“My friend, you are as blind as they! You seek at Heaven’s footstool for
the Being who dwells, without your suspecting it, in the habitation of
your own heart. You seek far, far away, when he is quite near.” Cf. Acts,
xvii, 27.
[222] “Rose-cheek.”
[223] Oriental poetry abounds in conceits of this kind. Thus Wásif, the
celebrated Persian historian and poet, apostrophises his lady-love:
“The impression of the happy moments passed in thy loved presence will
never be obliterated from the tablet of my heart, whilst the world
revolves and the stars continue their course. The pen of intense love
has so vividly written Eternal Affection on the page of my soul, that if
my body languish, nay, even if my life expire, that soft impress will
remain.”—But our own poet Cowley is not a whit less extravagant when he
declares:
“Let Nature, if she please, disperse
My atoms over all the universe;
At the last they easily shall
Themselves know, and together call;
For thy love, like a mark, is stampt on all—
ALL OVER LOVE!”
[224] The _tika_ is a round piece of clay, paint, or tissue on the
forehead of a Hindú, indicating his caste. Amongst Hindús generally it
means the circular mark made with coloured earths, or unguents, on the
forehead. It is curious that this purely Hindú term should have been
retained by a Muslim writer; but it is another indication of the Indian
origin of the romance.
[225] Although Bakáwalí and Rúh-afzá are supposed to be fairies, yet they
act as real flesh-and-blood women. And how like is this charming little
scene between the two affectionate girls to what has doubtless occurred
thousands of times amongst ourselves! If there be, as that shrewd
observer Sam Slick assures us, “a deal of human natur’ in man,” there is,
as certainly, a deal of _woman_ nature in woman all the world over.
[226] For descriptions of the marriage ceremonies among the Muhammedans
of India see Herklots’ translation of the _Qanoon-i Islám_, p. 93 ff.;
_Observations on the Mussulmans of India_, by Mrs. Meer Hasan Ali, vol.
i, p. 352 ff.; and a paper on Hindú and Muhammedan marriage ceremonies,
by Col. C. Mackenzie, in the _Trans. of the Royal Asiatic Society_, vol.
iii, p. 170 ff.
[227] Truly a most promising beginning! Such is the inflated style which
alone is appreciated by the modern Persians and the Muslims of India.
For since the decline of literature in Persia—which began soon after the
death of the justly-celebrated poet Jamí, in A.D. 1492—the compositions
of Persian authors have been chiefly characterised by puerile conceits
and meaningless plays upon words and phrases, for which indeed the
language furnishes every facility. Nevertheless, the reader can hardly
fail to be highly diverted with the following tale, which the writer has
simply re-dressed in his own style, for assuredly he was not its inventor.
[228] Here the author is employing the various processes of the Eastern
bath in describing the chattering of three ladies who have “foregathered”
there.—“The Persian ladies,” says Sir R. Ker Porter, in his _Travels
in Georgia, Persia_, etc., vol. i, 233, “regard the bath as the place
of their greatest amusement; they make appointments to meet there, and
often pass seven or eight hours together in the carpeted saloon, telling
stories, relating anecdotes, eating sweetmeats, sharing their kalyouns
[pipes] and embellishing their beautiful forms with all the fancied
perfection of the East; dyeing their hair and eyebrows; and curiously
staining their fair bodies with a variety of fantastic devices, not
unfrequently with the figures of trees and birds, the sun, moon, and
stars.”
[229] A purely imaginary personage, of course, invented and introduced by
the author, because he had just mentioned a ring set with a fine gem.—The
reader will find many similar absurdities in the course of the narrative,
and I need make no farther remark upon them.
[230] Eastern baths are used by men and women on different days of every
week.
[231] Shamsah is the name of a sorceress who figures in several Asiatic
fictions.
[232] Banafshá: Violet, the name of the girl.
[233] Sums of money mean nothing in an Eastern story: 1000 dínars would
be equivalent to about 500 pounds, English currency; but were the amount
even in dirhams the carpenter would be giving the girl 25 pounds—a
handsome “tip” indeed!
[234] Among Muslims when the moon is new or full is the preferable time
for marriage, but she must be clear of the sign of the Scorpion, which is
considered very unlucky.
[235] Bilkís, according to Muslim tradition, was the name of the
celebrated Queen of Sheba, who visited Solomon “in all his glory.” Many
curious legends, or stories, are related, both by the Rabbins and the
Muslims, regarding Solomon and Bilkís. It is said that Solomon had been
told by some slanderer that she had goats’ feet and legs. In order to
ascertain the fact, he caused the floor of the audience-chamber to be
laid with glass or crystal. When Bilkís entered the chamber and perceived
what looked like clear water on the floor, she gracefully raised the
skirt of her dress a few inches, to save it from being wetted, and
Solomon saw, to his great relief, that she had a pair of “natty” little
human feet. We are told in the Bible that the Queen of Sheba plied the
sage monarch with “hard questions,” but he answered them every one (1
Kings, x, 1-3). So much was Solomon charmed with her sagacity, virtue,
and modesty, that he ultimately married her.—Our friend the Kází, to
mollify his wife, calls her a second Bilkís.
[236] The usual exclamation of a Muslim when he believes the Devil is
playing him some mischievous trick.—See note on page 277.
[237] An abstract of this story will be found in the Appendix.
[238] The carpenter is a curious compound of shrewdness and simplicity:
not content to vaunt his acquaintance with popular tales, he must add
that his father daily passed by a famous school-house—implying that
the _knowledge_ supposed to be thus obtained by his parent had been
transmitted to himself! The Kází is no doubt “all there,” but for his
love of money and jealousy of his artful wife. We have the authority of
a certain noble poet that avarice is “a good old-gentlemanly vice”; but
nobody can say a word in favour of jealousy, the “green-eyed monster,”
who caused the death of sweet Desdemona.
[239] “Put a feather in his bonnet” is not quite the Eastern expression,
though its meaning is thus fairly enough rendered in English: the
carpenter may be said, in Biblical phrase, to have “exalted his horn”—as
the poet Burns has it in his verses on his first visit to Lord Dare, “up
higher yet my bannet!” We used also to say of a man who evidently thought
highly of himself that he “cocked his beaver.”
[240] We have also seen in the story of Sháh Manssur, p. 18, how the
unchaste woman made her husband believe that he was mad.—The Kází
ascribes his imaginary ailment to over-eating, but also, as I understand
it, to the fact that the food of which he partook too freely had been
baked in _hog’s blood_. Swine’s flesh is an abomination to the Muslim as
to the Jew, though the law allows the former to eat any kind of food if
he be pressed by hunger and nothing else can be procured. Possibly the
worthy Kází at the time he was in the house of the deceased Kávas the
Armenian—where hog’s flesh and hog’s blood might well be found—thought
that his condition, as to appetite, justified his eating of the “funeral
baked meats,” though partly composed of the unclean animal.
[241] The muezzin was proclaiming the hour of prayer.
