I. Salt's MS. (printed in Calcutta in 4 vols.).
II-IV. Three complete MSS. in Bibliothèque Nationale (Suppl. Arabe, Nos.
1717,1718, 1719).
V. Incomplete MS. of Vol. II. in Bibl. Nat. (Suppl. Arabe, Nos 2198 to
2200).
VI. Incomplete MS. of Vol. 4 (Suppl. Arabe, Nos. 2519 to 2521).
VII. Odd vol. containing Nights 656 to 1001 (Suppl. Arabe, No. 1721, III.).
XII. MS. containing Nights 284 to 327 (Suppl. Arabe, No. 1720).
XIII. MS. in British Museum (Oriental MSS., Nos. 1593 to 1598).
XIV. Ditto (Oriental MSS., Nos. 2916 to 2919).
XV. Burckhardt's MS. in the University Library at Cambridge (B. MSS. 106 to
109).
XVI. MS. in the Vatican (Nos. 778 to 781).
XVII. MS. in the Ducal Library at Gotha.
XVIII. Odd vol. in ditto.
XIX. MS. in the Royal Library at Munich.
XX. Ditto, incomplete (De Sacy's).
XXI. Fragment in the Library of the Royal and Imperial Library at Vienna (No.
CL.).
XXII. MS. in the Imperial Public Library at St. Petersburg (Von
Hammer's).
XXIII.MS. in the Library of the Institute for the Study of Oriental languages
at St. Petersburg (Italinski's).
XXIV. Mr. Clarke's MS. (cf. Nights, x., App. pp. 444- 448).
XXV. Caussin de Perceval's MS.
XXVI. Sir W. Ouseley's MSS.
The above list does not include copies or fragments in various libraries of
which M. Zotenberg has no sufficient information, nor miscellaneous collection
in which tales from the Nights are mixed with others.
Portions of Habicht's MS. appear to belong to the Egyptian recension, and
others to have come from further East.
There is a MS. in the Bibliothèque Nationale (Suppl. Arabe, No. 1721, IV.)
from Egypt, containing the first 210 Nights, which somewhat resembles
Habicht's MS. both in style and in the arrangement of the tales. The Third
Shaykh's Story (No. 1 c.) is entirely different from those in the ordinary
MSS., nor is it the same as that in the Turkish version of the Nights, which
is again quite different from either. In this MS. (No. 1721, IV.) No. 6 is
followed by Nos. 7, 174, and 133.
Then follow notices of Anderson's MS., used by Scott, but which cannot now be
traced the Calcutta edition of the first 200 Nights; and of the Wortley
Montague MS. These form M. Zotenberg's third group of MSS.
M. Zotenberg does not enter into the question of the original form, date and
constituents of the primitive work, but concludes that the complete work as we
now have it only assumed its present form at a comparatively recent period.
But it must not be forgotten that the details, description, manners, and style
of the tales composing this vast collection, are undergoing daily alteration
both from narrators and copyists.
Then follows an Appendix, in which M. Zotenberg has copied two tales from
Galland's journals, which he took down as related by the Maronite Hanna. One
of these is new to me, it is the story of the Three Princes, and the Genius
Morhagian and his Daughters (added at the end of this section); and the other
is the well-known story of the Envious Sisters.
The remainder of M. Zotenberg's volume contains the Arabic text of the story
of 'Ala Al-Din, or the Wonderful Lamp, with numerous critical notes, most of
which refer to Galland's version. A few pages of Chavis' text are added for
comparison.
The story itself, M. Zotenberg remarks, is modern, giving a faithful picture
of Egyptian manners under the reign of the last Mamlouk Sultans. Some
expressions which occur in the French Arabic Dictionary of Ellions Bocthor and
of A. Caussin de Perceval, are apparently derived from the story of 'Ala
Al-Din.
Story of the Three Princes and the Genius Morhagian and
His Daughters.
[Reprinted by M. Zotenberg (pp. 53-61) from Galland's Journal, MS. francais,
No. 15277, pp. 120-131. The passages in brackets are added by the present
translator (chiefly where Galland has inserted "etc.") to fill up the sense.]
When the Sultan of Samarcand had reached a great age, he called the three
princes, his sons, and after observing that he was much pleased to see how
much they loved and revered him, he gave them leave to ask for whatever they
most desired. They had only to speak, and he was ready to grant them whatever
they asked, let it be what it might, on the sole condition that he should
satisfy the eldest first, and the two younger ones afterwards, each in his
turn. The eldest prince, whose name was Rostam, begged the Sultan to build him
a cabinet of bricks of gold and silver alternately, and roofed with all kinds
of precious stones.
