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be carried away by the evil Jinni. The inhabitants were all assembled
on the walls of the city, weeping. It was just at this moment that
Wakhs El Fellat arrived from the desert, and entered the tent to see
what was going on. When King Afrakh, who was also on the wall,
saw him, he cried out to him, but he did not listen, and dismounted,
fastened his horse to a tent-stake, and entered. Here he beheld a
maiden of extraordinary beauty and perfection, but she was
weeping. While he was completely bewildered by her beauty, she
was no less struck by his appearance. “Who art thou?” said the
maiden to him. “Tell me rather who art thou?” returned he. “I am
Shama, the daughter of King Afrakh.” “Thou art Shama?” he
exclaimed, “and I am Wakhs El Fellat, who was reared by thy father.”
When they were thus acquainted, they sat down together to talk
over their affairs, and she took this opportunity of telling him what
had passed with the Jinni, and how he was coming to carry her
away. “O, you shall see how I will deal with him,” answered he, but
at this moment the evil Jinni approached, and his wings darkened
the sun. The inhabitants uttered a terrible cry, and the Jinni darted
upon the tent, and was about to raise it when he saw a man there,
talking to the daughter of the King. “Woe to thee, O son of earth,”
he exclaimed, “What authority have you to sit by my betrothed?”
When Wakhs El Fellat saw the terrible form of the Jinni, a shudder
came over him, and he cried to God for aid. He immediately drew his
sword, and struck at the Jinni who had just extended his right hand
to seize him, and the blow was so violent that it struck off the hand.
“What, you would kill me?” exclaimed Mukhtatif, and he took up his
hand, put it under his arm, and flew away. Upon this there was a
loud cry of joy from the walls of the city. The gates were thrown
open, and King Afrakh approached, companied by a crowd of people
with musical instruments, playing joyful music; and Wakhs El Fellat
was invested with robes of honour: but when Sikar Diun saw it it
was gall to him. The King prepared an apartment expressly for
Wakhs El Fellat, and while Shama returned to her palace, he gave a
great feast in honour of her deliverance from the fiend. After seven
days had passed, Shama went to Wakhs El Fellat, and said to him,
“Ask me of my father to-morrow, for you have rescued me, and he
will not be able to refuse you.” He consented very willingly, and went
to the King early next morning. The King gave him a very favourable
reception, and seated him with him on the throne; but Wakhs El
Fellat had not courage to prefer his suit, and left him after a short
interview. He had not long returned to his own room, when Shama
entered, saluted him, and asked, “Why did you not demand me?” “I
was too bashful,” he replied. “Lay this feeling aside,” returned she,
“and demand me.” “Well, I will certainly do so to-morrow,” answered
he. Thereupon she left him, and returned to her own apartment.
Early next morning Wakhs El Fellat went again to the King, who gave
him a friendly reception, and made him sit with him. But he was still
unable to prefer his suit, and returned to his own room. Soon after
Shama came to him and said, “How long is this bashfulness to last?
Take courage, and if not, request some one else to speak for you.”
She then left him, and next morning he repeated his visit to the
King. “What is your request?” asked the latter. “I am come as a
suitor,” said Wakhs El Fellat, “and ask the hand of your noble
daughter Shama.” When Sikar Diun heard this, he slapped his face.
“What is the matter with you?” asked the King. “This is what I have
foreseen,” answered he, “for if these two moles unite, the
destruction of Abyssinia is accomplished.” “How can I refuse him?”
replied the King, “when he has just delivered her from the fiend.”
“Tell him,” answered Sikar Diun, “that you must consult with your
Wazir.” The King then turned to Wakhs El Fellat, and said, “My son,
your request is granted as far as I am concerned, but I leave my
Wazir to arrange it with you, so you must consult him about it.”
Wakhs El Fellat immediately turned to the Wazir, and repeated his
request to him. Sikar Diun answered him in a friendly manner. “The
affair is as good as arranged, no one else is suited for the King’s
daughter, but you know that the daughters of the Kings require a
dowry.” “Ask what you please,” returned Wakhs El Fellat. “We do not
ask you for money or money’s worth,” said the Wazir, “but for the
head of a man named Sudun, the Ethiopian.” “Where can I find
him?” said the prince. The Wazir replied, “He is said to dwell in the
fortress of Reg, three days’ journey from here.” “But what if I fail to
bring the head of Sudun?” asked he. “But you will have it,” returned
the Wazir; and after this understanding the audience ceased, and
each returned to his dwelling.
Now this Sudun had built his fortress on the summit of a high hill. It
was very secure, and he defended it with the edge of the sword. It
was his usual resort, from whence he sallied forth on plundering
expeditions, and rendered the roads unsafe. At length the news of
him reached King Saif Ar-Raad, who sent against him three thousand
men, but he routed and destroyed them all. Upon this, the King sent
a larger number against him, who experienced the same fate. He
then despatched a third army, upon which Sudun fortified himself
afresh, and reared the walls of his fortress so high that an eagle
could scarcely pass them. We will now return to Shama, who went
to Wakhs El Fellat, and reproached him with the conditions he had
agreed to, and added, “It would be better for you to leave this place,
and take me with you, and we will put ourselves under the
protection of some powerful king.” “God forbid,” replied he, “that I
should take you with me in so dishonourable a manner.” As he still
positively refused to consent, she grew angry, and left him. Wakhs El
Fellat lay down to rest, but he could not sleep. So he rose up,
mounted his horse, and rode away at midnight; and in the morning
he met a horseman who stationed himself in his path, but who was
so completely armed that his face was concealed. When Wakhs El
Fellat saw him, he cried to him, “Who are you, and where are you
going?” But instead of replying, he pressed upon him, and aimed a
blow which Wakhs El Fellat successfully parried. A fight then
commenced between them, which lasted till nearly evening. At last
the difference in their strength became perceptible, and Wakhs El
Fellet struck his adversary so violent a blow with his javelin that his
horse fell to the ground. He then dismounted, and was about to slay
him, when the horseman cried to him, “Do not kill me, O brave
warrior, or you will repent when repentance will no more avail you.”
“Tell me who you are?” returned Wakhs El Fellat. “I am Shama, the
daughter of King Afrakh,” replied the horseman. “Why have you
acted thus?” asked he. “I wished to try whether you would be able
to hold your own against Sudun’s people,” she replied. “I have tried
you now, and found you so valiant that I fear no longer on your
account. Take me with you, O hero.” “God forbid that I should do
so,” he returned; “what would Sikar Diun and the others say? They
would say that if Shama had not been with him, he would never
have been able to prevail against Sudun.” She then raised her eyes
to heaven, and said, “O God, permit him to fall into some danger
from which I alone may deliver him!” Upon this Wakhs El Fellat
pursued his journey, without giving any attention to her words. On
the third day he arrived at the valley where the fortress of Sudun
was situated, when he began to work his way along behind the
trees; and towards evening he arrived at the fortress itself, which he