[242] Iblís: Satan. Possibly Iblís is a corruption of Diabolus.—Artful,
intriguing women are often described as being able to pull out the
Devil’s claws, and Satan himself would confess there was no escaping from
their cunning!
[243] There is an omission in this tale which leaves it practically
pointless, since it is not apparent how the lady’s words, “I remember,”
should have sent her husband away without his having opened the chest.
Much the same tale occurs in Mr. Gibb’s translation of the Turkish
story-book, _Qirq vezír taríkhí_ (“History of the Forty Vazírs,” p.
401), in which a man and his wife are playing the game _yad est_, or
“I remember”—a game that may continue for days, and even weeks, the
conditions being that neither must accept of anything from the other
without saying, “I remember”; should one of them do so, the other on
repeating these words becomes entitled to a forfeit. In the Turkish
story, as, quite obviously, in the foregoing, the husband has taken a
_yad est_ with his wife, and is led by the latter to believe that she had
made these preparations as for a feast, and trumped up the story about
having concealed her lover in the chest, in order to take him by surprise
when she should give him the key, and by his omitting to say “I remember”
she should win the forfeit.
[244] Sumbul: Hyacinth, the name of the youth.
[245] An order of religious mendicants.
[246] Narkis: Narcissus, the name of one of his servants.
[247] See note on page 303, and note 1 on page 306.
[248] The Vazír forgot that he had previously told the king that the
Khoja was “notorious for his immorality”—p. 392.
[249] Among the slanderous sayings about women ascribed (falsely, many
of them, no doubt) to Muhammed is this: “They are deficient in sense
and religion, and hence are more disposed than men to practise what is
unlawful.”—In Eastern tales most magical things are done by women.
[250] In the “History of Farrukhrúz”—p. 179—we find that it is dangerous
to open shops before sunrise, because if shopkeepers do so they become
liable to be injured by genii and demons; and it will be seen from the
present story that the wretched narrator had too much cause to regret his
“early opening” practice.
[251] We see from this story that Oriental sharpers are not a whit
behind their European brethren in swindling tricks—such as, despite the
publicity given to them in the newspapers, continue to be perpetrated
every day in great cities.
[252] Mahmúd ruled in Ghazní from A.D. 997 till A.D. 1030. It was at his
request that the Persian poet Firdausí composed his grand epic, the _Sháh
Náma_, or Book of Kings.
[253] It is seldom such a sentiment occurs in Eastern books. Alms-giving
is enjoined by the Kurán on all who have anything to give, and the
rapacity of Asiatic despots has not been conducive to a spirit of
independence among their subjects.
[254] A parasang is a Persian measure of three or four miles, more or
less in different countries.
[255] That is to say, all who are outside the pale of Islám; like
Gentiles with the Jews, and Barbarians with the Greeks.
[256] A most absurd idea, and a foul slander on the “chosen people”—not
to say that _all_ are to be considered as “Israelites indeed,” and so
forth. During the middle ages in Europe it was generally believed that
the Jews, on certain of their religious festivals, stole and murdered
little Christian children!—See the Tale of the Prioress in Chaucer’s
_Canterbury Tales_, and in _Originals and Analogues_ (printed for the
Chaucer Society, pp. 251, 257), “The Boy killed by a Jew for singing
‘Gaude Maria!’” and “The Paris Beggar-boy murdered by a Jew for singing
‘Alma redemptoris mater!’” Such idle stories were invented and diligently
circulated by the monks, and sore persecution had the unfortunate and
innocent Jews to suffer in consequence!
[257] I have read an Indian story very similar to this, in which a
brother and sister, children of a king, are accidentally separated, and
the young prince falls into the hands of a rascal like the Jew in the
above; but I cannot recollect the particular story-book in which it
occurs.
[258] The first chapter of the Kurán; employed by Muslims as the
Paternoster is among Christians.
[259] The Turks have the proverb: “Patience is of God; haste is of the
Devil.”
[260] According to the Kurán, it was a hoopoe, or lapwing, that brought
Solomon a description of Sabá (or Sheba) and of Bilkís, its celebrated
queen.
[261] Yet once more the number _forty_, which the Jews and their Arabian
cousins seem always to have regarded with peculiar veneration—see
pages 140, 155, 188, and to the instances there noted I may here add a
few others. In the Arabian tale of the Third Calender, his voyage is
prosperous for _forty_ days, and he is entertained by _forty_ fairy
damsels, who absented themselves for _forty_ days. In the tale of Aladdin
and his Lamp, when his magic palace has disappeared the sultan allows him
_forty_ days to find it and the princess.—Among other Biblical instances,
“Isaac was _forty_ years old when he took Rebekah to wife,” Gen. xxv, 20,
and Esau was of the same age when he wedded two Hittite damsels, Gen.
xxvi, 34. Eli judged Israel _forty_ years, 1 Samuel, iv, 18. David and
Solomon each reigned _forty_ years, 2 Samuel, v, 4; 1 Kings, ii, 11, xi,
42. The “curious” reader may farther refer to Exodus xxvi, 19; Joshua
xiv, 7; Judges iii, 11, viii, 28, xiii, 1; 2 Samuel, xv, 7; 1 Kings, vi,
17, vii, 38; 2 Kings, viii, 9; Ezekiel xxix, 11, 12; Acts xxiii, 21; 2
Corinthians, xi, 24.—In Wales _forty_ loaves of bread and _forty_ dishes
of butter are a common quantity in the records of rents paid to the
bishops of Llandaff. The fee of a bard for his vocal song at a festival
was _forty_ pence when he was a disciple, and _twice forty_ for a master.
The “unthrifty Heir of Linne,” according to the fine old ballad, tried to
borrow _forty_ pence of John o’ the Scales, who had become the owner of
his lands. And who is not familiar with Wamba’s song, in praise of “Forty
Years,” in Thackeray’s _Rebecca and Rowena_, where we are told that
“Forty times over let Michaelmas pass,
Grizzling hair the brain doth clear;
Then you know a boy is an ass,
Then you know the worth of a lass,
Once you’ve come to Forty Year!”
And do we not speak of a buxom dame as “fat, fair, and _forty_”?
[262] Still in man’s attire, of course.
[263] The painter not being permitted to behold her face. This often
occurs in Persian stories; but I have seen many native pictures of
Persian women of all classes, which were evidently portraits and could
not all have been drawn in the manner above described. Judging from those
pictures, the in-door clothing of Persian ladies is extremely scanty; but
it should be recollected that they are not seen in the haram apartments
by any but women and children and very near male relatives. The “full”
dress of European ladies is much more reprehensible than the in-door
dress of their Persian sisters (if indeed that of the latter maybe
considered at all “improper”), since it exposes the greater part of the
bosom and the shoulders and the spine to _public view_!
