A Communication for Students of Folklore

Home , Edward Eastwick, Ikbal Ali Shah, Iranian folklore, Jan Rypka, Turkish folklore

FOLKLORE FORUM

A COMMUNICATION FOR STUDENTS OF FOLKLORE

FOLKLORE FORUM

A Conlrnunication for Students of Folklore

Bibliographic and Special Series, No. 9 1972

~ - Table of Contents

Foreword Introduction...... ~..c...... ,...... i Maps of Folklore and Folklife...... l

Bibliographies$ Dictionaries, Indexes, ad a Guide to Fieldwork ...... 1...... 2

Peoples, Cultures, and CUS~O~S...... ~ Hik~y-e...... 7 Drma...... ,...... l 3 Epic and Romance ...... 14 Proverbs and Riddles...... 18 Magic, Superstition, and Medicine...... 21 Islam, Sufism and Philosophy ...... 28 Folktale CoZlections...... 30

Author Inde~...... ~...... ~....3~ Area Index ...... 38

Chief Editor: John M. Vlach

Manuscript Editors: Ben Adam Kroup, Dick Sweterlitsch

Reviews Editor : Howard Wight Marshall

Managing Editor: Janet Gilmore

Bibliographic and Special Series Editor: W. K. McNeil "

Corresponding Editors : R. Gerald Alvey (University of ~ennsylvania) Bruce Giuliano (UCWL)

Advisory Board: Gerald Cashion, Philip Brandt George, Andrea Greenberg The Folklore Forum is published quarterly by the Folklore Forum Society in January, April, July, and October, and accompanied by a Bibliographic and Special Series. All subscribers automatically become members of the Society. All subscriptions are $4.00 per year. Single numbers of the -Forum are $1.00, and the price for volumes in the Bibliographic and Spe- cia1 Series varies. Address all correspondence concerning subscriptions, advertising, requests for back numbers and other business matters to the Managing Editor. Correspondence concerning prospective articles for publication and relevant matters should be addr~ssedto the Manuscripts Edi- -tors. Address all books, journals and records for review, and reviews being submitted for publication, to the Reviews Editor. Correspondence concerning manuscripts for publication in the Bibliographic and Special Series and relevant matters should be addressed to the Special Series Edi- -tor. All Editors and Forum personnel receive correspondence at: Folklore Forum, c/o Folklore Institute,- 504 North Fess Street, Bloomington, Indiana 47G01. All checks for remittances should be made payable to the Folklore -Forum. The Folklore Forum assumes no responsibility for the opinions expressed by the contributors; neither does it accept responsibility for the safety of manuscripts. The Folklore Forum follows generally the lW1 Style Sheet.

Abstracts of Folklore Forum articles appear in Abstracts of Folklore Stu- dies. Fnhe--- A& ent of Islam Scholars concerned with the study of the Middle East have not reached unanimous agreement about what constitutes the area. For instance, Carleton Coon and Raphael ktai include the land between Morocco and Afghanistan which covers 7,321,243 square miles of the earth's surface and contains 183,606,593 of its population.1 Don Peretz limits the . Middle East to the area between Iran and Egypt which cuts its surface to 3,000,000 square miles and its population to 120,000,000. * Within the boundaries of this land and with the facilities that it pra- vided, the Sumeriws, the ancient Egyptians, the Babylonians, the Assyr- ians, the Hebrews, the Arabs and the Persians have made contributions to world civiliza2ion. But among all, the latest is the introductian of Islam by Mohammad Ibn-Abdillah of the Koreish tribe of Mecca in the year 6 AD As Morrcxe Berger puts it, this faith has ".. .imposed not merely a religious doctrine, but a legal and moral code, a social system and a culture as well. "3

If the evolution&y nature of culture is taken into consideration it will follow that Islam is an offspring of the older traditions in the Middle East. The genius of the Prophet Mohammad revamped these traditions, add- ing to and subtracting from them to create a doctrine which suited his reforms among the Arab tribes. In promoting this objective the existing traditions played contradictory yet significant roles.

First, Mohammad as a cultural being was a product of the pre-Islamic traditions. Word-of-mouth and observ&tion served as the media through which he 1earned:the pagan and Judeo-Christian cultural systems. Then he applied his native abilities in reshaping them -- the outcome of which was Islam. In this respect, tradition in its broadest sense was the source of the faith that he introduced.

Second, Islam had a x,eceptive attitude toward the pre-Islamic religions and traditions. It ma6e cancessions by injecting new meaning in old forms, concealing old meaning in new germs, or even keeping the meaning and the form as they were. As an example, Mecca was a.trade center and a shrine for idols before Islam. However, with the arrival of the new religion, K'aba became the center of the worship of the old God, Allah. This receptivity gave folklore a better opportunity to adjust itself to Islam, sanction its rules and contribute to its diffusion. Third, where Islam opposed the pagan elements, the traditions of the time gave them sanctuary. Therefore, as poetry, tales, and drama per- sisted; magic and witchcraft escaped their death with them. In the course of time, Islamic innovations penetrated these traditions and learned to co-exist with them. Now, when the hero of a tale needs extra- ordinary power to accomplish a task, he applies magic and religion in- discriminately to obtain that power. Making ablutions, performing prayers, calling the name of God or the ring of King Solomon (which functions as a magic ring) make him omnipotent. Then a carpet flies him wherever he desires, a bag provides whatever food he wiskies and a cane defeats any army he sends it against. Current Native Attitudes-- Toward Folklore In the last half of the nineteenth century and the first half of the twentieth century, some European folklorists and orientalists set out to study Turkish, Persian, and Arab traditions. But among the natives, they found a negative attitude taward the study of this subject. In every country, the intellectuals viewed "kharafat " (superstitions ) unworthy of serious attention and asked the guest scholar to substitute his topic with one deserving his effort.

Among these nations, the Turks are forerunners in collecting and analyzing their folklore. As part of purification of the Turkish language from Persian and'Arabic words, they had started publishing proverbs in the 1860's. In spite of this, Namik Kemal and Suleyman Faik thought folk tales useless and out of touch with the reality of life. When in the 1880ts, I. Kunos, a Hungarian folklorist, visited Turkey on a collecting expedition, he was advised to engage in something more serious. 4

Iranians started their folklore studies later than the Turks. Neverthe- less, the French orientalist, Henri Masse, has a story from his 1923 visit to that country which resembles Kunosts tale in Turkey. He relates that often his questions provoked the reproach, "Oh, you want to make fun of us. "5 Thus, the fear that he might be interpreted as ridiculing the people and culture of Iran haunted him persistently.

In the Arab countries, the situation was not different from Turkey and Iran. In his article, he Mawwal in Egyptian Folklore," Sami Hanna says, "~iterarymen and Arab-Literature scholars, with the exception of a few western scholars such as Lane and Cromer, did not consider folklore part of the E tian cultural traditions which deserved recording or scholarly analysisy Apparently, this mode of thought had been prevalent until the middle of the nineteenth century, and even then the change was very slight

This general attitude in the Muslim countries had its roots in the early preachings of Islam- Oral tradition, and especially the pre-Islamic Qasida gave sanctuary to the pagan elements of the Arab culture. To up- root this sanctuary, the Quran said, "~ndthe poets =- the perverse fol- la them; hast thou not seen how they wander in every valley and how they sq that which they do not?"? This indoctrination succeeded in maintain- ing folklore'and Islam at two conflicting poles for more than thirteen centuries. Current Native Folklore Scholarship

On a comparative basis, native studies of Turkish folklore instigated by twentieth century Turkish nationalism excel the publications of the rest of the Middle East in quality and in quantity.

The Turks made folklore part of their university programs and, insofar as folklorists went along with nationalism, they were supported. Ilhan Basg'dz ' s "~olkloreand Nationalism in Turkey" provides ar! up-to-date discussion of the twin characteristics of Turkish nationalism and folklore, and describes the downfall of the latter when it refuses to go along with the former. Also, William Hugh Jansen's "~wkishFolklore: An Introduc- tion" gives a brief review of some of the relevant literature in the area. iii . * ..) On the contrary, slative studies of 1ranian.folklore have beqn frozen where they started. In 1937, the Ministry of Education in Iran assigned a commission to collect folklore and gave serious consideration to the establishment of an anthrop~1ogi;Ca.l museum, and a folklore library. But so far, folklore studies, all out-of-print, in Iranian Persian (in contrast to ~ajiki)are limited to Sadiq Hidayat's articles in his Majmutahyi Nivistih-ha-yi Parakandih (1951), his Nirangistan (1963) and Kulsum Nani ' s Customs and Manners of the Women of Persia (18321. Although in French, Mejid Rezvani's Le Theatre et la danse en-Lran is also a native study of Iranian folk theater.

In the Arab countries, native folklore studies started in the 1960'so After President Jamal 'Abd aLtNasir "...became established in Egypt and began Ns campaign for pan-Arabism, a folklore center arose in CairoeU8 ?he ~ournalof Folk Arts (al-~onunal- ha 'bia) published its first issue in January, ~965and is the first of its kind in the Arab world. ALSO, other Arab journals, newspapers, and magazj.nes carry articles on Arab folklore. The Egyptian Ministry of National Guidance supports folklore studies, and in Saudi Arabia, native scholars have produced a number of books on their folklore. But due to the late start, a body of serious scholarship to be compared with the Turkish folklore studies does not yet exist among the Arabs. As can be seen in this bibliography, no works on Jordan, Iraq, or Syria are included due to lack of published materials.

The Historical Depth of Middle Eastern Folklore 1%was explained that within the area called the Middle East, many peoples have contributed to the construction of human civilization. Some- times deliberate research and sometimes sheer coincidence bring to the fore valuable remnants of their work and add to our understanding of their ways of life. h he manuscripts that contain the 'Tale 09 the Two Brotherst and 'Quarrel of Apopi and Saqnunriyat are of the 14th and 13th century Be C. The 'Shipwrecked Sailor', the 'Fantastic Story' of Berlin and the 'Memoirs of Sinuhit' come from several centuries earlier."'g These tales reflect the ancient Egyptian ways and tell us about the age of man's acquaintance with the art of narration. *

Furthermore, the Old Testament, compiled between 1300 B.C. and 100 B.C., and the Quran, compiled in the 700's A,D., come from the Middle Eastern oral tradition. The pre-Islamic Arab Qasida, discussed by Sir Bamilton Gibb in his Arabic Literature, by Arthur- Arberry in his Seven Odes, and by R- A. Nicholson in his A Literary History of the Arabs are some of the finest examples of pure oral tradition ever found. Although suppressed by Islam in the seventh century A.D., they were collected between the eighth and ninth centuries A.D. and many orientalists and literary scholars have spent lifetimes studying them. The only people absent from this battle scene are the folklorists.

In the course of studying law during the Abbasid Period (750-1258 A.D.), scholks paid attention to the study of -Hadith, $he sayings of oha am mid, tooa This branch of scholarship is important to the folklorist from two points of view. First Hadith itself is oral tradition, preserved in the memories of the people. Second, the metho4 of collecttng it resembles the approach of the folklorist collecting his data today. In addition to the Old Testament, the Quran, the Hadith, the Mu'allaqat (~asidas),and the Mufaddliyat, the Middle East has an old tradition of compiling and translating collections. An example of the native compilation is The Arabian---- 1,Tights called --Hazar Afsana by Ibn allNadim, who attributes its authorship to Abdullah Ihni Abdus Al-Jashyari in 942. Also, Qasas al- 'Anbiya by Al-Th 'alabi is an important tenth century compilation. An example of foreign collections is Ibn al-lrlaqaffa's ninth century translation of the Panchatantra.

Whatever the source of these collections may be, one fact is undeniable. about them -- they all lead a simultaneously oral and written life. In Herat, Afghanistan, for example, on winter evenings during "~itabKhuni " parties, a man reads stories from a collection and his illiterate audience memorizes its own version and tells it elsewhere. In his Neuper- sische Litteratur (~ersiantranslation), Carl Hermann ~thCgives a bibliographic essay on these collections and points out the exchange between oral and written traditions. Also, in his rania an ~olk-~iteratureI' Jiri Cejpek presents a similar essay on the Persian collections and circulation between oral and written traditions.

Like the prose narrative collections, the epics have a rich tradition in the Middle East. In 1010 Firdausi finished his famous Shahnama using the now extinct oral and written sources. In this epic, he saw Iranian history from the beginning to the Sassanid Period. Concerning this masterpiece, ~thgsays on one hand it "...is the end of ancient epics" and ".. .on the other hand, it is the beginning of 'Shi ' iri Dastani ' (stories in poetry) which started by various tellers of folk stories of the knighthood period and changed into national epics. "lo

The stories of "Zal and Rudabeh" and "~izanand Munizeh" are the forerunners of the romantic epic. After Firdausi, Rudaki experimented with romantic poems and composed "~ahrand 'Ayn" , "Khing-But and ~urkhbut" , and "~amiqand 'Azra." The Ottoman poet, Lami 'ai, translated "~amiqand 'Azra" into Turkish as a basis of hie masnawi. In the same way, al- Juzj ani (1048 A.D. ) composed "Vis and Ramin. " Nazami Ganjawi ' s "~husraw and ~hirin"(1180 A.D.) set the pattern for many more romantic poems to come. In general, poets imitated him, or the story,of a ah mud and Ayazt' or adopted oral tales as their subject.

According to Alexander Chadzko, oral epics exieted among the Turk- mans of northern Khorasan even in the nineteenth century. Kurroglu who had lived in the second half of the seventeenth century became famous for his plundering of caravans between Khoi and Erzerum and for his poetical improvisations. During their tribal struggles for independence, the Turks sang the Kurroglu as the Persians sang the Shahnama. As Chad- zko sees it, Kurroglu is more true to Turkish tribal life than the Shah- nama is to Persian tribal life. The Persian epic has been colored -through the eyes of the learned Firdausi while Kurroglu comes from the mouth of the folk poet. Chadzko collected it during his eleven-year stay in northern Khorasan and published it in Specimens of Popular Poe- try in Persia in 1842. But with change in the mode of life, epics gave way to "Hikaye" (a term used by Turkish folklorists for the romance).

