One Thousand and One Nights, page 954
Richard Francis Burton’s translation: detailed table of contents
FINIS.
Terminal Essay
Preliminary
The reader who has reached this terminal stage will hardly require my assurance that he has seen the mediaeval Arab at his best and, perhaps, at his worst. In glancing over the myriad pictures of this panorama, those who can discern the soul of goodness in things evil will note the true nobility of the Moslem’s mind in the Moyen Age, and the cleanliness of his life from cradle to grave. As a child he is devoted to his parents, fond of his comrades and respectful to his “pastors and masters,” even schoolmasters. As a lad he prepares for manhood with a will and this training occupies him throughout youthtide: he is a gentleman in manners without awkwardness, vulgar astonishment or mauvaise-honte. As a man he is high-spirited and energetic, always ready to fight for his Sultan, his country and, especially, his Faith: courteous and affable, rarely failing in temperance of mind and self-respect, self-control and self-command: hospitable to the stranger, attached to his fellow citizens, submissive to superiors and kindly to inferiors — if such classes exist: Eastern despotisms have arrived nearer the idea of equality and fraternity than any republic yet invented. As a friend he proves a model to the Damons and Pythiases: as a lover an exemplar to Don Quijote without the noble old Caballero’s touch of eccentricity. As a knight he is the mirror of chivalry, doing battle for the weak and debelling the strong, while ever “defending the honour of women.” As a husband his patriarchal position causes him to be loved and fondly loved by more than one wife: as a father affection for his children rules his life: he is domestic in the highest degree and he finds few pleasures beyond the bosom of his family. Lastly, his death is simple, pathetic end edifying as the life which led to it.
Considered in a higher phase, the mediaeval Moslem mind displays, like the ancient Egyptian, a most exalted moral idea, the deepest reverence for all things connected with his religion and a sublime conception of the Unity and Omnipotence of the Deity. Noteworthy too is a proud resignation to the decrees of Fate and Fortune (Kazá wa Kadar), of Destiny and Predestination — a feature which ennobles the low aspect of Al-Islam even in these her days of comparative degeneration and local decay. Hence his moderation in prosperity, his fortitude in adversity, his dignity, his perfect self-dominance and, lastly, his lofty quietism which sounds the true heroic ring. This again is softened and tempered by a simple faith in the supremacy of Love over Fear, an unbounded humanity and charity for the poor and helpless: an unconditional forgiveness of the direst injuries (“which is the note of the noble”); a generosity and liberality which at times seem impossible and an enthusiasm for universal benevolence and beneficence which, exalting kindly deeds done to man above every form of holiness, constitute the root and base of Oriental, nay, of all, courtesy. And the whole is crowned by pure trust and natural confidence in the progress and perfectability of human nature, which he exalts instead of degrading; this he holds to be the foundation stone of society and indeed the very purpose of its existence. His Pessimism resembles far more the optimism which the so-called Books of Moses borrowed from the Ancient Copt than the mournful and melancholy creed of the true Pessimist, as Solomon the Hebrew, the Indian Buddhist and the esoteric European imitators of Buddhism. He cannot but sigh when contemplating the sin and sorrow, the pathos and bathos of the world; and feel the pity of it, with its shifts and changes ending in nothingness, its scanty happiness and its copious misery. But his melancholy is expressed in —
“A voice divinely sweet, a voice no less
Divinely sad.”
Nor does he mourn as they mourn who have no hope: he has an absolute conviction in future compensation; and, meanwhile, his lively poetic impulse, the poetry of ideas, not of formal verse, and his radiant innate idealism breathe a soul into the merest matter of squalid work-a-day life and awaken the sweetest harmonies of Nature epitomised in Humanity.
Such was the Moslem at a time when “the dark clouds of ignorance and superstition hung so thick on the intellectual horizon of Europe as to exclude every ray of learning that darted from the East and when all that was polite or elegant in literature was classed among the Studia Arabum”126 Nor is the shady side of the picture less notable. Our Arab at his worst is a mere barbarian who has not forgotten the savage. He is a model mixture of childishness and astuteness, of simplicity and cunning, concealing levity of mind under solemnity of aspect. His stolid instinctive conservatism grovels before the tyrant rule of routine, despite that turbulent and licentious independence which ever suggests revolt against the ruler: his mental torpidity, founded upon physical indolence, renders immediate action and all manner of exertion distasteful: his conscious weakness shows itself in overweening arrogance and intolerance. His crass and self- satisfied ignorance makes him glorify the most ignoble superstitions, while acts of revolting savagery are the natural results of a malignant fanaticism and a furious hatred of every creed beyond the pale of Al-Islam.
