pass” (Sir C. Murray’s “Hassan”) iii. 10.
What was his affair? = _lit._ “How was,” etc., i. 58.
“When Adam dolve and Eve span,” etc., vi. 102.
When Fate descended (_i.e._ When the fated hour came down from Heaven),
i. 62.
Where am I, and where is the daughter, etc.? = “What have I to do with,
etc.”, ii. 7.
“Where is the bird?” = “How far is the fowl from thee?” iv. 300.
White hand, _i.e._ gifts and presents, i. 226.
“White” night, _i.e._ “pleasant,” “enjoyable,” iv. 285.
“Whose van was not known from its rear” = “both could not be seen at
the same time,” v. 189.
“—— weal Allah increase,” well nigh sole equiv. amongst Moslems of our
“thank you,” v. 325.
“Whoso diggeth a pit shall fall therein,” i. 119.
“Whoso journeyeth not enjoyeth not,” ii. 152.
“Whoso keeneth for himself is not like whoso is hired to keen.”
_Proverb_ = “If you want a thing done, etc.,” ii. 171.
“Whoso leaveth issue dieth not” (popular saying amongst Moslems) iii.
55.
Wife (exalting the character of) whilst the Mistress is a mere shadow
(kind of tale not unfrequent amongst Moslems) v. 335.
“——” used for “Harim,” iv. 28.
Wiják = a stove, a portable hearth (_tr._ “a brazier”) v. 110.
Wild ass (onager) iii. 282.
—— meat of, iii. 282.
—— (skin of) produces the famous Shagreen, iii. 282.
Will of man, The, a mighty motor power, iii. 426; vi. 126.
Window gardening, an ancient practice in the East, vi. 172.
Windows (first mention of in Arabic MS. of “Alaeddin”) iii. 186.
Wine and Wassail, loose talk, etc., a favourite subject with lewd
Moslems, ii. 34.
Wine, carrion and pork lawful to Moslem if used to save life, ii. 176.
Witch, i. 235.
“With the tongue of the case” = words suggested by the circumstance, v.
9.
“With love and gladness,” ii. 137.
Without a vein swelling, _i.e._, so drunk that his circulation had
apparently stopped, v. 276.
Wizzatayn = geese, v. 357.
Woman, fulfilling the desires of, fatal to love, when she revolts
against any reduction of it, v. 91.
“Womankind, Allah kill all” (note by Dr. Steingass) v. 304.
Women (Alaeddin used to think all resembled his mother); an absurd
statement to the West but true in the East, iii. 97.
—— (all of one and the same taste) i. 96.
“—— are of little wits and lack religion,” i. 31.
—— drousy charms of, ii. 252.
Wonders of the (Moslem) World—four in number, iv. 36.
Wormwood, a regular Badawi remedy, iv. 343.
Wortley Montague MS. quoted, iv. 3, 6, 19, 35, 49, 74, 90, 95, 97, 101,
109.
“Woven air,” local name of the Patna gauzes, iii. 423.
“Writing and reading,” as opposed to our “Reading and writing,” vi. 5.
“Written,” either on the Preserved Tablet or on the Sutures of the
Skull, v. 308.
Wuldán = Ghilmán = the boys of Paradise, vi. 128.
Xerafim, _Port._ for Ashrafi, iv. 38.
Yá omitted (in poetical fashion) to show speaker’s emotion, i. 149.
—— = í and Mím = m, composing the word “Ibrahím,” v. 203.
—— Abá Sábir = O Abu Sabir, i. 85.
—— ’Ars, yá Mu’arras = O pimp, O pander, v. 246.
“—— ’Arzád” prob. cler. slip for “’Urzát” (_pl._ of ’Urzah) = a
companion, a (low) fellow, iv. 191.
“Yabahh” = saying “Bah, Bah!” vi. 253.
—— Bilál = O generosity, i. 40.
“—— Bunayyí” = _lit._ “O my little son,” a term of special fondness
(_tr._ “O dear, my son”) vi. 7.
