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been the case, were Von Hammer’s theory true. Had the book “Sindibad,” mentioned by Mesoudi in the passage cited above, been the well-known Voyages of Sindbad (as erroneously assumed by Von Hammer), its existence in Persian would have been a powerful argument in support of his theory. But this is not the case. The book is mentioned by Mesoudi as “Sindibad” only, and is stated to be similar to the story of the Indian King and his Ten Viziers, to which nothing can be more unlike than the Voyages of Sindbad, a work purely Arab in form, although doubtless containing many incidents derived from Greek, Indian, Persian and perhaps even European sources, and it has now been definitely shown that the work referred to was one which is known in perhaps more numerous versions than any other popular fiction, i.e. “The Story of a King, his Seven Viziers, his Son and his Favourite,” written by one Sindibad,[1] said to have been chief of the Brahmans under Korech, third King of Northern India after Porus, the celebrated adversary of Alexander the Great.
Von Hammer’s theory, as soon as advanced, was disputed by the still greater French Orientalist, Silvestre de Sacy, who (whilst allowing the possibility and even probability of the original Arabic compiler having used a slight thread of connecting narrative adapted from the external scheme of the Hezar Efsan, on which to string
- ↑ See Vol. V. p. 260, where it will be seen that Es Sindibad is given as the name of the sage who plays a principal part in the external fable of “The Malice of Women,” the Arabic version of the aforesaid “Story of a King, his Seven Viziers, his Son and his Favourite.”
