mounted the horse, and proceeded to the race course, where his appearance excited general admiration. At the close of the sports, he cut off the head of Prince Rostam, and the horsemen pursued him, but were unable to overtake him, and soon lost sight of him. He returned to the shop dressed as usual before the arrival of the tailor, who related to him what had happened, of which he pretended to be entirely ignorant. There was a great mourning at the court; but three months afterwards, fresh robes were ordered for the wedding of the second prince. The fairies were confirmed in their suspicions when they saw the fresh clothes [which Badialzaman sent them].

On the wedding day they again assembled to throw the jarid. Prince Badialzaman now presented himself on the white horse, robed in white, and with pearls and jewels to match, and again he attracted general admiration. He pushed himself into the midst of a guard of eight hundred horsemen, and slew Gaiath Eddin. They rushed upon him, and he allowed himself to be carried before the Sultan, who recognised him [and pronounced his decision]. "A brother who has been abandoned to die by his brothers has a right to kill them."

After this, Prince Badialzaman espoused the youngest princess, and the two others were given in marriage to two princes who were related to the Sultan.

CAZOTTE'S CONTINUATION, AND THE COMPOSITE EDITIONS OF THE ARABIAN NIGHTS (pp. 418-422).

P. 422.–There is a small Dutch work, the title of which is as follows:Oostersche Vertellingen, uit de Duizend-en-cen-Nacht: Naar de Hoogduitsche Bewerking van M. Claudius,' voor de Nederlandsche Jeugduiitgegeven door J. J. A. Gouverneur. Te Groningen, bij B. Wolters, n.d. 8vo., pp. 281, col. front. (illustrating No. 170).

A composite juvenile edition, including Introduction (very short), and Nos. 251g, 36a, 163 (complete form), 6ef, 4, 5, 1, 52, 170, 6ee, 223, 207c, 6, 194c, 206a, 204h, 2a, 174a and Introduction (a).

Derived from at least four different sources.

TRAINSLATIONS OF THE PRINTED TEXTS (pp. 438-439).

Under this heading I have to record Sir Richard and Lady Burton's own works.

Lady Burton's Edition of her husband's Arabian Nights, translated literally from the Arabic, prepared for household reading by Justin Huntly McCarthy, M.P., London, Waterlow and Sons, Roy. 8vo. 6 vols.

In preparing this edition for the press, as much as possible has been retained, both of the translation and notes; and it has not been found necessary to omit altogether more than a very few of the least important tales. The contents of the 6 volumes are as follows:

Vol. I. (1886), Frontispiece (Portrait of Lady Burton), Preface, Translator's Foreword, Introduction, 1–9 (pp. xxiii. 476).

Vol. II. (1886), Frontispiece (Portrait of Sir Richard F. Burton), 9 (continued), 9a–29 (pp. ii. 526).

Vol. III. (1887), 29 (continued)–133e (pp. viii. 511).

Vol. IV. (1887), 133e (continued)–154a (pp. iv. 514).

Vol. V. (1887), 154a (continued)–163 (pp. iv. 516).

Vol. VI. (1886) [? 1888], 163 (continued)–169 (pp. ii. 486).

Also includes Terminal Essay, Index to Tales and Proper Names; Contributions to Bibliography, as far as it relates to Galland's MS. and Translations; Comparative Table of Tales; Opinions of the Press; and Letters from Scholars.

1 I do not know the German edition referred to.

Appendix. 297

Supplemental Nights to the Book of the Thousand Nights and a Night, with notes anthropological and explanatory, by Richard F. Burton. Benares, printed by the Kamashastra Society for private subscribers only. Roy. 8vo.

The contents of the 6 volumes are as follows:

Vol. I. (1886) Translator's Foreword, 170—181bb.

Vol. II. (1886) 182-189. Appendix: Variants and analogues of some of the tales in vols. i. and ii., by Mr. W. A. Clouston.These two volumes contain the tales peculiar to the Breslau Text, and cover the same ground as Mr. Payne's 3 vols. of "Tales from the Arabic."

Vol. III. (1887) Foreword, 191—198. Appendix: Variants and Analogues of the Tales in the Supplemental Nights, vol. iii., by Mr. W. A. Clouston. This volume, the bulkiest of the whole series, contains such of Galland's tales as are not to be found in the ordinary texts of the Nights.

Vol. IV. (1887) The Translator's Foreword, 203—209; App. A. Ineptix Bodleiane; App. B., The three untranslated tales in Mr. E. J. W. Gibb's "Forty Vezirs."

Vol. V. (1888) 210—241a, Translator's Foreword; App. i. Catalogue of Wortley Montague Manuscript; Contents; App. ii. Notes on the Stories contained in vols. iv. and v. of Supplemental Nights, by Mr. W. F. Kirby.

These two volumes contain tales translated from the Wortley Montague MS., used by Jonathan Scott, and now in the Bodleian Library at Oxford. The following tales, not in our table, are added:

Vol. IV. Story of the Limping Schoolmaster (between 204i and 204j).

How Drummer Abu Kasim became a Kazi, and Story of the Kazi and his Slipper. (These two tales come between 206a and 206b.)

Adventure of the Fruit seller and the Concubine (between 207c and 207d).

Tale of the third Larrikin concerning himself (between 208 and 209).

On the other hand, a few tales in the MS. are omitted as repetitions, or as too unimportant to be worth translating

Vol. VI. (1888) Translator's Foreword: 248; 246; The Linguist Dame, the Duenna, and the King's Son; 247; The Pleasant History of the Cock and the Fox; History of what befell the Fowlet with the Fowler; 249; 250.App. i. Index to the Tales and Proper Names; ii. Alphabetical Table of the Notes (Anthropological, &c.); iii. Notes on the Stories contained in vol. vi. of Supplementary Nights, by W. F. Kirby; iv. Additional Notes on the Bibliography of the Thousand and One Nights, by W. F. Kirby; v. The Biography of the Book and the Reviewers Reviewed, Opinions of the Press.

This volume contains the originals of Chavis and Cazotte's Tales, omitting the four doubtful ones (cf. Nights, x. App., pp. 418, 419).

COLLECTIONS OF SELECTED TALES (p. 439).

"We have also Aladdin or the Wonderful Lamp,"Sindbad the Sailor, or the Old Man of the Sea' and Ali Baba, or the Forty Thieves,' revised by M. E. Braddon, author of Lady Audley's Secret,' etc. Illustrated by Gustav Dore and other artists. London: J. & R. Maxwell."Miss Braddon has contented herself with Englishing' the vulgar version, whose Gallicisms are so offensive to the national ear." (Sir R. F. Burton, in litt.)

