Chapter XVI: Introduction (3)

When the slaves saw this, they mounted the walls, and wept and lamented. But Shama cried out, “Take his head, and let us hasten our return before morning dawns.” “What,” said Wakhs El Fellat, “should I kill so brave a man in so treacherous a manner, when he is so noble and magnanimous?” He then went up to Sudun, kissed his head, and said, “Rise up, O warrior of the age, for you and your companions are safe from me.” They now all embraced each other, and made an offensive and defensive compact. “Take me with you alive, O brave man,” said Sudun, “and hand me over to the King as his daughter’s dowry. If he consents, well; but if not, take my head, and woo your wife.” “God forbid,” said Wakhs El Fellat, “that I should act thus after your magnanimity. Rather return to the castle, and assure your companions of your safety.” All this passed under the eyes of the other armed men. They rejoiced at the knightly conduct of both, and now came down, fell at the feet of Sudun and embraced him. They then did the same to Wakhs El Fellat, whose hands they kissed and loaded him with praises. After this, they all returned to the castle, and agreed to set out presently. They took with them whatever treasures there were, and Wakhs El Fellat commanded them to release the prisoners and restore them their goods. They now all mounted their horses and journeyed to the country of King Afrakh, greatly rejoiced at the mutual love of the warriors. When they approached the town, Shama parted from them, that nothing should be known of her absence in the company. During this time, King Afrakh and Sikar Diun had amused themselves with hunting, jesting, and sporting, and sent out scouts daily to look for Wakhs El Fellat. “What can have become of him?” said the King once to Sikar Diun. “Sudun has certainly killed him,” replied the latter, “and you will never see him again.” While they were thus talking, they observed a great cloud of dust, and as it drew nearer, they could see the armed men more distinctly. The company was led by a black knight, by whose side rode a younger white horseman. When the King saw this, he exclaimed, “Wakhs El Fellat has returned, in company with Sudun and his host.” “Wait a little,” replied Sikar Dian, “till we are certain of it.” But when they drew nearer, and they could doubt no longer, Sikar Diun mounted his horse and fled, accompanied by the King and his followers, till they reached the town, and barred the gates. They then watched from the walls, to see what would happen. When they saw that the strangers dismounted and pitched tents, the King thought it was a good sign. He therefore ordered the town to be decorated, and the gates to be opened, and rode out, attended by a considerable escort, and approached the tents. The other party now mounted their horses to go to meet them. When they approached each other, King Afrakh was about to dismount, but Wakhs El Fellat would not allow it, and the King embraced him, and congratulated him on his safety. He then saluted Sudun also, but the latter did not return his salutation. He invited him to enter the town, but he declined, as did Wakhs El Fellat likewise, who did not wish to part from his companions. The King returned accompanied only by his own people, and prepared the best reception for the new-comers. On the following morning the King held a general council, at which Sikar Diun appeared greatly depressed. “Did I not warn you beforehand,” said he to the King, “what you now see for yourself of this evil-doer? Did we not send him to bring the head of Sudun, and he returns with him safe and sound, and on the best of terms, while our hearts are oppressed with anxiety?” “You may be right,” replied the King, “but what are we to do now?”

