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No. 3

the above table are those in Habicht's text. in Cazotte is entitled "Ilage Mahomet and his Sons." No. 8 is "Baharkan, or the Intemperate (ie., hastytempered) Man "—our King of Yemen " and in the German translation "The Prince of Zanzibār." No. Io is in Cazotte also "Ibrahim and his Son," and the incidents are the same in both. No. 7, "The History of Bakht-zaman," also in Cazotte and C. de Perceval, but omitted in the Persian version, treats of the vain attempts of a man to succeed in war or peace without God's help-utterly vain, unless prayers are offered up for His assistance. No. 11 (our "King of Abyssinia ") has the same title in Cazotte, and in both the story is very differently told from the Persian narrative; it is, however, an excellent tale, and I regret that I have not space here for an analysis of it. In the German translation our tenth story ("King of Persia ") is omitted, although it is found in the Arabian text.

To conclude: I am disposed to believe that the Turki translation was made from the Arabic, because the story of "King Dādīn and his Two Viziers," given in pages 189-194, corresponds with Habicht's text and with Cazotte's translation, but varies materially from the Persian text, in which the cameleer, who discovers the pious daughter of the murdered Vizier, is represented as being in the service of King Dadin, who, when informed of the lady's wonderful sanctity, visits her at the cameleer's house and becomes reconciled to her ; while in the Turki version, in Habicht's text, and in

Cazotte (who probably knew nothing of the Turki translation) the cameleer is in the service of the King of Persia, who visits the maiden, marries her, and punishes King Dadin and the wicked Vizier. If, then, the Turki version, which dates as far back as A.D. 1434, was made from the Arabic, and if the latter was translated, or adapted, from the Persian, it is not unlikely that the History of the Ten Viziers in its Arabian dress existed some time before the Book of the Thousand Nights and One Night was composed in its present form; and therefore the Persian version may be, as Lescallier conjectured, "very ancient." And since we have discovered that two of the stories exist in a work which is of Sanskrit origin (see pp. xliii and xliv -and in line 6 of the latter for "King of Abyssinia" read "King Dadin,"), we may go a step farther, and suppose the other stories in the Romance of Bakhtyar to have been also derived from Indian sources.



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