same. He knew it was impossible for any one to subsist upon so little as she ate; and his curiosity was roused. One night, as he lay quietly awake, he perceived his wife rise very softly, and put on her clothes. He watched, but made as if he saw nothing. Presently she opened the door, and went out. He followed her unperceived, by moonlight, and tracked her into a place of graves. Here to his astonishment he saw her joined by a Goule, a sort of wandering demon, which is known to infest ruinous buildings, and from time to time suddenly rushes out, seizes children and other defenceless people, strangles, and devours them. Occasionally, for want of other food, this detested race will resort to churchyards, and, digging up the bodies of the newly-buried, gorge their appetites upon the flesh of these. The husband followed his wife and her supernatural companion, and watched their proceedings. He saw them digging in a new-made grave. They extracted the body of the deceased; and, the Goule cutting it up joint by joint, they feasted voraciously, and, having satisfied their appetites, cast the remainder into the grave again, and covered it up as before. The husband now withdrew unobserved to his bed, and the wife followed presently after. He however conceived a horrible loathing of such a wife; and she discovers that he is acquainted with her dreadful secret. They can no longer live together; and a metamorphosis followed. She turned him into a dog, which by ill usage she drove from her door; and he, aided by a benevolent sorceress, first recovers his natural shape, and then, having changed her into a mare, by perpetual hard usage and ill treatment vents his detestation of the character he had discovered in her.
Arabian Nights.
A compilation of more vigorous imagination and more exhaustless variety than the Arabian Nights, perhaps never existed. Almost every thing that can be conceived of marvellous and terrific is there to be found. When we should apprehend the author or authors to have come to an end of the rich vein in which they expatiate, still new wonders are presented to us in endless succession. Their power of comic exhibition is not less extraordinary than their power of surprising and terrifying. The splendour of their painting is endless; and the mind of the reader is roused and refreshed by shapes and colours for ever new.
Resemblance of the Tales of the East and of Europe.
It is characteristic of this work to exhibit a faithful and particular picture of Eastern manners, customs, and modes of thinking and acting. And yet, now and then, it is curious to observe the coincidence of Oriental imagination with that of antiquity and of the North of Europe, so that it is difficult to conceive the one not to be copied from the other. Perhaps it was so; and perhaps not. Man is every where man, possessed of the same faculties, stimulated by the same passions, deriving pain and pleasure from the same sources, with similar hopes and fears, aspirations and alarms.
In the Third Voyage of Sinbad he arrives at an island were he finds one man, a negro, as tall as a palm-tree, and with a single eye in the middle of his forehead. He takes up the crew, one by one, and selects the fattest as first to be devoured. This is done a second time. At length nine of the boldest seize on a spit, while he lay on his back asleep, and, having heated it red-hot, thrust it into his eye. — This is precisely the story of Ulysses and the Cyclops.
The story of the Little Hunchback, who is choaked with a fish-bone, and, after having brought successive individuals into trouble on the suspicion of murdering him, is restored to life again, is nearly the best known of the Arabian Tales. The merry jest of Dan Hew, Monk of Leicester, who “once was hanged, and four times slain,” bears a very striking resemblance to this. 149
A similar resemblance is to be found, only changing the sex of the aggressor, between the well known tale of Patient Grizzel, and that of Cheheristany in the Persian Tales. This lady was a queen of the Gins, who fell in love with the emperor of China, and agrees to marry him upon condition that she shall do what she pleases, and he shall never doubt that what she does is right. She bears him a son, beautiful as the day, and throws him into the fire. She bears him a daughter, and gives her to a white bitch, who runs away with her, and disappears. The emperor goes to war with the Moguls; and the queen utterly destroys the provisions of his army. But the fire was a salamander, and the bitch a fairy, who rear the children in the most admirable manner; and the provisions of the army were poisoned by a traitor, and are in a miraculous manner replaced by such as were wholesome and of the most invigorating qualities.
Causes of Human Credulity.
Meanwhile, though the stories above related are extracted from books purely and properly of fiction, they exhibit so just a delineation of Eastern manners and habits of mind, that, in the defect of materials strictly historical, they may to a certain degree supply the place. The principal feature they set before us is credulity and a love of the marvellous. This is ever found characteristic of certain ages of the world; but in Asia it prevails in uninterrupted continuity. Wherever learning and the exercise of the intellectual faculties first shew themselves, there mystery and a knowledge not to be communicated but to the select few must be expected to appear. Wisdom in its natural and genuine form seeks to diffuse itself; but in the East on the contrary it is only valued in proportion to its rarity. Those who devoted themselves to intellectual improvement, looked for it rather in solitary abstraction, than in free communication with the minds of others; and, when they condescended to the use of the organ of speech, they spoke in enigmas and ambiguities, and in phrases better adapted to produce wonder and perplexity, than to enlighten and instruct. When the more consummate instructed the novice, it was by slow degrees only, and through the medium of a long probation. In consequence of this state of things the privileged few conceived of their own attainments with an over-weening pride, and were puffed up with a sense of superiority; while the mass of their fellow-creatures looked to them with astonishment; and, agreeably to the Oriental creed of two independent and contending principles of good and of evil, regarded these select and supernaturally endowed beings anon as a source of the most enviable blessings, and anon as objects of unmingled apprehension and terror, before whom their understandings became prostrate, and every thing that was most appalling and dreadful was most easily believed. In this state superstition unavoidably grew infectious; and the more the seniors inculcated and believed, the more the imagination of the juniors became a pliant and unresisting slave.
The Mantra, or charm, consisting of a few unintelligible words repeated again and again, always accompanied, or rather preceded, the supposed miraculous phenomenon that was imposed on the ignorant. Water was flung over, or in the face of, the thing or person upon whom the miraculous effect was to be produced. Incense was burned; and such chemical substances were set on fire, the dazzling appearance of which might confound the senses of the spectators. The whole consisted in the art of the juggler. The first business was to act on the passions, to excite awe and fear and curiosity in the parties; and next by a sort of slight of hand, and by changes too rapid to be followed by an unpractised eye, to produce phenomena, wholly unanticipated, and that could not be accounted for. Superstition was further an essential ingredient; and this is never perfect, but where the superior and more active party regards himself as something more than human, and the party acted upon beholds in the other an object of religious reverence, or tingles with apprehension of he knows not what of fearful and calamitous. The state of the party acted on, and indeed of either, is never complete, till the senses are confounded, what is imagined is so powerful as in a manner to exclude what is real, in a word, till, as the poet expresses it, “function is smothered in surmise, and nothing is, but what is not.”
It is in such a state of the faculties that it is entirely natural and simple, that one should mistake a mere dumb animal for one’s relative or near connection in disguise. And, the delusion having once begun, the deluded individual gives to every gesture and motion of limb and eye an explanation that forwards the deception. It is in the same way that in ignorant ages the notion of changeling has been produced. The weak and fascinated mother sees every feature with a turn of expression unknown before, all the habits of the child appear different and strange, till the parent herself denies her offspring, and sees
