a man, and delivers another princess from a black slave. The
episode (253b) is a story of enchantment similar to Nos. 1a-c.
Aly Djohary (No. 254)—Story of a young man’s expedition in
search of a magical remedy.
The Princes of Cochin China (No. 255)—The princes travel in
search of their sister who is married to a Jinni, who is under
the curse of Solomon. The second succeeds in breaking the spell,
and thus rescues both his brother, his sister, and the Jinni by
killing a bird to which the destiny of the last is attached.
(This incident is common in fiction; we find it in the genuine
Nights in Nos. 154a and 201.)
The Wife with Two Husbands (No. 256)—A well-known Eastern story;
it may be found in Wells’ “Mehemet the Kurd,” pp. 121–127, taken
from the Forty Vazirs. Compare Gibbs, the 24th Vazir’s Story, pp.
257–266.
The Favourite (No. 257)—One of the ordinary tales of a man
smuggled into a royal harem in a chest (compare Nos. 6b and 166).
Zoussouf and the Indian Merchant (No. 258)—Story of a ruined man
travelling to regain his fortune.
Prince Benazir (No. 258)—Story of a Prince promised at his
birth, and afterwards given up by his parents to an evil Jinni,
whom he ultimately destroys. (Such promises, especially, as here,
in cases of difficult labour, are extremely common in folk-tales;
the idea probably originated in the dedication of a child to the
Gods.) Gauttier thinks that this story may have suggested that of
Maugraby to Cazotte; but it appears to me rather doubtful whether
it is quite elaborate enough for Cazotte to have used it in this
manner.
Selim, Sultan of Egypt (No. 261)—This and its subordinate tales
chiefly relate to unfaithful wives; that of Adileh (No. 261b) is
curious; she is restored to life by Jesus (whom Gauttier, from
motives of religious delicacy, turns into a Jinni!) to console
her disconsolate husband, and immediately betrays the latter.
These tales are apparently from the Forty Vazirs; cf. Gibbs, the
10th Vazir’s Story, pp. 122–129 (= our No. 261) and the Sixth
Vazir’s Story, pp. 32–84 (= No. 261b.)
The bulk of the tales in Gauttier’s vol. vii. are derived from
posthumous MSS. of M. Langlès, and several have never been
published in English. Gauttier’s version of Heycar (No. 248) was
contributed by M. Agoub.
The best-known modern German version (Tausend und Eine Nacht,
Arabische Erzahlungen, Deutsch von Max. Habicht, Fr. H. von der
Hagen und Carl Schall. Breslau, 15 vols. 12mo) is mainly based
upon Gauttier’s edition, but with extensive additions, chiefly
derived from the Breslau text. An important feature of this
version is that it includes translations of the prefaces of the
various editions used by the editors, and therefore supplies a
good deal of information not always easily accessible elsewhere.
There are often brief notes at the end of the volumes.
The fifth edition of Habicht’s version is before me, dated 1840;
but the preface to vol. i. is dated 1824, which may be taken to
represent the approximate date of its first publication. The
following points in the various vols. may be specially noticed:—
Vol. i. commences with the preface of the German editor, setting
forth the object and scope of his edition; and the prefaces of
Gauttier and Galland follow. No. 1c, omitted by Gauttier, is
inserted in its place. Vols. ii. and iii. (No. 133), notes,
chiefly from Langlès, are appended to the Voyages of Sindbad; and
the destinations of the first six are given as follows:—
I. Voyage to Sumatra. IV. Voyage to the Sunda Islands.
II. Voyage to Ceylon. V. Voyage to the Sunda Islands.
III. Voyage to Selahath. VI. Voyage to Zeilan.
Vol. v. contains an unimportant notice from Galland, with
additional remarks by the German editors, respecting the division
of the work into Nights.
Vol. vi. contains another unimportant preface respecting Nos. 191
and 192.
Vol. x. Here the preface is of more importance, relating to the
contents of the volume, and especially to the Ten Vazirs (No.
174).
Vol. xi. contains tales from Scott. The preface contains a full
account of his MSS., and the tales published in his vol. vi. This
preface is taken partly from Ouseley’s Oriental Collections, and
partly from Scott’s own preface.
Vol. xii. contains tales from Gauttier, vol. vii. The preface
gives the full contents of Clarke’s and Von Hammer’s MSS.
Vol. xiii. includes Caussin de Perceval’s Preface, the remaining
tales from Gauttier’s vol. vii. (ending with Night 568), and four
tales from Caussin which Gauttier omits (Nos. 21a, 22, 37 and
202).