This conversation was interrupted by a tumult caused by the arrival of Wakhs El Fellat and Sudun, who came to pay their respects to the King. The King invited them to sit down, but Sudun remained standing, and when he asked him again, he replied, “You craven, was the world too narrow for you that you desired my head as your daughter’s dowry?” “Sit down,” said the King, “for I know that you are angry.” “How can I sit down,” returned Sudun, “when you have ordered my death?” “God forbid that I should act so unjustly,” said the King; “it was Sikar Diun.” “What,” said he, “do you accuse me of such an action in my presence?” “Did you not make this condition with Wakhs El Fellat,” said the King, “and send him on his errand?” Sikar Diun then turned to Sudun, and said, “Sit down, brave warrior, for we only did so from love to you, that we might be able to make a treaty with you, and that you might join our company.” After this answer, Sudun concealed his anger, and sat down. Refreshments were now brought in, and after partaking of them, Wakhs El Fellat and Sudun returned to their tents. Several days passed in this manner, and at length Sudun said to Wakhs El Fellat, “O my master, it is time for you to demand Shama in marriage, now you have won her with the edge of the sword. You have fulfilled their conditions long since by bringing them my head, but you have made no further progress at present. Ask for her once more, and if they will not give her up, I will fall upon them with the sword, and we will carry Shama off, and then lay waste the city.” “I will demand her as my wife again to-morrow,” replied the other. When he went to the palace next day, he found the King and all the court assembled. When they saw him, they all rose from their seats, and when they sat down again, he alone remained standing. “Why do you not sit down,” said the King, “for all your wishes are now fulfilled?” “I have still to ask for Shama,” he replied. “You know,” returned the King, “that ever since her birth I have allowed Sikar Diun to make all arrangements for her.” He now turned to Sikar Diun, who replied in a friendly tone, “She is yours, for you have fulfilled the conditions, and you have only now to give her ornaments.” “What kind of ornaments?” asked he. “Instead of ornaments,” replied the traitor, “we desire to receive a book containing the history of the Nile. If you bring it us, she is wholly yours, but if not, there is no marriage to be thought of.” “Where is it to be found?” “I cannot tell you myself.” “Well, then,” returned Wakhs El Fellat, “if I do not bring you the book, Shama is lost to me; all present are witnesses to this.” He went out with these words, pushing his way through the crowded assembly, and Sudun behind him, till they reached their tents. “Why did you promise that,” said Sudun, “let us rather overcome them with the sword, and take Shama from them.” “Not so,” replied Wakhs El Fellat, “I will only possess her honourably.” “And yet you do not even know how to find the book,” said Sudun; “rather listen to my advice, retire to my fortress, and leave me in their power.” “I would never act thus,” said Wakhs El Fellat, “though I should suffer death.” After these and similar speeches, supper was brought in, and each retired to his sleeping apartment. But Wakhs El Fellat had scarcely entered his room when Shama came in. “What have you done,” said she, “and what engagement have you undertaken? How can you fulfil this condition? Do you not see that their only object is to destroy you, or at least to get rid of you? I have come to warn you again, and I say to you once more, take me with you to Sudun’s castle, where we can live at peace, and do not act as they tell you.” “I will carry out my engagement,” he replied; “I will not possess you like a coward, even though I should be cut to pieces with swords.” Upon this, Shama was angry and left him, while he lay down to rest, but could not sleep. He therefore rose up, saddled and mounted his horse and rode away, without knowing where, abandoning himself wholly to the will of God. He wandered about thus for several days, until he reached a lonely tower. He knocked at the door, and a voice answered, “Welcome, O thou who hast separated thyself from thy companions; enter without fear, O brave Saif, son of Zul Yezn.” When he pushed the door it opened, and his eyes beheld a noble and venerable old man, from whose appearance it was at once obvious that he busied himself with the strictest life and fear of God. “Welcome,” cried he again; “if you had travelled from east to West you would have found no one who could show you how to obtain the book you seek as well as I can, for I have dwelt here awaiting your arrival for sixty years.” “But that was before I was born,” said Wakhs El Fellat to himself. He then asked aloud, “By what name did you address me just now?” “O Saif,” answered the old man, “that is your true name, for you are a sword (Saíf) to the Abyssinians; but whom do you worship?” “O my master,” was the reply, “the Abyssinians worship Saturn (Sukhal) but I am in perplexity, and know not whom to worship.” “My son,” replied the old man, “worship Him who has reared the heavens over us without pillars, and who has rested the earth on water; the only and eternal God, the Lord who is only and alone to be reverenced. I worship Him and none other beside him, for I follow the religion of Abraham.” “What is your name?” asked Wakhs El Fellat. “I am called Shaikh Gyat.” “What declaration must I make,” he asked the old man, “to embrace your religion?” “Say There is no God but God, and Abraham is the Friend of God.’ If you make this profession, you will be numbered among the believers.” He at once repeated the formula, and Shaikh Gyat was much pleased, and devoted the night to teaching him the history of Abraham and his religion, and the forms of worship. Towards morning he said, “O my son, whenever you advance to battle, say, God is great, grant me victory, O God, and destroy the infidels,’ and help will be near you. Now pursue your journey, but leave your horse here until your return. Enter the valley before you, under the protection of God, and after three days you will meet some one who will aid you.” Wakhs El Fellat set out on that road, and after three days he met a horseman who saluted him, and exclaimed, “Welcome, Saif Zul Yezn, for you bring happiness to this neighbourhood.” Saif returned his salutation, and asked, “How do you know me, and how do you know my name?” “I am not a brave or renowned warrior,” was the answer, “but one of the maidens of this country and my mother taught me your name.” “What is your name and that of your mother?” “My mother’s name is Alka,” answered she, “and I am called Taka.” When he heard this he was greatly rejoiced, for he remembered that Shaikh Gyat had said to him, “O thou, whose destiny will be decided by Alka and Taka.” “O noble virgin,” said he, “where is your mother, Alka?” “Look round,” she replied; and he saw a very large and lofty city at some distance. “Know,” said she, “that 360 experienced philosophers dwell in that city. My mother Alka is their superior, and directs all their affairs and actions. She knew that you would come to this neighbourhood in search of a book concerning the Nile, which was written by Japhet, the son of Noah, and she wishes you to attain your end by her means. She also informed me of your coming, and promised me to you, saying, You shall have no other husband but him.’ We expected you to-day, and she sent me to meet you, adding, Warn him not to enter the town by daylight, or it will be his destruction.’ Wait here, therefore, till nightfall, and only approach the city after dark. Turn to the right along the wall, and stand still when you reach the third tower, where we will await you. As soon as we see you we will throw you a rope; bind it round your waist, and we will draw you up. The rest will be easy.” “But why need you give yourselves all this trouble?” said Saif Zul Yezn. “Know,” replied she, “that the inhabitants of this city have been informed of your approaching arrival by their books, and are aware that you are about to carry away their book, which they hold in superstitious reverence. On the first day of each month they repair to the building where it is preserved; and they adore it and seek counsel from it respecting their affairs. They have also a king whose name is Kamrun. When they knew that you were coming for the book they constructed a talisman against you. They have made a copper statue, and fixed a brazen horn in its hand, and have stationed it at the gate of the city. If you enter, the statue will sound the horn, and it will only do so upon your arrival. They would then seize you and put you to death. On this account we desire to baffle their wisdom by drawing you up to the walls of the city at another place.” “May God reward you a thousandfold,” replied he; “but go now, and announce my arrival to your mother.” She went away, and he approached the city in the darkness of night, and turned towards the third tower on the right, where he found Alka and Taka. When they recognised him, they immediately threw him the rope, which he fastened about him. When he was drawn up, they descended from the wall, and were about to proceed to Alka’s house, when the talisman suddenly acted, and the statue blew the horn loudly. “Hasten to our house,” cried Alka; and they succeeded in reaching it safely and barred the doors, when the noise increased. The whole population of the city rose up, and the streets were filled. “What is this disturbance about?” asked Saif. “This is all due,” replied Alka, “to the alarm sounded by the statue, because you have entered the town. There will be a great meeting held to-morrow, where all the wise men will assemble, to attempt to discover the whereabouts of the intruder; but by God’s help, I will guide them wrong, and confuse their counsels. Go to our neighbour the fisherman,” added she to her daughter, “and see what he has caught.” She went, and brought news that he had taken a large fish, of the size of a man. “Take this piece of gold,” said her mother, “and bring us the fish;” and when she did so, she told her to clean it, which was done. Food was then brought in, and they ate and talked. The night passed quietly, but on the following morning Alka ordered Saif Zul Yezn