Yad (Al-) al-bayzá = _lit._ The white hand (_tr._ “largesse”) ii. 123.
Yáfis bin Núh = Japhet, son of Noah, ii. 111.
Yaftah ’Allah = Allah open (to thee the door of subsistence) ii. 44.
Yá Ghárati a-zay má huná Rájil = O, the shame of me! however, O my
Lord, can there be here a man? v. 247.
—— Dr. Steingass explains and translates, v. 247.
Yá Hájjah (_pron._ Hággeh) = O Pilgrimess, i. 198.
Yá Házá (_Arab._) = “Ho, this one,” iv. 231.
Yahjubu (_Arab._) aor. of “hajaba” = he veiled, put out of sight (ST.)
iv. 342.
Yahya (according to Scott “Yiah”) v. 153.
Yáhyà, father of Ja’afar, made Wazir by Al-Rashid, i. 166.
“Yá Jad’án” (more gen. “Yá Jad’a” pron. Gad’a) = mon brave, iv. 191.
Yá Kabírí = my good man (_tr._ “my chief”) i. 12.
Yákah Thiyábish = his robe-collar rent, vi. 247.
Yá Kawáki = O thou brawler, vi. 84.
Yá Khálati = O my mother’s sister (_tr._ “O naunty mine”) i. 32.
Yakhat (prob. cler. error for “Yakhbut”) _lit._ = he was panting in a
state of unconsciousness, _tr._ “drowned” in sleep, vi. 244.
Yá Khawand = “O lord and master,” ii. 12.
“Yakhburu ma’a-hu fí ’l-Kalám” _lit._ = he experimented with him,
_i.e._, he put him to the test (_tr._ “he spake with him softly”)
(ST.) iv. 307.
Yaklishu (from ✓ Kulsh) = “kicking” (their heels) iv. 19.
Yá’llah, _i.e._, “By Allah,” meaning “Be quick!” v. 325.
Yá’llah jári, yá walad = “Be off at once, boy,” i. 9.
“Yállah, Yállah” = By Allah and again by Allah i. 9;
gen. meaning “Look sharp” (here syn. with “Allah! Allah!” = “I
conjure thee by God”) v. 302.
Yá Luss (_Arab._) = “O Robber” (=the _Gr._ λῃστὴς) vi. 56.
Yá Madyúnah = O indebted one, i. 249.
Yamaklak Al- = vivers, provaunt, vi. 180.
Yamak (_Turk._) = food, a meal, vi. 180.
Yamámah-land, i. 43.
Yaman Al-, people of, are still deep in the Sotadic Zone and practice,
v. 42.
Yámin, copyist’s error for “Yásimín,” _tr._ gelsamine, iii. 19.
Yá Mu’arras = O fool and disreputable (_tr._ “O pimp”) ii. 21.
Yá Nakbah = O calamity, i. 24.
Yanjaaru (_Arab._) vii. form of “jaara,” in which the idea of “raising”
seems to prevail, _tr._ “mounted,” iv. 311.
Yapousmek (old ver.) = “Yá Abú Sumayk,” vi. 16.
Yar’ad = trembleth (also thundereth) i. 166.
Yá Rájul (for Rajul) = O man (an Egypto-Syrian form) iii. 58.
Yarjú (presumably error for “Yarja’u”) _tr._ “retracing their steps,”
v. 382.
—— (may be error for “Yajrú”) (ST.) v. 382.
“Yá Sallám” (_Arab._) “O Saviour” addressed to Allah, iv. 63.
“Yá Sín” = “The Heart of the Koran,” v. 94.
“Yaskut min ’Aynay-h” _lit._ = fall from his two eyes, lose favour
(_tr._ “lose regard with him”) i. 77.
Yasrahú = roaming (_tr._ “rummaging”) iv. 19
“Yasta’amilúna al-Mrd” (_tr._ “their noblest make womanly use of Murd”
= beardless boys) may also have a number of meanings, v. 42.
