82. The Ignorant Man who set up for a Schoolmaster dclxvii [667] 83. Adi ben Zeid and the Princess Hind dclxviii [668] 84. Dibil el Khuzai; with the Lady and Muslim ben el Welid dclxx [670] 85. Isaac of Mosul and the Merchant dclxx [670] 86. The Three Unfortunate Lovers dclxxii [672] 87. The Lovers of the Benou Tai dclxxiii [673] 88. The Mad Lover dclxxiv [674] 89. Firouz and his Wife dclxxv [675] 90. The Apples of Paradise dclxxvi [676] 91. The Loves of Abou Isa and Curret el Ain dclxxviii [678] 92. El Amin and his Uncle Ibrahim ben el Mehdi dclxxxii [682] 93. El Feth ben Khacan and El Mutawekkil dclxxxiii [683] 94. The Man's Dispute with the Learned Woman of the relative Excellence of the Sexes dclxxxiii [683] 95. Abou Suweid and the Handsome Old woman dclxxxvii [687] 96. Ali ben Tahir and the Girl Mounis dclxxxviii [688] 97. The Woman who had a Boy and the other who had a Man to Lover dclxxxviii [688] 98. The Haunted House in Baghdad dclxxxviii [688] 99. The History of Gherib and his brother Agib dcxcviii [698] 100. The Rogueries of Delileh the Crafty and her daughter Zeyneb the Trickstress dcclvi [756] 101. The Adventures of Quicksilver Ali of Cairo dcclxvi [766] 102. Joudar and his Brothers dcclxxvi [776] 103. Julnar of the Sea and her Son King Bedr Basim of Persia dccxciv [794] 104. Mesrour and Zein el Mewasif dcccxxi [821] 105. Ali Noureddin and the Frank King's Daughter dcccxxxi [831] 106. The Man of Upper Egypt and his Frank Wife dccclxii [862] 107. The Ruined Man of Baghdad and his Slave-girl dccclxiv [864] 108. Aboukir the Dyer and Abousir the Barber dccclxvii [867] 109. Abdallah the Fisherman and Abdallah the Merman dccclxxvii [877] 110. King Shah Bekht and his Vizier Er Rehwan dccclxxxv [885] a. The Man of Khorassan, his Son and his Governor dccclxxxvi [886] b. The Singer and the Druggist dccclxxxviii [888] c. The King who knew the Quintessence of Things dcccxci [891] d. The Rich Man who gave his Fair Daughter in Marriage to the Poor Old Man dcccxcii [892] e. The Rich Man and his Wasteful Son dcccxciii [893] f. The King's Son who fell in Love with the Picture dcccxciv [894] g. The Fuller and his Wife dcccxcvi [896] h. The Old Woman, the Merchant and the King dcccxcvi [896] i. The Credulous Husband dcccxcviii [898] j. The Unjust King and the Tither dcccxcix [899] ja. Story of David and Solomon dcccxcix [899] k. The Thief and the Woman dcccxcix [899] l. The Three Men and our Lord Jesus dcccci [901] la. The Disciple's Story dcccci [901] m. The Dethroned King whose Kingdom and Good were Restored to Him dcccci [901] n. The Man whose Caution was the Cause of his Death dcccciii [903] o. The Man who was lavish of his House and his Victual to one whom he knew not dcccciv [904] p. The Idiot and the Sharper dccccv [905] q. Khelbes and his Wife and the Learned Man dccccvi [906] r. The Pious Woman accused of Lewdness dccccvii [907] s. The Journeyman and the Girl dccccix [909] t. The Weaver who became a Physician by his Wife's Commandment dccccix [909] u. The Two Sharpers who cheated each his Fellow dccccxi [911] v. The Sharpers with the Money-Changer and the Ass dccccxiv [914] w. The Sharper and the Merchants dccccxv [915] wa. The Hawk and the Locust dccccxvi [916] x. The King and his Chamberlain's Wife dccccxvii [917] xa. The Old Woman and the Draper's Wife dccccxvii [917] y. The foul-favoured Man and his Fair Wife dccccxviii [918] z. The King who lost Kingdom and Wife and Wealth and God restored them to him dccccxvix [919] za. Selim and Selma dccccxxii [922] zb. The King of Hind and his Vizier dccccxxviii [928] 111. El Melik er Zahir Rukneddin Bibers el Bunducdari and the Sixteen Officers of Police dccccxxx [930] a. The First Officer's Story dccccxxx [930] b. The Second Officer's Story dccccxxxii [932] c. The Third Officer's Story dccccxxxii [932] d. The Fourth Officer's Story dccccxxxiv [934] e. The Fifth Officer's Story dccccxxxiv [934] f. The Sixth Officer's Story dccccxxxiv [934] g. The Seventh Officer's Story dccccxxxiv [934] h. The Eighth Officer's Story dccccxxxv [935] ha. The Thief's Story dccccxxxviii [938] i. The Ninth Officer's Story dccccxxxviii [938] j. The Tenth Officer's Story dccccxxxviii [938] k. The Eleventh Officer's Story dccccxxxviii [938] l. The Twelfth Officer's Story dccccxxxxix [939] m. The Thirteenth Officer's Story dcccccxxxix [939] n. The Fourteenth Officer's Story dccccxxxxix [939] na. A Merry Jest of a Thief dccccxl [940] nb. Story of the Old Sharper dccccxl [940] o. The Fifteenth Officer's Story dccccxl [940] p. The Sixteenth Officer's Story dccccxl [940] 112. Abdallah ben Nafi and the King's Son of Cashghar dccccxli [941] a. Story of Tuhfet el Culoub and Haroun er Reshid dccccxlii [942] 113. Noureddin Ali and Sitt el Milah dcccclviii [958] 114. El Abbas and the King's Daughter of Baghdad dcccclxvi [966] 115. The Malice of Women dcccclxxix [979] a. The King and his Vizier's Wife dcccclxxx [980] b. The Merchant's Wife and the Parrot dcccclxxx [980] c. The Fuller and his Son dcccclxxx [980] d. The Lover's Trick against the Chaste Wife dcccclxxx [980] e. The Niggard and the Loaves of Bread dcccclxxx [980] f. The Lady and her Two Lovers dcccclxxx [980] g. The King's Son and the Ogress dcccclxxxv [985] h. The Drop of Honey dcccclxxxvi [986] i. The Woman who make her Husband Sift Dust dcccclxxxvi [986] j. The Enchanted Springs dcccclxxxvi [986] k. The Vizier's Son and the Bathkeeper's Wife dcccclxxxviii [988] 1. The Wife's Device to Cheat her Husband dcccclxxxix [989] m. The Goldsmith and the Cashmere Singing-Girl dccccxc [990] n. The Man who never Laughed again dccccxci [991] o. The King's Son and the Merchant's Wife dccccxciii [993] p. The Man who saw the Night of Power dccccxciii [993] q. The Stolen Necklace dccccxciv [994] r. Prince Behram of Persia and the Princess Ed Detma dccccxciv [994] s. The House with the Belvedere dccccxcv [995] t. The Sandalwood Merchant and the Sharpers dccccxcviii [998] u. The Debauchee and the Three-year-old Child dccccxcviii [998] v. The Stolen Purse dccccxcix [999] w. The Fox and the Folk[FN#467] m [1000] 116. The Two Kings and the Vizier's Daughters mi [1001] 117. The Favourite and her Lover mi [1001] 118. The Merchant of Cairo and the Favourite of the Khalif El Mamoun El Hakim bi Amrillah mi [1001] Conclusion.



INDEX IV.—C.

TABLE OF CONTENTS OF THE MCNAUGHTEN OR TURNER MACAN TEXT (1839-42) AND BULAK EDITION (A.H. 1251 = A.D. 1835-36) OF THE ARABIC TEXT OF THE BOOK OF THE THOUSAND NIGHTS AND A NIGHT; AS TRANSLATED BY MR. JOHN PAYNE.

