Classic Audiobook Collection - (Volume 10) Arabian Nights - The Book of the Thousand Nights and a Night by Anonymous ~ Full Audiobook [folklore]

Starting point is 00:00:00 The Book of the Thousand Nights in a Night, Volume 10, by Anonymous. Night 990. When it was the 990th night, she resumed, It hath reached me, O auspicious king, that Maroof the cobbler said to his spouse, By Allah, I have no durms to-day, but our lord will make things easy to me. She rejoined, I wot not of these words. Look thou come not to me save with the vermicelli and bees, honey. Else I will make thy night black as thy fortune, when as thou fellest into my hand.

Starting point is 00:00:30 Quoth he, Allah is bountiful, and going out with grief scattering itself from his body, prayed the dawn-pair, and opened his shop. After which he sat till noon, but no work came to him, and his fear of his wife redoubled. Then he arose and went out perplexed as to how he should do in the manner of the vermichelli cake, seeing he had not yet even the wherewithal to buy bread. Presently he came to the shop of the Kunafah cellar, and stood before it, whilst his eyes brimmed with tears. The pastry cook glanced at him and said,

Starting point is 00:00:58 O master Ma'arouf, why dost thou weep? Tell me what hath befallen thee. So he acquainted him with his case, saying, My wife would have me bring her a Kunafa, but I have sat on my shop till past midday, and have not gained even the price of bread. Wherefore I am in fear of her. The cook laughed and said, No harm shall come to thee. How many pounds would thou have? Five pounds, answered Ma'arouf. So the man weighed him out five pounds of vermichelli cake and said to him, I have clarified butter but no bees honey. Here is drip honey, however, which is better than bees honey? And what harm will there be if it be with drip honey? Ma'Oroof was a shame to object, because the pastry cook was to have patience with him for the price,

Starting point is 00:01:38 and said, give it me with drip honey. So he fried a vermicelli cake for him with butter and drenched it with drip honey till it was fit to present to kings. Then he asked him, Just thou want bread and cheese? And Ma'Aroof answered, yes. So he gave him four half durham's worth of bread and one of cheese, and the vermicelli was ten noofs. Then he said, No, O Ma Roof, that thou owesst me fifteen nofs. So go to thy wife and make Mary, and take this noof for the hamam. And thou shalt have credit for a day or two or three, till Allah provide thee with thy daily bread. And straighten not thy wife, for I will have patience with thee till such time as thou shalt have Durham's despair.

Starting point is 00:02:16 So Ma'o Roof took the vermicellie cake and bread and cheese, and went away, with a heart at ease, blessing the pastry cook, and saying, extolled be thy perfection, O my lord, how beautiful art thou. When he came home, his wife inquired of him, Hest thou brought the vermicellie cake, and, replying, yes, he said it before her. She looked at it, and seeing that it was dressed with cane, honey, said to him, did I not bid thee bring it with bees, honey? Will thou contrary my wish, and have it dressed with cane, honey?

Starting point is 00:02:43 He excused himself to her, saying, I bought it not save on credit, but said she, this talk is idle, I will not eat Kunafah save with bees' honey. and she was wroth with it and threw it in his face, saying, Begone thou, pimp, and bring me other than this. Then she dealt him a buffet on the cheek and knocked out one of his teeth. The blood ran down upon his breast, and for stress of anger he smote her on the head a single blow and a slight. Whereupon she clutched his beard and fell to shouting out and saying,

Starting point is 00:03:09 Help, oh Muslims! So the neighbors came in and freed his beard from her grip. Then they reproved and reproached her, saying, We are all content to eat kanafa with cane, honey. Why then wilt thou oppress this poor man thus? Verily this is disgraceful in thee, And they went on to soother till they made peace between her and him.

Starting point is 00:03:26 But when the folk were gone, She swear that she would not eat of the vermicelli, And Ma'a Roof, burning with hunger, said in himself, She sweareth that she will not eat, So I will e'en eat. Then he ate, and when she saw him eating, She said,

Starting point is 00:03:39 Inshallah, may the eating of it be poison To destroy the far one's body. Quoth he, it shall not be at thy bidding, And went on eating, laughing, and saying, Thou swearest that thou wouldst not eat of this, but Allah is bountiful, and tomorrow night, in the Lord decree, I will bring thee Kunafa dressed with bees, honey, and thou shalt eat it alone. And he applied himself to appeasing her, whilst she caught down curses upon him, and she ceased not to rail him, and revile him with gross abuse till the morning, when she bared her forearm to beat him. Quoth he, give me time, and I will bring thee other vermicellie cake. Then he went out to the mosque and prayed, after which he but took himself to his shop, and opening it, sat down.

Starting point is 00:04:18 But hardly had he done this when up came two runners from the Khazi's court and said to him, Up with thee, speak with the Khazi, for thy wife hath complained of thee to him, and her favor is less and thus. He recognized her by their description, and saying, may Allah Almighty torment her, walked with him till he came to the Khazi's presence, where he found Fatima standing with her arm bound up, and her face veil be smeared with blood, and she was weeping and wiping away her tears. Quoth the Qazi, ho man, hast thou no fear of Allah the most high? Why hast thou beaten this good woman, and broken her forearm, and knocked out her tooth and entreated her thus?

Starting point is 00:04:53 And quoth Ma'Roof, if I beat her or put out her tooth, sentence me to what thou wilt. But in truth the case was thus and thus, and the neighbors made peace between me and her, and he told him the story from first to last. Now this cause he was a benevolent man, so he brought out to him a quarter dinar saying, O man, take this and get her kunofa with bees, honey, and do ye make peace, thou and she? Quoth ma'arouf, give it to her. So she took it and the Qazi made peace between them, saying, O wife obey thy husband, and thou, O man, deal kindly with her. Then they left the court, reconciled at the Qazi's hands, and the woman went one way, whilst her husband returned by

Starting point is 00:05:29 another way to his shop and sat there. When, behold, the runners came up to him and said, Give us our fee. Quoth he, the Qazi took naught of me aught. On the contrary, he gave me a quarter dinar, but quoth they, tis no concern of ours whether the causey took of thee or gave to thee, and if thou give us not our fee, we will exact it in despite of thee. And they felt the dragging him about the market. So he sold his tools and gave them half a dinar, whereupon they let him go and went away, whilst he put his hand to his cheek and sat sorrowful, for that he had no tools wherewith to work. Presently, up came two ill-favored fellows, and said to him, come, o man, and speak with the kazi, for thy wife hath complained of thee to him, said he, he made peace between us

