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To conclude: I am disposed to believe that the Turkī translation was made from the Arabic, because the story of “King Dādīn and his Two Viziers,” given in pages 189–194, corresponds with Habicht’s text and with Cazotte’s translation, but varies materially from the Persian text, in which the cameleer, who discovers the pious daughter of the murdered Vizier, is represented as being in the service of King Dādīn, who, when informed of the lady’s wonderful sanctity, visits her at the cameleer’s house and becomes reconciled to her; while in the Turkī version, in Habicht’s text, and in Cazotte (who probably knew nothing of the Turkī translation) the cameleer is in the service of the King of Persia, who visits the maiden, marries her, and punishes King Dādīn and the wicked Vizier. If, then, the Turkī version, which dates as far back as A.D. 1434, was made from the Arabic, and if the latter was translated, or adapted, from the Persian, it is not unlikely that the History of the Ten Viziers in its Arabian dress existed some time before the Book of the Thousand Nights and One Night was composed in its present form; and therefore the Persian version may be, as Lescallier conjectured, “very ancient.” And since we have discovered that two of the stories exist in a work which is of Sanskrit origin (see pp. ssss1 and ssss1—and in line 6 of the latter for “King of Abyssinia” read “King Dādīn,”), we may go a step farther, and suppose the other stories in the Romance of Bakhtyār to have been also derived from Indian sources.