IMITATIONS AND MISCELLANEOUS WORKS HAVING MORE OR LESS CONNECTION WITH THE NIGHTS (pp. 448-453).

B. ENGLISH (pp. 452-453).

13. History of Rhedi, the Hermit of Mount Ararat, an Oriental Tale. By — Mackenzie, I6mo., Dublin, 1781.

I have not seen this little book.

14. Miscellanies, consisting of poems, classical extracts, and Oriental Apologues. By William Beloe, F.S.A., Translator of Herodotus, Eec. London, 1795.Includes some genuine Oriental tales, such as a version of that of Básim the Smith.

15. The Orientalist, or Letters of a Rabbi, with Notes by James Noble, Oriental Master in the Scottish Naval and Military Academy. Edinburgh, 1831.Noticed by Mr. W. A. Clouston, Suppl. Nights, iii., p. 377.

16. The Adventures of the Caliph Haroun Al-raschid. Recounted by the Author of "Mary Powell" [Miss Manning]. 8vo., London, 1855; Arthur Hall, Virtue & Co.

17. The 1001 Days, a Companion to the Arabian Nights, with introduction by Miss [J.] Pardoe. 8vo., London, 1857, woodcuts.A miscellaneous collection partly derived from "Les Mille et un Jours" (cf. Nights, x., pp. 499, 500). I have also seen a similar miscellaneous collection in French under the latter title. The tales in the English work are as follows:

I. Hassan Abdallah, or the Enchanted Keys.

Story of Hassan.

Story of the Basket Maker." "

Story of the Dervise Abounader.

II. Soliman Bey and the Story Tellers.

The First Story Teller.

The Second Story Teller.

The Third Story Teller.

III. Prince Khalaf and the Princess of China.

Story of Prince Al-Abbas.

Story of Liri-in.

IV. The Wise Dey.

V. The Tunisian Sage.

VI. The Nose for Gold.

VII. The Treasures of Basra.

History of Aboulcassem.

VIII. The Old Camel.

IX. The Story of Medjeddin (Grimm's "Haschem," cf. Nights, x., p. 422).

X. King Bedreddin Lolo and his Vizier.

Story of the Old Slippers.

Story of Atalmulk, surnamed the Sorrowful Vizier, and the Princess Zelica.

Story of Malek and the Princess Schirine.

18. The Modern Arabian Nights. By Arthur A'Beckett and Linley Sambourne. London: Bradbury, Agnew & Co., 1877, sm. 4to., with comic coloured frontispieces and woodcuts.

Four clever satires (social and political) as follows:

1. Alley Baber and Son, a Mock Exchange Story

2. Ned Redding and the Beautiful Persian.

3. The Ride of Captain Alf Rashit to Ke-Vere-Street.

4. Mr. O'Laddin and the Wonderful Lamp.

5. Tales of the Caliph. By Al Arawiyah, 8vo., London, T. Fisher Unwin, 1887.

Belongs to Class 5 (Imitations). Consists of fictitious adventures supposed to have happened to Harun Al. Rashid, chiefly during his nocturnal rambles.

SEPARATE EDITIONS OF SINGLE OR COMPOSITE TALES (pp. 439-441).

P. 440.—No. 184 was published under the title of "Woman's Wit" in the "Literary Souvenir" for 1831, pp. 217-237, derived from Langlés' version (Mr. L. C. Smithers in litt.).

Appendix. 299

TRANSLATION OF COGNATE ORIENTAL ROMANCES ILLUSTRATIVE OF THE NIGHTS (pp. 441-443).

P. 441, No. 1. Les Mille et un Jours.

Mr. L. C. Smithers (in litt.) notes English editions published in 1781 and 1809, the latter under the title of "The Persian and Turkish Tales."

P. 443, No. 5. Recueil de Contes Populaires de la Kabylie du Djurdjura recueillis et traduits par J. Rivière. 12mo. Paris: Leroux. 1882.

This collection is intended to illustrate the habits and ideas of the people. The tales are very short, and probably very much abridged, but many of them illustrate the Nights. I may note the following tales as specially interesting from their connection with the Nights, or with important tales in other collections, Oriental or otherwise.

Thadhillala. A brief abstract of No. 151.

Les deux Frères. A variant of Herodotus' Story of Rhampsinitus.

L'homme de bien et le méchant. A variant of No. 262; or Schiller's Fridolin.

Le Corbeau et l'Enfant. Here a child is stolen and a crow left in its place.

H'ab Sliman. Here an ugly girl with foul gifts is substituted for her opposite.

Le roi et son fils. Here we find the counterpart of Schaibar (from No. 197), who, however, is a cannibal and devours everybody.

Les Enfants et la Chauve-sourie. Resembles No. 198.

Le Joueur de Flute. Resembles Grimm's story of the Jew in the Bramble Bush.

Jésus Christ et la femme infidele (=261 b.; cf. Nights, x., p. 420).

Le Roitelet. This is the fable of the Ox and the Frog.

L'idiot et le coucou (=No. 206a).

Moh'amed ben Soltan. This is one of the class of stories known to folklorists as the Punchkin series. The life of a Ghúl is hidden in an egg, the egg in a pigeon, the pigeon in a camel, and the camel in the sea.

Les deux Frères. A Cinderella story. The slayer of a hydra is discovered by trying on a shoe.

Les trois Frères. Here a Ghúl is killed by a single blow from a magic dagger, which must not be repeated. (Cf. Nights, vii., p. 361.) In this story, too, the protection of a Ghúlah is secured by tasting her milk, a point which we find in Spitta Bey's "Contes Arabes Modernes," but not in the Nights.

9. Turkish Evening Entertainments. "The Wonders of Remarkable Incidents and the Rarities of Anecdotes," by Ahmed ibn Hemdem the Ketkhoda called, "Sobailee." Translated from the Turkish by John F. Brown. 8vo., New York, 1850.

Contains a great number of tales and anecdotes, divided into 37 chapters, many of which bear such headings as "Illustrative of intelligence and piety," "On justice and fostering care," "Anecdotes about the Abbaside Caliphs," &c.

"A translation of the Turkish story book, `Aja'ib al-ma'ásir wa ghará 'ib ennawádir,' written for Muád the Fourth Ottoman Sultan who reigned between 1623-40. A volume of interesting anecdotes from the Arabic and Persian" (Mr. L. C. Smithers, in litt.).