Starting point is 00:06:09 just now, but said they, we come from another kazi, and thy wife hath complained of thee to our kazi. So he arose and went with them to their kazi, calling on Allah for aid against her. And when he saw her, he said to her, did we not make peace, good woman? Whereupon she cried, there abideth no peace between me and thee. Accordingly, he came forward and told the kazi his story, adding, and indeed the kazi such as one made peace between us this very hour. Whereupon the kazi said to her, O strumpet, since she two have made peace with each other, why, comest thou to me complaining. Quoth she, he beat me after that, but quoth the kazi, make peace with each other and beat her not again, and she will cross thee no more.

Starting point is 00:06:49 So they made peace, and the kazi said to Ma'aruf, give the runners their fee. So he gave them their fee, and going back to his shop, opened it and sat down, as he were a drunken man for excess of the chagrin which befell him. Presently, while he was still sitting, behold, a man came up to him and said, O Ma'a Roof, rise and hide thyself, for thy wife hath complained of thee to the high court, and Abu to Bach is after thee. So he shut his shop and fled towards the gate of victory. He had five noops of silver left, of the price of the last singeer, and therewith he bought four worth of bread and one of cheese as he fled from her. Now it was the winter season and the hour of mid-afternoon prayer. So when he came out among the rubbish mounds, the rain descended

Starting point is 00:07:28 upon him, like water from the mouths of water-skins, and his clothes were drenched. He therefore entered the adilia, where he saw a ruined place, and therein a deserted cell without a door, and in it he took refuge and found shelter from the rain. The tears streamed from his eyelids, and he fell to complaining of what had betided him and saying, Whither shall I flee from this whore? I beseech thee, O Lord, to vouchsafe me one who shall conduct me to a far country, where she shall not know the way to me. Now, while he sat weeping, behold, the wall clave, and there came forth to him,

Starting point is 00:07:59 therefrom one of tall stature, whose aspect caused his body pile to bristle and his flesh to creep, and said to him, O man, what aileth thee that thou disturbest me, this night. These two hundred years have I dwelt here, and have never seen any enter this place and do as thou dost. Tell me what thou wishest, and I will accomplish thy need, as Ruth for thee hath got hold upon my heart. Quoth Ma'aruf, who and what art thou? And quoth he, I am the haunter of this place. So Ma'aruf told him all that had befallen him with his wife, and he said, Will thou have me convey thee to a country, where thy wife shall know no way to thee? Yes, said Ma'aruf, and the other. Then mount my back.

Starting point is 00:08:38 So he mounted on his back, and he flew with him from after Sepertide till daybreak, when he set him down on the top of a high mountain, and Shahrazad perceived the dawn of day, and ceased saying her permitted say. End of Section 1. Section 2 of The Book of the Thousand Night and a Night, Volume 10. This is a Librevox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org.

Starting point is 00:09:08 by Mark Ernest. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous, translated by Richard Francis Burton, Knight 991. When it was the 991st knight, she said, It hath reached me, O auspicious king, that the marid, having taken up Ma'aruf, the cobbler, flew off with him and set him down upon a high mountain, and said to him,

Starting point is 00:09:36 O moral, descend this mountain and thou wilt see the gate of a city. Enter it, for therein thy wife cannot come at thee. He then left him and went his way, whilst Ma'aruf abode in amazement and perplexity till the sun rose, when he said to himself, I will up with me and go down into the city. Indeed, there is no profit in my abiding upon this highland. So he descended to the mountain foot and saw a city girt by towering wall, full of lofty palaces and gold adorned buildings which was a delight to beholders he entered in at the gate and found it a place such as lightened of the grieving heart but as he walked through the streets the townsfolk stared at him as a curiosity and gathered about him marvelling at his dress for it was unlike theirs

Starting point is 00:10:27 presently one of them said to him o man art thou a stranger yes what countryman art thou i am from the city cairo the auspicious and when didst thou leave cairo i left it yesterday at the hour of afternoon prayer whereupon the man laughed at him and cried out saying come look o folk at this man and hear what he saith quoth they what doth he say and quoth the townsman he pretendeth that he cometh for from Cairo and left it yesterday at the hour of afternoon prayer. At this they all laughed, and gathering round Maharuff said to him, O man, art thou mad to talk thus? How canst thou pretend that thou leftest Cairo at mid-afternoon yesterday, and foundest thyself this morning here, when the truth is that between our city and Cairo lieth a full year's journey? Quoth he, none is mad but you, as for me I speak sooth, for here is bread which I brought with me from Cairo, and see, tis yet new. Then he showed them the bread, and they stared at it,

Starting point is 00:11:33 for it was unlike their country bread. So the crowd increased about him, and they said to one another, this is Cairo bread, look at it, and he became a gazing stock in the city, and some believed him, whilst others gave him the lie and made mock of him. Whilst this was going on, behold, up came a merchant riding on a she-mule, and followed by two black slaves, and break away through the people saying, O folk, are ye not ashamed to mob the stranger and make mock of him and scoff at him? And he went on to rake them till he drave them away from ma'arraf, and none can make him any answer. Then he said to the stranger, come, oh my brother, no harm shall betide thee from these folk. Verily they have no shame. So he took him and carrying him to

Starting point is 00:12:22 a spacious and richly adorned house, seated him in a speak-room fit for a king, whilst he gave an order to his slaves, who opened a chest and brought out to him a dress such as might be worn by a merchant worth a thousand. He clad him therewith, and

Starting point is 00:12:38 Ma'aruf, being a seemly man, became, as he were, consul of the merchants. Then his host called for food, and they set before them a tray of all manner exquisite vians. The twain ate and drank, and the merchant said to Ma'arov. Oh, my brother, what is thy name? My name is Ma'arov, and I am a cobbler by trade, and patch old shoes. What countryman art thou? I am from Cairo. What quarter? Does thou know Cairo?

