Chapter XVIII: Part 18

Then said she:--I have heard, O auspicious King, that the Princess took the King and when she had shown to him the Speaking-Bird, they returned to the garden where he never ceased considering the fountain with extreme surprise and presently exclaimes, "How is this? No spring whence cometh all this water meeteth the Shah's eye, and no channel; nor is there any reservoir large enough to contain it." She replied, "Thou speakest sooth, O King of kings! This jetting font hath no source; and it springeth from a small marble basin which I filled from a single flagon of the Golden-Water; and by the might of Allah Almighty it increased and waxed copious until it shot up in this huge gerbe which the Shah seeth. Furthermore it ever playeth day and night; and, marvellous to relate, the water falling back from that height into the basin minisheth not in quantity nor is aught of it spilt or wasted." Hereat the King, filled with wonder and astonishment, bade go back to the Speaking-Bird; whereupon the Princess led him to the belvedere whence he looked out upon thousands of all manner fowls carolling in the trees and filling air with their hymns and prises of the Creator; so he asked his guide, "O my lady, whence come these countless songsters which haunt yonder tree and make the welkin resound with their melodious notes; yet they affect none other of the trees?" Quoth Perizadah, "O King of kings, they are all attracted by the Speaking-Bird and flock hither to accompany his song; and for that his cage hangeth to the window of this belvedere they prefer only the nearest of the trees; and here he may be heard singing sweeter notes than any of the others, nay in a plaint more musical than that of any nightingale." And as the Shah drew nigh the cage and gave ear to the Bird's singing, the Princess called to her captive saying, "Ho, my slave the Bird, dost thou not perceive the Asylum of the Universe is here that thou payest him not due homage and worship?" Hearing these words the Speaking- Bird forthright ceased his shrilling and at the same moment all the other songsters sat in deepest silence; for they were loyal to their liege lord nor durst any one utter a note when he held his peace. The Speaking-Bird then spake in human voice saying, "O great King, may Almighty Allah by His Might and Majesty accord thee health and happiness;" so the Shah returned the salutation and the Slave of Princess Perizadah ceased not to shower blessings upon his head. Meanwhile the tables were spread after sumptuous fashion and the choicest meats were set before the company which was seated in due order and degree, the Shah placing himself hard by the Speaking-Bird and close to the casement where the cage was hung. Then the dish of green cucumbers having been set before him, he put forth his hand to help himself, but drew it back in wonderment when he saw that the cucumbers, ranged in order upon the plate, were stuffed with pearls which appeared at either end. He asked the Princess and her brothers, "What is this dish? It cannot be meant for food; then wherefore is it placed before the Shah? Explain to me, I command you, what this thing meaneth." They could not give an answer unknowing what reply to make, and as all held their peace the Speaking-Bird answered for them saying, "O King of the Age and the Time, dost thou deem it strange to see a dish of cucumbers stuffed with pearls? How much stranger then it is that thou wast not astonished to hear that the Queen thy Consort had, contrary to the laws of Allah's ordinance, given birth to such animals as dog and cat and musk-rat. This should have caused thee far more of wonder, for who hath ever heard of woman bearing such as these?" Hereat the Shah made answer to the Speaking-Bird, "All that thou sayest is right indeed and I know that such things are not after the law of Almighty Allah; but I believed the reports of the midwives, the wise women who were with the Queen such time she was brought to bed, for they were not strangers but her own sisters, born of the same parents as herself. How then could I do otherwise than trust their words?" Quoth the Speaking-Bird, "O King of kings, indeed the truth of the matter is not hidden from me. Albeit they be the sisters of thy Queen, yet seeing the royal favours and affection towards their cadette they were consumed with anger and hatred and despite by reason of their envy and jealousy. So they devised evil devices against her and their deceits at last succeeded in diverting thy thoughts from her, and in hiding her virtues from thy sight. Now are their malice and treason made manifest to thee; and, if thou require further proof, do thou summon them and question them of the case. They cannot hide it from thee and will be reduced to confess and crave thy pardon."--And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-seventh Night.

