In addition, the initial part of the tale, classified as type ATU 936*, "The Golden Mountain", is indicated by scholars as a common opening of the former narrative, among other regions, in West Asia and Southern Europe, including Greece.

[5] Orientalist Edward William Lane published the tale as Story of Ḥasan of El-Baṣrah, in his 1877 book,[6] and as How Hasan captured the Bird-Maiden and the Adventures that came after, in his translation of The One Thousand and One Nights.

After the princesses depart to their father's court, Hassan tries to amuse himself, and eventually opens the forbidden door: inside, a beautiful and lush garden with a pavilion nearby.

They visit her and bow before her, then explain Hassan has no ill intent, save to make her his wife, since her feather garment has been burnt, and she cannot return to her father's palace.

At the bath house, the jinn princess draws the attention of the visitors, and news of her beauty reach the ears of Zobeide (Zubaydah), the wife of caliph Harun Al-Rashid.

Learning of her younger sister's marriage to a human, Nûr al-Hudâ orders Shawahi to go to Manar al-Sana (Hassan's wife) and bring her two children.

He goes after her on a long quest, often helped by the elements (Sun, Moon and Wind) or by the rulers of animals of the land, sea and air (often in the shape of old men and old women).

[30] According to Ulrich Marzolph [de] and Richard van Leewen, other tales from Arabian Nights that show a similar narrative of the hero searching for his wife are Janshah and Mazin of Khorassan.

One day, a foreigner named Bahram comes to his shop and declares his intentions to adopt the youth as his son, and promises to show him the secret of transmuting metal into gold.

In the Land of Kafoor, Mazin walks for ten days, until he finds three brothers quarreling about their father's inheritance: a cap, a drum, and a wooden ball.

Mazin doubts about their effectiveness at first, but the three brothers explains that, despite their simple appearance, the cap is one of invisibility, the small copper drum can summon the princes of the genii and their armies, and the wooden ball allows one to cross larger distances in no time, by simply following it.

[41] On a related note, according to Edward Allworthy Armstrong, Mediterranean tales of the swan maiden "have affinities" with Hassan of Bassorah, probably following a diffusion by Islam to the West.

[42] In a tale from the Transylvanian Saxons collected by Josef Haltrich [de] with the title Die Schwanenfrau ("The Swan Girl"), an old woman has a son that wishes to find work in the world.

[50][51] The combination of types also appears in Sicily, classified in the Italian index with the title La moglie perduta ("The Lost Wife"): a man hires himself to a magician to help fetch some gems, is betrayed, and later finds a maiden of supernatural origin whose garments he steals; he marries her, but a mistake on his mother's part causes her departure and he goes after her.

As part of his service, they kill an extra horse, desiccate its skin in the sun to make a hide, sew Joseph inside it and let the ravens carry it to a mountaintop.

With his new powers, Joseph flies to the giant's palace and, changed into a small ant, he creeps through a nook in the wall and sees his wife and other fairies captured in chains.

One day, Djagan-Shah sails with seven friends through the oceans, when a storm falls on the sea and makes their ship change direction to an apparently deserted island.

The old eagle carries him to the fortress, where he learns his wife, Gulzar Khanum, as her punishment, was sentenced to hang by her braids on a pole on the road to see if any passerby was her husband.

[58][59] In a 1991 article, researcher Suzanna A. Gullakian [hy] noted a similar combination between tale types 936*, "The Golden Mountain", and 400, "Man on a Quest for the Lost Wife", in Armenia.

The Third brother tells the youth his gray duck wife is being held hostage by the large raven atop the Golden Mountain, and gives him a flying carpet and a cap of invisibility.

One day, after Seyedati Shems left a bath in the river, she died, and Jan Shah dug a grave for her and another for him, to join her in death when his time had come.

[64] German ethnologue Leo Frobenius collected a tale from Kordofan with the title Der Silberschmied ("The Silversmith"): a father wants his sons to learn a skill.

[65] In the Typen türkischer Volksmärchen ("Turkish Folktale Catalogue"), by Wolfram Eberhard and Pertev Naili Boratav, both scholars indexed a similar tale type under TTV 198, "Der Diamantenberg" ("The Diamond Mountain"), with nine variants registered.

He does anyway: behind the first door, he releases a prisoner named Yusuf, the Shah of the Peris, who flies back to Mount Qaf; behind the second, he finds a garden where three doves become maidens by taking off their clothes.

They travel the desert and reach a mountain; the Jew skins a sheep and bids Hasan enter the sheepskin, so he is carried by an eagle to the mountaintop and he throws him some stones.

Inside the palace, Hasan wears the cap and steals food for his wife and sons, then releases his family and flies with them to the jinn maidens's younger sorcerer brother.

When his adoptive sisters return, they learn he opened the forbidden door and tell him the stork maidens are princesses from another kingdom that come once a month to bathe in the sea and fly back there.

After some adventures where they rescue princesses and kill an Afrit, the concubine's son goes to a coffee house and is approached by an Indian man with a business proposition: to go to India and become rich.

The concubine's son ignores the warning and goes to the garden: there, he sights seven white doves alight near a pond and taking off their wings to become human maidens (whom the story explains are the daughters of the king of the Jinns of the East).

After four days, he meets two brothers, sons of an Afrit, who are fighting over three magical objects: a staff that summons a cadre of genies, a sword that helps in battle, and a Kūfīa that makes the wearer invisible.