The sparse literature on the folklore of the Middle East shows that there are also shadow plays, marionettes, and live theaters in the area. But because of their oral nature and lack of early records due to the absence of literacy and religious suppression, it is impassible to pin- point their time and place of origin. Mejid Rezvani's ---Le Theatre, et la danae en Iran indicates that dramatic art was known in that country beforgethe conquest of Alexander the Great, fourth century B.C. The Persian courts supported Buffoons called "mesh- kere" which may be considered the precursors of the present clowns, "loutis. " Jiri Ce jpek ' s ranian an Folk-Literature ," in Jan Itypka ' s -His- tory of Iranian Literature, suggests that the Sassanid kings had jesters and jugglers who were pushed into anonymity after the victory of Islam and who reappeared with the decline of the caliphs' power. According to this source, folk-farce is a "late development of very old traditions common to all peoples of the Near East. "11 Haf izullah Baghban' s "An Overview of Herat Folk Literature," with its recent data from western Afghanistan, is evidence of the persistence of folk drama in this past of the world until the present.

The cuneiform tablets discovered by Theodor H. Gaster testify to the existence of drama in Syria during the second millenium B.C. These were religious plays showing a fight between the gods Alleyan-Ball and Mot. In addition, there have been comedia dell'arte types of performances west of the Iranian border since ancient times. But scholarship dealing with this tradition is scarce in western languages. Only in passing, in his 'Studies in Arab'Theater and Cinema, Jacob Landau mentions an Ahmad al-Far (The Mouse) who headed a troupe of twelve male performers in Cairo before World War I, and who "was beloved by the Cairene population for his skill in imitating the voices of birds and beasts and especially in hi's ability to present scenes of village and harem life. Ill2 Landau goes on, 11 In our days these performances are limited to the poorer not Europeanized population and their number gradually diminishes ."l3 He then turns to the Arab press for data for his book, and lets this dimin- ishing art disappear with no record.

The Turks have done a significant amount of work on their folk ararna. 151 his A History of Theatre and Popular Entertainment in Turkey, Metin And traces the roots of ~urkishdrama to central Asian shamanistic rituas and early Byzantine and Anatolian performances. He cites mimes at the court of the Celcuks in the twelfth century and at the court of Sultan Beyazite in the fifteenth century. Nicholas ~artinovitch's The Turkish Theater agrees with And in that it attributes "Ort. Oiunu" to twelfth century Kunia at the court of the Celcult sultens.le He briefly discusses the content and 'context of this entertainment and presents a two-dimensional theory of diffusion about it. Geographically, he assigns the "~aragoz"shadow play to China and the "Orta 0iunu" live theater to Byzantium- Sociologically, he maintains that theater descended from the aristocracy to the common people, and the Ottoman Turks spread it through- out their empire. Although the Middle Eastern repertory of proverbs and riddles is rich, few significant studies of these genres have yet been done. Charles Thomas Scott's dissertation, A Linguistic Study of Persian and Ar9bi.c Riddles: A Language Centered Approach to Genre Definition is perhaps the most ambitious theoretical work dealing with this aspect of Muslim folklore. The study of songs is as scanty as the study of riddles and proverbs. James Darmesteter's "Afghan Life in Afghan Songs" and his Chants populaires afghans are exceptions and similar worksfor Iran, Turkey, and the Arab countries are rsrities.

Hafizullah Baghban

NOTES

1. Carleton S. Coon, Caravan: The Story of the Middle East (New York: Halt, Rinehart and Winston, 1951), pp. 1-2; Raphael Patai, Golden River to Golden Road. Society, Culture, and Change in the Middle -East (Philadelphia: University of Pennsylvania Press, 1962), p. 15. 2. Don Peretz, The Middle East: Selected Readings (~oston:Houghton- Mifflin & Co., Inc., 1968), pp. 2-3.

3. Morroe Berger, The Arab World Today (New York: Doubleday & Co., 1962), p. 6.

4- Ilhan Basg'dz, "Folklore and Nationalism in Turkey, " (TO be published in a forthcoming issue of Journal of the Folklore Institute).

5- Henri Masse, Persian Beliefs and Customs, trans. Charles A. Messner (New Haven, Conn. : Human Relations Area Files, 1954), p. 1.

6. Sami A. Hanna, h he Mawwal in Egyptian ~olklore,"Journal of Ameri- can Folklore 80 (1967), 182-90.

7. Arthur J. Arberry, trans., The Koran Interpreted (New York: MacMillan Co*, 1967), P* 75.

8 Richard M. Dorson, American Folklore (chicago: University of Chicago Press, 1959), P- 3. 9. Gaston Camille Charles Maspero, Popular Staries of Ancient Egypt (New York: G. P. Putnam's Sons, l915), p. lxxiv.

10. Carl Hermann ~th6,Neupersische Litteratur, trans. into Persian by S- R. Shafagh (~ehran:B. T. N. K., 1958), p. 55. ll. Jiri Cejpek, ranian an Folk Literature, " in History of Iranian Litera- -ture, by Jan Rypka, ed. Karl Jahn (~ordrecht,Holland: D. Reidel Fublishing Co. , 1968), p- 686.

12. Jacob M. Landau, Studies in the Arab Theater and Cinema (~hiladelphia: University of Pennsylvania Press, 1958), p. 4. 13. -Ibid. 14. Nicholas N. Martinovitch, The Turkish Theater (New York: Benjamin Blom, 1968), p. 13. FOREWORD

The sixteenth and even tee nth century English phil~sophprFrancis Bacon once wrote that "crafty men contemn studies; simple men admire them; and wise men use them." Yet even the wise men of folklore scholarship, ex- cept those who are specialists in the area, have made little use of the large bay of studies on Middle East folklore. Part of the reason is that to get at some works it is first necessary to hurdle a language barrier. But even those items which are in western languages are for the most part unknown to western students. Unfortunately there has been no generally accessible guide to the large mass of available material. To help fill this void the present bibliography has been compiled.

Although Middle Eastern specialists will undoubtedly also find this ref - erence work useful it is primarily designed for those who are not concen- trating in Middle Eastern folklore but .are nevertheless interested in acquainting themselves with the scholarship in this area. Most of the entries are in English or French. A few are in German and some are in Middle Eastern languages but, because westerners are probably not skilled in these tongues, the latter are kept at a minimum and generally only extremely valuable works which are available only in Middle Eastern languages are listed. As the title implies this is not an exhaustive but merely an introductory bibliography,'and one which we think will prove helpful. We hope that readers will inform us of any important omissions but, more importantly, we hope that, like the wise men Bacon spoke about, our readers will simply make use of the bibliography. !('LAPS OF FOLKLORE A?D FOLKLIFE

0 Campbell, Ake. "~ottson a Swedish Contribution to the Folk Culture Atlas of ~urope,"-LAOS, 1, 1951, 111-120. 0 Ake Campbell says that national and cultural boundaries do not overlap. In this article, he locates the distribution of Swedish bread-making between 1880 and l9OO and tries to show how many kinds of bread there were, what grains were used in making them, what shape the loaves were, and whether they were leavened or not-

Erixon, Sigurd. "~apsof Folk Culture : An International Inquiry, " -'LAOS 3, 1955, 79-98.

This article is an explanation of the 1953 meeting of cartographic ex- perts arranged at Namur, Belgium with a UNESCO grant. Erixon was appointed to make a questionnaire to send to different countries in- quiring about their progress in, interest in, or attitude toward making atlases. Here he has published the questions sent, the answers re- ceived, and an analysis of the query.

Erixon, Sigurd. e ewer Atlas Organizations and Their Activities," LAOS, 1, 1951, 205-206.

Here Erixon describes the 1937 activities of the Commission de Coordina- tion des Atlas Folkloriques in Paris, and throws light on some technical aspects of atlas-making .

Hazard, Harry W. Atlas of Islamic History (~rinceton,1951).

Students of folklore are concerned with the relation between folklore and religion and thf historical depth and the geographical spread of the two. This map shows the spread of Islam in different periods which helps the understanding of the Islamic influence in folklore.

Murdock, George Peter. Ethnographic Atlas (Pittsburgh, 1967).

Murdock says that an atlas may answer questions about the level of sub- sistence econonry, social organization, political integration, varia- tions in culture area, and the location and distribution of a cultural phenomenon. He points out five methodological errors in previous atlases and shows ways to avoid them.

Taylor, Archer. "Recent Developments in Folklore Atlases," Journal of the Folklore Institute, 2:2, 1965, 220-224.

Archer Taylor calls his article "a survey review." He says Austria has national and provincial atlases, France has partially linguistic partially folkloristic atlases, and the United States has not yet started studies with the folklore atlas. He analyzes the Austrian and Swedish atlases, points out their weaknesses, and discusses question- naires as they are used in Ireland and Sweden. .-) wildhaber , ~obert. "~olkAtlas Mapping. " Folklore and Folklif e , an Intro- duction, ed. Richard M. Dorson. -

Wildhaber describes folklore and folklife as s "philological-historical" discipline and looks into its transition aearching the biological laws of culture. Ee gives an osientatio'n to the function of folklore atlases and. tells how -one should go abouk collecting material for them. He also explains a number of national atlases, and the interest in.publishing internatipnal ones.

BIBLIOGRAPHIES, DICTIONARIES, INDEXES, AND A GUIDE TO FIELDWORK

~mzni,Amir QU~I.Farhang-i 'Awzm (Tehran, n. d'. ) . Amini has gathered 10,000 Persian proverbs, maxims, and idioms, and presents them in alphabetical order in his dictionary. A 12-page introduction gives insight into the author's experience in Iranian folklore and his methods of collecting and compiling. Each entry in the collection is given- in its sociolingufstic context, but no parallel versions from other cultures are provided.

Boratav, Pertev Naili. Le "~ekerleme"(paris, 1963).

Tekerleme is a formula-type expression in popular poetry, songs, stories, and theater, both Karagoz and Orta-Oyunu. In the tale, it takes the form of a beginning, end or transition formula. This volume by Boratav is a typology of the Tekerleme written in French.

Chauvin, Victor. Bibliographic des ouvrages arabes (~eipzig,1905).

Chmvint bibliography gathers and classifies original publications and translations of the works on Arab folklore and culture between 1810 and 1885. The first volume is concerned with translations from Arabic into European languages. The second volume specializes in the Panchatantra and the remaining te~Ivolumes each treat a particular subject area.

Eberhard, W. and P..N. Boratav. men Turkischer Volksmarchen (Wiesbaden, 1953)-

This is a type index for Turkish folklore with a detailed introduction in German.

Ferguson, Charles A. and John ivl. ~chols. "Critical Bibliography of Spoken Arabic Proverb Literature, I' Journal of American Folklore, 65, 1952, 67- 84. . .

In this article, Ferguson and Echols present 128 sources, ,on the Arabic proverb. They have annotated the entries and classified them within

, the political boundaries of 11 Arab countries. A general section and addendum are two additions to the 11-part classification. Classical sources and those prior to 1825 are excluded. ~idEyat,Sadiq. MaJmR' ah-i Nivistih-hByi ParEkandih (~~h~a,~,1965).

As the title of this book indicates, it is a collection of miscellane- ous articles, a number ofwhich are on the study of folklore or provide authentic folklore texts. (1) "~ar&eh-ha-~iAmiyanehft (pp. 344-364) is concerqed with folk songs in general and with Persian folksongs in particular. (2) tt~olklor"or "Farhang-i ~udeh"(pp. 448-483) is concerned with folkloristic and ethnological fieldwork in an Iranian context. "~aMagie en ~erse"(pp. 625-640) discusses early polytheism, Zoroastrianism, and the birth of magic in that country. The following pages provide folklore texts: 54-55, 120-138, 220-248, 296-327.

~ama-~gdehsays "~luentspeech is what the commoner understands and the elite appreciates" (pp. 3-4). His Farhang is a dictionary of the common man's vocabulary, providing an urgently needed tool for the folklorist concerned with Iranian tradition. Its 104-page introduction explains the author's objective and method of work.

Pearson, J. D., compiler. Index Islamicus 1906-1955 ondo don, 1958).

Index Islamicus is a catalogue of articles that have appeared in journals and periodicals between 1.906 and 1955. Two supplements update the first publication to 1965. Materials can be found under author, country, or subject. For folklore material one should look under ethnology in the relevant country.

'Preston, W. D. "A Preliminary Bibliography of Turkish Folklore," Journal of American Folklore, 58: 229, 245-251.

As the author admits, this list of books on Turkish folklore is by no means complete, but it is a tool that should not be overlooked. 121 entries in Turkish, English, French and German are put together and some of them are briefly annotated. The list is classified into nine sections according to genres.

Ricks, Thomas, Thomas Gouttiere, and Denis Egan. Persian Studies: A Sel- ected Bibliography of Works in English, 1969 (unpublished).

Part A "People, Customs and Folklore" under the heading "social Sci- ences," pp. 87-97', has a number of books and articles on the folklore and culture of Iran.

PEOPUS, CULTURES, AND CIJSTONS

Al-Ahmad, Jala. Tat-i ~ashinhE-yiBuluk-i Zahra (~ehran,1958).

This is a study of Iranian folklore and folk life, including oraltradi- tion, material culture, social customs and linguistic dialect. Al-Ahmad makes Sezgma and Bermowa, two of the villages of Buluk-i Zahra, the subject of his investigation. Although he admits to not being a pro- fessional folklorist or anthropologist, his work is a welcome addition to what the professionals have written. Ber ger , Morroe The Arab World Today (New York, 1962). . . . ? . Like Patai, Berger recognizes the urbm'-.ru?&l.-nomadic pattern of life in the Near East and admits that religion is the most common trait of the area. He discusses "the rqlation between sacred and secular, in- dividual and group, urb-kn and desert, and throws light on the Arab modal personality, Together with Patai's Golden River to Golden Road and Coon's Caravan, Berger provides the kind of information' that a ' folklorist could use to refate his material to the society from which

it comes. . "

Biddulph, John. Tribes of the Hindao Kuah (~raz,Austria, 1971).

The author, a British army officer, had travelled in Yarkand, the Pa- mirs , and Wakhan in 1873-74 and in Gilgit 1877-1881. En this volume, he gives information about the habits, customs, festivals, and past and present religions of the tribes he had observed.

Bogdanov, L. h he Home and Life in Persia,'' Islamic Culture, 5, 1931, ' 407-421 : 6, i932, 290-306, 468-485.

