The Book of the Thousand Nights and a Night, Volume 10 by Richard F. BurtonA Plain and Literal Translation of the Arabian Nights Entertainments (page 9)

k. Story of the Thief and the Woman . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… l. Story of the Three Men and our Lord Jesus . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… ll. The Disciple’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… m. Story of the Dethroned King whose kingdom and good were restored to him . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… n. Story of the Man whose caution was the cause of his Death . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… o. Story of the Man who was lavish of his house and his victual to one whom he knew not . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… p. Story of the Idiot and the Sharper . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… q. Story of Khelbes and his Wife and the Learned Man . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…| I |…|…|… r. Story of the Pious Woman accused of lewdness |…|…|…|…|…|…|…|…|…|…|…| + |…|…|…|…|II |…|…|… s. Story of the Journeyman and the Girl . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… t. Story of the Weaver who became a Physician by his Wife’s commandment . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… u. Story of the Two Sharpers who cheated each his fellow . . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… v. Story of the Sharpers with the Moneychanger and the Ass . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… w. Story of the Sharper and the Merchants . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… wa. Story of the Hawk and the Locust . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… x. Story of the King and his Chamberlain’s Wife |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… xa. Story of the Old Woman and the Draper’s Wife . . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… y. Story of the Foul-favoured Man and his Fair Wife . . . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… z. Story of the King who lost Kingdom and Wife and Wealth, and God restored them to him . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… aa. Story of Selim and Selma . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… bb. Story of the King of Hind and his Vizier . |…|…|…|…|…|…|…|…| |…|…| + |14 |…|…|…|II |…|…|… 182. El Melik Ez Zahir Rukneddin Bibers El Bunducdari, and the Sixteen Officers of Police . . . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… a. The First Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… b. The Second Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… c. The Third Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… d. The Fourth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |…|…|…|…|II |…|…|… e. The Fifth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… f. The Sixth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |…|…|…|…|II |…|…|… g. The Seventh Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… h. The Eighth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… ha. The Thief’s Story . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… i. The Ninth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… j. The Tenth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… k. The Eleventh Officer’s Story . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… l. The Twelfth Officer’s Story . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… m. The Thirteenth Officer’s Story . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… n. The Fourteenth Officer’s Story . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… na. A Merry Jest of a Thief . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… nb. Story of the Old Sharper . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… o. The Fifteenth Officer’s Story . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… p. The Sixteenth Officer’s Story . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|…|…|…|… 183. Abdallah Ben Nafi, and the King’s Son of Cashgbar . . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… a. Story of the Damsel Tuhfet El Culoub and Khalif Haroun Er Reshid . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |14 |…|…|…|II |…|…|… 184. Women’s Craft . . . . . . . . . |…|…| 2 | 3 | 6 |…|…|…|…|…|…|…| 4 |…|…|…|II | + |…|… 185. Noureddin Ali of Damascus and the Damsel Sitt El Milah . . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |15 |…|…|…|III|…|…|… 186. El Abbas and the King’s Daughter of Baghdad . |…|…|…|…|…|…|…|…|…|…|…| + |15 |…|…|…|III|…|…|… 187. The Two Kings and the Vizier’s Daughters . . |…|…|…|…|…|…|…|…|…|…|…| + |15 |…|…|…|III|…|…|… 188. The Favourite and her Lover . . . . . |…|…|…|…|…|…|…|…|…|…|…| + |15 |…|…|…|III|…|…|… 189. The Merchant of Cairo and the Favourite of the Khalif El Mamoun El Hakim bi Amrillah . . |…|…|…|…|…|…|…|…|…|…|…| + |15 |…|…|…|III|…|…|… 190. Conclusion . . . . . . . . . . |…|…|…|…|…| 4 | 3 |…| 3 | + | 3 | + |15 |…| + |…|{9&|…|…| 10 III} *191. History of Prince Zeyn Alasnam . . . . . | 8 | 5 | 4 |…| 4 |…|…|…|…|…|…|…| 6 | 3 |…|…|…|…|…|… *192. History of Codadad and his Brothers . . . | 8 | 5 | 4 |…| 4 |…|…|…|…|…|…|…| 6 | 3 |…|…|…|…|…|… *a. History of the Princess of Deryabar . . | 8 | 5 | 4 |…| 4 |…|…|…|…|…|…|…| 6 | 3 |…|…|…|…|…|… *193. Story of Aladdin, or the Wonderful Lamp . . |9,10|5,6| 4 |…|4,5|…|…|…|…|…|…|…|7,8| 3 |…|…|…|…|…|… “194. Adventures of the Caliph Harun Al-Rashid . . | 10| 6 | 5 |…| 5 |…|…|…|…|…|…|…| 8 | 3 |…|…|…|…|…|… *a. Story of the Blind Man, Baba Abdallah . . | 10| 6 | 5 |…| 5 |…|…|…|…|…|…|…| 8 | 3 |…|…|…|…|…|… *b. Story of Sidi Numan . . . . . . | 10| 6 | 5 |…| 5 |…|…|…|…|…|…|…| 8 | 3 |…|…|…|…|…|… *c. Story of Cogia Hassan Alhabbal . . . .|10,11| 6 | 5 |…| 5 |…|…|…|…|…|…|…| 8 | 3 |…|…|…|…|…|… *195. Story of Ali Baba and the Forty Thieves . . | 11| 6 | 5 |…| 5 |…|…|…|…|…|…|…| 9 | 3 |…|…|…|…|…|… *196. Story of Ali Cogia, a Merchant of Baghdad . . | 11| 7 | 5 |…| 5 |…|…|…|…|…|…|…| 9 | 3 |…|…|…|…|…|… *197. Story of Prince Ahmed and the Fairy Peri Banou . | 12| 7 | 5 |…| 5 |…|…|…|…|…|…|…| 9 | 3 |…|…|…|…|…|… *198. Story of the Sisters who envied their younger sister . . . . . . . . . . | 12| 7 | 5 |…| 5 |…|…|…|…|…|…|…| 10| 3 |…|…|…|…|…|… 199. (Anecdote of Jaafar the Barmecide = No.39) . . |…|…|…|…|…|…|…|…|…|…|…|…|…| 2 |…|…|…|…|…|… 200. The Adventures of Ali and Zaher of Damascus. . |…|…|…|…|…|…|…|…|…|…|…|…|…| 4 |…|…|…|…|…|… 201. The Adventures of the Fisherman, Judar of Cairo, and his meeting with the Moor Mahmood and the Sultan Beibars . . . . . . . . |…|…|…|…|…|…|…|…|…|…|…|…|…| 4 |…|…|…|…|…|… 202. The Physician and the young man of Mosul . . |…|…|…| 1 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 203. Story of the Sultan of Yemen and his three sons |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 204. Story of the Three Sharpers and the Sultan . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… a. Adventures of the Abdicated Sultan . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… b. History of Mahummud, Sultan of Cairo . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… c. Story of the First Lunatic . . . . . |…| 8 | 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… d. (Story of the Second Lunatic = No.184) . . |…|…| 2 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… e. Story of the Sage and his Pupil . . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… f. Night adventure of the Sultan . . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… g, Story of the first foolish man . . . . |…|…|…| 3 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|…|… h. Story of the broken-backed Schoolmaster . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… i. Story of the wry-mouthed Schoolmaster . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… j. The Sultan’s second visit to the Sisters . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… k. Story of the Sisters and the Sultana, their mother . . . . . . . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 205. Story of the Avaricious Cauzee and his wife . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 206. Story of the Bang-Eater and the Cauzee . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… a. Story of the Bang-Eater and his wife . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… b. Continuation of the Fisherman, or
Bang-Eater’s Adventures . . . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 207. The Sultan and the Traveller Mhamood Al Hyjemmee |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… a. The Koord Robber (= No.33) . . . . . |…|…|…| 3 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… b. Story of the Husbandman . . . . . . |…|…|…| 3 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… c. Story of the Three Princes and Enchanting Bird . . . . . . . . . . |…|…| 6 | 3 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… d. Story of a Sultan of Yemen and his three Sons |…|…| 6 | 4 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… e. Story of the first Sharper in the Cave . . |…|…|…| 4 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… f. Story of the second Sharper . . . . . |…|…|…| 4 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… g. Story of the third Sharper . . . . . |…|…|…| 4 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… h. History of the Sultan of Hind . . . . |…|…| 5 | 4 | 6 |…|…|…|…|…|…|…|10 |…|…|…|…|…|…|… 208. Story of the Fisherman’s Son . . . . . |…|…|…| 4 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 209. Story of Abou Neeut and Abou Neeuteen . . . |…|…| 6 | 4 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 210. Story of the Prince of Sind, and Fatima, daughter of Amir Bin Naomaun . . . . . . . |…|…| 6 | 4 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 211. Story of the Lovers of Syria, or the Heroine . |…|…| 6 | 4 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 212. Story of Hyjauje, the tyrannical Governor of Confeh, and the young Syed . . . . . |…|…|…| 4 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 213. Story of the Sultan Haieshe . . . . . |…|…|…| 4 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 214. Story told by a Fisherman . . . . . . |…|…|…| 4 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 215. The Adventures of Mazin of Khorassaun . . . |…|…| 6 |4,5| 6 |…|…|…|…|…|…|…|10 |…|…|…|…|…|…|… 216. Adventure of Haroon Al Rusheed . . . . . |…|…| 6 | 5 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… a. Story of the Sultan of Bussorah . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… b. Nocturnal adventures of Haroon Al Rusheed . |…|…|…| 5 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… e. Story related by Munjaub . . . . . |…|…|…| 5 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… d. Story of the Sultan, the Dirveshe and the Barber’s Son . . . . . . . . |…|…|…| 5 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… e. Story of the Bedouin’s Wife . . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… f. Story of the Wife and her two Gallants . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 217. Adventures of Aleefa, daughter of Mherejaun, Sultan of Hind, and Eusuff, son of Sohul, Sultan of Sind . . . . . . . . |…|…| 6 | 5 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 218. Adventures of the three Princes, sons of the Sultan of China . . . . . . . . |…|…| 5 | 5 | 6 |…|…|…|…|…|…|…|10 |…|…|…|…|…|…|… 219. Story of the Gallant Officer . . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 220. Story of another officer . . . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 221. Story of the Idiot and his Asses . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 222. Story of the Lady of Cairo and the Three Debauchees . . . . . . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 223. Story of the Good Vizier unjustly imprisoned . |…|…| 6 | 5 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 224. Story of the Prying Barber and the young man of Cairo . . . . . . . . . . |…|…|…| 5 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 225. Story of the Lady of Cairo and her four Gallants |…|…| 6 | 5 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… a. The Cauzee’s Story . . . . . . . |…|…|…| 5 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… b. The Syrian . . . . . . . . . |…|…|…|5,6| – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… c. The Caim-makaum’s Wife . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… d. Story told by the Fourth Gallant . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 226. Story of a Hump-backed Porter . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 227. The Aged Porter of Cairo and the Artful Female Thief . . . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 228. Mhassun and his tried friend Mouseh . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 229. Mahummud Julbee, son to an Ameer of Cairo . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 230. The Farmer’s Wife . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 231. The Artful Wife . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 232. The Cauzee’s Wife . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 233. Story of the Merchant, his Daughter, and the Prince of Eerauk . . . . . . . |…|…|…| 6 | 6 |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 234. The Two Orphans . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 235. Story of another Farmer’s Wife . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 236. Story of the Son who attempted his Father’s Wives . . . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 237. The Two Wits of Cairo and Syria . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 238. Ibrahim and Mouseh . . . . . . . . |…|…|…| 6 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 239. The Viziers Ahmed and Mahummud . . . . . |…|…|…|6,7| – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 240. The Son addicted to Theft . . . . . . |…|…|…| 7 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 241. Adventures of the Cauzee, his Wife, &c. . . |…|…| 6 | 7 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… a. The Sultan’s Story of Himself . . . . |…|…| 6 | 7 | 6 |…|…|…|…|…|…|…|11 |…|…|…|…|…|…|… 242. Story of Shaykh Nukheet the Fisherman, who became favourite to a Sultan . . . . |…|…|…| 7 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… a. Story of the King of Andalusia . . . . |…|…|…| 7 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 243. Story of Teilone, Sultan of Egypt . . . . |…|…|…| 7 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 244. Story of the Retired Man and his Servant . . |…|…|…| 7 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 245. The Merchant’s Daughter who married the Emperor of China . . . . . . . . . |…|…|…| 7 | – |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… *246. New Adventures of the Caliph Harun Al-Rashid . |…| 8 | 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *247. The Physician and the young Purveyor of Bagdad . |…| 8 |…|…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *248. The Wise Heycar . . . . . . . . |…| 8 | 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *249. Attaf the Generous . . . . . . . . |…| 9 | 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *250. Prince Habib and Dorrat-al-Gawas . . . . |…| 9 | 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *251. The Forty Wazirs . . . . . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *a. Story of Shaykh Shahabeddin . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *b. Story of the Gardener, his Son, and the Ass |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *c. The Sultan Mahmoud and his Wazir . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *d. Story of the Brahman Padmanaba and the young Fyquai . . . . . . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *e. Story of Sultan Akshid . . . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *f. Story of the Husband, the Lover and the Thief . . . . . . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *g. Story of the Prince of Carisme and the Princess of Georgia . . . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *h. The Cobbler and the King’s Daughter . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *i. The Woodcutter and the Genius . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *j. The Royal Parrot . . . . . . . |…|…| 1 |…|…|…|…|…|…|…|…|…| 1 |…|…|…|…|…|…|… *252. Story of the King and Queen of Abyssinia . . |…|…| 6 |…|…|…|…|…|…|…|…|…|10 |…|…|…|…|…|…|… *253. Story of Princes Amina . . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *a. Story of the Princess of Tartary . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *b. Story told by the Old Man’s Wife . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *254. Story of Ali Johari . . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *255. Story of the two Princes of Cochin China . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *256. Story of the two Husbands . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *a. Story of Abdallah . . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *b. Story of the Favourite . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *257. Story of Yusuf and the Indian Merchant . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *258. Story of Prince Benazir . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|12 |…|…|…|…|…|…|… *259. Story of Selim, Sultan of Egypt . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *a. Story of the Cobbler’s Wife . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *b. Story of Adileh . . . . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *c. Story of the scarred Kalender . . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *d. Continuation of the story of Selim . . . |…|…| 7 |…|…|…|…|…|…|…|…|…|13 |…|…|…|…|…|…|… *260. Story of Seif Sul Yesn . . . . . . . |…|…|…|…|…|…|…|…|…|…|…|…|14 |…|…|…|…|…|…|… 261. Story of the Labourer and the Chair . . . |…|…|…| A | A |…|…|…|…|…|…|…|…|…|…|…|…|…|…|… 262. Story of Ahmed the Orphan . . . . . . |…|…|…| A | A |…|…|…|…|…|…|…|…|…|…|…|…|…|…|…

