Rusheed by the celebrated reciter of Tales, Ibn Malook Aleed
lowaudee," p. 352.
Adventures of the Three Princes of China, Night dccx.-dccxvii. . 362
SCOTT : " Adventures of the Three Princes, sons of the
Stilt an of China"
History of the first Brave, Night dccxvii.-dccxxii 385
SCOTT : ' The Military Braggadocio ;" OusELEY, " the
Gallant Officer" and the Lat. list "Miles Gloriosus"
History of another Brave, Night dccxxii.-dccxxiii. . . . 39$
The Merry Adventures of a Simpleton, 1 Night dccxxiii.-dccxxvi . 400
SCOTT : " The Idwt and his Asses."
The Goodwife of Cairo and the three Rakehells, Night dccxxvi.-
dccxxviii. .......... 409
Story of the righteous Wazir wrongfully gaoled, Night dccxxviii.-
Tale of the Barber, the Captain and the Cairene Youth, Night
(In the Lat. list -we find " Tonsor etjuvenis Cahirensis")
Story of the Goodwife of Cairo and her Gallants, Night dccxxxviii.-
SCOTT : " The virtuous Woman of Cairo and her Suitors"
The Kazi's Tale of the Tailor, the Lady and the Captain, 2 Night
SCOTT : " The Cauzee's Story," p. 386.
Story of the Syrian and the Three Women of Cairo, Night dccxlvi.
and to end of vol. v. 465
Contains 365 pages, from Night dccxlvi. to Night dccclxxiH.
The following is a list of the contents :
Continuation of the Story of the Syrian, Night dccxlvi.-dccxlix. . 1-9
Tale of the Kaim-maka'm's Lady and her two Coyntes, Night
1 In Arab. " Rujub al-Mutarmakh," in the Lat. list "insipicus."
z In Ouseley " The Taylor, a story told by the Cauzee."
Tale of the vvhorish Wife who vaunted her virtues, Night dcdii.-dcclv. 18
Ccelebs the Droll l and his Wife and her four lovers, Night dcclv.-
SCOTT : <' The Deformed Jester."
The Gate-keeper of Cairo and the wily She-Thief, Night dcclix.-
SCOTT: " The aged Watchman of Cairo and the artful
Tale of Mohsin and Musa, Night dcclxv.-dcclxxii. 57
SCOTT : " Mhassun the liberal and Mousseh the treacherous
Mohammed Shalabi 2 and his Wife and the Kazi's Daughter, Night
dcclxxii.-dcclxxvii. . 76
SCOTT : " Mahummttd Julbee," etc.
The Fellah and his wicked Wife, Night dcclxxvii.-dcclxxx. . . 92
The Woman who humoured her Lover at her Husband's expense,
Night dcclxxx.-dcclxxxi. 102
SCOTT : " The Adulteress."
The Kazi Schooled by his Wife, Night dcclxxxi.-dcclxxxv. . . 106
The Merchant's Daughter and the Prince of Al-Trak, Night
dccclxv.-dcccxxiv . . .118
SCOTT: "Story of the Merchant, his Daughter, and the
Prince of Eerauk," p. 391. In the text -we find ' Irak for
The Story of Ahmad and Ali who cuckolded their Masters, Night
SCOTT : " The Two Orphans."
The Fellah and his fair Wife, Night dcccxxix.-dcccxxx. . . . 241
The Youth who would futter his Father's Wives, Night dcccxxx.-
SCOTT: " The 'Vicious Son, translating the Arab. Al-Ibn
The two Lack-tacts of Cairo and Damascus, including the short
"Tale of the Egyptian, the Syrian and the Ass," Night
SCOTT : " The two ivits of Cairo and Sind."
The Tale of Musa and Ibrahim, including Anecdotes of the
Berberines, Night dcccxl.-dcccxliii. . ... 271
The Brother Wazirs, Ahmad and Mohammed, Night dcccxirii.-
And to end of vol. vi. , . 35
1 In Scott "The Deformed Jester," reading " Al-Ahdab " for " Al-Maskharat al-
8 In text "Al-Jalabl," whence Ouseley and Scott's " Mahummud Julbee.
504 Supplemental Nights.
Contains 447 pages, from Night dccclxxiii.-mi.