In these lectures delivered at Nagpur University in November, 199, Bogdanov describes the.physica1 appearance of the Persian cities, their similarities to villages, the home, food clothes, arts, crafts and recreation.

Coon, Carleton S. Caravan: The Story of the Middle East (~ewYork, 1951).

Out of its sociocultural cantext, the study of folklore is incomplete. Furthermore, there are many collections without context in the Middle East. Caravan provides a eontextual survey, both in time and space, which a serious study of these texts needs. .. Dmdes, Alan, Jerry W. Leach, and Bora 0zXok. he Strategy of Turkish Boys' Verbal Dueling ~hymes,"JouPnal of American Folklore, 83:329, 325- 349 The verbal dueling that the authors describe in this article is known to the boys of western Afghanistan and eastern Iran also. They.are formulaic curses that offend the person to whom they are directed, and in his defense, he resorts to the physical punishment of the offender or to a verbal ret~liationthat rhymes with the line directed at him.

English, Paul Ward. "urbanites, Peasants and Nomads: The Middle Eastern Ecological Trilogy," The Journal of Geography, 60, 1967, 54-59.

In this succinct article, Professor English relates the great civilizations of the Middle East to a delicate cultural adaptation of the people to the land. He holds that Middle Eastern society is divided into three mutually dependent sectors, each fitting its particular setting. As background reading, the article will suit any beginner in the folklore of the Middle East.

Farmer, Henry George. "Iranian Musical Instruments in the Ninth-Fifteenth Century," Islamic Culture, 38:3, 190h, 175-181. As the title of this article shows; it.describes a number. of Iranian musical instruments from the 9th-15th centuries, and it is significant for a student of othnomusicology.

Ferdinand, Klaus. Preliminary Notes on Hazara Culture (~obenhavn, 1951).

This volume is a brief description of the distribution of the Mongol tribes in Afghanistan, their history and culture, both material and non-material. A folklife specialist or a beginner would benefit equally from reading this book.

Fr'olich, W., G. "~ubianSocial Customs, 'I The Moslem World, 11: 4, 1921, 403- 413.

Having worked as a medical missionary among the Nubians for nine years, F'rolich describes marriage and funeral customs, clothing, and attitudes toward disease as he observed them among these people.

Cair, G. R. "Syro-~esopotamian Ethnology," The Proceedings of the Scott- ish Anthropological and Folklore Society, 2:2, 1936.

Gair sets the center of the ancient world between "the Khabur on the east, Aleppo on the west and Damascus on the south." He says that from Genesis X we can learn the ethnic relation of the ancients.

Gibb, H. A. R. The Arabs (Oxford, 1941).

In The Arabs, Gibb describes the secluded life of the Muslim world until the 19th century, and the shock they experienced when they found themselves surrounded by Europeans who imposed their will upon them. This book is a concise history of the Muslim religion, society, and politics, and would be suitable for background reading in a folklore course.

Granquest, Hilma. "~uslimDeath and Burial Customs in a Bethlehem Vill- age," The Muslim World, 49:4, 1959, 287-295.

Granquest is an authority on the social customs of the Palestinian Muslims. In this article, he gives the burial customs of this region along with the oral tradition that goes with it.

Hasan, S. A. "Notes on the Etymology of the Word Turkoman," Islamic Culture, 37:3, 1963, 163-166.

This article traces "~urkoman"to the early Saljuqids and the Ghuz tribesmen. It analyzes the word in Persian and attributes meanings to it.

Howe, Sonia E. "~ouareq~omenand their Veiled Men," The Muslim World, 18:1, 1928, 34-44.

Howe explains that the Touareq women are equal to men, own their own possessions, and do not allow polygamy. Contrary to the Muslim practice elsewhere, the Touareq men wear veils, and the author relates a legend to justify this custom. "The Touareq or Veiled Men of the Sahara" by Campbell in The Muslim World, 18:3, 1928, 256-262 supplements the information in this article. Imamuddin, S. MI "The Origin of Afghans, If' Islamic Culture, 23:1, 1949, 1-12.

This article traces the origin of thk Afghans to a number of sources, among them the lost tribe of Israel.

Laufer, Berthold. . ?he Story of the Pinna and the Syrian Lamb, " Journal of American Folklore, 28, 1915, 103-128.

Laufer traces the legendary history of the textile tradition in China, Syria, and Greece, and provides an excellent example of the reflection of material culture in oral tradition.

Magnarella, Paul J* "The Turkish Bridewealth Practice in Transition," The Muslim World, 59:2, 1969, 142-152.

Magnarella reviews the propositions of Paul Stirling and other anthro- pologists about bridewealth in Turkey and at the end of an energetic discussion reaches the conclusion that as the village comes out of iso- lation, the bridewealth loses its importance.

Patai , Raphael. Golden River to Golden Road ( Philadelphia, 1962).

Without knowing the people and their culture, the study of their folklore cannot be fruitful. Patai provides the general sociocultural background which ie essential for folkloristic studies. Based On cultural evidence, he establishes the Middle Eastern culture continent, and inside the culture continent, he distinguishes culture areas while tying the demographic aspect of the continent to its ecological base.

Poullada, Leon B. The Pushtun Role in Afghan Political System. Occa- sional Paper Eumber 1 (~ewYork, 1970).

In this paper, Mr. Poullada relates Afghan tribal laws and Afghan politics. For a folklorist, his explanations of customs such as - "Badal, " "~elmestia,I' and "Nanawati ," meaning revenge, hospitality, and asylum respectively, and the description of the Jirgah, pp. 11-12, are very important.

~zvandi,blurtaza. TZrikh IjtimZi-i-yi, Iran. 3 Vols. ahra ran, J.962).

Put into English, the title of this book means The Social History of --Iran. The author describes the evolution of Persian society and gives detailed discussions of its beliefs, customs, ad stxperstitions. A folklorist would 'know the roots of the data he is studying by a careful reading of Rgvandi's three-volume history. ,. .

Resident, A. "A Marriage in Fez," The Mu,slim world, 7:3, 1917, 233-244. Resident's article concerns itself with a lavishly rich marriage in M2rocco. But 'ihe student of folklore may benefit by noting some of the customs which cross national and class boundaries and are univer- sals of the Muslim cultures. Robertson, Edward. "Arab Weather Prognostics," Journal of the Royal Asia- tic Society, 1930, 337-389.

Robertson has collected Arabic traditions concerning weather prognostics in winter and has provided the contexts as are seen by the natives.

Tibawi, A. L. he Neaning of 'al-thaqafa' in Contemporary Arabic," -The Islamic Quarterly, 2, 1955, 222-228.

"a-thaqafa" in Arabic is the equivalent of "culture" in English. The author shows the contexts in which the Arabs use the term "al-thaqafa" and the meanings it has.

Walker, John. "The Gypsies of Modern ~gypt,"The b!uslim World, 23:3, 1933, 285-289.

Walker reviews some of the literature concerning the gypsies of Egypt and gives the facts concerning their distribution and occupations in that country.

Wolf, Eric R. "The Social Organization of Mecca and the Origins of Islam," Southwestern Journal of Anthropology, 7, 1951, 329-56.

In this scholarly article, Wolf explains that at the time of Mohammad, conditions were ripe for the rise of Islam. The new religion allowed t?the establishment of an incipient state structure," limited the blood feuds, and depended on the brotherhood of the faithful instead of kinship. The folklorist interested in pre-Islamic Arab oral poetry will understand his subject better through reading this article.

' Abdel-Meguid, "Abdel- 'Aziz. "A Survey of the Terms Used in Arabic for 'Narrative ' and "Story', " The Islamic Quarterly, 1: 4, 1954, 195-204.

This survey concerns itself with terms standing for different forms of narratives. They are "~issa," "Sira, "lladith, " "Hikaya, " "Samar," "Khurafa," "Ustura, It 11Riwaya," "il'adira," "~haSar," "~athal,"and (1Maqama. "

~bdill-&i, Mohammed Farah and B. W. Andrze j ewski. "The Life of 'Ilm3 Bowndheri, a SomZlI Oral Poet Who Is Said to Have Died of ~ove,"-Jour nal of the Folklore Institute, 4:2-3, 1967, 191-206.

The story of 'Ilmi ~mdheriis ;imilar to the Widdle Eastern romance, and particularly the Turkish Hikaye. Love stimulates the composition of poetry interspersed through the poet's life story. But disparity in status and family control obstruct the coup;le's marriage.

Basgoz, Ilhan. r ream Motif in Turkish Folk Stories and Shamanistic Initiation," Asian Folklore Studies, 263, 1967, 1-18.

In this article, Professor Baggoz discusses the "dream motif" in Tur- kish folk stories, relates it to shamanistic rites, and explains the role of Sufism in the transformation of shamanistic rites into a fiction motif. 'The -assumption i's that this tnotif has fxavelled to ha- tolia from Asia. One would benefit from reading Slobin with th-is article.

Basg.dz, Ilhsri. "~olkloreand Nationalism in Turkey." (TO be published 'in. the Journal of the Folklore Institute. ) ... With this article, Professor BaSg5a accomplishes two objectives. First, he ties interest in the study 03 the Turkish language, literat'ure, history, and folklore to national and internal academic or political .causes. Second, he gives a historical sketch of the ups and downs in Turkish folklore studies during the mid-20th century political turmoil.

Basgoz, Ilhan. Turkish Folk Stories About the Lives of Minstrels," Jour- 'nal of American Folklore, 65, 1952, 331-39. -LC-

Here Professor Basgiiz explains the life and occupation of the minstrel (ggik), his emoti6nal and economic satisfaction through the expression of his tales, and the biographical attachment of the tales to his real life. Furthermore, he describes the types of biographical tales and the conditions under which their contents change.

Basgaz, 1lhan. "~urkish~ik$~e-~ellin~ Tradition in Azerbaijan, ran, " Journal of American Folklore,.- 83 :330, 1970, 391-405.

In this article Professor Bafgoz describes the socio-cultural background of the wanderins minstrels (Zsiks), the apprenticeship period required to become an asik, and the bontext of narration and singing. He also includes the role of the audience as a censoring group.

Belik, Fbbeccel. "The Turkish Folk Poets," Journal of American Folklore, 62 :246, 1949, 412-415.

In this article Belik explains early attitudes that considered Turkish folklore vulgar and rude, and couples the change in this attitude with national movements. He says that in some instances, Turkish folk poetry is not anonymous. Furthermore, the author indicates the close relation of poetry with stories and divideti the folk poets into three chronological periods.

Boratav, Pertev Naili. "A Propos de quelques tentati3es dlidentifica- tion de Nasreddin Hodja, It ~nternational-congressfor Folk Narrative Research, 1959, 21-25,

Here Professor Boratav reviews the literature which attempts to prove there actually was a man named Hasreddin Hod ja. In pointing out the weaknesses of each study, he recommends more serious research on this question.

Boratav, Pertcv kili. "~itt6ratureOrale, It Philologibe Turcicae Funda- mentae, 2, 1964, 1-47. o his is a collection of articles on "~~icand ~ik%%," he Riddle," "Folksong," "~ekerleme," and "Asiq Folklore." Professor Basgoz colla- borated with Boratav for the ar5icle on the riddle. Boratav, Pertev Naili. h he Kegro in Turkish Folklore," Journal of Araeri- can Folklore, 64: 254, 1951, 85-88.

Professor Boratav explains the character of the Negro and the Arab as they are perceived in different genres of Turkish folklore.

Boratav, Pertev Naili. Les Recits Populaires Turcs (~i&~e)et les "Mille et Une Nuits,'' Oriens, 1:1, 1948, 63-73.

In this brief article, Professor Boratav is concerned with diffusion on two levels: (1) diffusion from written to oral sources; (2) diffusion from culture to culture. A ~hjusandand One Nights and Turkish folklore are the subjects of his firs.L concern which at the same time includes the Arab and Turkish cultures.

Cejpek, Jiri. h he Father-Son Combat as Seen by an Iranist. " Yadnama-ye Jan Rypka h he ~ague),247-254.

Cejpek traces the common origin of the Irish, Slavic, and Persian epics to the period between 250 B.C. and 150 A.D. when the Celts, Slavs, and Iranians were in direct contact. He feels that "~atriarchaland matri- local matrimony is an indisputable preliminary condition in composing different versions of the subject of the father-son combatf1 (p. 253). Such conditions existed in the period 250 B.C. to 150 A.D. and resulted in this common theme.

Cejpek, Jiri. ranian an Folk ~iterature"in Jan Rypka's History of Iranian Literature (~ordrecht, Holland, 1968), 609-709.

In this section of the History of Iranian Literature, Cejpek introduces Iranian folklore, and discusses Iranian folk epics, folktales and folk drama. He also explains the relation of oral to written literature in the Persian-speaking areas of the Near East.

Cejpek, Jiri. "Iranian Folk Tales and Problems Arising From hem" in Jan Rypka's History of Iranian Literature (~ordrecht,Holland, 1958), 649- 681.

Here Cejpek treats the folktale in its oral., literary, and religious relations, with particular attention to the circulation between the oral and written stories in Iran.

Dupree, Louis. "The Retreat of the British Army from Kabul to Jalalabad in 1842: History and Folklore, If Journal of the Folklore Institute, 4:1, 1967, 50-74.

Dupree and his Afghan counterpart, Fahim, surveyed the route through which the British began their retreat from Kabul on January 6, 1842. They have collected items of oral tradition about the British retreat, and Dupree has compared the attitude of the Afghan oral historian with that of the British literate historian. He finds both equally biased. Eberhard, Wolfram. Minstrel Tale& from Southern Turkey. Folklore Studies 5 (~erkeleyand Los Angeles, 1.955).

In the introduction to this volume, Mr. Eberhard discusses the HikgYe and its relation to oral epics and to the novel. Based on his materials from southeastern Turkey, he considers the social function of the HiGye, its oral tran'smission, and the changes that occur during transmission.

Elwell-Sutton, L. P. "scaldheads and Thinbeards in Persian Folktale Lit- erature." International Congress for Folk Narrative Research in Athens, 1964, 105- 108

D this article Elwell-Sutton criticize,^ folklorists for always seeking similarities between the folk tales of different nations and ignoring their unique features. He asserts that "scaldheads and thinbeards" are characteristics of Persian, Turkish and Central Asian folk tales, while they are absent in the Arab or Indian folk tales.