VHa (Full contents from Introd. to No. 4 not given: 3e and 4 are apparently wanting.) VHb (Nos. 10-19 represented by 7 Fables.) VHc (Would include subordinate tales.)

N.B.–In using this Table, some allowance must be made for differences in the titles of many of the tales in different editions. For the contents of the printed text, I have followed the lists in Mr. Payne’s “Tales from the Arabic,” vol. iii.

And here I end this long volume with repeating in other words and other tongue what was said in “L’Envoi”:–

Hide thou whatever here is found of fault; And laud The Faultless and His might exalt!

After which I have only to make my bow and to say

“Salam.”

Arabian Nights, Volume 10
Footnotes

[FN#1] Arab. “Zarábín” (pl. of zarbún), lit. slaves’ shoes or sandals (see vol. iii. p. 336) the chaussure worn by Mamelukes. Here the word is used in its modern sense of stout shoes or walking boots.

[FN#2] The popular word means goodness, etc.

[FN#3] Dozy translates “‘Urrah”=Une Mégère: Lane terms it a “vulgar word signifying a wicked, mischievous shrew.” But it is the fem. form of ‘Urr=dung; not a bad name for a daughter of Billingsgate.

[FN#4] i.e. black like the book of her actions which would be shown to her on Doomsday.

[FN#5] The “Kunáfah” (vermicelli-cake) is a favourite dish of wheaten flour, worked somewhat finer than our vermicelli, fried with samn (butter melted and clarified) and sweetened with honey or sugar. See vol. v. 300.

[FN#6] i.e. Will send us aid. The Shrew’s rejoinder is highly impious in Moslem opinion.

[FN#7] Arab. Asal Katr; “a fine kind of black honey, treacle” says Lane; but it is afterwards called cane-honey (‘Asal Kasab). I have never heard it applied to “the syrup which exudes from ripe dates, when hung up.”

[FN#8] Arab. “‘Aysh,” lit.=that on which man lives: “Khubz” being the more popular term. “Hubz and Joobn” is well known at Malta.

[FN#9] Insinuating that he had better make peace with his wife by knowing her carnally. It suggests the story of the Irishman who brought over to the holy Catholic Church three several Protestant wives, but failed with the fourth on account of the decline of his “Convarter.”

[FN#10] Arab. “Asal Kasab,” i.e. Sugar, possibly made from sorgho-stalks Holcus sorghum of which I made syrup in Central Africa.

[FN#11] For this unpleasant euphemy see vol. iv. 215.

[FN#12] This is a true picture of the leniency with which women were treated in the Kazi’s court at Cairo; and the effect was simply deplorable. I have noted that matters have grown even worse since the English occupation, for history repeats herself; and the same was the case in Afghanistan and in Sind. We govern too much in these matters, which should be directed not changed, and too little in other things, especially in exacting respect for the conquerors from the conquered.

[FN#13] Arab. “Báb al-‘Áli”=the high gate or Sublime Porte; here used of the Chief Kazi’s court: the phrase is a descendant of the Coptic “Per-ao” whence “Pharaoh.”

[FN#14] “Abú Tabak,” in Cairene slang, is an officer who arrests by order of the Kazi and means “Father of whipping” (=tabaka, a low word for beating, thrashing, whopping) because he does his duty with all possible violence in terrorem.

[FN#15] Bab al-Nasr the Eastern or Desert Gate: see vol. vi. 234.

[FN#16] This is a mosque outside the great gate built by Al-Malik al-‘Ádil Tuman Bey in A.H. 906 (=1501). The date is not worthy of much remark for these names are often inserted by the scribe–for which see Terminal Essay.

[FN#17] Arab. “‘Ámir” lit.=one who inhabiteth, a peopler; here used in technical sense. As has been seen, ruins and impure places such as privies and Hammám-baths are the favourite homes of the Jinn. The fire-drake in the text was summoned by the Cobbler’s exclamation and even Marids at times do a kindly action.

[FN#18] The style is modern Cairene jargon.

[FN#19] Purses or gold pieces see vol. ix. 313.

[FN#20] i.e. I am a Cairene.

[FN#21] Arab. “Darb al-Ahmar,” a street still existing near to and outside the noble Bab Zuwaylah, for which see vol. i. 269.

[FN#22] Arab. “‘Attár,” perfume-seller and druggist; the word is connected with our “Ottar” (‘Atr).

[FN#23] Arab. “Mudarris” lit.=one who gives lessons or lectures (dars) and pop. applied to a professor in a collegiate mosque like Al-Azhar of Cairo.

[FN#24] This thoroughly dramatic scene is told with a charming naïveté. No wonder that The Nights has been made the basis of a national theatre amongst the Turks.

[FN#25] Arab. “Taysh” lit.=vertigo, swimming of head.

[FN#26] Here Trébutien (iii. 265) reads “la ville de Khaïtan (so the Mac. Edit. iv. 708) capital du royaume de Sohatan.” Ikhtiyán Lane suggests to be fictitious: Khatan is a district of Tartary east of Káshgar, so called by Sádik al-Isfaháni p. 24.

[FN#27] This is a true picture of the tact and savoir faire of the Cairenes. It was a study to see how, under the late Khedive they managed to take precedence of Europeans who found themselves in the background before they knew it. For instance, every Bey, whose degree is that of a Colonel was made an “Excellency” and ranked accordingly at Court whilst his father, some poor Fellah, was ploughing the ground. Tanfík Pasha began his ill-omened rule by always placing natives close to him in the place of honour, addressing them first and otherwise snubbing Europeans who, when English, were often too obtuse to notice the petty insults lavished upon them.

[FN#28] Arab. “Kathír” (pron. Katir)=much: here used in its slang sense, “no end.”

[FN#29] i.e. “May the Lord soon make thee able to repay me; but meanwhile I give it to thee for thy own free use.”

[FN#30] Punning upon his name. Much might be written upon the significance of names as ominous of good and evil; but the subject is far too extensive for a footnote.

[FN#31] Lane translates “Ánisa-kum” by “he hath delighted you by his arrival”; Mr. Payne “I commend him to you.”

[FN#32] Arab. “Fatúrát,”=light food for the early breakfast of which the “Fatírah”-cake was a favourite item. See vol. i. 300.

[FN#33] A dark red dye (Lane).

[FN#34] Arab. “Jadíd,” see vol. viii. 121.

[FN#35] Both the texts read thus, but the reading has little sense. Ma’aruf probably would say, “I fear that my loads will be long coming.”

[FN#36] One of the many formulas of polite refusal.

[FN#37] Each bazar, in a large city like Damascus, has its tall and heavy wooden doors which are locked every evening and opened in the morning by the Ghafir or guard. The “silver key,” however, always lets one in.

[FN#38] Arab. “Wa lá Kabbata hámiyah,” a Cairene vulgarism meaning, “There came nothing to profit him nor to rid the people of him.”

[FN#39] Arab. “Kammir,” i.e. brown it before the fire, toast it.

[FN#40] It is insinuated that he had lied till he himself believed the lie to be truth–not an uncommon process, I may remark.

[FN#41] Arab. “Rijál”=the Men, equivalent to the Walis, Saints or Santons; with perhaps an allusion to the Rijál al-Ghayb, the Invisible Controls concerning whom I have quoted Herklots in vol. ii. 211.

[FN#42] A saying attributed to Al-Hariri (Lane). It is good enough to be his: the Persians say, “Cut not down the tree thou plantedst,” and the idea is universal throughout the East.

[FN#43] A quotation from Al-Hariri (Ass. of the Badawin). Ash’ab (ob. A.H. 54), a Medinite servant of Caliph Osman, was proverbial for greed and sanguine, Micawber-like expectation of “windfalls.” The Scholiast Al-Sharíshi (of Xeres) describes him in Theophrastic style. He never saw a man put hand to pocket without expecting a present, or a funeral go by without hoping for a legacy, or a bridal procession without preparing his own house, hoping they might bring the bride to him by mistake. * * * When asked if he knew aught greedier than himself he said “Yes; a sheep I once kept upon my terrace-roof seeing a rainbow mistook it for a rope of hay and jumping to seize it broke its neck!” Hence “Ash’ab’s sheep” became a by-word (Preston tells the tale in full, p. 288).

[FN#44] i.e. “Show a miser money and hold him back, if you can.”

[FN#45] He wants £40,000 to begin with.

[FN#46] i.e. Arab. “Sabíhat al-‘urs” the morning after the wedding. See vol. i. 269.

[FN#47] Another sign of modern composition as in Kamar al-Zaman II.

[FN#48] Arab. “Al-Jink” (from Turk.) are boys and youths mostly Jews, Armenians, Greeks and Turks, who dress in woman’s dress with long hair braided. Lane (M. E. chapts. xix. and xxv.) gives same account of the customs of the “Gink” (as the Egyptians call them) but cannot enter into details concerning these catamites. Respectable Moslems often employ them to dance at festivals in preference to the Ghawázi-women, a freak of Mohammedan decorum. When they grow old they often preserve their costume, and a glance at them makes a European’s blood run cold.

[FN#49] Lane translates this, “May Allah and the Rijal retaliate upon thy temple!”

[FN#50] Arab. “Yá aba ‘l-lithámayn,” addressed to his member. Lathm the root means kissing or breaking; so he would say, “O thou who canst take her maidenhead whilst my tongue does away with the virginity of her mouth.” “He breached the citadel” (which is usually square) “in its four corners” signifying that he utterly broke it down.

[FN#51] A mystery to the Author of Proverbs (xxx. 18-19),

There be three things which are too wondrous for me, The way of an eagle in the air;
The way of a snake upon a rock;
And the way of a man with a maid.