Starting point is 00:13:07 I am of its children. I come from the Red Street, and whom dost thou know in the Red Street. I know such and one, and such and one, answered Ma'Araf, and named several people to him. Quoth the other, knowest thou Sheikh Ahmed the druggist? He was my next neighbor, wall to wall. Is he well? Yes. How many sons hath he? Three, Mustafa, Muhammad, and Ali. And what hath Allah done with him? As for Mustafa, he is well, and he is a learned man, a professor. Mohamed is a druggist, and opened him a shop beside that of his father after he had married, and his wife hath born him a son named Hassan. Allah gladdened thee with good news, said the merchant, and Ma'arraf continued. As for Ali, he was my friend, when we were boys, and we always played together, I and he.

Starting point is 00:14:01 We used to go in the guise of the children of the Nazarenes and enter the church and steal the books of the Christians, and sell them and buy food with the price. It chanced once that the Nazarens caught us with a book, whereupon they complained of us to our folk, and said to Ali's father, and thou hinder not thy son from troubling us, we will complain of thee to the king. So he appeased them and gave Ali a thrashing, wherefore he ran away, none knew whither, and he hath now been absent twenty years, and no man hath brought news of him. Quoth the host, I am that very Ali, son of Sheikh Ahmad the druggist, and thou art my playmate,

Starting point is 00:14:40 Ma'aruf. So they saluted each other, and after the Salam, Ali said, tell me why, O ma'aruff, thou camst from Cairo to this city. Then he told him all that had befallen him of ill-doing with his wife Fatima the Dung, and said, So when her annoy waxed on me, I fled from her towards the gate of victory and went forth the city. Presently the rain fell heavy on me, so I entered a ruined cell in the adelia, and set there, weeping. Whereupon there came forth to me the haunter of the place, which was an Ifrit of the gin, and questioned me. I acquainted him with my case, and he took me on his back, and flew me all night

Starting point is 00:15:21 between heaven and earth, till he set me down on yonder mountain, and gave me to know of this city. So I came down from the mountain and entered the city, when people crowded about me and questioned me. I told them that I had left Cairo yesterday, but they believed me not, and presently thou cameest up, and driving the folk away from me, carriedest me this house. Such then is the cause of my quitting Cairo, and thou, what object brought thee hither? Quoth Ali, The giddiness of folly turned my head when I was seven years old, from which time I wandered from land to land and city to city till I came to this city.

Starting point is 00:15:59 The name whereof is Ictian al-Khatan. I found its people and hospitable folk, and a kindly, compassionate for the poor man and selling to him on credit and believing all he said. So quoth I to them, I am a merchant, and have preceded my packs, and I need a place wherein to bestow my baggage. And they believed me and assigned me a lodging. Then quoth I to them, is there any of you will lend me a thousand dinars till my loads arrive, when I will repay it to him? For I am in want of certain things before my goods come. They gave me what I asked, and I went to the merchant's bazaar where, seeing goods, I bought them,

Starting point is 00:16:38 and sold them next day at a profit of fifty gold pieces, and bought others. and I consorted with the folk and entreated them liberally so that they loved me, and I continued to sell and buy, till I grew rich. No, O my brother, that the proverb saith, the world is show in trickery, and the land where none wadeth thee, there do whatso liketh thee. Thou too, and thou say to all who ask thee, I am a cobbler by trade and poor with all, and I fled from my wife and left Cairo yesterday, they will not believe thee, and thou wilt be a laughing-stock among them as long as thou abidest in the city whilst and thou tell them an ifrit brought me hither they will take fright at thee and none will come near thee for they will say this man is possessed of an ifphrit and harm will betide whoso approacheth him and such public report will be dishonouring both to thee and to me because they can i come from cairo Ma'arraf asked, How then shall I do? And Ali answered, I will tell thee how thou shalt do, inshallah.

Starting point is 00:17:44 Tomorrow I will give thee a thousand dinars and a she-mule to ride and a black slave, who shall walk before thee and guide thee to the gate of the merchant's bazaar, and do thou go into them. I will be there sitting amongst them, and when I see thee, I will rise to thee, and salute thee with this salam, and kiss thy hand, and make a great man of thee. whenever I ask thee of any kind of stuff saying, Hast thou brought with thee ought of such a kind?

Starting point is 00:18:10 Do thou answer, plenty? And if they question me of thee, I will praise thee and magnify thee in their eyes, and say to them, Get him a storehouse and a shop. I also will give thee out for a man of great wealth and generosity. And if a beggar come to thee, bestow upon him what thou mayst.

Starting point is 00:18:29 So will they put faith in what I say and believe in thy greatness and generosity and love thee. Then will I invite thee to my house and invite all the merchants on thy account and bring together thee and them, so that all may know thee and thou know them. And Shara Zad perceived the dawn of day and ceased to say her permitted say.

Starting point is 00:18:52 End of Section 2. Recording by Mark Ernest. Section 3 of The Book of the Thousand Nights and the Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Mark Ernest. The Book of the Thousand Nights and a Night Volume 10 by Anonymous, translated by Richard Francis Burton. Night 992. When it was the 992ndnd night, she continued. It hath reached me, O auspicious king, that the merchant Ali said to Ma'arov,

Starting point is 00:19:42 I will invite thee to my house and invite all the merchants on thy account, and bring together thee and them, so that all may know thee, and thou know them, whereby thou shalt sell and buy, and take and give with them, nor will it be long ere thou become a man of money. Accordingly on the morrow he gave him a thousand dinars and a suit of clothes, and a black slave, and mounting him on a hand, she-mule said to him, Allah give the quiddance of responsibility for all this, and as much as thou art my friend, and it behoveth me to deal generously with thee. Have no care, but put away from thee

Starting point is 00:20:20 the thought of thy wife's misways, and name her not to any. Allah requite thee with good, replied Ma'aruff, and rode on, preceded by his blackamore till the slave brought him to the gate of the merchant's bazaar, where they were all seated, and amongst them Ali, who, when he saw him, rose and threw himself upon him crying, A blessed day, O merchant ma'arraf, O man of good works and kindness. And he kissed his hand before the merchants, and said to them, Our brothers, ye are honored by knowing the merchant ma'aruff. So they saluted him, and Ali signed to them to make much of him,

Starting point is 00:21:00 wherefore he was magnified in their eyes. Then Ali helped him to dismount from his shimule and saluted him with the salam, after which he took the merchants apart, one after other, and vaunted ma'arraf to them. They asked, Is this man a merchant? And he answered, yes, and indeed he is the chiefest of merchants. There liveth not a wealthier than he, for his wealth and the riches of his father and forefathers are famous among the merchants of Cairo. He hath partners in hind and signed and Ali Amman. and is high in repute for generosity.