Then said she:--I have heard, O auspicious King, that the Speaking-Bird also said to Khusrau Shah, "These two royal brothers so comely and stalwart and this lovely Princess, their sister, are thine own lawful children to whom the Queen thy Consort gave birth. The midwives, thy sisters-in-law, by reason of the blackness of their hearts and faces bore them away as soon as they were born: indeed every time a child was given to thee they wrapped it in a bit of blanket and putting it in a basket committed it to the stream which floweth by the palace to the intent that it might die an obscure death. But it so fortuned that the Intendant of thy royal gardens espied these baskets one and all as they floated past his grounds, and took charge of the infants he found therein. He then caused them to be nursed and reared with all care and, whilst they were growing up to man's estate, he looked to their being taught every art and science; and whilst his life endured he dealt with them and brought them up in love and tenderness as though they had been his very own. And now, O Khusrau Shah, wake from thy sleep of ignorance and heedlessness, and know that these two Princes Bahman and Parwez and the Princess Perizadah their sister are thine own issue and thy rightful heirs." When the King heard these words and was assured of the purport being true and understood the evil doing of those Satans, his sisters-in-law, he said, "O Bird, I am indeed persuaded of thy soothfastness, for when I first saw these youths at the hunting-ground my bowels yearned with affection towards them and my heart felt constrained to love them as though they had been my own seed. Both they and their sister have drawn my affections to them as a magnet draweth iron: and the voice of blood crieth to me and compelleth me to confess the tie and to acknowledge that they are my true children, borne in the womb of my Queen, whose direful Destiny I have been the means of carrying out." Then turning to the Princes and their sister he said with tearful eyes and broken voice, "Ye are my children and henceforth do ye regard me as your father." At this they ran to him with rare delight and falling on his neck embraced him. Then they all sat down to meat and when they had finished eating, Khusrau Shah said to them, "O my children, I must now leave you, but Inshallah--Allah willing--I will come again to-morrow and bring with me the Queen your mother." So saying he farewelled them fondly and mounting his horse departed to his palace; and no sooner had he seated himself upon his throne than he summoned the Grand Wazir and commanded him saying, "Do thou send this instant and bind in heaviest bonds those vile women, the sisters of my Queen; for their ill deeds have at last come to light and they deserve to die the death of murtherers. Let the Sworder forthright make sharp his sword; for the ground thirsteth for their blood. Go see thyself that they are beheaded without stay or delay: await not other order, but instantly obey my commandment." The Grand Wazir went forth at one and in his presence the Envious Sisters were decapitated and this underwent fit punishment for their malice and their evil doing. After this, Khusrau Shah with his retinue walked afoot to the Cathedral- mosque whereby the Queen had been imprisoned for so many years in bitter grief and tenderly embraced her. Then seeing her sad plight and her careworn countenance and wretched attire he wept and cried, "Allah Almighty forgive me this mine unjust and wrongful dealing towards thee. I have put to death thy sisters who deceitfully and despitefully raised my wrath and anger against thee, the innocent, the guiltless; and they have received due retribution for their misdeeds."--And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-eighth Night.

Then said she:--I have heard, O auspicious King that the King spake kindly and fondly to his Consort, and told her all that had betided him, and what the Speaking-Bird had made known to him, ending with these words, "Come now with me to the palace where thou shalt thee thy two sons and daughter grown up to become the loveliest of things. Hie with me and embrace them and take them to thy bosom, for they are our children, the light of our etes. But first do thou repair to the Hammam and don thy royal robes and jewels." Meanwhile tidings of these events were noised about the city how the King had at length shown due favour to the Queen, and had released her from bondage with his own hands and prayed forgiveness for the wrongs he had done to her; and how the Princes and the Princess had been proved to be her true-born children, and also how Khusrau Shah had punished her sisters who conspired against her; so joy and gladness prevailed both in city and kingdom, and all the folk blessed the Shah's Bánú and cursed the Satanesses her sisters. And next day when the Queen had bathed in the Hammam and had donned royal dress and regal jewels, she went to meet her children together with the King who led up to her the Princes Bahman and Parwez and the Princess Perizadah and said, "See, here are thy children, fruit of thy womb and core of thy heart, thine own very sons and thy daughter: embrace them with all a mother's love and extend thy favour and affection to them even as I have done. When thou didst give them birth, thine illomened sisters bore them away from thee and cast them into yonder stream and said that thou hadst been delivered first of a puppy, then of a kitten and lastly of a musk-ratling. I cannot console myself for having credited their calumnies and the only recompense I can make is to place in thine embrace these three thou broughtest forth, and whom Allah Almighty hath restored to us and hath made right worthy to be called our children." Then the Princes and Princess fell upon their mother's neck and fondly embraced her weeping tear-floods of joy. After this the Shah and the Banu sai down to meat together with their children; and when they had made an end of eating, King Khusrau Shah repaired to the garden with his Consort that he might show her the Singing-Tree and the fountain of Golden-Water, whereat the Queen was filled with wonder and delight. Next they turned to the belvedere and visited the Speaking-Bird of whom, as they sat at meat, the King had spoken to her in highest praise, and the Queen rejoiced in his sweet voice and melodious singing. And when they had seen all these things, the King mounted horse, Prince Bahman riding on his right hand and on his left Prince Parwez, while the Queen took Princess Perizadah with her inside her litter, and thus they set forth for the palace. As the royal cavalcade passed the city walls and entered the capital with royal pomp and circumstance, the subjects who had heard the glad tidings thronged in multitudes to see their progress and volleyed shouts of acclamation; and as the lieges had grieved aforetime to see the Queen-consort imprisoned, so now the rejoiced with exceeding joy to find her free once more. But chiefly they marvelled to look upon the Speaking-Bird, for the Princess carried the cage with her, and as they rode along thousands of sweet-toned songsters came swarming round them from every quarter, and flew as an escort to the cage, filling the air with marvellous music; while flocks of others, perching upon the trees and the housetops, carolled and warbled as it were to greet their lord's cage accompanying the royal cavalcade. And when the palace was reached, the Shah and his Queen and his children sat down to a sumptuous banquet; and the city was illuminated, and everywhere dancings and merry-makings testified to the joy of the lieges; and for many days these revels and rejoicings prevailed throughout the capital and the kingdom where every man was blithe and happy and had feastings and festivities in his house, After these festivals King Khusrau Shah made his elder son Bahman heir to his throne and kingdom and committed to his hands the affairs of state in their entirety, and the Prince administered affairs with such wisdom and success that the greatness and glory of the realm were increased twofold. The Shah also entrusted to his youngest son Parwez the charge of his army, both of horsemen and foot-soldiers; and Princess Perizadah was given by her sire in marriage to a puissant King who reigned over a mighty country; and lastly the Queen-mother forgot in perfect joy and happiness the pangs of her captivity. Destiny ever afterwards endowed them, one and all, with days the most delectable and they led the liefest of lives until at last there came to them the Destroyer of delights and the Sunderer of societies and the Depopulator of palaces and the Garnerer of graveyards and the Reaper for Resurrection-day, and they became as though they had never been. So laud be to the Lord who dieth not and who knoweth no shadow of change.