[FN#52] Several women have described the pain to me as much resembling the drawing of a tooth.

[FN#53] As we should say, “play fast and loose.”

[FN#54] Arab. “Náhí-ka” lit.=thy prohibition but idiomatically used=let it suffice thee!

[FN#55] A character-sketch like that of Princess Dunya makes ample amends for a book full of abuse of women. And yet the superficial say that none of the characters have much personal individuality.

[FN#56] This is indeed one of the touches of nature which makes all the world kin.

[FN#57] As we are in Tartary “Arabs” here means plundering nomades, like the Persian “Iliyát” and other shepherd races.

[FN#58] The very cruelty of love which hates nothing so much as a rejected lover. The Princess, be it noted, is not supposed to be merely romancing, but speaking with the second sight, the clairvoyance, of perfect affection. Men seem to know very little upon this subject, though every one has at times been more or less startled by the abnormal introvision and divination of things hidden which are the property and prerogative of perfect love.

[FN#59] The name of the Princess meaning “The World,” not unusual amongst Moslem women.

[FN#60] Another pun upon his name, “Ma’aruf.”

[FN#61] Arab. “Naká,” the mound of pure sand which delights the eye of the Badawi leaving a town. See vol. i. 217, for the lines and explanation in Night cmlxiv. vol. ix. p. 250.

[FN#62] Euphemistic: “I will soon fetch thee food.” To say this bluntly might have brought misfortune.

[FN#63] Arab. “Kafr”=a village in Egypt and Syria e.g. Capernaum (Kafr Nahum).

[FN#64] He has all the bonhomie of the Cairene and will do a kindness whenever he can.

[FN#65] i.e. the Father of Prosperities: pron. Aboosa’ádát; as in the Tale of Hasan of Bassorah.

[FN#66] Koran lxxxix. “The Daybreak” which also mentions Thamud and Pharaoh.

[FN#67] In Egypt the cheapest and poorest of food, never seen at a hotel table d’hôte.

[FN#68] The beautiful girls who guard ensorcelled hoards: See vol. vi. 109.

[FN#69] Arab. “Asákir,” the ornaments of litters, which are either plain balls of metal or tapering cones based on crescents or on balls and crescents. See in Lane (M. E. chapt. xxiv.) the sketch of the Mahmal.

[FN#70] Arab. “Amm”=father’s brother, courteously used for “father-in-law,” which suggests having slept with his daughter, and which is indecent in writing. Thus by a pleasant fiction the husband represents himself as having married his first cousin.

[FN#71] i.e. a calamity to the enemy: see vol. ii. 87 and passim.

[FN#72] Both texts read “Asad” (lion) and Lane accepts it: there is no reason to change it for “Hásid” (Envier), the Lion being the Sultan of the Beasts and the most majestic.

[FN#73] The Cairene knew his fellow Cairene and was not to be taken in by him.

[FN#74] Arab. “Hizám”: Lane reads “Khizám”=a nose-ring for which see appendix to Lane’s M. E. The untrained European eye dislikes these decorations and there is certainly no beauty in the hoops which Hindu women insert through the nostrils, camel-fashion, as if to receive the cord-acting bridle. But a drop-pearl hanging to the septum is at least as pretty as the heavy pendants by which some European women lengthen their ears.

[FN#75] Arab. “Shamtá,” one of the many names of wine, the “speckled” alluding to the bubbles which dance upon the freshly filled cup.

[FN#76] i.e. in the cask. These “merry quips” strongly suggest the dismal toasts of our not remote ancestors.

[FN#77] Arab. “A’láj” plur. of “‘Ilj” and rendered by Lane “the stout foreign infidels.” The next line alludes to the cupbearer who was generally a slave and a non-Moslem.

[FN#78] As if it were a bride. See vol. vii. 198. The stars of Jauzá (Gemini) are the cupbearer’s eyes.

[FN#79] i.e. light-coloured wine.

[FN#80] The usual homage to youth and beauty.

[FN#81] Alluding to the cup.

[FN#82] Here Abu Nowas whose name always ushers in some abomination alluded to the “Ghulámiyah” or girl dressed like boy to act cupbearer. Civilisation has everywhere the same devices and the Bordels of London and Paris do not ignore the “she-boy,” who often opens the door.

[FN#83] Abdallah ibn al-Mu’tazz, son of Al-Mu’tazz bi ‘llah, the 13th Abbaside, and great-great-grandson of Harun al-Rashid. He was one of the most renowned poets of the third century (A.H.) and died A.D. 908, strangled by the partisans of his nephew Al-Muktadir bi ‘llah, 18th Abbaside.

[FN#84] Jazírat ibn Omar, an island and town on the Tigris north of Mosul. “Some versions of the poem, from which these verses are quoted, substitute El-Mutireh, a village near Samara (a town on the Tigris, 60 miles north of Baghdad), for El-Jezireh, i.e. Jeziret ibn Omar.” (Payne.)

[FN#85] The Convent of Abdun on the east bank of the Tigris opposite the Jezirah was so called from a statesman who caused it to be built. For a variant of these lines see Ibn Khallikan, vol. ii. 42; here we miss “the shady groves of Al-Matírah.”

[FN#86] Arab. “Ghurrah” the white blaze on a horse’s brow. In Ibn Khallikan the bird is the lark.

[FN#87] Arab. “Táy’i”=thirsty used with Jáy’i=hungry.

[FN#88] Lit. “Kohl’d with Ghunj” for which we have no better word than “coquetry.” But see vol. v. 80. It corresponds with the Latin crissare for women and cevere for men.

[FN#89] i.e. gold-coloured wine, as the Vino d’Oro.

[FN#90] Compare the charming song of Abu Miján translated from the German of Dr. Weil in Bohn’s Edit. of Ockley (p. 149),

When the Death-angel cometh mine eyes to close, Dig my grave ‘mid the vines on the hill’s fair side; For though deep in earth may my bones repose, The juice of the grape shall their food provide. Ah, bury me not in a barren land,
Or Death will appear to me dread and drear! While fearless I’ll wait what he hath in hand I An the scent of the vineyard my spirit cheer.

The glorious old drinker!

[FN#91] Arab. “Rub’a al-Kharáb” in Ibn al-Wardi Central Africa south of the Nile-sources, one of the richest regions in the world. Here it prob. alludes to the Rub’a al-Kháli or Great Arabian Desert: for which see Night dclxxvi. In rhetoric it is opposed to the “Rub’a Maskún,” or populated fourth of the world, the rest being held to be ocean.

[FN#92] This is the noble resignation of the Moslem. What a dialogue there would have been in a European book between man and devil!

[FN#93] Arab. “Al-‘iddah” the period of four months and ten days which must elapse before she could legally marry again. But this was a palpable wile: she was not sure of her husband’s death and he had not divorced her; so that although a “grass widow,” a “Strohwitwe” as the Germans say, she could not wed again either with or without interval.

[FN#94] Here the silence is of cowardice and the passage is a fling at the “timeserving” of the Olema, a favourite theme, like “banging the bishops” amongst certain Westerns.

[FN#95] Arab. “Umm al-raas,” the poll, crown of the head, here the place where a calamity coming down from heaven would first alight.

[FN#96] From Al-Hariri (Lane): the lines are excellent.

[FN#97] When the charming Princess is so ready at the voie de faits, the reader will understand how common is such energetic action among women of lower degree. The “fair sex” in Egypt has a horrible way of murdering men, especially husbands, by tying them down and tearing out the testicles. See Lane M. E. chapt. xiii.

[FN#98] Arab. “Sijn al-Ghazab,” the dungeons appropriated to the worst of criminals where they suffer penalties far worse than hanging or guillotining.

[FN#99] According to some modern Moslems Munkar and Nakir visit the graves of Infidels (non-Moslems) and Bashshir and Mubashshir (“Givers of glad tidings”) those of Mohammedans. Petis de la Croix (Les Mille et un Jours vol. iii. 258) speaks of the “Zoubanya,” black angels who torture the damned under their chief Dabilah.

[FN#100] Very simple and pathetic is this short sketch of the noble-minded Princess’s death.

[FN#101] In sign of dismissal (vol. iv. 62) I have noted that “throwing the kerchief” is not an Eastern practice: the idea probably arose from the Oriental practice of sending presents in richly embroidered napkins and kerchiefs.

[FN#102] Curious to say both Lane and Payne omit this passage which appears in both texts (Mac. and Bul.). The object is evidently to prepare the reader for the ending by reverting to the beginning of the tale; and its prolixity has its effect as in the old Romances of Chivalry from Amadis of Ghaul to the Seven Champions of Christendom. If it provoke impatience, it also heightens expectation; “it is like the long elm-avenues of our forefathers; we wish ourselves at the end; but we know that at the end there is something great.”

[FN#103] Arab. “alà malákay bayti ‘l-ráhah;” on the two slabs at whose union are the round hole and longitudinal slit. See vol. i. 221.

[FN#104] Here the exclamation wards off the Evil Eye from the Sword and the wearer: Mr. Payne notes, “The old English exclamation ‘Cock’s ‘ill!’ (i.e., God’s will, thus corrupted for the purpose of evading the statute of 3 Jac. i. against profane swearing) exactly corresponds to the Arabic”–with a difference, I add.

[FN#105] Arab. “Mustahakk”=deserving (Lane) or worth (Payne) the cutting.

[FN#106] Arab. “Mashhad” the same as “Sháhid”=the upright stones at the head and foot of the grave. Lane mistranslates, “Made for her a funeral procession.”

[FN#107] These lines have occurred before. I quote Lane.

[FN#108] There is nothing strange in such sudden elevations amongst Moslems and even in Europe we still see them occasionally. The family in the East, however humble, is a model and miniature of the state, and learning is not always necessary to wisdom.

[FN#109] Arab. “Fárid” which may also mean “union-pearl.”

[FN#110] Trébutien (iii. 497) cannot deny himself the pleasure of a French touch making the King reply, “C’est assez; qu’on lui coupe la tête, car ces dernières histoires surtout m’ont causé un ennui mortel.” This reading is found in some of the MSS.

[FN#111] After this I borrow from the Bresl. Edit. inserting passages from the Mac. Edit.

[FN#112] i.e. whom he intended to marry with regal ceremony.

[FN#113] The use of coloured powders in sign of holiday-making is not obsolete in India. See Herklots for the use of “Huldee” (Haldí) or turmeric-powder, pp. 64-65.

[FN#114] Many Moslem families insist upon this before giving their girls in marriage, and the practice is still popular amongst many Mediterranean peoples.

[FN#115] i.e. Sumatran.

[FN#116] i.e. Alexander, according to the Arabs; see vol. v. 252.

[FN#117] These lines are in vol. i. 217.

[FN#118] I repeat the lines from vol. i. 218.

[FN#119] All these coquetries require as much inventiveness as a cotillon; the text alludes to fastening the bride’s tresses across her mouth giving her the semblance of beard and mustachios.

[FN#120] Repeated from vol. i. 218.

[FN#121] Repeated from vol. i. 218.

[FN#122] See vol. i. 219.

[FN#123] Arab. Sawád=the blackness of the hair.

[FN#124] Because Easterns build, but never repair.

[FN#125]i.e. God only knows if it be true or not.

[FN#126] Ouseley’s Orient. Collect. I, vii.

[FN#127] This three-fold distribution occurred to me many years ago and when far beyond reach of literary authorities, I was, therefore, much pleased to find the subjoined three-fold classification with minor details made by Baron von Hammer- Purgstall (Preface to Contes Inédits etc. of G. S. Trébutien, Paris, mdcccxxviii.) (1) The older stories which serve as a base to the collection, such as the Ten Wazirs (“Malice of Women”) and Voyages of Sindbad (?) which may date from the days of Mahommed. These are distributed into two sub-classes; (a) the marvellous and purely imaginative (e.g. Jamasp and the Serpent Queen) and (b) the realistic mixed with instructive fables and moral instances. (2) The stories and anecdotes peculiarly Arab, relating to the Caliphs and especially to Al- Rashíd; and (3) The tales of Egyptian provenance, which mostly date from the times of the puissant “Aaron the Orthodox.” Mr. John Payne (Villon Translation vol. ix. pp. 367-73) distributes the stories roughly under five chief heads as follows: (1) Histories or long Romances, as King Omar bin Al-Nu’man (2) Anecdotes or short stories dealing with historical personages and with incidents and adventures belonging to the every-day life of the period to which they refer: e.g. those concerning Al-Rashíd and Hátim of Tayy. (3) Romances and romantic fictions comprising three different kinds of tales; (a) purely romantic and supernatural; (b) fictions and nouvelles with or without a basis and background of historical fact and (c) Contes fantastiques. (4) Fables and Apologues; and (5) Tales proper, as that of Tawaddud.