Eth6, Hermann. Tarikh-i ~dabi~at-iFarsi (~ehran,1958).

Religious changes taking place in the course of transition from Zoro- astrianism to Islam, and the relation of Persian prose and poetry to Iranian oral tradition are aspects of Eth6's Neu persische Litteratur (pp. 19-125). In his bibliographic essays, he amasses many romances and collections of tales that lead simultaneously oral and written lives.

Groome , Francis llindes . Gypsy Folk Tales ondo don, 1963). Groome treats the Middle East as a bridge over which the wpsies car- ried tradition from the East to the West. In his introduction, he attempts to trace the origin of the gypsies to India and to follow their imtpigration to Europe through Afghanistan, Iran, Turkey, and Greece.

Hanna, Sami A. h he Mawwal in Egyptian Folklore," Journal of American Folklore, 80 :316, 182-190. . - Ilanna describes the attitudes of the Arab intellectuals and writers toward collecting and analyzing folklore. He is.concerned particularly with the historic and functional aspects of the Mawwal and the influence of Western contacts in changing the past attitudes toward the study of folklore.

"fikaya+ " The Encyclopedia of Islam, 3, 1966, 367-377.'

Under this title, Pellat, B~usani,Boratev and Winstedt discuss the meaning, variation, history, and function of the narrative in Arabic, Persian, Turkish, and Urdu literatures and cultures. The bibliographic information provided by the authors forms an appropriate frame for fur- ther study of the subject.

Horovitz, Josef. "The Origins of 'The Arabian Nights ' ," Islamic Culture, 1:1, 1927, 36-57.

This article is a history of the original sources, and translations of The Arabian Nights. It is also an orientation to the style and content of the collc?ction. This has been translated from a "German typoscript" and provides urgently-needed information on the history of collections in the Niddle East and their relations to Indian and Greek traditions.

Horovitz, Joseph. h he Growth of the Noharamad Legend, " The Muslim World, lO:1, lgO, 49-58.

Mohammad has gone through the transformation which folk veneration at every time and in every place has forced upon folk heroes. Horovitz discusses the rise and diffusion of the legends that brought about this transformation-

Hiskett, M. "Some Historical and Islamic Influences in Hausa ~olklore," Journal of the Folklore Institute,- 4:2-3, 1967, 145-61. Hiskett says, "...tales arise out of the whole range of human psychology and experience" (p. 146). Thus, the Asian influence reaches Hausa through animal tales; social awakening accompanies tales a3out men; confrontation between paganism and monotheism comes with Islam; and historical tales record the advent of Islam.

Jansen, William H. "~urkishFolklore: An Introduction," Journal of Ameri- can Folklore, 74 :294, 1961, 354-61.

In a short essay, Mr. Jansen reviews bibliographic references on Turkish folklore, societies interested in the expressive aspect of Turkish culture, Turkish folklore genres, and scholarship on the genres. As the author titles his essay, it is a brief introduction to a few aspects of Turkish folklore.

Krenkow, F. "The Two Oldest Books on Arabic Folklore, " Islamic Culture, 2, 1928, 55-89, 204-236.

The Kitabu't-Tijanfi Akhbar-i Muluki Hinryar of Abu Muhammad 'Abdu'l- Malik Ibm Hisham and the Riwaya 'Obaid ibn Sharya al-Jurhumi are the . . subject of this article. Students who do not know Arabic and are interested in Arab folklore will benefit from reading it.

Kromov, A. "The Problem of the Yaghnobi Folklore," Yadname-ye Jan Rypka h he Hague, 1967), 255-260.

The Yaghnobi live in the valley of the River Yagnob in the center of Tajikistan. For a long time, they denied the existence of books, tales proverbs, or songs in their lang~~age. Kromov ' s 1963-1964 expedition established that they have a folklore and that due to the short stay of previous investigators, and the unfriendly attitude created by the social conditions among the Yagnobi, no previous expedition was able to collect much of their tradition.

Lichtenstaedter, I. "Folklore and Fairy-Tale Motifs in Early Arabic Literature, " Folk-Lore, 51: 3, 1940, 195-203.

As the title of this article suggests, the author discusses fairy-tale motifs in books such as the ~aq%'idof Jarir and al-Ferazdaq, -Kitzb al-~ghb?, and the ~mthglal- 'arab . Macdonald, Duncan B. "mom the Arabian Nights to Spirit;" The Moslem -World, 9:4, 1919, 336-384. Although Macdonaldts article is aimed ai5 missionaries, it serves the purposes of the student of folklore and culture as well. He feels that the stories of the Arabian Nights reflect the subtle aspects of the Muslim mind better than any we could collect from an informant.

Moosa, Matti 1. "The Development of Modern Arabic Fiction," The Islamic Quarterly, 13 :3, 1969, 140-167.

Moosa is aware of the art of storytelling among the Arabs, but he sees no relation between oral stories, and modern Arabic fiction. In this article, he describes trends of modernization, nationalism, and the 19th-century revival of the "maqama."

blundy, C. S. he Cyclops in Turkish Tradition: A Studs in Folktale Transmission," ~nte~rnakionalCongress for Folk -~arra'CiveResearch, 1961, 229-34.

Mundy says thht contraction and tiuz;pmaion are two processes tha* foXk talea go through in the course of their transmis~ion. By applying these'laws, he empares the Cyclops.tradition with.those of Arab- Persian tales and Turkish DcpegZz. He finds the Turkish tale similar to the Cyclops tradition, particularly in having one eye.

Noy, Dov. h he First ~housandFolktales in the Israel Folktale Archives," International Congr.es s for Folk-Narrative Re search, 1961, 235-246.

This article indicates that the Israeli Folklore Archive has amassed tales from blorocco to Afghanistan and acquaints the reader with its classification and indexing systems.

Shaw, Sheila. "~arlyEnglish Editions of the Arabian Nights," The Muslim -world, 49, 3, 1959, 232-238. This article is a history of the Arabian nights in the English language since Antoine Gallandts 18th-century translation of this collection. , .*. Toy, C. H. he Queen of Sheba," Journal of American Folklore, 20:77, 1907, 207-212.

In this article, Toy explains the embellishment of the story of the Queen of Sheba by the "post-Biblical" Jewish writers, its transfer to the Arabs, and its career in religious and secular literature.

Tritton, A. S. "~olklorein Arabic Literature, " Folk-Lore, 60~3,1949, 332-339. This text cites folk beliefs and motifs of tales that appear in Islamic culture and literature.

Uysal, Ahmet E. "Street Cries in Turkey," Journal of American Folklore, 81 :321, 1968, 193-215.

This is an introductory study of the cries peddlers use while carrying on their business. The author provides a list of items vendors sell and the particular cry for each item with its English translation.

And, Metin. A History of Theatre and Popular Entertainment in Turkey (~nkara, 1963-1964).

According to And, Turkish culture has been influenced by Byzantine and other early Anatolian civilizations, Central Asian rituals, Islam, Turkish expansion (15th-19th centuries), and European civilization. The author also discusses the development of Turkish performances in the light of these influences and remains in close agreement with hBrtinovich.

Baghban, Hafizullah. "An Overview of Herat Folk Literature," Afghanistan: Historical and Cultural Quarterly, 21:1-2, 1968, 51-62, 81-88.

As the title of this article indicates, it briefly discusses folk drama, the folk tale, proverbs, and riddles in Herat, Afghanistan.

Cejpek, Jiri. "Dramatic Folk-Literature in Iran" in Jan Rypka's I-Iistory of Iranian Literature (~ordrecht,Holland, 1968), 682-693.

Here the author deals with the Persian religious drama "Ta'zia" and " 'Umar-Kushan, " folk farce, buffoon productions, shadow plays, marionettes, and modern drama.

Cook, Nilla Cram. ni he Theater and Ballet Arts of Iran," The Middle East Journal, 3, 1949, 406-420.

Cook had travelled in Iran in 1941 and travelled and studied in Afghani- stan from 1942-1943. In this article, the author touches upon Iranian folk theater, but is mainly concerned with the modern stage.

Gaster, Theodor Herzl. he Earliest Known Miracle play?" -Folk-Lore, 49, 1933, 379- 390.

Gaster believes that he has discovered plays in Syria composed toward the middle of the second millenium B.C. and preserved on cuneiform tab- . lets. They reflect the scene of a fight between the gods Alleyan-Baal and Mot.

Landau, Jacob M. Studies in Arab Theater and Cinema (~hiladel~hia,1965).

This book consists of three parts. The first deals with mimicry, passion play, and live comedy at a folk level. The last two parts have little relation to folklore.

~artinovich,'Nicholas. The Turkish Theatre (~ewYork, 1968).

The Turkish Theatre is a history of the origin end diffusion of Turkish folk drama and storytelling. The author traces Orta Oiunu and Karagoz performances to Byzantium and China respectively, and the Maddah to the Arab storyteller. The rest of his theory of diffusion maintains that theatre descended from'the aristocracy to tke common people and that the Ottoman Turka were responaible for spreading it in their empire.

Pelly, Lewis. The I4iracle Play of Hasan and Husain, two vols. ondo don, P 1879) -,

Mr. Pelly's Persian friend collected the 37 scenes of the Hasan and Husain passion plays in two volumes. James Edwards and George Lucas put them into English. In the 'introduction, the author gives the historical background of the martyrdom of Ali's sons and in the text he presents scenes from the oral plays done by their followers.

~ezv;u?i,M. IR ~h&treet la dance en Iran (Paris, 1962).

This text provides the historical background for Iranian drama, discusses religiou8 theater, folk theater, theater of clowns, shadow plays, marionettes, and modern theater. Iranian folk theater is like Afghan folk drama in many respects. Reading Rezv'ini and Baghban with this view in mind will confirm this claim.

Roth, Arlette . Le ~h63tz-ealgbrien de la .langue dialectale (~aris,1967). In the first chapter, "Les Sources et les genres presurseurs" (pp. 13- 20), Roth attempts to fix the origin of Algerian theater by citing elements in folk tradition that might have provided its beginning as well as non-native influences that might have been the impetus.

Ruben, Walter. he Mrcchakatikam, Its Folkloristic and Political Inter- pretation, " Oriens, 1:1,.1948, 74-104.

The author claims that Mrcchakatikam is a classic Endu drama and has no relation to Greek theater. To prove this, he compares the Mrcchaka- tikam texts with Jataka and other Hindu folktales. 3ased on the similarities that he finds, he claims that the drama is native to India.

Westermarck, Edward. he Popular Ritual of the Great Feast in ~orocco," Folk-Lore, 20, 1911, 131-183.

During the 'ITd al-Kabir the Moroccans have a masquerade in addition to the purificatory and sanctifying rites of the great sacrifice. A man dresses in the' skin of a sacrificed goat or sheep, another man or boy is clothed as a woman, and others are dressed as Jews, Christians, or animals. Accompanied by musicians, they go from house to house dancing and performing.

. . *. EPIC AND ROMANCE

Abdullah, Achmed. Lute and Scimitar (~ewYork, 1928). In the introduction, kkrvey Allen describes the history of the strip of land between the Himalayas and Hungary and points out facts condu- cive to the creation of epics and legends in this area. Achmed Abdullah, the author of this book, provides introductory notes to each of the 32 songs that he has collected from different tribes in Afghanistan. Allen claims that these songs come from oral tradition.

Arberry, A. J. The Seven Odes (or ~u'allzqat) o on don, 1957).

In this work, Arberry gives the functions of the Qasida in pre-Islamic Arab society, the methods of its preservation in oral tradition, the history of collecting, and the pros and cons about the authenticity of these collections.

Bowa, C. M. Heroic Poetry o on don, 1952).

Bowra traces attitudes toward heroic action to the fifth and sixth century Greek philosophers and says that the expression of the spirit of action is heroic poetry. He dissects the form and content of the heroic poem, and gives the mechanics and techniques of composition- He also explains the relation of heroic poetry to history and indicates the conditions for its decline.

Cejpek, Jiri. "Iranian Folk-Epics," in Jan Rypka's History of Iranian Literature (~ordrecht,Holland, 1968), 617-648.

In a number of subsections in this article, Cejpek treats Iranian epics conveyed by classical author, pre-Islamic Iranian epics, the relation of the Iranian epic to Arabic literature, the oral foundation of Iran- ian epics, romantic epics a~ldGbughli epics.

Chadzko, Alexander. Specimens of Popular Poetry of Persia (~ondofi,1842).

Korroglu is a model Turkish warrior among the Turks who live between .the Euphrates and Merve Rivers, and he has won his fame by plundering and improvising poems. He lived in northern Khorasan during the second half of the 17th century. Chadzko collected this epic during his ll- year stay in northern Persia alid compares it with Firdausifs Shahnama.

Darmesteter, James. "Afghan Life in Afghan Songs," Contetuporary Review, 1887.

Darmesteter divides the Afghan poets into "sha'irr' (literate poet) and "dm" (oral poet). The oral poet trmsti5ts his art through a system of apprenticeship to his "shagirds." The author claims the durn's poems reflect Afghan life and values. Afghan honor (the laws of giving asylum, taking revenge, and hospitality) in Afghan songs is given as the example.

Darmesteter, James. Chants Populaires des Afghans (paris, 1888-1890).

This book is an early source on Pashto linguistics and popular litera- . ture. Its treatment of songs, mores and folklore is of special interest to the student of Afghan tradition.

Dole, Nathan Haskell and Belle M. Walker. The Persian Poets (~ewYork, 1901).

In their introduction, the authors testify that Firdausi'e Shahnama comes from already existing sources -- oral. or written. '1 Germanus, A. k. Julius. "~eg~cyof Ancient Arabia, I1 .Isl.amic Culture, 37:4, . 1963, 261-269; 38:1, 1964, 1-8. Germanus calls the ancient Arab poetry "folk poetry" in the strict ,sense of the word...." He explains the early "rZiwisft and collectors,

and refers to so& of.the collections Ithey I ._ made and the religious need for these collections.

Gibb, H. A.R. --.Arabic Literature (Oxford, 1963).