[264] “Cast thy bread upon the waters,” saith the Preacher, “and thou
shalt find it after many days” (Eccl. xi, 1); but here the reformed
robber finds it—or rather, more than its equivalent—every day. This
notion of the loaves he threw daily into the river reappearing to him in
the form of two celestial youths is certainly of Buddhist origin, and
was, with many other essentially Buddhist ideas, adopted by the Bráhmans
after they got the upper hand of their rivals and drove them out of
India. In the _Hitopadesa_ (Friendly Counsel), a Sanskrit collection of
apologues and tales, Book iii, fab. 10, a pious soldier is directed in a
vision by Kuvera, the god of wealth, to stand in the morning behind his
door, club in hand, and the beggar who should come into the court knock
down with his club, when he will instantly become a pot full of gold.
A similar story is found in the Persian _Tútí Náma_ (Parrot Book) of
Nakhshabí, where a merchant is thus rewarded who had given away all his
wealth to the poor.
[265] In another part of the romance we read of a wondrous stone, called
the Shah-muhra, which, when fastened on the arm, enabled the wearer to
see all the treasures of gold and gems that are hid in the bowels of the
earth.
[266] An abridged and “improved” version of the romance of _Hatim Taï_
was printed at Calcutta about the year 1825, of which a translation—by
James Atkinson, I understand—reprinted from the Calcutta _Government
Gazette_, appeared in the _Asiatic Journal_, March-June 1829. Whoever may
have been the learned Múnshí that made this version, he has certainly
taken most unwarrantable liberties with his original. Thus: Husn Bánú’s
father dies, leaving her “an orphan, _poor_, and unprotected.” She
has the misfortune to “attract the admiration of a darvesh,” whom she
“indignantly spurned from her presence.” The darvesh goes to the king
and complains that “a certain woman has solicited me to marry her, and
not being able to accomplish her object, enraged at my refusal, she has
bitterly reproached and even beaten me”! The king orders her to be thrust
out of the city, and so on. The “man” who appears to her in a vision is
Khoja Khizar, which however is appropriate, that mystical personage being
the tutelary friend of good Muslims in distress. He tells her where she
may find the “treasure of the Seven Kings, buried in seven different
places; seven splendid peacock thrones, adorned with gems beyond all
price, and one precious pearl of unequalled beauty. All these are thine.”
The king on hearing of her “find” attempts to seize the contents of six
of the pits of treasure _by force_, but the gold and gems become serpents
and dragons. In this version it does not appear that the queries, or
rather tasks, were suggested by the nurse. Altogether it is much inferior
to the story as translated by Forbes.
[267] Published at New-York, 1850.
[268] I am greatly indebted to the courtesy of Prof. E. Fagnan, of
the École des Lettres, Algiers, for many interesting and important
particulars regarding this Turkish work, of which several MS. copies
are preserved in the Bibliothèque Nationale, Paris—particulars of which
I have already made some use in _Originals and Analogues of some of
Chaucer’s Canterbury Tales_, printed for the Chaucer Society, and I hope
soon to make still farther use of them in another publication.
[269] Dr. Rieu, of the British Museum, kindly furnished me with the above
outline of the story, so far as it exists in the MS.
[270] See note, page 163.
[271] _The Lost and Hostile Gospels_, p. 83, by the Rev. S. Baring-Gould,
who has pointed out the gross anachronism of making the imaginary
conflict take place in the presence of Queen Helena.
[272] This romance is ascribed by mere popular tradition, and on no solid
authority, to the celebrated poet Mír Khusrau, who died in 1324, A.D.
Authentic accounts of the poet make no mention of any such work, and it
is probably to be assigned to a much later date. An incorrect copy of the
_Chehár Darvesh_ is described in Dr. Rieu’s _Catalogue of the Persian
MSS. in the British Museum_, vol. ii, p. 762, Add. 8917. In the _Bagh o
Bahár_ (Garden and Spring), which is a modern Urdú amplification, by Mír
Amman, not always in the best taste, the Story of the Second Darvesh is
that of the Third in the Persian original.
[273] In another Persian version, translated by Jonathan Scott, in his
_Tales, Anecdotes, and Letters from the Arabic and Persian_, p. 253,
the prince happens to see the merchant’s wife in her litter, returning
from the pilgrimage to Makka, and falls desperately in love with her. He
afterwards makes the acquaintance of the merchant, who on learning the
cause of his illness divorces his wife and makes her over to the prince.
The rest of the story is much the same as the above, excepting that the
prince does not put the merchant’s “luck” to trial but at once receives
him heartily and restores to him his wife, whom he had adopted as his
sister.
[274] The story is told in the first person, and the youth does not give
his name, which is rather awkward in making an epitome of it.
[275] Iswara signifies Lord, Master, but is a designation by the Hindús
for the particular deity, Bráhma, Vishnú, or Siva, whom they regard as
the Supreme Being. In Southern India it is generally applied to Siva,
also called Mahádeva.—_Balfour._
[276] It is significant that the “maxims” of the beggars are identical
in the Latin story, in Gower, and in the version from Western India. In
Gower one beggar cries:
“Ha, Lord, wel may the man be riche
Whom that a king list for to riche”;
the other exclaims:
“But he is riche and wel bego
Whom that God wold sende wele.”
[277] In this tale Iram is used as the name of an island of the “upper
world,” not that of a garden in fairyland—see p. 304.
[278] _Jazíra-i Firdaus_, that is, the Island of Paradise—see p. 244,
where the crafty courtesan Dilbar is represented as dwelling in a city
called Firdaus; and p. 304, note 3, where it is the name of an island in
fairyland.
[279] See also Dasent’s _Popular Tales from the Norse_: “Boots and the
Troll.”
[280] An adaptation, or imitation, of the Sanskrit series of stories
entitled _Vetálapanchavinsati_, Twenty-five (Tales) of a Vetála, or
Vampyre; called in Hindí, _Baital Pachísí_, and in Tamil, _Vedála Kadai_.
[281] Radloff’s _Proben der Volksliteratur der Türkischen Stamme des
Süd-Siberiens_; St. Petersburg: 1870; iii, 389.—The story is also
found in the Hebrew _Talmud_: Two slaves are overheard by their master
conversing about a camel that had preceded them on the road. It was blind
of an eye, and laden with two skin bottles, one of which contained wine,
the other oil. (Hershon’s _Talmudic Miscellany_.)—See also M. Zotenberg’s
_Chronique de Tabari_, t. ii, 357-361.
[282] In a curious catch-penny imitation of the _Seven Wise Masters_,
compiled by one Thomas Howard, about the end of the 17th century, or
early in the 18th, entitled the _Seven Wise Mistresses_ (of which I
possess a well-thumbed copy printed in black letter), the story is told
of a lady, and a lion who became attached to her in gratitude for her
having pulled a thorn out of his foot—Androcles in petticoats! The lion
kills a bear that would have slain the lady’s father, and the steward
coming up and finding the old gentleman lying prone on the earth,
apparently dead, but, as it turns out, only in a swoon from sheer fright,
forthwith kills the lion.
[283] _Mahábhárata_, Book iii (‘Vana Parva’), section lxi.—Dean Milman
has rendered the ever fresh story of Nala and Damayanti into the most
elegant English verse.