Yastanít (_Arab._), aor. to the pretext “istanat” (ST.) v. 218.
Yastanit = he listened attentively (_tr._ “he firmly believed”) (ST.)
v. 432.
Ya Sultán-am = “O my chief,” v. 312.
“——” _Pers._ or _Turk._ form for _Arab._ “Yá Sultán-i” (“O my Sultan”)
iv. 214.
Yá Ta’ásat-ná = “O our misery,” vi. 48.
Ya’tadir (dots often omitted in MS.) may mean Ya’tazir = find excuse,
vi. 20.
—— (from ✓ ’Adr) = heavy rain, boldness (_tr._ “fortify himself”) vi.
20.
Yá Ta’ís = “O thou miserable,” vi. 48.
Yatama’ash min-hu, _tr._ “wherewith he might nourish himself,” v. 472.
—— a denominative of the 5th form of “Ma’ásh” = livelihood (ST.) v.
473.
Ya’tamidúna hudà-hum = purpose the right direction (_tr._ “those who
seek their salvation”) ii. 32.
Yatazáwadú (_Arab._) = increasing (_tr._ “contending”) iv. 62.
Ya’tazar = find excuse, vi. 20.
Yatbashsh (for “yanbashsha”) = a smiling face, vi. 138.
—— may also stand for Yabtashsh, with transposition of the “t” of the
8th form (ST.) vi. 138.
Yathrib = Al-Madinah, v. 183.
—— the classical name (Ἰατρίππα)
(one of the titles of “Madínat al-Nabi,” City of the Prophet) v. 43.
Ya Tinjír (_Arab._) _lit._ = O Kettle (_tr._ “O Miserable”) iv. 71.
Yauh! (_Arab._) = “Alack!” iv. 191.
Yaum al-Ahad = First day (which begins the Moslem week) iv. 341.
—— al-Jum’ah (_Arab._)—Assembly-day, Friday, iv. 342.
—— al-Khamís (_Arab._) = fifth day, vi. 13.
—— al-Mahshar = _lit._ the day of Assembly (_tr._ Judgment Day) iii.
21.
—— al-Subú’ = 7th day, iv. 122.
Yá walad al-Halál = O thou true-born son (or “O! Son of lawful
wedlock,”) (ST.) iv. 267.
Yá Wárid = “O farer to the fountain,” v. 148.
Yá Zínat al-Nisá = O adornment of woman-kind, ii. 207.
Yá zayn = oh, the beautiful beast! vi. 149.
Yazghaz-há fí Shikkati-ha = verb being prob. a cler. error for
“Yazaghzahg” from ✓ “Zaghzagha” = he opened a skin bag (_tr._
“thrusting and foining at her cleft”) v. 267.
“Ye are quit of,” etc. = You are welcome to it and so it becomes lawful
(_halál_) to you, ii. 161.
Young, a man is, in Arab speech, till forty or fifty, iv. 119.
—— man, being grown up, would not live in his father’s house, v. 442.
Youth worn out by genial labours of the (marriage) night, but bride
made the merrier and livelier (a neat touch of realism), v. 429.
Yufaghghiru = he opened his mouth wide (ST.) iv. 265.
Yughaffiru (probably for yu’ aftíru) = raising a dust cloud (ST.) iv.
265.
—— wa yuzaghdimu = raising a dust-cloud and trumpeting with rage, iv.
265.
Yulakkimu (_Arab._) from “Lukmah” = a mouthful, vi. 75.
“Yumázasa-hu fí ’l-Kalám,” evidently a clerical error for
“Yumárasa-hu,” = he tested or tried him in speech (ST.) iv. 307.
Yumkinshayy = “Is it possible,” iv. 232
Yúnus = Ibn Habíb, a friend of Isaac of Mosul, ii. 71.
Yuzaghdimu, a quadriliteral formed by blending two triliterals in one
verb, to intensify the idea (ST.) iv. 265.