The Sultan issued his orders that very day, but before the roof of the cabinet
was finished, indeed before any furniture had been put into it, Prince Rostam
asked his father's leave to sleep there. The Sultan tried to dissuade him,
saying that [the roof] ought to be finished first, but the prince was so
impatient that he ordered his bed to be removed there, and he lay down. He was
reading the Koran about midnight, when suddenly the floor opened and he beheld
a most hideous genius named Morhagian rise from the ground, who cried out,
"You are a prince, but even if you were the Sultan himself, I would not
refrain from taking vengeance for your rashness in entering this house which
has been built just above the palace of my eldest daughter." At the same time
he paced around the cabinet, and struck its walls, when the whole cabinet was
reduced to dust so fine that the wind carried it away, and left not a trace of
it. The prince drew his sword, and pursued the genius, who took to flight
until he came to a well, into which he plunged [and vanished]. When the prince
appeared before his father the Sultan next morning, he was overwhelmed with
confusion [not only at what had happened, but on account of his disobedience
to his father, who reproached him severely for having disregarded his advice].
The second prince, whose name was Gaiath Eddin (Ghayáth al-Din), then
requested the Sultan to build him a cabinet constructed entirely of the bones
of fishes. The Sultan ordered it to be built, at great expense. Prince Gaiath
Eddin had no more patience to wait till it was quite finished than his brother
Rostam. He lay down in the cabinet notwithstanding the Sultan's warnings, but
took care to keep his sword by his side The genius Morhagian appeared to him
also at midnight, paid him the same compliment, and told him that the cabinet
was built over the palace of his second daughter. He reduced it to dust, and
Prince Gaiath Eddin pursued him, sword in hand, to the well, where he escaped;
and next day the prince appeared before his father, the Sultan [as crestfallen
as his brother].
The third prince, who was named Badialzaman (Badíu'l-Zamán = Rarity of the
Age) obtained leave from the Sultan to build a cabinet entirely of rock
crystal. He went to sleep there before it was entirely finished, but without
saying anything to the Sultan, as he was resolved to see whether Morhagian
would treat him in the same way. Morhagian arrived at midnight, and declared
that the cabinet was built over the palace of his third daughter. He destroyed
the cabinet' and when the prince seized his sword, Morhagian took to flight.
The prince wounded him three times before he reached the well, but he
nevertheless succeeded in escaping.
Prince Badialzaman did not present himself to the Sultan, but went to the two
princes, his brothers, and urged them to pursue the genius in the well itself.
The three went together, and the eldest was let down into the well by a rope,
but after descending a certain distance, he cried out, and asked to be drawn
up a rain. He excused his failure by saying that he felt a burning heat [and
was almost suffocated]. The same thing happened to Prince Gaiath Eddin, who
likewise cried out till he was drawn up. Prince Badialzaman then had himself
let down but commanded his brothers not to draw him up again, even if he
should cry out. They let him down, and he cried out, but he continued to
descend till he reached the bottom of the well, when he untied himself from
the rope, and called out to his brothers that the air was very foul. At the
bottom of the well he found an open door and he advanced for some distance
between two walls, at the end of which he found a golden door, which he
opened, and beheld a magnificent palace. He entered and passed through the
kitchen and the storerooms, which were filled with all kinds of provisions,
and then inspected the rooms, when he entered one magnificently furnished with
sofas and divans. He was curious to find out who lived there, so he hid
himself. Soon afterwards he beheld a flight of doves alight at the edge of a
basin of water in the middle of the court The doves plunged into the water,
and emerged from it as women, each of whom immediately set about her appointed
work. One went to the store room, another to the kitchen a third began to
sweep [and so on]. They prepared a feast [as if for expected guests]. Some
time afterwards, Badialza man beheld another flight of ten doves of different
colours who surrounded an eleventh, which was quite white, and these also
perched on the edge of the basin. The ten doves plunged into the basin and
came forth as women, more beautiful than the first and more magnificently
robed. They took the white dove and plunged her into a smaller basin, which
was [filled with] rose [water] and she became a woman of extraordinary beauty.
She was the eldest daughter of the genius, and her name was Fattane. (Fattánah
= The Temptress.)