[284] Possibly Shakuni used loaded dice when it came to his turn to
throw. “Some of the virtues may be modern,” says Lord Lytton (I quote
from memory), “but it is certain that all the vices are ancient: cogged
dice were found at Pompeii!”
[285] The _Mahábhárata_ of Krishna-Dwapayana Vyasa. Translated into
English Prose by Protáp Chandra Roy. Now in course of serial issue at
Calcutta. _Sabha Parva_, fasic. xi, pp. 155-172; _Vana Parva_, fasic.
xiv, pp. 174-177; 230.
[286] Translated by the Rev. Chas. Swynnerton, in the _Folk-Lore
Journal_, vol. i, 1883, pp. 134-139.—The same story will be found, at
much greater length, in Captain R. C. Temple’s most valuable collection,
_Legends of the Panjáb_, vol. i, p. 48 ff.
[287] Chaupúr is the game of chess, played with 16 pieces, and throwing
dice for each move. For a full description of this game see Captain R. C.
Temple’s _Legends of the Panjáb_ vol. i, p. 243.
[288] Kokilan: “Cooing-dove.”
[289] The tragical story of Kokilan, with variants, will be found, under
the title of “The Lover’s Heart,” in my _Popular Tales_, &c., vol. ii, p.
187 ff.
[290] _Popular Tales and Fictions_, vol. i, p. 262 ff.
[291] I follow M. Dubois’ transliteration of the proper names.
[292] Yakshas, in the Hindú mythology, are a species of jinn, who are
ruled over by Kuvera, the god of wealth.
[293] Paddy (or pádí) is unhusked rice.
[294] Abridged from Protáp Chandra Roy’s translation of the
_Mahábhárata_, fasciculus xxxiv, pp. 543-553.
[295] “Whether a carbuncle (which is esteemed the best and biggest of
rubies) doth flame in the dark,” says Sir Thos. Browne, in his _Enquiries
into Vulgar and Common Errors_, B. ii, ch. v, “or shine like a coal in
the night, though generally agreed on by common believers, is very much
questioned by many.” On this Wilkin, the editor of Browne’s works, 1835,
vol. ii, p. 354, remarks: “That which Sir Thomas much doubted has since
been subjected to the test of repeated observations and many curious
experiments, by which the phosphorescence of the diamond, sapphire, ruby,
and topaz, as well as of many minerals and metals, and various other
bodies, is fully established. Mr. Wedgewood has treated the subject fully
in the 82nd vol. of the _Philosophical Transactions_. This luminous
property, which seems to be strictly phosphoric, is made apparent by
subjecting the body in question to heat in various ways. Several fluids
(oils, spermaceti, butter, etc.) are luminous at or below the boiling
point: minerals and other bodies become so by being sprinkled on a thick
plate of iron, heated just below visible redness. The gems and several of
the harder minerals emit their light upon attrition.”
[296] The _Sham ha-maphrash_, or _Nomen tetragrammaton_—see the note on
page 163.
[297] Rev. S. Baring-Gould’s _Lost and Hostile Gospels_, pp. 77, 78.
[298] See the old English translation, from the French, by Lord Berners,
_The Boke of Duke Huon of Burdeux_, ably edited by Mr. Sidney L. Lee for
the Early English Text Society, 1887, p. 153.
[299] In the _Catalogue des Manuscrits et Xylographes Orientaux de la
Bibliothèque Imperiale Publique de St. Petersburg_, 1852, p. 410, this
tale is described as a separate romance: ‘Histoire de Khavershah et de
Mihr et Máh, ou de Roi de l’Orient, et du Soleil et de la Lune’; the only
variations being that in place of the devotee is a philosopher called
Abid; and Mukhtarí is the name of the minister of the King of Maghrab,
the father of the original of the picture.—There are several mystical and
erotic poems in Hindí also entitled _Mihr ú Máh_: see Garcin de Tassy’s
_Histoire de la Littérature Hindouie_, second edition, tome i, 179, 187,
and iii, 47.
[300] The self-same story also occurs in the Calcutta printed Arabic text
of the ‘Thousand and One Nights,’ with no variation save that instead of
smoked eels the husband gives his wanton wife a fresh fish to cook for
his dinner on a Friday (the Muslim Sabbath), and then goes out. When the
woman returns on the next Friday her husband begins to scold her, but she
makes an outcry which brings in the neighbours, and showing them the fish
still _alive_—she had, I suppose, either kept it in water or procured
another one; though, how her husband came to give her a live fish does
not appear—he is considered mad and loaded with fetters. (See Sir R. F.
Burton’s translation, vol v, p. 96.)
[301] This seems to be an imperfect version of the story to which the
Trick of the Kází’s Wife belongs, with the underground passage somehow
omitted.
[302] It has not hitherto been found in any Arabic text of the ‘Book of
the Thousand Nights and One Night,’ but there can be no doubt of its
Asiatic origin.
[303] If there are but four players, and three have already been
appointed as king, minister, and culprit, it surely follows that there
is no necessity for the fourth to throw the sticks at all; else, if the
others play along with him at throwing for the “honest man,” their former
positions might, and probably would, be changed. Evidently Mr. Knowles
has here described the game as it is played by any number of boys, so
that when it came to throw for the “honest man,” the three already
appointed would stand out and all the others play.
[304] In the _fabliau_ (Méon’s edition of Barbazan, 1808, iii, 126) the
little bird says:
“Il a en mon cors une piere,
Qui tant est précieuse et chiere,
Bien est de trois onces pesans;
La vertus est en il si grans,
Qui en sa baillie l’aroit,
Jà riens demander ne saroit,
Que maintenant ne l’éust preste.”
[305] _Lydgate’s Minor Poems_, in vol. ii of the Percy Society’s
publications, p. 179 ff.—Ritson, the censorious, styles honest Dan
Lydgate “a voluminous, prosaic, drivelling monk.” This is hard measure.
That the drivels is just as true as it would be to say that Ritson had no
gall in his composition. That he is sometimes prosaic can’t be denied;
but he has many fine passages of true poetry. If to be voluminous be a
sin—then may Heaven pity our popular novel-spinners!
[306] _Anvár-i Suhaylí_, by Husain Vá’iz al-Káshifí. Translated by Edward
B. Eastwick, 1854. Ch. i, story 19.
[307] Le Grand omits the bird’s lay, of which these verses are merely the
exordium.
INDEX.
Abraham and Nimrod, 253.
Abú Síná (Avicenna), 242.
Afríts, 168.
Ahmed, 238.
Aino Folk-Tales, 503.
Ainsworth’s Old Saint Paul’s, 523.
Akhfash and his Goat, 177.
Akhlák-i Jalálí, 264.
Alakésa Kathá, xxix;
a different Tamil story, xxx.
Alakésa, King, 193.
Albanian Tales, 539.
Alexander, Romance of, 167.
Al-Faraj ba’d al-Shiddah, 474, 493, 547.
Alf Layla wa Layla—_see_ Thousand and One Nights.
Alfonsus, Peter, 482, 564.