Night INTRODUCTION.—Story of King Shehriyar and his Brother a. Story of the Ox and the Ass 1. The Merchant and the Genie i [1] a. The First Old Man's Story i [1] b. The Second Old Man's Story ii [2] c. The Third Old Man's Story ii [2] 2. The Fisherman and the Genie iii [3] a. Story of the Physician Douban iv [4] aa. Story of King Sindbad and his Falcon[FN#468] v [5] ab. Story of the King's Son and the Ogress v [5] b. Story of the Enchanted Youth vii [7] 3. The Porter and the Three Ladies of Baghdad ix [9] a. The First Calender's Story xi [11] b. The Second Calender's Story xii [12] ba. Story of the Envier and the Envied[FN#469] xiii [13] c. The Third Calender's Story xiv [14] d. The Eldest Lady's Story xvii [17] e. The Story of the Portress xviii [18] 4. The Three Apples xix [19] 5. Noureddin Ali of Cairo and his Son Bedreddin Hassan xx [20] 6. Story of the Hunchback xxv [25] a. The Christian Broker's Story xxv [25] b. The Controller's Story xxvii [27] c. The Jewish Physician's Story xxviii [28] d. The Tailor's Story xxix [29] e. The Barber's Story xxxi [31] ea. Story of the Barber's First Brother xxxi [31] eb. Story of the Barber's Second Brother xxxi [31] ec. Story of the Barber's Third Brother xxxii [32] ed. Story of the Barber's Fourth Brother xxxii [32] ee. Story of the Barber's Fifth Brother xxxii [32] ef. Story of the Barber's Sixth Brother xxxiii [33] 7. Noureddin Ali and the Damsel Enis el Jelis xxxiv [34] 8. Ghanim ben Eyoub the Slave of Love xxxix [39] a. Story of the Eunuch Bekhit xxxix [39] b. Story of the Eunuch Kafour xxxix [39] 9. The History of King Omar ben Ennuman and his Sons Sherkan and Zoulmekan xlv [45] a. Story of Taj el Mulouk and the Princess Dunya cvii [107] aa. Story of Aziz and Azizeh cvii [107] b. Bakoun's Story of the Hashish-Eater cxliii [143] c. Hemmad the Bedouin's Story cxliv [144] 10. The Birds and Beasts and the Son of Adam cxlvi [146] 11. The Hermits cxlviii [148] 12. The Waterfowl and the Tortoise cxlviii [148] 13. The Wolf and the Fox cxlviii [148] a. The Hawk and the Partridge cxlix [149] 14. The Mouse and the Weasel cl [150] 15. The Cat and the Crow cl [150] 16. The Fox and the Crow cl [150] a. The Mouse and the Flea cli [151] b. The Falcon and the Birds clii [152] c. The Sparrow and the Eagle clii [152] 17. The Hedgehog and the Pigeons clii [152] a. The Merchant and the Two Sharpers clii [152] 18. The Thief and his Monkey clii [152] a. The Foolish Weaver clii [152] 19. The Sparrow and the Peacock clii [152] 20. Ali ben Bekkar and Shemsennehar cliii [153] 21. Kemerezzeman and Budour clxx [170] a. Nimeh ben er Rebya and Num his Slave-girl ccxxxvii [237] 22. Alaeddin Abou esh Shamat ccl [250] 23. Hatim et Tai; his Generosity after Death cclxx [270] 24. Maan ben Zaideh and the three Girls cclxxi [271] 25. Maan ben Zaideh and the Bedouin cclxxi [271] 26. The City of Lebtait cclxxii [272] 27. The Khalif Hisham and the Arab Youth cclxxii [272] 28. Ibrahim ben el Mehdi and the Barber-surgeon cclxxiii [273] 29. The City of Irem cclxxvi [276] 30. Isaac of Mosul's Story of Khedijeh and the Khalif Mamoun cclxxix [279] 31. The Scavenger and the Noble Lady of Baghdad cclxxxii [282] 32. The Mock Khalif cclxxxvi [286] 33. Ali the Persian and the Kurd Sharper ccxciv [294] 34. The Imam Abou Yousuf with Haroun er Reshid and his Vizier Jaafer ccxcvi [296] 35. The Lover who feigned himself a Thief to save his Mistress's Honour ccxcvii [297] 36. Jaafer the Barmecide and the Bean-Seller ccxcix [299] 37. Abou Mohammed the Lazy ccc [300] 38. Yehya ben Khalid and Mensour cccv [305] 39. Yehya ben Khalid and the Man who forged a Letter in his Name cccvi [306] 40. The Khalif El Mamoun and the Strange Doctor cccvii [307] 41. Ali Shar and Zumurrud cccviii [308] 42. The Loves of Jubeir ben Umeir and the Lady Budour cccxxvii [327] 43. The Man of Yemen and his six Slave-girls cccxxxiv [334] 44. Haroun er Reshid with the Damsel and Abou Nuwas cccxxxviii [338] 45. The Man who stole the Dog's Dish of Gold cccxl [340] 46. The Sharper of Alexandria and the Master of Police cccxli [341] 47. El Melik en Nasir and the three Masters of Police cccxliii [343] a. Story of the Chief of the New Cairo Police cccxliii [343] b. Story of the Chief of the Boulac Police cccxliv [344] c. Story of the Chief of the Old Cairo Police cccxliv [344] 48. The Thief and the Money-Changer cccxliv [344] 49. The Chief of the Cous Police and the Sharper cccxlv [345] 50. Ibrahim ben el Mehdi and the Merchant's Sister cccxlvi [346] 51. The Woman whose Hands were cut off for Almsgiving cccxlviii [348] 52. The Devout Israelite cccxlviii [348] 53. Abou Hassan ez Ziyadi and the Man from Khorassan cccxlix [349] 54. The Poor Man and his Generous Friend cccli [351] 55. The Ruined Man who became Rich again through a Dream cccli [351] 56. El Mutawekkil and his Favourite Mehboubeh cccli [351] 57. Werdan the Butcher's Adventure with the Lady and the Bear cccliii [353] 58. The King's Daughter and the Ape ccclv [355] 59. The Enchanted Horse ccclvii [357] 60. Uns el Wujoud and the Vizier's Daughter Rose-in-bud ccclxxi [371] 61. Abou Nuwas with the three Boys and the Khalif Haroun er Reshid ccclxxxi [381] 62. Abdallah ben Maamer with the Man of Bassora and his Slave-girl ccclxxxiii [383] 63. The Lovers of the Benou Udhreh ccclxxxiii [383] 64. The Vizier of Yemen and his young Brother ccclxxxiv [384] 65. The Loves of the Boy and Girl at School ccclxxxv [385] 66. El Mutelemmis and his Wife Umeimeh ccclxxxv [385] 67. Haroun er Reshid and Zubeideh in the Bath ccclxxxv [385] 68. Haroun er Reshid and the three Poets ccclxxxvi [386] 69. Musab ben er Zubeir and Aaisheh his Wife ccclxxxvi [386] 70. Aboulaswed and his squinting Slave-girl ccclxxxvii [387] 71. Haroun er Reshid and the two Girls ccclxxxvii [387] 72. Haroun er Reshid and the three Girls ccclxxxvii [387] 73. The Miller and his Wife ccclxxxvii [387] 74. The Simpleton and the Sharper ccclxxxviii [388] 75. The Imam Abou Yousuf with Haroun er Reshid and Zubeideh ccclxxxviii [388] 76. The Khalif El Hakim and the Merchant ccclxxxix [389] 77. King Kisra Anoushirwan and the Village Damsel ccclxxxix [389] 78. The Water-Carrier and the Goldsmith's Wife cccxc [390] 79. Khusrau and Shirin and the Fisherman cccxci [391] 80. Yehya ben Khalid and the Poor Man cccxci [391] 81. Mohammed el Amin and Jaafer ben el Hadi cccxcii [392] 82. Said ben Salim and the Barmecides cccxcii [392] 83. The Woman's Trick against her Husband cccxciii [393] 84. The Devout Woman and the two Wicked Elders cccxciv [394] 85. Jaafer the Barmecide and the Old Bedouin cccxcv [395] 86. Omar ben el Khettab and the Young Bedouin cccxcv [395] 87. El Mamoun and the Pyramids of Egypt cccxcviii [398] 88. The Thief turned Merchant and the other Thief cccxcviii [398] 89. Mesrour and Ibn el Caribi cccxcix [399] 90. The Devout Prince cccci [401] 91. The Schoolmaster who Fell in Love by Report cccii [402] 92. The Foolish Schoolmaster cccciii [403] 93. The Ignorant Man who set up for a Schoolmaster cccciii [403] 94. The King and the Virtuous Wife cccciv [404] 95. Abdurrehman the Moor's Story of the Roc cccciv [404] 96. Adi ben Zeid and the Princess Hind ccccv [405] 97. Dibil el Khuzai with the Lady and Muslim ben el Welid ccccvii [407] 98. Isaac of Mosul and the Merchant ccccvii [407] 99. The Three Unfortunate Lovers[FN#470] ccccix [409] 100. The Lovers of the Benou Tai ccccx [410] 101. The Mad Lover ccccxi [411] 102. The Apples of Paradise ccccxii [412] 103. The Loves of Abou Isa and Curret el Ain ccccxiv [414] 104. El Amin and his Uncle Ibrahim ben el Mehdi ccccxviii [418] 105. El Feth ben Khacan and El Mutawekkil ccccxix [419] 106. The Man's Dispute with the Learned Woman of the relative Excellence of the Sexes ccccxix [419] 107. Abou Suweid and the Handsome Old Woman ccccxxiii [423] 108. Ali ben Tahir and the Girl Mounis ccccxxiv [424] 109. The Woman who had a Boy and the other who had a Man to Lover ccccxxiv [424] 110. The Haunted House in Baghdad ccccxxiv [424] 111. The Pilgrim and the Old Woman who dwelt in the Desert ccccxxxiv [434] 112. Aboulhusn and his Slave-girl Taweddud ccccxxxvi [436] 113. The Angel of Death with the Proud King and the Devout Man cccclxii [462] 114. The Angel of Death and the Rich King cccclxii [462] 115. The Angel of Death and the King of the Children of Israel cccclxiii [463] 116. Iskender Dhoulkernein and a certain Tribe of Poor Folk cccclxiv [464] 117. The Righteousness of King Anoushirwan cccclxiv [464] 118. The Jewish Cadi and his Pious Wife cccclxv [465] 119. The Shipwrecked Woman and her Child cccclxvi [466] 120. The Pious Black Slave cccclxvii [467] 121. The Devout Platter-maker and his Wife cccclxviii [468] 122. El Hejjaj ben Yousuf and the Pious Man cccclxx [470] 123. The Blacksmith who could Handle Fire without Hurt cccclxxi [471] 124. The Saint to whom God gave a Cloud to serve Him and the Devout King cccclxxiii [473] 125. The Muslim Champion and the Christian Lady cccclxxiv [474] 126. Ibrahim ben el Khawwas and the Christian King's Daughter cccclxxvii [477] 127. The Justice of Providence cccclxxviii [478] 128. The Ferryman of the Nile and the Hermit cccclxxix [479] 129. The King of the Island cccclxxix [479] 130. Abulhusn ed Durraj and Abou Jaafer the Leper cccclxxxi [481] 131. The Queen of the Serpents cccclxxxii [482] a. The Adventures of Beloukiya cccclxxxvi [486] b. The Story of Janshah ccccxcix [499] 132. Sindbad the Sailor and Sindbad the Porter dxxxvi [536] a. The First Voyage of Sindbad the Sailor dxxxviii [538] b. The Second Voyage of Sindbad the Sailor dxliii [543] c. The Third Voyage of Sindbad the Sailor dxlvi [546] d. The Fourth Voyage of Sindbad the Sailor dl [550] e. The Fifth Voyage of Sindbad the Sailor dlvi [556] f. The Sixth Voyage of Sindbad the Sailor dlix [559] g. The Seventh Voyage of Sindbad the Sailor dlxiii [563] 133. The City of Brass dlxvi [566] 134. The Malice of Women dlxxviii [578] a. The King and his Vizier's Wife dlxxviii [578] b. The Merchant's Wife and the Parrot dlxxix [579] c. The Fuller and his Son dlxxix [579] d. The Lover's Trick against the Chaste Wife dlxxx [580] e. The Niggard and the Loaves of Bread dlxxx [580] f. The Lady and her Two Lovers dlxxxi [581] g. The King's Son and the Ogress dlxxxi [581] h. The Drop of Honey dlxxxii [582] i. The Woman who made her Husband sift Dust dlxxxii [582] j. The Enchanted Springs dlxxxii [582] k. The Vizier's Son and the Bathkeeper's Wife dlxxxiv [584] l. The Wife's Device to Cheat her Husband dlxxxiv [584] m. The Goldsmith and the Cashmere Singing-girl dlxxxvi [586] n. The Man who never Laughed again dlxxxvii [587] o. The King's Son and the Merchant's Wife dxci [591] p. The Page who feigned to know the Speech of Birds dxcii [592] q. The Lady and her five Suitors dxciii [593] r. The Man who saw the Night of Power dxcvi [596] s. The Stolen Necklace dxcvi [596] t. The two Pigeons dxcvii [597] u. Prince Behram of Persia and the Princess Ed Detma dxcvii [597] v. The House with the Belvedere dxcviii [598] w. The King's Son and the Afrit's Mistress dcii [602] x. The Sandal-wood Merchant and the Sharpers dciii [603] y. The Debauchee and the Three-year-old Child dcv [605] z. The Stolen Purse dcv [605] 135. Jouder and his Brothers dcvi [606] 136. The History of Gherib and his Brother Agib dcxxiv [624] 137. Otbeh and Reyya dclxxx [680] 138. Hind Daughter of En Numan and El Hejjaj dclxxxi [681] 139. Khuzeimeh ben Bishr and Ikrimeh el Feyyaz dclxxxii [682] 140. Younus the Scribe and the Khalif Welid ben Sehl dclxxxiv [684] 141. Haroun er Reshid and the Arab Girl dclxxxv [685] 142. El Asmai and the three Girls of Bassora dclxxxvi [686] 143. Ibrahim of Mosul and the Devil dclxxxvii [687] 144. The Lovers of the Benou Udhreh dclxxxviii [688] 145. The Bedouin and his Wife dcxci [691] 146. The Lovers of Bassora dcxciii [693] 147. Isaac of Mosul and his Mistress and the Devil dcxcv [695] 148. The Lovers of Medina dcxcvi [696] 149. El Melik en Nasir and his Vizier dcxcvii [697] 150. The Rogueries of Delileh the Crafty and her Daughter Zeyneb the Trickstress dcxcviii [698] 151. The Adventures of Quicksilver Ali of Cairo: a Sequel to the Rogueries of Delileh the Crafty dccviii [708] 152. Ardeshir and Heyat en Nufous dccxix [719] 153. Julnar of the Sea and her Son King Bedr Basim of Persia dccxxxviii [738] 154. King Mohammed ben Sebaik and the Merchant Hassan dcclvi [756] a. Story of Prince Seif el Mulouk and the Princess Bediya el Jemal dcclviii [758] 155. Hassan of Bassora and the King's Daughter of the Jinn dcclxxviii [778] 156. Khelifeh the Fisherman of Baghdad dcccxxxii [832] 157. Mesrour and Zein el Mewasif dcccxlv [845] 158. Ali Noureddin and the Frank King's Daughter dccclxiii [863] 159. The Man of Upper Egypt and his Frank Wife dcccxciv [894] 160. The Ruined Man of Baghdad and his Slave girl dcccxcvi [896] 161. King Jelyaad of Hind and his Vizier Shimas: whereafter ensueth the History of King Wird Khan son of King Jelyaad and his Women and Viziers dcccxcix [899] a. The Cat and the Mouse dcccc [900] b. The Fakir and his Pot of Butter dccccii [902] c. The Fishes and the Crab dcccciii [903] d. The Crow and the Serpent dcccciii [903] e. The Fox and the Wild Ass dcccciv [904] f. The Unjust King and the Pilgrim Prince dccccv [905] g. The Crows and the Hawk dccccvi [906] h. The Serpent-Charmer and his Wife dccccvii [907] i. The Spider and the Wind dccccviii [908] j. The Two Kings dccccix [909] k. The Blind Man and the Cripple dccccx [910] l. The Foolish Fisherman dccccxviii [918] m. The Boy and the Thieves dccccxviii [918] n. The Man and his Wilful Wife dccccxix [919] o. The Merchant and the Thieves dccccxx [920] p. The Foxes and the Wolf dccccxxi [921] q. The Shepherd and the Thief dccccxxi [921] r. The Heathcock and the Tortoises dccccxxiv [924] 162. Aboukir the Dyer and Abousir the Barber dccccxxx [930] 163. Abdallah the Fisherman and Abdallah the Merman dccccxl [940] 164. The Merchant of Oman dccccxlvi [946] 165. Ibrahim and Jemileh dcccclii [952] 166. Aboulhusn of Khorassan dcccclix [959] 167. Kemerezzeman and the Jeweller's Wife dcccclxiii [963] 168. Abdallah ben Fazil and his Brothers dcccclxxviii [978] 169. Marouf the Cobbler and his Wife Fatimeh dcccclxxxix-mi [989-1001] Conclusion.