[FN#128] Journal Asiatique (Paris, Dondoy-Dupré, 1826) “Sur l’origine des Mille et une Nuits.”

[FN#129] Baron von Hammer-Purgstall’s château is near Styrian Graz, and, when I last saw his library, it had been left as it was at his death.

[FN#130] At least, in Trébutien’s Preface, pp. xxx.-xxxi., reprinted from the Journ. Asiat. August, 1839: for corrections see De Sacy’s “Mémoire.” p. 39.

[FN#131] Vol. iv. pp. 89-90, Paris mdccclxv. Trébutien quotes, chapt. lii. (for lxviii.), one of Von Hammer’s manifold inaccuracies.

[FN#132] Alluding to Iram the Many-columned, etc.

[FN#133] In Trébutien “Síhá,” for which the Editor of the Journ. Asiat. and De Sacy rightly read “Sabíl-há.”

[FN#134] For this some MSS. have “Fahlawiyah” = Pehlevi

[FN#135] i.e. Lower Roman, Grecian, of Asia Minor, etc., the word is still applied throughout Marocco, Algiers and Northern Africa to Europeans in general.

[FN#136] De Sacy (Dissertation prefixed to the Bourdin Edition) notices the “thousand and one,” and in his Mémoire “a thousand:” Von Hammer’s MS. reads a thousand, and the French translation a thousand and one. Evidently no stress can be laid upon the numerals.

[FN#137] These names are noticed in my vol. i. 14, and vol. ii. 3. According to De Sacy some MSS. read “History of the Wazir and his Daughters.”

[FN#138] Lane (iii. 735) has Wizreh or Wardeh which guide us to Wird Khan, the hero of the tale. Von Hammer’s MS. prefers Djilkand (Jilkand), whence probably the Isegil or Isegild of Langlés (1814), and the Tséqyl of De Sacy (1833). The mention of “Simás” (Lane’s Shemmas) identifies it with “King Jalí’ád of Hind,” etc. (Night dcccxcix.) Writing in A.D. 961 Hamzah Isfaháni couples with the libri Sindbad and Schimas, the libri Baruc and Barsinas, four nouvelles out of nearly seventy. See also Al- Makri’zi’s Khitat or Topography (ii. 485) for a notice of the Thousand or Thousand and one Nights.

[FN#139] alluding to the “Seven Wazirs” alias “The Malice of Women” (Night dlxxviii.), which Von Hammer and many others have carelessly confounded with Sindbad the Seaman We find that two tales once separate have now been incorporated with The Nights, and this suggests the manner of its composition by accretion.

[FN#140] Arabised by a most “elegant” stylist, Abdullah ibn al- Mukaffá (the shrivelled), a Persian Guebre named Roz-bih (Day good), who islamised and was barbarously put to death in A.H. 158 (= 775) by command of the Caliph al-Mansur (Al-Siyuti p. 277). “He also translated from Pehlevi the book entitled Sekiserán, containing the annals of Isfandiyar, the death of Rustam, and other episodes of old Persic history,” says Al-Mas’udi chapt. xxi. See also Ibn Khallikan (1, 43) who dates the murder in A.H. 142 (= 759-60).

[FN#141] “Notice sur Le Schah-namah de Firdoussi,” a posthumous publication of M. de Wallenbourg, Vienna, 1810, by M. A. de Bianchi. In sect. iii. I shall quote another passage of Al- Mas’udi (viii. 175) in which I find a distinct allusion to the “Gaboriaudetective tales” of The Nights.

[FN#142] Here Von Hammer shows his customary inexactitude. As we learn from Ibn Khallikan (Fr. Tr. I. 630), the author’s name was Abu al-Faraj Mohammed ibn Is’hak pop. known as Ibn Ali Ya’kúb al- Warrák, the bibliographe, librarian, copyist. It was published (vol. i Leipzig, 1871) under the editorship of G. Fluegel, J. Roediger, and A. Müller.

[FN#143] See also the Journ. Asiat., August, 1839, and Lane iii. 736-37

[FN#144] Called “Afsánah” by Al-Mas’udi, both words having the same sense = tale story, parable, “facetiæ.” Moslem fanaticism renders it by the Arab “Khuráfah” = silly fables, and in Hindostan it = a jest: “Bát-kí bát, khurafát-ki khurafát” (a word for a word, a joke for a joke).

[FN#145] Al-Mas’údi (chapt. xxi.) makes this a name of the Mother of Queen Humái or Humáyah, for whom see below.

[FN#146] The preface of a copy of the Shah-nameh (by Firdausi, ob. A.D. 1021), collated in A.H. 829 by command of Bayisunghur Bahadur Khán (Atkinson p. x.), informs us that the Hazar Afsanah was composed for or by Queen Humái whose name is Arabised to Humáyah This Persian Marguerite de Navarre was daughter and wife to (Ardashir) Bahman, sixth Kayanian and surnamed Diraz-dast (Artaxerxes Longimanus), Abu Sásán from his son, the Eponymus of the Sassanides who followed the Kayanians when these were extinguished by Alexander of Macedon. Humái succeeded her husband as seventh Queen, reigned thirty-two years and left the crown to her son Dárá or Dáráb 1st = Darius Codomanus. She is better known to Europe (through Herodotus) as Parysatis = Peri-zádeh or the Fairy-born.

[FN#147] i.e. If Allah allow me to say sooth.

[FN#148] i.e. of silly anecdotes: here speaks the good Moslem!

[FN#149] No. 622 Sept. 29, ‘39, a review of Torrens which appeared shortly after Lane’s vol. i. The author quotes from a MS. in the British Museum, No. 7334 fol. 136.

[FN#150] There are many Spaniards of this name: Mr. Payne (ix. 302) proposes Abu Ja’afar ibn Abd al-Hakk al-Khazraji, author of a History of the Caliphs about the middle of the twelfth century.

[FN#151] The well-known Rauzah or Garden-island, of old Al- Saná’ah (Al-Mas’udi chapt. xxxi.) which is more than once noticed in The Nights. The name of the pavilion Al-Haudaj = a camel- litter, was probably intended to flatter the Badawi girl.

[FN#152] He was the Seventh Fatimite Caliph of Egypt: regn. A.H. 495-524 (= 1101 1129).

[FN#153] Suggesting a private pleasaunce in Al-Rauzah which has ever been and is still a succession of gardens.

[FN#154] The writer in The Athenæum calls him Ibn Miyvah, and adds that the Badawiyah wrote to her cousin certain verses complaining of her thraldom, which the youth answered abusing the Caliph. Al-Ámir found the correspondence and ordered Ibn Miyah’s tongue to be cut out, but he saved himself by a timely flight.

[FN#155] In Night dccclxxxv. we have the passage “He was a wily thief: none could avail against his craft as he were Abu Mohammed Al-Battál”: the word etymologically means The Bad; but see infra.

[FN#156] Amongst other losses which Orientals have sustained by the death of Rogers Bey, I may mention his proposed translation of Al-Makrízí’s great topographical work.

[FN#157] The name appears only in a later passage.

[FN#158] Mr. Payne notes (viii. 137) “apparently some famous brigand of the time” (of Charlemagne). But the title may signify The Brave, and the tale may be much older.

[FN#159] In his “Mémoire sur l’origine du Recueil des Contes intitulé Les Mille et une Nuits” (Mém. d’Hist. et de Littér. Orientale, extrait des tomes ix., et x. des Mémoires de l’Inst. Royal Acad. des Inscriptions et Belles Lettres, Paris, Imprimerie Royale, 1833). He read the Memoir before the Royal Academy on July 31, 1829. Also in his Dissertation “Sur les Mille et une Nuits” (pp. i. viii.) prefixed to the Bourdin Edit. When first the Arabist in Europe landed at Alexandria he could not exchange a word with the people the same is told of Golius the lexicographer at Tunis.

[FN#160] Lane, Nights ii. 218.

[FN#161] This origin had been advocated a decade of years before by Shaykh Ahmad al-Shirawáni; Editor of the Calc. text (1814-18): his Persian preface opines that the author was an Arabic speaking Syrian who designedly wrote in a modern and conversational style, none of the purest withal, in order to instruct non-Arabists. Here we find the genus “Professor” pure and simple.

[FN#162] Such an assertion makes us enquire, Did De Sacy ever read through The Nights in Arabic?

[FN#163] Dr. Jonathan Scott’s “translation” vi. 283.

[FN#164] For a note on this world-wide Tale see vol. i. 52.

[FN#165] In the annotated translation by Mr. I. G. N. Keith- Falconer, Cambridge University Press. I regret to see the wretched production called the “Fables of Pilpay” in the “Chandos Classics” (London, F. Warne). The words are so mutilated that few will recognize them, e.g. Carchenas for Kár-shínás, Chaschmanah for Chashmey-e-Máh (Fountain of the Moon), etc.

[FN#166] Article Arabia in Encyclop. Brit., 9th Edit., p. 263, colt 2. I do not quite understand Mr. Palgrave, but presume that his “other version” is the Bresl. Edit., the MS. of which was brought from Tunis; see its Vorwort (vol. i. p. 3).

[FN#167] There are three distinct notes according to De Sacy (Mém., p. 50). The first (in MS. 1508) says “This blessed book was read by the weak slave, etc. Wahabah son of Rizkallah the Kátib (secretary, scribe) of Tarábulus al-Shám (Syrian Tripoli), who prayeth long life for its owner (li máliki-h). This tenth day of the month First Rabí’a A.H. 955 (= 1548).” A similar note by the same Wahabah occurs at the end of vol. ii. (MS. 1507) dated A.H. 973 (= 1565) and a third (MS. 1506) is undated. Evidcntly M. Caussin has given undue weight to such evidence. For further information see “Tales of the East” to which is prefixed an Introductory Dissertation (vol. i. pp. 24-26, note) by Henry Webber, Esq., Edinburgh, 1812, in 3 vols.

[FN#168] “Notice sur les douze manuscrits connus des Milles et une Nuits, qui existent en Europe.” Von Hammer in Trébutien, Notice, vol. i.

[FN#169] Printed from the MS. of Major Turner Macan, Editor of the Shahnamah: he bought it from the heirs of Mr. Salt, the historic Consul-General of England in Egypt and after Macan’s death it became the property of the now extinct Allens, then of Leadenhall Street (Torrens, Preface, i.). I have vainly enquired about what became of it.

[FN#170] The short paper by “P. R.” in the Gentleman’s Magazine (Feb. 19th, 1799, vol. lxix. p. 61) tells us that MSS. of The Nights were scarce at Aleppo and that he found only two vols. (280 Nights) which he had great difficulty in obtaining leave to copy. He also noticed (in 1771) a MS., said to be complete, in the Vatican and another in the “King’s Library” (Bibliothèque Nationale), Paris.

[FN#171] Aleppo has been happy in finding such monographers as Russell and Maundrell while poor Damascus fell into the hands of Mr. Missionary Porter, and suffered accordingly.

[FN#172] Vol. vi. Appendix, p.452.

[FN#173] The numbers, however, vary with the Editions of Galland: some end the formula with Night cxcvii; others with the ccxxxvi. : I adopt that of the De Sacy Edition.

[FN#174] Contes Persans, suivis des Contes Turcs. Paris; Béchet Ainé, 1826.

[FN#175] In the old translation we have “eighteen hundred years since the prophet Solomon died,” (B.C. 975) = A.D. 825.

[FN#176] Meaning the era of the Seleucides. Dr. Jonathan Scott shows (vol. ii. 324) that A.H. 653 and A.D. 1255 would correspond with 1557 of that epoch; so that the scribe has here made a little mistake of 5,763 years. Ex uno disce.

[FN#177] The Saturday Review (Jan. 2nd ’86) writes, “Captain Burton has fallen into a mistake by not distinguishing between the names of the by no means identical Caliphs Al-Muntasir and Al-Mustansir.” Quite true: it was an ugly confusion of the melancholy madman and parricide with one of the best and wisest of the Caliphs. I can explain (not extenuate) my mistake only by a misprint in Al-Siyúti (p. 554).

