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and men of letters and poets, appear to have been transcribed or adapted from the works of well-known historians and geographers and from such famous collections as the Helbeit el Kumeit and the Kitab el Aghani. For instance, the story of Yehya ben Khalid and the Forger (Vol. IV.) is found (in almost exactly the same terms) in Fekhreddin Razi, the anecdote of Omar ben el Khettab and the poor woman (Vol. II. pp. 88 and 89) as well as the story of the Muslim Champion (Vol. V.) and others in Et Teberi, The City of Irem (Vol. III.) in El Mesoudi, The City of Lebtait (Vol. III.) in a Spanish-Arabic historian, The Khalif El Mamoun and the Pyramids (Vol. IV.) and The Justice of Providence (Vol. V.) as well as certain parts of the Voyages of Sindbad and Seif el Mulouk, in El Cazwini, Younus the Scribe (Vol. VI.), Musab ben ez Zubeir (Vol. IV.) and The Lovers of the Benou Udhreh (Vol. VI. p. 208) in the Kitab el Aghani, Ibrahim of Mosul and the Devil (Vol. VI.) in the Helbeit el Kumeit, The Devout Prince (Vol. IV.) in Ibn el Jauzi, Ibrahim ben el Mehdi and the Barber Surgeon (Vol. III.) in the Spanish historian Ibrahim el Andalousi, The Imam Abou Yousuf with Er Reshid and Jaafer (Vol. IV.) in the Mirat el Jenan, Abdurrehman the Moor’s Story of the Roc (Vol. IV.) in Ibn el Werdi, etc., etc. To conclude this cursory sketch, I have but to mention that the fables and apologues, which form another considerable feature of the work, have apparently been added to the collection from time to time and appear to be mostly derived from Greek, Persian and Indian sources, such as the Hitopadesa, the Fables of Æsop and Kelileh wa Dimneh.