found to be surrounded with a moat; and the gates were closed. He
was still undecided what course to take, when he heard the sound of
an approaching caravan; and he hid himself in the fosse of the
fortress to watch it. He then saw that it was driven forward by a
large body of men, and that the merchants were bound on their
mules. When they arrived at the castle, they knocked at the gate;
and when the troop entered, Wakhs El Fellat entered with them; and
they unloaded the goods and bound the prisoners without noticing
him. When the armed men had finished their work, they ascended to
the castle, but he remained below. After a time, he wished to follow
them, but when he trod on the first step, it gave way under him, and
a dagger flew out, which struck him in the groin. Upon this his eyes
filled with tears, and he already looked upon his destruction as
certain, when a form came towards him from the entrance of the
castle, to deliver him; and as it drew nearer, he perceived that it was
Shama. He was filled with astonishment, and cried out, “God has
heard your prayer! How did you come here?” “I followed your
traces,” she replied, “till you entered the castle, when I imitated your
example, and mingled with the troops. I have now saved your life,
although you have refused to take me with you; but if you wish to
advance further, do not neglect to try whether each step is fixed,
with the point of your sword.” He now again began to ascend,
feeling the way before him, and Shama followed, till they arrived at
the last stair, when they saw that the staircase ended in a revolving
wheel. “Spring higher,” advised Shama, “for I see a javelin which
magic art has placed here.” They sprang over it, and pursued their
way till they reached a large anteroom, lighted by a high cupola.
They stopped here awhile, and examined everything carefully. At last
they approached the door of a room, and on looking through the
crevices, they saw about a hundred armed negroes, among whom
was a black slave who looked as savage as a lion. The room was
lighted by wax candles, placed on gold and silver candlesticks. At
this moment, the black said, “Slaves, what have you done with the
prisoners belonging to the caravan?” “We have chained them up in
the prison below, and left them in the safest place,” was the reply.
But he continued, “If one of them was carelessly bound, he might be
able to release himself and the others, and to gain possession of the
stairs. Let one of you therefore go down, examine them carefully,
and tighten their bonds.” One of them therefore came out, and the
two strangers hid themselves in the anteroom. When he had passed
them, Wakhs El Fellat stepped forward and pierced him through with
his sword; Shama dragged his body aside, and they both remained
quiet for a time. But as the slave remained away from his
companions too long, Sudun exclaimed, “Go and see why he does
not return, for I have been in great alarm ever since we entered the
castle to-day.” A second then rose and took his sword, and as he
came into the anteroom, Wakhs El Fellat clove him in twain at one
blow and Shama dragged his body also on one side. They again
waited quietly for a time, when Sudun said, “It seems as if hunters
are watching our slaves, and are killing them one after another.” A
third then hastened out, and Wakhs El Fellat struck him such a blow
that he fell dead to the ground, and Shama dragged him also away.
But as he likewise remained absent so long, Sudun himself stood up,
and all the others with him, and he said, “Did I not warn and caution
you? There is a singing in my ears, and my heart trembles, for there
must be people here who are watching our men.” He himself now
came out, and the others followed him with lights and holding their
hands on their swords, when one of the foremost suddenly stopped.
“Why do you not advance!” cried the others. “How shall I go
forward,” said he, “when he who has slain our friends stands before
us.” This answer was repeated to Sudun when he called on them in
a voice of thunder to advance. When he heard this, he forced his
way through them till he perceived Wakhs El Fellat. “Who are you,
Satan?” cried he, “and who brought you here?” “I came here,”
replied he, “to cut off your head, and destroy your memory.” “Have
you any blood-feud against me?” asked Sudun, “or any offence to
revenge upon me?” “I have no enmity against you in my heart,” said
Wakhs El Fellat, “and you have never injured me; but I have asked
Shama in marriage of her father, and he has demanded of me your
head as a condition. Be on your guard, that you may not say I acted
foully towards you.” “Madman,” cried Sudun, “I challenge you to a
duel. Will you fight inside or outside the fortress?” “I leave that to
you,” returned Wakhs El Fellat. “Well, then, await me here,” was the
reply. Sudun then went in, clothed himself in gilded armour, girt on a
saw-like sword, and came out holding a shining club in his hand. He
was so enraged that he knew not what to say, and at once attacked
Wakhs El Fellat, who threw himself on his adversary like a raging
lion, and they fought together like hungry wolves; but both
despaired of victory. The swords spake a hard language on the
shields, and each of the combatants wished that he had never been
born. When this desperate fight had lasted a long time, Shama was
greatly troubled lest Sudun should prove victorious. So she seized a
dagger and struck at Sudun, wounding the nerves of his hand, so
that he dropped his sword, while she exclaimed to Wakhs El Fellat,
“Make an end of him.” “No,” replied Wakhs El Fellat, “I will make him
my prisoner, for he is a brave and valiant man.” “With whom are you
speaking?” asked Sudun. “With Shama,” answered he. “What,” said
Sudun, “did she come with you?” “Yes,” replied he. “Then let her
come before me.” She came forward, and Sudun said, “Is the world
too narrow for your father that he could demand nothing as your
dowry but my head?” “This was his desire,” answered she. Wakhs El
Fellat then said, “Take your sword and defend yourself, for I will not
fight with you, now that it has fallen out of your hand.” But Sudun
replied, “I will not fight with you, for I am wounded, so take my
head, and go in peace with your bride.” He then sat down and
bowed his head. “If you speak truly,” said Wakhs El Fellat, “separate
yourself from your people.” “Why so?” “Because I fear lest they may
surround me, and compel me to fight with them, and there is no
need for me to shed their blood.” Sudun then left the castle, bowed
his head, and said, “Finish your work.” But Wakhs El Fellat said, “If
you speak truth, come with me across the fosse of the castle into
the open ground.” He did so, carefully barring the castle behind him,
and said, “Now take my head.”
When the slaves saw this, they mounted the walls, and wept and
lamented. But Shama cried out, “Take his head, and let us hasten
our return before morning dawns.” “What,” said Wakhs El Fellat,
“should I kill so brave a man in so treacherous a manner, when he is
so noble and magnanimous?” He then went up to Sudun, kissed his
head, and said, “Rise up, O warrior of the age, for you and your
companions are safe from me.” They now all embraced each other,
and made an offensive and defensive compact. “Take me with you
alive, O brave man,” said Sudun, “and hand me over to the King as
his daughter’s dowry. If he consents, well; but if not, take my head,
and woo your wife.” “God forbid,” said Wakhs El Fellat, “that I should
act thus after your magnanimity. Rather return to the castle, and
assure your companions of your safety.” All this passed under the
eyes of the other armed men. They rejoiced at the knightly conduct
of both, and now came down, fell at the feet of Sudun and
embraced him. They then did the same to Wakhs El Fellat, whose