[FN#178] In the Galland MS. and the Bresl. Edit. (ii. 253), we find the Barber saying that the Caliph (Al-Mustansir) was at that time (yaumaizin) in Baghdad, and this has been held to imply that the Caliphate had fallen. But such conjecture is evidently based upon insufficient grounds.

[FN#179] De Sacy makes the “Kalandar” order originate in A.D. 1150, but the Shaykh Sharíf bú Ali Kalandar died in A.D. 1323-24. In Sind the first Kalandar, Osmán-i-Marwándí surnamed Lál Sháhbáz, the Red Goshawk, from one of his miracles, died and was buried at Sehwán in A D. 1274: see my “History of Sindh” chapt. viii. for details. The dates therefore run wild.

[FN#180] In this same tale H. H. Wilson observes that the title of Sultan of Egypt was not assumed before the middle of the xiith century.

[FN#181] Popularly called Vidyanagar of the Narsingha.

[FN#182] Time-measurers are of very ancient date. The Greeks had clepsydræ and the Romans gnomons, portable and ring-shaped, besides large standing town-dials as at Aquileja and San Sabba near Trieste. The “Saracens” were the perfecters of the clepsydra: Bosseret (p. 16) and the Chronicon Turense (Beckmann ii. 340 et seq.) describe the water-clock sent by Al-Rashid to Karl the Great as a kind of “cockoo-clock.” Twelve doors in the dial opened successively and little balls dropping on brazen bells told the hour: at noon a dozen mounted knights paraded the face and closed the portals. Trithonius mentions an horologium presented in A.D. 1232 by Al-Malik al-Kámil the Ayyubite Soldan to the Emperor Frederick II: like the Strasbourg and Padua clocks it struck the hours, told the day, month and year, showed the phases of the moon, and registered the position of the sun and the planets. Towards the end of the fifteenth century Gaspar Visconti mentions in a sonnet the watch proper (certi orologii piccioli e portativi); and the “animated eggs” of Nurembourg became famous. The earliest English watch (Sir Ashton Lever’s) dates from 1541: and in 1544 the portable chronometer became common in France.

[FN#183] An illustrated History of Arms and Armour etc. (p. 59); London: Bell and Sons, 1877. The best edition is the Guide des Amateurs d’Armes, Paris: Renouard, 1879.

[FN#184] Chapt. iv. Dr. Gustav Oppert “On the Weapons etc. of the Ancient Hindus;” London: Trübner and Co., 1880. :

[FN#185] I have given other details on this subject in pp. 631- 637 of “Camoens, his Life and his Lusiads.”

[FN#186] The morbi venerei amongst the Romans are obscure because “whilst the satirists deride them the physicians are silent.” Celsus, however, names (De obscenarum partium vitiis, lib. xviii.) inflammatio coleorum (swelled testicle), tubercula glandem (warts on the glans penis), cancri carbunculi (chancre or shanker) and a few others. The rubigo is noticed as a lues venerea by Servius in Virg. Georg.

[FN#187] According to David Forbes, the Peruvians believed that syphilis arose from connection of man and alpaca; and an old law forbade bachelors to keep these animals in the house. Francks explains by the introduction of syphilis wooden figures found in the Chinchas guano; these represented men with a cord round the neck or a serpent devouring the genitals.

[FN#188] They appeared before the gates of Paris in the summer of 1427, not “about July, 1422”: in Eastern Europe, however, they date from a much earlier epoch. Sir J. Gilbert’s famous picture has one grand fault, the men walk and the women ride: in real life the reverse would be the case.

[FN#189] Rabelais ii. c. 30.

[FN#190] I may be allowed to note that syphilis does not confine itself to man: a charger infected with it was pointed out to me at Baroda by my late friend, Dr. Arnott (18th Regiment, Bombay N.I.) and Tangier showed me some noticeable cases of this hippic syphilis, which has been studied in Hungary. Eastern peoples have a practice of “passing on” venereal and other diseases, and transmission is supposed to cure the patient; for instance a virgin heals (and catches) gonorrhœa. Syphilis varies greatly with climate. In Persia it is said to be propagated without contact: in Abyssinia it is often fatal and in Egypt it is readily cured by sand baths and sulphur-unguents. Lastly in lands like Unyamwezi, where mercurials are wholly unknown, I never saw caries of the nasal or facial bones.

[FN#191] For another account of the transplanter and the casuistical questions to which coffee gave rise, see my “First Footsteps in East Africa” (p. 76).

[FN#192] The first mention of coffee proper (not of Kahwah or old wine in vol. ii. 260) is in Night cdxxvi. vol. v. 169, where the coffee-maker is called Kahwahjiyyah, a mongrel term showing the modern date of the passage in Ali the Cairene. As the work advances notices become thicker, e.g. in Night dccclxvi. where Ali Nur al-Din and the Frank King’s daughter seems to be a modernisation of the story “Ala al-Din Abu al-Shámát” (vol. iv. 29); and in Abu Kir and Abu Sir (Nights cmxxx. and cmxxxvi.) where coffee is drunk with sherbet after present fashion. The use culminates in Kamar al-Zaman II. where it is mentioned six times (Nights cmlxvi. cmlxx. cmlxxi. twice; cmlxxiv. and cmlxxvii.), as being drunk after the dawn-breakfast and following the meal as a matter of course. The last notices are in Abdullah bin Fazil, Nights cmlxxviii. and cmlxxix.

[FN#193] It has been suggested that Japanese tobacco is an indigenous growth and sundry modern travellers in China contend that the potato and the maize, both white and yellow, have there been cultivated from time immemorial.

[FN#194] For these see my “City of the Saints,” p. 136.

[FN#195] Lit. meaning smoke: hence the Arabic “Dukhán,” with the same signification.

[FN#196] Unhappily the book is known only by name: for years I have vainly troubled friends and correspondents to hunt for a copy. Yet I am sanguine enough to think that some day we shall succeed: Mr. Sidney Churchill, of Teheran, is ever on the look-out.

[FN#197] In § 3 I shall suggest that this tale also is mentioned by Al-Mas’udi.

[FN#198] I have extracted it from many books, especially from Hoeffer’s Biographie Générale, Paris, Firmin Didot, mdccclvii.; Biographie Universelle, Paris, Didot, 1816, etc. etc. All are taken from the work of M. de Boze, his “Bozzy.”

[FN#199] As learning a language is an affair of pure memory, almost without other exercise of the mental faculties, it should be assisted by the ear and the tongue as well as the eyes. I would invariably make pupils talk, during lessons, Latin and Greek, no matter how badly at first; but unfortunately I should have to begin with teaching the pedants who, as a class, are far more unwilling and unready to learn than are those they teach.

[FN#200] The late Dean Stanley was notably trapped by the wily Greek who had only political purposes in view. In religions as a rule the minimum of difference breeds the maximum of disputation, dislike and disgust.

[FN#201] See in Trébutien (Avertissement iii.) how Baron von Hammer escaped drowning by the blessing of The Nights.

[FN#202] He signs his name to the Discours pour servir de Préface.

[FN#203] I need not trouble the reader with their titles, which fill up nearly a column and a half in M. Hoeffer. His collection of maxims from Arabic, Persian and Turkish authors appeared in English in 1695.

[FN#204] Galland’s version was published in 1704-1717 in 12 vols. 12mo., (Hoeffer’s Biographie; Grasse’s Trésor de Livres rares and Encyclop. Britannica, ixth Edit.)

[FN#205] See also Leigh Hunt “The Book of the Thousand Nights and one Night,” etc., etc. London and Westminster Review Art. iii., No. 1xiv. mentioned in Lane, iii., 746.

[FN#206] Edition of 1856 vol. xv.

[FN#207] To France England also owes her first translation of the Koran, a poor and mean version by Andrew Ross of that made from the Arabic (No. iv.) by André du Reyer, Consul de France for Egypt. It kept the field till ousted in 1734 by the learned lawyer George Sale whose conscientious work, including Preliminary Discourse and Notes (4to London), brought him the ill-fame of having “turned Turk.”

[FN#208] Catalogue of Printed Books, 1884, p. 159, col. i. I am ashamed to state this default in the British Museum, concerning which Englishmen are apt to boast and which so carefully mulcts modern authors in unpaid copies. But it is only a slight specimen of the sad state of art and literature in England, neglected equally by Conservatives, Liberals and Radicals. What has been done for the endowment of research? What is our equivalent for the Prix de Rome? Since the death of Dr. Birch, who can fairly deal with a Demotic papyrus? Contrast the Société Anthropologique and its palace and professors in Paris with our “Institute” au second in a corner of Hanover Square and its skulls in the cellar!

[FN#209] Art. vii. pp. 139-168, “On the Arabian Nights and translators, Weil, Torrens and Lane (vol. i.) with the Essai of A. Loisseleur Deslongchamps.” The Foreign Quarterly Review, vol. xxiv., Oct. 1839-Jan. 1840. London, Black and Armstrong, 1840.

[FN#210] Introduction to his Collection “Tales of the East,” 3 vols. Edinburgh, 1812. He was the first to point out the resemblance between the introductory adventures of Shahryar and Shah Zaman and those of Astolfo and Giacondo in the Orlando Furioso (Canto xxviii.). M. E. Lévêque in Les Mythes et les Légendes de l’Inde et la Perse (Paris, 1880) gives French versions of the Arabian and Italian narratives, side by side in p. 543 ff. (Clouston).

[FN#211] Notitiæ Codicis MI. Noctium. Dr. Pusey studied Arabic to familiarise himself with Hebrew, and was very different from his predecessor at Oxford in my day, who, when applied to for instruction in Arabic, refused to lecture except to a class.

[FN#212] This nephew was the author of “Recueil des Rits et Cérémonies des Pilgrimages de La Mecque,” etc. etc. Paris and Amsterdam, 1754, in 12mo.

[FN#213] The concluding part did not appear, I have said, till 1717: his “Comes et Fables Indiennes de Bidpaï et de Lokman,” were first printed in 1724, 2 vols. in 12mo. Hence, I presume, Lowndes’ mistake.

[FN#214] M. Caussin (de Perceval), Professeur of Arabic at the Imperial Library, who edited Galland in 1806, tells us that he found there only two MSS., both imperfect. The first (Galland’s) is in three small vols. 4to. each of about pp. 140. The stories are more detailed and the style, more correct than that of other MS., is hardly intelligible to many Arabs, whence he presumes that it contains the original (an early?) text which has been altered and vitiated. The date is supposed to be circa A.D. 1600. The second Parisian copy is a single folio of some 800 pages, and is divided into 29 sections and cmv. Nights, the last two sections being reversed. The MS. is very imperfect, the 12th, 15th, 16th, 18th, 20th, 21st-23rd, 25th and 27th parts are wanting; the sections which follow the 17th contain sundry stories repeated, there are anecdotes from Bidpai, the Ten Wazirs and other popular works, and lacunæ everywhere abound.

[FN#215] Mr. Payne (ix. 264) makes eleven, including the Histoire du Dormeur éveillé = The Sleeper and the Waker, which he afterwards translated from the Bresl. Edit. in his “Tales from the Arabic” (vol. i. 5, etc.)

[FN#216] Mr. E. J. W. Gibb informs me that he has come upon this tale in a Turkish storybook, the same from which he drew his “Jewád.”

[FN#217] A littérateur lately assured me that Nos. ix. and x. have been found in the Bibliothèque Nationale (du Roi) Paris; but two friends were kind enough to enquire and ascertained that it was a mistake. Such Persianisms as Codadad (Khudadad), Baba Cogia (Khwájah) and Peri (fairy) suggest a Persic MS.

[FN#218] Vol. vi. 212. “The Arabian Nights’ Entertainments (London: Longmans, 1811) by Jonathan Scott, with the Collection of New Tales from the Wortley Montagu MS. in the Bodleian.” I regret to see that Messieurs Nimmo in reprinting Scott have omitted his sixth Volume.