End of Volume 9.

Appendix.

VARIANTS AND ANALOGUES OF THE TALES In VOLUME XIII.

By W. A. Clouston.

The Tale of Zayn Al-Asnam--p. 1.

This story is a compound of two distinct tales, namely, the Dream of Riches and the Quest of the Ninth Image. It has always been one of the most popular of the tales in our common version of the "Arabian Nights," with this advantage, that it is perhaps the only one of the whole collection in which something like a moral purpose may be discovered--"a virtuous woman is more precious than fine gold." Baron de Sacy has remarked of The Nights, that in the course of a few years after Galland's version appeared "it filled Europe with its fame, though offering no object of moral or philosophical interest, and detailing stories merely for the pleasure of relating them." But this last statement is not quite accurate: Shahrazad relates her stories merely to prolong her own life.

It is a curious fact--and one perhaps not very generally known--that the Tale of Zayn al-Asnám is one of two (the other being that of Khudádád) which Galland repudiated, as having been foisted into his 8th volume without his knowledge, as he expressly asserts in the "Avertissement" to the 9th vol., promising to remove them in a second edition, which, however, he did not live to see. I understand that M. Herrmann Zotenberg purposes showing, in his forthcoming edition of "Aladdin," that these two histoires (including that of the Princess of Daryábár, which is interwoven with the tale of Khudádád and his Brothers) were Turkish tales translated by M. Petis de la Croix and were intended to appear in his "Mille et un Jours," which was published, after his death, in 1710; and that, like most of the tales in that work, they were derived from the Turkish collection entitled "Al-Faráj ba'd al-Shiddah," or Joy after Affliction. But that Turkish story-book is said to be a translation of the Persian collection entitled "Hazár ú Yek Rúz" (the Thousand and One Days), which M. Petis rendered into French.

In the preface to Petis' work it is stated that during his residence in Persia, in 1675, he made a transcript of the "Hazár ú Yek Rúz," by permission of the author, a dervish named Mukhlis, of Isfahán. That transcript has not, I understand, been found; but Sir William Ouseley brought a manuscript from Persia which contained a portion of the "Hazár ú Yek Rúz," and which he says ("Travels" vol. ii. p. 21, note) agreed so far with the French version. And it does seem strange that Petis should go to the Turkish book for tales to include in his "Mille et un Jours" when he had before him a complete copy of the Persian original, and even if he did so, how came his French rendering of the tales in question into the hands of Galland's publisher? The tales are not found in Petis' version, which is regularly divided into 1001 Days, and the Turkish work, judging from the titles of the eleven first tales, of which I have seen a transcript by M. Zotenberg, has a number of stories which do not occur in the Persian.[FN#375] But I think it very unlikely that the tales of Khudádád and the Princess foisted into Galland's 8th volume, were translated from the Turkish collection. In Galland the story of the Princess Daryábár is inserted in that of Khudádád; while in the Turkish story-book they are separate tales, the 6th recital being under the title, "Of the Vazír with the Daughter of the Prince of Daryábán," and the 9th story is "Of the Sons of the Sovereign of Harrán with Khudádád." This does not seem to support the assertion that these tales in Galland were derived from the Turkish versions: and it is not to be supposed, surely, that the translator of the versions in Galland conceived the idea of fusing the two stories together?