Starting point is 00:21:36 So know ye his rank and exalt ye his degree and do him service, and wot also that his coming to your city is not for the sake of traffic, and none other save to divert himself with the sight of folk's countries. Indeed, he hath no need of strangerhood for the sake of gain and profit, having wealth that fires cannot consume, and I am one of his servants, and he ceased not to extol him, till they set him above their heads and begin to tell one another of his qualities. Then they gathered round him and offered him junkets and sherbits,

Starting point is 00:22:11 and even the consul of the merchants came to him and saluted him, whilst Ali proceeded to ask him in the presence of the traders, O my lord, happily thou hast brought with thee somewhat of such and such a stuff, and Ma'arov answered, plenty. Now Ali had that day shown him various kinds of costly clothes, and had taught him the names of the different stuffs, dear and cheap. Then said one of the merchants, O my lord, hast thou brought with the yellow broadcloth?

Starting point is 00:22:41 And Ma'arov said, plenty. Quoth another, and gazelle's blood red, and quoth the cobbler, plenty. And as often as he asked him of aught, he made him the same answer. So the other said, O merchant Ali, had thy countryman a mine to transport a thousand loads of costly stuffs he could do so, and Ali said he would take them from a single one of his storehouses and miss naught thereof. Now whilst they were sitting, behold, up came a beggar and went the round of the merchants. One gave him a half-diram and another a copper, but most of them gave him nothing, till he came to Ma'aruff,

Starting point is 00:23:21 who pulled out a handful of gold and gave it to him, whereupon he blessed him and went his ways. The merchants marveled at this and said, Verily, this is a king's bestowl, for he gave the beggar gold without count, and were he not a man of vast wealth and money without end, he had not given a beggar a handful of gold. After a while there came to him a poor woman, and he gave her a handful of gold, whereupon she went away, blessing him,

Starting point is 00:23:49 and told the other beggars who came to him one after other, and he gave them each a handful of gold, till he dispersed the thousand dinars. Then he struck hand upon hand and said, Allah is our sufficient aid and excellent is the agent. Quoth the consul, what aileth thee, O merchant ma'aruff? And quoth he, it seemeth that the most part of the people of this city are poor and needy, had I known their misery I would have brought with me a large sum of money in my saddlebags, and given larges thereof to the poor. I fear me I may be long abroad, and tis not in my nature to balk a beggar I have no gold left so if a pauper come to me what shall I say to him quoth the consul say Allah will send thee thy daily bread but Ma'aruf replied that is not my practice and I am care-ridden because of this would I had other thousand dinars wherewith to give alms till my baggage come have no care for that quoth the consul and sending one of his dependents for a thousand dinars handed them to ma'aruff who

Starting point is 00:24:55 who went on giving them to every beggar who passed till the call to noon prayer. Then they entered the cathedral mosque and prayed the noon prayers, and what was left him of the thousand gold pieces he scattered on the heads of the worshippers. This drew the people's attention to him, and they blessed him, whilst the merchants marveled at the abundance of his generosity and open-handedness. Then he turned to another trader, and, borrowing of him, other thousand ducats, gave these also away, whilst merchant-offer. ali looked on at what he did but could not speak he ceased not to do thus till the call to mid-afternoon prayer when he entered the mosque and prayed and distributed the rest of the money on this wise by the time they locked the doors of the bazaar he had borrowed five thousand sequins and given them away

Starting point is 00:25:43 saying to every one of whom he took aught wait till my baggage come when if thou desire gold i will give thee gold and if thou desire stuffs thou shalt have stuffs for i have no end of them At even tide, merchant Ali invited Ma'arraf and the rest of the traders to an entertainment and seated him in the upper end, the place of honor, where he talked of nothing but cloths and jewels, and whenever they made mention to him a vault, he said, I have plenty of it. Next day, he again repaired to the Market Street where he showed a friendly bias towards the merchants and borrowed of them more money, which he distributed to the poor. Nor did he leave doing thus twenty days, till he had borrowed three score thousand dinars, and still there came no baggage, no, nor a burning plague. At last folk began to clamor for

Starting point is 00:26:32 their money and say, The merchant Ma'aruff's baggage cometh not. How long will he take people's monies and give them to the poor? And quoth one of them. My read is that we speak to Merchant Ali. So they went to him and said, O Merchant Ali, merchant Ma'Aruf's baggage cometh not, said he, have patience. It cannot fail to come soon. Then he took Ma'aruff aside and said to him, O Ma'aruff, what fashion is this? Did I bid thee brown the bread, or burn it? The merchants clamber for their coin, and tell me that thou owest them sixty thousand dinars, which thou hast borrowed and given away to the poor. How wilt thou satisfy the folk, seeing that thou neither sellest nor biased? Said Ma'Araf, what matters it, and what are threescore thousand dinars? When my baggage shall

Starting point is 00:27:19 come, I will pay them in stuffs or in gold and silver as they will. Quoth merchant Ali, Allah is most great. Hasth thou then any baggage? And he said, plenty. cried the other, Allah and the hallows requite thee thine impudence. Did I teach thee this saying that thou shouldst repeat it to me? But I will acquaint the folk with thee. Ma'a Ruff rejoined, Be gone and pratt no more. Am I a poor man? I have endless wealth in my baggage, and as soon as it cometh, they shall have their money's worth two for one. I have no need of them. At this, Merchant Ali waxed wroth, and said, Un mannerly wit that thou art, I will teach thee to lie to me and be not ashamed, said Ma'aruff, Ian work thee the worst thy hand can do. They must wait till my baggage come,