[FN#219] Dr. Scott who uses Fitnah (iv. 42) makes it worse by adding “Alcolom (Al-Kulúb?) signifying Ravisher of Hearts” and his names for the six slave-girls (vol. iv. 37) such as “Zohorob Bostan” (Zahr al-Bústán), which Galland rightly renders by “Fleur du Jardin,” serve only to heap blunder upon blunder. Indeed the Anglo-French translations are below criticism: it would be waste of time to notice them. The characteristic is a servile suit paid to the original e.g. rendering hair “accomodé en boucles” by “hair festooned in buckles” (Night ccxiv.), and Île d’Ébène (Jazírat al-Abnús, Night xliii.) by “the Isle of Ebene.” A certain surly old littérateur tells me that he prefers these wretched versions to Mr. Payne’s. Padrone! as the Italians say: I cannot envy his taste or his temper.

[FN#220] De Sacy (Mémoire p. 52) notes that in some MSS., the Sultan, ennuyé by the last tales of Shahrázad, proposes to put her to death, when she produces her three children and all ends merrily without marriage-bells. Von Hammer prefers this version as the more dramatic, the Frenchman rejects it on account of the difficulties of the accouchements. Here he strains at the gnat– a common process.

[FN#221] See Journ. Asiatique, iii. série, vol. viii., Paris, 1839.

[FN#222] “Tausend und Eine Nacht: Arabische Erzählungen. Zum ersten mal aus einer Tunisischen Handschrift ergänzt und vollstandig übersetzt,” Von Max Habicht, F. H. von der Hagen und Karl Schatte (the offenders?).

[FN#223] Dr. Habicht informs us (Vorwort iii., vol. ix. 7) that he obtained his MS. with other valuable works from Tunis, through a personal acquaintance, a learned Arab, Herr M. Annagar (Mohammed Al-Najjár?) and was aided by Baron de Sacy, Langlès and other savants in filling up the lacunæ by means of sundry MSS. The editing was a prodigy of negligence: the corrigenda (of which brief lists are given) would fill a volume; and, as before noticed, the indices of the first four tomes were printed in the fifth, as if the necessity of a list of tales had just struck the dense editor. After Habicht’s death in 1839 his work was completed in four vols. (ix.-xii.) by the well-known Prof. H. J. Fleischer who had shown some tartness in his “Dissertatio Critica de Glossis Habichtianis.” He carefully imitated all the shortcomings of his predecessor and even omitted the Verzeichniss etc., the Varianten and the Glossary of Arabic words not found in Golius, which formed the only useful part of the first eight volumes.

[FN#224] Die in Tausend und Eine Nacht noch nicht übersetzten Nächte, Erzählungen und Anekdoten, zum erstenmal aus dem Arabischen in das Französische übersetzt von J. von Hammer, und aus dem Französischen in das Deutsche von A. E. Zinserling, Professor, Stuttgart und Tubingen, 1823. Drei Bde. 80 . Trébutien’s, therefore, is the translation of a translation of a translation.

[FN#225] Tausend und Eine Nacht Arabische Erzählungen. Zum erstenmale aus dem Urtexte vollständig und treu uebersetze von Dr. Gustav Weil. He began his work on return from Egypt in 1836 and completed his first version of the Arabische Meisterwerk in 1838-42 (3 vols. roy. oct.). I have the Zweiter Abdruck der dritten (2d reprint of 3d) in 4 vols. 8vo., Stuttgart, 1872. It has more than a hundred woodcuts.

[FN#226] My learned friend Dr. Wilhelm Storck, to whose admirable translations of Camoens I have often borne witness, notes that this Vorhalle, or Porch to the first edition, a rhetorical introduction addressed to the general public, is held in Germany to be valueless and that it was noticed only for the Bemerkung concerning the offensive passages which Professor Weil had toned down in his translation. In the Vorwort of the succeeding editions (Stuttgart) it is wholly omitted.

[FN#227] The most popular are now “Mille ed una notte. Novelle Arabe.” Napoli, 1867, 8vo illustrated, 4 francs; and “Mille ed une notte. Novelle Arabe, versione italiana nuovamente emendata e corredata di note”; 4 vols. in 32 (dateless) Milano, 8vo, 4 francs.

[FN#228] These are; (l) by M. Caussin (de Perceval), Paris, 1806, 9 vols. 8vo. (2) Edouard Gauttier, Paris, 1822-24: 7 vols. 12mo; (3) M. Destain, Paris, 1823-25, 6 vols. 8vo, and (4) Baron de Sacy, Paris. 1838 (?) 3 vols. large 8vo, illustrated (and vilely illustrated).

[FN#229] The number of fables and anecdotes varies in the different texts, but may be assumed to be upwards of four hundred, about half of which were translated by Lane.

[FN#230] I have noticed these points more fully in the beginning of chapt. iii. “The Book of the Sword.”

[FN#231] A notable instance of Roman superficiality, incuriousness and ignorance. Every old Egyptian city had its idols (images of metal, stone or wood), in which the Deity became incarnate as in the Catholic host; besides its own symbolic animal used as a Kiblah or prayer-direction (Jerusalem or Meccah), the visible means of fixing and concentrating the thoughts of the vulgar, like the crystal of the hypnotist or the disk of the electro-biologist. And goddess Diana was in no way better than goddess Pasht. For the true view of idolatry see Koran xxxix. 4. I am deeply grateful to Mr. P. le Page Renouf (Soc. of Biblic. Archæology, April 6, 1886) for identifying the Manibogh, Michabo or Great Hare of the American indigenes with Osiris Unnefer (“Hare God”). These are the lines upon which investigation should run. And of late years there is a notable improvement of tone in treating of symbolism or idolatry: the Lingam and the Yoni are now described as “mystical representations, and perhaps the best possible impersonal representatives of the abstract expressions paternity and maternity” (Prof. Monier Williams in “Folk-lore Record” vol. iii. part i. p. 118).

[FN#232] See Jotham’s fable of the Trees and King Bramble (Judges lxi. 8) and Nathan’s parable of the Poor Man and his little ewe Lamb (2 Sam. ix. 1).

[FN#233] Herodotus (ii. c. 134) notes that “Æsop the fable-writer ( ) was one of her (Rhodopis) fellow slaves”. Aristophanes (Vespæ, 1446) refers to his murder by the Delphians and his fable beginning, “Once upon a time there was a fight;” while the Scholiast finds an allusion to The Serpent and the Crab in Pax 1084; and others in Vespæ 1401, and Aves 651.

[FN#234] There are three distinct Lokmans who are carefully confounded in Sale (Koran chapt. xxxi.) and in Smith’s Dict. of Biography etc. art. Æsopus. The first or eldest Lokman, entitled Al-Hakim (the Sage) and the hero of the Koranic chapter which bears his name, was son of Bá’úrá of the Children of Azar, sister’s son of Job or son of Job’s maternal aunt; he witnessed David’s miracles of mail-making and when the tribe of ‘Ád was destroyed, he became King of the country. The second, also called the Sage, was a slave, an Abyssinian negro, sold to the Israelites during the reign of David or Solomon, synchronous with the Persian Kay Káús and Kay Khusrau, also Pythagoras the Greek (!) His physique is alluded to in the saying, “Thou resemblest Lokman (in black ugliness) but not in wisdom” (Ibn Khallikan i. 145). This negro or negroid, after a godly and edifying life, left a volume of “Amsál,” proverbs and exempla (not fables or apologues); and Easterns still say, “One should not pretend to teach Lokmán”–in Persian, “Hikmat ba Lokman ámokhtan.” Three of his apothegms dwell in the public memory: “The heart and the tongue are the best and worst parts of the human body.” “I learned wisdom from the blind who make sure of things by touching them” (as did St. Thomas); and when he ate the colocynth offered by his owner, “I have received from thee so many a sweet that ‘twould be surprising if I refused this one bitter.” He was buried (says the Tárikh Muntakhab) at Ramlah in Judæa, with the seventy Prophets stoned in one day by the Jews. The youngest Lokman “of the vultures” was a prince of the tribe of Ad who lived 3,500 years, the age of seven vultures (Tabari). He could dig a well with his nails; hence the saying, “Stronger than Lokman” (A. P. i. 701); and he loved the arrow-game, hence, “More gambling than Lokman” (ibid. ii. 938). “More voracious than Lokman” (ibid i. 134) alludes to his eating one camel for breakfast and another for supper. His wife Barákish also appears in proverb, e.g. “Camel us and camel thyself” (ibid. i. 295) i.e. give us camel flesh to eat, said when her son by a former husband brought her a fine joint which she and her husband relished. Also, “Barákish hath sinned against her kin” (ibid. ii. 89). More of this in Chenery’s Al-Hariri p. 422; but the three Lokmans are there reduced to two.

[FN#235] I have noticed them in vol. ii. 47-49. “To the Gold Coast for Gold.”

[FN#236] I can hardly accept the dictum that the Katha Sarit Sagara, of which more presently, is the “earliest representation of the first collection.”

[FN#237] The Pehlevi version of the days of King Anushirwan (A.D. 531-72) became the Humáyun-námeh (“August Book”) turned into Persian for Bahram Shah the Ghaznavite: the Hitopadesa (“Friendship-boon”) of Prakrit, avowedly compiled from the “Panchatantra,” became the Hindu Panchopakhyan, the Hindostani Akhlák-i-Hindi (“Moralities of Ind”) and in Persia and Turkey the Anvar-i-Suhayli (“Lights of Canopus”). Arabic, Hebrew and Syriac writers entitle their version Kalilah wa Damnah, or Kalilaj wa Damnaj, from the name of the two jackal-heroes, and Europe knows the recueil as the Fables of Pilpay or Bidpay (Bidyá-pati, Lord of learning?) a learned Brahman reported to have been Premier at the Court of the Indian King Dabishlím.

[FN#238] Diet. Philosoph. S. V. Apocrypha.

[FN#239] The older Arab writers, I repeat, do not ascribe fables or beast-apologues to Lokman; they record only “dictes” and proverbial sayings.

[FN#240] Professor Taylor Lewis: Preface to Pilpay.

[FN#241] In the Katha Sarit Sagara the beast-apologues are more numerous, but they can be reduced to two great nuclei; the first in chapter lx. (Lib. x.) and the second in the same book chapters lxii-lxv. Here too they are mixed up with anecdotes and acroamata after the fashion of The Nights, suggesting great antiquity for this style of composition.

[FN#242] Brugsch, History of Egypt, vol. i. 266 et seq. The fabliau is interesting in more ways than one. Anepu the elder (Potiphar) understands the language of cattle, an idea ever cropping up in Folk-lore; and Bata (Joseph), his “little brother,” who becomes a “panther of the South (Nubia) for rage” at the wife’s impudique proposal, takes the form of a bull– metamorphosis full blown. It is not, as some have called it, the “oldest book in the world;” that name was given by M. Chabas to a MS. of Proverbs, dating from B.C. 2200. See also the “Story of Saneha,” a novel earlier than the popular date of Moses, in the Contes Populaires of Egypt.

[FN#243] The fox and the jackal are confounded by the Arabic dialects not by the Persian, whose “Rubáh” can never be mistaken for “Shaghál.” “Sa’lab” among the Semites is locally applied to either beast and we can distinguish the two only by the fox being solitary and rapacious, and the jackal gregarious and a carrion-eater. In all Hindu tales the jackal seems to be an awkward substitute for the Grecian and classical fox, the Giddar or Kolá (Cants aureus) being by no means sly and wily as the Lomri (Vulpes vulgaris). This is remarked by Weber (Indische Studien) and Prof. Benfey’s retort about “King Nobel” the lion is by no means to the point. See Katha Sarit Sagara, ii. 28.

I may add that in Northern Africa jackal’s gall, like jackal’s grape (Solanum nigrum = black nightshade), ass’s milk and melted camel-hump, is used aphrodisiacally as an unguent by both sexes. See. p. 239, etc., of Le Jardin parfumé du Cheikh Nefzaoui, of whom more presently.

[FN#244] Rambler, No. lxvii.

[FN#245] Some years ago I was asked by my old landlady if ever in the course of my travels I had come across Captain Gulliver.

[FN#246] In “The Adventurer” quoted by Mr. Heron, “Translator’s Preface to the Arabian Tales of Chaves and Cazotte.”

[FN#247] “Life in a Levantine Family” chapt. xi. Since the able author found his “family” firmly believing in The Nights, much has been changed in Alexandria; but the faith in Jinn and Ifrit, ghost and vampire is lively as ever.