The following is a list of the contents ;
Conclusion of the Brother Wazirs 1-69
Story of the thieving Youth and his Step-mother, Nightrficccxcvii.-
cm. . 69
The Kazi of Baghdad and his virtuous Wife, Night cm.-cmxi. . 77
History of the Sultan who protected the Kazi's Wife, Night cmxi.-
The Sultan of Al-'Irak, Zunnar ibn Zunnar, Night cmxvii.-cmxxi. 126
Ardashir, Prince of Persia, and .the Princess Hayat al-Nufus,
daughter of Sultan Kadir, Night cmxxi.-cmlxviii. . . . 139
Story of Shaykh Nakkit the Fisherman, Night cmlxviii.-cmlxxviii. 297
The Sultan of Andalusia, and the Prince of Al-'Irak who deflowered
the Wazir's daughter ; a prose replica of Al-Hayfa and Yusuf.
MS. vol. v. 210. Night cmlxxviii.-cmlxxxviii. . . . 3 2 9
Tale of Sultan Taylun and the generous Fellah, Night cmlxxxviii.-
The retired Sage and his Servant-lad, Night cmxcviii. . . . 414
The Merchant's Daughter who married an Emperor of China, Night
cmxcviii. -mi., ending the work 430-447
This MS. terminates The Nights with the last tale and has no especial
coiydusion relating the marriage of the two brother Kings with the two sisters.
Appendix. 5 1 1
THE HISTORY OF ABU NIYYAH AND ABU
N1YYATA YN (pp. 334-352;.
This story combines features which we find separately in Nos. 3b (ba) ;
162 and 198. The first story, the Envier and the Envied, is very common in
folk-lore, and has been sometimes used in modern fairy-tales. The reader
will remember the Tailor and the Shoemaker in Hans Christian Andersen's
" Eventyr." Frequently, as in the latter story, the good man, instead of
being thrown into a well, is blinded by the villain, and abandoned in a forest,
where he afterwards recovers his sight. One of the most curious forms of this
story is the Samoghitian
TRUTH AND INJUSTICES
Truth and Injustice lived in the same country, and one day they happened
to meet, and agreed to be friends. But as Injustice brought many people into
trouble, Truth declared that she would have no more to do with her, upon
Avhich Injustice grew angry, and put out the eyes of Truth. Truth wandered
about for a long time at random, and at last she came to a walnut-tree, and climbed
up it to rest awhile in safety from wild beasts. During the night a wolf and
a mouse came to the foot of the tree, and held the following conversation. The
wolf began, " I am very comfortable in the land where I am now living, for
there are so many blind people there that I can steal almost any animal I like
without anybody seeing me. If the blind men knew that they had only to rub
their eyes with the moss which grows on the stones here in order to recover
their sight, I should soon get on badly with them.''
The mouse responded, " I live in a district where the people have no water,
and are obliged to fetch it from a great distance. When they are away from
home I can enjoy as much of their provisions as I like ; indeed, I can heap
together as large a store as I please without being disturbed. If the people
knew that they had only to cut down a great oak tree, and a great lime tree which
grow near their houses, in order to find water, I should soon be badly ofif."
As soon as the wolf and the mouse were gone, Truth came down from her
tree, and groped about until she found a moss-covered stone, when she rubbed
her eyes with the moss. She recovered her sight immediately, and then went
her way till she came to the country where most of the people where blind.
Truth demanded that the blind people should pay her a fixed sum of money,
when she would tell them of a remedy by which they could recover their sight.
The blind men gave her the money, and Truth supplied them with the remedy
which had cured herself.
After this, Truth proceeded further till she came to the district where the
people had no water. She told them that if they would give her a carriage and
horses, she would tell them where to find water. The people were glad to
agree to her proposal.
1 Veckenstedt, Mythen, Sagen v^ Legenden der ZatnaJten, i. pp. 163-166.
12 Supplemental Nights.
When Truth had received the carriage and horses, she showed the people
the oak and the lime tree, which they felled by her directions, when water
immediately flowed from under the roots in great abundance.
As Truth drove away she met Injustice, who had fallen into poverty, and
was wandering from one country to another in rags. Truth knew her
immediately, and asked her to take a seat in her carriage. Injustice then
recognised her, and asked her how she had received the light of her eyes, and
how she had come by such a fine carriage. Truth told her everything, including
what she had heard from the wolf and the mouse. Injustice then persuaded
her to put out her eyes, for she wanted to be rich, and to have a fine carriage
too ; and then Truth told her to descend. Truth herself drove away, and
seldom shows herself to men.