INDEX IV.—D.

COMPARISON OF THE SAME WITH MR. LANE'S AND MY VERSION.

Introduction and

Nos. 1 to 6 of the preceding list from Volume I. of my Edition.

Nos. 7 to 9aa of the preceding list from Volume II. of my Edition. (contd.)

Nos. 9aa to 21 of the preceding list from Volume III. of my Edition. (contd.)

Nos. 21 to 58 of the preceding list from Volume IV. of my Edition. (contd.)

Nos. 59 to 131 of the preceding list from Volume V. of my Edition. (contd.)

Nos. 132 to 136 of the preceding list from Volume VI. of my Edition. (contd.)

Nos. 136 to 154a of the preceding list from Volume VII. of my Edition. (contd.)

Nos. 154a to 158 of the preceding list from Volume VIII. of my Edition. (contd.)

Nos. 158 to 168 of the preceding list from Volume IX. of my Edition. (contd.)

Nos. 169 and conclusion of the preceding list from Volume X. of my Edition.

For full details, see contents pages of each of the respective Volumes.



Appendix II



CONTRIBUTIONS TO THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS, AND THEIR IMITATIONS, WITH A TABLE SHOWING THE CONTENTS OF THE PRINCIPAL EDITIONS IND TRANSLATIONS OF THE NIGHTS.

By W. F. KIRBY Author of "Ed-Dimiryaht: an Oriental Romance," "The New Arabian Nights," &c.



The European editions of the Thousand and One Nights, even excluding the hundreds of popular editions which have nothing specially noticeable about them, are very numerous; and the following Notes must, I am fully aware, be incomplete, though they will, perhaps, be found useful to persons interested in the subject. Although I believe that editions of most of the English, French, and German versions of any importance have passed through my hands, I have not had an opportunity of comparing many in other languages, some of which at least may be independent editions, not derived from Galland. The imitations and adaptations of The Nights are, perhaps, more numerous than the editions of The Nights themselves, if we exclude mere reprints of Galland; and many of them are even more difficult of access.

In the following Notes, I have sometimes referred to tales by their numbers in the Table.



Galland's Ms. and Translation.



The first MS. of The Nights known in Europe was brought to Paris by Galland at the close of the 17th century; and his translation was published in Paris, in twelve small volumes, under the title of "Les Mille et une Nuit: Contes Arabes, traduits en Francois par M. Galland." These volumes appeared at intervals between 1704 and 1717. Galland himself died in 1715, and it is uncertain how far he was responsible for the latter part of the work. Only the first six of the twelve vols. are divided into Nights, vol. 6 completing the story of Camaralzaman, and ending with Night 234. The Voyages of Sindbad are not found in Galland's MS., though he has intercalated them as Nights 69-90 between Nos. 3 and 4. It should be mentioned, however, that in some texts (Bresl., for instance) No. 133 is placed much earlier in the series than in others.

The stories in Galland's last six vols. may be divided into two classes, viz., those known to occur in genuine texts of The Nights, and those which do not. To the first category belong Nos. 7, 8, 59, 153 and 170; and some even of these are not found in Galland's own MS., but were derived by him from other sources. The remaining tales (Nos. 191-198) do not really belong to The Nights; and, strange to say, although they are certainly genuine Oriental tales, the actual originals have never been found. I am inclined to think that Galland may, perhaps, have written and adapted them from his recollection of stories which he himself heard related during his own residence in the East, especially as most of these tales appear to be derived rather from Persian or Turkish than from Arabian sources.

The following Preface appeared in vol. 9 which I translate from Talander's German edition, as the original is not before me:

"The two stories with which the eighth volume concludes do not properly belong to the Thousand and One Nights. They were added and printed without the previous knowledge of the translator, who had not the slightest idea of the trick that had been played upon him until the eighth volume was actually on sale. The reader must not, therefore, be surprised that the story of the Sleeper Awakened, which commences vol. 9, is written as if Scheherazade had related it immediately after the story of Ganem, which forms the greater part of vol. 8. Care will be taken to omit these two stories in a new edition, as not belonging to the work."

It is, perhaps, not to be wondered at that when the new edition was actually published, subsequently to Galland's death, the condemned stories were retained, and the preface withdrawn; though No. 170 still reads as if it followed No. 8.

The information I have been able to collect respecting the disputed tales is very slight. I once saw a MS. advertised in an auction catalogue (I think that of the library of the late Prof. H. H. Wilson) as containing two of Galland's doubtful tales, but which they were was not stated. The fourth and last volume of the MS. used by Galland is lost; but it is almost certain that it did not contain any of these tales (compare Payne, ix. 265 note).

The story of Zeyn Alasnam (No. 191) is derived from the same source as that of the Fourth Durwesh, in the well-known Hindustani reading-book, the Bagh o Bahar. If it is based upon this, Galland has greatly altered and improved it, and has given it the whole colouring of a European moral fairy tale.

The story of Ali Baba (No. 195) is, I have been told, a Chinese tale. It occurs under the title of the Two Brothers and the Forty-nine Dragons in Geldart's Modern Greek Tales. It has also been stated that the late Prof. Palmer met with a very similar story among the Arabs of Sinai (Payne, ix. 266).

The story of Sidi Nouman (No 194b) may have been based partly upon the Third Shaykh's Story (No. 1c), which Galland omits. The feast of the Ghools is, I believe, Greek or Turkish, rather than Arabic, in character, as vampires, personified plague, and similar horrors are much commoner in the folk-lore of the former peoples.

Many incidents of the doubtful, as well as of the genuine tales, are common in European folk-lore (versions of Nos. 2 and 198, for instance, occur in Grimm's Kinder und Hausmaerchen), and some of the doubtful tales have their analogues in Scott's MS., as will be noticed in due course.

I have not seen Galland's original edition in 12 vols.; but the Stadt-Bibliothek of Frankfort-on-Main contains a copy, published at La Haye, in 12 vols. (with frontispieces), made up of two or more editions, as follows:—

Vol. i. (ed. 6) 1729; vols. ii. iii. iv. (ed. 5) 1729; vols. v. vi. viii. (ed. 5) 1728; vol. vii. (ed. 6) 1731; vols. ix. to xi, (ed. not noted) 1730; and vol. xii. (ed. not noted) 1731.

The discrepancies in the dates of the various volumes look (as Mr. Clouston has suggested) as if separate volumes were reprinted as required, independently of the others. This might account for vols. v. vi. and viii. of the fifth edition having been apparently reprinted before vols. ii. iii. and iv.

The oldest French version in the British Museum consists of the first eight vols., published at La Haye, and likewise made up of different editions, as follows:—

i. (ed. 5) 1714; ii. iii. iv. (ed. 4) 1714; v. vi. (ed. 5) 1728; vii. (ed. 5) 1719; viii. ("suivant la copie imprimee a Paris") 1714.

Most French editions (old and new) contain Galland's Dedication, "A Madame la Marquise d'O., Dame du Palais de Madame la Duchesse de Bourgogne," followed by an "Avertissement." In addition to these, the La Haye copies have Fontenelle's Approbation prefixed to several volumes, but in slightly different words, and bearing different dates. December 27th, 1703 (vol. i.); April 14th, 1704 (vol. vi.); and October 4th, 1705 (vol. vii.). This is according to the British Museum copy; I did not examine the Frankfort copy with reference to the Approbation. The Approbation is translated in full in the old English version as follows: "I have read, by Order of my Lord Chancellor, this Manuscript, wherein I find nothing that ought to hinder its being Printed. And I am of opinion that the Publick will be very well pleased with the Perusal of these Oriental Stories. Paris, 27th December, 1705 [apparently a misprint for 1703] (Signed) FONTENELLE."