Alí, Muhammed’s son-in-law, 238.
Ali, Mrs. Meer Hasan, xxi, 175, 216, 351, 531.
Almsgiving enjoined by the Kurán, 430.
Amári, 284.
Antimony, Legends about, 292.
Anvár-i Suhaylí, 566.
Anvarí, The Persian poet, 175.
Apocryphal Gospel of the Saviour’s Infancy, 556.
Apollonius Tyanæus, 541.
Arabian Nights—_see_ Thousand and One Nights.
Arbuthnot, F. F., xxiii.
Archæological Review, 299.
Archery feats, 100.
Ashrafí, a gold coin, 43.
Asiatic Journal, 470, 513.
Astrologers’ Predictions, xxxviii, 175.
Astrology, 8, 12, 175, 240, 313, 362.
Atkinson, James, 470.
Avaiyar, The Tamil poetess, xxx.
Babylonian magic, 324.
Backgammon, 250, 522.
Badakshán, 263.
Bagh o Bahár, 478, 495.
Bahá-ed-Dín Zuhayr, 164.
Bahár-i Dánish, 569.
Bahrám, 339.
Bakáwalí, Romance of: Persian and Urdú versions and translations, xxxv;
its construction, 519, 571.
Bakhtyár Náma, xxxi, 8.
Balfour’s Cyclopædia of India, 226, 292, 325, 492.
Bambú-rice, 231.
Banafshá, 343, 359.
Bandow, C. J., 545.
Barbary Tales, 498.
Barbazan’s Fabliaux, 549, 565, 566, 570.
Baring-Gould’s Lost and Hostile Gospels, 476, 542.
Barlaam and Joasaph, 563.
Basset’s Contes Populaires Berbères, 498.
Bath, Eastern Ladies at the, 356.
Bazár-Master’s Wife, 376, 548.
Beal, Dr. Samuel, 516.
Beggar, The Blind, 402.
Bebelianæ Facetiæ, 551.
Beggars, The Two, 492.
Benfey school of folk-lorists, xx.
Bengal, Folk-Tales of, 504.
Beryn, Tale of, 167.
Betel, 325.
Bhaváni, 197.
Bible, xxi, 27, 70, 140, 212, 218, 253, 310, 313, 320, 339, 340, 347,
368, 456, 464, 568.
Bilkís, Queen of Sheba, 367, 450, 473.
Billah, Al-Mu’tasim, 93.
Bird, The Gardener and the, 448, 563.
Bird-language, 299.
Bird-Maidens, 58, 476.
Birds, Transformation into, 298, 299, 346, 545.
Bismillah, etc., 259.
Bistán, 289, 303.
Biting the cheek, 314.
Blind Beggar, 402.
Blind Man’s Story, 60, 464, 477.
Blind Man, The Ungrateful, 215, 516, 532.
Blind Men and Elephant, 195.
Boccaccio’s Decameron, 483.
Boiardo’s Orlando Innamorato, 167, 548.
Bráhman and Lion, 254, 518, 531.
Bráhman and Rescued Snake, 231, 518.
Bráhman’s Wife and the Mungús, 211, 515.
Brandan, Voyage of St., 475.
Brown, John P., 472.
Brothers, Romance of Four, 530.
Brothers, The Ungrateful, 149, 152, 493.
Browne’s (Sir Thomas) Vulgar Errors, 259, 540.
Buchan’s Scottish Ballads, 545.
Buddhist works, 8, 297, 515, 563.
Búlbúl and Rose, 122, 345.
Burák, Muhammed’s celestial steed, 238.
Burmese Tales, 545.
Burton, Sir R. F., xxxii, 277, 512, 550, 561.
Busk’s (Miss) Sagas from the Far East, 500, 556.
Bustán of Sa’dí, 245, 257, 278.
Butler, Samuel, 121.
Calenders, 385.
Camel, The Lost, 194, 511.
Camel-driver’s Story, 531.
Caylus’ (Comte de) Contes Orientaux, 540.
Cazotte’s Arabian Tales, 571.
Cento Novelle Antiche, 560.
Chamberlain, Basil Hall, 503.
Chapalá, 325.
Chaucer’s Canterbury Tales, Analogues of, xxxii, 166, 299, 439, 474.
Chaupúr, 526.
Chehár Darvesh, 478, 495.
Children, Want of, 212, 568.
Chitrasan, 322.
Chitrawat, 324.
Chodzko’s Popular Poetry of Persia, 101.
Chosroes, 278.
Clarke’s Sikandar Náma, 238.
Confessio Amantis, 492.
Conrad of Wartzburg, 521.
Contes pour Rire, 551.
Convivales Sermones, 551.
Cookery, Kings formerly skilled in, 108, 261.
Cowley’s amatory poetry, 348.
Crore (or karor), in Indian and Persian numeration, 251.
Cypress, 265.
Damascenus, Johannes, 563.
Danae, Story of, xxxix.
Danish Ballads, 523, 545.
Darveshes, Dancing, 105.
Darveshes, often rogues, 67.
Darveshes, History of the Four, 478, 495.
Dasent’s Popular Tales from the Norse, xxxix, 497, 562.
Day’s Journey, 271.
Day’s (Lal Behári) Folk Tales of Bengal, 504.
Deaf Man and his Sick Friend, 446, 561.
Decameron, 483.
Defoe on Fate, xxvi.
D’Herbelot’s Bibliothèque Orientale, 238.
Délices de Verboquet, 551.
Demonologia, 241.
Dice-playing, 522.
Dilbar Lakhí, 244.
Dínar, a gold coin, 47.
Dirham, a silver coin, 360.
Disciplina Clericalis, 482, 564.
Dívs, 253.
Dog, The Faithful, 206, 509, 513.
Dog-worshipping Merchant, Story of the, 494.
Doménichi’s (Lod.) Facetiæ, 551.
D’Ouville’s (Sieur) Tales, 551.
Dowson’s Hindú Mythology, 228.
Dozon’s Contes Albanais, 539.
Dravidian Nights Entertainments, 544, 545.
Dubois’ Tamil Panchatantra, 532.
Dunlop’s History of Fiction, 167, 530.
Durga, 197.
Eastern Story-Tellers, xxi.
Eastwick, Edward B., 566.
Elephant, Four Blind Men and the, 195.
Errors, Browne’s Vulgar, 259, 540.
European Romances—_see_ Romances.
Eve, Milton’s, 324.
Expeditions, The Three, 496.
Fabliaux, 483, 521, 549, 566.
Facetiæ:
Bebelianæ, 551;
Doménichi, 551.
Fagnan, Prof. E., 474.
Fairies, not immortal, 318.
Faithless Wife and Ungrateful Blind Man, 215, 516, 532.
Falcon, The Faithful, 510, 570.
Farhád and Shirín, 289.
Farídún, 69.
Farrukh, 274.
Farrukhrúz, History of, 147, 493.
Fars, or Farsistán, 69.
Fate, or Destiny, xxv, 121.
Fátihá, 447, 561.
