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system of nights which serves as a frame for the various stories told by Shehrzad, and it will be noted that the names of the personages of the introduction and the general skeleton of the story appear to have been preserved almost without alteration, standing out in sharp contrast to the rest of the work. Even the number of the stories contained in the Thousand and One Nights in some measure corresponds with Aboulferej’s account of the Hezar Efsan, being (if we leave out of the question the numerous incidental tales) less than two hundred in all, and had Hammer-Purgstall contented himself with stating the legitimate consequences of the evidence he adduced, his position would have been unassailable; but, as is not unusual with German scholars, he went to an extravagant length in the deductions he drew from the passages above cited, insisting that the Book of the Thousand Nights and One Night, in its original form, was identical with the Thousand Tales or Nights mentioned by Mesoudi, i.e. was a mere translation from the Persian, and that its foundation was no other than the wild and fascinating Persian tales which appear to have been popular in Arabia proper, at the time of Mohammed, and to have, by the seduction of their brilliant and picturesque imagery, become so serious a stumbling-block in the Prophet’s way that, not content with having evidently assimilated part of them for his own purposes, he thought it necessary to caution his followers against their dangerous attractions and to exhort them to be satisfied with the delightful tales that God had told them in the Koran. To this original nucleus or foundation