hands they kissed and loaded him with praises. After this, they all
returned to the castle, and agreed to set out presently. They took
with them whatever treasures there were, and Wakhs El Fellat
commanded them to release the prisoners and restore them their
goods. They now all mounted their horses and journeyed to the
country of King Afrakh, greatly rejoiced at the mutual love of the
warriors. When they approached the town, Shama parted from
them, that nothing should be known of her absence in the company.
During this time, King Afrakh and Sikar Diun had amused themselves
with hunting, jesting, and sporting, and sent out scouts daily to look
for Wakhs El Fellat. “What can have become of him?” said the King
once to Sikar Diun. “Sudun has certainly killed him,” replied the
latter, “and you will never see him again.” While they were thus
talking, they observed a great cloud of dust, and as it drew nearer,
they could see the armed men more distinctly. The company was led
by a black knight, by whose side rode a younger white horseman.
When the King saw this, he exclaimed, “Wakhs El Fellat has
returned, in company with Sudun and his host.” “Wait a little,”
replied Sikar Diun, “till we are certain of it.” But when they drew
nearer, and they could doubt no longer, Sikar Diun mounted his
horse and fled, accompanied by the King and his followers, till they
reached the town, and barred the gates. They then watched from
the walls, to see what would happen. When they saw that the
strangers dismounted and pitched tents, the King thought it was a
good sign. He therefore ordered the town to be decorated, and the
gates to be opened, and rode out, attended by a considerable
escort, and approached the tents. The other party now mounted
their horses to go to meet them. When they approached each other,
King Afrakh was about to dismount, but Wakhs El-Fellat would not
allow it, and the King embraced him, and congratulated him on his
safety. He then saluted Sudun also, but the latter did not return his
salutation. He invited him to enter the town, but he declined, as did
Wakhs El Fellat likewise, who did not wish to part from his
companions. The King returned accompanied only by his own
people, and prepared the best reception for the new-comers. On the
following morning the King held a general council, at which Sikar
Diun appeared greatly depressed. “Did I not warn you beforehand,”
said he to the King, “what you now see for yourself of this evil-doer?
Did we not send him to bring the head of Sudun, and he returns
with him safe and sound, and on the best of terms, while our hearts
are oppressed with anxiety?” “You may be right,” replied the King,
“but what are we to do now?”
This conversation was interrupted by a tumult caused by the arrival
of Wakhs El Fellat and Sudun, who came to pay their respects to the
King. The King invited them to sit down, but Sudun remained
standing, and when he asked him again, he replied, “You craven,
was the world too narrow for you that you desired my head as your
daughter’s dowry?” “Sit down,” said the King, “for I know that you
are angry.” “How can I sit down,” returned Sudun, “when you have
ordered my death?” “God forbid that I should act so unjustly,” said
the King; “it was Sikar Diun.” “What,” said he, “do you accuse me of
such an action in my presence?” “Did you not make this condition
with Wakhs El Fellat,” said the King, “and send him on his errand?”
Sikar Diun then turned to Sudun, and said, “Sit down, brave warrior,
for we only did so from love to you, that we might be able to make a
treaty with you, and that you might join our company.” After this
answer, Sudun concealed his anger, and sat down. Refreshments
were now brought in, and after partaking of them, Wakhs El Fellat
and Sudun returned to their tents. Several days passed in this
manner, and at length Sudun said to Wakhs El Fellat, “O my master,
it is time for you to demand Shama in marriage, now you have won
her with the edge of the sword. You have fulfilled their conditions
long since by bringing them my head, but you have made no further
progress at present. Ask for her once more, and if they will not give
her up, I will fall upon them with the sword, and we will carry
Shama off, and then lay waste the city.” “I will demand her as my
wife again to-morrow,” replied the other. When he went to the
palace next day, he found the King and all the court assembled.
When they saw him, they all rose from their seats, and when they
sat down again, he alone remained standing. “Why do you not sit
down,” said the King, “for all your wishes are now fulfilled?” “I have
still to ask for Shama,” he replied. “You know,” returned the King,
“that ever since her birth I have allowed Sikar Diun to make all
arrangements for her.” He now turned to Sikar Diun, who replied in a
friendly tone, “She is yours, for you have fulfilled the conditions, and
you have only now to give her ornaments.” “What kind of
ornaments?” asked he. “Instead of ornaments,” replied the traitor,
“we desire to receive a book containing the history of the Nile. If you
bring it us, she is wholly yours, but if not, there is no marriage to be
thought of.” “Where is it to be found?” “I cannot tell you myself.”
“Well then,” returned Wakhs El Fellat, “if I do not bring you the
book, Shama is lost to me; all present are witnesses to this.” He
went out with these words, pushing his way through the crowded
assembly, and Sudun behind him, till they reached their tents. “Why
did you promise that,” said Sudun, “let us rather overcome them
with the sword, and take Shama from them.” “Not so,” replied Wakhs
El Fellat, “I will only possess her honourably.” “And yet you do not
even know how to find the book,” said Sudun; “rather listen to my
advice, retire to my fortress, and leave me in their power.” “I would
never act thus,” said Wakhs El Fellat, “though I should suffer death.”
After these and similar speeches, supper was brought in, and each
retired to his sleeping apartment. But Wakhs El Fellat had scarcely
entered his room when Shama came in. “What have you done,” said
she, “and what engagement have you undertaken? How can you
fulfil this condition? Do you not see that their only object is to
destroy you, or at least to get rid of you? I have come to warn you
again, and I say to you once more, take me with you to Sudun’s
castle, where we can live at peace, and do not act as they tell you.”
“I will carry out my engagement,” he replied; “I will not possess you
like a coward, even though I should be cut to pieces with swords.”
Upon this, Shama was angry and left him, while he lay down to rest,
but could not sleep. He therefore rose up, saddled and mounted his
horse and rode away, without knowing where, abandoning himself
wholly to the will of God. He wandered about thus for several days,
until he reached a lonely tower. He knocked at the door, and a voice
answered, “Welcome O thou who hast separated thyself from thy
companions; enter without fear, O brave Saif, son of Zul Yezn.” When
he pushed the door it opened, and his eyes beheld a noble and
venerable old man, from whose appearance it was at once obvious
that he busied himself with the strictest life and fear of God.
“Welcome,” cried he again; “if you had travelled from east to west
you would have found no one who could show you how to obtain
the book you seek as well as I can, for I have dwelt here awaiting
your arrival for sixty years.” “But that was before I was born,” said
Wakhs El Fellat to himself. He then asked aloud, “By what name did
you address me just now?” “O Saif,” answered the old man, “that is
your true name, for you are a sword (Saíf) to the Abyssinians: but
whom do you worship?” “O my master,” was the reply, “the
Abyssinians worship Saturn (Sukhal) but I am in perplexity, and