10. Contes Arabes Modernes, recueillis et traduits par Guillaume Spitta-Bey. 8vo., Leyden and Paris, 1883.

This book contains 12 orally collected tales of such great importance from a folklore point of view that I have given full abstracts of all. They are designed to illustrate the spoken Egyptian dialect, and are printed in Roman character, with translation and glossary. The hero of nearly all the tales is called, "Mohammed l'Avisé." which Mr. Sydney Hartland renders "Prudent," and Mr. W. A. Clouston "Discreet." The original gives "Essâtir Mehammed." (Al-Shátir Mohammed, i.e., M. the Clever.) The frequent occurrence of the number 39 (forty less one) may also be noted. Ghúls often play the part which we should expect Jinn to fill. The bear, which occurs in two stories, is not an Egyptian animal. Having called attention to these general features we may leave the tales to speak for themselves.

I. Histoire de Mohammed l'Avisé.

Contains the essential features of Cazotte's story of the Maugraby (cf. Nights, x., p. 418) with interesting additions. The "Mogrebin" confers three sons on a king and queen, and claims Mohammed, the eldest and the cleverest. He gives him a book to read during his absence of 30 days, but on the 29th day he finds a girl hanging by her hair in the garden, and she teaches him to read it, but not to tell the magician. The latter cuts off his arm, threatening to cut off his head if he cannot read the book within another 30 days. As soon as he is gone, Mohammed reads on his arm again with the book, and escapes with the girl, when they separate and return to their respective homes. Mohammed then changes himself into a sheep for his mother to sell, but warns her not to sell the cord round his neck. Next day he changes himself into a camel, forbidding his mother to sell the bridle; but she is persuaded to do so, and he falls into the hands of the magician. But he contrives to escape in the form of a crow and the magician pursues him for two days and nights in the form of a hawk, when he descends into the garden of the king whose daughter he had rescued from the magician, and changes himself into a pomegranate on a tree. The magician asks for and receives the pomegranate, when it bursts, and the seed containing the life of Mohammed rolls under the king's throne. The magician changes himself into a cock, and picks up the seeds, but while he is searching for the last, it changes into a dagger, and cuts him in two. The princess acknowledges Mohammed as her deliverer, and they are married.

II. Histoire de l'Ours de Cuisine.

This begins as a swan maiden story.1 A king steals the feather dress of a bathing maiden, who will only marry him on condition that she shall tear out the eyes of his forty women (39 white slaves and a princess). The king answers, "C'est bien, it n'y a pas d'inconvénient." The forty blind women are shut up in a room under the kitchen, where they give birth to children whom they cut up and divide; but the princess saves her shares and thus preserves her son, whom she calls "Mohammed l'Avisé," and teaches to read. He steals food from the kitchen, calling himself "Ours de Cuisine;" the queen hears of him, pretends to be ill, and demands that he shall be sent to fetch the heart of the Bull of the Black Valley. He finds a Ghúleh sitting with her breasts thrown back on her shoulders, so he tastes her milk unperceived, and she at once adopts him as her son. She gives him a ball and a dagger, warning him that if he strikes the bull more than once, he will sink into the earth with him. The ball rolls before him, and when it stops, the bull rises from the ground. Mohammed kills him, refusing to repeat the blow, returns the ball and dagger to the Ghúleh, and returns home. A few days afterwards, the queen sends Mohammed to fetch the heart of the Bull of the Red Valley, and when he informs the Ghúleh, she says, "Does she wish to kill her second brother too?" "Are these her brothers?" asked Mohammed. She answered, "Yes, indeed, they are the sons of the Sultan of the Jánn." He kills the Bull as before. A fortnight afterwards, the queen hides a loaf of dry bread under her mattress, when its cracking gives rise to the idea that she is very ill, and she complains of great pain in the sides. She demands a pomegranate from the White Valley, where the pomegranates grow to the weight of half a cantar.2 The Ghúleh tells him she cannot help

1 This great class of tales is quite as widely extended in the north of Europe and Asia, as in the south. We meet with them in Siberia, and they are particularly common in Lapland. I believe, too, that the Indian story of the Red Swan (referred to by Longfellow, Hiawatha, xii.) is only a Swan Maiden legend in a rather modified form. As usual, we find a bizarre form of the Swan Maiden story among the Samoghitians of Lithuania. The Zemyne is a one eyed venomous snake, with black blood which cures all diseases and neutralises all magic. It is an enchanted maiden; and sometimes the skin has been stolen, and she has married a man. But if she recovers her skin, she resumes her snake form, and bites and kills her husband and children. Many other strange things are related of the Zemyne (Veckenstedt, Mythen, Sagen, and Legenden der Zamaiten, ii., pp. 149-152).

2 About twenty pounds.

Appendix. 301 him, but he must wait for her son Abderrahym. When he arrives he remarks, "Hum! Mother, there's a smell of man about you, bring him here to me to eat for breakfast." But his mother introduces Mohammed to him as his foster brother, and he becomes friendly at once, but says that the pomegranate is the queen's sister. He tells Mohammed to get an ardebb of small round loaves in a basket, along with a piece of meat, and a piece of liver. The Ghúl then gives him a rod, saying, "Throw it down, and walk after it. It will knock at the garden gate, which will open, and when you enter you will find great dogs, but throw the bread right and left, without looking back. Beyond a second gate you will find Ghúls; throw bread to them right and left, and after passing them, look up, and you will find a tree in a fountain surrounded with roses and jasmine. You will see a pomegranate upon it. Gather it, and it will thunder, but fear nothing, and go on your way directly, and do not look behind you after passing the gate." The queen waits another fortnight, and then demands the flying castle from Mount Kaf, intending that her father, who dwelt there, should burn him. The Ghúleh directed Mohammed to dye himself black, and to provide himself with some mastic (ladin) and lupines. With these, he makes friends with a black slave, who takes him into the castle, and shows him a bottle containing the life of the queen; another containing the eyes of the forty women; a magic sword which spares nothing, and the ring which moves the castle. Mohammed then sees a beetle,1 which the slave begs him not to kill, as it is his life. He watches it till it enters a hole, and as soon as the slave is asleep, he kills it, and the slave dies.