Two of her attendants then took Fattane under the armpits, and led her to her
apartment, followed by the others. She took her seat on a small raised sofa,
and her women separated, some to the right and some to the left, and set about
their work. Prince Badialzaman had dropped his handkerchief. One of the
waiting women saw it and picked it up, and when she looked round, she saw the
prince. She was alarmed, and warned Fattane, who sent some of her women to see
who the stranger was. The prince came forward, and presented himself before
Fattane, who beheld a young prince, and gave him a most gracious reception.
She made him sit next to her, and inquired what brought him there? He told his
story from the beginning to the end, and asked where he could find the genius,
on whom he wished to take vengeance. Fattane smiled, and told him to think no
more about it, but only to enjoy himself in the good company in which he found
himself. They spread the table, and she made him sit next to her, and her
women played on all kinds of musical instruments before they retired to rest.
Fattane persuaded the prince to stay with her from day to day: but on the
fortieth day he declared that he could wait no longer, and that it was
absolutely necessary for him to find out where Morhagian dwelt. The princess
acknowledged that he was her father, and told him that his strength was so
great [that nobody could overcome him]. She added that she could not inform
him where to find him, but that her second sister would tell him. She sent one
of her women to guide him to her sister's palace through a door of
communication, and to introduce him. He was well received by the fairy, for
whom he had a letter, and he found her younger and more beautiful than
Fattane. He begged her to inform him where he could find the genius, but she
changed the subject of conversation, entertained him magnificently, and kept
him with her for forty days. On the fortieth day she permitted him to depart,
gave him a letter, and sent him to her youngest sister, who was a still more
beautiful fairy. He was received and welcomed with joy. She promised to show
him Morhagian's dwelling, and she also entertained him for forty days. On the
fortieth day she tried to dissuade him from his enterprise, but he insisted.
She told him that Morhagian would grasp his head in one hand, and his feet in
the other, and would tear him asunder in the middle. But this did not move
him, and she then told him that he would find Morhagian in a dwelling, long,
high and wide in proportion to his bulk. The prince sought him out, and the
moment he caught sight of him, he rushed at him, sword in hand. Morhagian
stretched out his hand, seized his head in one hand and his feet in the other,
rent him in two with very little effort, and threw him out of a window which
overlooked a garden.
Two women sent by the youngest princess each took a piece of the body of the
prince, and brought it to their mistress, who put them together, reunited
them, and restored life to the prince by applying water [of life ?] to the
wounds. She then asked the prince where he came from, and it seemed to him
that he had just awakened from sleep; and she then recalled everything to his
recollection. But this did not weaken his firm resolve to kill the genius. The
fairy begged him to eat, but he refused; and she then urged that Morhagian was
her father, and that he could only be killed by his own sword, which the
prince could not obtain.[FN#434] "You may say what you please," answered the
prince; "but there is no help for it, and he must die by my hand [to atone for
the wrongs which my brothers and I have suffered from him]."
Then the princess made him swear solemnly to take her as his bride, and taught
him how he might succeed in killing the genius. "You cannot hope to kill him
while he wakes," said she, "but when he sleeps it is not quite impossible. If
he sleeps, you will hear him snore, but he will sleep with his eyes open,
which is a sign that he has fallen into a very profound slumber. As he fills
the whole room, step upon him and seize his sword which hangs above his head,
and then strike him on the neck. The blow will not kill him, but as he wakes,
he will tell you to strike him a second time. But beware of doing this [for if
you strike him again, the wound will heal of itself, and he will spring up and
kill you, and me after you]."
Then Badialzaman returned to Morhagian's room, and found him snoring so loud
that everything around him shook. The prince entered, though not without
trembling, and walked over him till he was able to seize the sword when he
struck him a violent blow on the neck. Morhagian awoke, cursing his daughter,
and cried out to the prince, whom he recognised, "Make an end of me." The
prince answered that what he had done was enough, and he left him, and
Morhagian died.
The prince carried off Morhagian's sword, which he thought would be useful to
him in other encounters; and as he went, he passed a magnificent stable in
which he saw a splendid horse. He returned to the fairy and related to her
what he had done, and added that he would like to carry off the horse, but he
feared it would be very difficult. "Not so difficult as you think," said she.
"Go and cut off some hair from his tail, and take care of it, and whenever you
are in need, burn one or two of the hairs, and he will be with you immediately
[and will bring you whatever you require]."