Starting point is 00:28:07 when they shall have their due and more. So Ali left him and went away, saying in himself, I praised him willam, and if I blame him now, I make myself out a liar, and become of those whom it is said, whoso praiseth and then blameth, lieth twice. And he knew not what to do. Presently the traders came to him and said, O merchant Ali,

Starting point is 00:28:30 hast thou spoken to him? Said he, O folk, I am ashamed, and though he owe me a thousand dinars, I cannot speak to him. When ye lent him your money, ye consulted me not, so ye have no claim on me. Done him yourselves, and if you pay you not, complain

Starting point is 00:28:46 of him to the king of the city, saying, he is an imposter who hath imposed upon us, and he will deliver you from the plague of him. Accordingly, they repaired to the king, and told him one had passed, saying, O king of the age, we are perplexed anent this merchant, whose generosity is excessive, for he doeth thus and thus, and all he borroweth, he giveth away to the poor by handsful. Were he a man of naught, his sense would not suffer him to lavish gold on this wise, and were he a man of wealth, his good faith had been made manifest to us by the coming of his baggage, but we see none of his luggage, although he avoucheth that he hath baggage train and hath preceded it.

Starting point is 00:29:28 Now some time hath passed, but there appearth no sign of his baggage train, and he oweeth us sixty thousand gold pieces, all of which he hath given away in alms, and they went on to praise him and extol his generosity. Now this king was a very covetous man, a more than. covetous than Ashab. And when he heard tell of Ma'aruff's generosity and open-handedness, greed of gain got the better of him, and he said to his wazir, were not this merchant a man of immense wealth, he had not shown all this munificence. His baggage train will assuredly come. Whereupon these merchants will flock to him,

Starting point is 00:30:04 and he will scatter amongst them riches galore. Now I have more right to this money than they, wherefore I have a mind to make friends with him and profess affection for him. so that, when his baggage cometh, whatso the merchants would have had, I shall get of him, and I will give him my daughter to wife, and join his wealth to my wealth. Replied the wazir, O king of the age, methinks he is not but an impostor, and tis the imposter who ruineth the house of the covetous. And Shara Zod perceived the dawn of day, and ceased saying her permitted say. End of Section 3. Recording by Mark Ernest.

Starting point is 00:30:50 Section 4 of The Book of the Thousand Nights and a Night, volume 10. This is a Libravox recording. All LibraVox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Mark Ernest. The Book of the Thousand Nights and a Night Volume 10 by Anonymous, translated by Richard Francis Burton, Knight 993. When it was the nine hundred and ninety-third night she pursued, It hath reached me, O auspicious king,

Starting point is 00:31:26 that when the wazir said to the king, methinks he is not but an impostor, and tis the imposter who ruineth the house of the covetous, the king said, O wazir, I will prove him, and soon know if he be an imposter or a true man, and whether he be a reerling of fortune or not. The wazir asked, And how wilt thou prove him?

Starting point is 00:31:47 And the king answered, I will send for him to the president, and entreat him with honor and give him a jewel which i have and he know it and what its price he is a man of worth and wealth but and he know it not he is an impostor and an upstart and i will do him die by the foulest fashion of deaths so he sent for ma'arraf who came and saluted him the king returned his salaam and seating him beside himself said to him art thou the merchant ma'aruf and said he yes quoth the king the merchants declare that thou owest them sixty thousand ducats. Is this true? Yes, quoth he. Ask the king, then why dost thou not give them their money? And he answered, let them wait till my baggage come, and I will repay them twofold, and they wish for gold, they shall have gold, and should they wish for silver, they shall have silver, or, and they prefer for merchandise, I will give them merchandise, and to whom I owe a thousand I will give two thousand in requital

Starting point is 00:32:48 of that wherewith he hath veiled my face before the poor, for I have plenty. Then said the king, O merchant, take this and look, what is its kind and value? And he gave him a jewel, the bigness of a hazelnut, which he had bought for a thousand sequins, and not having its fellow, prized it highly. Ma'arov took it, and pressing it between his thumb and forefinger, break it, for it was brittle and would not brook the squeeze. Quoth the king, Why hast thou thou? broken the jewel? And Ma'arov laughed and said,

Starting point is 00:33:21 O king of the age, this is no jewel, this is but a bit of mineral worth a thousand dinars. Why dost thou style it a jewel? A jewel I call such as is worth three score and ten thousand gold pieces, and this is called but a piece of stone. A jewel that is not of the bigness of a walnut hath no worth in my eyes, and I take no account thereof. How cometh it, then, that thou, who art king, stylist this thing a jewel, when tis but a bit of mineral worth a thousand dinars. But ye are excusable, for that ye are poor folk, and have not in your possession things of price. The king asked, O merchant, hast thou jewels such as those whereof thou speakest? And he answered, plenty.

Starting point is 00:34:08 Whereupon Averis overcame the king, and he said, wilt thou give me real jewels? said Ma'eruf, when my baggage-transdhirt. shall come, I will give thee no end of jewels, and all that thou canst desire I have in plenty, and will give thee without price. At this the king rejoiced and said to the traitors, wind your ways and have patience with him till his baggage arrive. When do ye come to me and receive your monies from me? So they fared forth, and the king turned to his wazir, and said to him, pay court to merchant ma'aruff, and take and give with him in talk, and bespeak him of my daughter, Princess Dunya.

Starting point is 00:34:46 that he may wed her, and so we gain these riches he have. Said the wazir, O king of the age, this man's fashion misliketh me, and methinks he is an imposter and a liar. So leave this whereof thou speakest, lest thou lose thy daughter for naught. Now this minister had sued the king aforetime to give him his daughter to wife, and he was willing to do so, but when she heard of it she consented not to marry him. accordingly the king said to him, O traitor, thou desirest no good for me,

Starting point is 00:35:18 because in past time thou soughtest my daughter in wedlock, but she would none of thee. So now thou wouldst cut off the way of her marriage, and wouldst have the princess lie fallow, that thou mayst take her, but hear from me one word. Thou hast no concern in this matter. How can he be an imposter and a liar,