to undress, and to hide in the skin of the fish. She put her mouth to the mouth of the fish, and took a long rope, which she fastened under Saif’s armpits. She then let him down into a deep well, and fastened him there, saying, “Remain here, till I come back.” She then left him, and went to the great hall of the King, where the divan was already assembled, and the King had taken his seat on the throne. All rose up when she entered, and when she had seated herself, the King said to her, “O mother, did you not hear the blast of the horn yesterday, and why did you not come out with us?” “I did hear it,” she replied, “but I did not heed it.” “But you know,” said he, “that the sound can only be heard upon the arrival of the stranger who desires to take the book.” “I know it, O King; but permit me to choose forty men from among those assembled here.” She did so, and selected ten from among the forty again. She then said to them, “Take a Trakhtramml (sandboard on which the Arabs practise geomancy and notation) and look and search.” They did so, but had scarcely finished when they looked at each other in amazement. They destroyed their calculation, and began a second, and confused this, too, and began a third, upon which they became quite confounded. “What are you doing there?” asked the King at last. “You go on working and obliterating your work; what have you discovered?” “O King,” replied they, “we find that the stranger has entered the town, but not by any gate. He appears to have passed in between Heaven and earth, like a bird. After this, a fish swallowed him, and carried him down into some dark water.” “Are you fools?” asked the King angrily; and turning to Alka, continued, “Have you ever seen a man flying between Heaven and earth, and afterwards swallowed by a fish, which descends with him into dark water?” “O King,” replied she, “I always forbid the wise men to eat heavy food, for it disturbs their understanding and weakens their penetration; but they will not heed me.” At this the King was angry, and immediately drove them from the hall. But Alka said, “It will be plain to-morrow what has happened.” She left the hall, and when she reached home, she drew Saif Zul Yezn out of the well, and he dressed himself again. They sat down, and Alka said, “I have succeeded in confounding their deliberations to-day! and there will be a great assembly to-morrow, when I must hide you in a still more out-of-the-way place.” After this they supped, and went to rest. Next morning Alka called her daughter, and said, “Bring me the gazelle.” When it was brought her, she said, “Bring me the wings of an eagle.” Taka gave them to her, and she bound them on the back of the gazelle. She then took a pair of compasses, which she fixed in the ceiling of the room. She next took two other pairs of compasses, which she fixed in the ceiling of the room. She next took two other pairs of compasses, and tied one between the fore feet, and the other between the hind feet of the gazelle. She then tied a rope to the compasses in the roof, and the two ends to the other pairs. But she made Saif Zul Yezn lie down in such a position that his head was between the feet of the gazelle. She then said to him, “Remain here till I come back”; and went to the King, with whom she found a very numerous assemblage of the wise men. As soon as she entered, the King made her sit beside him on the throne. “O my mother Alka,” he said, “I could not close an eye last night from anxiety concerning yesterday’s events.” “Have you no wise men,” returned she, “who eat the bread of the divan?” She then turned to them, saying, “Select the wisest among you!” and they chose the wisest among them. She ordered them to take the sandboard again, but they became so confused that they were obliged to begin again three times from the beginning. “What do you discover?” said the King angrily. “O our master,” replied they, “he whom we seek has been carried away by a beast of the desert, which is flying with him between Heaven and earth.” “How is this?” said the King to Alka; “have you ever seen anything like it?” He seized his sword in a rage, and three fled, and he killed four of the others. When Alka went home, she released Saif, and told him what had happened. Next morning Alka took the gazelle, and slaughtered it in a copper kettle. She then took a golden mortar, and reversed it over it, and said to Saif Zul Yezn, “Sit on this mortar till I come back.” She then went to the divan, and chose out six wise men, who again took the sandboard, and began again three times over in confusion. “Alas,” said the King, in anger, “What misfortune do you perceive?” “O our master,” they exclaimed in consternation, “our understanding is confused, for we see him sitting on a golden mountain, which is in the midst of a sea of blood, surrounded by a copper wall.” The King was enraged, and broke up the assembly, saying, “O Alka, I will now depend on you alone.” “To-morrow I will attempt to show you the stranger,” she replied. When she came home, she related to Saif what had happened, and said, “I shall know by to-morrow what to tell the King to engage his attention, and prevent him from pursuing