cdiii.–cdxvi. 428
Tale of the Sultan and the poor man who brought to him fruit,
including the Fruit-seller’s[634] Tale, Night cdxvi.–cdxxv. 432
Story of the King of Al-Yaman and his Three Sons and the
Enchanting Bird, which ends this volume, Night cdxvii-cdxxvi. 437
VOL. IV.
Contains 456 pages, and ranges between Nights cdxxvi. and dxcvi.
Continuation of the Story of the King of Al-Yaman[635] and his
Three Sons and the Enchanting Bird, Night cdxxvi.–cdxxxix. 1–34
SCOTT _prefers “the Sultan of the East,” etc._
History of the First Larrikin, Night cdxxxix.–cdxliv. 34
SCOTT: “_The first Sharper in the Cave_,” _p._ 185.
History of the Second Larrikin, Night cdxliii.–cdxlv. 46
History of the Third Larrikin, Night cdxlv.–cdxlvi. 53
Story of a Sultan of Hind and his Son Mohammed, Night
cdxlvi.–cdlviii. 58
SCOTT: “_The Sultan of Hind._”
Tale of a Fisherman and his Son, Night cdlix.–cdlxix. 83
Tale of the Third Larrikin concerning himself, Night
cdlxix.–cdlxxii. 107
SCOTT: “_The Unfortunate Lovers._”
History of Abú Niyyah and Abú Niyyatayn, Night cdlxxii.–cdlxxxiii. 113
SCOTT: “_Abou Neeut, the well-intentioned Sultan of Moussul, and Abou
Neeutteen, the double-minded._”
The Courtier’s Story, or Tale of the Nadím to the Emir of Cairo,
Night cdlxxxiii.–cdxci. 140
SCOTT: “_Story related to an Ameer of Egypt by a Courtier_,” _p._ 229.
Another relation of the Courtier, Night cdcxi. 157
(_Here Iblis took the place of a musician._)
The Shaykh with Beard shorn by the Shaytan, Night cdxcii. 162
History of the King’s Son of Sind and the Lady Fatimah, Night
cdxci.–di. 165
SCOTT: “_The Sultan of Sind and Fatimah, daughter of Ummir[636] (’Ámir)
Ibn Naomann (Nu’umán)._”
History of the Lovers of Syria, Night di.–dx. 189
SCOTT: “_The Lovers of Syria._”
History of Al-Hajjaj bin Yusuf and the Young Sayyid, Night
dx.–dxx. 213
SCOTT: “_The Young Sayd and Hijauje._”
Uns al-Wujúd and the Wazir’s Daughter Rose-in-hood, Night
dxxi.–dxli. 240
SCOTT: “_Ins al-Wujood and Wird al-Ikmaum, daughter of Ibrahim, Vizier
of Sultan Shamìkh._”
Story of the Sultan’s Son and Daughter of the Wazir, Night
dxli.–dxlv. 293
Tale of Sultan Káyyish, Night dxlv.–dlvii. 312
(_A romance of chivalry and impossible contests of ten knights against
15,000 men._)
The Young Lady transformed into a Gazelle by her Step-mother,
Night dlviii.–dlxiii. 345
The History of Mázin, Night dlxviii.–dxcv. (omitted, because it is
the same as “Hasan of Bassorah and the King’s Daughter of the
Jinn,” vol. viii. 7); to the end of vol. iv. 456
VOL. V.
Contains 465 pages from the beginning of Night dxcvi. to dccxlvi.
Continuation and end of the History of Mazin, Night dxcvi-dcxxiv. 1–94
Night adventure of Harun al-Rashid, Night dcxxxxi.–dcl. 95
SCOTT: “_Adventure of Haroon al-Rusheed_, _vol. vi. 343 (including
Story related to Haroon al-Rusheed) by Ibn Munsoor of Damascus, of his
adventures at Bussorah; the Story related to Haroon al-Rusheed by
Munjaub (Manjab) and Haroon’s conduct on hearing the story of
Munjaub._”
Tale of the Barber and his Son (told by Manjab), Night dlxi.–dcli. 180
SCOTT: “_Story of the Sultan, the Dervishe and the Barber’s Son._”
The Badawi Woman and her Lover, Night dclv.–dclvi. 196
Story of the Wife and her two Gallants, Night dclvi.–dclx. 199
Tale of Princess Al-Hayfá and Prince Yusuf, Night dclx.–dccx. 210
SCOTT: “_Story of Aleefah, daughter of Mherejaun, Sultan of Hind, and
Eusuff, Prince of Sind, related to Haroun al-Rusheed by the celebrated
reciter of Tales, Ibn Malook Aleed Iowaudee_,” p. 352.