Starting point is 00:35:38 seeing that he knew the price of the jewel, even that for which I bought it, and break it because it pleased him not he hath jewels in plenty and when he goeth into my daughter and seeth her to be beautiful she will captivate his reason and he will love her and give her jewels in things of price but as for thee thou wouldst forbid my daughter and myself these good things so the minister was silent for fear of the king's anger and said himself set the curds on the cattle then with a show of friendly bias he betook himself to ma'ruff and he betook himself to ma'ruff and said to him, His highness, the king loveth thee and hath a daughter, a winsome lady and a lovesome, to whom he is minded to marry thee. What sayest thou? said he, no harm in that, but let him wait till my baggage come, for marriage settlements on king's daughters are large, and their rank demandeth that they be not endowed save with a dowry befitting their degree. At this present I have

Starting point is 00:36:38 no money with me till the coming of my baggage, for I have wealth in plenty, and needs must I make her marriage portion five thousand purses? Then I shall need a thousand purses to distribute amongst the poor and needy on my wedding night, and other thousand to give to those who walk in the bridal procession, and yet other thousand wherewith to provide provant for the troops and others, and I shall want an hundred jewels to give to the princess on the wedding morning, and other hundred gems to distribute among the slave girls and eunuchs, for I must give each of them a jewel in honor of the bride, and I need wherewithal to clothe a thousand naked palpers, and alms to needs must be given. All this cannot be done till my baggage come, but I have plenty,

Starting point is 00:37:23 and, once it is here, I shall make no account of all this outlay. The wazir returned to the king, and told him what Ma'arov said, whereupon quoth he, since this is his wish, how canst thou stile him imposter and liar? replied the minister, and I cease not to say this, But the king chid him angrily and threatened him, saying, By the life of my head, and thou seest not this talk, I will slay thee. Go back to him and fetch him to me, and I will manage matters with him myself. So the wazir returned to Ma'aruf and said to him, come and speak with the king. I hear and I obey, said Ma'aruf, and went in to the king, who said to him,

Starting point is 00:38:05 Thou shalt not put me off with these excuses, for my treasury is full, so take the keys and spend all thou needest and give what thou wilt and clothe the poor and do thy desire, and have no care for the girl and the handmaids. When the baggage shall come, do what thou wilt with thy wife by way of generosity, and we will have patience with thee anint the marriage portion till then, for there is no manner of difference betwixt me and thee, none at all. Then he sent for the Sheikh al-Islam, and bade him write out the marriage contract between his daughter and merchant Ma'Araf, and he did so after which the king gave the signal for beginning the wedding festivities and they decorate the city the kettle drums beat and the tables were spread with meats of all kinds and there came performers who paraded their tricks merchant ma'aruff set upon a throne in a parlor and the players and gymnast and effeminence and dancing men of wondrous movements and posture-makers of marvellous cunning came before him whilst he called out to the treasurer and said to him bring gold and silver So he brought gold and silver, and Ma'aruf went round among the spectators and largest, each performer by the handful, and he gave alms to the poor and needy and clothed to the naked,

Starting point is 00:39:20 and it was a clamorous festival and a right merry. The treasurer could not bring money fast enough from the treasury, and the wazir's heart was like to burst for rage, but he dared not say a word, whilst Merchant Ali marveled at this waste of wealth, and said to merchant ma'aruff, Allah and the hallows visit this upon thy head sides. Doth it not suffice thee to squander the trader's money, but thou must squander that of the king to boot?

Starting point is 00:39:47 Replied Ma'aroff, tis none of thy concern. When as my baggage shall come, I will requite the king manifold. And he went on lavishing money and saying in himself, A burning plague. What will happen will happen, and there is no flying from that which is foreordained. The festivities ceased not for the space of forty days, and on the one and fortieth day they made the bride's cortege and all the emirs and troops walked before her when they brought her in before ma'aruf he began scattering gold on the people's heads and they made her a mighty fine procession whilst ma'aruf expended in her honor vast sums of money then they brought him in to princess dunya and he sat down on the high divan after which they let fall the curtains and shut the doors and withdrew leaving him alone with his bride whereupon he smote hand upon hand and set awhile sorrowful and saying

Starting point is 00:40:40 There is no majesty and there is no might save in Allah the glorious the great. Quoth the princess, O my lord, Allah preserve thee, what aileth thee that thou art troubled? Quoth he, and how should I be other than troubled, seeing that thy father hath embarrassed me and done with me a deed which is like the burning of green corn? She asked, and what hath my father done with thee? Tell me, and he answered, He hath brought me into thee before the coming of my baggage, and I want at very least an hundred jewels to distribute among thy handmaids to each a jewel, so she might rejoice therein, and say,

Starting point is 00:41:17 My lord gave me a jewel on the night of his going in to my lady. This good deed would I have done in honor of thy station, and for the increase of thy dignity, and I have no need to stint myself in lavishing jewels, for I have of them great plenty. Rejoined she, Be not concerned for that. As for me, trouble not thyself about me,

Starting point is 00:41:37 for I will have patience with thee till thy baggage shall come. And as for my women have no care for them. Rise, doff thy clothes and take thy pleasure, and when the baggage cometh we shall get the jewels and the rest. So he arose, and putting off his clothes, sat down on the bed and sought lovely ace, and they fell to toying with each other. He laid his hand on her knee, and she sat down in his lap,

Starting point is 00:42:02 and thrust her lip like a tit bit of meat into his mouth, and that hour was such as makeeth a, man to forget his father and his mother. So he clasped her in his arms and strained her fast to his breast and sucked her lip till the honeydew ran out into his mouth, and he laid his hand under her left armpit, whereupon his vitals and her vitals yearned for coition. Then he clapped her between the breasts, and his hand slipped down between her thighs, and she girded him with her legs, whereupon he made of the two parts proof amain, and crying out, O sire of the chin-veils-twain, applied the priming and kindled the match and set it to the touch-hole and gave fire and breached the

Starting point is 00:42:42 citadel in its four corners. So there befell the mystery concerning which there is no inquiry, and she cried the cry that needs must be cried, and Sharazade perceived the dawn of day and ceased to say her permitted say. End of Section 4. Recording by Mark Ernest. and a knight, volume 10. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Mr. Mike 79, also known as Mike Gulchinski, Lowell, Michigan, United States