In the Paris edition of 1726 (vide infra), Galland says in his Dedication, "Il a fallu le faire venir de Syrie, et mettre en Francois, le premier volume que voici, de quatre seulement qui m'ont ete envoyez." So, also, in a Paris edition (in eight vols. 12mo) of 1832; but in the La Haye issue of 1714, we read not "quatre" but "six" volumes. The old German edition of Talander (vide infra) does not contain Galland's Dedication (Epitre) or Avertissement.

The earliest French editions were generally in 12 vols., or six; I possess a copy of a six-volume edition, published at Paris in 1726. It may be the second, as the title-page designates it as "nouvelle edition, corrigee."

Galland's work was speedily translated into various European languages, and even now forms the original of all the numerous popular editions. The earliest English editions were in six volumes, corresponding to the first six of Galland, and ending with the story of Camaralzaman; nor was it till nearly the end of the 18th century that the remaining half of the work was translated into English. The date of appearance of the first edition is unknown to bibliographers; Lowndes quotes an edition of 1724 as the oldest; but the British Museum contains a set of six vols., made up of portions of the second, third and fourth editions, as follows:—

Vols. i. ii. (ed. 4) 1713; vols. iii. iv. (ed. 2) 1712; and vols. v. vi. (ed. 3) 1715.

Here likewise the separate volumes seem to have been reprinted independently of each other; and it is not unlikely that the English translation may have closely followed the French publication, being issued volume by volume, as the French appeared, as far as vol. vi. The title-page of this old edition is very quaint:

"Arabian Nights Entertainments, consisting of One thousand and one Stories, told by the Sultaness of the Indies to divert the Sultan from the Execution of a Bloody Vow he had made, to marry a Lady every day, and have her head cut off next Morning, to avenge himself for the Disloyalty of the first Sultaness, also containing a better account of the Customs, Manners and Religion of the Eastern Nations, viz., Tartars, Persians and Indians, than is to be met with in any Author hitherto published. Translated into French from the Arabian MSS. by Mr. Galland of the Royal Academy, and now done into English. Printed for Andrew Bell at the Cross Keys and Bible, in Cornhill."

The British Museum has an edition in 4to published in 1772, in farthing numbers, every Monday, Wednesday and Friday. It extends to 79 numbers, forming five volumes.

The various editions of the Old English version appear to be rare, and the set in the British Museum is very poor. The oldest edition which I have seen containing the latter half of Galland's version is called the 14th edition, and was published in London in four volumes, in 1778. Curiously enough, the "13th edition," also containing the conclusion, was published at Edinburgh in three volumes in 1780. Perhaps it is a reprint of a London edition published before that of 1778. The Scotch appear to have been fond of The Nights, as there are many Scotch editions both of The Nights and the imitations.

Revised or annotated editions by Piguenit (4 vols., London, 1792) and Gough (4 vols., Edinburgh, 1798) may deserve a passing notice.

A new translation of Galland, by Rev. E. Forster, in five vols. 4to, with engravings from pictures by Robert Smirke, R.A., appeared in 1802, and now commands a higher price than any other edition of Galland. A new edition in 8vo appeared in 1810. Most of the recent popular English versions are based either upon Forster's or Scott's.

Another translation from Galland, by G. S. Beaumont (four vols. 8vo), appeared in 1811. (Lowndes writes Wiliam Beaumont.)

Among the various popular editions of later date we may mention an edition in two vols., 8vo, published at Liverpool (1813), and containing Cazotte's Continuation; an edition published by Griffin and Co., in 1866, to which Beckford's "Vathek" is appended; an edition "arranged for the perusal of youthful readers," by the Hon. Mrs. Sugden (Whittaker & Co., 1863); and "Five Favourite Tales from The Arabian Nights in words of one syllable, by A. & E. Warner" (Lewis, 1871).

Some of the English editions of Galland aim at originality by arranging the tales in a different order. The cheap edition published by Dicks in 1868 is one instance.

An English version of Galland was published at Lucknow, in four vols., 8vo, in 1880.

I should, perhaps, mention that I have not noticed De Sacy's "Mille et une Nuit," because it is simply a new edition of Galland; and I have not seen either Destain's French edition (mentioned by Sir R. F. Burton), nor Cardonne's Continuation (mentioned in Cabinet des Fees, xxxvii. p. 83). As Cardonne died in 1784, his Continuation, if genuine, would be the earliest of all.

The oldest German version, by Talander, seems to have appeared in volumes, as the French was issued; and these volumes were certainly reprinted when required, without indication of separate editions, but in slightly varied style, and with alteration of date. The old German version is said to be rarer than the French. It is in twelve parts—some, however, being double. The set before me is clearly made up of different reprints, and the first title-page is as follows: "Die Tausend und eine Nacht, worinnen seltzame Arabische Historien und wunderbare Begebenheiten, benebst artigen Liebes-Intriguen, auch Sitten und Gewohnheiten der Morgenlaender, auf sehr anmuthige Weise, erzehlet werden; Erstlich vom Hru. Galland, der Koenigl. Academie Mitgliede aus der Arabischen Sprache in die Franzoesische und aus selbiger anitzo ins Deutsche uebersetzt: Erster und Anderer Theil. Mit der Vorrede Herru Talanders. Leipzig Verlegts Moritz Georg Weidmann Sr. Konigl. Maj. in Hohlen und Churfuerstl. Durchl. zu Sachsen Buchhaendler, Anno 1730." Talander's Preface relates chiefly to the importance of the work as illustrative of Arabian manners and customs, &c. It is dated from "Liegnitz, den 7 Sept., Anno 1710," which fixes the approximate date of publication of the first part of this translation. Vols. i. and ii. of my set (double vol. with frontispiece) are dated 1730, and have Talander's preface; vols. iii. and iv. (divided, but consecutively paged, and with only one title-page and frontispiece and reprint of Talander's preface) are dated 1719; vols. v. and vi. (same remarks, except that Talander's preface is here dated 1717) are dated 1737; vol. vii. (no frontispiece; preface dated 1710) is dated 1721; vol. viii (no frontispiece nor preface, nor does Talander's name appear on the title-page) is dated 1729; vols. ix. and x. (divided, but consecutively paged, and with only one title-page and frontispiece; Talander's name and preface do not appear, but Galland's preface to vol. ix., already mentioned, is prefixed) are dated 1731; and vols. xi. and xii. (same remarks, but no preface) are dated 1732.

Galland's notes are translated, but not his preface and dedication.

There is a later German translation (6 vols. 8vo, Bremen, 1781- 1785) by J. H. Voss, the author of the standard German translation of Homer.

The British Museum has just acquired a Portuguese translation of Galland, in 4 volumes: "As Mil e uma Noites, Contos Arabes," published by Ernesto Chardron, Editor, Porto e Braga, 1881.

There are two editions of a modern Greek work in the British Museum (1792 and 1804), published at Venice in three small volumes. The first volume contains Galland (Nos. 1-6 of the table) and vols. ii. and iii. chiefly contain the Thousand and One Days. It is, apparently, translated from some Italian work.

Several editions in Italian (Mille ed una Notte) have appeared at Naples and Milan; they are said by Sir R. F. Burton to be mere reprints of Galland.

There are, also, several in Dutch, one of which, by C. Van der Post, in 3 vols. 8vo, published at Utrecht in 1848, purports, I believe, to be a translation from the Arabic, and has been reprinted several times. The Dutch editions are usually entitled, "Arabische Vertellinge." A Danish edition appeared at Copenhagen in 1818, under the title of "Prindsesses Schehezerade. Fortaellinger eller de saakatle Tusende og een Nat. Udgivna paa Dansk vid Heelegaan." Another, by Rasmassen, was commenced in 1824; and a third Danish work, probably founded on the Thousand and One Nights, and published in 1816, bears the title, "Digt og Eventyr fra Osterland, af arabiska og persischen utrykta kilder."

I have seen none of these Italian, Dutch or Danish editions; but there is little doubt that most, if not all, are derived from Galland's work.

The following is the title of a Javanese version, derived from one of the Dutch editions, and published at Leyden in 1865, "Eenige Vertellingen uit de Arabisch duizend en een Nacht. Naar de Nederduitsche vertaling in het Javaansch vertaald, door Winter-Roorda."

Mr. A. G. Ellis has shown me an edition of Galland's Aladdin (No. 193) in Malay, by M. Van der Lawan (?) printed in Batavia, A.D. 1869.



CAZZOTTE'S CONTINUATION, AND THE COMPOSITE EDITIONS OF THE ARABIAN NIGHTS.



We shall speak elsewhere of the Cabinet des Fees; but the last four volumes of this great collection (38 to 41), published at Geneva from 1788 to 1793, contain a work entitled, "Les Veillees du Sultan Schahriar avec la Sultane Scheherazade; histoires incroyables, amusantes et morales, traduites de l'arabe par M. Cazotte et D. Chavis. Faisant suite aux Mille et une Nuits." Some copies bear the abridged title of "La suite des Mille et une Nuits. Contes Arabes, traduits par Dom Chavis et M. Cazotte."

This collection of tales was pronounced to be spurious by many critics, and even has been styled "a bare-faced forgery" by a writer in the Edinburgh Review of July, 1886. It is, however, certain that the greater part, if not all, of these tales are founded on genuine Eastern sources, though very few have any real claim to be regarded as actually part of the Thousand and One Nights.

Translations of the originals of most of these tales have been published by Caussin de Perceval and Gauttier; and a comparison clearly shows the great extent to which Chavis and Cazotte have altered, amplified and (in a literary sense) improved their materials.

It is rather surprising that no recent edition of this work seems to have been issued, perhaps owing to the persistent doubts cast upon its authenticity, only a few of the tales, and those not the best, having appeared in different collections. My friend, Mr. A. G. Ellis, himself an Oriental scholar, has remarked to me that he considers these tales as good as the old "Arabian Nights"; and I quite agree with him that Chavis and Cazotte's Continuation is well worthy of re-publication in its entirety.

The following are the principal tales comprised in this collection, those included in our Table from later authors being indicated.

1. The Robber Caliph, or the Adventures of Haroun Alraschid with the Princess of Persia, and the beautiful Zutulbe. (No. 246.)

2. The Power of Destiny, being the History of the Journey of Giafar to Damas, containing the Adventures of Chelih and his Family. (No. 280.)

3. History of Halechalbe and the Unknown Lady. (No. 204c.)

4. Story of Xailoun the Idiot.

5. The Adventures of Simoustapha and the Princess Ilsetilsone. (No. 247.)

6. History of Alibengiad, Sultan of Herak, and of the False Birds of Paradise.

7. History of Sinkarib and his Two Viziers. (No. 249.)

8. History of the Family of the Schebandad of Surat.

9. Story of Bohetzad and his Ten Viziers. (No. 174.)

10. Story of Habib and Dorathil-Goase. (No. 251.)

11. History of the Maugraby, or the Magician.

Of these, Nos. 4, 6, 8 and 11 only are not positively known in the original. No. 11 is interesting, as it is the seed from which Southey's "Thalaba the Destroyer" was derived.