Vols. xiv. and xv. (extending from Night 884 to Night 1001)
consist of tales from the Breslau edition, to which a short
preface, signed by Dr. Max. Habicht, is prefixed. The first of
these tales is a fragment of the important Romance of Seyf Zul
Yesn (so often referred to by Lane), which seems to have been
mixed with Habicht’s MS. of The Nights by mistake. (Compare
Payne, Tales, iii. 243.)
In this fragment we have several incidents resembling The Nights;
there is a statue which sounds an alarm when an enemy enters a
city (cf. Nos. 59 and 137); Seyf himself is converted to the
faith of Abraham, and enters a city where a book written by
Japhet is preserved. The text of this story has lately been
published; and Sir R. F. Burton informs me that he thinks he has
seen a complete version in some European language; but I have not
succeeded in obtaining any particulars concerning it.
On account of the interest and importance of the work, I append
to this section an English version of the fragment translated
into German by Habicht. (From the extreme simplicity of the
style, which I have preserved, I suspect that the translation is
considerably abridged.)
There is an Icelandic version of The Nights (púsund og ein Nott.
Arabiskar Sögur. Kaupmannahöfn, 1857, 4 vols. roy. 8vo), which
contains Galland’s tales, and a selection of others, distributed
into 1001 Nights, and apparently taken chiefly from Gauttier, but
with the addition of two or three which seem to be borrowed from
Lane (Nos. 9a, 163, 165, &c.). It is possibly derived immediately
from some Danish edition.
There is one popular English version which may fairly be called a
composite edition; but it is not based upon Gauttier. This is the
“Select Library Edition. Arabian Nights’ Entertainments, selected
and revised for general use. To which are added other specimens
of Eastern Romance. London: James Burns, 1847. 2 vols.”
It contains the following tales from The Nights: Nos. 134, 3,
133, 162, 1, 2, 155, 191, 193, 192, 194, 194a, 194c, 21, 198,
170, 6.
No. 134 is called the City of Silence, instead of the City of
Brass, and is certainly based partly upon Lane. In No. 155, Manar
Al Sana is called Nur Al Nissa. One story, “The Wicked Dervise,”
is taken from Dow’s “Persian Tales of Inatulla;” another “The
Enchanters, or the Story of Misnar,” is taken from the “Tales of
the Genii.” Four other tales, “Jalaladdeen of Bagdad,” “The two
Talismans,” “The Story of Haschem,” and “Jussof, the Merchant of
Balsora,” clearly German imitations, are said to be translated
from the German of Grimm, and there are two others, “Abdullah and
Balsora,” and “The King and his Servant,” the origin of which I
do not recognise, although I think I have read the last before.
Grimm’s story of Haschem concludes with the hero’s promotion to
the post of Grand Vizier to Haroun Al-Rashid, in consequence of
the desire of the aged “Giafar” to end his days in peaceful
retirement! The principal incident in Jalaladdeen, is that of the
Old Woman in the Chest, borrowed from the wellknown story of the
Merchant Abudah in the “Tales of the Genii,” and it is thus an
imitation of an imitation,
THE COMMENCEMENT OF THE STORY OF SAIF ZUL YEZN (ZU’L
YAZAN) ACCORDING TO HABICHT’S GERMAN VERSION.
In very ancient times, long before the age of Mohammed, there
lived a King of Yemen, named Zul Yezn. He was a Himyarite of the
race of Fubbaa (Tabbá’) and had large armies and a great capital.