It must be confessed that these contrasts make a curious and interesting tout ensemble.
Richard Francis Burton’s translation: detailed table of contents
§ I THE ORIGIN OF THE NIGHTS.
A. — The Birth place.
Here occur the questions, Where and When was written and to Whom do we owe a prose-poem which, like the dramatic epos of Herodotus, has no equal?
I proceed to lay before the reader a procès-verbal of the sundry pleadings already in court as concisely as is compatible with intelligibility, furnishing him with references to original authorities and warning him that a fully-detailed account would fill a volume. Even my own reasons for decidedly taking one side and rejecting the other must be stated briefly. And before entering upon this subject I would distribute the prose-matter of our Recueil of Folk-lore under three heads
1. The Apologue or Beast-fable proper, a theme which may be of any age, as it is found in the hieroglyphs and in the cuneiforms.
2. The Fairy-tale, as for brevity we may term the stories based upon supernatural agency: this was a favourite with olden Persia; and Mohammed, most austere and puritanical of the “Prophets,” strongly objected to it because preferred by the more sensible of his converts to the dry legends of the Talmud and the Koran, quite as fabulous without the halo and glamour of fancy.
3. The Histories and historical anecdotes, analects, and acroamata, in which the names, when not used achronistically by the editor or copier, give unerring data for the earliest date à quo and which, by the mode of treatment, suggest the latest.
Each of these constituents will require further notice when the subject-matter of the book is discussed. The metrical portion of The Nights may also be divided into three categories, viz.: —
1. The oldest and classical poetry of the Arabs, e.g. the various quotations from the “Suspended Poems.”
2. The mediaeval, beginning with the laureates of Al-Rashid’s court, such as Al-Asma’í and Abú Nowás, and ending with Al-Harírí A.H. 446-516 = 1030-1100.
3. The modern quotations and the pièces de circonstance by the editors or copyists of the Compilation.127
Upon the metrical portion also further notices must be offered at the end of this Essay.
In considering the uncle derivatur of The Nights we must carefully separate subject-matter from language-manner. The neglect of such essential difference has caused the remark, “It is not a little curious that the origin of a work which has been known to Europe and has been studied by many during nearly two centuries, should still be so mysterious, and that students have failed in all attempts to detect the secret.” Hence also the chief authorities at once branched off into two directions. One held the work to be practically Persian: the other as persistently declared it to be purely Arab.
Professor Galland, in his Epistle Dedicatory to the Marquise d’O, daughter of his patron M. de Guillerague, showed his literary acumen and unfailing sagacity by deriving The Nights from India via Persia; and held that they had been reduced to their present shape by an Auteur Arabe inconnu. This reference to India, also learnedly advocated by M. Langlès, was inevitable in those days: it had not then been proved that India owed all her literature to far older civilisations and even that her alphabet the Nágari, erroneously called Devanágari, was derived through Phnicia and Himyar-land from Ancient Egypt. So Europe was contented to compare The Nights with the Fables of Pilpay for upwards of a century. At last the Pehlevi or old Iranian origin of the work found an able and strenuous advocate in Baron von Hammer-Purgstall 128 who worthily continued what Galland had begun: although a most inexact writer, he was extensively read in Oriental history and poetry. His contention was that the book is an Arabisation of the Persian Hazár Afsánah or Thousand Tales and he proved his point.
Von Hammer began by summoning into Court the “Herodotus of the Arabs, (Ali Abú al-Hasan) Al-Mas’údi who, in A.H. 333 (=944) about one generation before the founding of Cairo, published at Bassorah the first edition of his far-famed Murúj al-Dahab wa Ma’ádin al- Jauhar, Meads of Gold and Mines of Gems. The Styrian Orientalist129 quotes with sundry misprints130 an ampler version of a passage in Chapter lxviii., which is abbreviated in the French translation of M. C. Barbier de Meynard.131
“And, indeed, many men well acquainted with their (Arab) histories132 opine that the stories above mentioned and other trifles were strung together by men who commended themselves to the Kings by relating them, and who found favour with their contemporaries by committing them to memory and by reciting them. Of such fashion133 is the fashion of the books which have come down to us translated from the Persian (Fárasiyah), the Indian (Hindíyah),134 and the Græco-Roman (Rúmíyah)135 : we have noted the judgment which should be passed upon compositions of this nature. Such is the book entituled Hazár Afsánah or The Thousand Tales, which word in Arabic signifies Khuráfah (Faceti): it is known to the public under the name of [he Boot of a Thousand Nights and a Night, (Kitab Alf Laylah wa Laylah).136 This is an history of a King and his Wazir, the minister’s daughter and a slave-girl (járiyah) who are named Shírzád (lion-born) and Dínár- zád (ducat-born).137 Such also is the Tale of Farzah,138 (alii Firza), and Simás, containing details concerning the Kings and Wazirs of Hind: the Book of Al-Sindibád139 and others of a similar stamp.”
