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THERE is another version in the Arabian Nights.' This is the story of the king and his chamberlain's wife, which forms an episode in the narrative of King Shah Bekht and his vizier, Er Rahwan. In this version there is no mention of the banquet of sameThe king desires the love of the lady, and, being refused, goes away full of wrath, leaving behind him his girdle, which the husband finds. Then follows the apologue of the 'Lion's Track.'*

ness.

There is another version, in which the process of change is visible. A king in disguise stops at the door of a house to ask for a drink of water. The woman gives him a drink, and "when he looked at her he was ravished with her and required her of love." She brought him into the house and gave him a book in which to read until she should return to him. It was full of exhortations against adultery. Hereupon the king de

* Tales from the Arabic of the Breslau and Cal'cutta Edition of the Book of the Thousand Nights and One Night,' by John Payne, vol. ii. p. 60.

parted. The woman told her husband, but he became estranged. She complained to her kinsfolk, who then told the king a parable, not of a garden, but of a piece of land for tillage. The husband replied by the parable of the lion. Then the king said, O fellow, the lion trampled not thy land, and it is good for tillage; so do thou till it, and God prosper thee in it, for the lion hath done it no hurt."*

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Yet another Arabic version is the story of Firouz and his wife. The king sees the lady by accident, and sends Firouz to a distant city. He then endeavours to seduce the lady from her allegiance, but she refuses his suitAnd whenas the dogs at a fountain have lapped, The lions to drink of the water forbear. The king goes away abashed, and leaves his sandal in the house. Then follow the pleading before the king and the apologue of the Lion's Track.' Here also the banquet of sameness is omitted.t

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The Libro de los Engannos de las Mugeres' offers a definite date at which one version of the Aphikia story passed from Oriental to Occidental literature. The book was translated from Arabic into Spanish, by the order of the Infante Don Fadrique, in the year 1291 of the Spanish era, or 1253 of the common era. Two years earlier his brother, King Alfonso, had caused a similar translation of the Calila and Dimna' to be made. One of the stories in the 'Libro de los Engannos' is a variant of the Aphikia story, and closely resembles the one translated by Payne, except that, instead of a signet ring, the_monarch leaves his sandals behind him. Dr. Domenico Comparetti has shown that the 'Libro de los Engannos' stands in close relationship to the Parables of Sandabar,' the 'Seven Viziers,' and 'Syntipas,' in all of which the story of the Lion's Track' is to be found. 'Syntipas' was translated into Greek from Syriac at the end of the eleventh century.

·

Prof. Ryssel in the article already cited says that Mathieu de Vendôme, who died in 1286, has a poem on the subject, 'Comedia Milonis,' in which the heroine is called Afra and the king is the sovereign of Constantinople. Mathieu is said to have taken this story from 'Syntipas' or some Oriental source.

Payne, vol. iv. pp. 259-60. + Payne, vol. i. p. 210. See his 'Researches respecting the Book of Sindibâd,' issued in English by the Folk - Lore Society in 1882. This contains as an appendix the Spanish text and an English translation of the 'Libro de los Engannos.' The book is a remarkable contribution to the study of comparative literature. I have named only the part dealing with variants of the Aphikia story.

A notable form of the story is to be found in the Decamerone' of Boccaccio (G. I., N. 5), in which the Marchesana di Monferrato is said to have served up to Philippe le Borgne a banquet of sameness during the absence of her husband on a crusade, with the same intention and the same result as the heroine of the Arabic stories. In this variant the episode of the 'Lion's Track' disappears. Manni, as usual, believes Boccaccio's story to be the record of a fact in history. He cites a letter written by Aldus Manutius the younger expressing the same view, and enclosing a long passage from a history of Naples written by Paolo Emilio Santorio, in which the story is told, with much diffuseness, of King Manfred and his sister. Here the banquet of sameness fails of its purpose.