After this the three fairies assembled together, and the prince promised that
the two princes, his brothers, should marry the other two sisters. Each fairy
reduced her palace to the size of a small ball, which she gave to the prince
The prince then took the three fairies to the bottom of the well. His father,
the Sultan, had long believed that he was dead, and had put on mourning for
him. His two brothers often came to the well, and they happened to be there
just at the time. Badialzaman attracted their attention by his shouts, told
them what had happened, and added that he had brought the three fairies with
him. He asked for a rope and fastened the eldest fairy to it, calling out,
"Pull away, Prince Rostam, I send you your good fortune." The rope was let
down again, and he fastened the second fairy to it, calling out "Brother
Gaiath Eddin, pull up your good fortune too."
The third fairy, who was to marry Badialzaman, begged him to allow himself to
be drawn up before her [as she was distrustful of his brothers], but he would
not listen to her. As soon as the two princes had drawn her up so high that
they could see her, they began to dispute who should have her. Then the fairy
cried out to Badialzaman, "Prince, did I not warn you of this ?"
The princes were obliged to agree that the Sultan should settle their dispute.
When the third fairy had been drawn out of the well, the three fairies
endeavoured to persuade the two princes to draw up their youngest brother, but
they refused, and compelled them to follow them. While they carried off the
youngest princess, the other two asked leave to say adieu to Prince
Badialzaman They cried out from the top of the well, "Prince have patience
till Friday, when you will see six bulls pass by--three red ones and three
black ones. Mount upon one of the red ones and he will bring you up to the
earth, but take good care not to mount upon a black one, for he would carry
you down to the Seventh Earth."[FN#435]
The princes carried off the three fairies, and on Friday, three days
afterwards, the six bulls appeared. Badialzaman was about to mount upon a red
one, when a black one prevented him, and compelled him to mount his back, when
he plunged through the earth till he stopped at a large town in another world.
He entered the town, and took up his abode with an old woman, to whom he gave
a piece of gold to provide him with something to eat, for he was almost
famished. When he had eaten enough, he asked for something to drink. "You
cannot be a native of this country," said the old woman ["or you would not ask
for drink"]. She then brought him a sponge, saying that she had no other
water. She then informed him that the town was supplied with water from a very
copious spring, the flow of which was interrupted by a monster. They were
obliged to offer up a girl to be devoured by it on every Friday. To-day the
princess, the Sultan's daughter, was to be given up to him, and while the
monster emerged from his lair to devour her, enough water would flow for
everyone to supply himself until the following Friday.
Badialzaman then requested the old woman to show him the way to the place
where the princess was already exposed; but she was so much afraid that he had
much trouble in persuading her to come out of her house to show him what
direction to take. He went out of the town, and went on till he saw the
princess, who made a sign to him from a distance to approach no nearer; and
the nearer he came, the more anxiety she displayed. As soon as he was within
hearing, he shouted to her not to be afraid; and he sat down beside her, and
fell asleep, after having begged her to wake him as soon as the monster
appeared. Presently a tear from the princess fell upon his face, and he woke
up, and saw the monster, which he slew with the sword of Morhagian, and the
water flowed in abundance The princess thanked her deliverer, and begged him
to take her back to the Sultan her father, who would give proofs of his
gratitude; but he excused himself. She then marked his shoulder with the blood
of the monster without his noticing it. The princess then returned to the
town, and was led back to the palace, where she related to the Sultan [all
that had happened]. Then the Sultan commanded that all the men in the town
should pass before himself and the princess under pain of death. Badialzaman
tried to conceal himself in a khan, but he was compelled to come with the
others. The princess recognised him, and threw an apple at him to point him
out. He was seized, and brought before the Sultan, who demanded what he could
do to serve him. The prince hesitated, but at length he requested the Sultan
to show him the way to return to the world from whence he came. The Sultan was
furious, and would have ordered him to be burned as a heretic [but the
princess interceded for his life]. The Sultan then treated him as a madman,
and drove him ignominiously from the town, and he wandered away without
knowing where he was going. At length he arrived at a mountain of rock, where
he saw a great serpent rising from his lair to prey on young Rokhs. He slew
the serpent with the sword of Morhagian, and the father and mother of the
Rokhs arrived at the moment, and asked him to demand whatever he desired in
return. He hesitated awhile, but at length he asked them to show him the way
to the upper world. The male Rokh then told him to prepare ten quarters of
mutton, to mount on his back, and to give him some of the meat whenever he
should turn his head either to one side or to the other on the journey.