On the word Maugraby, which means simply Moor, Cazotte has the following curious note: "Ce mot signifie barbare, barbaresque plus proprement. On jure encore par lui en Provence, en Languedoc, et en Gascogne Maugraby; ou ailleurs en France Meugrebleu."

The Domdaniel, where Zatanai held his court with Maugraby and his pupilmagicians, is described as being under the sea near Tunis. In Weil's story of Joodar and Mahmood (No. 201) the Magician Mahmood is always called the Moor of Tunis.

No. 3 (=our No. 204c) contains the additional incident of the door opened only once a year which occurs in our No. 9a, aa.

Moore probably took the name Namouna from Cazotte's No. 5, in which it occurs. In the same story we find a curious name of a Jinniyah, Setelpedour. Can it be a corruption of Sitt El Budoor?

For further remarks on Cazotte's Continuation, compare Russell's History of Aleppo, i. p. 385; and Russell and Scott, Ouseley's Oriental Collections, i. pp. 246, 247; ii. p. 25; and the "Gentleman's Magazine" for February, 1779.

An English version under the title "Arabian Tales, or a Continuation of the Arabian Nights' Entertainments," translated by Robert Heron, was published in Edinburgh in 1792 in 4 vols., and in London in 1794 in 3 vols. It was reprinted in Weber's "Tales of the East" (Edinburgh, 1812); and, as already mentioned, is included in an edition of the Arabian Nights published in Liverpool in 1813.

A German translation forms vols. 5 to 8 of the "Blaue Bibliothek," published in Gotha in 1790 and 1791; and the British Museum possesses vols. 3 and 4 of a Russian edition, published at Moscow in 1794 and 1795, which is erroneously entered in the catalogue as the Arabian Nights in Russian.

Respecting the work of Chavis and Cazotte, Sir R. F. Burton remarks, "Dom Dennis Chavis was a Syrian priest of the order of Saint Bazil, who was invited to Paris by the learned minister, Baron Arteuil, and he was assisted by M. Cazotte, a French author, then well known, but wholly ignorant of Arabic. These tales are evidently derived from native sources; the story of Bohetzad (King Bakhtiyar) and his Ten Wazirs is taken bodily from the Bres. Edit. [not so; but the original Arabic had long been known in the French libraries]. As regards the style and treatment, it is sufficient to say that the authors out-Gallanded Galland, while Heron exaggerates every fault of his original."

The first enlarged edition of Galland in French was published by Caussin de Perceval, at Paris, in 9 vols., 8vo (1806). In addition to Galland's version, he added four tales (Nos. 21a, 22, 32 and 37), with which he had been furnished by Von Hammer. He also added a series of tales, derived from MSS. in the Parisian libraries, most of which correspond to those of Cazotte.

The most important of the later French editions was published by E. Gauttier in 7 vols. in 1822; it contains much new matter. At the end, the editor gives a list of all the tales which he includes, with arguments. He has rather oddly distributed his material so as to make only 568 nights. The full contents are given in our Table; the following points require more special notice. Vol. i. Gauttier omits the Third Shaykh's story (No. 1c) on account of its indecency, although it is really no worse than any other story in The Nights. In the story of the Fisherman, he has fallen into a very curious series of errors. He has misunderstood King Yunan's reference to King Sindbad (Burton i. p. 50) to refer to the Book of Sindibad (No. 135); and has confounded it with the story of the Forty Vazirs, which he says exists in Arabic as well as in Turkish. Of this latter, therefore, he gives an imperfect version, embedded in the story of King Yunan (No. 2a). Here it may be observed that another imperfect French version of the Forty Vazirs had previously been published by Petis de la Croix under the title of Turkish Tales. A complete German version by Dr. Walter F. A. Behrnauer was published at Leipzig in 1851, and an English version by Mr. E. J. W. Gibb has appeared while these sheets are passing through the press.

Vol. ii. After No. 6 Gauttier places versions of Nos. 32 and 184 by Langles. The Mock Caliph is here called Aly-Chah. The other three tales given by Caussin de Perceval from Von Hammer's MSS. are omitted by Gauttier. Vol. v. (after No. 198) concludes with two additional tales (Nos. 207h and 218) from Scott's version. But the titles are changed, No. 207h being called the Story of the Young Prince and the Green Bird, and No. 218 the Story of Mahmood, although there is another story of Mahmood in vol. 1. (==No. 135m) included as part of the Forty Vazirs.

Vol. vi. includes the Ten Vazirs (No. 174), derived, however, not from the Arabic, but from the Persian Bakhtyar Nameh. Three of the subordinate tales in the Arabic version are wanting in Gauttier's, and another is transferred to his vol. vii., but he includes one, the King and Queen of Abyssinia (No. 252), which appears to be wanting in the Arabic. The remainder of the volume contains tales from Scott's version, the title of Mazin of Khorassaun (No. 215) being altered to the Story of Azem and the Queen of the Genii.

Vol. vii. contains a series of tales of which different versions of six only (Nos. 30, 174, 246, 248, 249 and 250) were previously published. Though these have no claim to be considered part of The Nights, they are of sufficient interest to receive a passing mention, especially as Gauttier's edition seems not to have been consulted by any later writer on The Nights, except Habicht, who based his own edition mainly upon it. Those peculiar to Gauttier's edition are therefore briefly noticed.

Princess Ameny (No. 253)—A princess who leaves home disguised as a man, and delivers another princess from a black slave. The episode (253b) is a story of enchantment similar to Nos. 1a-c.

Aly Djohary (No. 254)—Story of a young man's expedition in search of a magical remedy.

The Princes of Cochin China (No. 255)—The princes travel in search of their sister who is married to a Jinni, who is under the curse of Solomon. The second succeeds in breaking the spell, and thus rescues both his brother, his sister, and the Jinni by killing a bird to which the destiny of the last is attached. (This incident is common in fiction; we find it in the genuine Nights in Nos. 154a and 201.)

The Wife with Two Husbands (No. 256)—A well-known Eastern story; it may be found in Wells' "Mehemet the Kurd," pp. 121-127, taken from the Forty Vazirs. Compare Gibbs, the 24th Vazir's Story, pp. 257-266.

The Favourite (No. 257)—One of the ordinary tales of a man smuggled into a royal harem in a chest (compare Nos. 6b and 166).

Zoussouf and the Indian Merchant (No. 258)—Story of a ruined man travelling to regain his fortune.

Prince Benazir (No. 258)—Story of a Prince promised at his birth, and afterwards given up by his parents to an evil Jinni, whom he ultimately destroys. (Such promises, especially, as here, in cases of difficult labour, are extremely common in folk-tales; the idea probably originated in the dedication of a child to the Gods.) Gauttier thinks that this story may have suggested that of Maugraby to Cazotte; but it appears to me rather doubtful whether it is quite elaborate enough for Cazotte to have used it in this manner.

Selim, Sultan of Egypt (No. 261)—This and its subordinate tales chiefly relate to unfaithful wives; that of Adileh (No. 261b) is curious; she is restored to life by Jesus (whom Gauttier, from motives of religious delicacy, turns into a Jinni!) to console her disconsolate husband, and immediately betrays the latter. These tales are apparently from the Forty Vazirs; cf. Gibbs, the 10th Vazir's Story, pp. 122-129 (= our No. 261) and the Sixth Vazir's Story, pp. 32-84 (= No. 261b.)

The bulk of the tales in Gauttier's vol. vii. are derived from posthumous MSS. of M. Langles, and several have never been published in English. Gauttier's version of Heycar (No. 248) was contributed by M. Agoub.

The best-known modern German version (Tausend und Eine Nacht, Arabische Erzahlungen, Deutsch von Max. Habicht, Fr. H. von der Hagen und Carl Schall. Breslau, 15 vols. 12mo) is mainly based upon Gauttier's edition, but with extensive additions, chiefly derived from the Breslau text. An important feature of this version is that it includes translations of the prefaces of the various editions used by the editors, and therefore supplies a good deal of information not always easily accessible elsewhere. There are often brief notes at the end of the volumes.

The fifth edition of Habicht's version is before me, dated 1840; but the preface to vol. i. is dated 1824, which may be taken to represent the approximate date of its first publication. The following points in the various vols. may be specially noticed:—

Vol. i. commences with the preface of the German editor, setting forth the object and scope of his edition; and the prefaces of Gauttier and Galland follow. No. 1c, omitted by Gauttier, is inserted in its place. Vols. ii. and iii. (No. 133), notes, chiefly from Langles, are appended to the Voyages of Sindbad; and the destinations of the first six are given as follows:—

I. Voyage to Sumatra. IV. Voyage to the Sunda Islands. II. Voyage to Ceylon. V. Voyage to the Sunda Islands. III. Voyage to Selahath. VI. Voyage to Zeilan.

Vol. v. contains an unimportant notice from Galland, with additional remarks by the German editors, respecting the division of the work into Nights.

Vol. vi. contains another unimportant preface respecting Nos. 191 and 192.

Vol. x. Here the preface is of more importance, relating to the contents of the volume, and especially to the Ten Vazirs (No. 174).

Vol. xi. contains tales from Scott. The preface contains a full account of his MSS., and the tales published in his vol. vi. This preface is taken partly from Ouseley's Oriental Collections, and partly from Scott's own preface.

Vol. xii. contains tales from Gauttier, vol. vii. The preface gives the full contents of Clarke's and Von Hammer's MSS.

Vol. xiii. includes Caussin de Perceval's Preface, the remaining tales from Gauttier's vol. vii. (ending with Night 568), and four tales from Caussin which Gauttier omits (Nos. 21a, 22, 37 and 202).

Vols. xiv. and xv. (extending from Night 884 to Night 1001) consist of tales from the Breslau edition, to which a short preface, signed by Dr. Max. Habicht, is prefixed. The first of these tales is a fragment of the important Romance of Seyf Zul Yesn (so often referred to by Lane), which seems to have been mixed with Habicht's MS. of The Nights by mistake. (Compare Payne, Tales, iii. 243.)

In this fragment we have several incidents resembling The Nights; there is a statue which sounds an alarm when an enemy enters a city (cf. Nos. 59 and 137); Seyf himself is converted to the faith of Abraham, and enters a city where a book written by Japhet is preserved. The text of this story has lately been published; and Sir R. F. Burton informs me that he thinks he has seen a complete version in some European language; but I have not succeeded in obtaining any particulars concerning it.

On account of the interest and importance of the work, I append to this section an English version of the fragment translated into German by Habicht. (From the extreme simplicity of the style, which I have preserved, I suspect that the translation is considerably abridged.)

There is an Icelandic version of The Nights (pusund og ein Nott. Arabiskar Soegur. Kaupmannahoefn, 1857, 4 vols. roy. 8vo), which contains Galland's tales, and a selection of others, distributed into 1001 Nights, and apparently taken chiefly from Gauttier, but with the addition of two or three which seem to be borrowed from Lane (Nos. 9a, 163, 165, &c.). It is possibly derived immediately from some Danish edition.

