All the tales contained in _The Prince and the Dervish_ are not, however, of this character; there are several of a purely diverting nature. To the latter class of tales belongs the one which treats of a large doll (chap. 31), and resembles in several respects some of the frivolous stories that occur in Boccaccio's _Decameron_. This tale, which the curious will have to read in the Hebrew original, shows up the fickleness of will and the infidelity of women generally. The author here follows the example set by several mediaeval Hebrew satirists, such as Bedaresi, Immanuel, Alcharizi, Sabbatai, Zabara, and others, who made womankind the butt of their wit. In the same volume a whole chapter (the 18th) is devoted to love. One of the principal virtues of this passion, the author says, is that it often brings into prominence certain good qualities in the lover which might otherwise have remained concealed. To win his lady's affection he would become courageous, active, liberal, and fond of jovial society. But love, the author goes on to say in true Eastern fashion, has also its demerits, for it often brings its devotees to destruction. It not seldom happens that he who has been captivated by the charms of a fair woman gets indolent, and spends much of his time in the pursuit of distractions. He thus squanders his possessions, and is reduced to poverty. As a poor man he has many cares, which weaken him both in mind and body, and throw him on the bed of sickness. His illness is frequently fatal, and he thus pays the penalty of unrestrained passion with his life. In the same chapter several charming love poems occur, which resemble in form and style those of Judah Halevy, Ibn Ezra, and Alcharizi. One of these pieces, supposed to have been addressed by a lover to a maiden, who had ignored his avowed affection for her, runs as follows:— Thrice cruel maid, may Heaven frown on thee, For that by day thou hidest thyself from me, And yet thou robbest me of my nightly rest, For that thy face is in my eyes impressed.