know not whom to worship.” “My son,” replied the old man, “worship
Him who has reared the heavens over us without pillars, and who
has rested the earth on water; the only and eternal God, the Lord
who is only and alone to be reverenced. I worship Him and none
other beside him, for I follow the religion of Abraham.” “What is your
name?” asked Wakhs El Fellat. “I am called Shaikh Gyat.” “What
declaration must I make,” he asked the old man, “to embrace your
religion?” “Say ‘There is no God but God, and Abraham is the Friend
of God.’ If you make this profession, you will be numbered among
the believers.” He at once repeated the formula, and Shaikh Gyat
was much pleased, and devoted the night to teaching him the
history of Abraham and his religion, and the forms of worship.
Towards morning he said, “O my son, whenever you advance to
battle, say, ’God is great, grant me victory, O God, and destroy the
infidels,’ and help will be near you. Now pursue your journey, but
leave your horse here until your return. Enter the valley before you,
under the protection of God, and after three days you will meet
some one who will aid you.” Wakhs El Fellat set out on that road,
and after three days he met a horseman who saluted him, and
exclaimed, “Welcome, Saif Zul Yezn, for you bring happiness to this
neighbourhood.” Saif returned his salutation, and asked, “How do
you know me, and how do you know my name?” “I am not a brave
or renowned warrior,” was the answer, “but one of the maidens of
this country and my mother taught me your name.” “What is your
name and that of your mother?” “My mother’s name is Alka,”
answered she, “and I am called Taka.” When he heard this he was
greatly rejoiced, for he remembered that Shaikh Gyat had said to
him, “O thou, whose destiny will be decided by Alka and Taka.” “O
noble virgin,” said he, “where is your mother, Alka?” “Look round,”
she replied; and he saw a very large and lofty city at some distance.
“Know,” said she, “that 360 experienced philosophers dwell in that
city. My mother Alka is their superior, and directs all their affairs and
actions. She knew that you would come to this neighbourhood in
search of a book concerning the Nile, which was written by Japhet,
the son of Noah, and she wishes you to attain your end by her
means. She also informed me of your coming, and promised me to
you, saying, ‘You shall have no other husband but him.’ We expected
you to-day, and she sent me to meet you, adding, ‘Warn him not to
enter the town by daylight, or it will be his destruction.’ Wait here,
therefore, till nightfall, and only approach the city after dark. Turn to
the right along the wall, and stand still when you reach the third
tower, where we will await you. As soon as we see you we will throw
you a rope; bind it round your waist, and we will draw you up. The
rest will be easy.” “But why need you give yourselves all this
trouble?” said Saif Zul Yezn. “Know,” replied she, “that the
inhabitants of this city have been informed of your approaching
arrival by their books, and are aware that you are about to carry
away their book, which they hold in superstitious reverence. On the
first day of each month they repair to the building where it is
preserved; and they adore it and seek counsel from it respecting
their affairs. They have also a king whose name is Kamrun. When
they knew that you were coming for the book they constructed a
talisman against you. They have made a copper statue, and fixed a
brazen horn in its hand, and have stationed it at the gate of the city.
If you enter, the statue will sound the horn, and it will only do so
upon your arrival. They would then seize you and put you to death.
On this account we desire to baffle their wisdom, by drawing you up
to the walls of the city at another place.” “May God reward you a
thousandfold,” replied he; “but go now, and announce my arrival to
your mother.” She went away, and he approached the city in the
darkness of night, and turned towards the third tower on the right,
where he found Alka and Taka. When they recognised him, they
immediately threw him the rope, which he fastened about him.
When he was drawn up, they descended from the wall, and were
about to proceed to Alka’s house, when the talisman suddenly acted,
and the statue blew the horn loudly. “Hasten to our house,” cried
Alka; and they succeeded in reaching it safely and barred the doors,
when the noise increased. The whole population of the city rose up,
and the streets were filled. “What is this disturbance about?” asked
Saif. “This is all due,” replied Alka, “to the alarm sounded by the
statue, because you have entered the town. There will be a great
meeting held to-morrow, where all the wise men will assemble, to
attempt to discover the whereabouts of the intruder; but by God’s
help, I will guide them wrong, and confuse their counsels. Go to our
neighbour the fisherman,” added she to her daughter, “and see what
he has caught.” She went, and brought news that he had taken a
large fish, of the size of a man. “Take this piece of gold,” said her
mother, “and bring us the fish” and when she did so, she told her to
clean it, which was done. Food was then brought in, and they ate
and talked. The night passed quietly, but on the following morning
Alka ordered Saif Zul Yezn to undress, and to hide in the skin of the
fish. She put her mouth to the mouth of the fish, and took a long
rope, which she fastened under Saif’s armpits. She then let him
down into a deep well, and fastened him there, saying, “Remain
here, till I come back.” She then left him, and went to the great hall
of the King, where the divan was already assembled, and the King
had taken his seat on the throne. All rose up when she entered, and
when she had seated herself, the King said to her, “O mother, did
you not hear the blast of the horn yesterday, and why did you not
come out with us?” “I did hear it,” she replied, “but I did not heed
it.” “But you know,” said he, “that the sound can only be heard upon
the arrival of the stranger who desires to take the book.” “I know it,
O King; but permit me to choose forty men from among those
assembled here.” She did so, and selected ten from among the forty
again. She then said to them, “Take a Trakhtramml (sandboard) on
which the Arabs practise geomancy and notation, and look and
search.” They did so, but had scarcely finished when they looked at
each other in amazement. They destroyed their calculation, and
began a second, and confused this too, and began a third, upon
which they became quite confounded. “What are you doing there?”
asked the King at last. “You go on working and obliterating your
work; what have you discovered?” “O King,” replied they, “we find
that the stranger has entered the town, but not by any gate. He
appears to have passed in between Heaven and earth, like a bird.
After this, a fish swallowed him, and carried him down into some
dark water.” “Are you fools?” asked the King angrily; and turning to
Alka, continued, “Have you ever seen a man flying between Heaven
and earth, and afterwards swallowed by a fish, which descends with
him into dark water?” “O King,” replied she, “I always forbid the wise
men to eat heavy food, for it disturbs their understanding and
weakens their penetration; but they will not heed me.” At this the
King was angry, and immediately drove them from the hall. But Alka
said, “It will be plain to-morrow what has happened.” She left the
hall, and when she reached home, she drew Saif Zul Yezn out of the
well, and he dressed himself again. They sat down, and Alka said, “I
have succeeded in confounding their deliberations to-day! and there
will be a great assembly to-morrow, when I must hide you in a still
more out-of-the-way place.” After this they supped, and went to rest.