you.” Next morning she found Taka speaking to Saif Zul Yezn alone; and she asked her, “What does he wish?” “Mother,” replied Taka, “he wishes to go to the King’s palace, to see him and the divan.” “What you wish shall be done,” said she to Saif, “but you must not speak.” He assented to the condition, and she dressed him as her attendant, gave him a sandboard, and went with him to the King, who said to her, “I could not sleep at all last night, for thinking of the stranger for whom we are seeking.” “Now that the affair is in my hands,” returned she, “you will find me a sufficient protection against him.” She immediately ordered Saif to give her the sandboard. She took it, and when she had made her calculations, she said joyfully to the King, “O my lord, I can give you the welcome news of the flight of the stranger, owing to his dread of you and your revenge.” When the King heard this, he rent his clothes, slapped his face, and said, “He would not have departed, without having taken the book.” “I cannot see if he has taken anything,” replied she. “This is the first of the month,” said the King, “come and let us see if it is missing.” He then went with a large company to the building where the book was kept. Alka turned away from the King for a moment to say to Saif, “Do not enter with us, for if you enter, the case will open of itself, and the book will fall into your hands. This would at once betray you, and you would be seized and put to death, and all my labour would have been in vain.” She then left him, and rejoined the King. When they reached the building, the doors were opened, and when the King entered, they found the book. They immediately paid it the customary honours, and protracted this species of worship, while Saif stood at the door, debating with himself whether to enter or not. At last his impatience overcame him, and he entered, and at the same instant the casket was broken to pieces, and the book fell out. The King then ordered all to stand up, and the book rolled to Saif Zul Yezn. Upon this all drew their swords, and rushed upon him. Saif drew his sword also, and cried “God is great!” as Shaikh Gyat had taught him. He continued to fight and defend himself, and struggled to reach the door. The entire town arose in tumult to pursue him, when he stumbled over a dead body, and was seized. “Let me not see his face,” cried the King, “but throw him into the mine.” This mine was eighty yards deep, and had not been opened for sixty years. It was closed by a heavy leaden cover, which they replaced, after they had loaded him with chains, and thrown him in. Saif sat there in the darkness, greatly troubled, and lamenting his condition to Him who never sleeps. Suddenly, a side wall of the mine opened, and a figure came forth which approached and called him by his name. “Who are you?” asked Saif. “I am a woman named Akissa, and inhabit the mountain where the Nile rises. We are a nation who hold the faith of Abraham. A very pious man lives below us in a beautiful palace. But an evil Jinni named Mukhtatif lived near us also, who loved me, and demanded me in marriage of my father. He consented from fear, but I was unwilling to marry an evil being who was a worshipper of fire. How can you promise me in marriage to an infidel?’ said I to my father. I shall thereby escape his malice myself,’ replied he. I went out and wept, and complained to the pious man about the affair. Do you know who will kill him?’ said he to me, and I answered, No.’ I will direct you to him who has cut off his hand,’ said he. His name is Saif Zul Yezn, and he is now in the city of King Kamrun, in the mine.’ Thereupon he brought me to you, and I come as you see me, to guide you to my country, that you may kill Mukhtatif, and free the earth from his wickedness.” She then moved him, and shook him, and all his chains fell off. She lifted him on her shoulders, and carried him to the palace of the Shaikh, who was named Abbas Salam. Here he heard a voice crying, “Enter, Saif Zul Yezn.” He did so, and found a grave and venerable old man, who gave him a very friendly reception, saying, “Wait till to-morrow, when Akissa will come to guide you to the castle of Mukhtatif.” He remained with him for the night, and when Akissa arrived next morning, the old man told her to hasten, that the world might be soon rid of the monster. They then left this venerable man, and when they had walked awhile, Akissa said to Saif, “Look before you.” He did so, and perceived a black mass at some distance. “This is the castle of the evil-doer,” said she, “but I cannot advance a step further than this.” Saif therefore pursued his way alone, and when he came near the castle, he walked round it to look for the entrance. As he was noticing the extraordinary height of the castle, which was founded on the earth, but appeared to overtop the clouds, he saw a window open, and several people looked out, who pointed at him with their fingers, exclaiming, “That is he, that is he!” They threw him a rope, which they directed him to bind round him. They drew him up by it, when he found himself in the presence of three hundred and sixty damsels, who saluted him by his name.