Yúzbáshí, in text “Uzbáshá” or “úzbáshá” = head of a hundred (men),
centurion, captain, v. 243.
Za’amú = they opine, they declare (_tr._ “They set forth”) i. 50; ii.
55.
Zabh (Zbh) (_Arab._ ✓) = the ceremonial killing of animals for food,
iv. 32.
Zabídún (here probably a clerical error for Zabíd, Cap. of Tahámah) ii.
193.
Zábit = a Prefect of Police, vi. 154.
—— (from the ✓ “Zabt” = keeping in subjection, holding tight) _tr._
“Holdfast,” vi. 154.
Zabtiyah = a constable, vi. 154.
“Zad Yakún Z R H ahad fí Mál jazíl, etc.” (error in MS. explained)
(ST.) v. 72.
Zadig (Tale of) iv. 7.
Zafáir al-Jinn = Adiantum Capillus veneris, ii. 95.
Zafar = victory (clerical error for Zafar = plaited hair) vi. 104.
Zaghárit (_pl._ of Zaghrútah) = loud lullilooing, iv. 267.
Zahab-ramlí = placer-gold, iii. 15.
Zahr (_Arab._) lit. and generically a blossom (_tr._ “orange flower”)
iv. 52.
—— Al- = duty, vi. 162.
—— al-Bahr = the surface which affords a passage to man, iv. 125.
Zahrat = a blossom especially yellow, commonly applied to
orange-flower, v. 201.
—— al-Hayy, _i.e._, “Bloom of the Tribe,” v. 201.
Za’íf = impotent, i. 217.
“Zakarayn Wizz (ganders) simán,” _tr._ “a pair of fatted ganders,” v.
357.
Zakát = legal alms (_tr._ “poor-rates”) iv. 338.
Zakát wa Sadakát = _lit._ paying of poor rate and purifying thy
property by alms deeds (_tr._ “goodness and beneficence and charity
and almsdoing”) i. 346.
Zakka (meaning primarily “a bird feeding her young”) _tr._ “largessed,”
v. 182.
Zalábiyah = a pancake, i. 33.
Zalamah (Al-) = the policeman (_tr._ “men of violence”) ii. 52.
Zalamah (_Arab._) = tyrants, vi. 73.
Zalm = the dewlap of sheep or goat, iii. 19.
Zamaku-há, _tr._ “arabesque’d,” v. 133.
Zamán, Al- (_tr._ “A delay”) prob. an error for “Yá al-Malik al-Zamán”
= “O King of the Age,” (ST.) iv. 319.
Zangi-i-Adam-kh’wár (_tr._ Ethiopian) afterwards called Habashi = an
Abyssinian, iii. 276.
Zanzibár = Blackland, iii. 281.
Záraba (_verb_) 3rd form followed by acc. = “to join one in
partnership” (ST.) vi. 57.
Zarábíl (comm. cor. of Zarábin = slaves’ shoes, slippers) vi. 48.
Zarb al-Aklám = caligraphy, v. 376.
—— —— _tr._ “penmanship,” v. 432.
—— al Fál = casting lots for presage (_tr._ “prognostic”) v. 374.
—— Raml (Geomancy) iii. 4.
Zarbúl táki (_Arab._) the latter meaning “high-heeled,” vi. 53.
Zard-i-Kháyah (_Pers._) = yoke of egg, iv. 56.
Zardakát (for “Zardakhán”) = silken napkins, iv. 55.
“Zardiyá” (for Zaradiyyah = a small mail coat, a light helmet), _tr._
“a haubergeon,” v. 58.
Zawádah (gen. “Azwád” or “Azwidah”) = provisions, viaticum, vi. 181.
Zayjah (from (_Pers._) “Záycheh”) = _lit._ a horoscope (_tr._ “lot”)
vi. 235.
Zayn al-Asnam, object of the tale, iii. 38.
—— —— (Turkish) version by Mr. Gibb (note) iii. 41.
—— —— _old ver._ “Ornament” (adornment?) of the Statues, iii. 3.