Next morning Alka called her daughter, and said, “Bring me the
gazelle.” When it was brought her, she said, “Bring me the wings of
an eagle.” Taka gave them to her, and she bound them on the back
of the gazelle. She then took a pair of compasses, which she fixed in
the ceiling of the room. She next took two other pairs of compasses,
and tied one between the fore feet, and the other between the hind
feet of the gazelle. She then tied a rope to the compasses in the
roof, and the two ends to the other pairs. But she made Saif Zul
Yezn lie down in such a position that his head was between the feet
of the gazelle. She then said to him, “Remain here till I come back”;
and went to the King; with whom she found a very numerous
assemblage of the wise men. As soon as she entered, the King made
her sit beside him on the throne. “O my mother Alka,” he said, “I
could not close an eye last night from anxiety concerning yesterday’s
events.” “Have you no wise men,” returned she, “who eat the bread
of the divan?” She then turned to them, saying, “Select the wisest
among you!” and they chose the wisest among them. She ordered
them to take the sandboard again, but they became so confused
that they were obliged to begin again three times from the
beginning. “What do you discover?” said the King angrily. “O our
master,” replied they, “he whom we seek has been carried away by a
beast of the desert, which is flying with him between Heaven and
earth.” “How is this?” said the King to Alka; “have you ever seen
anything like it?” He seized his sword in a rage, and three fled, and
he killed four of the others. When Alka went home, she released
Saif, and told him what had happened. Next morning Alka took the
gazelle, and slaughtered it in a copper kettle. She then took a golden
mortar, and reversed it over it, and said to Saif Zul Yezn, “Sit on this
mortar till I come back.” She then went to the divan, and chose out
six wise men, who again took the sandboard, and began again three
times over in confusion. “Alas,” said the King, in anger, “What
misfortune do you perceive?” “O our master,” they exclaimed in
consternation, “our understanding is confused, for we see him sitting
on a golden mountain, which is in the midst of a sea of blood,
surrounded by a copper wall.” The King was enraged, and broke up
the assembly, saying, “O Alka, I will now depend on you alone.” “To-
morrow I will attempt to show you the stranger,” she replied. When
she came home, she related to Saif what had happened and said, “I
shall know by to-morrow what to tell the King to engage his
attention, and prevent him from pursuing you.” Next morning she
found Taka speaking to Saif Zul Yezn alone; and she asked her,
“What does he wish?” “Mother,” replied Taka, “he wishes to go to the
King’s palace, to see him and the divan.” “What you wish shall be
done,” said she to Saif, “but you must not speak.” He assented to the
condition, and she dressed him as her attendant, gave him a
sandboard, and went with him to the King, who said to her, “I could
not sleep at all last night, for thinking of the stranger for whom we
are seeking.” “Now that the affair is in my hands,” returned she, “you
will find me a sufficient protection against him.” She immediately
ordered Saif to give her the sandboard. She took it, and when she
had made her calculations, she said joyfully to the King, “O my lord,
I can give you the welcome news of the flight of the stranger, owing
to his dread of you and your revenge.” When the King heard this, he
rent his clothes, slapped his face, and said, “He would not have
departed, without having taken the book.” “I cannot see if he has
taken anything,” replied she. “This is the first of the month,” said the
King, “come and let us see if it is missing.” He then went with a large
company to the building where the book was kept. Alka turned away
from the King for a moment to say to Saif, “Do not enter with us, for
if you enter, the case will open of itself, and the book will fall into
your hands. This would at once betray you, and you would be seized
and put to death, and all my labour would have been in vain.” She
then left him, and rejoined the King. When they reached the
building, the doors were opened, and when the King entered, they
found the book. They immediately paid it the customary honours,
and protracted this species of worship, while Saif stood at the door,
debating with himself whether to enter or not. At last his impatience
overcame him, and he entered, and at the same instant the casket
was broken to pieces, and the book fell out. The King then ordered
all to stand up, and the book rolled to Saif Zul Yezn. Upon this all
drew their swords, and rushed upon him. Saif drew his sword also,
and cried “God is great!” as Shaikh Gyat had taught him. He
continued to fight and defend himself, and struggled to reach the
door. The entire town arose in tumult to pursue him, when he
stumbled over a dead body, and was seized. “Let me not see his
face,” cried the King, “but throw him into the mine.” This mine was
eighty yards deep, and had not been opened for sixty years. It was
closed by a heavy leaden cover, which they replaced, after they had
loaded him with chains, and thrown him in. Saif sat there in the
darkness, greatly troubled, and lamenting his condition to Him who
never sleeps. Suddenly, a side wall of the mine opened, and a figure
came forth which approached and called him by his name. “Who are
you?” asked Saif. “I am a woman named Akissa, and inhabit the
mountain where the Nile rises. We are a nation who hold the faith of
Abraham. A very pious man lives below us in a beautiful palace. But
an evil Jinni named Mukhtatif lived near us also, who loved me, and
demanded me in marriage of my father. He consented from fear, but
I was unwilling to marry an evil being who was a worshipper of fire.
‘How can you promise me in marriage to an infidel?’ said I to my
father. ‘I shall thereby escape his malice myself,’ replied he. I went
out and wept, and complained to the pious man about the affair. ‘Do
you know who will kill him?’ said he to me, and I answered, ‘No.’ ‘I
will direct you to him who has cut off his hand,’ said he. ‘His name is
Saif Zul Yezn, and he is now in the city of King Kamrun, in the mine.’
Thereupon he brought me to you, and I come as you see me, to
guide you to my country, that you may kill Mukhtatif, and free the
earth from his wickedness.” She then moved him, and shook him,
and all his chains fell off. She lifted him on her shoulders, and
carried him to the palace of the Shaikh, who was named Abbas
Salam. Here he heard a voice crying, “Enter, Saif Zul Yezn.” He did
so, and found a grave and venerable old man, who gave him a very
friendly reception; saying, “Wait till to-morrow, when Akissa will
come to guide you to the castle of Mukhtatif.” He remained with him
for the night, and when Akissa arrived next morning, the old man
told her to hasten, that the world might be soon rid of the monster.
They then left this venerable man, and when they had walked
awhile, Akissa said to Saif, “Look before you.” He did so, and
perceived a black mass at some distance. “This is the castle of the
evil-doer,” said she, “but I cannot advance a step further than this.”
Saif therefore pursued his way alone, and when he came near the
castle, he walked round it to look for the entrance. As he was
noticing the extraordinary height of the castle, which was founded
on the earth, but appeared to overtop the clouds, he saw a window
open, and several people looked out, who pointed at him with their
fingers, exclaiming, “That is he, that is he!” They threw him a rope,
which they directed him to bind round him. They drew him up by it,
when he found himself in the presence of three hundred and sixty
damsels, who saluted him by his name.