* * * * *

(Here Habicht’s fragment ends.)

SCOTT’S MSS. AND TRANSLATIONS.

In 1800, Jonathan Scott, LL.D., published a volume of “Tales, Anecdotes, and Letters, translated from the Arabic and Persian,” based upon a fragmentary MS., procured by J. Anderson in Bengal, which included the commencement of the work (Nos. 1–3) in 29 Nights; two tales not divided into Nights (Nos. 264 and 135) and No. 21.

Scott’s work includes these two new tales (since republished by Kirby and Clouston), with the addition of various anecdotes, &c., derived from other sources. The “Story of the Labourer and the Chair” has points of resemblance to that of “Malek and the Princess Chirine” (Shirin?) in the Thousand and One Days; and also to that of “Tuhfet El Culoub” (No. 183a) in the Breslau Edition. The additional tales in this MS. and vol. of translations are marked “A” under Scott in our Tables. Scott published the following specimens (text and translation) in Ouseley’s Oriental Collections (1797 and following years) No. 135m (i. pp. 245–257) and Introduction (ii. pp. 160–172; 228– 257). The contents are fully given in Ouseley, vol. ii. pp. 34, 35.

Scott afterwards acquired an approximately complete MS. in 7 vols., written in 1764 which was brought from Turkey by E. Wortley Montague. Scott published a table of contents (Ouseley, ii. pp. 25–34), in which, however, the titles of some few of the shorter tales, which he afterwards translated from it, are omitted, while the titles of others are differently translated. Thus “Greece” of the Table becomes “Yemen” in the translation; and “labourer” becomes “sharper.” As a specimen, he subsequently printed the text and translation of No. 145 (Ouseley, ii. pp. 349–367).

This MS., which differs very much from all others known, is now in the Bodleian Library at Oxford.

In 1811, Scott published an edition of the Arabian Nights’ Entertainments, in 6 vols., vol. 1 containing a long introduction, and vol. 6, including a series of new tales from the Oxford MS. (There is a small paper edition; and also a large paper edition, the latter with frontispieces, and an Appendix including a table of the tales contained in the MS.) It had originally been Scott’s intention to retranslate the MS.; but he appears to have found it beyond his powers. He therefore contented himself with re-editing Galland, altering little except the spelling of the names, and saying that Galland’s version is in the main so correct that it would be useless repetition to go over the work afresh. Although he says that he found many of the tales both immoral and puerile, he translated most of those near the beginning, and omitted much more (including several harmless and interesting tales, such as No. 152) towards the end of his MS. than near the beginning. The greater part of Scott’s additional tales, published in vol. 6, are included in the composite French and German editions of Gauttier and Habicht; but, except Nos. 208, 209, and 215, republished in my “New Arabian Nights,” they have not been reprinted in England, being omitted in all the many popular versions which are professedly based upon Scott, even in the edition in 4 vols., published in 1882, which reprints Scott’s Preface.

The edition of 1882 was published about the same time as one of the latest reissues of Lane’s Thousand and One Nights; and the Saturday Review of Nov. 4, 1882 (p. 609), published an article on the Arabian Nights, containing the following amusing passage: “Then Jonathan Scott, LL.D. Oxon, assures the world that he intended to retranslate the tales given by Galland; but he found Galland so adequate on the whole that he gave up the idea, and now reprints Galland, with etchings by M. Lalauze, giving a French view of Arab life. Why Jonathan Scott, LL.D., should have thought to better Galland, while Mr. Lane’s version is in existence, and has just been reprinted, it is impossible to say.”

The most interesting of Scott’s additional tales, with reference to ordinary editions of The Nights, are as follows:—

No. 204b is a variant of No. 37.

No. 204c is a variant of 3e, in which the wife, instead of the husband, acts the part of a jealous tyrant. (Compare Cazotte’s story of Halechalbe.)

No. 204e. Here we have a reference to the Nesnás, which only appears once in the ordinary versions of The Nights (No. 132b; Burton, v., p. 333).

No. 206b. is a variant of No. 156.

No. 207c. This relates to a bird similar to that in the Jealous

Sisters (No. 198), and includes a variant of 3ba.

No. 207h. Another story of enchanted birds. The prince who seeks them encounters an “Oone” under similar circumstances to those under which Princess Parizade (No. 198) encounters the old durwesh. The description is hardly that of a Marid, with which I imagine the Ons are wrongly identified.

No. 208 contains the nucleus of the famous story of Aladdin (No. 193).

No. 209 is similar to No. 162; but we have again the well incident of No. 3ba, and the exposure of the children as in No. 198.