The first part of the tale of Zaun al-Asnam--the Dream of Riches--is an interesting variant of the tale in The Nights, vol. iv. p. 289, where (briefly to recapitulate, for purposes of comparison by-and-by) a man of Baghdad, having lost all his wealth and become destitute, dreams one night that a figure appeared before him and told him that his fortune was in Cairo. To that city he went accordingly, and as it was night when he arrived, he took shelter in a mosque. A party of thieves just then had got into an adjacent house from that same mosque, and the inmates, discovering them, raised such an outcry as to bring the police at once on the spot. The thieves contrive to get away, and the walí, finding only the man of Baghdad in the mosque, causes him to be seized and severely beaten after which he sends him to prison, where the poor fellow remains thirty days, when the walí sends for him and begins to question him. The man tells his story, at which the walí laughs, calls him an ass for coming so far because of a dream, and adds that he himself had had a similar dream of a great treasure buried in the garden of such a house in Baghdad, but he was not so silly as to go there. The poor man recognises his own house and garden from the walí's description, and being set at liberty returns to Baghdad, and finds the treasure on the very spot indicated.

Lane, who puts this story (as indeed he has done with much better ones) among his notes, states that it is also related by El-Ishákí, who flourished during the reign of the Khalíf El-Ma'mún (9th century), and his editor Edward Stanley Poole adds that he found it also in a MS. of Lane's entitled "Murshid ez-Zúwar ilá el-Abrar," with the difference that it is there related of an Egyptian saint who travelled to Baghdad, and was in the same manner directed to his own house in El-Fustát.

The same story is told in the 6th book of the "Masnaví," an enormously long sufí poem, written in Persian, by Jelád ed-Din, the founder of the sect of Muslim devotees generally known in Europe as the Dancing Dervishes, who died in 1272. This version differs from the Arabian in but a few and unimportant details: Arriving at Cairo, destitute and hungry, he resolves to beg when it is dark, and is wandering about, "one foot forward, one foot backwards," for a third of the night, when suddenly a watchman pounces on him and beats him with fist and stick--for the people having been plagued with robbers, the Khalíf had given orders to cut off the head of any one found abroad at night. The wretched man begs for mercy till he has told his story, and when he has finished the watchman acquaints him of a similar dream he had had of treasure at Baghdad.[FN#376]

A Turkish variant occurs in the "History of the Forty Vazírs," where a poor water-carrier of Cairo, named Nu'mán, presents his son's teacher with his only camel, which he used daily for carrying his skins of water, as a reward for instructing the lad in the Kurán, and his wife rails at him for his folly in no measured terms. In his sleep a white haired old man appears to him in a dream and tells him to go to Damascus, where he would find his portion. After this has occurred three times in succession, poor Nu'mán, spite of his wife's remonstrances, sets out for Damascus, enters a mosque there, and receives a loaf of bread from a man who had been baking, and having eaten it falls asleep. Returning home, his wife reviles him for giving away a camel and doing other mad things. But again the venerable old man appears to him thrice in a dream, and bids him dig close by himself, and there he would find his provision. When he takes shovel and pick-axe to dig, his wife's tongue is more bitter than before, and after he had laboured a while and begins to feel somewhat fatigued, when he asks her to take a short spell at the work, she mocks him and calls him anything but a wise man. But on his laying bare a stone slab, she thinks there must be something beneath it, and offers to relieve him. "Nu'mán," quoth she "thou'rt weary now." "No, I'm rested, says he. In the end he discovers a well, goes down into it, and finds a jar full of sequins, upon seeing which his wife clasps him lovingly round the neck, exclaiming, "O my noble little hubby! Blessed be God for thy luck and thy fortune!" Her tune changes, however, when the honest water-carrier tells her that he means to carry the treasure to the King, which he does, and the King having caused the money to be examined, the treasure is found to have the following legend written on it: "This is an alms from God to Nu'mán, by reason of his respect for the Kurán."[FN#377]

This curious story, which dates, as we have seen, at least as far back as the 9th century appears to be spread over Europe. Mr. E. Sidney Hartland, in an able paper treating of several of its forms in "The Antiquary" for February, 1887, pp. 45-48, gives a Sicilian version from Dr. Pitre's collection, which is to this effect:

A poor fellow at Palermo, who got his living by salting tunny and selling it afterwards dreamt one night that a person came to him and said that if he wished to find his fortune he would find it under the bridge of the Teste. Thither he goes and sees a man in rags and is beginning to retire when the man calls him back, informs him that he is his fortune and bids him go at midnight of that same night to the place where he had deposited his casks of tunny, dig there, and whatever he found was his own. The tunny-seller gets a pick-axe and at midnight begins to dig. He comes upon a large flat stone, which he raises and discovers a staircase; he descends, and at the bottom finds an immense treasure of gold. In brief, he becomes so rich that he lends the King of Spain "a million," to enable him to carry on his wars; the King makes him Viceroy of Sicily, and by-and by, being unable to repay the loan, raises him to the highest royal dignities.