There is one popular English version which may fairly be called a composite edition; but it is not based upon Gauttier. This is the "Select Library Edition. Arabian Nights' Entertainments, selected and revised for general use. To which are added other specimens of Eastern Romance. London: James Burns, 1847. 2 vols."

It contains the following tales from The Nights: Nos. 134, 3, 133, 162, 1, 2, 155, 191, 193, 192, 194, 194a, 194c, 21, 198, 170, 6.

No. 134 is called the City of Silence, instead of the City of Brass, and is certainly based partly upon Lane. In No. 155, Manar Al Sana is called Nur Al Nissa. One story, "The Wicked Dervise," is taken from Dow's "Persian Tales of Inatulla;" another "The Enchanters, or the Story of Misnar," is taken from the "Tales of the Genii." Four other tales, "Jalaladdeen of Bagdad," "The two Talismans," "The Story of Haschem," and "Jussof, the Merchant of Balsora," clearly German imitations, are said to be translated from the German of Grimm, and there are two others, "Abdullah and Balsora," and "The King and his Servant," the origin of which I do not recognise, although I think I have read the last before.

Grimm's story of Haschem concludes with the hero's promotion to the post of Grand Vizier to Haroun Al-Rashid, in consequence of the desire of the aged "Giafar" to end his days in peaceful retirement! The principal incident in Jalaladdeen, is that of the Old Woman in the Chest, borrowed from the wellknown story of the Merchant Abudah in the "Tales of the Genii," and it is thus an imitation of an imitation,



THE COMMENCEMENT OF THE STORY OF SAIF ZUL YEZN (ZU'L YAZAN) ACCORDING TO HABICHT'S GERMAN VERSION.



In very ancient times, long before the age of Mohammed, there lived a King of Yemen, named Zul Yezn. He was a Himyarite of the race of Fubbaa (Tabba') and had large armies and a great capital. His Minister was named Yottreb (Yathrab == Medinat), and was well skilled in the knowledge of the ancients. He once had a vision in which the name of the Prophet was revealed to him, with the announcement of his mission in later times; and he was also informed that he would be the last of the Prophets. In consequence of this vision he believed in the Prophet before his advent; but he concealed his faith. One day the King held a review of his troops, and was delighted with their number and handsome appearance. He said to the Wazir, "Is there any person on earth whose power can compare with mine?" "O yes," answered the Wazir, "there is King Baal-Beg, whose troops fill the deserts and the cultivated lands, the plains and the valleys." "I must make war upon him, then," exclaimed the King, "and destroy his power." He immediately ordered the army to prepare to march, and after a few days the drums and trumpets were heard. The King and his Wazir set forth in magnificent array, and after a rapid march, they arrived before the holy city Medina, which may God keep in high renown! The Wazir then said to the King, "Here is the holy house of God, and the place of great ceremonies. No one should enter here who is not perfectly pure, and with head and feet bare. Pass around it with your companions, according to the custom of the Arabs." The King was so pleased with the place that he determined to destroy it, to carry the stones to his own country, and to rebuild it there, that the Arabs might come to him on pilgrimage, a nd that he might thus exalt himself above all Kings. He pondered over this plan all night, but next morning he found his body fearfully swollen. He immediately sent for his Wazir, and lamented over his misfortune. "This is a judgment sent upon you," replied the Wazir, "by the Lord of this house. If you alter your intention of destroying the temple, you will be healed at once." The King gave up his project, and soon found himself cured. Soon afterwards he said to himself, "This misfortune happened to me at night, and left me next day of its own accord; but I will certainly destroy the house." But next morning his face was so covered with open ulcers that he could no longer be recognised. The Wazir then approached him and said, "O King, renounce your intention, for it would be rebellion against the Lord of Heaven and Earth, who can destroy every one who opposes him." When the King heard this, he reflected awhile and said, "What would you wish me to do?" The Wazir replied, "Cover the house with carpets from Yemen." The King resolved to do this, and when night came he retired to rest. He then saw an apparition which ordered him not to march further into the country of King Baal-Beg, but to turn towards Abyssinia and Nigritia, adding, "Remain there, and choose it as thy residence, and assuredly one of thy race will arise through whom the threat of Noah shall be fulfilled." When the King awoke next morning he related this to the Wazir, who advised him to use his own judgment about it. The King immediately gave orders to march. The army set forth, and after ten days they arrived at a country the soil of which seemed to consist of chalk, for it appeared quite white. The Wazir Yottreb then went to the King and requested his permission to found a city here for his people. "Why so?" asked the King. "Because," replied the Wazir, "this will one day be the place of Refuge of the Prophet Mohammed, who will be sent at the end of time." The King then gave his consent, and Yottreb immediately summoned architects and surveyors, who dug out the ground, and reared the walls, and erected beautiful palaces. They did not desist from the work until the Wazir ordered a number of his people to remove to this city with their families. This was done, and their posterity inhabit the city to this day. He then gave them a scroll, and said, "He who comes to you as a fugitive to this house will be the ruler of this city." He then called the city Yottreb after his own name, and the scroll descended from father to son till the Apostle of God arrived as a fugitive from Mecca, when the inhabitants went out to meet him, and presented him with it. They afterwards became his auxiliaries and were known as the Ansar. But we must now return to King Zul Yezn. He marched several days toward Abyssinia, and at last arrived in a beautiful and fertile country where he informed his Wazir that he would like to build a city for his subjects. He gave the necessary orders, which were diligently executed; canals were dug and the surrounding country cultivated; and the city was named Medinat El-Hamra, the Red. At last the news reached the King of Abyssinia, whose name was Saif Ar-Raad (Thunder-sword), and whose capital was called Medinat ad-Durr (the Rich in Houses). Part of this city was built on solid land and the other was built in the sea. This prince could bring an army of 600,000 men into the field, and his authority extended to the extremity of the then known world. When he was informed of the invasion of Zul Yezn, he summoned his two Wazirs, who were named Sikra Divas and Ar-Ryf. The latter was well versed in ancient books, in which he had discovered that God would one day send a Prophet who would be the last of the series. He believed this himself, but concealed it from the Abyssinians, who were still worshippers of Saturn. When the Wazirs came before the King, he said to them,"See how the Arabs are advancing against us; I must fight them." Sikra Divas opposed this design, fearing lest the threat of Noah should be fulfilled. "I would rather advise you," said he, "to make the King a present and to send with it the most beautiful maiden in your palace. But give her poison secretly, and instruct her to poison the King when she is alone with him. If he is once dead, his army will retire without a battle." The King adopted this advice, and prepared rich presents, and summoned a beautiful girl, whose artfulness and malice were well known. Her name was Kamrya (Moonlight). The King said to her, "I have resolved to send you as a present, for a secret object. I will give you poison, and when you are alone with the Prince to whom I will send you, drop it into his cup, and let him take it. As soon as he is dead, his army will leave us in peace." "Very well, my master," replied the girl, "I will accomplish your wish." He then sent her with the other presents and a letter to the city of Zul Yezn. But the Wazir Ar-Ryf had scarcely left the King's presence when he wrote a letter, and commanded a slave to carry it to Zul Yezn. "If you can give it to him before the arrival of the slave- girl," added he, "I will give you your freedom." The slave made all possible haste to the Arab King, but yet the presents arrived before him. A chamberlain went to the King and informed him that a messenger had arrived at the gate with presents from the King of Abyssinia, and requested permission to enter. Zul Yezn immediately ordered that he should be admitted, and the presents and the maiden were at once delivered to him. When he saw her, he was astonished at her beauty, and was greatly delighted. He immediately ordered her to be conveyed to his palace, and was very soon overcome with love for her. He was just about to dissolve the assembly to visit Kamrya, when the Wazir Yottreb detained him, saying, "Delay a while, O King, for I fear there is some treachery hidden behind this present. The Abyssinians hate the Arabs exceedingly, but are unwilling to make war with them, lest the threat of Noah should be fulfilled. It happened one day that Noah was sleeping when intoxicated with wine, and the wind uncovered him. His son Ham laughed, and did not cover him; but his other son Seth (sic) came forward, and covered him up. When Noah awoke, he exclaimed to Ham, 'May God blacken thy face!' But to Seth he said, 'May God make the posterity of thy brother the servants of thine until the day of Resurrection!' This is the threat which they dread as the posterity of Ham." While the King was still conversing with his Wazir, the Chamberlain announced the arrival of a messenger with a letter. He was immediately admitted, and delivered the letter, which was read by the Wazir Yottreb. Ar-Ryf had written, "Be on your guard against Kamrya, O King, for she hath poison with her, and is ordered to kill you when she is alone with you." The King now began loudly to praise the acuteness of his Wazir, and went immediately to Kamrya with his drawn sword. When he entered, she rose and kissed the ground, but he exclaimed, "You have come here to poison me!" She was confounded, and took out the poison, and handed it to the King, full of artifice, and thinking, "If I tell him the truth, he will have a better opinion of me, and if he confides in me, I can kill him in some other manner than with this poison." It fell out as she expected, for the King loved her, gave her authority over his palace and his female slaves, and found himself very happy in her possession. But she herself found her life so pleasant that, although King Ar-Raad frequently sent to ask her why she had not fulfilled her commission, she always answered, "Wait a little; I am seeking an opportunity, for the King is very suspicious." Some time passed over, and at length she became pregnant. Six months afterwards Zul Yezn fell ill; and as his sickness increased, he assembled the chief men of his Court, informed them of the condition of Kamrya, and after commending her to their protection, he ordered that if she bore a son, he should succeed him. They promised to fulfil his commands, and a few days afterwards Zul Yezn died. Kamrya now governed the country, till she brought forth a son. He was a child of uncommon beauty, and had a small mole on his cheek. When she saw the child she envied him, and said to herself, "What, shall he take away the kingdom from me? No, it shall never be;" and from this time forward she determined to put him to death. After forty days, the people requested to see their King. She showed him to them, and seated him on the throne of the kingdom, whereupon they did homage to him, and then dispersed. His mother took him back into the Palace, but her envy increased so much that she had already grasped a sword to kill him, when her nurse entered and asked what she was going to do. "I am about to kill him," answered she. "Have you not reflected," said the nurse, "that if you kill him the people will revolt, and may kill you also?" "Let me kill him," persisted she, "for even should they kill me, too, I should at least be released from my envy." "Do not act thus," warned the nurse, "or you may repent it, when repentance cannot help you." "It must be done," said Kamrya. "Nay, then," said the nurse, "if it cannot be avoided, let him at least be cast into the desert, and if he lives, so much the better for him; but if he dies, you are rid of him for ever." She followed this advice and set out on the way at night time with the child, and halted at a distance of four days' journey, when she sat down under a tree in the desert. She took him on her lap, and suckled him once more, and then laid him on a bed, putting a purse under his head, containing a thousand gold pieces and many jewels. "Whoever finds him," said she, "may use the money to bring him up;" and thus she left him.