Starting point is 00:43:31 of America, Mike's Voice for Hire.com. The book of the Thousand Nights and a Night, Volume 10, by Anonymous, translated by Richard Francis Burton, Section 5 When it was the 994th night She resumed, it hath reached me, O auspicious king, That while the Princess Danya cried the cry

Starting point is 00:43:53 Which must be cried, Merchant Marouf abated her maidenhead And that night was one not to be counted Among lives, for that which it comprised Of the enjoyment of the fair, clipping and dallying Langu-Fourére And fluttering till the dawn of day. When he arose, and entered the Hammam

Starting point is 00:44:09 Whence, after dawning a suit for sovereigns suitable, he betook himself to the king's divan. All who were there rose to him, and received him with honor and worship, giving him joy and invoking blessings upon him. And he sat down by the king's side and asked, Where is the treasurer? They answered, here he is, before thee. And he said to him, Bring robes of honor for all the viziers and emirs and dignitaries, and clothe them therewith. The treasurer brought him all he sought, And he sat giving all who came to him

Starting point is 00:44:43 And lavishing largesse upon every man according to his station. On this wise he abode twenty days, Whilst no baggage appeared for him, nor aught else, Till the treasurer was straightened by him to the uttermost And going into the king, As he sat alone with the vizier in Marouf's absence, kissed ground between his hands, and said, O king of the age,

Starting point is 00:45:04 I must tell thee somewhat, lest haply thou blame me for not acquainting thee therewith. Know that the treasury is being exhausted. There is none but little money left in it, and in ten days more we shall shut it upon emptiness. Quoth the king, O vazir, verily my son-in-law's baggage train tarrieth long, and there appearth no news thereof.

Starting point is 00:45:27 The minister laughed and said, Ha ha, Allah be gracious to thee, O king of the age. Thou art none other but heedless with respect to this impot This liar, as thy head liveth, there is no baggage for him, no, nor a burning plague to rid us of him. Nay, he hath but imposed on thee without surcease, so that he hath wasted thy treasures and married thy daughter for naught. How long, therefore, wilt thou be heedless of this liar? Then quoth the king, O vizier, what shall we do to learn the truth of this case? and quoth the vizier,

Starting point is 00:46:06 O king of the age, None may come at a man's secret but his wife. So send for thy daughter, And let her come behind the curtain, That I may question her of the truth of his estate, To the intent that she may make question of him And inquaint us with his case. cried the king,

Starting point is 00:46:24 There is no harm in that, And as my head liveth, If it can be proved that he is a liar and an imposter, I will verily do him die By the foulest of deaths. Then he carried the vizier into the sitting chamber and sent for his daughter, who came behind the curtain. Her husband being absent and said,

Starting point is 00:46:42 What wouldest thou, O my father? Said he, speak to the vizier. So she asked, O thou, the vizier, what is thy will? And he answered, O my lady, thou must know that thy husband hath squander thy father's substance and marry thee without a dower, and he ceaseth not to promise us and break his promise. nor cometh any tidings of his baggage. In short, we would have thee inform us concerning him. Quoth she, indeed, his words be many, and he still cometh and promiseth me jewels and treasures and costly stuffs. But I see nothing. Quoth the vizier, O my lady, canst thou this night

Starting point is 00:47:24 take and give with him and talk and whisper to him. Say me soothe and fear from me not, for thou art become my husband, and I will not transgress against thee. So tell me, me the truth of the matter, and I will devise thee a device, whereby thou shall be set at rest. And do thou play near and far with him in words, and profess love to him, and win him to confess, and after tell us the facts of his case? And she answered, O my papa, I know how I will make proof of him. And then she went away, and after supper her husband came into her, according to his want, whereupon Princess Danyahu rose to him and took him under the armpit, and wheedled him

Starting point is 00:48:03 with windsomit wheedling, and all-sufficient, are woman's wiles whenas she would ought of men. And she ceased not to caress him, and beguile him with speech sweeter than the honey till she stole his reason. And when she saw that he altogether inclined to her, she said to him, O my beloved, O coolth of my eyes and fruit of my vitals, Allah never desolate me by less of thee, or time sundress twain me and thee. Indeed, the love of thee hath homed in my heart, the fire of passion have consumed my liver, nor will I ever forsake thee, or transgress against thee. But I would have thee tell me the truth, for that the slights of falsehood profit not, nor do they secure credit at all seasons. How long wilt thou impose upon my father, and lie to him?

Starting point is 00:48:48 I fear lest thine affair be discovered to him, ere we can devise some device, and he lay violent hands upon thee. So acquaint me with the facts of the case, for naught shall befall thee, save that which shall be gladdened thee, and when thou shalt have spoken sooth, fear not harm shall be tidly. How often wilt thou declare that thou art a merchant and a man of money and hast a luggage train? This long while past thou sayest, my baggage, my baggage! But there appeareth no sign of thy baggage, and visible in thy face is anxiety on this account. So, and there be no worth in thy words, tell me, and I will contrive thee a contrivance whereby thou shalt come off safe, inshallah.

Starting point is 00:49:28 he replied, I will tell thee the truth, and then do thou what so thou wilt. Rejoined she, speak, and look thou speak soothly, for sooth is the ark of safety, and beware of lying, for it dishonoreth the liar, and God gifted is he who said, where that truth thou speak, I'll be sooth when said,

Starting point is 00:49:48 shall cause thee in threatened fire to fall, and seek Allah's a proof for most foolish he, who shall anger his lord to make friends with thrall. He said, No, then, oh my lady, that I am no merchant, and have no baggage, no, nor a burning plague.

Starting point is 00:50:09 Nay, I was but a cobbler in my own country, and had a wife called Fatima the Dung, with whom there befell me this and that. And he told her his story from beginning to end, whereat she laughed and said, Verily thou art clever in the practice of lying and imposture, whereto he answered. O my lady, may Allah Almighty, preserve thee to veil sins and countervail chagrins.

Starting point is 00:50:36 Rejoined she, know that thou imposedest upon my sire, and deceivest him by dint of thy deluding vance, so that of his greed for gain he married me to thee. Then thou squanderedest his wealth, and the vizier beareth thee a grudge for this. How many a time hath he spoken against thee to my father, saying, Indeed, he is an imposter, a liar. But my sire hearkened not to him. his say, for that he had sought me in wedlock, and I consented not that he be barren and I femme. However, the time grew longsome upon my sire, and he became straightened and said to me, Make him confess. So I have made thee confess, and that which was covered is discovered.