—— (al-Dín = Adornment of the Faith and owner of) al-Asnám = the
Images, iii. 3.
Zifr = nail, claw, talon, iv. 245.
—— = horny matter which, according to Moslem tradition, covered our
first parents, vi. 104.
Zij = table of the stars—almanack, iii. 159.
Zill (_Arab._) _lit._ = “Shadow me” (_tr._ “solace me”) iv. 58.
Zimmat = obligation, protection, clientship (_tr._ “loyalty”) vi. 245.
Zindík = Atheist, Agnostic, vi. 158.
Zird-Khánah = armoury, i. 327.
Zirtah = fart, ii. 56.
Znnákt-ha, _tr._ “(striketh) her sting” (?) vi. 35.
Zor-Khán = Lord Violence, i. 94.
Zubayah’s tomb, i. 15.
“Zug” or draught which gave him rheumatism (_tr._ “the air smote me”)
v. 157.
Zuhà Al- (=undurn-hour, or before noon) and Maghrib (=set of sun)
become Al-Ghaylah (=Siesta time) and Ghaybat al-Shams, in Badawi
speech, v. 151.
Zur ghibban, tazid hibban = visits rare keep friendship fair, ii. 209.
Zúshád (a fancy name) “Zawash” in Persian = Ζεὺς, i. 89.
Zuwaylah Gate, ii. 8.
Appendix III.
_NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL NIGHTS._
BY W. F. KIRBY.
_THE SAY OF HAYKAR THE SAGE (pp. 1–38)._
Haykar’s precepts may be compared advantageously with those of other
nations of the East and West (at a corresponding stage of civilisation)
which, as a rule, follow very similar lines. Many of them find their
parallels not only in Proverbs and Ecclesiastes, as we might reasonably
expect, but even in the Havamál of the Elder Edda, respecting which
Thorpe remarks in his translation (i. p. 36 note): “Odin is the ‘High
One.’ The poem is a collection of rules and maxims, and stories of
himself, some of them not very consistent with our ideas of a supreme
deity.” The _style_ of the Icelandic poem, and the manners of the period
when it was composed are of course as wide apart from those of Haykar as
is Iceland from Syria; but human nature remains the same.
Pp. 29–32.—Two classes of subterfuges similar to those employed by
Haykar are common in folk-tales. In one, the hero vanquishes, and
generally destroys his adversary (usually a giant), by imposing on his
credulity, like Jack when he hid himself in a corner of the room, and
left a faggot in his bed for the giant to belabour, and afterwards
killed the giant by pretending to rip himself up, and defying the other
to do the same. In other cases, the hero foils his opponents by
subterfuges which are admitted to be just, but which are not intended
actually to deceive, as in the devices by which the blind Shaykh
instructs the merchant to baffle the sharpers, in one of the Sindibad
stories (vol. vi., pp. 202–212, No. 135x., of our Table). In the present
story Pharaoh was baffled by the superior cunning of Haykar, but it is
not made quite clear whether he actually believed in his power to build
a castle in the air or not. However the story probably belongs to the
second class.
P. 32.—Twisting ropes out of sand was a device by which Michael Scot
baffled a devil for whom he had to find constant employment. (Cf.
Scott’s “Lay of the Last Minstrel,” and notes).
_THE HISTORY OF AL-BUNDUKANI (pp. 39–85)._
I believe the “Robber-Caliph” is sometimes played as a burlesque, for
which it is well adapted. The parallel suggested between the Caliph and
a robber may remind the reader of the interview between Alexander the
Great and the Robber, in “Evenings at Home.” One cannot help
sympathising with the disappointed young Merchant who acted as an
informer, and feeling glad that he got off with a whole skin.
P. 44. In some versions of this story Harun’s abstention from his bride
for a year is attributed to a previous vow.
P. 60 and note 1.—This passage, relative to the character of the Caliph
may be compared with his forgetfulness respecting Nur Al-Din Ali and
Anis Al-Jalis. (Vol. ii., p. 42, and note).