In the first 12 pages of hia text, GibB describes the 'sociolinguistic and physical environment that 'shape& Arabic poetry. He divides the rest of his book into "~eroicAge" (500-622 A.D. ) when the oral Qasida in pfaise of tribal feuds is composed; the "Age of Ekparis!on" (622-750) when the Quran is collected and collated, and oral poetry is suppressed; and the %olden Age" when the HadTth and poetry are collected. J~G,N. A, -Yusuf &d Zulaikhs, translated by Ralph T. H. Griffith elondon, 2882).

The story of Joseph is part of the Quran, but some authorities claim that Abdu-lrahman J'imE's romance is the life' story or the Buddha. No positive informati~nof the origin of the story is given here, but in Afghanistan and Iran some of its, motifs or sometimes the whole story, have both an oral and a written life.

. Jargy, Simon. La ~oEsiePopulaire TraditZannelle .Chantee a11 Proche-Orient pabe, Vol. 1 (Paris, 1970).

This is a collection of songs with phonetic transcriptions, and Arabic texts and. French translations from different ethic groups in Lebanon, Syria, Iraq, and Egypt. The introduction and the first two chapters give the reader insight into the author's method of work and theoretical orientation.

- Jones, Idris W. "Some Arab Folk-Tunes, " The Muslim World, 27:1, 1937, 135-138.

--. Although very cursory, this article describe8 a number of occasions when Arabs sing, and they are m~atlydescriptions based on the function of the song, e.g. war songs, etc.

Khan, M. A. 'Mu'id. "A Critical Study of the Poe$ry of the Psophet's

, I Time ahd Its ~uthenticityas the So,mce of Sira," Islamic Culture, 38:4, 1964, 249-287.

Khan 'considers the : oral poetry of fhe pmphcet's time realistic and seeks accurate reflection of the events of his time and his biography in time.

Khan, .N. A. Mu'id. "~ifeof the Prophet at Mecca. as Reflected in Contemp- qrary Pqetry," ~bmicCulture,. 42:2, 1968, 75-91.. .

' This article is a continuation of "&.Critical Study of the Poetry of the Prophet's Time and Its Authenticity as "the Source of Sira." As %he title Ruggests, the author puts together the events of the pdphet 's life as they appear ili the contemporary or&l poetry of his time.

I&h.arF, P-z ~?gtil. Vam-i Shtir7---- F~~sI(~ehran, 1966), 65-73. On these pages, Professor ~hklarztouches upon meter in Persian folk poetry.

Levy, Reuben. An Introduction to P-asian Literature (New York, 1969), 64- 92.

Levy calls the I;lh"ahnnam an epic of the people. He says, "1t recalls the improviser in the 'marketplace with hfei stock of heroic tales. " He also provides information on the sources of NazBmi Ganjadts The Treasury of Secrets, Qt~wand,Haft Paikar, and Iskandarnamah, all of which are important sources for the folklorist.

Nicholson, Reynold A. A Literary History of the Arabs (cambridge, 1966).

Mcholson gives a summazy of different civilizations in the Near East, and divides Arab history into Humyarite (800 B.C. - 500 A.D. ), the pre-Islamic Period (500 A.D. - 622 A.D. ) and the Islamic Period. Ile also discusses Arab oral tradition and its functions in the context of Arab history . - - Nizami, ~anjav?. The Story of Layla and ~ajniinl ond don: 1966).

Layla and ~ajnbis the legendary love story of a BecJouin youth by the name of Qays and Layla. In 1194 A.D., NazEmT Ganjavi, a Persian poet, transformed the romance into poetry. The postscript of the present translation (pp. 215-221) provides some information about the life history of the legend.

Slobin, Mark. "~usicand the Structure of Tmn Life in Northern Af'ghani- stan, I' Ethnomusicology, 14: 2, 1970.

In this Charles Seeger Prize-winning article, Mr. Slobin makes correlations between five towns' musical behavior and their socioeconomic conditions. It is a rewarding article for both folklorists and ethno- musicologists to read.

Slobin, Ma.rk. "Persian Folksong Texts from Afghan Eadakhshan, " Iranian Studies, 1970, 91-103.

Thts article points out the function of the quatrain in Badakhshan life, and describes the formal aspect of these songs. Having done fieldwork in northern Afghanistan and Soviet Central Asia, the author has close acquaintance with the quatrain and provides the reader with transezibed texts, their contexts, and their English translations.

Vries, Jan De. h he Epic of Indians and Persians, " Heroic Song and Hero- ic Legend ondo don', 1963).

De Vries gives a brief history (pp. 99-115) for the Shahnama and testifies "that narrative poetry must have already existed...from which the Shahnama derived, not only its meter, but also its fixed BS9SIl.a and stylistic elements" (p. 114).

PROVERBS AND R1DDI;ES

Ben-Ami, Issachar. "One Thousand and One Jewish Proverbs From ~orocco," Folklore Research Center Studies,- I, 35, 148, Jerusalem, 1970. A Study based on a manuscript collection of Jewi~hsayings from Morocco. Sayings are listed in alphabeticd order in Hebrew and exg&anatfons accompany difficult or uninteUjgible proverbs. An English summw of the article is given on p. 97.

Ben-Ami , I. "Pr~ve~rbesJuif s Morocains Concernant le Marriage. " ---0- ~erbium16, 597-601.

Bep-Ami examines. the extent to which marriage customs among Moroccan Jews agree with the reflection of these customs in their proverbs. .Dex Vdlker .. . h he Wisdomc of the people) A small urrannotated collection of 116 items taken entirely 'from four earlier printed collections. Proverbs me given in Arabic and German.

Doob, Leonard Wa and Ismael M. HWreh. "~omaliProverbs and Poems as Acculturation Indices, " Public Opinion Quarterly, 34 :4, 1970-1973, . ? 552-5590 Professor Doob, a Yale psychologist, and his Somali collaborator, hold that h here is a positive correlation between knowledge of proverbs or poems and the degree to which a traditional wa;y of life is followed" (p. 553). Acculturation to Western norms and not using proverbs go hand in hand.

Emeneua, M. B. and Archer Taylor. "Annamese, Arabic and Panjabi Riddles, " Journal of American Folklore, 58, 1945, 12-20.

In this article, the bibliographic notes (~ostof the articles are in, ~erman)on pp. 13-14 will be of special interest to the student of Arab folklore.

Fwayhah, Ani's Modern Lebanese I3overbs. (Beirut : American University of Beirut, 1953). 2 vols.

4,248 proverbs collected in the village rcf Ras al-Matn near Beirut. The majority were collected from daily conversation but no informants or dates of collection are cited. The.project was initiaLly undertaken to collect all the folklore of this one village before it "should be lost with the passing of this generation." krrayhah, howevei, soon concentrated just on proverbs because they seemed so numerous. His goal was to find as many different sayings as possible and in the later stages of collecting he offered money to anyone who could bring him a proverb he did not already have. Translations are literal and implied words which do not appear in the Arabic text are given in brackets. Both Arabic and English are given and each item is collated with other collections from Lebanon, Syria, Iraq, Palestine, Egypt, and Trans- jordan. There seems to be no partic-aar method of arrangement unless it ia the order in which each saying was collected. Haefeli, Leo. --Spruchweisheit Und Volksleben In Pdaestina pigra ram ma tic Sayings and Folklife in Palestine). Luzern: ,~cber& Co., 1939.

A collection of 790 proverbs frorl Palestine arranged under 42 topic headings. Each item is given inff~&Ei$szation and German with a list of other words where the identical saying is found. The Arabic texts are given at the end of the book. Material was collected by the author during the years 1933-1935 primarily from two families.

Hdm, Suleiman. Persian-English Proverbs. Tehran : B. & D. Beroukhim Booksellers, 1956. 750 pp., 62.

A huge collection aimed at providing foreign students of Persian folklore a book of the most common and important Persian proverbs. The volume is divided into two parts, the first consisting of proverbs and the second of idioms. Arrangement is alphabetical according to the Persian word. Where possible a literal English translation accompanies the text. Where such a translation would make no sense a free translation or parenthetical explanations showing the context are given. Very similar or exact English proverbial equivalents are listed with the Persian text and English translation. A lengthy appendix contains an alphabetical list of proverbs, idioms, and phrases used as English equivalents for the Persian entries. No informatior, about informants or references to other collections.

Jason, Heda. "~roverbsin Society: The Problem of Meaning and Function." Proverbium, 17, 1971, 617-623.

Jason looks into when and where proverbs are told, how they address the audience and what message they carry. She uses 2roverbs collected from the Jews of Yemen to illustrate the points she makes.

Manyasig, Miibin. A Brief Selection of Turkish Proverbs. Istanbul: Turk- ish Press, Broadcasting and Tourist Department, n. d.

A non-scholarly collection which, according to the author, has been "carefully siftedf' from a collection of ten thousand proverbs. Gener- ally, only those sayings which have'no exact equivalent in English .were considered for inclusion. Arrangement is alphabetical according to the first word.

Merx, Ernst Otto Adalbert. T'Crkische SprichwZrter Ins Deutsche Ubersetzt (~urkishFtoverbs in German Translation). Venice : Armenische Druck- erei, 1877.

A collection of 355 Turkish proverbs presented in no particular order and with no accompanying notes or list of sources. Turkish is printed in Armenian characters. KO KO Orientalische Akadede in Wbn (Oriental Acaderqy in ~ienna)under the dirbct5on of Ottokar Maria von SchLechta~Wssehrd. OSmanSsche ikz--S richw'drter. Vienna: K. K. Hof- und Staatadruckerei, '1735. iii-xii, A list of 500 Turkish proverbs arranged in no particular order. Texts are given in French, German, and Turkish along with transcriptions. Translations are literal.

#. Ogel, Bahaeddin. "Riddles from ~rzurum,"Journal of American Folklore, 63:250, 1950, 413-425.

This article contains 94 riddles collected from Erzurum, Turkey, by Dr. Bahaeddin Ogel, translated into English by Professor Wolfram Eber- hard, and annotated by Archer Twlor. Since the sociocultural contexts of these riddles are missing, they present only riddle texts, not riddPe contexts.

Parker, Richard B. "~ebaneseProverbs, " Journal of American Folklore, 71 : 280, 1958, 104-114.

Parker chooses proverbs expressing the notions "cheapness is expensive" and "Partnership is without blessing" from the Frayha collections of Lebanese -&overbs and asks selected informants ten questions about each of them. He concludes that a majority of the proverbs in these two groups say what they mean. Rezvanian, Mohammed-Hasan. "Quelques Notes Sur L 'origine e t La St.ructure Des Froverbes Anecdotiques Persans ," Froverbium 15, 1970, 516-517. In this brief article Rezvanian searches the origin and use of the proverb in oral and written Persian anecdotes such as those of stadi (written) and Mullah Hasraildin (oral).

Scott, Chazles Thomas. A Linguistic Study of Persian adArabic Riddles: A Language Centered Approach to Genre Definition, U/TX, 24/07/2901. This dissertation assumes !!...that literary genres me fundamentally institutionalized types of' verbal behavior.. .If and seeks "to ascertain whether or not definitions based upon formal linguistic criteria could be stated for the riddle forms of Tehran Persian, Afghan Persian and IUvadh Arabic. " Sendtan, Semahat . "Rapports Locaux: Turkei ," Froverbium 9, 1967, 220-2210 A brief discussion of the history of paremiologicaJ. studies in Turkey. The text is in German. ~enalt~n,Semahat . "~ikkischeEnt sprechungen eu germani sch-romani schen Sprichw'drtern bei DUringsf eld, " Proverbium 13, 337-348. 277 Turkish proverbs corresponding to iZems found in Sprichw'drter der 8ermanischen und romani schen Sprachen (Proverbs of Germanic and Romance Languages) (1872-1875) of Ida von Reinsberg-Diiringsfeld and Otto von Reinsberg-Diixingsfeld. Items are arranged according to the way they appear in the D~ingsfe~~collection. Entries are taken from the 1963 collection of F. Fazil Tiibentci, Turk Atas'dzleri ve Deyrmleri (~urkishProverbs and speech), and the T~~~~ectionof 0. Asim Aksqy, Atas'dzleri ve Deyimler (~rdverbsand speech).

Singer, Mrs. A- P. and Enno Littmann. Arabic Proverbs.- Cairo: F. Diemer, 1913. 76 PP. 169 proverbs collected by Mrs. Singer from her neighbors during the several. years she lived in Syria, Egypt, and the Sudan. She has suppi lied the te-uts and explanations and Littmann did the editorial work. Entries are arranged apparently in the order they were recorded. For each item there is a transliterated text, English translation, inter- pretations, and a list of other paremiologicaJ. works where the same or similar saySlgs are recorded. The original Arabic texts are given at the end of the book. Unfortunately no information about informants is given.

Socin, Albert Arabische SprichwZrter und Redensarten (~rabicProverbs and phrases). Wiesbaden! Dr. Maxtin S'Endig, 1967. 42 pp.

Reprint of an 1878 volume containing 574 proverbs. Transliterations and German given with Arabic texts aszigned to the end of the volume. No sources given.

Todor, Shimon. sh he Camel in Animal Proverbs," Folklore Research Center Studies, I, Jerusalem, 1970.

A study af the camel as pictured in proverbs fround in ancient, agga- daic, and modern literature. In Hebrew with an English summary on p. U.4.

Westermarck, Edward. Wit and Wisdom in Morocco. London, 1930.

A coLlection of 2,013 proverbs collected by the author over a period of thirty years. Entries are arranged according to "subjects or situa- tions on which they have a bearing." Transliterations and English translations are given in the main body of the text and most have some accompanying explanation of their meaning. There are, however, no sources given. Arabic texts are given at the end of the book. Wester- marck supplies a long introductory essw in which he discusses such topics as the characteristics of proverbs, methods of collection and classification, value of paremiological studies, and the role of proverbs among the Moors.

MAGIC, SUPERSTITION, AND PEDICINE

Arafat, W. N. "?act and Fiction in the History of Pre-Islamic IW-Worship, " The Islamic Quarterly, 12:1, 1968, 9-21.

. Arafat describes the forms that the pre-Islamic Arab idols took and presents theories about the origin of idol-worship and monotheism among the Arab tribes. Centlivres, Micheline ark .Pierre ~entlivres,and Nark Slobin, "A Muslim Shaman of Afghan Turkis tan, " Ethnology, 10: 2, 1971, i60-173..

