The Tale of Ardashir (vol. vii. 209-264) lacks originality:  we are now entering upon a series of pictures which are replicas of those preceding.  This is not the case with that charming Undine, Julnar the Sea-born (vol. vii. 264-308) which, like Abdullah of the Land and Abdullah of the Sea (vol. ix.  Night cmxl.), describes the vie intime of mermen and merwomen.  Somewhat resembling Swift’s inimitable creations, the Houyhnhnms for instance, they prove, amongst other things, that those who dwell in a denser element can justly blame and severely criticise the contradictory and unreasonable prejudices and predilections of mankind.  Sayf al-Muluk (vol. viii.  Night dcclviii.), the romantic tale of two lovers, shows by its introduction that it was originally an independent work and it is known to have existed in Persia during the eleventh century:  this novella has found its way into every Moslem language of the East even into Sindi, which calls the hero “Sayfal.”  Here we again meet the Old Man of the Sea or rather the Shaykh of the Seaboard and make acquaintance with a Jinn whose soul is outside his body:  thus he resembles Hermotimos of Klazamunae in Apollonius, whose spirit left his mortal frame a discretion.  The author, philanthropically remarking (vol. viii. 4) “Knowest thou not that a single mortal is better, in Allah’s sight than a thousand Jinn?” brings the wooing to a happy end which leaves a pleasant savour upon the mental palate.

Hasan of Bassorah (vol. viii. 7-145) is a Master Shoetie on a large scale like Sindbad, but his voyages and travels extend into the supernatural and fantastic rather than the natural world.  Though long the tale is by no means wearisome and the characters are drawn with a fine firm hand.  The hero with his hen-like persistency of purpose, his weeping, fainting and versifying is interesting enough and proves that “Love can find out the way.”  The charming adopted sister, the model of what the feminine friend should be; the silly little wife who never knows that she is happy till she loses happiness; the violent and hard-hearted queen with all the cruelty of a good woman, and the manners and customs of Amazon land are outlined with a life-like vivacity.  Khalifah the next tale (vol. viii. 147-184) is valuable as a study of Eastern life, showing how the fisherman emerges from the squalor of his surroundings and becomes one of the Caliph’s favourite cup-companions.  Ali Nur al-Din (vol. viii. 264) and King Jali’ad (vol. ix., Night dcccxciv) have been noticed elsewhere and there is little to say of the concluding stories which bear the evident impress of a more modern date.

Dr. Johnson thus sums up his notice of The Tempest.  “Whatever might have been the intention of their author, these tales are made instrumental to the production of many characters, diversified with boundless invention, and preserved with profound skill in nature; extensive knowledge of opinions, and accurate observation of life.  Here are exhibited princes, courtiers and sailors, all speaking in their real characters.  There is the agency of airy spirits and of earthy goblin, the operations of magic, the tumults of a storm, the adventures of a desert island, the native effusion of untaught affection, the punishment of guilt, and the final happiness of those for whom our passions and reason are equally interested.”