(Here Habicht’s fragment ends.)

 SCOTT’S MSS. AND TRANSLATIONS.
In 1800, Jonathan Scott, LL.D., published a volume of “Tales,
Anecdotes, and Letters, translated from the Arabic and Persian,”
based upon a fragmentary MS., procured by J. Anderson in Bengal,
which included the commencement of the work (Nos. 1–3) in 29
Nights; two tales not divided into Nights (Nos. 264 and 135) and No.
21.
Scott’s work includes these two new tales (since republished by
Kirby and Clouston), with the addition of various anecdotes, &c.
derived from other sources. The “Story of the Labourer and the
Chair” has points of resemblance to that of “Malek and the Princess
Chirine” (Shirin?) in the Thousand and One Days; and also to that of
“Tuhfet El Culoub” (No. 183a) in the Breslau Edition. The additional
tales in this MS. and vol. of translations are marked “A” under Scott
in our Tables. Scott published the following specimens (text and
translation) in Ouseley’s Oriental Collections (1797 and following
years) No. 135m (i. pp. 245–257) and Introduction (ii. pp. 160–172;
228–257). The contents are fully given in Ouseley, vol. ii. pp. 34, 35.
Scott afterwards acquired an approximately complete MS. in 7 vols.,
written in 1764, which was brought from Turkey by E. Wortley
Montague. Scott published a table of contents (Ouseley, ii. pp. 25–
34), in which, however, the titles of some few of the shorter tales,
which he afterwards translated from it, are omitted, while the titles
of others are differently translated. Thus “Greece” of the Table
becomes “Yemen” in the translation; and “labourer” becomes
“sharper.” As a specimen, he subsequently printed the text and
translation of No. 145 (Ouseley, ii. pp. 349–367).
This MS., which differs very much from all others known, is now in
the Bodleian Library at Oxford.
In 1811, Scott published an edition of the Arabian Nights’
Entertainments, in 6 vols., vol. 1 containing a long introduction, and
vol. 6, including a series of new tales from the Oxford MS. (There is
a small paper edition; and also a large paper edition, the latter with
frontispieces). It had originally been Scott’s intention to retranslate
the MS.; but he appears to have found it beyond his powers. He
therefore contented himself with re-editing Galland, altering little
except the spelling of the names, and saying that Galland’s version is
in the main so correct that it would be useless repetition to go over
the work afresh. Although he says that he found many of the tales
both immoral and puerile, he translated most of those near the
beginning, and omitted much more (including several harmless and
interesting tales, such as No. 152) towards the end of his MS. than
near the beginning. The greater part of Scott’s additional tales,
published in vol. 6, are included in the composite French and
German editions of Gauttier and Habicht; but, except Nos. 208, 209,
and 215, republished in my “New Arabian Nights,” they have not
been reprinted in England, being omitted in all the many popular
versions which are professedly based upon Scott, even in the edition
in 4 vols., published in 1882, which reprints Scott’s Preface.
The edition of 1882 was published about the same time as one of
the latest re-issues of Lane’s Thousand and One Nights; and the
Saturday Review of Nov. 4, 1882 (p. 609) published an article on the
Arabian Nights, containing the following amusing passage: “Then
Jonathan Scott, LL.D. Oxon, assures the world that he intended to
retranslate the tales given by Galland; but he found Galland so
adequate on the whole that he gave up the idea, and now reprints
Galland, with etchings by M. Lalauze, giving a French view of Arab
life. Why Jonathan Scott, LL.D., should have thought to better
Galland, while Mr. Lane’s version is in existence, and has just been
reprinted, it is impossible to say.”
The most interesting of Scott’s additional tales, with reference to
ordinary editions of The Nights, are as follows:—
No. 204b is a variant of No. 37.
No. 204c is a variant of 3c, in which the wife, instead of the
husband, acts the part of a jealous tyrant. (Compare Cazotte’s story
of Halechalbe).
No. 204e. Here we have a reference to the Nesnás, which only
appears once in the ordinary versions of The Nights (No. 132b;
Burton, v., p. 333).
No. 206b is a variant of No. 156.
No. 207c. This relates to a bird similar to that in the Jealous Sisters
(No. 198), and includes a variant of 3ba.
No. 207h. Another story of enchanted birds. The prince who seeks
them encounters an “Oone” under similar circumstances to those
under which Princess Parizade (No. 198) encounters the old
durwesh. The description is hardly that of a Marid, with which I
imagine the Ons are wrongly identified.
No. 208 contains the nucleus of the famous story of Aladdin (No.
193.)
No. 209 is similar to No. 162; but we have again the well incident of
No. 3ba, and the exposure of the children as in No. 198.
No. 215. Very similar to Hasan of Bassorah (No. 155). As Sir R. F.
Burton (vol. viii. p. 60, note), has called in question my identification
of the Islands of Wák-Wák, with the Aru Islands near New Guinea, I
will quote here the passages from Mr. A. R. Wallace’s Malay
Archipelago (chap. 31) on which I based it:—“The trees frequented
by the birds are very lofty.... One day I got under a tree where a
number of the Great Paradise birds were assembled, but they were
high up in the thickest of the foliage, and flying and jumping about
so continually that I could get no good view of them.... Their voice is
most extraordinary. At early morn, before the sun has risen, we hear
a loud cry of ‘Wawk—wawk—wawk, wŏk—wŏk—wŏk,’ which
resounds through the forest, changing its direction continually. This
is the Great Bird of Paradise going to seek his breakfast.... The birds
had now commenced what the people here call their ‘sacaleli,’ or
dancing-parties, in certain trees in the forest, which are not fruit-
trees as I at first imagined, but which have an immense head of
spreading branches and large but scattered leaves, giving a clear
space for the birds to play and exhibit their plumes. On one of these
trees a dozen or twenty full-plumaged male birds assemble together,
raise up their wings, stretch out their necks, and elevate their
exquisite plumes, keeping them in a continual vibration. Between
whiles they fly across from branch to branch in great excitement, so
that the whole tree is filled with waving plumes in every variety of
attitude and motion.”
No. 216bc appears to be nearly the same as No. 42.
No. 225 is a variant of No. 135q.
 WEIL’S TRANSLATION.
The only approximately complete original German translation is
“Tausend und eine Nacht. Arabische Erzählungen. Zum Erstenmale
aus dem Urtexte vollständig und treu übersetzt von Dr. Gustav Weil,”
four vols., Stuttgart. The first edition was in roy. 8vo, and was
published at Stuttgart and Pforzheim in 1839–1842; the last volume