Then he lays hands on the talismans, rushes into the room where the inhabitants of the castle are condoling with the king and queen on the loss of their three children, and draws the sword, saying "Strike right and left, and spare neither great nor small." Having slain all in the castle, Mohammed removes it to his father's palace, when his father orders the cannons to be fired. Then Mohammed tells his father his history, compels the queen to restore the eyes of the forty women, when they become prettier than before, and then gives her the flask containing her life. But she drops it in her fright, and her life ends, and the king places Mohammed on the throne.

III.--Histoire de la Dame des Arabes Jasmin.

A king sends his wazir to obtain a talisman of good luck, which is written for him by Jasmine, the daughter of an Arab Sheikh. The king marries her, although she demands to be weighed against gold, but drives her away for kissing a fisherman in return for a bottle which he has drawn out of the river for her. She goes two days' journey to a town, where she takes up her abode with a merchant, and then discovers that whenever she turns the stopper of the bottle, food, drink, and finally ten white dancing girls emerge from it. The girls dance, each throws her ten purses of money, and then they retire into the bottle. She builds herself a grand palace, where her husband seeks her, and seeing the new palace, orders that no lights shall be lit in the town that night. She lights up her palace, which convinces the king that he has a dangerous rival. Then the wazir and the king visit her; the king asks for the bottle, and she demands more than a kiss, then reveals herself, puts the king to shame, and they are reconciled.

IV.—Histoire du Pécheur et de son Fils.

A king falls in love with the wife of a fisherman, and the wazir advises the former to require the fisherman on pain of death to furnish a large hall with a carpet in a single piece. The fisherman's wife sends him to the well of Shoubrah where he exclaims, "O such and such a one, your sister so and so salutes you, and asks you to send her the spindle which she forgot when she was with you yesterday, for we want to furnish a room with it." The fisherman drives a nail into the floor at one end of the room, fixes the thread on the spindle to it, and draws out a wonderful carpet. Then the wazir demands a little boy eight days old, who shall tell a story of which the beginning shall be a lie and the end a lie. The

1 Spitta Bey (p. 27 note) suggests that this is a reminiscence of the ancient Egyptian idea of the Scarabxus which typifies life.

fisherman is sent to the well with the message, "O such and such a one, your sister so and so greets you, and requests you to give her the child which she brought into the world yesterday. But the child only cries until three gnats are applied to him, one on each side, and one on the back. Then the boy speaks, saying, "Peace be on you, O king!" And afterwards tells his lying story: "When I was in the flower of my youth, I walked out of the town one day into the fields when it was very hot, I met a melon seller, I bought a melon for a mahboub, took it, cut out a piece, and looked inside, when I saw a town with a grand hall, when I raised my feet and stepped into the melon. Then I walked about to look at the people of the town inside the melon. I walked on till I came out of the town into the country. There I saw a date tree bearing dates a yard long. I wished for some, and climbed the date tree to gather a date and eat it. There I found peasants sowing and reaping on the date tree, and the threshing wheels were turning to thresh the wheat. I walked on a little, and met a man who was beating eggs to make a poultry yard. I looked on, and saw the chickens hatch; the cocks went to one side and the hens to the other. I stayed near them till they grew up, when I married them to each other, and went on. Presently, I met a donkey carrying sesame cakes, so I cut off a piece and ate it. When I had eaten it, I looked up, and found myself outside the melon, and the melon became whole as it was at first." Then the child rebukes and threatens the king and the wazir, and the fisherman's wife sends her husband to take the child back to the well.

The fisherman had a son named Mohammed l'Avisé (Al-Shátír), who was as handsome as his mother; but the king had a son whose complexion was like that of a Fellah. The boys went to school together, and the prince used to say, "Good day, fisherman's son," and Mohammed used to reply, "Good day, O son of the king, looking like a shoe string." The prince complained to his father, who ordered the schoolmaster to kill Mohammed, and he bastinadoed him severely. The boy went to his father, and turned fisherman. On the first day he caught a mullet (Fr. rouget), and was about to fry it, when it cried out that it was one of the princesses of the river, and he threw it back. Then the wazir advised the king to send Mohammed to fetch the daughter of the king of the Green Country, seven years journey distant. By the advice of the fish, Mohammed asked the king for a golden galley; and on reaching the Green Country, invited the inhabitants to inspect his galley. At last the princess came down, and he carried her off. When she found she was entrapped, she threw her ring into the sea, which the fish caught.

When the king proposed to the princess, she first demanded her ring, which Mohammed immediately presented to the king. Then she said it was the custom of her country on the occasion of a marriage to dig a trench from the palace to the river, which was filled with wood, and set on fire. The bridegroom was required to walk through the trench to the river. The wazir proposed that Mohammed should walk through the trench first; and by the fish's advice, he stopped his ears, cried out, "In the name of God, the Compassioning, the Merciful," threw himself into the trench, and returned from the river handsomer than before. So the wazir said to the king, "Send for your son to go with us, that he may become as handsome as Mohammed." So the three threw themselves into the fire, and were burned to ashes, and Mohammed married the princess.

V.--Histoire de Dalâl.

Dalal was a little girl, the daughter of a king, who found a louse on her head, and put it into a jar of oil, where it remained till Dalal was twenty years old, when it burst the jar, and emerged in the form of a horned buffalo. The king ordered the hide to be hung at the gate of the palace, and proclaimed that anyone who could discover what the skin was should marry his daughter, but whoever tried and failed should lose his head. Thirty nine suitors thus perished, when a Ghúl passed by in the form of a man, who knew the secret. He took Dalal home with him and brought her a man's head, but as she would not eat it, he brought her a sheep. He then visited her under the forms of her mother and her two aunts, and told her that her husband was a Ghúl; but she refused to believe it until the third visit. Then he was angry; but she begged him to let her go to the bath before she was eaten. He consented, took her to a bath, and sat at the door; but she rubbed herself

Appendix. 303 with mud, changed clothes with an old lupine seller, and escaped for a time. She reached a palace which she would not enter until she was invited by the Prince himself, who then proposed to marry her, but on the wedding day, her husband, having tracked her out, contrived that another Ghúl in the form of a man should present him to the king in the form of a sheep, pretending that he had been reared in a harem, and would bleat so loud that nobody could sleep, unless he was tethered in the women's apartments. At night the Ghúl carried off Dalal from beside the prince to the adjoining room, but she begged to be allowed to retire for a few moments, when she called upon Saint Zaynab for help, who sent one of her sisters (?) a Jinniyah. She clove the wall, and asked Dalal to promise to give her first child. She then gave her a piece of wood to throw into the mouth of the Ghúl when he opened his mouth to eat her1 He fell on the ground senseless, and Dalal woke up the prince who slew him. But when Dalal brought forth a daughter whom she gave to the Jinniyah, her mother in law declared that Dalal herself was a Ghuleh, and she was banished to the kitchen, where she peeled onions for ten years. At the end of this time the Jinniyah again clove the wall, and brought back the young princess, who was introduced to her father, who took Dalal again into favour. Meantime the sultan of the Jinn sent for the Jinniyah, for his son was ill, and could only be cured by a cup of water from the Sea of Emeralds; and this could only be obtained by a daughter of mankind.