Firdaus, 244, 304, 495.
Firdausí, 240, 414.
Fírúz Sháh, 295.
Fírúz Sháh, Story of, 571.
Flowers, etc., Magical, 242, 467, 520, 572.
Folk-Lore Journal, 479, 570.
Forbes, Dr. Duncan, 455.
Forbes’ Oriental Memoirs, 215.
Fortune and Misfortune, xxv.
Forty, The number, 140, 155, 188, 300, 456.
Forty Vazírs, History of the, xxxi, xxxix, 3, 158, 306, 383.
Frazer, James G., 299.
Friends, The Two, 89, 480.
Friday, the Muslim Sabbath, 139.
Fruit, Magical, 220, 298, 507, 517.
Gambling maniacs, 522.
Game of Vazír Pádisháh, 557.
Ganas, xxxiv.
Ganesa, xxxiii.
Garcin de Tassy, xxxv, 256, 281, 290, 547, 569, 570.
Gardener and Little Bird, 448, 563.
Geldart’s Folk-Lore of Modern Greece, 496.
Gems from Snakes, 232, 297, 341, 540.
Gems, Secreting, 299, 541.
Gems, The Nine, 313.
Genie and Solomon’s Ring, 163.
Geomancy, 60.
German Popular Tales, 521.
Gesta Romanorum, xxxii, 482, 564.
Ghatika, 200.
Gibb, E. J. W., xxxi, 3, 303, 306, 383.
Gladwin’s Persian Moonshee, 561.
God, the Merciful, etc., xxxiii, 259, 296.
Goldsmiths, rogues in stories, 224.
Gospels, Lost and Hostile, 476, 542.
Gower’s Confessio Amantis, 492.
Greek Popular Tales, 496, 498, 540.
Grimm, The Brothers, 521.
Guerin de Monglave, 523.
Gueulette’s Soirées Bretonnes, 511.
Gulistán of Sa’dí, xxiv, 101, 253, 311.
Gul-rukh, 347.
Gunadhya, xxii.
Hair of demon as a charm, 269.
Hahn’s Greek Tales, 540.
Hammalá, 262.
Hardy’s Eastern Monachism, 297.
Hartland, E. Sidney, 479.
Haste and Patience, 449.
Hatim and his enemy, 478;
and the thorn-cutter, 569;
his mother and brother, 455.
Hatim Taï, Story of, 46, 455, 520.
Hauda-amári, 284.
Hazár ú Yek Rúz, 474.
Head, Shaving the, 172.
Heavenly orbs, 264.
Henna, 11, 314.
Herklot’s Qanoon-i Islám, 351.
Hermit, The Foolish, 112.
Herodias’ Daughter, 319.
Herrtage’s Gesta Rom., 483.
Hershon’s Talmudic Miscellany, 512.
Hikáyát-i ’Ajíb ú Gharíb, 474, 546.
Hindústán—_see_ India.
Historia Sept. Sap. Rom., 548.
Hitopadesa, 121, 464.
Hoopoe (or lapwing) and Solomon, 450.
Horoscope, 240.
Horse, The faithful, 507.
Hospitality, Three Days’, 9.
Howdah, 284.
Hubbí’s Persian Tales, 474, 546.
Humaï, 5.
Hunter and Dog, 206, 509, 513.
Hunter’s Imperial Gazetteer of India, 199.
Húrís, 23.
Huon of Bordeaux, 264, 518, 521, 544.
Husain Vá’iz, 566.
Husn-árá, 308.
Hyperbole, Oriental, 339, 340, 348.
Iblís, 376.
Idols, Lovely women called, 291.
’Ifríts (Afríts), 168.
Imáms, 238.
Independent Man, Story of 425, 569.
India, Balfour’s Cyclopædia of, 226, 292, 325, 492.
India: Dowson’s Hindú Mythology, 228.
India, Hunter’s Imperial Gazetteer of, 199.
India, Marriages in, 337, 351.
India, Observations on the Mussulmans of, xxi, 175, 216, 351, 531.
India, Past Days in, 493, 516.
Indian Antiquary, 489, 499, 541, 543.
Indian drama, 224.
Indian Notes and Queries, 197, 515.
Indian story-books: Alakésa Kathá, xxix, xxxii;
Bengalí Folk Tales, 504;
Dravidian Nights Entertainments (Madanakámarájankadai), 544, 545;
Hitopadesa, 121, 464;
Kashmírí Folk-Tales, 507, 524, 544, 557;
Kathá Manjarí, 517;
Kathá Sarit Ságara, xxi, 166, 287, 346, 516, 558;
Panchatantra, 532;
Panjábí Legends, 524, 526, 570;
Sinhasana Dwatrinsati, 517;
Vetálapanchavinsati, 500, 518;
Vrihat Kathá, xxii.
Irán, 43.
Indra’s Paradise, 316, 544.
Infernal Machines, 201.
Infancy, Apocryphal Gospel of the, 556.
Infidels, all who are not Muslims, 439.
Iram, Rose-Garden of, 304, 494.
Iskandar, 173.
Istikbál, 271.
Iswara, 492.
Italian story-books: Decameron, 483;
Cento Novelle Antiche, 560.
’Itr-igul, 330.
Ivanhoe, 100.
Jacob’s sorrow, 242.
Jamí, the Persian poet, 356.
Jamíla Khatún, 294.
Jamshíd, Cup of, 173.
Játakas, 8, 563.
Jeshu, Toldoth, 475, 542.
Jewellers, rogues in stories, 224.
Jews, Absurd charges against, 439.
Joseph, the son of Jacob, 244, 312;
and Potiphar’s Wife, 330.
Jülg’s Mongolian Tales, 500, 556.
Káf, Mountains of, 303, 387.
Kalandars, 385.
Kálí, the Hindú goddess, 197.
Kasharkasha, Story of Prince, 69, 479.
Kashmír, Folk-Tales of, 507, 524, 544, 557.
Kathá Manjarí, 517.
Kází and Merchant’s Wife, 414, 555.
Kází’s Wife, 358, 548.
Kalmuk Tales, 500, 556.
Kashank, the Afrít, 173.
Kathá Sarit Ságara, xxi, 166, 287, 346, 516, 558.
Khil’at 99.
Khiyabán-i Rayhán, 571.
Khizar, 470, 521.
Khoja, 3.
King and his faithful Horse, 507;
and his Falcon, 510, 570.
King and his Four Ministers: plan of the frame-story, xxix;
Bengalí oral version, 504;
Kashmírí variant, 507;
analogues of the tales, 511.
King who learned a trade, 434.
Kings abdicating the throne, 80.
Kings in Eastern stories, 123.
Kings going about in disguise, 128, 427.
Kings, Good Indian, 193.
Kings, Rapacious, 40.
Knowles, Rev. J. H., 507, 524, 544, 557.
Kokilan, 530.
Kurán, 187, 238, 253, 265, 312, 447, 450, 561.
Kurán, MS. copies of the, 134.
Kurroglú, the bandit-poet, 101.