Adventures of the Three Princes of China, Night dccx.–dccxvii. 362
SCOTT: “_Adventures of the Three Princes, sons of the Sultan of
China._”
History of the first Brave, Night dccxvii.–dccxxii. 385
SCOTT: “_The Military Braggadocio_;” OUSELEY, “_the Gallant Officer_;”
_and the Lat. list_ “_Miles Gloriosus_.”
History of another Brave, Night dccxxii.–dccxxiii. 395
The Merry Adventures of a Simpleton,[637] Night dccxxiii.–dccxxvi. 400
SCOTT: “_The Idiot and his Asses._”
The Goodwife of Cairo and the three Rakehells, Night
dccxxvi.–dccxxviii. 409
Story of the righteous Wazir wrongfully gaoled, Night
dccxxviii.–dccxxxviii. 416
Tale of the Barber, the Captain and the Cairene Youth, Night
dccxxxiii.–xxxviii. 430
(_In the Lat. list we find “Tonsor et Juvenis Cahirensis.”_)
Story of the Goodwife of Cairo and her Gallants, Night
dccxxxviii.–dccxliii. 444
SCOTT: “_The virtuous Woman of Cairo and her Suitors_,” _p._ 380.
The Kazi’s Tale of the Tailor, the Lady and the Captain,[638]
Night dccxlii.–dccxlvi. 455
SCOTT: “_The Cauzee’s Story_,” _p._ 386.
Story of the Syrian and the Three Women of Cairo, Night dccxlvi.
and to end of vol. v. 465
VOL. VI.
Contains 365 pages, from Night dccxlvi. to Night dccclxxiii.
The following is a list of the contents:—
Continuation of the Story of the Syrian, Night dccxlvi.–dccxlix. 1–9
Tale of the Káim-makám’s Lady and her two Coyntes, Night
dccxlix.–dcclii. 9
Tale of the whorish Wife who vaunted her virtues, Night
dcclii.–dcclv. 18
Cœlebs the Droll[639] and his Wife and her four lovers, Night
dcclv.–dcclx. 26
SCOTT: “_The Deformed Jester._”
The Gate-keeper of Cairo and the wily She-Thief, Night
dcclix.–dcclxv. 41
SCOTT: “_The aged Watchman of Cairo and the artful female thief._”
Tale of Mohsin and Musa, Night dcclxv.–dcclxxii. 57
SCOTT: “_Mhassun the liberal and Mousseh the treacherous Friend._”
Mohammed Shalabí[640] and his Wife and the Kazi’s Daughter, Night
dcclxxii.–dcclxxvii. 76
SCOTT: “_Mahummud Julbee_,” _etc._
The Fellah and his wicked Wife, Night dcclxxvii.–dcclxxx. 92
The Woman who humoured her Lover at her Husband’s expense, Night
dcclxxx.–dcclxxxi. 102
SCOTT: “_The Adulteress._”
The Kazi Schooled by his Wife, Night dcclxxxi.–dcclxxxv. 106
The Merchant’s Daughter and the Prince of Al-Irák, Night
dccclxv.–dcccxxiv. 118
SCOTT: “_Story of the Merchant, his Daughter, and the Prince of
Eerauk_,” _p._ 391. _In the text we find ’Irák for Al-Irák._
The Story of Ahmad and Ali who cuckolded their Masters, Night
dcccxxiv.–dcccxxix. 225
SCOTT: “_The Two Orphans._”
The Fellah and his fair Wife, Night dcccxxix.–dcccxxx. 241
The Youth who would futter his Father’s Wives, Night
dcccxxx.–dcccxxxviii. 247
SCOTT: “_The Vicious Son, translating the Arab. Al-Ibn al-Fidawí._”
The two Lack-tacts of Cairo and Damascus, including the short
“Tale of the Egyptian, the Syrian and the Ass,” Night
dcccxxxviii.–dcccxl. 261
SCOTT: “_The two wits of Cairo and Sind._”
The Tale of Musa and Ibrahim, including Anecdotes of the
Berberines, Night dcccxl.–dcccxliii. 271
The Brother Wazirs, Ahmad and Mohammed, Night
dcccxiiii.–dccclxxiii. 280
And to end of vol. vi. 365
VOL. VII.