The prince mounted on the back of the Rokh, the Rokh stamped with his foot,
and the earth opened before them wherever he turned. They reached the bottom
of the well when the Rokh turned his head, but there was no more meat left, so
the prince cut off the calf of his leg and gave it to him. When the Rokh
arrived at the top of the well, the prince leaped to the ground, when the Rokh
perceived [that he was lame, when he inquired the reason, and the prince
explained what had happened]. The Rokh then disgorged the calf of the leg, and
returned it to its place, when it grew fast, and the prince was cured
immediately.
As the prince left the well, he met a peasant, and changed clothes with him,
but he kept the sword, the three balls, and the horse-hair. He went into the
town, where he took lodgings with a tailor, and kept himself in retirement.
The prince gradually rose in the tailor's esteem by letting him perceive that
he knew how to sew [and all the arts of an accomplished tailor]. Presently,
preparations were made for the wedding of Prince Rostam, and the tailor with
whom Badialzaman lodged was ordered to prepare the fairy's robes. Badialzaman,
who slept in the shop, took clothes from one of the balls similar to those
which were already far advanced, and put them in the place of the others. The
tailor was astonished [at their fine workmanship] and wished to take the
prince with him to receive a present, but he refused, alleging as an excuse
that he had so lately come to the town. When the fairies saw the clothes, they
thought it a good omen.
The wedding day arrived, and they threw the jaríd[FN#436] [and practised other
martial exercises]. It was a grand festival, and all the shops were closed.
The tailor wished to take the prince to see the spectacle, but he put him off
with an excuse. However, he went to a retired part of the town, where he
struck fire with a gun,[FN#437] and burned a little of the horse hair. The
horse appeared, and he told him to bring him a complete outfit all in red, and
that he should likewise appear with trappings, jewels, &c., and a reed (jaríd)
of the same colour. The prince then mounted the horse, and proceeded to the
race-course, where his appearance excited general admiration. At the close of
the sports, he cut off the head of Prince Rostam, and the horsemen pursued
him, but were unable to overtake him, and soon lost sight of him. He returned
to the shop dressed as usual before the arrival of the tailor, who related to
him what had happened, of which he pretended to be entirely ignorant. There
was a great mourning at the court; but three months afterwards, fresh robes
were ordered for the wedding of the second prince. The fairies were confirmed
in their suspicions when they saw the fresh clothes [which Badialzaman sent
them].
On the wedding day they again assembled to throw the jaríd. Prince Badialzaman
now presented himself on the white horse, robed in white, and with pearls and
jewels to match, and again he attracted general admiration. He pushed himself
into the midst of a guard of eight hundred horsemen, and slew Gaiath Eddin.
They rushed upon him, and he allowed himself to be carried before the Sultan,
who recognised him [and pronounced his decision]. "A brother who has been
abandoned to die by his brothers has a right to kill them."
After this, Prince Badialzaman espoused the youngest princess, and the two
others were given in marriage to two princes who were related to the Sultan.
Cazotte's Continuation, and the Composite Editions of
the Arabian Nights (Pp. 418-422).
P. 422.--There is a small Dutch work, the title of which is as follows:
Oostersche Vertellingen, uit de Duizend-en-cen-Nacht: Naar de Hoogduitsche
Bewerking van M. Claudius,[FN#438] voor de Nederlandsche Jeugduiitgegeven door
J. J. A. Gouverneur. Te Groningen, bij B. Wolters, n.d. 8vo., pp. 281, colt
front. (illustrating No. 170).
A composite juvenile edition, including Introduction (very short), and Nos.
251g, 36a 163 (complete form), 6ef, 4, 5, 1, 52, 170, 6ee, 223, 207c, 6, 194c,
206a, 204h, 2a, 174a and Introduction (a).
Derived from at least four different sources.
Translations of the Printed Texts (Pp. 438-439).
Under this heading I have to record Sir Richard and Lady Burton's own works.
Lady Burton's Edition of her husband's Arabian Nights, translated literally
from the Arabic, prepared for household reading by Justin Huntly McCarthy,
M.P., London, Waterlow and Sons, Roy. 8vo. 6 vols.
In preparing this edition for the press, as much as possible has been
retained, both of the translation and notes; and it has not been found
necessary to omit altogether more than a very few of the least important
tales. The contents of the 6 volumes are as follows:--
Vol. I. (1886), Front's piece (Portrait of Lady Burton), Preface, Translator's
Foreword Introduction 1-9 (pp. xxiii. 476).