So the Jinniyah borrowed Dalal's daughter again, and took her to the sultan, who gave her a cup, and mounted her on a Jinni, warning her not to wet her fingers. But a wave touched the hand of the princess, which turned as green as clover. Every morning the Sea of Emerald is weighed by an officer to discover whether any has been stolen; and as soon as he discovered the deficiency, he took a platter of glass rings and bracelets, and went from palace to palace calling out, "Glass bracelets and rings, O young ladies." When he came to Dalal's palace, the young princess was looking out of the window, and insisted on going herself to try them on. She hesitated to show her right hand; and the spy knew that she was guilty, so he seized her hand, and sunk into the ground with her. He delivered her over to the servants of the Sea of Emerald, who would have beaten her, but the Jinn surrounded her, and prevented them. Then the King of the Sea of Emerald ordered her to be taken, bound into the bath, saying that he would follow in the form of a serpent, and devour her. But she recognised him by his green eyes, when he became a man, ordered her to be restored to her father, and afterwards married her. He gave forty camel loads of emeralds and jacinths as her dowry, and always visited her by night in the form of a winged serpent, entering and leaving by the window.

VI. Histoire de la fille vertueuse.

A merchant and his wife set out to the Hejaz with their son, leaving their daughter to keep house, and commending her to the protection of the Kazi. The Kazi fell in love with the girl, but as she would not admit him, he employed an old woman to entice her to the bath; but the girl threw soap in his eyes, pushed him down and broke his head, and escaped to her own house, carrying off his clothes. When the Kazi was well enough to get about again he found that she had the door of her house walled up until the return of her friends, so he wrote a slanderous letter to her father, who sent her brother to kill her, and bring him a bottle of her blood. But her brother, although he thought the walling up of the door was a mere pretence, could not find it in his heart to kill her, but abandoned her in the desert, and filled the bottle with gazelle blood, When the young girl awoke, she wandered to a spring, and climbed into a tree where a prince who was passing saw her, carried her home, and married her. She had two sons and a daughter, but one of their playmates refused to play with them because they had no maternal uncle.

1 Southey, in his story of the Young Dragon, relates how Satan, disapproving of the rapid conversion of the inhabitants of Antioch to Christianity, laid an egg, and hatched out a dragon, which he sent to destroy the inhabitants. But a Pagan whose Christian daughter was devoted to the dragon by lot, stole the thumb from a relic (the hand of John the Baptist), as he pretended to kiss it, and cast it into the mouth of the dragon, and blew him up.

The king then ordered the wazir to escort the princess and her three children to her father's village for a month; but on the road, the wazir made love to her, and she allowed him to kill her three children in succession to save her honour. At last, he became so pressing that she pretended to consent, but asked to quit the tent for a moment, with a cord attached to her hand to prevent her escape. But she untied the cord, fastened it to a tree, and fled. As they could not find the princess, the wazir advised the soldiers to tell the king that a Ghúleh had devoured the children, and fled into the desert. The princess changed clothes with a shepherd boy, went to a town, and took a situation in a cafe. When the wazir returned to the king, and delivered his report, the king proposed that they should disguise themselves, and set out in search of the princess and her children; and the wazir could not refuse. Meantime, the brother of the princess had admitted to her father that he had not slain her, and they also set out in search of her, taking the Kazi with them. They all met at the cafe, where she recognised them, and offered to tell them a story. She related her own, and was restored to her friends. They seized the Kazi and the wazir, and sent for the old woman, when they burned them all three, and scattered their ashes in the air.

VII.—Histoire du prince qui apprit un métier.

A prince named Mohammed l'Avisé went to seek a wife, and fell in love with the daughter of a leek grower. She would not accept him unless he learned a trade, so he learned the trade of a silk weaver, who taught him in five minutes; and he worked a handkerchief with the palace of his father embroidered upon it. Two years afterwards, the prince and the wazir took a walk, when they found a Maghrabi seated at the gate of the town, who invited them to take coffee. But he was a prisoner (or rather, a murderer) who imprisoned them behind seven doors; and after three days he cooked the wazir, and was going to cook the prince, but he persuaded him to take his handkerchief to market, where it was recognised, and the prince released from his peril. Two years later the king died, and the prince succeeded to the throne. The latter had a son and daughter, but he died when the boy was six and the girl eight, warning the boy not to marry until the girl was married, lest his wife should ill-use her. After two years, the sister said, "Brother, if I show you the treasures of your father and mother, what will you do?"

He answered, "I will buy a slipper for you and a slipper for me, and we will play with them among the stones." "No," she said, "you are still too little," and waited a year before she asked him again. This time he answered, "I will buy a tambourine for you, and a flute for myself, and we will play in the street." She waited two more years, and this time he answered, "We will use them to repair the water wheels and my father's palaces, and we will sow and reap." "Now you are big," she said, and gave him the treasures, which he used to erect buildings in his father's country. Soon afterwards, an old woman persuaded the youth to marry her daughter; but she herself went into the mountains, collected eggs of the bird Oumbar, which make virgins pregnant if they eat them, and gave them to the sister. The old woman reported the result to the king, who visited his sister to satisfy himself of the truth of the matter, and then left her, but sent her food by a slave. When the sister's time came, four angels descended from heaven, and took her daughter, bringing the child to her mother to be nursed. The mother died of grief, and the angels washed and shrouded her and wept over her; and when the king heard it, he opened the door, and the angels flew away to heaven with the child. The king ordered a tomb to be built in the palace for his sister, and was so much grieved at her death that he went on pilgrimage.

When he had been gone some time, and the time of his return approached, the old woman opened the sister's tomb, intending to throw her body to the dogs to devour, and to put the carcase of a sheep in its place. The angels put the child in the tomb, and she reproached and threatened the old woman; who, however, seized upon her and dyed her black, pretending that she was a little black slave whom she had bought. When the king returned, he pitied her, and called her to sit by him, but she asked for a candle and candlestick to hold in her hand before all the company. Then she told her mother's story, saying to the candle at every word, "Gutter for kings; this is my uncle, the chief of kings." Then the candle threw mahboubs on her uncle's knees.