*

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Another Italian variant is supplied by Antonio Cornazzano, who is sometimes called, apparently in error, Antonio Cornazzano dal Borzetti, and flourished in the fifteenth century, although his Italian Proverbii in Facetie' were not printed until 1523. There was an edition in Latin verse of ten of them, issued at Milan in 1503. It is not certain whether he wrote in Latin or Italian, for the issues are not described as translations. His 'Life of Christ' was printed in 1472. In the edition of Cornazzano's Proverbs' issued at Paris in 1812 there are two stories to illustrate the saying "Tutta è fava." The twelfth offers a parallel to the banquet of Aphikia. A lady of Lombardy, married to a husband sensual and unfaithful, prepares for this prince and his barons a stately feast of many dishes, all of which are skilfully compounded out of beans. Toward the end of the dinner she is asked what the various dishes are made of, and to each question comes the answer "Tutta è fava.' The prince, struck by the ingenious form of her reproof, dismisses his mistresses and becomes a model husband.t

* D. M. Manni, 'Istoria della Decamerone.' He refers also to the story in Sansovino. +"Proverbii di Messer Antonio Cornazzano in Facetie. Parigi, dai Torchi di P. Didot il Magg, MDCCXII.," p. 74. Of this rare and beautiful edition there is a copy on vellum in the John Rylands Library, Manchester. Speaking of the thirty-seventh and thirty-eighth stories in the 'Heptameron,' Toldo says: "Le due novelle svolgono un simile argomento. La seconda riconosce per fonte la 71 delle novelle del Morlini e la prima vuolsi dal Jacob che ricordi la storia della signora di Langallier, quale leggesi nel Livre du Chevalier de la Tour Landry pour l'enseignement de ses filles (Montaiglon la pubblicò nell' ediz. elz. dello Janet). Però essa assomiglia anche alla nov. 5 G. I. del Decamerone e più ancora alla 11a della Cornazzano,

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'Count Lucanor' was written by a Spanish prince, Don Juan Manuel, who was born in 1282. The fiftieth story relates that Saladin sent away one of his great vassals in order to gain access to the wife, whose love he solicited. She consents on condition that he will tell her what is the best thing a man can possess. He finds the reply difficult, and undertakes a journey in order to search for the right answer. Finally he learns that honour is a man's dearest treasure. When he returns to the lady she points out the necessity for him to relinquish the proposals he has made to her. The Spanish word verguenza, which Dr. James York translates by honour," literally means shame," but there can be no doubt that his version conveys the spirit of the original.*

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The dividing line between history and legend is not always easy to draw in the Western world, and it is still less easy in the East. We need not therefore be surprised to learn from Prof. Ryssel that Arabic writers of the ninth century narrate the incident of the Lion's Track as historical. He refers to Prof. T. Nöldeke, who in his review of Bathgen's Sindban' tells us that the story of the 'Lion's Track 'is to be found in the Almahâsin wal'addâd' of Gahiz, who died in 869, and in the work of Dînawarî, who died ten years earlier. According to this account Chosran Parwez had a vizier named Nachârgân for whom he had a great regard. The king, however, had held a conversation with the wife of his vizier, and the result had been a coolness in the household. The king, having heard of this, said to Nachârgân in the presence of the Court, "I hear that thou hast a fountain of sweet water, but drinkest not thereof." The vizier answered, "O king, I hear that the lion visits that fountain regularly, and I avoid it for fear of the lion." The king, delighted with the cleverness of this reply, gave rich presents to the lady and a rich crown to the husband. This is the "Treasure

in cui si narra d'un singolare banchette di sole fave che una moglie prepara al marito libertino, per farlo accorto che da donna a donna non ci può essere altra differenza fuor di quella che corre da fava a fava" (Pietro Toldo, 'Contributo allo Studio della Novella Francese del xv. e xvi. secolo considerata specialmente nelle sue attinenze con la Litteratura Italiana,' Roma, 1893, p. 77). The narratives given by Queen Marguerite and Geoftroy de la Tour Landry do not appear to me to have any resemblance to Boccaccio's story. Toldo appears to refer to No. 14 of the 'Grand Parangon as a variant (p. 91).

*"Count Lucanor......by the Prince John Manuel, done into English by James York, 1868, London, 1899," p. 231.

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