I have not seen; it is wanting in the copy in the British Museum. This
edition is divided into Nights, and includes No. 25b. In the later
editions, which are in small square 8vo, but profusely illustrated, like
the larger one, this story is omitted (except No. 135m, which the
French editors include with it), though Galland’s doubtful stories are
retained; and there is no division into Nights. The work has been
reprinted several times, and the edition quoted in our Table is
described as “Zweiter Abdruck der dritten vollstandig
umgearbeiteten, mit Anmerkungen und mit einer Einleitung
versehenen Auflage” (1872).
Weil has not stated from what sources he drew his work, except that
No. 201 is taken from a MS. in the Ducal Library at Gotha. This is
unfortunate, as his version of the great transformation scene in No.
3b (Burton, vol. i. pp. 134, 135), agrees more closely with Galland
than with any other original version. In other passages, as when
speaking of the punishment of Aziz (No. 9a, aa), Weil seems to have
borrowed an expression from Lane, who writes “a cruel wound;”
Weil saying “a severe (schwere) wound.”
Whereas Weil gives the only German version known to me of No. 9
(though considerably abridged) he omits many tales contained in
Zinserling and Habicht, but whether because his own work was
already too bulky, or because his original MSS. did not contain them,
I do not know; probably the first supposition is correct, for in any
case it was open to him to have translated them from the printed
texts, to which he refers in his Preface.
Two important stories (Nos. 200 and 201) are not found in any other
version; but as they are translated in my “New Arabian Nights,” I
need not discuss them here. I will, however, quote a passage from
the story of Judar and Mahmood, which I omitted because it is not
required by the context, and because I thought it a little out of place
in a book published in a juvenile series. It is interesting from its
analogy to the story of Semele.
When King Kashuk (a jinni) is about to marry the daughter of King
Shamkoor, we read (New Arabian Nights, p. 182), “Shamkoor
immediately summoned my father, and said, ‘Take my daughter, for
you have won her heart.’ He immediately provided an outfit for his
daughter, and when it was completed, my father and his bride rode
away on horseback, while the trousseau of the Princess followed on
three hundred camels.” The passage proceeds (the narrator being
Daruma, the offspring of the marriage), “When my father had
returned home, and was desirous of celebrating his marriage (his
Wazir) Kandarin said to him, ‘Your wife will be destroyed if you touch
her, for you are created of fire, and she is created of earth, which
the fire devours. You will then bewail her death when it is too late.
To-morrow,’ continued he, ‘I will bring you an ointment with which
you must rub both her and yourself; and you may then live long and
happily together.’ On the following day he brought him a white
ointment, and my father anointed himself and his bride with it, and
consummated his marriage without danger.”
I may add that this is the only omission of the smallest consequence
in my rendering of either story.
I have heard from more than one source that a complete German
translation of The Nights was published, and suppressed; but I have
not been able to discover the name of the author, the date, or any
other particulars relating to the subject.
VON HAMMER’S MS., AND THE TRANSLATIONS
DERIVED FROM IT.
Several complete copies of The Nights were obtained by Europeans
about the close of the last or the beginning of the present century;
and one of these (in 4 vols.) fell into the hands of the great German
Orientalist, Joseph von Hammer. This MS. agrees closely with the
printed Bul. and Mac. texts, as well as with Dr. Clarke’s MS., though
the names of the tales sometimes vary a little. One story, “The two
Wazirs,” given in Von Hammer’s list as inedited, no doubt by an
oversight, is evidently No. 7, which bears a similar title in Torrens.
One title, “Al Kavi,” a story which Von Hammer says was published in
“Mag. Encycl.,” and in English (probably by Scott in Ouseley’s
Oriental Collections, vide anteà p. 491) puzzled me for some time;
but from its position, and the title I think I have identified it as No.
145, and have entered it as such. No. 9a in this as well as in several
other MSS., bears the title of the Two Lovers, or of the Lover and the
Beloved.
Von Hammer made a French translation of the unpublished tales,
which he lent to Caussin de Perceval, who extracted from it four
tales only (Nos. 21a, 22, 32 and 37), and only acknowledged his
obligations in a general way to a distinguished Orientalist, whose
name he pointedly suppressed. Von Hammer, naturally indignant,
reclaimed his MS., and had it translated into German by Zinserling.
He then sent the French MS. to De Sacy, in whose hands it remained
for some time, although he does not appear to have made any use
of it, when it was despatched to England for publication; but the
courier lost it on the journey, and it was never recovered.
Zinserling’s translation was published under the title, “Der Tausend
und einen Nacht noch nicht übersetzte Mährchen, Erzählungen und
Anekdoten, zum erstenmale aus dem Arabischen in’s Französische
übersetzt von Joseph von Hammer, und aus dem Französischen in’s
Deutsche von Aug. E. Zinserling, Professor.” (3 vols., Stuttgart and
Tübingen, 1823.) The introductory matter is of considerable
importance, and includes notices of 12 different MSS., and a list of
contents of Von Hammer’s MS. The tales begin with No. 23, Nos. 9–
19 being omitted, because Von Hammer was informed that they
were about to be published in France. (This possibly refers to
Asselan Riche’s “Scharkan,” published in 1829.) The tales and
anecdotes in this edition follow the order of The Nights. No. 163 is
incomplete, Zinserling giving only the commencement; and two
other tales (Nos. 132b and 168) are related in such a confused
manner as to be unintelligible, the former from transposition
(perhaps in the sheets of the original MS.) and the latter from errors
and omissions. On the other hand, some of the tales (No. 137 for
instance) are comparatively full and accurate.
A selection from the longer tales was published in English in 3 vols.
in 1826, under the title of “New Arabian Nights Entertainments,
selected from the original Oriental MS. by Jos. von Hammer, and
now first translated into English by the Rev. George Lamb.” I have
only to remark that No. 132b is here detached from its connection
with No. 132, and is given an independent existence.
A complete French re-translation of Zinserling’s work, also in 3 vols.,
by G. S. Trébutien (Contes inédits des Mille et une Nuits) was
published in Paris in 1828; but in this edition the long tales are
placed first, and all the anecdotes are placed together last.
The various MSS. mentioned by Von Hammer are as follows:—