It happened by the gracious decree of God, that hunters who were chasing gazelles surprised a female with a fawn; the former took to flight, and the hunters carried off the little one. When the mother returned from the pasture, and found her fawn gone, she traversed the desert in all directions in search of it, and at length the crying of the deserted child attracted her. She lay down by the child, and the child sucked her. The gazelle left him again to go to graze, but always returned to the little one when she was satisfied. This went on till it pleased God that she should fall into the net of a hunter. But she became enraged, tore the net, and fled. The hunter pursued her, and overtook her when she reached the child, and was about to give him suck. But the arrival of the hunter compelled the gazelle to take to flight, and the child began to cry, because he was not yet satisfied. The hunter was astonished at the sight, and when he lifted the child up, he saw the purse under his head, and a string of jewels round his neck. He immediately took the child with him, and went to a town belonging to an Abyssinian king named Afrakh, who was a dependent of King Saif Ar-Raad. He handed over the child to him, saying that he had found it in the lair of a gazelle. When the King took the child into his care, it smiled at him, and God awakened a feeling of love towards him in the King's heart; and he then noticed the mole on his cheek. But when his Wazir Sikar Diun, the brother of Sikar Divas, who was Wazir to King Saif Ar-Raad, entered and saw the child, God filled his heart with hate towards him. "Do not believe what this man told you," he said, when the King told him the wonderful story of the discovery, "it can only be the child of a mother who has come by it wrongly, and has abandoned it in the desert, and it would be better to kill it." "I cannot easily consent to this," said the King. But he had hardly spoken, when the palace was filled with sounds of rejoicing, and he was informed that his wife had just been safely delivered of a child. On this news he took the boy on his arm, and went to his wife, and found that the new-born child was a girl, and that she had a red mole on her cheek. He wondered when he saw this, and said to Sikar Diun, "See how beautiful they are!" But when the Wazir saw it, he slapped his face, and cast his cap on the ground, exclaiming, "Should these two moles unite, I prophesy the downfall of Abyssinia, for they presage a great calamity. It would be better to kill either the boy or your daughter." "I will kill neither of them," replied the King, "for they have been guilty of no crime." He immediately provided nurses for the two children, naming his daughter Shama (Mole) and the boy Wakhs[FN#471] El Fellat (Lonely one, or Desert); and he reared them in separate apartments, that they might not see each other. When they were ten years old, Wakhs El Fellat grew very strong, and soon became a practised horseman, and surpassed all his companions in this accomplishment, and in feats of arms. But when he was fifteen, he was so superior to all others, that Sikar Diun threatened the King that he would warn King Saif Ar-Raad that he was nurturing his enemy in his house, if he did not immediately banish him from the country; and this threat caused King Afrakh great alarm. It happened that he had a general, who was called Gharag El Shaker (Tree-splitter), because he was accustomed to hurl his javelin at trees, and thus to cleave them asunder. He had a fortress three days' journey from the town; and the King said to him, "Take Wakhs El Fellat to your castle, and never let him return to this neighbourhood." He added privately, "Look well after him and preserve him from all injury, and have him instructed in all accomplishments." The general withdrew, and took the boy with him to his castle, and instructed him thoroughly in all accomplishments and sciences. One day he said to him, "One warlike exercise is still unknown to you." "What is that?" said Wakhs El Fellat. "Come and see for yourself," replied he. The general then took him to a place where several trees were growing, which were so thick that a man could not embrace the trunk. He then took his javelin, hurled it at one of them, and split the trunk. Wakhs El Fellat then asked for the javelin, and performed the same feat, to the astonishment of his instructor. "Woe to thee!" exclaimed he, "for I perceive that you are the man through whom the threat of Noah will be fulfilled against us. Fly, and never let yourself be seen again in our country, or I will kill you." Wakhs El Fellat then left the town, not knowing where to go. He subsisted for three days on the plants of the earth, and at last he arrived at a town encircled by high walls, the gates of which were closed. The inhabitants were clothed in black, and uttered cries of lamentation. In the foreground he saw a bridal tent, and a tent of mourning. This was the city of King Afrakh who had reared him, and the cause of the mourning of the inhabitants was as follows. Sikar Diun was very angry that the King had refused to follow his advice, and put the boy to death, and had left the town to visit one of his friends, who was a magician, to whom he related the whole story. "What do you propose to do now?" asked the magician. "I will attempt to bring about a separation between him and his daughter," said the Wazir. "I will assist you," was the answer of the magician. He immediately made the necessary preparations, and summoned an evil Jinni named Mukhtatif (Ravisher) who inquired, "What do you require of me?" "Go quickly to the city of King Afrakh, and contrive that the inhabitants shall leave it." In that age men had intercourse with the more powerful Jinn, and each attained their ends by means of the other. The Jinn did not withdraw themselves till after the advent of the Prophet. The magician continued, "When the inhabitants have left the city, they will ask you what you want. Then say, 'Bring me out Shama, the daughter of your King, adorned with all her jewels, and I will come to-morrow and carry her away. But if you refuse, I will destroy your city, and destroy you all together.'" When Mukhtatif heard the words of this priest of magic, he did as he was commanded, and rushed to the city. When Sikar Diun saw this, he returned to King Afrakh to see what would happen; but he had scarcely arrived when the voice of Mukhtatif resounded above the city. The inhabitants went to the King, and said, "You have heard what is commanded, and if you do not yield willingly, you will be obliged to do so by force." The King then went weeping to the mother of the Princess, and informed her of the calamity. She could scarcely contain herself for despair, and all in the palace wept at parting from the Princess. Meantime Shama was richly attired, torn from her parents, and hurried to the bridal tent before the town, to he carried away by the evil Jinni. The inhabitants were all assembled on the walls of the city, weeping. It was just at this moment that Wakhs El Fellat arrived from the desert, and entered the tent to see what was going on. When King Afrakh, who was also on the wall, saw him, he cried out to him, but he did not listen, and dismounted, fastened his horse to a tent-stake, and entered. Here he beheld a maiden of extraordinary beauty and perfection, but she was weeping. While he was completely bewildered by her beauty, she was no less struck by his appearance. "Who art thou?" said the maiden to him. "Tell me rather who art thou?" returned he. "I am Shama, the daughter of King Afrakh." "Thou art Shama?" he exclaimed, "and I am Wakhs El Fellat, who was reared by thy father." When they were thus acquainted, they sat down together to talk over their affairs, and she took this opportunity of telling him what had passed with the Jinni, and how he was coming to carry her away. "O, you shall see how I will deal with him," answered he, but at this moment the evil Jinni approached, and his wings darkened the sun. The inhabitants uttered a terrible cry, and the Jinni darted upon the tent, and was about to raise it when he saw a man there, talking to the daughter of the King. "Woe to thee, O son of earth," he exclaimed, "what authority have you to sit by my betrothed?" When Wakhs El Fellat saw the terrible form of the Jinni, a shudder came over him, and he cried to God for aid. He immediately drew his sword, and struck at the Jinni, who had just extended his right hand to seize him, and the blow was so violent that it struck off the hand. "What, you would kill me?" exclaimed Mukhtatif, and he took up his hand, put it under his arm, and flew away. Upon this there was a loud cry of joy from the walls of the city. The gates were thrown open, and King Afrakh approached, companied by a crowd of people with musical instruments, playing joyful music; and Wakhs El Fellat was invested with robes of honour; but when Sikar Diun saw it it was gall to him. The King prepared an apartment expressly for Wakhs El Fellat, and while Shama returned to her palace, he gave a great feast in honour of her deliverance from the fiend. After seven days had passed, Shama went to Wakhs El Fellat, and said to him, "Ask me of my father tomorrow, for you have rescued me, and he will not be able to refuse you." He consented very willingly, and went to the King early next morning. The King gave him a very favourable reception, and seated him with him on the throne; but Wakhs El Fellat had not courage to prefer his suit, and left him after a short interview. He had not long returned to his own room, when Shama entered, saluted him, and asked, "Why did you not demand me?" "I was too bashful," he replied. "Lay this feeling aside," returned she, "and demand me." "Well, I will certainly do so to-morrow," answered he. Thereupon she left him, and returned to her own apartment. Early next morning Wakhs El Fellat went again to the King, who gave him a friendly reception, and made him sit with him. But he was still unable to prefer his suit, and returned to his own room. Soon after Shama came to him and said, "How long is this bashfulness to last? Take courage, and if not, request some one else to speak for you." She then left him, and next morning he repeated his visit to the King. "What is your request?" asked the latter. "I am come as a suitor," said Wakhs El Fellat, "and ask the hand of your noble daughter Shama." When Sikar Diun heard this, he slapped his face. "What is the matter with you?" asked the King. "This is what I have foreseen," answered he, "for if these two moles unite, the destruction of Abyssinia is accomplished." "How can I refuse him?" replied the King, "when he has just delivered her from the fiend." "Tell him," answered Sikar Diun, "that you must consult with your Wazir." The King then turned to Wakhs El Fellat, and said, "My son, your request is granted as far as I am concerned, but I leave my Wazir to arrange it with you, so you must consult him about it." Wakhs El Fellat immediately turned to the Wazir, and repeated his request to him. Sikar Diun answered him in a friendly manner. "The affair is as good as arranged, no one else is suited for the King's daughter, but you know that the daughters of the Kings require a dowry." "Ask what you please," returned Wakhs El Fellat. "We do not ask you for money or money's worth," said the Wazir, "but for the head of a man named Sudun, the Ethiopian." "Where can I find him?" said the prince. The Wazir replied, "He is said to dwell in the fortress of Reg, three days' journey from here." "But what if I fail to bring the head of Sudun?" asked he. "But you will have it," returned the Wazir; and after this understanding the audience ceased, and each returned to his dwelling.