Injustice wandered about the country till she found the walnut tree, up
which she climbed. When evening came, the wolf and the fox met under the
tree again to talk. Both were now in trouble, for the wolf could not steal an
animal without being seen and pursued by the people, and the mouse could no
longer eat meat or collect stores without being disturbed, for the people were no
longer obliged to leave their home for a long time to fetch water. Both the
wolf and the mouse suspected that some one had overheard their late conversa-
tion, so they looked up in, search of the listener, and discovered Injustice in the
tree. The animals supposed that it was she who had betraved them, and said
in anger, " May our curse be upon you that you may remain for ever blind, for
you have deprived us of our means of living.''
After thus speaking, the animals ran away, but Injustice has ever
since remained blind, and does harm to everybody who chances to come
in her way.
II. NOTES ON THE STORIES CONTAINED IN
VOL. V. OF " SUPPLEMENTAL NIGHTS."
BY W. F. KIRBY.
HISTORY OF THE KING'S SON OF SIND AND THE
LADY FATIMAH (pp. 1-18).
P. 5. This mixture of seeds, &c., is a very common incident in folk-tales.
P. 10. Compare the well-known incident in John xviii. i-ii, which
passage, by the way, is considered to be an interpolation taken from the lost
Gospel of the Hebrews.
HISTORY OF THE LOVERS OF SYRIA (pp. 21-36).
P. 26. Divination by the flight or song of birds is so universal that it is
ridiculous of Kreutzwald (the compiler of the Kalevipoeg) to quote the fact of
the son of Kalev applying to birds and beasts for advice as being intended
by the composers as a hint that he was deficient in intelligence.
In Bulwer Lytton's story of the Fallen Star (Pilgrims of the Rhine,
ch. xix.) he makes the imposter Morven determine the succession to the
chieftainship by means of a trained hawk.
P. 36. note 2. Scott may possibly refer to the tradition that the souls of
the dead are stored up in the trumpet of Israfil, when he speaks of the
" receiving angel."
NIGHT ADVENTURE OF HARUN AL-RASHID AND THE
YOUTH MANJAB (pp. 61-105).
P. 102. In the Danish ballads we frequently find heroes appealing to
their mothers or nurses in cases of difficulty. Compare " Habor and Signild,"
and " Knight Stig's Wedding," in Prior's Danisli Ballads, i.p. 216 and ii. p. 339
VOL. V K K
514 Supplemental Nights.
HISTORY OF. AL-HAJJAJ BIN YUSUF AND THE YOUNG
SA YYJD (pp. 39-60).
P. 43, note \. I doubt if the story-teller intended to represent Al-Hajjaj as
ignorant. The story rather implies that he was merely catechising the youth,
in order to entangle him in his talk.
P. 46. Compare the story of the Sandal-wood Merchant and the Sharpers
(Nights, vi. p. 206) in which the Merchant is required to drink up the sea [or
rather, perhaps, river], and requires his adversary to hold the mouth of the sea
for him with his hand.
P. 52, note 3. It is well known that children should not be allowed to
sleep with aged persons, as the latter absorb their vitality.
STORY OF THE DARWAYSH AND THE BARBER'S BOY
AND THE GREEDY SULTAN (pp. 105-114).
This story belongs to the large category known to students of folk-lore
as the Sage and his Pupil ; and of this again there are three main groups :
1. Those in which (as in the present instance) the two remain on friendly
2. Those in which the sage is outwitted and destroyed by his pupil (e-g- t
Gazette's story of the Maugraby ; or Spitta Bey's tales, No. i).
3. Those in which the pupil attempts to outwit or to destroy the sage, and
is himself outwitted or destroyed (e.g., The Lady's Fifth Story, in Gibb's
Forty Vezirs, pp. 76-80 ; and his App. B. note v., p. 413).
THE LOVES OF AL-HAYFA AND YUSUF (pp. 121-210.)
P. 149, note i. I believe that a sudden attack of this kind is always
THE GOOD WIFE OF CAIRO AND HER FOUR GALLANTS
P. 255, note. It may be worth while to note that Swedenborg asserts that
it is unlawful in Heaven for any person to look at the back of the head of
another, as by so doing he interrupts the divine influx. The foundation of
this idea is perhaps the desire to avoid mesmeric action upon the cerebellum.
Appendix. 5 1 5
TALE OF MOHS1N AND MUSA (pp. 319-332)-
The notes on the story of Abu Niyyat and Abu Niyyateen (anlea, pp. 511
<;i2) will apply still better to the present story.
THE MERCHANT'S, DAUGHTER, AND THE PRINCE OF
AL-IRAK (pp. 371437)-
Pp. 422-430. The case of Tobias and Sara (Tobit, chaps, iii.-viii.) was
ve-ry similar : but in this instance the demon Asmodeus was driven away by
fumigating with the liver and heart of a fish.