No. 215. Very similar to Hasan of Bassorah (No. 155). As Sir R. F. Burton (vol. viii., p. 60, note) has called in question my identification of the Islands of WákWák with the Aru Islands near New Guinea, I will quote here the passages from Mr. A. R. Wallace’s Malay Archipelago (chap. 31) on which I based it:—“The trees frequented by the birds are very lofty.... One day I got under a tree where a number of the Great Paradise birds were assembled, but they were high up in the thickest of the foliage, and flying and jumping about so continually that I could get no good view of them.... Their voice is most extraordinary. At early morn, before the sun has risen, we hear a loud cry of Wawk—wawk—wawk, w k—w k—w k,’ which resounds through the forest, changing its direction continually. This is the Great Bird of Paradise going to seek his breakfast.... The birds had now commenced what the people here call sacaleli,’ or dancing-parties, in certain trees in the forest, which are not fruit-trees as I at first imagined, but which have an immense head of spreading branches and large but scattered leaves, giving a clear space for the birds to play and exhibit their plumes. On one of these trees a dozen or twenty full-plumaged male birds assemble together, raise up their wings, stretch out their necks, and elevate their exquisite plumes, keeping them in a continual vibration. Between whiles they fly across from branch to branch in great excitement, so that the whole tree is filled with waving plumes in every variety of attitude and motion.”

No. 216bc appears to be nearly the same as No. 42.

No. 225 is a variant of No. 135q.

WEIL’S TRANSLATION.

The only approximately complete original German translation is “Tausend und eine Nacht. Arabische Erzählungen. Zum Erstenmale aus dem Urtexte vollständig und treu übersetzt von Dr. Gustav Weil,” four vols., Stuttgart. The first edition was in roy. 8vo, and was published at Stuttgart and Pforzheim in 1839–1842; the last volume I have not seen; it is wanting in the copy in the British Museum. This edition is divided into Nights, and includes No. 25b. In the later editions, which are in small square 8vo, but profusely illustrated, like the larger one, this story is omitted (except No. 135m, which the French editors include with it), though Galland’s doubtful stories are retained; and there is no division into Nights. The work has been reprinted several times, and the edition quoted in our Table is described as “Zweiter Abdruck der dritten vollstandig umgearbeiteten, mit Anmerkungen und mit einer Einleitung versehenen Auflage” (1872).

Weil has not stated from what sources he drew his work, except that No. 201 is taken from a MS. in the Ducal Library at Gotha. This is unfortunate, as his version of the great transformation scene in No. 3b (Burton, vol. i., pp. 134, 135), agrees more closely with Galland than with any other original version. In other passages, as when speaking of the punishment of Aziz (No. 9a, aa), Weil seems to have borrowed an expression from Lane, who writes “a cruel wound;” Weil saying “a severe (schwere) wound.”

Whereas Weil gives the only German version known to me of No. 9 (though considerably abridged) he omits many tales contained in Zinserling and Habicht, but whether because his own work was already too bulky, or because his original MSS. did not contain them, I do not know; probably the first supposition is correct, for in any case it was open to him to have translated them from the printed texts, to which he refers in his Preface.

Two important stories (Nos. 200 and 201) are not found in any other version; but as they are translated in my “New Arabian Nights,” I need not discuss them here. I will, however, quote a passage from the story of Judar and Mahmood, which I omitted because it is not required by the context, and because I thought it a little out of place in a book published in a juvenile series. It is interesting from its analogy to the story of Semele.

When King Kashuk (a Jinni) is about to marry the daughter of King Shamkoor, we read (New Arabian Nights, p. 182), “Shamkoor immediately summoned my father, and said, Take my daughter, for you have won her heart.’ He immediately provided an outfit for his daughter, and when it was completed, my father and his bride rode away on horseback, while the trousseau of the Princess followed on three hundred camels.” The passage proceeds (the narrator being Daruma, the offspring of the marriage), “When my father had returned home, and was desirous of celebrating his marriage Kandarin (his Wazir) said to him, Your wife will be destroyed if you touch her, for you are created of fire, and she is created of earth, which the fire devours. You will then bewail her death when it is too late. To-morrow,’ continued he, I will bring you an ointment with which you must rub both her and yourself; and you may then live long and happily together.’ On the following day he brought him a white ointment, and my father anointed himself and his bride with it, and consummated his marriage without danger.”