Contains 447 pages, from Night dccclxxiii.–mi.
The following is a list of the contents:—
PAGE.
Conclusion of the Brother Wazirs 1–69
Story of the thieving Youth and his Step-mother, Night
dcccxcvii.–cm. 69
The Kazi of Baghdad and his virtuous Wife, Night cm.–cmxi. 77
History of the Sultan who protected the Kazi’s Wife, Night
cmxi.–cmxvii. 109
The Sultan of Al-’Irák, Zunnár ibn Zunnár, Night cmxvii.–cmxxi. 126
Ardashir, Prince of Persia, and the Princess Hayát al-Nufús,
daughter of Sultan Kádir, Night cmxxi.–cmlxviii. 139
Story of Shaykh Nakkit the Fisherman, Night cmlxviii.–cmlxxviii. 297
The Sultan of Andalusia, and the Prince of Al-’Irák who deflowered
the Wazir’s daughter; a prose replica of Al-Hayfá and Yusuf. MS.
vol. v. 210. Night cmlxxviii.–cmlxxxviii. 329
Tale of Sultan Taylún and the generous Fellah, Night
cmlxxxviii.–cmxciv. 365
The retired Sage and his Servant-lad, Night cmxcviii. 414
The Merchant’s Daughter who married an Emperor of China, Night
cmxcviii.–mi., ending the work 430–447
This MS. terminates The Nights with the last tale and has no especial
conclusion relating the marriage of the two brother Kings with the two
sisters.
Appendix II.
_I.—NOTES ON THE STORIES CONTAINED IN VOL. IV. OF “SUPPLEMENTAL
NIGHTS.”_[641]
BY W. F. KIRBY.
_STORY OF THE SULTAN OF AL-YAMAN AND HIS THREE SONS._
P. 9.—The hippopotamus has also been observed, at the Zoological
Gardens, to scatter his dung in the manner described.
P. 13.—It is evident from the importance which the author attaches to
good birth and heredity, that he would hardly approve of the Socialistic
custom, so prevalent in the East, of raising men of low birth to
important offices of State.
_THE STORY OF THE THREE SHARPERS (pp. 17–35)._
P. 19.—In quoting the titles of this and other tales of the Wortley
Montague MS., in which the word Ja’ídí frequently occurs, Scott often
wrote “labourer” or “artisan” instead of “sharper.” The term “sharper”
is hardly applicable here, for the fellows appear really to have
possessed the knowledge to which they laid claim. The “sharpers” in this
story differ much from such impostors as the Illiterate Schoolmaster
(No. 93, vol. v. pp. 119–121) who escapes from his dilemma by his ready
wit, or from European pretenders of the type of Grimm’s Dr. Knowall, who
escapes from his difficulties by mere accident; or again from our old
friend Ma’aruf (No. 169) whose impudent pretensions and impostures are
aided by astounding good luck.
P. 23.—This test was similar to that given to Ma’aruf (vol. x. pp. 16,
17), but there is nothing in the latter passage to show whether Ma’aruf
had any real knowledge of gems, or not. In the present story, the
incident of the worm recals the well-known incident of Solomon ordering
worms to pierce gems for Bilkees, the Queen of Sheba.
P. 23.—English schoolboys sometimes play the “trussing game.” Two boys
have their wrists and ankles tied together, and their arms are passed
over their knees, and a stick thrust over the arms and under the knees,
and they are then placed opposite each other on the ground, and
endeavour to turn each other over with their toes.
P. 25 note.—Can the word Kashmar be a corruption of Kashmiri?
_HISTORY OF MOHAMMED, SULTAN OF CAIRO (pp. 37–49)._
P. 37.—A few years ago, a travelling menagerie exhibited a pair of
dog-faced baboons in Dublin as “two monstrous gorillas!”