Johannes Fungerus, in his "Etymologicon Latino-Gr cum," published at Leyden in 1607, in art. Somnus, gravely relates the story, with a young Dutchman for the hero and as having happened "within the memory of our fathers, both as it has been handed down in truthful and honourable fashion as well as frequently told to me."[FN#378] His "true story" may thus be rendered:

A certain young man of Dort, in Holland, had squandered his wealth and all his estate and having contracted a debt, was unable to pay it. A certain one appeared to him in a dream, and advised him to betake himself to Kempen, and there on the bridge he would receive information from some one as to the way in which he should be extricated from his difficulties. He went there, and when he was in a sorrowful mood and thinking upon what had been told him and promenaded almost the whole day, a common beggar, who was asking alms, pitying his condition, sat down and asked him, "Why so sad?" Thereupon the dreamer explained to him his sad and mournful fate, and why he had come there forsooth, under the impulse of a dream, he had set out thither, and was expecting God as if by a wonder, to unravel this more than Gordian knot. The mendicant answered "Good Heaven! are you so mad and foolish as to rely on a dream, which is emptier than nothing, and journey hither? I should betake myself to Dort, to dig up a treasure buried under such a tree in such a man's garden (now this garden had belonged to the dreamer's father), likewise revealed to me in a dream." The other remained silent and pondering all that had been said to him, then hastened with all speed to Dort, and under the aforesaid tree found a great heap of money, which freed him from his obligations, and having paid off all his debts, he set up in a more sumptuous style than before.

The second part of the tale, or novelette, of "The Spectre Barber," by Musaeus (1735-1788), is probably an elaboration of some German popular legend closely resembling the last-cited version, only in this instance the hero does not dream, but is told by a ghost, in reward for a service he had done it (or him), to tarry on the great bridge over the Weser, at the time when day and night are equal, for a friend who would instruct him what he must do to retrieve his fortune. He goes there at dawn, and walks on the bridge till evening comes, when there remained no one but himself and a wooden legged soldier to whom he had given a small coin in the early morning, and who ventured at length to ask him why he had promenaded the bridge all day. The youth at first said he was waiting for a friend, but on the old soldier remarking that he could be no friend who would keep him waiting so long, he said that he had only dreamt he was to meet some friend (for he did not care to say anything about his interview with the ghost), the old fellow observed that he had had many dreams, but put not the least faith in them. "But my dream," quoth the youth, "was a most remarkable one." "It couldn't have been so remarkable as one I had many years ago," and so on, as usual, with this addition, that the young man placed the old soldier in a snug little cottage and gave him a comfortable annuity for life--taking care, we may be sure, not to tell him a word as to the result of acting upon his dream.

To what extent Musaeus has enlarged his original material it is impossible to say; but it is well known that, like Hans Andersen in later times, he did "improve and add to such popular tales and traditions as he dealt with--a circumstance which renders him by no means trustworthy for folk-lore purposes.

In Denmark our well-travelled little tale does duty in accounting for the building of a parish church, as we learn from Thorpe, in his "Northern Mythology," vol. ii. p. 253:

Many years ago there lived in Errits˜, near Frederica, a very poor man who one day said, "If I had a large sum of money, I would build a church for the parish." The following night he dreamed that if he went to the south bridge at Veile he would make his fortune. He followed the intimation and strolled backwards and forwards on the bridge until it grew late, but without seeing any sign of good fortune. When just on the point of returning, he was accosted by an officer, who asked him why he had spent a whole day so on the bridge. He told him his dream, on hearing which the officer related to him in return that he also on the preceding night had dreamed that in a barn in Errits˜, belonging to a man whose name he mentioned, a treasure lay buried. Now the name he mentioned was the man's own, who prudently kept his own counsel, hastened home, and found the treasure in a barn. The man was faithful to his word, and built the church.[FN#379]

Equally at home, as we have seen, in Sicily, Holland, Germany, and Denmark, the identical legend is also domiciled in Scotland and England. Thus Robert Chambers, in his "Popular Rhymes of Scotland," ed. 1826, p. 56, speaking of Dundonald Castle, in Ayrshire, the ancient seat of King Robert II., relates the following local tradition:

Donald, the builder, was originally a poor man, but had the faculty of dreaming lucky dreams. Upon one occasion he dreamed thrice in one night that if he were to go to London Bridge he would make a fortune. He went accordingly, and saw a man looking over the parapet of the bridge, whom he accosted courteously, and after a little conversation, intrusted him with the secret of the occasion of his visiting London Bridge. The stranger told him that he had made a very foolish errand, for he had himself once had a similar vision, which directed him to go to a certain spot in Ayrshire, in Scotland, where he would find a vast treasure, and for his part he had never once thought of obeying the injunction. From his description of the spot, however, the sly Scot at once perceived that the treasure in question must be concealed nowhere but in his own humble kail-yard at home, to which he immediately repaired, in full expectation of finding it. Nor was he disappointed; for after destroying many good and promising cabbages, and completely cracking credit with his wife, who considered him as mad, he found a large potful of gold coin, with which he built a stout castle for himself, and became the founder of a flourishing family.

