Another instance, showing how a subject is treated by the author in two different ways, is found in chapter 17. There the question of travelling is discussed by the prince and the Dervish, and they arrive at the conclusion that travelling, which affords recreation for body and mind, is specially commendable to a man who is worn out with cares and troubles, as the change of scenery and climate cannot but be beneficial to him. And indeed, says the author, were travelling not conducive to health and happiness, God would surely not have commanded his faithful servant Abraham, saying, “Get thee out of thy birthplace, and rove through the country” (Gen. xii. 1). Elsewhere in the same chapter travelling is depicted in different colours. It is, he says, fatiguing and by no means pleasant; for it deprives man of his home comforts, and causes him to renounce the society of dear and devoted friends, who make his life happy for him. That travelling is not a boon the author proves by the fact that Cain of the Bible was told by God to expiate the sin of his crime by being a restless wanderer over the earth (cp. Gen. iv. 12). A special feature of _The Prince and the Dervish_ is the fable, which often serves as an illustration of the subject under discussion. The following^[123-1] is a specimen:— “King Solomon, to whom legend ascribes the knowledge of all languages, including those supposed to be spoken by animals, once gave an audience to a wealthy Jewish farmer, and received from him a costly present. To show his appreciation of the gift, the king offered to bestow upon the farmer any favour he might ask. But, to the king's surprise, the farmer asked the favour of being initiated by the king into the secret of understanding the language spoken by farm-yard animals. After some hesitation the king granted the farmer's request, impressing him, however, with the necessity of not divulging the secret to anybody else under penalty of immediate death.