P. 40.—Ma’aruf’s jewel has been already referred to. The present
incident more resembles the demand made by the king and the wazir from
Aladdin and his mother, though that was far more extravagant.
Pp. 42, 43.—A more terrible form of these wedding _disillusions_, is
when the bridegroom is entrapped into marriage by an evil magician, and
wakes in the morning to find the phantom of a murdered body in the place
of his phantom bride, and to be immediately charged with the crime.
Compare the story of Naerdan and Guzulbec (Caylus’ Oriental Tales;
Weber, ii. pp. 632–637) and that of Monia Emin (Gibb’s Story of Jewād,
pp. 36, 75.) Compare my Appendix, Nights, x. pp. 502, 508, 509.
Pp. 44, 45.—There is a Western story (one of the latest versions of
which may be found in Moore’s Juvenile Poems under the title of “The
Ring”) in which a bridegroom on his wedding-day places the ring by
accident on the finger of a statue of Venus; the finger closes on it,
and Venus afterwards interposes continually between him and his bride,
claiming him as her husband on the strength of the ring. The unfortunate
husband applies to a magician, who sends him by night to a meeting of
cross-roads, where a procession similar to that described in the text
passes by. He presents the magician’s letters to the King (the devil in
the mediæval versions of the story) who requires Venus to surrender the
ring, and with it her claim to the husband.
One of the most curious stories of these royal processions is perhaps
the Lithuanian (or rather Samoghitian) story of
_THE KING OF THE RATS._[642]
Once upon a time a rich farmer lived in a village near Korzian, who was
in the habit of going into the wood late in the evening. One evening he
went back again into the wood very late, when he distinctly heard the
name Zurkielis shouted. He followed the voice, but could not discover
from whence the sound proceeded.
On the next evening the farmer went again into the wood, and did not
wait long before he heard the cry repeated, but this time much louder
and more distinctly. On the third evening the farmer went again to the
wood; but this time on Valpurgis-night—the Witch’s Sabbath. Suddenly he
saw a light appear in the distance; then more lights shone out, and the
light grew stronger and stronger; and presently the farmer saw a strange
procession advancing, and passing by him. In front of the procession ran
a great number of mice of all sorts, each of whom carried a jewel in his
mouth which shone brighter than the sun. After these came a golden
chariot, drawn by a lion, a bear, and two wolves. The chariot shone like
fire, and, instead of nails, it was studded with dazzling jewels. In the
chariot sat the King of the Rats and his consort, both clad in golden
raiment. The King of the Rats wore a golden crown on his head, and his
consort marshalled the procession. After the chariot followed a vast
procession of rats, each of whom carried a torch, and the sparks which
flew from the torches fell to the earth as jewels. Some of the rats were
shouting “Zurkielis” incessantly; and whenever a rat uttered this cry, a
piece of gold fell from his mouth. The procession was followed by a
great number of fantastic forms, which collected the gold from the
ground, and put it into large sacks. When the farmer saw this he also
gathered together as much of the gold and jewels as he could reach.
Presently a cock crew, and everything vanished. The farmer returned to
his house, but the gold and jewels gave him a very tangible proof that
the adventure had not been a dream.
A year passed by, and on the next Valpurgis-night the farmer went back
to the wood, and everything happened as on the year before. The farmer
became immensely rich from the gold and jewels which he collected; and
on the third anniversary of the Valpurgis-night he did not go to the
wood, but remained quietly at home. He was quite rich enough, and he was
afraid that some harm might happen to him in the wood. But on the
following morning a rat appeared, and addressed him as follows: “You
took the gold and jewels, but this year you did not think it needful to
pay our king and his consort the honour due to them by appearing before
them during the procession in the wood; and henceforward it will go ill
with you.”
Having thus spoken, the rat disappeared; but shortly afterwards such a
host of rats took up their abode in the farmer’s house that it was
impossible for him to defend himself against them. The rats gnawed
everything in the house, and whatever was brought into it. In time the
farmer was reduced to beggary, and died in wretchedness.