"This absurd story," adds Chambers, "is localised in almost every district of Scotland always referring to London Bridge, and Hogg (the Ettrick Shepherd) has worked up the fiction in a very amusing manner in one of his 'Winter Evening Tales,' substituting the Bridge at Kelso for that of London."

But the legend of the Chapman, or Pedlar, of Swaffam, in Norfolk, handed down, as it has been, from one credulous generation to another, with the most minute details and perfect local colour, throws quite into the shade all other versions or variants of the ancient tale of the poor man of Baghdad. Blomfield, in his "History of Norfolk," 8vo ea., vol. vi. 211-213, reproduces it as follows, from Sir Roger Twysden's "Reminiscences":

"The story of the Pedlar of Swaffam Market is in substance this: That dreaming one night, if he went to London, he should certainly meet with man upon London Bridge which should tell him good news; he was so perplexed in his mind that till he set upon his journey he could have no rest. To London therefore he hastes, and walked upon the Bridge for some hours, where being espied by a shopkeeper and asked what he wanted, he answered, 'You may well ask me that question, for truly (quoth he) I am come hither upon a very vain errand,' and so told the story of his dream which occasioned his journey. Whereupon the shopkeeper replied, 'Alas, good friend, should I have heeded dreams I might have proved myself as very a fool as thou hast; for 'tis not long since that I dreamt that at a place called Swaffam Market, in Norfolk, dwells one John Chapman, a pedlar, who hath a tree in his back yard, under which is buried a pot of money. Now, therefore if I should have made a journey thither to dig for such hidden treasure, judge you whether I should not have been counted a fool.' To whom the Pedlar cunningly said, 'Yes, truly: I will therefore return home and follow my business, not heeding such dreams hence-forward.' But when he came home (being satisfied that his dream was fulfilled), he took occasion to dig in that place, and accordingly found a large pot full of money, which he prudently concealed, putting the pot among the rest of his brass. After a time, it happened that one who came to his house, and beholding the pot, observed an inscription upon it, which being in Latin he interpreted it, that under that there was another twice as good.[FN#380] Of this inscription the Pedlar was before ignorant, or at least minded it not; but when he heard the meaning of it, he said, ' 'Tis very true, in the shop where I bought this pot stood another under it which was twice as big'; but considering that it might tend to his further profit to dig deeper in the same place where he found that, he fell again to work and discovered such a pot as was intimated by the inscription, full of old coin; notwithstanding all which, he so concealed his wealth that the neighbours took no notice of it. But not long after the inhabitants of Swaffam resolving to re-edify their church, and having consulted the workmen about the charge, they made a levy, wherein they taxed the Pedlar according to no other rate but what they had formerly done. But he, knowing his own ability, came to the church and desired the workmen to show him their model and to tell him what they esteemed the charge of the north aisle would amount to, which when they told him, he presently undertook to pay them for building it, and not only that, but for a very tall and beautiful tower steeple.

"This is the tradition of the inhabitants, as it was told me there. And in testimony thereof, there was then his picture, with his wife and three children, in every window of the aisle, with an inscription running through the bottom of all those windows, viz., 'Orate pro bono statu Johannis Chapman.... Uxoris ejus, et Liberorum quorum, qui quidem Johannes hanc alam cum fenestris tecto et . . . fieri fecit.' It was in Henry the Seventh's time, but the year I now remember not, my notes being left with Mr. William Sedgwicke, who trickt the pictures, he being then with me. In that aisle is his seat, of an antique form, and on each side the entrance, the statue of the Pedlar of about a foot in length, with pack on his back, very artificially [?artistically] cut. This was sent me from Mr. William Dugdale, of Blyth Hall, in Warwickshire, in a letter dated Jan. 29th, 1652-3, which I have since learned from others to have been most True.˚Roger Twysden."

Mr. William E. A. Axon, in "The Antiquary," vol. xi. p. 168, gives the same version, with some slight variations, from a work entitled "New Help to Discourse," which he says was often printed between 1619 and 1696: The dream was "doubled and tripled," and the Pedlar stood on the bridge for two or three days; but no mention is made of his finding a second pot of money: "he found an infinite mass of money, with part of which he re-edified the church, having his statue therein to this day, cut out in stone, with his pack on his back and his dog at his heels, his memory being preserved by the same form or picture in most of the glass windows in taverns and alehouses in that town to this day." The story is also told of a cobbler in Somersetshire (in an article on Dreams, "Saturday Review," Dec. 28, 1878), who dreamt three nights in succession that if he went to London Bridge he would there meet with something to his advantage. For three days he walked over the bridge, when at length a stranger came up to him, and asked him why he had been walking from end to end of the bridge for these three days, offering nothing for sale nor purchasing aught. The man having told him of his strange dream, the stranger said that he too had dreamt of a lot of gold buried in a certain orchard in such a place in Somersetshire. Upon this the cobbler returned home and found the pot of gold under an apple-tree. He now sent his son to school, where he learnt Latin, and when the lad had come home for his holidays, he happened to look at the pot that had contained the gold and seeing some writing on it he said, "Father, I can show you what I have learnt at school is of some use." He then translated the Latin inscription on the pot thus: "Look under and you will find better " They did look under and a large quantity of gold was found. Mr. Axon gives a version of the legend in the Yorkshire dialect in "The Antiquary," vol. xii. pp. 121-2, and there is a similar story connected with the parish church of Lambeth.[FN#381]