I may add that this is the only omission of the smallest consequence in my rendering of either story.

I have heard from more than one source that a complete German translation of The Nights was published, and suppressed; but I have not been able to discover the name of the author, the date, or any other particulars relating to the subject.

VON HAMMER’S MS., AND THE TRANSLATIONS DERIVED FROM IT.

Several complete copies of The Nights were obtained by Europeans about the close of the last or the beginning of the present century; and one of these (in 4 vols.) fell into the bands of the great German Orientalist, Joseph von Hammer. This MS. agrees closely with the printed Bul. and Mac. texts, as well as with Dr. Clarke’s MS., though the names of the tales sometimes vary a little. One story, “The two Wazirs,” given in Von Hammer’s list as inedited, no doubt by an oversight, is evidently No. 7, which bears a similar title in Torrens. One title, “Al Kavi,” a story which Von Hammer says was published in “Mag. Encycl.,” and in English (probably by Scott in Ouseley’s Oriental Collections, vide anteà p. 491) puzzled me for some time; but from its position, and the title I think I have identified it as No. 145, and have entered it as such. No. 9a in this as well as in several other MSS., bears the title of the Two Lovers, or of the Lover and the Beloved.

Von Hammer made a French translation of the unpublished tales, which he lent to Caussin de Perceval, who extracted from it four tales only (Nos. 21a, 22, 32 and 37), and only acknowledged his obligations in a general way to a distinguished Orientalist, whose name he pointedly suppressed. Von Hammer, naturally indignant, reclaimed his MS., and had it translated into German by Zinserling. He then sent the French MS. to De Sacy, in whose hands it remained for some time, although he does not appear to have made any use of it, when it was despatched to England for publication; but the courier lost it on the journey, and it was never recovered.

Zinserling’s translation was published under the title, “Der Tausend und einen Nacht noch nicht übersetzte Mährchen, Erzählungen und Anekdoten, zum erstenmale aus dem Arabischen in’s Französische übersetzt von Joseph von Hammer, und aus dem Französischen in’s Deutsche von Aug. E. Zinserling, Professor.” (3 vols., Stuttgart and Tübingen, 1823.) The introductory matter is of considerable importance, and includes notices of 12 different MSS., and a list of contents of Von Hammer’s MS. The tales begin with No. 23, Nos. 9–19 being omitted, because Von Hammer was informed that they were about to be published in France. (This possibly refers to Asselan Riche’s “Scharkan,” published in 1829.) The tales and anecdotes in this edition follow the order of The Nights. No. 163 is incomplete, Zinserling giving only the commencement; and two other tales (Nos. 132b and 168) are related in such a confused manner as to be unintelligible, the former from transposition (perhaps in the sheets of the original MS.) and the latter from errors and omissions. On the other hand, some of the tales (No. 137 for instance) are comparatively full and accurate.

A selection from the longer tales was published in English in 3 vols. in 1826, under the title of “New Arabian Nights Entertainments, selected from the original Oriental MS. by Jos. von Hammer, and now first translated into English by the Rev. George Lamb.” I have only to remark that No. 132b is here detached from its connection with No. 132, and is given an independent existence.

A complete French re-translation of Zinserling’s work, also in 3 vols., by G. S. Trébutien (Contes inédits des Mille et une Nuits), was published in Paris in 1828; but in this edition the long tales are placed first, and all the anecdotes are placed together last.

The various MSS. mentioned by Von Hammer are as follows:—

I. Galland’s MS. in Paris.

II. Another Paris MS., containing 870 Nights. (No. 9 is specially noticed as occurring in it.) This seems to be the same as a MS. subsequently mentioned by Von Hammer as consulted by Habicht.

III. Scott’s MS. (Wortley Montague).

IV. Scott’s MS. (Anderson).

V. Dr. Russell’s MS. from Aleppo (224 Nights).

VI. Sir W. Jones’ MS., from which Richardson extracted No.
6ee for his grammar.