"~axsiA. 11 is an epic folk singer or a shaman doctor and "qobuz" is his horiehair fiddle. The authors say that shamanisin among the Sazakhs and Kirghiz was reported earlier and Mark Slobin discovered it in Afghan Turkistan 1969. Their article is fresh fr&- the field with information on folk religion and folk medicine.

Chaviaras, Demosthenes (collector) and W. R. Paton ( traislator ) . "AEaLmal Superstitions : From Symi, Asia Minor, " Folk-Lore, 12:2, 182-192.

On these pages. one encounters animal superstitions collected from Asia Minor and common all wer the Middle East. On p. 192, there are also a number of superstitions collected ky Mr. Kletropoulos Prom Aidin, Turkey.

Davidson, Flora Me "shrines on the Northwest Frontier, " The Muslim World, 36:2, 1946, 170-172. L,

Muslim stints do not sever relations with their followers even after death. In this brief arti~le,~Davidso~relates the curing function of t-he shrines among the Pushtoon Muslims of northern India.

Davies, 'R. "A System of Sand Divination," The Muslim World, 27:2, 1927, 123-129;

Divination in the context Davies describes hoes not merely mean tell- ing the future. It signifies rather discovering the unknown, e*g. a lost animal, the results of an illnens, etc. The diviner performs his act on a platform of sand which tile author describes adequately.

Fonaldson, Bess Allen. "~eliefin Jinn dmong the Persians, " The Muslim -World, 20:2, 1930, 185-194. AU Muslims believe in jinns and a hoct 'of ~thervisible and invisible 'b06ngs; Among these are devs, ghoas, and shaitans, etc. As described in The Wild' Rue, Donaldson unfolds this belief among the Muslim Per- sians in this article.

Donaldson, Bess Allen. he Koran as Magic, " The Mus1i.m World, 27:3, 1937, 254-266. Muslima use their oral and written literature for magical purposes and the sacred literature is no exckption. The forms of Koranic magic explained by Donddsorr are "the 'cutting the Korant (ictikhara); divination(fal); prayers, or...talismanff and reading the Koran for magical purpose s . Dorialdson, Bess Allen. The Wild Rue o on don, 1938). The wild rue, "isfend" in Persian, is a plant which has a wiety of magical functions in Iran and AfgheJlistan; Since Donaldson explains magic based on data from Meshed, The Wild Rue is an appropriate title. 23 DOU~C, Edmond. Magie et Religion dans 1'Afrique du Nord,(Algiers, 1908).

In his introduction, ~out6defines civilization in general and the Mus- lim civilization in particular. He devotes the 12 chapters of his book to different aspect6 of magic. He feels magic is born of a need and as such, objectifies that need. H% states that the Quran recognizes magic and Mohammad, when asked, allowed charms.

Fj-nney, Minnehaha. ' Amulets in Egyyt ,"- The Muslim World,- 7:4, 3917, 366- 371

With some misconceptions such as the Egyptian women praying to the evil spirit for help, Finney gives the protective and preventative functions of the amulets they we-.

Frame, Davidson. "Medicine in Persia," The Muslim World, 6:4, 1916, 415- 418.

In this article, a medical doctor presznts his obeervations of the traditional Persian practices of medicine, and their persistent pursuit of Arabic concepts and correlations of disease and curing.

Nirarigi~tanconsists of an introduction and 13 chapters by Sadiq Hidayat. In the introduction, he divides the living Iranian traditions and superstitions into two groups: (1) the native traditions and superstitions; (2) the foreign-imposed traditions and superstitions. His attitude to- wacrd both classes of tradition is that of an Iranian nationalist, and the examples he gives acre subjective. In the text he concerns himself with beliefs and customs related to mmriage, childbirth, disease, and death. But again he does not pin down his area of fieldwork, his informants, etc. All of Iran is his s~bject.

Hornblower, GI D. "The Foundations of the Ancient Egyptian Religions," Islamic Culture, 7, 1933, 50-63, 196-214, 417-430, 583-606.

These articles me concerned with the magical functions of cave paintings, paintings on the grave walls, ancector worship, the development of the eminent dead into gods, solar cults, totemism, and mother and father worship.

Ikbal Ali, Shah, Sirdar. Afghanistan of the Afghans ondo don, 1928).

This book is an expansion of Ikbal Ali Shah's article, "The Folk Life of Afghanistan" published in Folk-Lze , 30; 4, 1919, ~e2ir&sconceptions visible in his article also dGminate his book. He has included docu- ments of the Afghan government in this text, which is su9posed to be a folklore 3ook. The reader needs to be careful sifting folklore material from this work.

Ikbal Ali, Shah, Sirdare si he Folk Life of Afghanistan, " Folk-Lore, 30:4, 1919, 249-281.

Ikbal Ali Shah describes the rites of passage in the class of Af'ghan society to which he belongs. "~uringthe first two months the ahild is wrapped in a silken quilt. .."he says. This statement does not hold true for most of Afghan society. The majority may never evervwear silk. Again, this-article. ,., Is .a labricaLvion of fact and f%ction that needs to be separated.

Kulsum N& 6 -Cnstom and Manners of the Women, of Persia (~ond~n,.1832). Kulsum Nanits text is a collection of magical acts wdLbeliePsobserved by Persian women. These are hwn~rouslyentitled, "Wajib, " "~unnah," and "~ust&,b, l1 which points out fhe source and the degree of urgency of Muslim laws. Nowhere has any indication been made that the materials in the book are based on fieldwork, but to a great exkent, the rules described are observed by Persian women.

Lake, Evelyn F. Coote. "some Notes on the Evil Eye Round the Mediterr- anean Basin, " Polk- ore, 44:1, 93-98, Miss Lcke observes that in Athens, ghios, Cyprus, Beirut, Syria, Jeru- salem, Bethlehem, Cairo, and Algiers, horses, mules, donkeys, cars, and even men and children wear amulets, bead8 or ribbone against the evil eye.

Legey, Fran$oise. The FolUore ofJ4orocco ondo don, 1935). The original French version of this work had been published in 1920 and its English translation in 1935. Folk beliefs about the earth, sky, water, flora and fauna, Lirth, childhood, adolescence, marr'iage, iUess.ar,d death are the subjects of her discussian. As she admits, she has followed Sebillot's manual of folklore in her classification.

Linqdst, Eda W. '~ue and the P~3.1Eye in Perei~t," The Muslim World, 26 ;2 1936, 170-175 9 - The author explains how the belief that rue averts the evil eye came into existence, its use in different places, and its appearance in Persian marriage taday.

Mass6, Heslri. Crayances et coutumes persmes, Vols. 1 and 2 (paris, 1938). Henri Mass6 fecls that the changes affected since the beginning of the Pah&avi Dynasty have had a negative iniiluenca on folklore. Between 1923 and 1937, he noticed a definite change to a positive attitude toward collecting and studyj.ng folklore material in,Iran. In his Crayc ances et coutumes persanes, he follows Von Gen-~ep's approach in -The Rites of Pas,sage to a large ex$ent. More than thqt, he describes Per- sian beliefs and customs on different aspects of life and the environment surrounding them, architecture and oral literature.

Naff, Alixa. "~eliefin the Evil Eye among the Christian Syrian-Lebanese in America, " Journal of American Folklore, 78, 2965, k6-51. , . In this article, Naff indieates the transporta$ion of the belief in the evil eye to. America at the end .of the lgthand the beginning of the 20th cent= by the Syrian-Lebanese Christians, the process of diagnosda.and cure. However, the author admits that the acculturation of these immigrants has been so complete that most of their superstitions are lost.

Robson, James. "mgic Cures in Populm Islam," The Muslim World, 24:1, 1934, 33-43. Robson gives a preventative and curative fmction to charm6 in the Muslim world. According to the means used to cause the cure he classi- - fies the charms into four categories, .--.d adds a fifth that causes sicknees.

Sertel, Ayse Kudat. "Ritual Kinship in Eastern Turkey," Anthropological Quarterly, 44 :1, 1971, 37-50.

"Kivrelik" or "ritual eo-parenthood" is formed in eastern Turkey "between villagers of equal social status, wealth, age, and religious and et%ic origin." The co-parent sponsors a child's circumcision ritual md has obligations and rights in relation to him.

Smith, Margaret. h he Woman Saint in the Development of Islm," The Mus- 1i.m World, 27:2, 1927, 130-139.

Smith says, "1n the matter of saintship we find complete eque!.ity between the cexasl' in IsLm, and Sufism has had its role in bringing about this equality. He gives examplcs of femele saints and the holy position they enjoyed.

Somogyi, Josh de. "~nArabic Monograph on thz Number Seven, Islamic --Culture, 32 :4, 1958, 245-249. This Arabic monograph is Ibn abi Hajala's Silkkardan as-Sulta al-Malik an Nasir which pu;ts "emphasis on the meaning of the number seven in _3_- the hkatory olr Pe"ypt." Somogyi summarizes the book chapter by chapter and talks about its literary value.

Spoer, Hans H. he Powers of Evil in Jerusalem," Folk-Lore, 1.8~1, 1907, 54-76.

Mr. Spoer's article is a collection of Muslim and Jewish superstitions connected with water, fire, djinns, and spirits.

Spoer, Henry H. "Arabic Calendrical Observances and Directions for ricks and Practical Jokes," Jomal of American Folklore, 57, 1944, 141-142, 212-213.

In this brief article, Spoer gives somz AraS customs for eating, curing, and playing tricks.

Sykes, Ella C. "~ersianFolklore," Folk-Lore, 12:3, 1901, 261-80.

Sykes collected various items of folklore while living in Persia for two years. She points out the specizl attraction of the Persians of all ages and all ranks to stories, and their belief in and Pear of the supernatural. Her collecting has been done randomly and she presents her data in the form of a model, not always fixing specific localities. Swan, George. "Karamat," The Muslb World, 11:4, 1921, 395-401.

11 ~asama,t"is synonymo,ps with "mana. " In the same way that objects and people have mana and trqsfer it tb other objects and people, karamat is possessed by objects and people and may be transferred to other objects and people. In this artic1e;the author explains the concept of Karamat in relation to Muslim saintc.

Taylor, W. R. "An Arabic Amulet," The Muslim World, 25:2, 1935, 161-165. The case 09 an amulet secured from the palace of King Prempeh during the 1895-1896 British conquest of the West ~fricanAshanti is the subject of this article. The King is not a Muslim, but he keeps the amulet for what he believes it can do.

Tirmidhi, B. M. "~oroastriansand Their Fire Temples in Iran and Adjoin- ing Countries from the 9th to' the 14th Centuries as Gleaned *om the Arabic Geographical Worka," Islamic Catwe, 24:4, 3.950, 271-284. This is an account of the tenacity of Zoroastrianism and the Zoroas- trian temples reported by geographers.

Tritton, A. S. "~olklorein slam," The Muslim World, 40:3, 1950, 167-1.75. This is a model version of Muslim beliefs about creation, earthquake, prophets, angels, etc. It combines myths and legends miversally be- lieved by Muslims in one form or mother, and provides good reading for the student of folk religion.

Tritton, A. S. "some Arab ~uperstitions,"Folk-Lore, 66:1, 1955, 236-237.

This is a collection of superstitions from 13tkcentury Syria. Some of these superstitions are still alive in the villages of Afghanistan.

Trotter, I. Lilias. uper erst it ions in ageria," The Muslim World, 12:4, 1922, 342-347.

This article distinguishes three kinds of languages used by women, de- pending on-whom they talk to and what the purpose of their speech is. It also divides talisman' into two k5nds: kemporary and permanent. In addition, it looks into the cause-effect relationship between disease and what makes people sick.

Walker, John. '""Folk-~edicinein Modern Egypt," The Muslim World, 21, 1931, 6-13 . Wlker reviews some previous works in Egyptian folk medicine, and gives a list of diseases and their cures. But he does not tgll the reader the correlation that the folk make between the cause, the disease, and the cure.

Westermacrck, Edward. "The Influence of Vagic on Social Relationships, " Sociological Papers, 2 (London, 1906), 143-174. In this article the author points out magic and religion as means of social, control. As his reviewer correctly sws, "~eshows how deeply the relations between parents and children, rich and poor, hoster and guests" a..e "influenced by the belief in the efricacy of bleaaings and curses, and in the evil eye" (~0I.k-Lore, 18, 355).

Westermarck, Edward. "PEdsumn!er Customs in Morocco, " Folk-Lore, 16:1, 1905, 27-47. Westermarck has done more than three years' research among the Moroccan peasantry and is acquainted with their superstitioris. This article is based on his field material and describes fire, water, and food cere- monies that are endowed with "baraka" (mana) and have curative and purificatory functions.

Westermarck, Edward. Ritual and Belief in Morocco, 2 vols. ondo don, 196).

The author says, "1n the present work I am dealing with the popular religion and magic of the Moors.. ." (p. 8). In the text, he asks for information on baraka, djin, the evil eye and witchcraft, etc. Like- wise, his second volume is a treasury of beliefs and rituals which he has put together from the field through interview and observation.

Zarnegar, Mohammed. "Zoroaster, Prophet of Ancient Iran," Mid-East, 7:2, 1967, 7-12.

Zarnegar explains misconceptions about Zoroastrianism, the history of the faith and its nature. His article is useful for the student of folklore because Zoroastrianism is still alive and influences other aspects of tradition.

Zwemer, S- M- "Animism in the Creed and in the Use of the Book and the Rosary, " The Muslim World, 10:1, 1920, 13-24.

In this article, Zwemer argues that animism and pagan beliefs are per- petuated in Islamic sacred literature, the Koran, traditinn, and in the rosary as well.

Zwemer, S- Me "~nimismin Islam, " The Muslim World, 7:3, 19-17, 235-255. Zuemer explains the concept of' "soul" in Islm. He says the belief that people can be bewitched through the clippings of their hair and parings of their nails comes from their animistic notions.

Zwemer, S. M. "Animistic Elements in Muslim Prayer," The Muslim World, 8:4, 1918, 3599375. Here he discusses the pagan survivals in Pluslim practices, refers to the prophet's traditions, and points out animistic aspects in Muslim prayers. Students of folk religion will learn a great deal by reading this article.