Regarding the Norfolk tradition of the lucky and generous Pedlar, Blomfield says that the north side of the church of Swaffam (or Sopham) was certainly built by one John Chapman, who was churchwarden in 1462; but he thinks that the figures of the pedlar, etc., were only put "to set forth the name of the founder: such rebuses are frequently met with on old works." The story is also told in Abraham de la Prynne's Diary under date Nov. 10, 1699, as "a constant tradition" concerning a pedlar in Soffham.

Such is the close resemblance between the Turkish version of the Dream and that in the tale of Zayn al-Asnam that I am disposed to consider both as having been derived from the same source, which, however, could hardly have been the story told by El-Isháki. In Zayn al-Asnam a shaykh appears to the prince in a dream and bids him hie to Egypt, where he will find heaps of treasure; in the Turkish story the shaykh appears to the poor water-carrier three times and bids him go to Damascus for the like purpose. The prince arrives at Cairo and goes to sleep in a mosque, when the shayka again presents himself before him in a dream and tells him that he has done well in obeying him--he had only made a trial of his courage: "now return to thy capital and I will make thee wealthy,"-- in the Turkish story the water-carrier also goes into a mosque at Damascus and receives a loaf of bread there from a baker. When the prince returns home the shaykh appears to him once more and bids him take a pickaxe and go to such a palace of his sire and dig in such a place, where he should find riches,--in the Turkish story the water-carrier having returned to his own house, the shaykh comes to him three times more and bids him search near to where he is and he should find wealth. The discovery by Zayn al-Asnam of his father's hidden treasure, after he had recklessly squandered all his means, bears some analogy to the well-known ballad of the "Heir of Linne," who, when reduced to utter poverty, in obedience to his dying father's injunction, should such be his hap, went to hang himself in the "lonely lodge" and found there concealed a store of gold.

With regard to the second part of the tale of Zayn al-Asnam--the Quest of the Ninth Image--and the Turkish version of which my friend Mr. Gibb has kindly furnished us with a translation from the mystical work of 'Alí 'Azíz Efendi, the Cretan, although no other version has hitherto been found,[FN#382] I have little doubt that the story is of either Indian or Persian extraction, images and pictures being abhorred by orthodox (or sunni) Muslims generally; and such also, I think, should we consider all the Arabian tales of young men becoming madly enamoured of beautiful girls from seeing their portraits--though we can readily believe that an Arab as well as a Persian or Indian youth might fall in love with a pretty maid from a mere description of her personal charms, as we are told of the Bedouin coxcomb Amarah in the Romance of Antar. If the Turkish version, which recounts the adventures of the Prince Abd es-Samed in quest of the lacking image (the tenth, not the ninth, as in the Arabian) was adapted from Zayn al-Asnam, the author has made considerable modifications in re-telling the fascinating story, and, in my opinion, it is not inferior to the Arabian version. In the Turkish, the Prince's father appears to him in a vision of the night,[FN#383] and conducts him to the treasure-vault, where he sees the vacant pedestal and on it the paper in which his father directs him to go to Cairo and seek counsel of the Shaykh Mubarak, who would instruct him how to obtain the lacking image; and the prince is commissioned by the shaykh to bring him a spotless virgin who has never so much as longed for the pleasures of love, when he should receive the image for his reward. The shaykh gives him a mirror which should remain clear when held before such a virgin, but become dimmed when reflecting the features of another sort of girl; also a purse which should be always full of money.[FN#384] In the Arabian story the Shaykh Mubarak accompanies Zayn al-Asnam in his quest of the image to the land of Jinnistán, the King whereof it is who requires the prince to procure him a pure virgin and then he would give him the lacking image. In the Turkish version the prince Abd es-Samed proceeds on the adventure alone, and after visiting many places without success he goes to Baghdad, where by means of the Imam he at last finds the desiderated virgin, whom he conducts to Mubarak. In the Arabian story the Imam, Abu Bakr (Haji Bakr in the Turkish), is at first inimical towards the prince and the shaykh but after being propitiated by a present of money he is all complaisance, and, as in the Turkish, introduces the prince to the fallen vazír, the father of the spotless virgin. The sudden conversion of the Imam from a bitter enemy to an obliging friend is related with much humour: one day denouncing the strangers to the folk assembled in the mosque as cutpurses and brigands, and the next day withdrawing his statement, which he says had been made on the information of one of the prince's enviers, and cautioning the people against entertaining aught but reverence for the strangers. This amusing episode is omitted in the Turkish version. In one point the tale of Zayn al-Asnam has the advantage of that of Abd es-Samed: it is much more natural, or congruous, that the King of the Genii should affect to require the chaste maiden and give the prince a magical mirror which would test her purity, and that the freed slave Mubarak should accompany the prince in his quest.