Kutwál, 278.
Kutwál’s Wife, 384, 549.
Kuvera, 464, 535.
Lady and her Suitors, 287.
Lady’s Story, 64.
Lakh, 244.
Lamp-black as a collyrium, 266.
Lane’s Modern Egyptians, xxi, 11, 60, 105, 238.
Language of Birds, etc., 299, 505, 510.
Laylá and Majnún, 122, 237.
Leaves of the palm used as dishes, 202.
Lee, Sidney L., 518, 544.
Leg, Standing on one, 254.
Le Grand’s Fabliaux, 483, 521, 549, 565, 566, 570.
Legrand’s Contes Populaires Grecs, 498.
Life, or heart, extraneous from the body, 30.
Life, Water of, 520, 521.
Lion and Bráhman, 254, 518, 531.
Llewellyn and his Dog, 515.
Longfellow, xxvi.
Love declarations in the East, 290.
Love, Ten Stages of, 324.
Love, Victims of, 323.
Lukman the Wise, 122.
Luminous Jewels, 540.
Lydgate, John, 483, 564.
Lytton, Lord, 523.
Mackenzie, Colonel Colin, 351.
Madanakámarájankadai, 544.
Maghrabí country, 6.
Magic, Babylonian, 324.
Magic Staff, 156.
Magicians, Egyptian, 27.
Magical Fruits, 220, 298, 507, 517.
Magical Flowers etc., 242, 467, 520, 572.
Magical Transformations, 158, 171, 299, 300, 301, 320, 346, 544, 545.
Mahábhárata, 108, 194, 290, 517, 518, 523, 534.
Mahámayi, 197.
Mahbúb ul-Kalúb, xxii, xl.
Mahfil-árá, xxiii.
Mahmúd of Ghazní, 414.
Mahmúda, 262.
Maina, 298.
Majnún and Laylá, 122, 237.
Malay version of the Mungús story, 516.
Malcolm’s Sketches of Persia, 141.
Mally Whuppie, 570.
Mán, a Persian weight, 306.
Mango Fruit, The wonderful, 220, 507, 517.
Mangoes, 215.
Man’s dignity, 310.
Marie de France, 545.
Marriages in India, 337, 351.
Mas’údí, 511.
Mehndí, 314.
Men smuggled into harams, 117.
Metempsychosis, 218, 223, 336.
Mihr-ú Máh, Story of, 370, 546.
Miles Gloriosus, 548.
Mille et Un Jours, 474, 480, 547.
Milman, Dean, 517.
Milton’s Eve, 324.
Moir, James, 570.
Money in Eastern Tales, 360.
Moon of Canaan, 312.
Moth and Candle, 245, 257.
Mu’allaka Poems, 313.
Muezzin, 104.
Muhammad, 9, 23, 67, 69, 106, 112, 187, 238, 312, 401.
Muir’s (Sir Wm.) Life of Mahomet, 238.
Mukhlis, of Isfahán, 474.
Mulk-i Nighárín, 281, 340.
Mungús, The Faithful, 211, 515.
Muslim Sabbath, 139.
Mu’tasim Billah, the Octonary, 93.
Muzaffar Sháh, 304.
Nakhshabí, xxii. 464, 517.
Nala and Damayanti, 108, 290, 517, 518, 523.
Name, The Ineffable, 163, 476, 542.
Narkis, 386.
Nassar, History of, its _motif_, xxv.
Naubut, 273.
Nau Ratn, 313.
Netherlandish Ballad, 545.
Nightingale and Rose, 122, 345.
Nimrod and Abraham, 253.
Nirmalá, 325.
Nizamí, 173, 238.
Norse Tales, xxxix, 497, 562.
Nostradamus, 241.
Novel writers, xxii.
Nú Rúz, 173.
Nushírván, 278.
Octonary, The, 93.
Oriental hyperbole, 339, 340, 348.
Oriental sharpers, 411.
Orientaux, Contes, 540.
Orlando Innamorato, 167, 548.
Ouseley, Sir Wm., 345.
Oyster and Pearl, 257.
Paddy, or pádí, 536.
Pagoda, a gold coin, 196.
Painter and Woodcarver, Story of, 500.
Painter’s Story, 53, 471.
Panchatantra, 532.
Panjáb, Legends of the, 524, 526, 570, 572.
Paradise, Expedition to, 183, 500.
Parasang, 430.
Parrot-Book, xvii, 464, 517.
Parvati, xxxiii, 197.
Patience and haste, 449.
Payne’s (John) Tales from the Arabic, 561.
Pearls from rain-drops, 257.
Penha, G. F. D., 499.
Perfumes, 330.
Persian amatory poetry, 348.
Persian and Hindústání Proverbs, 283.
Persian Portraits (Arbuthnot’s), xxiii.
Persian pictures of women, 460.
Persian story-books: Anvár-i Suhaylí, 566;
Bahár-i Dánish, 569;
Bakhtyár láma, xxxi, xxxii, 8;
Bustán, 245, 257, 278;
Chehár Darvesh, 478, 495;
Fírúz Sháh, 570;
Gul-i Bakáwalí, xxxv;
Gulistán, xxiv, 101, 253, 311;
Hatim Taï, 455, 456;
Hazár ú Yak Rúz (Thousand and One Days), 474, 479, 547;
Hikáyát-i ’Ajíbú Gharíb, 474, 546.
Persian writers’ style, 250, 267, 348, 350.
Petis de la Croix, 474, 479, 547.
Plautus, 548.
Poisoned Food, 226, 518.
Pon, an Indian coin, 206, 568.
Popular Tales and Fictions (Clouston’s), 30, 474, 476, 515, 530, 531,
548, 558.
Porter’s Travels in Georgia, 357.
Potiphar’s Wife, 330.
Predictions, of Astrologers, xxxviii, 175.
Presents to superiors, 340.
Princess and Dív, 279, 532.
Prior’s Danish Ballads, 523, 545.
Proverbs: Roebuck’s Pers. and Hind., 283;
Sinhalese, about luck, xxvii, xxviii.
Qanoon-i Islám, 351.
Radloff’s Siberian Tales, 512.
Ralston’s Tibetan Tales, xxxi.
Rámáyana, 108.
Rasálú, Legend of Rájá, 524, 572.
Rayhán ed-Dín, 571.
Rehatsek, E., xxv, xl, 177.
Religious trickery, 229.
Reyes, M. de los, 486.
Rieu, Dr. Chas., xxiii, 474, 475, 478, 546.
Ring, The, 355, 546.
Rings, Signet, 70.
Road to the Mosque, 547.
Robe of honour, 99.
Robinson’s Persian Poetry, 257.
Robles, Isidro de, 551, 561.
Roebuck’s Persian and Hindústání Proverbs, 283.
Romance writers, European, 264.
Romances, European: Alexander, 167;
Agravain, etc., 530;
Eglamour (Sir), xxxii;
Guerin de Monglave, 523;
Huon of Bordeaux, 264, 518, 521, 544;
Isumbras (Sir), Octavian, Torrent of Portugal, xxxii.