Appendix. 305

When the story was ended the king ordered proclamation to be made, "Let whoever loves the Prophet and the Elect, bring wood and fire." The people obeyed, and the old woman and her daughter were burned.

VIII. Histoire du Prince Amoureux.

A woman prayed to God to give her a daughter, even if she should die of the smell of flax. When the girl was ten years old, the king's son passed through the street, saw her at the window, and fell in love with her. An old woman discovered that he loved Sittoukan, the daughter of a merchant, and promised to obtain her. She contrived to set her to spin flax, when a splinter ran under her nail, and she fainted. The old woman persuaded her father and mother to build a palace in the midst of the river, and to lay her there on a bed. there she took the prince, who turned the body about, saw the splinter, drew it out, and the girl awoke. He remained with her forty days, when he went down to the door, where he found the wazir waiting, and they entered the garden. There they found roses and jasmines, and the prince said, "The jasmines are as white as Sittoukan, and the roses are like her cheeks; if you did not approve, I would still remain with her, were it only for three days." He went up again for three days, and when he next visited the wazir, they saw a carob tree, and the prince said, "Remember, wazir, the carob tree is like the eyebrows of Sittoukan, and if you would not let me, I would still remain with her, were it only for three days."

Three days later, they saw a fountain, when the prince observed that it was like the form of Sittoukan, and he returned. But this time, she was curious to know why he always went and returned, and he found her watching behind the door, so he spat on her saying, "If you did not love men, you would not hide behind doors"; and he left her. She wandered into the garden in her grief, where she found the ring of empire, which she rubbed, and the ring said, "At your orders, what do you ask for?" She asked for increased beauty, and a palace beside that of the prince. The prince fell in love with her, and sent his mother to propose for her hand. The mother took two pieces of royal brocade as a present, which the young lady ordered a slave in her hearing to cut up for dusters. Then the mother brought her an emerald collar worth four thousand dinars, when she ordered it to be threshed, and thrown to the pigeons. The old lady acknowledged herself beaten, and asked Sittoukan if she wished to marry or not. The latter demanded that the prince should be wrapped in seven shrouds, and carried to the palace which she indicated, as if he were dead. Then she went and took off the shrouds one after another, and when she came to the seventh, she spat on him, saying, "If you did not love women, you would not be wrapped in seven shrouds." Then he said, "Is it you?" and he bit his finger till he bit it off, and they remained together.

IX.—Histoire du musician ambulant et de son fils.

This travelling musician was so poor that when his wife was confined, he went out to beg for their immediate necessities, and found a hen lying on the ground with an egg under her. He met a Jew to whom he sold the egg for twenty mahboubs. The hen laid an egg every day, which the Jew bought for twenty mahboubs, and the musician became rich and opened a merchant's shop. When his son was grown, he built a school for him at his own expense, where poor children were taught to read. Then the musician set out on pilgrimage, charging his wife not to let the Jew trick her out of the hen. A fortnight afterwards, the Jew called, and persuaded the woman to sell him the hen for a casket of silver. He ordered her to cook it, but told her that if anybody else ate a piece, he would rip him up. The musician's son came in, while the fowl was cooking, and as his mother would not give him any, he seized the gizzard, and ate it, when one of the slaves warned him to fly before the arrival of the Jew. The Jew pursued the boy, and would have killed him, but the latter took him up with one hand, and dashed him to pieces on the ground. The musician's son continued his journey, and arrived at a town where thirty nine heads of suitors who had failed to conquer the princess in wrestling, were suspended at the gate of the palace. On the first day the youth wrestled with the princess for two hours without either being able to overcome the other; but during the night the king ordered the doctors to drug the successful suitor, and to steal the talisman.

Next morning when the youth awoke, he perceived his weakness, and fled. Presently, he met three men quarrelling over a flying carpet, a food producing cup, and a money mill. He threw a stone for them to run after, and transported himself to Mount Kaf, where he made trial of the other talismans. Then he returned to the palace, called to the princess to come down to wrestle with him, and as soon as she stepped on the carpet, carried her away to Mount Kaf, when she promised to restore the gizzard, and to marry him. She deserted him, and he found two date trees, one bearing red and the other yellow dates. On eating a yellow date, a horn grew from his head1 and twisted round the two date trees. A red date removed it. He filled his pockets, and travelled night and day for two months.2 He cried dates out of season, and the princess bought sixteen yellow ones, and ate them all; and eight [sixteen?] horns grew from 'her head, four to each wall. They could not be sawn off, and the king offered his daughter to whoever could remove them. When the musician's son married the princess, and became wazir, he said to his bride, "Where is my carpet, &c." She replied, "Is it you?" "Yes," he said, "Is my trick or yours the best?" She admitted that she was beaten, and they lived together in harmony.

X.—Histoire du rossignol chanteur.

Three brothers built a palace for their mother and sister after their father's death. The sister loved someone of whom the brothers disapproved. An old woman advised the sister to send her brothers for the singing nightingale. The two eldest would not wait till the bird was asleep, but while they were trying to shut his cage, he dusted sand over them with his claws, and sunk them to the seventh earth. The beads and the ring gave warning of their deaths at home; but the third, who left a rose with his mother, to fade if he died, captured the bird, and received sand from under the cage. When he scattered it on the ground, more than a thousand men rose up, some negroes and some Turks. The brothers were not among them, so the youngest was told to scatter white sand, when 500 more people emerged, including the brothers. Afterwards the eldest brother was sitting in his ship when a Maghrebi told him to clean his turban; which his mother interpreted to mean that his sister had misconducted herself, and he should kill her. He refused, and fled with her to the desert. Hearing voices, he entered a cave where thirty nine robbers were dividing rations; and he contrived to appropriate a share, and then to return it when missed; but as he was detected, he gave himself out as a fellow robber, engaged himself to them, and watching his opportunity, slew them. Afterwards he brought his sister two young lions. She found a wounded negro in the cave, whom she nursed, and after having had two children by him, plotted against her brother. She pretended to be ill, and sent him to find the grapes of Paradise. He met a Ghúleh who gave him a ball which directed him to Paradise, and he returned safely.