Aladdin; Or, the Wonderful Lamp--p. 31.

Those scholars who declared a number of the tales in Galland's "Mille et une Nuits" to be of his own invention, because they were not found in any of the Arabic MS. texts of The Nights preserved in European libraries, were unconsciously paying that learned and worthy man a very high compliment, since the tales in question are among the best in his work and have ever been, and probably will continue to be, among the most popular favourites. But that fact that Galland seized the first opportunity of intimating that two of those tales were not translated or inserted by himself ought to have been alone amply sufficient presumptive evidence of his good faith with regard to the others.

A friendly reviewer of my "Popular Tales and Fictions" etc. states that modern collectors of European Märchen, though "working from 100 to 150 years after the appearance of the 'Thousand and One Nights,' in European literature, have not found the special versions therein contained distributed widely and profusely throughout Europe," and that my chapter on Aladdin is proof sufficient that they have not done so. The reviewer goes on to say that I cite "numerous variants, but, save one from Rome, variants of the theme, not of the version; some again, such as the Mecklenburg and Danish forms, are more primitive in tone; and all lack those effective and picturesque details which are the charm of the Arabian story, and which a borrower only interested in the story as a story might just be expected to retain.''[FN#385]

But it is not contended that the folk-tales of Europe owe much, if indeed anything at all, to the "Arabian Nights," which is not only as it now exists a comparatively modern work--Baron de Sacy has adduced good reasons for placing the date of its composition in the middle of the 9th century of the Hijra, or about 1446 A.D. but was first made known in Europe so late as the first quarter of the last century. Several of the tales, and incidents of the tales, in the "Thousand and One Nights" were current in Europe in the 12th century-- imported by the Moors of Spain, and by European travellers, pilgrims, and minstrels from the East. Thus the Arabian tale of the Ebony (or Enchanted) Horse is virtually identical with the Hispano-French romance of Cleomades and Claremonde; that of Prince Kamar al Zaman is fairly represented by the romance of Peter of Provence and the Fair Maguelone. The episode of Astolphy and Joconde in Ariosto's "Orlando Furioso" is identical with the opening story of The Nights which constitutes the frame of the collection.[FN#386] The Magnetic Rock (or rock of adamant) which figures in the adventures of Sindbád occurs in the popular German story of "Herzog Ernst von Baiern," which is extant in a Latin poem that cannot be later than the 13th century and is probably a hundred years earlier.[FN#387] The Valley of Diamonds in the History of Sindbád is described by Marco Polo who travelled in the East in the 13th century; moreover, it had been known in Europe from the 4th century, when the story connected with it was related by Epiphanius, bishop of Salamis, who lays the scene in Scythia, while Marco Polo and the author of Sindbád's Voyages both place it in India, where the fiction probably had its origin

When we find a popular (i.e. oral) European tale reproduce the most minute details of a story found in The Nights, we should conclude that it has been derived therefrom and within quite recent times, and such I am now disposed to think is the case of the Roman version of Aladdin given by Miss Busk under the title of "How Cajusse was Married," notwithstandtng the circumstance that the old woman from whom it was obtained was almost wholly illiterate. A child who could read might have told the story out of Galland to his or her nurse, through whom it would afterwards assume local colour, with some modifications of the details. But stories having all the essential features of the tale of Aladdin were known throughout Europe long before Galland's work was published, and in forms strikingly resembling other Asiatic versions, from one of which the Arabian tale must have been adapted. The incidents of the Magician and Aladdin at the Cave, and the conveying of the Princess and the vazír's son three nights in succession to Aladdin's house (which occurs, in modified forms, in other tales in The Nights), I consider as the work of the Arabian author. Stripped of these particulars, the elements of the tale are identical in all versions, Eastern and Western: a talisman, by means of which its possessor can command unlimited wealth, &c.; its loss and the consequent disappearance of the magnificent palace erected by supernatural agents who are subservient to the owner of the talisman, and finally its recovery together with the restoration of the palace to its original situation. The Arabian tale is singular in the circumstance of the talisman (the Lamp) being recovered by human means--by the devices of the hero himself, in fact, since in all the European and the other Asiatic forms of the story it is recovered by, as it was first obtained from, grateful animals. To my mind, this latter is the pristine form of the tale, and points to a Buddhist origin--mercy to all hying creatures being one of the leading doctrines of pure Buddhism.