Now this Sudun had built his fortress on the summit of a high hill. It was very secure, and he defended it with the edge of the sword. It was his usual resort, from whence he sallied forth on plundering expeditions, and rendered the roads unsafe. At length the news of him reached King Saif Ar-Raad, who sent against him three thousand men, but he routed and destroyed them all. Upon this, the King sent a larger number against him, who experienced the same fate. He then despatched a third army, upon which Sudun fortified himself afresh, and reared the walls of his fortress so high that an eagle could scarcely pass them. We will now return to Shama, who went to Wakhs El Fellat, and reproached him with the conditions he had agreed to, and added, "It would be better for you to leave this place, and take me with you, and we will put ourselves under the protection of some powerful king." "God forbid," replied he, "that I should take you with me in so dishonourable a manner." As he still positively refused to consent, she grew angry, and left him. Wakhs El Fellat lay down to rest, but he could not sleep. So he rose up, mounted his horse, and rode away at midnight; and in the morning he met a horseman who stationed himself in his path, but who was so completely armed that his face was concealed. When Wakhs El Fellat saw him, he cried to him, "Who are you, and where are you going?" But instead of replying, he pressed upon him, and aimed a blow which Wakhs El Fellat successfully parried. A fight then commenced between them, which lasted till nearly evening. At last the difference in their strength became perceptible, and Wakhs El Fellat struck his adversary so violent a blow with his javelin that his horse fell to the ground. He then dismounted, and was about to slay him, when the horseman cried to him, "Do not kill me, O brave warrior, or you will repent when repentance will no more avail you." "Tell me who you are?" returned Wakhs El Fellat. "I am Shama, the daughter of King Afrakh," replied the horseman. "Why have you acted thus?" asked he. "I wished to try whether you would be able to hold your own against Sudun's people," she replied. "I have tried you now, and found you so valiant that I fear no longer on your account. Take me with you, O hero." "God forbid that I should do so," he returned; "what would Sikar Diun and the others say? They would say that if Shama had not been with him, he would never have been able to prevail against Sudun." She then raised her eyes to heaven, and said, "O God, permit him to fall into some danger from which I alone may deliver him!" Upon this Wakhs El Fellat pursued his journey, without giving any attention to her words. On the third day he arrived at the valley where the fortress of Sudun was situated, when he began to work his way along behind the trees; and towards evening he arrived at the fortress itself, which he found to be surrounded with a moat; and the gates were closed. He was still undecided what course to take, when he heard the sound of an approaching caravan; and he hid himself in the fosse of the fortress to watch it. He then saw that it was driven forward by a large body of men, and that the merchants were bound on their mules. When they arrived at the castle, they knocked at the gate; and when the troop entered, Wakhs El Fellat entered with them; and they unloaded the goods and bound the prisoners without noticing him. When the armed men had finished their work, they ascended to the castle, but he remained below. After a time, he wished to follow them, but when he trod on the first step, it gave way under him, and a dagger flew out, which struck him in the groin. Upon this his eyes filled with tears, and he already looked upon his destruction as certain, when a form came towards him from the entrance of the castle, to deliver him; and as it drew nearer, he perceived that it was Shama. He was filled with astonishment, and cried out, "God has heard your prayer! How did you come here?" "I followed your traces," she replied, "till you entered the castle, when I imitated your example, and mingled with the troops. I have now saved your life, although you have refused to take me with you; but if you wish to advance further, do not neglect to try whether each step is fixed, with the point of your sword." He now again began to ascend, feeling the way before him, and Shama followed, till they arrived at the last stair, when they saw that the staircase ended in a revolving wheel. "Spring higher," advised Shama, "for I see a javelin which magic art has placed here." They sprang over it, and pursued their way till they reached a large anteroom, lighted by a high cupola. They stopped here awhile, and examined everything carefully. At last they approached the door of a room, and on looking through the crevices, they saw about a hundred armed negroes, among whom was a black slave who looked as savage as a lion. The room was lighted by wax candles, placed on gold and silver candlesticks. At this moment, the black said, "Slaves, what have you done with the prisoners belonging to the caravan?" "We have chained them in the prison below, and left them in the safest place," was the reply. But he continued, "If one of them was carelessly bound, he might be able to release himself and the others, and to gain possession of the stairs. Let one of you therefore go down, examine them carefully, and tighten their bonds." One of them therefore came out, and the two strangers hid themselves in the anteroom. When he had passed them, Wakhs El Fellat stepped forward and pierced him through with his sword; Shama dragged his body aside, and they both remained quiet for a time. But as the slave remained away from his companions too long, Sudun exclaimed, "Go and see why he does not return, for I have been in great alarm ever since we entered the castle to- day." A second then rose and took his sword, and as he came into the anteroom, Wakhs El Fellat clove him in twain at one blow and Shama dragged his body also on one side. They again waited quietly for a time, when Sudun said, "It seems as if hunters are watching our slaves, and are killing them one after another." A third then hastened out, and Wakhs El Fellat struck him such a blow that he fell dead to the ground, and Shama dragged him also away. But as he likewise remained absent so long, Sudun himself stood up and all the others with him, and he said, "Did I not warn and caution you? There is a singing in my ears, and my heart trembles, for there must be people here who are watching our men." He himself now came out, and the others followed him with lights and holding their hands on their swords, when one of the foremost suddenly stopped. "Why do you not advance!" cried the others. "How shall I go forward," said he, "when he who has slain our friends stands before us." This answer was repeated to Sudun when he called on them in a voice of thunder to advance. When he heard this, he forced his way through them till he perceived Wakhs El Fellat. "Who are you, Satan?" cried he, "and who brought you here?" "I came here," replied he, "to cut off your head, and destroy your memory." "Have you any blood-feud against me?" asked Sudun, "or any offence to revenge upon me?" "I have no enmity against you in my heart," said Wakhs El Fellat, "and you have never injured me; but I have asked Shama in marriage of her father, and he has demanded of me your head as a condition. Be on your guard, that you may not say I acted foully towards you." "Madman," cried Sudun, "I challenge you to a duel. Will you fight inside or outside the fortress?" "I leave that to you," returned Wakhs El Fellat. "Well, then, await me here," was the reply. Sudun then went in, clothed himself in gilded armour, girt on a saw-like sword, and came out holding a shining club in his hand. He was so enraged that he knew not what to say, and at once attacked Wakhs El Fellat, who threw himself on his adversary like a raging lion, and they fought together like hungry wolves; but both despaired of victory. The swords spake a hard language on the shields, and each of the combatants wished that he had never been born. When this desperate fight had lasted a long time, Shama was greatly troubled lest Sudun should prove victorious. So she seized a dagger and struck at Sudun, wounding the nerves of his hand, so that he dropped his sword, while she exclaimed to Wakhs El Fellat, "Make an end of him." "No," replied Wakhs El Fellat, "I will make him my prisoner, for he is a brave and valiant man." "With whom are you speaking?" asked Sudun. "With Shama," answered he. "What," said Sudun, "did she come with you?" "Yes," replied he. "Then let her come before me." She came forward, and Sudun said, "Is the world too narrow for your father that he could demand nothing as your dowry but my head?" "This was his desire," answered she. Wakhs El Fellat then said, "Take your sword and defend yourself, for I will not fight with you, now that it has fallen out of your hand." But Sudun replied , "I will not fight with you, for I am wounded, so take my head, and go in peace with your bride." He then sat down and bowed his head. "If you speak truly," said Wakhs El Fellat, "separate yourself from your people." "Why so?" "Because I fear lest they may surround me, and compel me to fight with them, and there is no need for me to shed their blood." Sudun then left the castle, bowed his head, and said, "Finish your work." But Wakhs El Fellat said, "If you speak truth, come with me across the fosse of the castle into the open ground." He did so, carefully barring the castle behind him, and said, "Now take my head."

When the slaves saw this, they mounted the walls, and wept and lamented. But Shama cried out, "Take his head, and let us hasten our return before morning dawns." "What," said Wakhs El Fellat, "should I kill so brave a man in so treacherous a manner, when he is so noble and magnanimous?" He then went up to Sudun, kissed his head, and said, "Rise up, O warrior of the age, for you and your companions are safe from me." They now all embraced each other, and made an offensive and defensive compact. "Take me with you alive, O brave man," said Sudun, "and hand me over to the King as his daughter's dowry. If he consents, well; but if not, take my head, and woo your wife." "God forbid," said Wakhs El Fellat, "that I should act thus after your magnanimity. Rather return to the castle, and assure your companions of your safety." All this passed under the eyes of the other armed men. They rejoiced at the knightly conduct of both , and now came down, fell at the feet of Sudun and embraced him. They then did the same to Wakhs El Fellat, whose hands they kissed and loaded him with praises. After this, they all returned to the castle, and agreed to set out presently. They took with them whatever treasures there were, and Wakhs El Fellat commanded them to release the prisoners and restore them their goods. They now all mounted their horses and journeyed to the country of King Afrakh, greatly rejoiced at the mutual love of the warriors. When they approached the town, Shama parted from them, that nothing should be known of her absence in the company. During this time, King Afrakh and Sikar Diun had amused themselves with hunting, jesting, and sporting, and sent out scouts daily to look for Wakhs El Fellat. "What can have become of him?" said the King once to Sikar Diun. "Sudun has certainly killed him," replied the latter, "and you will never see him again." While they were thus talking, they observed a great cloud of dust, and as it drew nearer, they could see the armed men more distinctly. The company was led by a black knight, by whose side rode a younger white horseman. When the King saw this, he exclaimed, "Wakhs El Fellat has returned, in company with Sudun and his host." "Wait a little," replied Sikar Dian, "till we are certain of it." But when they drew nearer, and they could doubt no longer, Sikar Diun mounted his horse and fled, accompanied by the King and his followers, till they reached the town, and barred the gates. They then watched from the walls, to see what would happen. When they saw that the strangers dismounted and pitched tents, the King thought it was a good sign. He therefore ordered the town to be decorated, and the gates to be opened, and rode out, attended by a considerable escort, and approached the tents. The other party now mounted their horses to go to meet them. When they approached each other, King Afrakh was about to dismount, but Wakhs El Fellat would not allow it, and the King embraced him, and congratulated him on his safety. He then saluted Sudun also, but the latter did not return his salutation. He invited him to enter the town, but he declined, as did Wakhs El Fellat likewise, who did not wish to part from his companions. The King returned accompanied only by his own people, and prepared the best reception for the new-comers. On the following morning the King held a general council, at which Sikar Diun appeared greatly depressed. "Did I not warn you beforehand," said he to the King, "what you now see for yourself of this evil-doer? Did we not send him to bring the head of Sudun, and he returns with him safe and sound, and on the best of terms, while our hearts are oppressed with anxiety?" "You may be right," replied the King, "but what are we to do now?"

This conversation was interrupted by a tumult caused by the arrival of Wakhs El Fellat and Sudun, who came to pay their respects to the King. The King invited them to sit down, but Sudun remained standing, and when he asked him again, he replied, "You craven, was the world too narrow for you that you desired my head as your daughter's dowry?" "Sit down," said the King, "for I know that you are angry." "How can I sit down," returned Sudun, "when you have ordered my death?" "God forbid that I should act so unjustly," said the King; "it was Sikar Diun." "What," said he, "do you accuse me of such an action in my presence?" "Did you not make this condition with Wakhs El Fellat," said the King, "and send him on his errand?" Sikar Diun then turned to Sudun, and said, "Sit down, brave warrior, for we only did so from love to you, that we might be able to make a treaty with you, and that you might join our company." After this answer, Sudun concealed his anger, and sat down. Refreshments were now brought in, and after partaking of them, Wakhs El Fellat and Sudun returned to their tents. Several days passed in this manner, and at length Sudun said to Wakhs El Fellat, "O my master, it is time for you to demand Shama in marriage, now you have won her with the edge of the sword. You have fulfilled their conditions long since by bringing them my head, but you have made no further progress at present. Ask for her once more, and if they will not give her up, I will fall upon them with the sword, and we will carry Shama off, and then lay waste the city." "I will demand her as my wife again to-morrow," replied the other. When he went to the palace next day, he found the King and all the court assembled. When they saw him, they all rose from their seats, and when they sat down again, he alone remained standing. "Why do you not sit down," said the King, "for all your wishes are now fulfilled?" "I have still to ask for Shama," he replied. "You know," returned the King, "that ever since her birth I have allowed Sikar Diun to make all arrangements for her."