[FN#248] The name dates from the second century A. H. or before A. D. 815.

[FN#249] Dabistan i. 231 etc.

[FN#250] Because Si = thirty and Murgh = bird. In McClenachan’s Addendum to Mackay’s Encyclopæedia of Freemasonry we find the following definition: “Simorgh. A monstrous griffin, guardian of the Persian mysteries.”

[FN#251] For a poor and inadequate description of the festivals commemorating this “Architect of the Gods” see vol. iii. 177, “View of the History etc. of the Hindus” by the learned Dr. Ward, who could see in them only the “low and sordid nature of idolatry.” But we can hardly expect better things from a missionary in 1822, when no one took the trouble to understand what “idolatry” means.

[FN#252] Rawlinson (ii. 491) on Herod. iii. c. 102. Nearchus saw the skins of these formicæ Indicæ, by some rationalists explained as “jackals,” whose stature corresponds with the text, and by others as “pengolens” or ant-eaters (manis pentedactyla). The learned Sanskritist, H. H. Wilson, quotes the name Pippilika = ant-gold, given by the people of Little Thibet to the precious dust thrown up in the emmet heaps.

[FN#253] A writer in the Edinburgh Review (July, ’86), of whom more presently, suggests that The Nights assumed essentially their present shape during the general revival of letters, arts and requirements which accompanied the Kurdish and Tartar irruptions into the Nile Valley, a golden age which embraced the whole of the thirteenth, fourteenth and fifteenth centuries and ended with the Ottoman Conquest in A. D. 1527.

[FN#254] Let us humbly hope not again to hear of the golden prime of

“The good (fellow?) Haroun Alrasch’id,”

a mispronunciation which suggests only a rasher of bacon. Why will not poets mind their quantities, in lieu of stultifying their lines by childish ignorance? What can be more painful than Byron’s

“They laid his dust in Ar’qua (for Arqua) where he died?”

[FN#255] See De Sacy’s Chrestomathie Arabe (Paris, 1826), vol. i.

[FN#256] See Le Jardin Parfumé du Cheikh Nefzaoui Manuel d’Erotologie Arabe Traduction revue et corrigée Edition privée, imprimé à deux cent.-vingt exemplaires, par Isidore Liseux et ses Amis, Paris, 1866. The editor has forgotten to note that the celebrated Sidi Mohammed copied some of the tales from The Nights and borrowed others (I am assured by a friend) from Tunisian MSS. of the same work. The book has not been fairly edited: the notes abound in mistakes, the volume lacks an index, &c., &c. Since this was written the Jardin Parfumé has been twice translated into English as “The Perfumed Garden of the Cheikh Nefzaoui, a Manual of Arabian Erotology (sixteenth century). Revised and corrected translation, Cosmopoli: mdccclxxxvi.: for the Kama Shastra Society of London and Benares and for private circulation only.” A rival version will be brought out by a bookseller whose Committee, as he calls it, appears to be the model of literary pirates, robbing the author as boldly and as openly as if they picked his pocket before his face.

[FN#257] Translated by a well-known Turkish scholar, Mr. E. J. W. Gibb (Glasgow, Wilson and McCormick, 1884).

[FN#258] D’Herbelot (s. v. “Asmai”): I am reproached by a dabbler in Orientalism for using this admirable writer who shows more knowledge in one page than my critic does in a whole volume.

[FN#259] For specimens see Al-Siyuti, pp. 301 and 304, and the Shaykh al Nafzawi, pp. 134-35

[FN#260] The word “nakh” (to make a camel kneel) is explained in vol. ii. 139.

[FN#261] The present of the famous horologium-clepsydra-cuckoo clock, the dog Becerillo and the elephant Abu Lubabah sent by Harun to Charlemagne is not mentioned by Eastern authorities and consequently no reference to it will be found in my late friend Professor Palmer’s little volume “Haroun Alraschid,” London, Marcus Ward, 1881. We have allusions to many presents, the clock and elephant, tent and linen hangings, silken dresses, perfumes, and candelabra of auricalch brought by the Legati (Abdalla Georgius Abba et Felix) of Aaron Amiralmumminim Regis Persarum who entered the Port of Pisa (A. D. 801) in (vol. v. 178) Recueil des Histor. des Gaules et de la France, etc., par Dom Martin Bouquet, Paris, mdccxliv. The author also quotes the lines:–

Persarum Princeps illi devinctus amore Præcipuo fuerat, nomen habens Aaron. Gratia cui Caroli præ cunctis Regibus atque Illis Principibus tempora cara funit.

[FN#262] Many have remarked that the actual date of the decease is unknown.

[FN#263] See Al-Siyuti (p. 305) and Dr. Jonathan Scott’s “Tales, Anecdotes, and Letters,” (p. 296).

[FN#264] I have given (vol. i. 188) the vulgar derivation of the name; and D’Herbelot (s. v. Barmakian) quotes some Persian lines alluding to the “supping up.” Al-Mas’udi’s account of the family’s early history is unfortunately lost. This Khálid succeeded Abu Salámah, first entitled Wazir under Al-Saffah (Ibn Khallikan i. 468).

[FN#265] For his poetry see Ibn Khallikan iv. 103.

[FN#266] Their flatterers compared them with the four elements.

[FN#267] Al-Mas’udi, chapt. cxii.

[FN#268] Ibn Khallikan (i. 310) says the eunuch Abu Háshim Masrúr, the Sworder of Vengeance, who is so pleasantly associated with Ja’afar in many nightly disguises; but the Eunuch survived the Caliph. Fakhr al-Din (p. 27) adds that Masrur was an enemy of Ja’afar; and gives further details concerning the execution.

[FN#269] Bresl. Edit., Night dlxvii. vol. vii. pp. 258-260; translated in the Mr. Payne’s “Tales from the Arabic,” vol. i. 189 and headed “Al-Rashid and the Barmecides.” It is far less lively and dramatic than the account of the same event given by Al-Mas’udi, chapt. cxii., by Ibn Khallikan and by Fakhr al-Din.

[FN#270] Al-Mas’udi, chapt. cxi.

[FN#271] See Dr. Jonathan Scott’s extracts from Major Ouseley’s “Tarikh-i-Barmaki.”

[FN#272] Al-Mas’udi, chapt. cxii. For the liberties Ja’afar took see Ibn Khallikan, i. 303.

[FN#273] Ibid. chapt. xxiv. In vol. ii. 29 of The Nights, I find signs of Ja’afar’s suspected heresy. For Al-Rashid’s hatred of the Zindiks see Al-Siyuti, pp. 292, 301; and as regards the religious troubles ibid. p. 362 and passim.

[FN#274] Biogr. Dict. i. 309.

[FN#275] This accomplished princess had a practice that suggests the Dame aux Camélias.

[FN#276] i. e. Perdition to your fathers, Allah’s curse on your ancestors.

[FN#277] See vol. iv. 159, “Ja’afar and the Bean-seller;” where the great Wazir is said to have been “crucified;” and vol. iv. pp. 179, 181. Also Roebuck’s Persian Proverbs, i. 2, 346, “This also is through the munificence of the Barmecides.”

[FN#278] I especially allude to my friend Mr. Payne’s admirably written account of it in his concluding Essay (vol. ix.). From his views of the Great Caliph and the Lady Zubaydah I must differ in every point except the destruction of the Barmecides.

[FN#279] Bresl. Edit., vol. vii. 261-62.

[FN#280] Mr. Grattan Geary, in a work previously noticed, informs us (i. 212) “The Sitt al-Zobeide, or the Lady Zobeide, was so named from the great Zobeide tribe of Arabs occupying the country East and West of the Euphrates near the Hindi’ah Canal; she was the daughter of a powerful Sheik of that Tribe.” Can this explain the “Kásim”?

[FN#281] Vol. viii. 296.

[FN#282] Burckhardt, “Travels in Arabia” vol. i. 185.

[FN#283] The reverse has been remarked by more than one writer; and contemporary French opinion seems to be that Victor Hugo’s influence on French prose, was on the whole, not beneficial.

[FN#284] Mr. W. S. Clouston, the “Storiologist,” who is preparing a work to be entitled “Popular Tales and Fictions; their Migrations and Transformations,” informs me the first to adapt this witty anecdote was Jacques de Vitry, the crusading bishop of Accon (Acre) who died at Rome in 1240, after setting the example of “Exempla” or instances in his sermons. He had probably heard it in Syria, and he changed the day-dreamers into a Milkmaid and her Milk-pail to suit his “flock.” It then appears as an “Exemplum” in the Liber de Donis or de Septem Donis (or De Dono Timoris from Fear the first gift) of Stephanus de Borbone, the Dominican, ob. Lyons, 1261: it treated of the gifts of the Holy Spirit (Isaiah xi. 2 and 3), Timor, Pietas, Scientia, Fortitudo, Consilium, Intellectus et Sapientia; and was plentifully garnished with narratives for the use of preachers.

[FN#285] The Asiatic Journal and Monthly Register (new series, vol. xxx. Sept.-Dec. 1830, London, Allens, 1839); p. 69 Review of the Arabian Nights, the Mac. Edit. vol. i., and H. Torrens.

[FN#286] As a household edition of the “Arabian Nights” is now being prepared, the curious reader will have an opportunity of verifying this statement.

[FN#287] It has been pointed out to me that in vol. ii. p. 285, line 18 “Zahr Shah” is a mistake for Sulayman Shah.

[FN#288] I have lately found these lovers at Schloss Sternstein near Cilli in Styria, the property of my excellent colleague, Mr. Consul Faber, dating from A. D. 1300 when Jobst of Reichenegg and Agnes of Sternstein were aided and abetted by a Capuchin of Seikkloster.

[FN#289] In page 226 Dr. Steingass sensibly proposes altering the last hemistich (lines 11-12) to

At one time showing the Moon and Sun.

[FN#290] Omitted by Lane for some reason unaccountable as usual. A correspondent sends me his version of the lines which occur in The Nights (vol. v. 106 and 107):–

Behold the Pyramids and hear them teach What they can tell of Future and of Past: They would declare, had they the gift of speech, The deeds that Time hath wrought from first to last * * * *
My friends, and is there aught beneath the sky Can with th’ Egyptian Pyramids compare? In fear of them strong Time hath passed by And everything dreads Time in earth and air.

[FN#291] A rhyming Romance by Henry of Waldeck (flor. A. D. 1160) with a Latin poem on the same subject by Odo and a prose version still popular in Germany. (Lane’s Nights iii. 81; and Weber’s “Northern Romances.”)

[FN#292] e. g. ‘Ajáib al-Hind (= Marvels of Ind) ninth century, translated by J. Marcel Devic, Paris, 1878; and about the same date the Two Mohammedan Travellers, translated by Renaudot. In the eleventh century we have the famous Sayyid al-ldrisi, in the thirteenth the ‘Ajáib al-Makhlúkat of Al-Kazwini and in the fourteenth the Kharídat al-Ajáib of Ibn Al-Wardi. Lane (in loco) traces most of Sindbad to the two latter sources.

[FN#293] So Hector France proposed to name his admirably realistic volume “Sous le Burnous” (Paris, Charpentier, 1886).

[FN#294] I mean in European literature, not in Arabic where it is a lieu commun. See three several forms of it in one page (505) of Ibn Kallikan, vol. iii.

[FN#295] My attention has been called to the resemblance between the half-lie and Job (i. 13- 19).

[FN#296] Boccaccio (ob. Dec. 2, 1375), may easily have heard of The Thousand Nights and a Night or of its archetype the Hazár Afsánah. He was followed by the Piacevoli Notti of Giovan Francisco Straparola (A. D. 1550), translated into almost all European languages but English: the original Italian is now rare. Then came the Heptameron ou Histoire des amans fortunez of Marguerite d’Angoulême, Reyne de Navarre and only sister of Francis I. She died in 1549 before the days were finished: in 1558 Pierre Boaistuan published the Histoire des amans fortunez and in 1559 Claude Guiget the “Heptameron.” Next is the Hexameron of A. de Torquemada, Rouen, 1610; and, lastly, the Pentamerone or El Cunto de li Cunte of Giambattista Basile (Naples 1637), known by the meagre abstract of J. E. Taylor and the caricatures of George Cruikshank (London 1847-50). I propose to translate this Pentamerone direct from the Neapolitan and have already finished half the work.