His Minister was named Yottreb (Yathrab == Medinat), and was well
skilled in the knowledge of the ancients. He once had a vision in
which the name of the Prophet was revealed to him, with the
announcement of his mission in later times; and he was also
informed that he would be the last of the Prophets. In
consequence of this vision he believed in the Prophet before his
advent; but he concealed his faith. One day the King held a
review of his troops, and was delighted with their number and
handsome appearance. He said to the Wazir, “Is there any person
on earth whose power can compare with mine?” “O yes,” answered
the Wazir, “there is King Baal-Beg, whose troops fill the deserts
and the cultivated lands, the plains and the valleys.” “I must
make war upon him, then,” exclaimed the King, “and destroy his
power.” He immediately ordered the army to prepare to march, and
after a few days the drums and trumpets were heard. The King and
his Wazir set forth in magnificent array, and after a rapid
march, they arrived before the holy city Medina, which may God
keep in high renown! The Wazir then said to the King, “Here is
the holy house of God, and the place of great ceremonies. No one
should enter here who is not perfectly pure, and with head and
feet bare. Pass around it with your companions, according to the
custom of the Arabs.” The King was so pleased with the place that
he determined to destroy it, to carry the stones to his own
country, and to rebuild it there, that the Arabs might come to
him on pilgrimage, a nd that he might thus exalt himself above
all Kings. He pondered over this plan all night, but next morning
he found his body fearfully swollen. He immediately sent for his
Wazir, and lamented over his misfortune. “This is a judgment sent
upon you,” replied the Wazir, “by the Lord of this house. If you
alter your intention of destroying the temple, you will be healed
at once.” The King gave up his project, and soon found himself
cured. Soon afterwards he said to himself, “This misfortune
happened to me at night, and left me next day of its own accord;
but I will certainly destroy the house.” But next morning his
face was so covered with open ulcers that he could no longer be
recognised. The Wazir then approached him and said, “O King,
renounce your intention, for it would be rebellion against the
Lord of Heaven and Earth, who can destroy every one who opposes
him.” When the King heard this, he reflected awhile and said,
“What would you wish me to do?” The Wazir replied, “Cover the
house with carpets from Yemen.” The King resolved to do this, and
when night came he retired to rest. He then saw an apparition
which ordered him not to march further into the country of King
Baal-Beg, but to turn towards Abyssinia and Nigritia, adding,
“Remain there, and choose it as thy residence, and assuredly one
of thy race will arise through whom the threat of Noah shall be
fulfilled.” When the King awoke next morning he related this to
the Wazir, who advised him to use his own judgment about it. The
King immediately gave orders to march. The army set forth, and
after ten days they arrived at a country the soil of which seemed
to consist of chalk, for it appeared quite white. The Wazir
Yottreb then went to the King and requested his permission to
found a city here for his people. “Why so?” asked the King.
“Because,” replied the Wazir, “this will one day be the place of
Refuge of the Prophet Mohammed, who will be sent at the end of
time.” The King then gave his consent, and Yottreb immediately
summoned architects and surveyors, who dug out the ground, and
reared the walls, and erected beautiful palaces. They did not
desist from the work until the Wazir ordered a number of his
people to remove to this city with their families. This was done,
and their posterity inhabit the city to this day. He then gave
them a scroll, and said, “He who comes to you as a fugitive to
this house will be the ruler of this city.” He then called the
city Yottreb after his own name, and the scroll descended from
father to son till the Apostle of God arrived as a fugitive from
Mecca, when the inhabitants went out to meet him, and presented
him with it. They afterwards became his auxiliaries and were
known as the Ansar. But we must now return to King Zul Yezn. He
marched several days toward Abyssinia, and at last arrived in a
beautiful and fertile country where he informed his Wazir that he
would like to build a city for his subjects. He gave the
necessary orders, which were diligently executed; canals were dug
and the surrounding country cultivated; and the city was named
Medinat El-Hamra, the Red. At last the news reached the King of
Abyssinia, whose name was Saif Ar-Raad (Thunder-sword), and whose
capital was called Medinat ad-Durr (the Rich in Houses). Part of
this city was built on solid land and the other was built in the
sea. This prince could bring an army of 600,000 men into the
field, and his authority extended to the extremity of the then
known world. When he was informed of the invasion of Zul Yezn, he
summoned his two Wazirs, who were named Sikra Divas and Ar-Ryf.