_STORY OF THE SECOND LUNATIC (pp. 67–74)._
This is a variant of “Woman’s Craft” (No. 184 of our Table), or “Woman’s
Wiles,” (Supp. Nights, ii. pp. 135–148). Mr. L. C. Smithers tells me
that an English version of this story, based upon Langlès’ translation
(Cf. Nights, x. App., p. 498, sub “Sindbad the Sailor,”) appeared in the
Literary Souvenir for 1831, under the title of “Woman’s Wit.”
Pp. 69–76.—Concerning the Shikk and the Nesnás, Lane writes (1001
Nights, i., Introd. note 21): “The Shikk is another demoniacal creature,
having the form of half a human being (like a man divided
longitudinally); and it is believed that the Nesnás is the offspring of
a Shikk and of a human being. The Shikk appears to travellers; and it
was a demon of this kind who killed, and was killed by, ’Alkamah, the
son of Safwán, the son of Umeiyeh, of whom it is well known that he was
killed by a Jinnee. So says El-Kazweenee.
“The Nesnás (above-mentioned) is described as resembling half a human
being, having half a head, half a body, one arm, and one leg, with which
it hops with much agility; as being found in the woods of El-Yemen, and
being endowed with speech; ’but God,’ it is added, ’is all-knowing.’
(El-Kazweenee in the khatimeh of his work). It is said that it is found
in Hadramót as well as El-Yemen; and that one was brought alive to
El-Mutawekkil; it resembled a man in form, excepting that it had but
half a face, which was in its breast, and a tail like that of a sheep.
The people of Hadramót, it is added, eat it; and its flesh is sweet. It
is only generated in their country. A man who went there asserted that
he saw a captured Nesnás, which cried out for mercy, conjuring him by
God and by himself. (Mi-rát ez-Zemán). A race of people whose head is in
the breast is described as inhabiting an island called Jábeh (supposed
to be Java) in the Sea of El-Hind or India; and a kind of Nesnás is also
described as inhabiting the Island of Ráïj, in the Sea of Es-Seen, or
China, and having wings like those of the bat. (Ibn El-Wardee).” Compare
also an incident in the story of Janshah (Nights v. p. 333, and note)
and the description of the giant Haluka in Forbes’ translation of the
Persian Romance of Hatim Tai (p. 47): “In the course of an hour the
giant was so near as to be distinctly seen in shape like an immense
dome. He had neither hands nor feet, but a tremendous mouth, situated in
the midst of his body. He advanced with an evolving motion, and from his
jaws issued volumes of flame and clouds of smoke.” When his reflection
was shown him in a mirror, he burst with rage.
I may add that a long-tailed species of African monkey (_Cercopithecus
Pyrrhonotus_) is now known to naturalists as the Nisnas.
_STORY OF THE BROKEN-BACKED SCHOOLMASTER (pp. 95–97)._
I once heard a tale of two Irishmen, one of whom lowered the other over
a cliff, probably in search of the nests of sea-fowl. Presently the man
at the top called out, “Hold hard while I spit on my hands,” so he
loosed the rope for that purpose, and his companion incontinently
disappeared with it.
_STORY OF THE SPLIT-MOUTHED SCHOOLMASTER (pp. 97–101)._
In Scott’s “Story of the Wry-mouthed Schoolmaster” (Arabian Nights, vi.
pp. 74–75) the schoolmaster crams a boiling egg into his mouth, which
the boy smashes.
_NIGHT ADVENTURE OF SULTAN MOHAMMED OF CAIRO (pp. 90–109)._
P. 103.—Scott (vi. p. 403) makes the proclamation read, “Whoever
presumes after the first watch of the night to have a lamp lighted in
his house, shall have his head struck off, his goods confiscated, his
house razed to the ground, and his women dishonoured.” A proclamation in
such terms under the circumstances (though not meant seriously) would be
incredible, even in the East.
_STORY OF THE KAZI WHO BARE A BABE (pp. 167–185)._
In the Esthonian Kalevipoeg we read of two giants who lay down to sleep
on opposite sides of the table after eating a big supper of thick
peas-soup. An unfortunate man was hidden under the table, and the
consequence was that he was blown backwards and forwards between them
all night.
_HISTORY OF THE BHANG-EATER AND HIS WIFE (pp. 202–209)._
Selling a bull or a cow in the manner described is a familiar incident
in folk-lore; and in Rivière’s “Contes Populaires Kabyles” we find a
variant of the present story under the title of “L’Idiot et le Coucou.”