Roscoe’s Spanish Novelists, 486, 552, 561.
Rose and Nightingale, 122, 345.
Roses, Otto of, 330.
Roy, Protáp Chandra, 523, 539.
Rúh-afzá, 304.
Rukh (or roc), 306.
Rúm, Country of, 44.
Rupí, Value of, 244.
Rustam, 240.
Sa’dí, the Persian poet, 101, 245, 253, 257, 278, 311.
Sagas from the Far East, 500, 556.
Sakhr, the demon, and Solomon, 163.
Salamander, 259.
Saman-rú, 288.
Sambhavi, 197.
Sastras, The six, 228.
Sástrí, Pandit S. M. Natésa, xxix, 193, 195, 197, 229, 544, 545.
Satan, Artful women compared to, 376.
Satan, the stoned one, 277, 369.
Satanæ, Tela Ignea, 475.
Sayf ul-Mulúk, Story of, 370, 547.
Scottish Ballad, 545.
Scott’s edition of the Arabian Nights, 275;
his Tales from the Arabic and Persian, 455, 482.
Self-made men, 148.
Serpents, Fight between Two, 53, 471, 475.
Serpents, Gems in the heads of, 232, 297, 341, 540.
Setti caste, 207.
Seven Wise Masters, xxx, 515, 548.
Seven Wise Mistresses, 515.
Sexes, The Exchanged, 279, 532.
Shaddad’s Paradise, 304.
Sháhábád, 459.
Shah Bakht and his Vazír, xxxii.
Shah Manssur, Story of, 12.
Shah-muhra, 466.
Sháh-Náma, 240, 414.
Sháh-záda, 250.
Shamsah the Witch, 357, 493, 546.
Shamsah ú Kahkahah, xxiii.
Shaving the head, 172.
Shi’ahs and Súnís, 238.
Shíráz, 69.
Shírín and Farhád, 289.
Shoayb, Story of, 118, 489.
Siberian Tales, 512.
Siddhí Kúr, Relations of, 500.
Signet Rings, 70.
Sikandar-Náma, 173, 238.
Simon Magus, 476.
Simurgh, 306, 387.
Sindibád, Book of (Clouston’s), 5, 515, 518, 548, 569.
Sinhalese proverbs about luck, xxvii, xxviii.
Sinhasana Dwatrinsati, 517.
Sirikop and Rasálú, 524.
Siva, xxxiii, 212.
Snake and Bráhman, 231, 518.
Snake-gems—_see_ Serpents.
Solomon: as a fisherman, 119;
his magic carpet, 164;
his signet ring, 163, 261;
and the símurgh, 306;
and the Queen of Sheba, 367, 450;
and the Water of Life, 520.
Somadeva, xxi, 216.
Spanish Novelists, 486, 552, 561.
Sparks, Capt. T. P., 545.
Spheres, Music of the, 264.
Stephenson, R. L., 123.
Story-Tellers, Eastern, xxi.
Súfís, 105.
Sumbul, 384.
Sun and Moon, Story of the, 370, 546.
Sunrise, Superstition regarding, 179, 404.
Surma, 292.
Swedish Tales, 497.
Swine’s flesh, 373.
Swynnerton, Rev. Chas., 524.
Tabari, Chronique de, 512.
Táhir and the Witch Shamsah, 493.
Táj ul-Mulúk, 240.
Talmudic Miscellany, 512.
Tawney, Prof. C. H., 287, 558.
Taylor’s Catalogue of Oriental MSS., xxx.
Tela Ignea Satanæ, 475.
Tell’s feat eclipsed, 101.
Temple, Capt. R. C., 524, 526, 570.
Thackeray, W. M., 457.
Thigh, Jewels etc. concealed in, 299, 541.
Thirty-two Tales of a Throne, 517.
Thompson’s Akhlák-i Jalálí, 264.
Thorpe’s Yule-Tide Stories, 497.
Thousand and One Days, 474, 480, 547.
Thousand and One Nights, xxxii, 9, 109, 141, 166, 182, 275, 314, 320,
323, 456, 475, 477, 511, 522, 542, 547, 549, 550, 556, 561.
Tibetan Tales, xxxix.
Tika, 349.
Toldoth Jeshu, 475, 542.
Tomán, a gold coin, 23.
Tongues in Trees, etc., 311.
Topes, or stupas, 226.
Transformations, Magical, 158, 171, 299, 300, 301, 320, 346, 544, 545.
Travel, Advantages of, 5.
Treasure guarded by dragons and serpents, 167, 232.
Treasure, The Hidden, 442, 558.
Treasure-trees, 166, 304.
Treasure-trove, 43, 123.
Turkish story-books: the Forty Vazírs, xxxi, xxxix, 3, 158, 306, 383;
Turkish Evening Entertainments, 472, 512;
Al-Faraj ba’d al-Shiddah, 474, 547.
Tútí Náma, xxii, 464, 517.
Unity, Court of, 112.
Vazír, The Envious, 390, 569.
Vazír, The Treacherous, 114.
Vazírs, The Forty, xxxi, xxxix, 3, 306, 383.
Vedas, The Four, 228.
Verboquet, Délices de, 551.
Vermieux’ Indian Tales, 516.
Vetálapanchavinsati, 500, 518.
Vijanajara, 199.
Virtuous Devasmitá and her Suitors, 287.
Visitors, Meeting, 271, 285.
Visvesvara, 212.
Vogelritter, Ballad of the, 545.
Voltaire’s Zadig, 511.
Wadia, P. D. H., 489, 543.
Wagenseil’s Tela Ignea Satanæ, 475.
Walhouse, M. J., 541.
Washerman’s Story, 58, 476.
Wasíf’s amatory poetry, 348.
Water of Life, 520, 521.
Way’s Fabliaux, 567.
Wilson, Dr. H. H., xxix, 571.
Wind as messenger of love, 164.
Wine forbidden to Muslims, 312.
Witch Shamsah, 357, 493, 546.
Witches and werwolves, 45.
Wives, Unfaithful, 19, 216.
Woman-nature, 350.
Woman, The perfect, 194.
Woman who knew the language of animals, 505, 510.
Woman’s love scorned, 13.
Women, The Three Deceitful, 355, 546.
Women, addicted to Magic, 401.
Women’s condition in the Muslim Paradise, 187, 248.
Woodcarver and Painter, Story of the, 500.
Wordsworth, xxvi.
Wrestling in Persia, 110.
Wright’s Latin Stories, 492.
Yad-est, Game of, 383.
Yakshas, 535.
Yaman, 152.
Youth, Fountain of, 521.
Yule-Tide Stories, 497.
Zadig, 511.
Zanána, 206.
Zayn ul-Mulúk, 240.
Zeus and the new-born Dionysus concealed in his thigh, 543.
Zotenberg’s Chronique de Tabari, 512;
his Barlaam and Joasaph, 563.
Zulaykhá, Potiphar’s Wife, 330.
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