who are quarrelling over them. When his sister-in-law with an army of Jinn pursues the fugitives, the subjects of the rod overcome her. His wife begs for her sister's life and reconciles her husband to her, and then returns with her husband to his home in Bagdad, to quit him no more.[1]
Such in meagre outline is this wonderful story. Its variants are legion, and I can only refer to a few of them which are of special interest. In dealing with these I shall confine my attention to the essential points of the plot, touching only such details as are germane to the questions thus evoked. We shall accordingly pass in review the maiden's disguise and capture, her flight and her recapture; and afterwards turning to other types of the tale, we shall look at the corresponding incidents to be met with therein, reserving for another chapter the consideration of the meaning of the myth, so far as it can be traced.
The bird whose shape is assumed by the Jinn in the foregoing tale is not specified; but in Europe, where beauty and grace and purity find so apt an emblem in the swan, several of the most important variants have naturally appropriated that majestic form to the heroine, and have thus given a name to the whole group of stories. In Sweden, for example, we are told of a young hunter who beheld three swans descend on the sea-shore and lay their plumage aside before they plunged into the water. When he looked at the robes so laid aside they appeared like linen, and the forms that were swimming in the waves were damsels of dazzling whiteness. Advised by his foster-mother, he secures the linen of the youngest and fairest. She, therefore, could not follow her companions when they drew on their plumage and flew away; and being thus in the hunter's power, she became his wife. The hero of a story current among the Germans of Transylvania opens, like Hasan, a for-
- ↑ Burton, "Nights," vol. viii. p. 7.