In another form, the cow or other article is exchanged for some
worthless, or apparently worthless, commodity, as in Jack and the
Bean-stalk; Hans im Glück; or as in the case of Moses in the Vicar of
Wakefield. The incident of the fool finding a treasure occurs in
Cazotte’s story of Xailoun.[643]
_HOW DRUMMER ABU KASIM BECAME A KAZI (pp. 210–212)._
I have heard an anecdote of a man who was sued for the value of a bond
which he had given payable one day after the day of judgment. The judge
ruled, “This is the day of judgment, and I order that the bill must be
paid to-morrow!”
_STORY OF THE KAZI AND HIS SLIPPER (pp. 212–215)._
This story is well known in Europe, though not as forming part of The
Nights. Mr. W. A. Clouston informs me that it first appeared in
Cardonne’s “Mélanges de littérature orientale” (Paris, 1770), Cf. Nights
x. App. pp. 509 and 512.
_HISTORY OF THE THIRD LARRIKIN (pp. 296–297)._
Such mistakes must be very frequent. I remember once seeing a maid stoop
down with a jug in her hand, when she knocked her head against the
table. Someone sitting by thinking it was the jug, observed, “Never
mind, there’s nothing in it.”
Another time I was driving out in the country with a large party, and
our host got out to walk across to another point. Presently he was
missed, and they inquired, “Where is he?” There was a dog lying in the
carriage, and one of the party looked round, and not seeing the dog,
responded, “Why, where is the dog?”
_TALE OF THE FISHERMAN AND HIS SON (pp. 314–329)._
The present story, though not very important in itself, is interesting
as combining some of the features of three distinct classes of
folk-tales. One of these is the anti-Jewish series, of which Grimm’s
story of the Jew in the Bramble-Bush is one of the most typical
examples. According to these tales, any villany is justifiable, if
perpetrated on a Jew. We find traces of this feeling even in Shakspeare,
and to this day Shylock (notwithstanding the grievous wrongs which he
had suffered at the hands of Christians) rarely gets much sympathy from
modern readers, who quite overlook all the extenuating circumstances in
his case.[644] Nor do we always find the Jew famous for ’cuteness in
folk-tales. This phase of his reputation is comparatively modern, and in
the time of Horace, “Credat Judæus” was a Roman proverb, which means,
freely translated, “Nobody would be fool enough to believe it except a
Jew.”
The present story combines the features of the anti-Jewish tales, the
Alaeddin series, and the Grateful Beasts series. (Compare Mr. W. A.
Clouston’s remarks on Aladdin, Supp. Nights, App. iii., pp. 564–581; and
also his “Tales and Popular Fictions.”)
In vol. 53 of the Journal of the Asiatic Society of Bengal (1884, pp.
24–39) I find a Nicobar story which relates how Tiomberombi received a
magic mirror from a snake whose enemy he had killed. Its slaves obeyed
all his orders if he only put the key into the keyhole, but he was not
allowed to open the mirror, as he was too weak to face the spirits
openly. He dwelt on an island, but when a hostile fleet came against
him, the gunners could not hit it, as the island became invisible. The
hostile chief sent an old woman to worm the secret out of Tiomberombi’s
wife; the mirror was stolen, and Tiomberombi and his wife were carried
off. On reaching land, Tiomberombi was thrown into prison, but he
persuaded the rats to fetch him the mirror.[645] He destroyed his
enemies, went home, and re-established himself on his island, warning
his wife and mother not to repeat what had happened, lest the island
should sink. They told the story while he was eating; the island sank
into the sea, and they were all drowned.
_THE HISTORY OF ABU NIYYAH AND ABU NIYYATAYN (pp. 334–352)._
This story combines features which we find separately in Nos. 3b (ba);
162 and 198. The first story, the Envier and the Envied, is very common
in folk-lore, and has been sometimes used in modern fairy-tales. The
reader will remember the Tailor and the Shoemaker in Hans Christian
Andersen’s “Eventyr.” Frequently, as in the latter story, the good man,
instead of being thrown into a well, is blinded by the villain, and
abandoned in a forest, where he afterwards recovers his sight. One of
the most curious forms of this story is the Samoghitian
_TRUTH AND INJUSTICE._[646]