Zwemer, SO M. h he Familiar Spirit or Qarina, " The Muslim World, 6:4, 1916$ 360-374.

Zwemer describes the concept of "Qarina" in Islam, Islamic-learned literature and tradition. He also gives the preventative spells that the Muslims use to protea* themselves from the dangers of this evil spirit. Zwemer, S. Ma h he Rosary in IsLafn, " Tfi,e Mualim. World,?. 2~.:4, 1931, 329- 343 (1 subha': derived from the verb "sabbaha," meaning "to give. praise to God," is the proper'word for the' rbs'ary. In this article, Zwemer describes the practice of the rosary in Islam, its history in Sufism, and the superstitions and magical uses connected with it.

~wemer, SO M* Studies in Popular isim (London, 1939). After "a glorious rising tide" of monotheism in Islam, Zwemer sees an "undertow of reactionary Arabian paganism. " He invites Muslims to re- place 'facing Mecca by facing Jerusalem. Although he discusses the same topics that PIasr is concerned about, most of his views contrast with those of Nasr. It would be proper to read Gemex's "pendulum Swing Theow of' Islam" and Nasr's Ideds and Realit$es of Islam while com- paring their views with those of Zwemer.

Zwemer , S. M. h he Sword of Mohammad and Ali, " The Muslim World, 21:2, 1931 109-121

This article is an account of the famous sword of the prophet, Dhu'l- ,Fagar, and-the EQgends and traditions built around it. For a deeper understanding of Muslim folklore, knowing the Qhutl-Faqw is important wd Zwemer provides the necessary information in this essay.

ISLAM, SUFISM AND PHILOSOPHY

Berger, Morroe. "~spectsof Sufi Organization and Activity," Islam in Egypt Today (cambridge, 1970), 62-81.

Berger believes that Sufism is an inherent part of Islam. In Egypt thexe &e some 60 functioning brotherhoods that have a council headed by "~haykhMashayikh. " Previously the off ice of the Shaykh Nashayikh was independent of government rule, but now he is assigned by the head of the govemunent and chaoses the members of his councils.

BlasdelP, R. A- "The Use of the Drum for Mosque services, " The. Muslim -World, 302, 1940; 41-45. ' he call. for prayer is put into a formula and in Muslim mosques a man called "muezzin" calls it out loud at prayer time. In Malwa, the conditions necessitate a drum being beaten instead of: this formulaic call. Calverley, E. E. "Doctrines of the Soul (~afsand g&b) in Islam," -The , Muslim World, 33:4, 1943, 254-264.

In everyday speech, especially in Persian, "Nafs" is that aspect of .. the existerlce which creates the arlimal needs and ."~uh"is its opposite. . Calverley explains the meaning of these two terms according to the Quan, tradition, and the learned scholars of Islam. In connection with this article, DO B. MacDonaldt& Development of the Idea of Spirit in Islam, " Acta Orientalia- (~slo),9, 1931, 307-351 should be read.

Christensen, Arthur Emanuel. L 'Iran sous les Sassanides ( copenhagen, 1944).

In this volume, Christensen acquaints the reader with the pre-Islamic religions and literature of Iran. Zoroastrianism, Manism, "mouvement mazdakite" and the immortal soul are chapters particularly of interest to the folklorist.

GeUer, Ernest. Andulwn Swing Theory of Islam," The Philosophical -Forum, 2 :2, 1970-1971, 234-244. In this article, Mr. Gellner discusses the possibility of a mheis- tic religion becoming a monotheistic religion and then going back to polytheism. Any folklorist interested in folk religion will benefit by taking time to read this mcle.

Gibb, H. A. R. h he Structure of Religious Thought in Islam," The Mus- lim World, 38:1, 17-28; 2, 113-123; 3, 185-197; 4, 280-291.

Gibb classifies the sources which determine religious thought in Islam into: (1) the animistic and pagan elements of pre-Islamic Arabia; (2) the Quran and tradition; (3) the ideas of the dogmatic theologians; and (4) the influence of the Sufi brotherhoods. In the course of his discussion, ne presents folk beliefs of different kinds among Muslims and relates them to official Islam.

Morewedge, Parviz . "contemporary Scholarship on Near Eastern Philosophy, " The Philosophical Forum, 11 :1, 1970, 122-140.

Contrary to the popular theory that Islam has penetrated all aspects of life, Morewedge argues that Neas Eastern philosophy is not complete- ly Islamic. Similarly, he argues that the

Nasr, Seyyed Hossein. Ideals and Realities of Islam ondo don, 1966).

Nasr begins with the premise that each religion has a doctrine which distinguishes between the Absolute (~od)and the relative (the rest of the universe), and a method that relates the relative to the absolute. He discusses the Quran, the tradition, Ohe Shari'a and the Tariqa in the light of this premise and the premise that man is an intalligent being with a free will and is thus accountable. The reader will benefit by contrasting Nasrts views with those of Zwemer in his Studies in Popular Islam and Gellner's "Rndulum STing Theory of Islam. "

Nasr, Seyyed Hossein. "~eligionand Secularism, their Meaning and Mani- festation in Islamic History," The Islamic Quarterly, 6:4, 1961, ~1.80 126.

Nasr defines "religion1' and "secularism" from an ideal point of view and points out the invasion of religion by secularism in the native Arab context, An the contegt'of Arab expansion and -modern education and wedternization.

Robson, James. "Tradition, the Second Foundation of Islam," The Muslim -world, 4L1, i951, 22-33; 2, 98-112; 3, 166-180; 4, 257-270. The four foundations of Islam are the Quran, tradition, Ijaa' and Qiyas.' Tradition involves the woYds; and deeds of the prophet which were collected after his death. Tbe method of gathering these traditions by the Muslim scholars is jmportant for the folklorists to consider, and this article gives insight in this respect.

Trimingham, JI Spencer. "Saint Worship," Islam in the Sudan, 1965, 126-186.

In the Sudan, Sufism developed in the 12th century and 60 far no government interference in its organization is noticed. Sufis and saints are intermediaries between men and God. Even after their death, they do not sever relations with their fol'lowers. Trimingham's description of the orders is scholarly and authentic and may prove enlightening for the student of folk religion.

Watt, William I- "Free Will and Redestination in Early Islam," The Mus- lim World, 36:2, 1946, 124-152. Watt looks at God 's absolute sovereignty and man ' s responsibility as they are reflected in the Quran and tradition and argued by the up- holders of different schools of thought and religious sects. He also contrasts the two concepts in Christianity and Islam.

Wesinck, A. J. he Importance of Tradition for the Study of Islam," The Munlim World, U:3, 1921, 239-245. - WeeincZr uses tradition in its holy sense and as it has been recog- nized by Muslims: the words of ~ohammkd (~adith)and his deeds (~unna). Folklorists will 2earn much by studying the methods of the Muslim tradi- tionaLists and this article point out some of these methods.

. . FOLKTALE COIJZCTIO~?S

Basset, ~en6. I4iU.e et yn contes, RQcits et ~6gendesA,rabse (paris, 1924). In the three volumes of MilLe et w contes Basset'has classified the tales into "~ontesMerveilleux-Contes Plaisants" Volume I: "~onte~ sur les Femmes et 1'Amow-Contes ~ivers"Volume '11; and "~~~endesReli- gbeused" Volume Iff. He has als~providedcomparative notes for the tales. There are 1,114 tales in the three volumes.

Boratav, Pertev Naili. Contes des Cinq Continents, Vol. 1:~ContesTwrcs (Paris, 1955)- ",

This is a collection of 22 tales collected by Boratav and with as? introduction and comparative notes by him and Delarue. Boratav points out the particular Turkish characteristics of these tales while he shows awareness that the same tales may exist elsewhere.

Chimenti, Elisa. "~isdomof the East: StorieS from Morocco," Itid-East, 8:3, 1968, 39-44.

This is a collection of seven tales from Morocco with an introduction by the editors of Mid-East.

Christensen, A~thurEmanuel. Contes Persans en Laague Populakxe (~obenhavn, 1918).

Christensen was living in Tehran in 1914 and the narrator of the 53 short anecdotes in his -Contes ~ersans-en Langue Populaire had been his Persian language teacher. In the Introduction, he gives a brief biograpw of the narrator, notes the relation between oral and written literature in Iran, and reviews the Indianist Theory. The introduction is in Bench and the tales are in both French and Persian. Since Sayyid Mu' allid had dictated them to the author, the texts seem to be in authentic oral Persian.

Downing, Charles. Tales of the Hodja (~ewYork, 1965). Downing's collection consists of 154 jokes and short anecdotes about Hodja and his donkey, and an introduction showing the place of the clown-philosopher (~odj a) in Near Eastern society. No comparative notes for versions from ethnic groups or subcultures are provided.

Eastwick, Edward B. Anv3r-P Shurtili (~ertford , 1854). ~n6r-T~uhailT - is a combination of the fables from the Panchatantra and hitopadesha trwlated into Persian by Eusai'n VZ'iz U'l-KZshifi'. Edward Eastwick put a-~EshifI'srendition into English and provided an introduction in which he traces each fable to the miginal sources and gives a survey history of their translations. Kashifi has added his own comments to the fables.

Hanauer, James Edward. Folklore of the Holy Land ondo don, 1910). This book is divided into three sections: prophets, saints, and mira- cles; legends and anecdotes possibly based on fact; and stories illus- trating social ideas and superstitions. An introduction provides a brief socio-historical background for the tales.

Kadiri, Muhammad. Fairy Tales of a Parrot (New York, 1892).

In the year 730 Hijri, Zia al-din Nakshebi completed tl collection of tales in Sanscrit and called it T0ot.i-Nameh. Mohammad Kadiri had provided an abridged version of the collection and A. Candie Stephen has rewritten 12 of these tales in English.

Kent, Margery. Fairy Tales from Turkey ondo don, 1964). In the Introduction, the author explains that the 33 tales in tnis collection were gathered "by Bay Naki Tezel, under the aegis of the 'Ihrkish Folklore society" and in a verbatim manner. His informants were aged'people f'rom'the vicinity of Istanbul. The translator has made changes to adapt them to "the European taste." The tales have no annotations.

Kirwan, Lucile V&anian* "Armenian Stories of Bdja, " California Folk- Lore Quarterl~,2, 19143, 27-29,

These eight texts of IWja tales were collected from an Armenian storyteller who now lives in California. Kunos, 1gnGz. Forty-Four Turkish Faixy Tales ondo don, n.d. ) . This is a collection of 44 Turkish fairy tales with an introduction by Dr. Kunos. The autnur says, "~hesetales we by no means identiaal with, nor do they even resemble, those others that have been assimilat- ed by the 8azqpean conscious~essfrom Indian sources and the Arabian Nights." This is an unfortunate misconception since these tales have parallels with those collected f'rom other lands.

Kunos, fgnzcz. Turkish F&ry Tales and FoZMales ondo don, 1901).

During his traveling in Anatolia, Dr. Kunos collected the 17 Turkifih tales in this volume and in 1889 the Hungarian Literary Society published them with an introduction by Professor Vambery. The present volume is an English translation of the Turk$$h original with the Vambery introduction. No sociocultural backgrovlnd or. annotations are provided for the tales.

Kunos, 1gn;cz- Turklsh Fairy Tales and Folk Tales (~ewYork, 1969)* This collection was originally published in 1896 in Hungarian, with an introduction by Vambery. Nisbet Vain translated it from Kunos's HungmSan tranclation and illuminated Vambery's introduction which had notes on versions in oriental cultures.

Lorimer, Do L. R. and E. 0. Lorimer. Persian Tales ondo don, 1919) The Lorimer's collection contains 30 folk tales from the Kermanis and 38 fop tales from the Bakhtiaris. Minus the deficiencies imposed by translation, the texts are authentic. No informa-[;ion about the sociocultural milieu of the tides, their narrators, or audience is provided.

Malin joud, Commandant. "~ontesBedouins, " Revue Africane, 64, 1923, 443- 447; 65, 1924, 541-547; 66, 1925, 89-95. These are texts of Bedouin tales from Iraq, Najd, and Choumars.

Maspero, Sir G. Popular Stories of Ancient Egypt o on don, 1915).

This collection is divided into two Pats; first, cor2lete stories; second, fragments. The author relates each story to its historical period which is also the basis for the cl~sfficationof each section. An introduction traces stories such as the "~aeof the Two roth hers" to 1400 B*C* and a few other stories to before 1400 B.C. Morgenstierne , George . Indo-Iranian Frontier Languages , Vol . 3 (Oslo, 1944 ). 1944) . This is a collectionofPashai folktales with an introduction and corn- pwative notes added to it by Reidar Th. Christiansen. The texts of the tales are trmscribed as they have been told, and translated into Ehglish in a verbatim manner.

~r Arslan- is an epic romance of 536 pages related by ~aqzbal-Mam'ilik at the bedside of ~asiraddTnshEhand written down by the King's daugh- ter Fakh. al-Dowley (or T5rk gghZ). In a 67-page long introduction, Moharnmad ~Efergives th~Turkish background for the hero and the relation of Amfr Arslk to other popular tales told in Iranian teahouses. For furthar information about A6r Arslb, the reader may consult articles in -Suman, Nos. 8-12 and in YeghmZ, No. 12, 1334 Hijri. Like many other stories, Am& Arslk has an oral and a written life. I have collected a long version of it from Herat, Afghanistan. Noy, Dov. Folktales of Israel- (chicago, 1963). This is "one of the first two volumes" in the Folktales of the World Series edited by Richard M. Dorson. 71 tales classified into nine sections, a foreword by the general editor, and an introduction by the volume editor are the contents of the collection. Most of the tdes come from the Near Eastern countries and the editors have used type and motif numbers for all of them.

Roy, NO B. "Anecdotes of her shah," Islamic Culture, 32:4, 1958¶ 250-261. These are anecdotes about the use of custom in politics by Shershah Sk& during the Afghan rule in India. The source of the anecdotes is Tarikhi Daudi which has some base in oral tradition.

Shah, Idrise The Exploits of the Incqnparable Mullah Nasruddin (new York, 1960).