Vol. II. (1886), Front's piece (Portrait of Sir Richard F. Burton), 9
(continued), 9a-29 (pp. ii. 526).
Vol. III. (1887), 29 (continued)-133e (pp. viii. 511).
Vol. IV. (1887), 133e (continued)-154a (pp. iv. 514).
Vol. V. (1887), 154a (continued)-163 (pp. iv. 516).
Vol. VI. (1886) [? 1888], 163 (continued)-169 (pp. ii. 486).
Also includes Terminal Essay, Index to Tales and Proper Names, Contributions
to Bibliography, as far as it relates to Galland's MS. and Translations;
Comparative Table of Tales; Opinions of the Press; and Letters from Scholars.
Supplemental Nights to the Book of the Thousand Nights and a Night, with notes
anthropological and explanatory, by Richard F. Burton. Benares, printed by the
Kamashastra Society for private subscribers only. Roy. 8vo.
The contents of the 6 volumes are as follows:
Vol. I. (1886) Translator's Foreword, 170-181bb.
Vol. II. (1886) 182-189. Appendix: Variants and analogues of some of the tales
in vols. i. and ii., by Mr. W. A. Clouston.
These two volumes contain the tales peculiar to the Breslau Text, and cover
the same ground as Mr. Payne's 3 vols. of "Tales from the Arabic."
Vol. III. (1887) Foreword, 191-198. Appendix: Variants and Analogues of the
Tales in the Supplemental Nights, vol. iii., by Mr. W. A. Clouston.
This volume, the bulkiest of the whole series, contains such of Galland's
tales as are not to be found in the ordinary texts of the Nights.
Vol. IV. (1887) The Translator's Foreword, 203-209; App. A. Ineptiæ
Bodleianae; App. B., The three untranslated tales in Mr. E. J. W. Gibb's
"Forty Vezirs."
Vol. V. (1888) 210-241a, Translator's Foreword; App. i. Catalogue of Wortley
Montague Manuscript, Contents, App. ii. Notes on the Stories contained in
vols. iv. and v. of Supplemental Nights, by Mr. W. F. Kirby.
These two volumes contain tales translated from the Wortley Montague MS., used
by Jonathan Scott, and now in the Bodleian Library at Oxford. The following
tales, not in our table, are added:--
Vol. IV. Story of the Limping Schoolmaster (between 204i and 204j).
How Drummer Abu Kasim became a Kazi, and Story of the Kazi and his Slipper.
(These two tales come between 206a and 206b.)
Adventure of the Fruit-seller and the Concubine (between 207c and 207d).
Tale of the third Larrikin concerning himself (between 208 and 209).
On the other hand, a few tales in the MS. are omitted as repetitions, or as
too unimportant to be worth translating:--
Vol. VI. (1888) Translator's Foreword: 248; 246; The Linguist-Dame, the
Duenna, and the King's Son; 247; The Pleasant History of the Cock and the Fox;
History of what befel the Fowl-let with the Fowler; 249; 250.
App. i. Index to the Tales and Proper Names; ii. Alphabetical Table of the
Notes (Anthropological, &c.); iii. Notes on the Stories contained in vol. vi.
of Supplementary Nights, by W. F. Kirby; iv. Additional Notes on the
Bibliography of the Thousand and One Nights, by W. F. Kirby; v. The Biography
of the Book and the Reviewers Reviewed, Opinions of the Press.
This volume contains the originals of Chavis and Cazotte's Tales, omitting the
four doubtful ones (cf. Nights, x. App., pp. 418, 419).
Collections of Selected Tales (P. 439).
"We have also 'Aladdin or the Wonderful Lamp,' 'Sindbad the Sailor, or the Old
Man of the Sea' and 'Ali Baba, or the Forty Thieves,' revised by M. E.
Braddon, author of 'Lady Audley's Secret,' etc. Illustrated by Gustav Doré and
other artists. London: J. & R. Maxwell.
"Miss Braddon has contented herself with 'Englishing' the vulgar version,
whose Gallicisms are so offensive to the national ear." (Sir R. F. Burton, in
litt.)
Imitations and Miscellaneous Works Having More or less
Connection with the Nights (Pp. 448-453). B. English
(Pp. 452-453).
13. History of Rhedi, the Hermit of Mount Ararat, an Oriental Tale.
By--Mackenzie, 16mo., Dublin, 1781.