Then his sister sent him for the Water of Life, when the two young lions followed him, and he could not drive them back. After travelling for a year the brother reached the Sea of the Water of Life, and while resting under a tree, heard two pigeons telling each other that the king's daughter was ill, and every doctor who failed to restore her was put to death, and she could only be cured by the Water of Life. "Mohammed l'Avisé" filled two bottles and a jar with the water, cured the princess with the water in the jar, married her, and after forty days, gave her one bottle, and set out to visit his family. At the sister's instigation, the negro slew Mohammed, cut him to pieces, and put the remains into a sack, which they loaded on the ass. Then the lions drove the ass to the wife of Mohammed, who restored his life with the water which he had left with her. Mohammed then shut up the lions, dressed himself as a negro, and went to visit his sister, taking with him some rings and mastic (ladin). His sister recognised his eyes; and while she and"the negro were disputing,

1 This is a variant of the Nose Tree; I do not remember another in genuine Oriental literature (cf. Nights, x., app., p. 449).

2 How small the world becomes in this story!

Appendix. 307

Mohammed slew the negro and the three [sic] children, and buried his sister alive. He then returned to his wife, announced that his relations were dead, and asked for a hundred camels; and it took them a week to convey away the treasures of the robbers.

XI. Histoire d'Arab-Zandyq.

This story is translated by Mr. W. A. Clouston, Suppl. Nights, iii., p. 411, and need not be repeated here.

XII.—Histoire du prince et de son cheval.

A prince and foal were born at the same time, and some time afterwards the mother and the mare died. The king married again, and the new queen had an intrigue with a Jew. They plotted to poison the prince, but his horse wept and warned him. Then the queen pretended to be ill, and asked for the heart of the horse, but the prince fled to another kingdom, and bought clothes from a poor man, packing his own on his horse. Then he parted from the horse, who gave him a hair and a flint, telling him to light the hair whenever he needed him. The prince then went to a town, and engaged himself as under gardener to the king. Hewas set to drive the ox which turned the water wheel,but one day he called his horse, put on his own clothes, and galloped about the garden, where the youngest princess saw "Mohammed l'Avisé" from the window, and fell in love with him. He then returned to the water wheel, and when the head gardener returned and found the garden in disorder, he wanted to beat him; but the princess interfered and ordered the prince to receive a fowl and a cake of bread every day. The princess then persuaded her mother and sisters that it was time to be married, so the king ordered everybody to pass under the window of the seven princesses, each of whom threw down a handkerchief on the man of her choice.

But the youngest would look at no one till at last they fetched the gardener's boy, when the king was angry, and confined them in a room. The king fell ill with vexation, and the doctors ordered him to drink bear's milk in the hide of a virgin' bear. The king's six sons in law were ordered to seek it, and Mohammed too set forth mounted on a lame mare, while the people jeered him. Presently, he summoned his own horse, and ordered him to pitch a camp of which the beginning and the end could not be seen, and which should contain nothing but bears. When the six sons in law passed, they dismounted, and asked the attendants for what they required, but they referred them to their king. The latter offered themlwhat they asked, but branded a ring and a circle on the back of each of the sons in law. However, he gave them only the milk and hide of old she bears, while he himself took the milk of a virgin1 bear that had just cubbed for the first time, slaughtered it, put the milk into the skin, and then remounted his lame mare, saying to the horse, "God reward you."

He returned to town, and gave the milk to his wife who took it to her mother. Then the six sons in law brought the milk to the doctors, but when they looked at it, they said, "This is the milk of an old she bear and is good for nothing." Then they gave the king the other milk, and cured him, but he was much annoyed to hear who had brought it. Soon afterwards a war broke out, and the king pitched his camp outside the town in face of the enemy. Mohammed set out again on his lame mare, the people shouting after him, "Go back, sir, for the soldiers have been defeated." Then he summoned his horse, put on his own clothes, and said to the horse, "Let your hair shoot forth fire." Then he came before the king, saying, "I declare for you and your six sons in law." He rushed into battle, smiting with his sword, while his horse shot forth fire. They slew a third of the enemy, and then disappeared, while the king lamented. "Ah, if my six sons in law had only done this!" After his exertions Mohammed was tired, and went home to sleep. Next day the same thing happened, but the king put his own ring on his finger. On the third day he slew the remaining third of his enemies, but his arm was wounded, and the king bound it up with his own handkerchief before he departed.

1 It is evident that a young she bear is all that is meant.

The king gathered together the horses and the spoil, and returned to town, much vexed that his sons in law had done nothing. Then the youngest princess he asked mother to send for her father to look at the ring and the handkerchief, when he fell down and kissed the feet of Mohammed, who rose up giddy from sleep, but when he was asked his history, he answered, "I am a prince like yourself, and your six sons in law are mamelouks of my father. I beat them, and they took to flight, and through fear of my father, I set out in search of them. I came here and found that they were your sons in law, but I imposed silence on them. But as regards your daughter, she saw me in the garden, and recognised my real rank; here is your daughter, O king; she is still a virgin." Then the wedding was celebrated with great pomp, and Mohammed remained with his father in law for some time, until he desired to return to his own country. On his arrival he found that his father had died, so he ascended the throne, and ordered his mother in law and the Jew to be burned.

Carlo de Landberg, Básim le Forgeron et Haron Er-Rachid, 8vo., Leyden, 1888.

Text and translation of a modern Arabic story of an unfortunate smith and hashish eater whom Harun encounters on one of his usual nocturnal rambles. Harun plays a succession of practical jokes on him, driving him out of his employment every day, and supping with him every night. At last he bastinadoes him, and throws him into prison, where a jinniyah takes pity on him, and confers unlimited power on him, which he enjoys for a week, and then dies, to the great grief of Harun.

ADDITIONAL NOTE TO SUPPL. VOL. V. (pp. 318-320).

Compare Boccaccio's story of the Devil in Hell (Day iii. No. 11).

TO RICHARD FRANCIS BURTON.

The Thousand Nights and a Night.

ATHWART the welkin slant the snows and pile On sill and balcony; their feathery feet Trip over the landscape, and pursuing sleet, Earth's brow beglooming, robs the skies of smile: Lies in her mourning-shroud our Northern Isle, And bitter winds in battle over her meet. Her world is death-like, when behold! we greet Light-gleams from morning-land in welcome while. A light of golden my and orient pearl— Vistas of fairy-land, where Beauty reigns And Valiance revels; cloudless moon, fierce sun, The wold, the palm-tree; cities; hosts; a whirl Of life in tents and palaces and fanes: The light that streams from THOUSAND NIGHTS AND ONE.