_THE LINGUIST-DAME, THE DUENNA, AND THE KING’S SON (pp. 87–111)._
This story, though much shorter, is very closely paralleled by that of
Prince Calaf and the Princess of China, in the Thousand and One Days
(cf. vol. x., App. pp. 499, 500). Prince Calaf (the son of the King of
the Nogais Tartars) and his parents are driven from their kingdom by the
Sultan of Carizme (Khwárizm), and take refuge with the Khan of Berlas,
where the old King and Queen remain, while Calaf proceeds to China,
where he engages in an intellectual contest with Princess Tourandocte
(Turandot, _i.e._ Turándokht, or Turan’s daughter). When Turandot is on
the point of defeat, she sends her confidante, a captive princess, to
Calaf, to worm out his secret (his own name). The confidante, who is
herself in love with Calaf, horrifies him with the invention that
Turandot intends to have him secretly assassinated; but although he
drops his name in his consternation, he refuses to fly with his visitor.
In the morning Turandot declares Calaf’s name to him, but comforts him
by saying that she has nevertheless determined to accept him as her
husband, instead of cutting off his head; and the slave princess commits
suicide. Messengers are then sent for Calaf’s parents, who arrive in
company with the friendly Khan who had granted them an asylum; and Calaf
marches against the Sultan of Carizme, who is defeated and slain, when
his subjects readily submit to the conqueror.
P. 99.—According to Jewish tradition, the Rod of Moses became
transformed into so terrible a dragon that the Egyptians took to flight,
and 60,000 of them were slain in the press.—(Sale’s Koran, chap. 7,
note.)
P. 99, note 3.—It was long denied that ants store up grain, because our
English ants do not; but it is now well known that many foreign species,
some of which inhabit countries bordering on the Mediterranean
(including Palestine) store up large quantities of grass-seeds in their
nests; and one ant found in North America is said to actually cultivate
a particular kind of grass.
P. 104, note 3.—Those interested in the question of the succession of
the Patriarchs may refer to Joseph Jacobs’ article on “Junior-right in
Genesis,”[431] in which the writer argues that it was the original
custom among the Hebrews, as among other nations, for the youngest son
to succeed to his father’s estates, after the elder ones had already
established themselves elsewhere. Much may be urged in favour of this
writer’s conclusions, and it will be remembered that our own Monarchy
was not recognised as hereditary until the time of the Conquest, the
most able or the strongest relative of the late King usually succeeding
to the Crown, and minors being always set aside, unless powerful
politicians intended to use them as mere tools. In the Esthonian
Kalevipoeg the system comes out still more strongly. Three sons are
living at home at the time of the death of Kalev, but the youngest is
designated by him as his successor, and is afterwards indicated by lot
as the peculiar favourite of the gods.
P. 108, note 1—Although it has nothing to do with the present story, yet
I may point out the great importance of the bridle in all the folk-tales
which deal with the transformation of human beings into domestic
animals. It is clearly implied (though not actually expressed) in the
story of Julnar the Sea-Born (No. 153) that the power of Abdallah and
Badr Basim over Queen Lab, while she bore the form of a mule, depended
entirely on their keeping possession of the bridle (Cf. Nights, vol.
vii., p. 304, and note). There are many stories of magicians who
transform themselves into horses, &c., for their friends to sell; but
the bridle must on no account be given with the horse. Should this be
neglected (purposely or otherwise) the magician is unable to reassume
his human form at will. (Cf. also Spitta-Bey’s story No. 1 (infrà).)