The latter was well versed in ancient books, in which he had
discovered that God would one day send a Prophet who would be the
last of the series. He believed this himself, but concealed it
from the Abyssinians, who were still worshippers of Saturn. When
the Wazirs came before the King, he said to them, “See how the
Arabs are advancing against us; I must fight them.” Sikra Divas
opposed this design, fearing lest the threat of Noah should be
fulfilled. “I would rather advise you,” said he, “to make the
King a present and to send with it the most beautiful maiden in
your palace. But give her poison secretly, and instruct her to
poison the King when she is alone with him. If he is once dead,
his army will retire without a battle.” The King adopted this
advice, and prepared rich presents, and summoned a beautiful
girl, whose artfulness and malice were well known. Her name was
Kamrya (Moonlight). The King said to her, “I have resolved to
send you as a present, for a secret object. I will give you
poison, and when you are alone with the Prince to whom I will
send you, drop it into his cup, and let him take it. As soon as
he is dead, his army will leave us in peace.” “Very well, my
master,” replied the girl, “I will accomplish your wish.” He then
sent her with the other presents and a letter to the city of Zul
Yezn. But the Wazir Ar-Ryf had scarcely left the King’s presence
when he wrote a letter, and commanded a slave to carry it to Zul
Yezn. “If you can give it to him before the arrival of the slave-girl,”
added he, “I will give you your freedom.” The slave made
all possible haste to the Arab King, but yet the presents arrived
before him. A chamberlain went to the King and informed him that
a messenger had arrived at the gate with presents from the King
of Abyssinia, and requested permission to enter. Zul Yezn
immediately ordered that he should be admitted, and the presents
and the maiden were at once delivered to him. When he saw her, he
was astonished at her beauty, and was greatly delighted. He
immediately ordered her to be conveyed to his palace, and was
very soon overcome with love for her. He was just about to
dissolve the assembly to visit Kamrya, when the Wazir Yottreb
detained him, saying, “Delay a while, O King, for I fear there is
some treachery hidden behind this present. The Abyssinians hate
the Arabs exceedingly, but are unwilling to make war with them,
lest the threat of Noah should be fulfilled. It happened one day
that Noah was sleeping when intoxicated with wine, and the wind
uncovered him. His son Ham laughed, and did not cover him; but
his other son Seth (sic) came forward, and covered him up. When
Noah awoke, he exclaimed to Ham, May God blacken thy face!’ But
to Seth he said, May God make the posterity of thy brother the
servants of thine until the day of Resurrection!’ This is the
threat which they dread as the posterity of Ham.” While the King
was still conversing with his Wazir, the Chamberlain announced
the arrival of a messenger with a letter. He was immediately
admitted, and delivered the letter, which was read by the Wazir
Yottreb. Ar-Ryf had written, “Be on your guard against Kamrya, O
King, for she hath poison with her, and is ordered to kill you
when she is alone with you.” The King now began loudly to praise
the acuteness of his Wazir, and went immediately to Kamrya with
his drawn sword. When he entered, she rose and kissed the ground,
but he exclaimed, “You have come here to poison me!” She was
confounded, and took out the poison, and handed it to the King,
full of artifice, and thinking, “If I tell him the truth, he will
have a better opinion of me, and if he confides in me, I can kill
him in some other manner than with this poison.” It fell out as
she expected, for the King loved her, gave her authority over his
palace and his female slaves, and found himself very happy in her
possession. But she herself found her life so pleasant that,
although King Ar-Raad frequently sent to ask her why she had not
fulfilled her commission, she always answered, “Wait a little; I
am seeking an opportunity, for the King is very suspicious.” Some
time passed over, and at length she became pregnant. Six months
afterwards Zul Yezn fell ill; and as his sickness increased, he
assembled the chief men of his Court, informed them of the
condition of Kamrya, and after commending her to their
protection, he ordered that if she bore a son, he should succeed
him. They promised to fulfil his commands, and a few days
afterwards Zul Yezn died. Kamrya now governed the country, till
she brought forth a son. He was a child of uncommon beauty, and
had a small mole on his cheek. When she saw the child she envied
him, and said to herself, “What, shall he take away the kingdom
from me? No, it shall never be;” and from this time forward she
determined to put him to death. After forty days, the people
requested to see their King. She showed him to them, and seated
him on the throne of the kingdom, whereupon they did homage to
him, and then dispersed. His mother took him back into the
Palace, but her envy increased so much that she had already
grasped a sword to kill him, when her nurse entered and asked
what she was going to do. “I am about to kill him,” answered she.
“Have you not reflected,” said the nurse, “that if you kill him
the people will revolt, and may kill you also?” “Let me kill
him,” persisted she, “for even should they kill me, too, I should
at least be released from my envy.” “Do not act thus,” warned the
nurse, “or you may repent it, when repentance cannot help you.”
“It must be done,” said Kamrya. “Nay, then,” said the nurse, “if
it cannot be avoided, let him at least be cast into the desert,
and if he lives, so much the better for him; but if he dies, you
are rid of him for ever.” She followed this advice and set out on
the way at night time with the child, and halted at a distance of
four days’ journey, when she sat down under a tree in the desert.
She took him on her lap, and suckled him once more, and then laid
him on a bed, putting a purse under his head, containing a
thousand gold pieces and many jewels. “Whoever finds him,” said
she, “may use the money to bring him up;” and thus she left him.