I. Galland’s MS. in Paris.

II. Another Paris MS., containing 870 Nights. (No. 9 is specially
noticed as occurring in it.) This seems to be the same as a
MS. subsequently mentioned by Von Hammer as consulted by
Habicht.
III. Scott’s MS. (Wortley Montague).
IV. Scott’s MS. (Anderson).
 V. Dr. Russell’s MS. from Aleppo (224 Nights).
VI. Sir W. Jones’ MS., from which Richardson extracted No. 6ee
for his grammar.
VII. A MS. at Vienna (200 Nights).
VIII. MS. in Italinski’s collection.
IX. Clarke’s MS.
X. An Egyptian MS. at Marseilles.
XI. Von Hammer’s MS.
XII. Habicht’s MS. (= Bres. text).
XIII. Caussin’s MS.
XIV. De Sacy’s MS.
XV. One or more MSS. in the Vatican.
 TRANSLATIONS OF THE PRINTED TEXTS.
These are noticed by Sir R. F. Burton in his “Foreword” (vol. 1, pp.
xi.-xiii.) and consequently can be passed over with a brief mention
here.
Torrens’ edition (vol. 1) extends to the end of Night 50 (Burton, in p.
118).
Lane’s translation originally appeared in monthly half-crown parts,
from 1839 to 1841. It is obvious that he felt himself terribly
restricted in space; for the third volume, although much thicker than
the others, is not only almost destitute of notes towards the end, but
the author is compelled to grasp at every excuse to omit tales, even
excluding No. 168, which he himself considered “one of the most
entertaining tales in the work,” (chap. xxix., note 12) on account of
its resemblance to Nos. 1b and 3d. Part of the matter in Lane’s own
earlier notes is apparently derived from No. 132a, which he probably
did not at first intend to omit. Sir R. F. Burton has taken 5 vols. to
cover the same ground which Lane has squeezed into his vol. 3. But
it is only fair to Lane to remark that in such cases the publisher is
usually far more to blame than the author.
In 1847 appeared a popular edition of Lane, entitled, “The Thousand
and One Nights, or the Arabian Nights Entertainments, translated
and arranged for family reading, with explanatory notes. Second
edition.” Here Galland’s old spelling is restored, and the “explanatory
notes,” ostentatiously mentioned on the title page are entirely
omitted. This edition was in 3 vols. I have seen a copy dated 1850;
and think I have heard of an issue in 1 vol.; and there is an
American reprint in 2 vols. The English issue was ultimately
withdrawn from circulation in consequence of Lane’s protests. (Mr. S.
L. Poole’s Life of E. W. Lane, p. 95). It contains the woodcut of the
Flying Couch, which is wanting in the later editions of the genuine
work; but not Galland’s doubtful tales, as Poole asserts.
Several editions of the original work, edited by Messrs. E. S. and S.
L. Poole, have appeared at intervals from 1859 to 1882. They differ
little from the original edition except in their slightly smaller size.
The short tales included in Lane’s notes were published separately as
one of Knight’s Weekly Volumes, in 1845, under the title of “Arabian
Tales and Anecdotes, being a selection from the notes to the new
translation of the Thousand and One Nights, by E. W. Lane, Esq.”
Finally, in 1883, Mr. Stanley Lane Poole published a classified and
arranged edition of Lane’s notes under the title of “Arabian Society in
the Middle Ages.”
Mr. John Payne’s version of the Mac. edition was issued in 9 vols. by
the Villon Society to subscribers only. It appeared from 1882 to
1884, and only 500 copies were printed. Judging from the original
prospectus, it seems to have been the author’s intention to have
completed the work in 8 vols., and to have devoted vol. 9 to
Galland’s doubtful tales; but as they are omitted, he must have
found that the work ran to a greater length than he had anticipated,
and that space failed him. He published some preliminary papers on
the Nights in the New Quarterly Magazine for January and April,
1879.
Mr. Payne subsequently issued “Tales from the Arabic of the Breslau
and Calcutta (1814–18) editions of the Thousand Nights and One
Night, not occurring in the other printed texts of the work.” (Three
vols., London, 1884). Of this work, issued, like the other, by the
Villon Society, to subscribers only, 750 copies were printed, besides
50 on large paper. The third volume includes indices of all the tales
in the four principal printed texts.
Finally we have Sir R. F. Burton’s translation now in its entirety
before his subscribers. It is restricted to 1,000 copies. (Why not
1,001?) The five supplementary vols. are to include tales wanting in
the Mac. edition, but found in other texts (printed and MS.), while
Lady Burton’s popular edition will allow of the free circulation of Sir
R. F. Burton’s work among all classes of the reading public.
 COLLECTIONS OF SELECTED TALES.
There are many volumes of selections derived from Galland, but
these hardly require mention; the following may be noticed as
derived from other sources:
1. Caliphs and Sultans, being tales omitted in the usual editions of
the Arabian Nights’ Entertainments. Re-written and re-arranged by
Sylvanus Hanley, F.L.S., etc., London, 1868; 2nd edition 1870.
Consists of portions of tales chiefly selected from Scott, Lamb,
Chavis and Cazotte, Trébutien and Lane; much abridged, and
frequently strung together, as follows:—
Nos. 246, 41, 32 (including Nos. 111, 21a, and 89); 9a (including
9aa, [which Hanley seems, by the way, to have borrowed from some
version which I do not recognise] 22 and 248); 155, 156, 136, 162;
Xailonn the Silly (from Cazotte); 132 and 132a; and 169 (including
134 and 135x).
2. Ilâm-en-Nâs. Historical tales and anecdotes of the time of the
early Kalîfahs. Translated from the Arabic and annotated by Mrs.
Godfrey Clerk, author of “The Antipodes, and Round the World.”
London, 1873.
Many of these anecdotes, as is candidly admitted by the authoress in
her Preface, are found with variations in the Nights, though not
translated by her from this source.
3. The New Arabian Nights. Select tales not included by Galland or
Lane. By W. F. Kirby, London, 1882.
Includes the following tales, slightly abridged, from Weil and Scott:
Nos. 200, 201, 264, 215, 209, and 208.
Two editions have appeared in England, besides reprints in America
and Australia.
 SEPARATE EDITIONS OF SINGLE OR
COMPOSITE TALES.

6 e (ee).—The Barber’s Fifth Brother.

Mr. W. R. Clouston (in litt.) calls attention to the version of this story
by Addison in the “Spectator,” No. 535, Nov. 13, 1712, after Galland.
There is good reason to suppose that this is subsequent to the first
English edition, which, however, Addison does not mention. There is
also an English version in Faris’ little Arabic Grammar (London,
1856), and likewise in Richardson’s Arabic Grammar. The latter
author extracted it from a MS. belonging to Sir W. Jones.

5.—Nur Al-Din and Badr Al-Din Hasan.

There are two Paris editions of the “Histoire de Chems-Eddine et de

Nour-Eddine,” edited by Prof. Cherbonneau. The first (1852) contains
text and notes, and the second (1869) includes text, vocabulary and
translations.

7.—Nur Al Din and Anis Al-Jalis.

An edition by Kasíwirski of “Enis’ el-Djelis, ou histoire de la belle

Persane,” appeared in Paris in 1867. It includes text, translation and
notes.

9.—King Omar Bin Al-Nu’aman.

There is a French abridgment of this story entitled, “Scharkan, Conte

Arabe, suivi de quelques anecdotes orientales; traduit par M. Asselan
Riche, Membre de la Société Asiatique de Paris” (Paris and
Marseilles, 12mo, 1829, pp. 240). The seven anecdotes appended
are as follows: (1) the well-known story of Omar’s prisoner and the
glass of water; (2) Elhedjadj and a young Arab; (3) = our No. 140;
(4) Anecdote of Elhedjadj and a story-teller; (5) = our No. 86; (6)
King Bahman and the Moubed’s parable of the Owls; (7) = our No.
145.

133.—Sindbad the Seaman.

This is the proper place to call attention to a work specially relating

to this story, “Remarks on the Arabian Nights Entertainments; in
which the origin of Sindbad’s Voyages and other Oriental Fictions is
particularly described. By Richard Hole, LL.D.” (London, 1797, pp. iv.
259).
It is an old book, but may still be consulted with advantage.
There are two important critical editions of No. 133, one in French
and one in German.
1. Les Voyages de Sind-bâd le marin et la ruse des Femmes. Contes
arabes. Traduction littérale, accompagnée du Texte et des Notes. Par
L. Langlès (Paris, 1814).
The second story is our No. 184.
2. Die beiden Sindbad oder Reiseabenteuer Sindbads des Seefabrers.
Nach einer zum ersten Male in Europa bedruckten Ægyptischen
Handschrift unmittelbar und wörtlich treu aus den Arabischen
übersetzt und mit erklärenden Anmerkungen, nebst zwei
sprachlichen Beilagen zum Gebrauch für abgehende Orientalisten
herausgegeben von J. G. H. Reinsch (Breslau, 1826).

135.—The Craft and Malice of Women.

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