ISABEL BURTON,

TANGIER, MAROCCO: Feb, 19, 1886.

THE BIOGRAPHY OF THE BOOK.

PRELIMINARY.

I Here propose to produce what may be called the "biography" of a book whereof, I think, the writer has some reason to be proud, a work which, after occupying him for the third of a century, well near half the life of average man and the normal endurance of a generation, can show for result these sixteen volumes. A labour of such parts and magnitude deserves, in my humble opinion, some notice of the main features distinguishing its career, especially of its presentation to Court (Public Opinion) and its reception by the high officials of the Palace, the critics, reviewers and criticasters.

And there is yet another consideration. To ignore the charges and criminations brought forward by certain literary Sir Oracles would be wilfully suffering judgment to go by default. However unpopular and despised may be, as a rule, the criticism of critique, and however veridical the famous apothegm, "A controversy in the Press with the Press is the controversy of a fly with a spider," I hold it the author's bounden duty, in presence of the Great Public, to put forth his reply, if he have any satisfactory and interesting rejoinder, and by such ordeal to purge himself and prove his innocence unless he would incur wittingly impeachment for contumacy and contempt of court.

It is not only an instinct of human nature expressed by nemo me impune lacessit which impels to answering in presence of the passers by the enemy at the gate; it is also a debt which his honour and a respectful regard for the good opinion of his fellows compel the author to repay. The man who is feeble enough silently to suffer detraction and calumny at the hands of some sciolist or Halb bildung sheltering his miserable individuality under the shadow (may it never be less!) of "King We," simply sins against himself as the Arabs say and offends good manners by holding out a premium to wanton aggression and injurious doing. The reading world has a right to hear the alteram partem before it shall deliver that judgment and shall pronounce that sentence wherefrom lies no appeal. To ignore and not to visit with represailles unworthy and calumnious censure, may become that ideal and transcendental man who forgives (for a personal and egoistical reason) those who trespass against him. But the sublime doctrine which commands us to love our enemies and affect those who despitefully entreat us is in perilous proximity to the ridiculous; at any rate it is a vain and futile rule of life which the general never thinks of obeying. It contrasts poorly with the common sense of the pagan—Fiat Justitia, ruat calum; and the heathenish and old Adamical sentiment of the clansman anent Roderick Dhu

"Who rights his wrong where it was given, If it were in the court of Heaven,"

L. of the Lake, v. 6.

—commends itself far more to what divines are pleased to call "fallen human nature" that is the natural man.

And here before crossing the threshold, I would seize the opportunity of expressing my cordial gratitude and hearty thanks to the Press in general, which has received my Eastern studies and contributions to Oriental knowledge in the friendliest and most sympathetic spirit, appreciating my labours far beyond the modicum of the offerer's expectation and lending potent and generous aid to place them before the English world in the fairest and most favourable point of view. To number a small proportion of "black sheep" is no shame for a flock amounting to myriads: such exceptional varieties must be bred for the use and delectation of those who prefer to right wrong and darkness to light. It is with these only that my remarks and retorts will deal and consequently I have assigned to them the post of honour. The various extracts from notices, favourable, appreciative and complimentary, appear as the "Opinions of the Press" at the end of this volume, and again I take the opportunity of professing myself truly thankful for the good word of the Fourth Estate, and for its wisely detecting the soul of good in things evil.

The romantic and exceptional circumstances under which my large labour was projected and determined have been sufficiently described in the Foreword (vol. i. pp. vii–x). I may here add that during a longsome obligatory halt of some two months at East African Zayla' and throughout a difficult and dangerous march across the murderous Somali country upon Harar Gay, then the Tinbukhtú of Eastern Africa, The Nights rendered me the best of service. The wildlings listened with the rapt attention of little lads and lasses to the marvellous recitals of the charming Queen and the monotonous interpellations of her lay image sister and looked forward to the evening lecture as the crown and guerdon of the toilsome day. And assuredly never was there a more suitable setting, a more admirable mise-en-scene for The Nights than the landscape of Somali land, a prospect so adapted to their subject matter that it lent credibility even to details the least credible. Barren and grisly for the most part, without any of the charms gladdening and beautifying the normal prospects of earth, grassy hill and wooded dale, park like plain and placid lake, and the snaking of silvery stream, it displays ever and soon beauties made all its own by borrowing from the heavens, in an atmosphere of passing transparency, reflections of magical splendours and of weird shadows proper to tropical skies.

No rose hue pinker than the virginal blush and dewy flush of dawn in contrast with the shivering reek of flaming noon tide, when all brightness of colour seems burnt out of the world by the white heat of sun glow. No brilliancy more gorgeous or more ravishing than the play of light and shade, the rainbow shiftings and the fiery pinks and purples and ambers and carmines of the sunset scenery—the gorgeous death bed of the Day. No tint more tender, more restful, than the uniform grey, pale and pearly, invading by slowest progress that ocean of crimson that girds the orb of the Sun King, diminishing it to a lakelet of fire and finally quenching it in iridescent haze. No gloom more ghostly than the murky hangings drooping like curtains from the violet heavens during those traveller's trials the unmooned nights, when the world seems peopled by weird phantoms and phantasms of man and monster, moving and at rest. No verdure more exquisite than earth's glazing of greenery, the blend of ethereal azure and yellow; no gold more sheeny than the foregrounds of sand shimmering in the slant of the sun; no blue more profound and transparent than the middle distances; no neutral tints more subtle, pure, delicate and sight soothing than the French grey which robes the clear cut horizon; no variety of landscape more pronounced than the alternations of glowing sunlight and snowy moonlight and twinkling starlight, all streaming through diaphanous air.

No contrast more admirable than the alternation of iron upland whereupon hardly a blade of grass may grow and the Wady with its double avenue of leek green tamarisks, hedging now a furious rain torrent then a ribbon of purest sand; or the purple grey shadow rising majestic in the Orient to face the mysterious Zodiacal Light, a white pyramid whose base is Amenti—region of resting Osiris—and whose apex pierces the zenith. And not rarely this "after glow" is followed by a blush of "celestial rosy red" mantling the whole circle of the horizon where the hue is deepest and paling into the upper azure where the stars shine their brightest. How often in Somali land I repeated to myself

Contentez-vous, mes yeux, Jamais vous ne verrez chose plus belle;

and the picture still haunts me.

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Reviewers of the Work Reviewed

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