_THE TALE OF THE WARLOCK AND THE YOUNG COOK OF BAGHDAD (pp. 119–142.)_
This story appears in Chavis and Cazotte’s version, and in the various
translations made from the French, in a very highly elaborated form,
under the title of “The Adventures of Simoustapha, and the Princess
Ilsetilsone.” The Caliph and his Wazir are identified with Harun
Al-Rashid and Ja’afar, but they suffer no transformations at the hands
of the Magician, after whose death Prince Simoustapha is protected by
Setelpedour Ginatille, whose name is interpreted as meaning the Star of
the Seven Seas, though the first name appears rather to be a corruption
of Sitt El Buhúr. She is the queen of Ginnistan, and the daughter of
KokopiIesobe (Satan), whose contests with Mahomet and Michael (the
former of whom continues the conflict by “becoming man”) are described
on the approved Miltonic lines. Her chief councillors are Bahlisboull
(Beelzebub) and Asmonchar (Asmodeus), but ultimately she falls in love
with Simoustapha, and adjures her sovereignty, after which he carries
her off, and marries her, upon which the mother of Ilsetilsone, “the
sensible Zobeide formed now a much truer and more favourable judgment of
her daughter’s happiness, since she had shared the heart of Simoustapha
with Setelpedour, and at last agreed that the union of one man with two
women might be productive of great happiness to all the three, provided
that one of the wives happened to be a fairy.” (Weber, ii. p. 50.) A
most encouraging sentiment for would-be polygamists, truly, especially
in Europe, where fairies appear to fly before the advance of
civilisation as surely as the wild beasts of the forest!
P. 126.—These apparitions resemble those which usually precede the
visions which appear in the well-known pool of ink. But the sweeper is
not mentioned in the present story, nor do I remember reading of his
appearing in cases of crystal seeing, though Dante Gabriel Rosetti
introduces him into his fine poem, “Rose Mary,” as preparing the way for
the visions seen in the beryl:
“‘I see a man with a besom grey
That sweeps the flying dust away.’
‘Ay, that comes first in the mystic sphere;
But now that the way is swept and clear,
Heed well what next you look on there.’”
P. 132, note.—Apropos of the importance of “three days,” I may refer to
the “three days and three nights” which Christ is commonly said to have
passed in the tomb, and I believe that some mystics assert that three
days is the usual period required by a man to recover consciousness
after death.
Pp. 134, 135.—These worked lions recall the exhibition of power, made by
Abu Mohammed hight Lazybones (No. 37; Nights iv., p. 165). Their
Oriental prototypes are probably the lions and eagles with which the
Jinn ornamented the throne of Solomon. In the West, we meet with
Southey’s amusing legend of the Pious Painter:
“‘Help, help, Blessed Mary,’ he cried in alarm,
As the scaffold sunk under his feet;
From the canvass the Virgin extended her arm;
She caught the good Painter; she saved him from harm;
There were hundreds who saw in the street.”
The enchanted palaces of the Firm Island, with their prodigies of the
Hart and the Dogs, &c., may also be mentioned (Amadis of Gaul, book II.,
chap. 21, &c.).
Pp. 135, 136.—Stories of changed sex are not uncommon in Eastern and
classical mythology and folk-lore; usually, as in this instance, the
change of a man into a woman, although it is the converse (apparent, of
course) which we meet with occasionally in modern medical books.
In the Nights, &c., we have the story of the Enchanted Spring (No. 135j)
in the great Sindibad cyclus (Nights, vi., pp. 145–150), and Lane
(Modern Egyptians, chap. xxv.) relates a story which he heard in Cairo
more resembling that of the transformed Wazir. In classical legend we
have the stories of Tiresias, Cæneus, and Iphis. Turning to India, we
meet with the prototype of Cæneus in Amba, who was reincarnated as
Sikhandin, in order to avenge herself on Bhishma, and subsequently
exchanged her sex with a Yaksha, and became a great warrior (Mahabharata
Udyoga-Parva, 5942–7057). Some of the versions of the Enchanted Spring
represent the Prince as recovering his sex by an exchange with a demon,
thus showing a transition from the story of Sikhandin to later replicas.
There is also a story of changed sex in the Hindi Baital Pachisí; and no
doubt many others might be quoted.
_HISTORY OF WHAT BEFEL THE FOWL-LET WITH THE FOWLER (pp. 151–164)._