The Linguist-dame, the Duenna, and the King's Son (Pp.
69-87).
This story, though much shorter, is very closely paralleled by that of Prince
Calaf and the Princess of China, in the Thousand and One Days (cf. vol. x.,
App, pp. 499, 500) Prince Calaf (the son of the King of the Nogais Tartars)
and his parents are driven from their kingdom by the Sultan of Carizme
(Khwįrizm), and take refuge with the Khan of Berlas, where the old King and
Queen remain, while Calaf proceeds to China, where he engages in an
intellectual contest with Princess Tourandocte (Turandot, i.e. Turįndokht or
Turan's daughter). When Turandot is on the point of defeat, she sends her
confidante, a captive princess, to Calaf, to worm out his secret (his own
name). The confidante, who is herself in love with Calaf, horrifies him with
the invention that Turandot intends to have him secretly assassinated; but
although he drops his name in his consternation, he refuses to fly with his
visitor. In the morning Turandot declares Calaf's name to him but comforts him
by saying that she has nevertheless determined to accept him as her husband,
instead of cutting off his head; and the slave princess commits suicide.
Messengers are then sent for Calaf's parents, who arrive in company with the
friendly Khan who had granted them an asylum; and Calaf marches against the
Sultan of Carizme, who is defeated and slain, when his subjects readily submit
to the conqueror.
P. 77.--According to Jewish tradition, the Rod of Moses became transformed
into so terrible a dragon that the Egyptians took to flight, and 60,000 of
them were slain in the press.--(Sale's Koran, chap. 7, note.)
P. 77, note 4.--It was long denied that ants store up grain, because our
English ants do not; but it is now well known that many foreign species, some
of which inhabit countries bordering on the Mediterranean (including
Palestine), store up large quantities of grass seeds in their nests; and one
ant found in North America is said to actually cultivate a particular kind of
grass.
P. 81, note 6.--Those interested in the question of the succession of the
Patriarchs may refer to Joseph Jacobs' article on "Junior-right in
Genesis,"[FN#430] in which the writer argues that it was the original custom
among the Hebrews, as among other nations, for the youngest son to succeed to
his father's estates, after the elder ones had already established themselves
elsewhere. Much may be urged in favour of this writer's conclusions, and it
will be remembered that our own Monarchy was not recognised as hereditary
until the time of the Conquest, the most able or the strongest relative of the
late King usually succeeding to the Crown, and minors being always set aside,
unless powerful politicians intended to use them as mere tools. In the
Esthonian Kalevipoeg the system comes out still more strongly. Three sons are
living at home at the time of the death of Kalev, but the youngest is
designated by him as his successor, and is afterwards indicated by lot as the
peculiar favourite of the gods.
P. 84, note 4.--Although it has nothing to do with the present story, yet I
may point out the great importance of the bridle in all the folk-tales which
deal with the transformation of human beings into domestic animals. It is
clearly implied (though not actually expressed) in the story of Julnar the Sea
Born (No. 153) that the power of Abdallah and Badr Basim over Queen Lab, while
she bore the form of a mule, depended entirely on their keeping possession of
the bridle (cf. Nights, vol. vii., p. 304, and note). There are many stories
of magicians who transform themselves into horses, &c., for their friends to
sell; but the bridle must on no account be given with the horse. Should this
be neglected (purposely or otherwise) the magician is unable to reassume his
human form at will. Cf. also Spitta-Bey's story No. 1 (infrą).