This is a collection of 100 Mullah Nasruddin stories compiled by Idris Shah. Although no comparative notes are given, the author does point out the fame of the mullah in the Middle East, Greece, and Russia. Subhi, Fazl Allah Muhtadi . Afsanaha-pi Kuhan (~ehran,1962). This is a collection of 26 tales narrated over Radio Tehran by Mr. Subhi. He has kept the oral style of the stories and at the end 09 each version he gives interpretive and sometimes comparative notes, but no variant is provided.

Turkish Fairytales (~ewYork, 1904).

This is a collection of five Turkish fai-ry tales without annotations. Since I have collected versions of some of the stories here, e.g. "Patience Stone, and Patience Knife" from Afghanistan, this minute volume is included for the sake of reference. Walker, Warren S. md Ahmet E. Uysal. Tales Alive in T~rrkey(cambridge, 1966). -

Walker and b7sal realize the temporal depth and spatial breadth of the Turkish culture, and to prevent engagement in an impossible task, they limit themselves to tales that they'have collected from the living traditions of Turkey. For the purpose of classification, the authors have used the Aarne-Thompson Type Index and the Eberhard- Boratav Typen Turkischer Volkm'drchen. They also have cornmentarries on the content, form, and ethnological background of each tale and refer to the pertinent scholarship in the field. AUTHOR INDEX

'Abdel-~aguid 'Abdel- 'Aziz 7 AbdUahi, M. F. and B. W. Andrzejewski 7 Abdullah, Achmed 14 Al-Ahmad, Jalal ' 3 Amini, Amir Quli .. 2 And, Metin 13 Arafat, W. N. 21 Arberry, A. J. 15 Baghban, H. 13 Basset, Rene 30 Basgzz, 1. 7, 8 (3) ~efik,biubeccel 8 Ben-Ami, I. 18 (2) Berger, Morroe 4, 28 Biddulph, J. 4 Blasdell, R. A. 28 Bogdanov, Lo 4 ~oha,R. 18 Boratw, P. N. 2, 8 (2), g (2), 30 Bowra, C. M. 15 Calverley, E. E. 28 Campbell, be 1 Cej~ek,Jiri 9 (3), 13, 15 Centlimes, Micheline and Pierre and M. Slobin 22 Chadzko, A. 15 Chauvin, V. 2 Chaviaras, D. 22 Chimenti, Elisa 31 Christensen, A. E. 29, 31 Cook, N. C. 13 coon,^. S. 4 Darmesteter, J. 15 (2) Davidson, F. M. 22 Davies, R. 22 Dole, N. H. and B. M. Walker 15 Donaldson, B. A. 22 (3) Doob, L. W. 18 Dou.';e# Ed. 23 Downing, Ch. 31 Dundes, A. and J. W. Leach and Bora dkkok 4 DcrprfW~ L. 9 Eastwick, E. B. 31 Eberhwd, W. 10 Derhard, W. and P. N. Boratav 2 Elwell-Sutton, L. P. 10 Emeneua, M. B. and Archer Taylor 18 Encyclopedia of Islam, The 10 English, P. A. 4 Erixon, S. 1 (2) Ethe, H. 10 Farmer, H. G. 4 Ferdinand, K. 5 Ferguson, Charles A. and John M. Echoles 2 Finney, M. 23 Frame, D. 23 ~'rijxi~h,W. G. 5 F~y@,yh&9. A. 18 Gair,G.R. 5 ,. Gaster, Theodor H. 13 . , Gellner, Ernest 29 Germus, A* K* Julius 16 Gibb, H. A. R. 5, 16, 29 Granquest, 11. 5 Groome, F. H. 10 Haefeli, L. 19 Haim, S. 19 Hanamr, J. E. 31 Hanna, S. A. 10 Hasm, SoniaE. 5 Hazard, H. W. 1 adwat, So 3, 23 Hiskett,, M. 11 Hornblower, G. D. 23 Horovitz, Josef 10 Horovitz, Josaph 11 Howe, SoniaE. 5 IkbaJ. .fill,Shah S* 23 (2) Imamuddin, S. M. 6 Jamal-Zadeh, M. A. 3 Jami, W. A. 16 Jansen, W. H. '11 Jargy, Simon 16 Jason, H. 19 Jones, Idris We 16 Kadiri, 14. 31 Kent, Margery 31 Khan, M. A. 16 (2) Khanlari, P. N. 17 Kirwan, L. V. 32 Krenkow, F. 11 Kromov, A. 11 Kulsum, Nani 24 Kuno~, I. 32 (3) Lake, E. F. C. 24 Landau, J. M. 13 Lauf'er, B. 6 Legsy, Fran~oise 24 Lew, R* 17 d Lichtenstaedter, I. 11 Linguist, Eda W. 24 Lo~imer,Dm L. Re and L 0. Lorimer 32 Macdonald, Duncan B. 12 , , Mangarella, Faul J. 6 Nalinjoud, Commandant 32 Manyasig, M. 19 Martinavitch, I?. 13 Wspero, Sir G. 32 WBEJ~,HI 24 Merxi A. 19 Moosa, Matti,I. 12 Morewedge, Parvie 29 Morgenstierne , G. 33 M~ndy,C* S. 12 MVLG~OC?B,George P. 1 Naff, Aw 24 Haqib Eel-Mamalik, Mohammed Ali 33 Nasr, Seyyed Hossein 29 (2) Nichols.n,- Re A. 17 Niemi, Ganjavi 17 gory, Dov 12, 33 oa;q, B. 20 ~rientalischeAkademie in Wien 20 Parker, Ri.chard Be 2n Patai,R. 6 Pearson, J. D. 3 PelJ-y, .Levis 14 Eo&$a, L. B. 6 Preston*, W.'D. 3 Ravandi, Nurtaza 6 Resident, A. . 6 Rqwi, ML 14

Rezvanf q,' M. 20 =&a, .Thomac; Thomas Gouttiere and Denis Egan 3 Rober'tson, E. 7 Robson, James 25; 30 Roth, Arlette 14 Ray, fl* B* 33 BQben, We 14 Scott, Charles Thouias 20 Senaltan, S. 20 (2) Sertel, A. K. 25 Shah, Idris 33 $haw, Sheila 12 Singer, Mrs. A. P. 21

S+o-cin; A. 21 Sdm&i, Josh de 25 Sjjoe'r, Hans -H.: 25 Spoer , Henry.H. Sub&, Fazl KUah 25 33 Sykes, Ella C. 25 Swan, G* 26 Taylor, Archer 1 Taylor, W. R. 26 TAbad, A* L* 7 Tirddbi, B. M. 26 Tod~,$;.-Gh. 21 TW, C* 12 Trininghan, J. S. 30 Txittcn,. A. S4 12, 26 (2) Potter, I- LO 26 Upal, Ah&et E. 12 Vries, Jan be 17 Walker, John 7, 26 Walker, W. S. and Ahmet Ew Gysal 34 Watt, W. M. 30 Wesinak, A. J. 30 Westerwck, E* 14, 21, 26, 27 (2) Wildhaber, R. 2 Wolf, Eric Re 7 Zmegar, M. 27 - S M 27 (4), 28 (3) 1. Gzneral Sources

A. Maps of FoUdore and Folklife 0 Campbell, Ake 1 Erixon, S. 1 (2) Hazard, H. W. 1 Murdock, George P.1 Taylor, Archer 1 Wildhaber, R. 2

B. Peoples. and Cultures Coon, c.--s. 4 Doming, Ch. 31 Encyclopedia of Islam, Tie 10 English, P. W. 4 Gsooma, B. H, 10 'Horovitz, Jooef 10 Horovitz, Joseph 11 Kadiri, M. 31 Macdonald, D. 12 Patai, R. 6 Pearson, J. D. 3 R~bson,J. 25, 30 Smith, M. 25 swan, G. 26 Tritton, A. S. 12, 26 (2) Watt,W.M. 30 Wesinck, A. J. 30 Zwemer, S. M. 27 (k), 28 (3) 2. Linguistic and Nationa3 Areas

A. Afghanistan

Folklif e :

Biddulph, J. 4 Ferdinand, K. 5 Ikbal ALI, Shah Sirdar 23 (2) Imamuddin, S. k. 6 Poullada, L. B. 6 Ray, M. Be 33

Folk Religion :

Centlimes, Me and Pierre; and M. Slobin 22 Davidson, Fa M* 22 Davies, R. 22

Baghban, H. 13 Dupree, I,. g Eastwick, E. B. 31 fiIorgenstierns , G. 33 Folksongs- and Epics: Abddlah, A. 14 Darmesteter, James 15 (2) J&Q~, N. -4. 16 Rizami, G1 17 Slobin, M. 17 (2)

E"roverbs and Riddles:

Baghban, H. 13 Scott, Charles Thomas 20

Folk Drama:

Baghban, H. 13

B. Iran

General Sources and Research Topls:

&-Ahmad, Jalal 3 Bo~~~ov,L* 4 Farmer, H. 4 Hidayat, S. (fieldwork) 23 Jamal-Zadeh, M. Ali (dictionary) 3 Ravandi, M. 6 Ricks, Thomas; Thomas $out%iere and D. Egan (bibliograph*) 3

Folktale :

Cejpek, J. 9 (3), 13, 15 Christensen, A. E. 29, 31 Dole, N. H. 15 Elwell-Sutt on 10 Ethe, H. 10 Lorimer, D. L. R. and E. 0. Lorimer 32 Naqib al-Iilamalik, M. Ali 33 Subhi, Fazl Allah 33 Sykes, E. C. 25

Epic Song:

CeJpek, J= 9, 15 Khalilari, P. N. 17 Levy, R. 17 Vries, Jan de 17

Folk Raligion :

Christensen, A. E. 29 Donaldson, B. A. 22 (2) Ethe, H. 10 Frame, 2. md D. Frame 23 FLdayat, S. 3 Linquist, E. W. 24 Kulsm, Nani 24

Tirmidhi, B. M. 26 I. Masse, H. zll. Zarnegar, M. 27 ---Froverbs : Amini, Amir Quli 2 Haim, Suleiman 19 Rezvmian, 14. Bsan 20

Folk Drama:

Cejpek, J. 9, 13 Cook, N. C. 13 Pelly, Lewis 14 Rezvani, M. 14

Two Sources frob TaJikistan and Lwmenia:

Kromov, A. 11 Kirwan, L. V. 32

C. Turkey

General Sources and TOOLS for Fiesearch:

I Ekssgaz, I. (~o~kloreand Nationalism) 8 Boratav, P. N. ('~ekerleme) 2

Chaviaras, D. 22 * Dundes, A*; J. W. Leach and Bora Ozkok 4 -.,

Eberhard, W. LO >. Eberhard, W- and P. N. Boratav (~ndex) 2 Hasan, S. A. 5 Jansen, W. H. 11 Magnarella, P. J. 6 Preston, W. D. 3 Sertel, A. K. 25

Folktale Collections and Studies:

Bapg'dz, 1. 7, 8 (2) Belik, M. 8 Boratav, P. N- g (2), 30 Eberhard, W. 10 Kent, M. 31 Kmos, I* 32 (3) Mundy, C. S. 12 Turkish Fairytales 33 Walker, W. S. and Ahmet E. l&sa;L -Proverbs and Riddles: Boratav,, P. N. 8 Kaqyasig, M. 19 ::Ivkrx, E. 0, A. 19 Ogel, B. 20 Orientalische Akademie in Wien 28 Senaltan, Seriiahat 20 (2)

Folk Drama:

And, Metin 33 Martinovitch, N. 13

F~lksongsand Eptcs:

Chadzko, A. 15 Uysal, A. E. 12

D. The Arab World

General Sources and Tools for Research:

Chauvin, V. (bibliography) 2 Ferguson, Ch. A. and John M. ~chola(bib1iography) 2 Berger, M. 4, 28 Gair, G. R. 5 Gibb, H. A. R. 5, 16, 29 Hanna, S. A. 10 Laufer, Berthold 6 Tibawi, A. L. 7 Walker, John 7 Wolf, Eric 7

Folktale Collections and Folktale Ot,udies:

'Abdel-Maguid, 'Abdel- 'Aziz 7 Abdillahi, Mohammed F. and ... 7 Basset, en& 30 Chimenti, Elisa 31 Hiskett, M. 11 Horovitz, Joseph 11 Krenkow, F. 7-1 Lichtenstaedter, I. U. Malinjoud, C. 32 Ivlaspero, Sir G. 32 Moosa, Matti I. 12 Shaw, Sheila 12 TOY, C* H. 12 Witton, A. S. 26

Epics and Songs:

Arberry, A. 5. 15 Bowra,C.M. 15 Germanus, A. K. J. 16 Gibb, H. A. R. 16 Jargy, Simon 16 Jones, Idris W. ~6 ~han,M. A. 16 (2) Nicholson, R. A. 17 --Folk Drama: Gaster, Theodor H. 13 Landau, J. M. 13 Roth, Arlette 14 Westermarck, E. 14

Ben-Ami, I. 18 (2) Bbhti~, Richard. 18 Doob, Leonard W. 18 Emeneua, Me B. and Archer Taylor Furayhah, Anis 18 Haefeli, L. 19 Paxker, Richard B. 20 Scott, Charles Th. 20 Singer, Mrs. A. 2. 21 Socin, Nbert 21 Westermarck, Edward 21

Folk Religion :

Arafat, W. N. 21 Berges, Me 2 8 Blasdell, R. A. 28 Calverley, E. E. 28 Doute, E. 23 Finney, M. 23 Fraich, W. G. 5 Gellner, E. 29 ~ibb,H. A. R. 5, 16, 29 Granquest, H. 5 Hanauer, James E. 31 Hiskett, M. ll Hornblower, G. D. 23 Howe, Sonia E. 5 Lake, E. F. C. 24 Legey, F. 24 Morewec?ge, P. 29 Naff, A. 24 NaSr, S. Hossein 29 (2) Resident, A. 6 Robertson, E. 7 Somogyi, Joseph 25 Spoer, Mr. H~SH. 25 Trimingham, J. S. 30 Tritton, A. S. 26 Trotter, I. Xlias 26 Taylor, W. Re 26 Westermarck, E. 14, 26, 27 (2) 3. Israel

FoSkt aJ.e s :

?Joy, Dov 12, 33

Proverbs :

Ben-Ami, I. 18 (2) Jason, Ibda 19 Todor , Shimon 21