Von Hammer adds, quoting chaps. cxvi. of Al-Mas’údi that Al-Mansúr (second Abbaside A.H. 136-158 = 754-775, and grandfather of Al- Rashíd) caused many translations of Greek and Latin, Syriac and Persian (Pehlevi) works to be made into Arabic, specifying the “Kalílah wa Damnah,”140 the Fables of Bidpái (Pilpay), the Logic of Aristotle, the Geography of Ptolemy and the Elements of Euclid. Hence he concludes “L’original des Mille et une Nuits * * * selon toute vraisemblance, a été traduit au temps du Khalife Mansur, c’est-á-dire trente ans avant le règne du Khalife Haroun al-Raschid, qui, par la suite, devait lui-même jouer un si grand rôle dans ces histoires.” He also notes that, about a century after Al-Mas’udi had mentioned the Hazár Afsánah, it was versified and probably remodelled by one “Rásti,” the Takhallus or nom de plume of a bard at the Court of Mahmúd, the Ghaznevite Sultan who, after a reign of thirty-three years, ob. A.D. 1030.141
Von Hammer some twelve years afterwards (Journ. Asiat August, 1839) brought forward, in his “Note sur l’origine Persane des Mille et une Nuits,” a second and an even more important witness: this was the famous Kitab al-Fihrist,142 or Index List of (Arabic) works, written (in A.H. 387 = 987) by Mohammed bin Is’hák al-Nadím (cup-companion or equerry), “popularly known as Ebou Yacoub el- Werrek.”143 The following is an extract () from the Eighth Discourse which consists of three arts (funún).144 “The first section on the history of the confabulatores nocturni (tellers of night tales) and the relaters of fanciful adventures, together with the names of books treating upon such subjects. Mohammed ibn Is’hak saith: The first who indited themes of imagination and made books of them, consigning these works to the libraries, and who ordered some of them as though related by the tongues of brute beasts, were the palæo-Persians (and the Kings of the First Dynasty). The Ashkanian Kings of the Third Dynasty appended others to them and they were augmented and amplified in the days of the Sassanides (the fourth and last royal house). The Arabs also translated them into Arabic, and the loquent and eloquent polished and embellished them and wrote others resembling them. The first work of such kind was entituled The Book of Hazar Afsán,’ signifying Alf Khuráfah, the argument whereof was as follows. A King of their Kings was wont, when he wedded a woman and had lain one night with her, to slay her on the next morning. Presently he espoused a damsel of the daughters of the Kings, Shahrázád145 hight, one endowed with intellect and erudition and, whenas she lay with him, she fell to telling him tales of fancy; moreover she used to connect the story at the end of the night with that which might induce the King to preserve her alive and to ask her of its ending on the next night until a thousand nights had passed over her. Meanwhile he cohabited with her till she was blest by boon of child of him, when she acquainted him with the device she had wrought upon him; wherefore he admired her intelligence and inclined to her and preserved her life. That King had also a Kahramánah (nurse and duenna, not entremetteuse), hight Dínárzád (Dunyázád?), who aided the wife in this (artifice). It is also said that this book was composed for (or, by) Humái daughter of Bahman146 and in it were included other matters. Mohammed bin Is’hak adds: — And the truth is, Inshallah,147 that the first who solaced himself with hearing night-tales was Al-Iskandar (he of Macedon) and he had a number of men who used to relate to him imaginary stories and provoke him to laughter: he, however, designed not therein merely to please himself, but that he might thereby become the more cautious and alert. After him the Kings in like fashion made use of the book entitled Hazár Afsán.’ It containeth a thousand nights, but less than two hundred night- stories, for a single history often occupied several nights. I have seen it complete sundry times; and it is, in truth, a corrupted book of cold tales.”148