[FN#297] Translated and well annotated by Prof. Tawney, who, however, affects asterisks and has considerably bowdlerised sundry of the tales, e. g. the Monkey who picked out the Wedge (vol. ii. 28). This tale, by the by, is found in the Khirad Afroz (i. 128) and in the Anwar-i-Suhayli (chapt. i.) and gave rise to the Persian proverb, “What has a monkey to do with carpentering?” It is curious to compare the Hindu with the Arabic work whose resemblances are as remarkable as their differences, while even more notable is their correspondence in impressioning the reader. The Thaumaturgy of both is the same: the Indian is profuse in demonology and witchcraft; in transformation and restoration; in monsters as wind-men, fire-men and water-men, in air-going elephants and flying horses (i. 541-43); in the wishing cow, divine goats and laughing fishes (i. 24); and in the speciosa miracula of magic weapons. He delights in fearful battles (i. 400) fought with the same weapons as the Moslem and rewards his heroes with a “turband of honour” (i. 266) in lieu of a robe. There is a quaint family likeness arising from similar stages and states of society: the city is adorned for gladness, men carry money in a robe-corner and exclaim “Ha! good!” (for “Good, by Allah!”), lovers die with exemplary facility, the “soft-sided” ladies drink spirits (i. 61) and princesses get drunk (i. 476); whilst the Eunuch, the Hetaira and the bawd (Kuttini) play the same preponderating parts as in The Nights. Our Brahman is strong in love-making; he complains of the pains of separation in this phenomenal universe; he revels in youth, “twin-brother to mirth,” and beauty which has illuminating powers; he foully reviles old age and he alternately praises and abuses the sex, concerning which more presently. He delights in truisms, the fashion of contemporary Europe (see Palmerin of England chapt. vii), such as “It is the fashion of the heart to receive pleasure from those things which ought to give it,” etc. etc. What is there the wise cannot understand? and so forth. He is liberal in trite reflections and frigid conceits (i. 19, 55, 97, 103, 107, in fact everywhere); and his puns run through whole lines; this in fine Sanskrit style is inevitable. Yet some of his expressions are admirably terse and telling, e. g. Ascending the swing of Doubt: Bound together (lovers) by the leash of gazing: Two babes looking like Misery and Poverty: Old Age seized me by the chin: (A lake) first assay of the Creator’s skill: (A vow) difficult as standing on a sword-edge: My vital spirits boiled with the fire of woe: Transparent as a good man’s heart: There was a certain convent full of fools: Dazed with scripture-reading: The stones could not help laughing at him: The Moon kissed the laughing forehead of the East: She was like a wave of the Sea of Love’s insolence (ii. 127), a wave of the Sea of Beauty tossed up by the breeze of Youth: The King played dice, he loved slave-girls, he told lies, he sat up o’ nights, he waxed wroth without reason, he took wealth wrongously, he despised the good and honoured the bad (i. 562); with many choice bits of the same kind. Like the Arab the Indian is profuse in personification; but the doctrine of pre-existence, of incarnation and emanation and an excessive spiritualism ever aiming at the infinite, makes his imagery run mad. Thus we have Immoral Conduct embodied; the God of Death; Science; the Svarga-heaven; Evening; Untimeliness, and the Earth-bride, while the Ace and Deuce of dice are turned into a brace of Demons. There is also that grotesqueness which the French detect even in Shakespeare, e. g. She drank in his ambrosial form with thirsty eyes like partridges (i. 476) and it often results from the comparison of incompatibles, e. g. a row of birds likened to a garden of nymphs; and from forced allegories, the favourite figure of contemporary Europe. Again, the rhetorical Hindu style differs greatly from the sobriety, directness and simplicity of the Arab, whose motto is Brevity combined with precision, except where the latter falls into “fine writing.” And, finally, there is a something in the atmosphere of these Tales which is unfamiliar to the West and which makes them, as more than one has remarked to me, very hard reading.

[FN#298] The Introduction (i. 1-5) leads to the Curse of Pushpadanta and Mályaván who live on Earth as Vararúchi and Gunádhya and this runs through lib. i. Lib. ii. begins with the Story of Udáyana to whom we must be truly grateful as our only guide: he and his son Naraváhanadatta fill up the rest and end with lib. xviii. Thus the want of the clew or plot compels a division into books, which begin for instance with “We worship the elephantine proboscis of Ganesha” (lib. x. i.) a reverend and awful object to a Hindu but to Englishmen mainly suggesting the “Zoo.” The “Bismillah” of The Nights is much more satisfactory.

[FN#299] See pp. 5-6 Avertissement des Éditeurs, Le Cabinet des Fées, vol. xxxviii: Geneva 1788. Galland’s Edit. of mdccxxvi ends with Night ccxxxiv and the English translations with ccxxxvi and cxcvii. See retro p. 82.

[FN#300] There is a shade of difference in the words; the former is also used for Reciters of Traditions–a serious subject. But in the case of Hammád surnamed Al-Ráwiyah (the Rhapsode) attached to the Court of Al-Walid, it means simply a conteur. So the Greeks had Homeristæ = reciters of Homer, as opposed to the Homeridæ or School of Homer.

[FN#302] Vol. i, Preface p. v. He notes that Mr. Dallaway describes the same scene at Constantinople where the Story-teller was used, like the modern “Organs of Government” in newspaper shape, for “reconciling the people to any recent measure of the Sultan and Vizier.” There are women Ráwiyahs for the Harems and some have become famous like the Mother of Hasan al-Basri (Ibn Khall. i, 370).

[FN#302] Hence the Persian proverb, “Báki-e-dastán fardá = the rest of the tale to-morrow,” said to askers of silly questions.

[FN#303] The scene is excellently described in, “Morocco: Its People and Places,” by Edmondo de Amicis (London: Cassell, 1882), a most refreshing volume after the enforced platitudes and commonplaces of English travellers.

[FN#304] It began, however, in Persia, where the celebrated Darwaysh Mukhlis, Chief Sofi of Isfahan in the xviith century, translated into Persian tales certain Hindu plays of which a MS. entitled Alfaraga Badal-Schidda (Al-faraj ba’d al-shiddah = Joy after annoy) exists in the Bibliothèque Nationale, Paris. But to give an original air to his work, he entitled it “Hazár o yek Ruz” = Thousand and One Days, and in 1675 he allowed his friend Petis de la Croix, who happened to be at Isfahan, to copy it. Le Sage (of Gil Blas) is said to have converted many of the tales of Mukhlis into comic operas, which were performed at the Théâtre Italien. I still hope to see The Nights at the Lyceum.

[FN#305] This author, however, when hazarding a change of style which is, I think, regretable, has shown abundant art by filling up the frequent deficiencies of the text after the fashion of Baron McGuckin de Slane in Ibn Khallikan. As regards the tout ensemble of his work, a noble piece of English, my opinion will ever be that expressed in my Foreword. A carping critic has remarked that the translator, “as may be seen in every page, is no Arabic scholar.” If I be a judge, the reverse is the case: the brilliant and beautiful version thus traduced is almost entirely free from the blemishes and carelessness which disfigure Lane’s, and thus it is far more faithful to the original. But it is no secret that on the staff of that journal the translator of Villon has sundry enemies, vrais diables enjupponés, who take every opportunity of girding at him because he does not belong to the clique and because he does good work when theirs is mostly sham. The sole fault I find with Mr. Payne is that his severe grace of style treats an unclassical work as a classic, when the romantic and irregular would have been a more appropriate garb. But this is a mere matter of private judgment.

[FN#306] Here I offer a few, but very few, instances from the Breslau text, which is the greatest sinner in this respect. Mas. for fem., vol. i. p. 9, and three times in seven pages, Ahná and nahná for nahnú (iv. 370, 372); Aná ba-ashtarí = I will buy (iii. 109): and Aná ‘Ámíl = I will do (v. 367). Alaykí for Alayki (i. 18), Antí for Anti (iii. 66) and generally long í for short . ‘Ammál (from ‘amala = he did) tahlam = certainly thou dreamest, and ‘Ammálín yaakulú = they were about to eat (ix. 315): Aywá for Ay wa’lláhí = yes, by Allah (passim). Bitá’ = belonging to, e.g. Sára bitá’k = it is become thine (ix. 352) and Matá’ with the same sense (iii. 80). Dá ‘l-khurj = this saddle-bag (ix. 336) and Dí (for hazah) = this woman (iii. 79) or this time (ii. 162). Fayn as ráha fayn = whither is he gone? (iv. 323). Kamá badri = he rose early (ix. 318): Kamán = also, a word known to every European (ii. 43): Katt = never (ii. 172): Kawám (pronounced ‘awám) = fast, at once (iv. 385) and Rih ásif kawí (pron. ‘awí) = a wind, strong very. Laysh, e.g. bi tasalní laysh (ix. 324) = why do you ask me? a favourite form for li ayya shayyin: so Máfish = má fihi shayyun (there is no thing) in which Herr Landberg (p. 425) makes “Sha, le présent de pouvoir.” Min ajali = for my sake; and Li ajal al-taudí’a = for the sake of taking leave (Mac. Edit. i. 384). Rijál nautiyah = men sailors when the latter word would suffice: Shuwayh (dim. of shayy) = a small thing, a little (iv. 309) like Moyyah (dim. of Má) a little water: Waddúní = they carried me (ii. 172) and lastly the abominable Wáhid gharíb = one (for a) stranger. These few must suffice: the tale of Judar and his brethren, which in style is mostly Egyptian, will supply a number of others. It must not, however, be supposed, as many have done, that vulgar and colloquial Arabic is of modern date: we find it in the first century of Al-Islam, as is proved by the tale of Al-Hajjáj and Al-Shabi (Ibn Khallikan, ii. 6). The former asked “Kam ataa-k?’ (= how much is thy pay?) to which the latter answered, “Alfayn!” (= two thousand!). “Tut,” cried the Governor, “Kam atau-ka?” to which the poet replied as correctly and classically, “Alfáni.”

[FN#307] In Russian folk-songs a young girl is often compared with this tree e.g.–

Ivooshka, ivooshka zelonaia moia! (O Willow, O green Willow mine!)

[FN#308] So in Hector France (“La vache enragée”) “Le sourcil en accent circonflexe et l’oeil en point d’interrogation.”

[FN#309] In Persian “Áb-i-rú” in India pronounced Ábrú.

FN#310] For further praises of his poetry and eloquence see the extracts from Fakhr al-Din of Rayy (an annalist of the xivth century A.D.) in De Sacy’s Chrestomathie Arabe, vol. i.

[FN#311] After this had been written I received “Babylonian, das reichste Land in der Vorzeit und das lohnendste Kolonisationsfeld für die Gegenwart,” by my learned friend Dr. Aloys Sprenger, Heidelberg, 1886.

[FN#312] The first school for Arabic literature was opened by Ibn Abbas, who lectured to multitudes in a valley near Meccah; this rude beginning was followed by public teaching in the great Mosque of Damascus. For the rise of the “Madrasah,” Academy or College’ see Introduct. to Ibn Khallikan pp. xxvii-xxxii.

[FN#313] When Ibn Abbád the Sáhib (Wazir) was invited to visit one of the Samanides, he refused, one reason being that he would require 400 camels to carry only his books.

[FN#314] This “Salmagondis” by Francois Beroalde de Verville was afterwards worked by Tabarin , the pseudo-Bruscambille d’Aubigné and Sorel.

[FN#315] I prefer this derivation to Strutt’s adopted by the popular, “mumm is said to be derived from the Danish word mumme, or momme in Dutch (Germ. = larva), and signifies disguise in a mask, hence a mummer.” In the Promptorium Parvulorum we have “Mummynge, mussacio, vel mussatus”: it was a pantomime in dumb show, e.g. “I mumme in a mummynge;” “Let us go mumme (mummer) to nyghte in women’s apparayle.” “Mask” and “Mascarade,” for persona, larva or vizard, also derive, I have noticed, from an Arabic word–Maskharah.

[FN#316] The Pre-Adamite doctrine has been preached with but scant success in Christendom. Peyrere, a French Calvinist, published (A.D. 1655) his “Praadamitæ, sive exercitatio supra versibus 12, 13, 14, cap. v. Epist. Paul. ad Romanos,” contending that Adam was called the first man because with him the law