Starting point is 00:51:15 Now my father propeth thee a mischief because of this, but thou art become my husband, and I will never transgress against thee, and I told my father what I have learnt from thee. He would be certified of thy falsehood and imposture. and that thou imposes upon king's daughters and squanderest royal wealth. So would thine offence find with him no pardon, and he would slay thee, sans a doubt. Wherefore it would be brooded among the folk that I married a man who was a liar and imposter, and this would smirch mine honor. Furthermore, and he kill thee, most like he will require me to wed another, and to such thing I will never consent. No, not though I die. So rise now, and Dona Mameluk's dress and take these

Starting point is 00:51:57 50,000 dinars of my money, and mount a swift steed and get thee to a land, whither the rule of my father doth not reach. Then make thee a merchant, and send me a letter by a courier who shall bring it privily to me that I may know in what land thou art, so I may send thee all my hand can attain. Thus shall thy wealth wax great, and if my father die, I will send for thee, and thou shalt return in respect and honor. And if we die, thou or I, and go to the mercy of God the most great, the resurrection shall unite us. This then is the reed that is right, and while we both abide alive and well, I will not cease to send thee letters and monies. Arise, ere the day was bright, and thou be in perplexed

Starting point is 00:52:38 plight and perdition upon thy head alight. Quoth he, O my lady, I beseech thee of thy favor to bid me farewell with thine embracement. And quoth she, no harm in that. So he embraced her and knew her carnally, after which he made the Gusul ablution, then donning the dress of a white slave, he bade the psyches saddle him a thoroughbred steed. Accordingly, they saddled him a courser, and he mounted, and farewelling his wife, rode forth from the city at the last of the night, whilst all who saw him deemed him one of the mameloks of the sultan going abroad on some business. Next morning, the king and his vizier repaired to the sitting chamber, and sent for Princess Danya, who came behind the curtain, and her father said to her, oh, my daughter, what sayest thou? said she,

Starting point is 00:53:26 I say, Allah blackened thy Vazir's face, because he would have blackened my face in my husband's eyes. Asked the king, how so? And she answered, he came into me yesterday, but before I could name the matter to him, behold, in walked Farage, the chief eunuch, letter in hand and said, Ten white slaves stand under the palace window

Starting point is 00:53:45 and have this letter saying, Kiss for us the hands of our lord, Merchant Marouf, and give him this letter, for we are of his mameloks with the baggage, and it hath reached us that he hath wedded the king's daughter. So we are come to acquaint him with that which befell us by the way. Accordingly, I took the letter in red as follows. From the five hundred Mamelukes to His Highness our Lord Merchant Marouf.

Starting point is 00:54:07 But further, we give thee to know that, after thou quittedest us, the Arabs came out upon us and attacked us. They were two thousand horse, and we five hundred mounted slaves, and there befell a mighty sore fight between us and them. They hindered us from the road thirty days doing battle with them, and this is the cause of our tearing from thee. and Shahrazad perceived the dawn of day and ceased saying her permitted say. End of Section 5.

Starting point is 00:54:35 Recorded by Mr. Mike 79. From Lowell, Michigan, United States of America, Mike's Voice for Hire.com. Section 6 of the Book of the Thousand Nights in a Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox. Vox.org. Recording by Mr. Mike 79, Lowell, Michigan, United States of America, Mike's Voice for Hire.com. The Book of the Thousand Nights in a Night, Volume 10,

Starting point is 00:55:14 by Anonymous. Translated by Richard Francis Burton, Knight 995. When it was the 995th night, she said, it hath reached me, oh auspicious king, that Princess Duna said to her sire, my husband received a letter from his dependents, ending with, the Arabs hindered us from the road thirty days, which is the cause of our being behind time. They also took from us of the luggage two hundred loads of cloth and slew of us fifty mamelukes. When the news reached my husband, he cried, Allah disappoint them. What ailed them to wage war with the Arabs for the sake of two hundred loads of merchandise? What are two hundred loads? It behooved them not to tarry on that account, for verily the value of the two hundred

Starting point is 00:55:59 loads is only some seven thousand dinars. But needs must I go to them and hasten them. As for that which the Arabs have taken, twill not be missed from the baggage, nor doth it weigh with me a whit, for I reckon it as if I had given it to them by way of an alms. And then he went down from me, laughing and taking no concern for the wastage of his wealth, nor the slaughter of his slaves. As soon as he was gone, I looked out from the lattice and saw the ten Mamalukes who had brought him the letter, as they were moons, each clad in a suit of clothes, worth two thousand dinars. There is not with my father a chattel to match one of them. He went forth with them to bring up his baggage, and hallowed be Allah who hindered me from saying to him, ought of that thou baddest me, for he would have

Starting point is 00:56:43 made mock of me and thee, and happily he would have eyed me with the eye of disparagement and hated me. But the fault is all with thy vizier, who speaketh against my husband, words that besit him not, replied the king, "'Oh, my daughter, "'thy husband's wealth is indeed endless, "'and he recketh not of it, "'for from the day he entered our city, "'he hath done naught but give alms to the poor.

Starting point is 00:57:07 "'Inshallah, he will speedily return with the baggage, "'and good in plenty shall be tied us from him, "'and he went on to appease her, "'and menace the vizier being duped by her device. "'So fared it with the king, "'but as regards merchant maruf, "'he rode on into wastelands, "'perplexed, and knowing not to what quarter he should betake him,

Starting point is 00:57:25 And for the anguish of parting he lamented, And in the pangs of passion and love-longing, He recited these couplets. Time, false-star union, and divided who were one in twey, And the sore tyranny of time doth melt my heart away. Mine eyes ne'er ceased to drop the tear for parting with my dear, When shall disunion come to end the dawn and union day? O favour like the full moon's face of sheen,

Starting point is 00:57:50 Indeed I am he, whom thou didst leave with vitals torn when faring on thy way. Would I had never seen thy sight, or met thee for an hour, Since after sweetest taste of thee to bidders I'm a prey, Marouf will never cease to be enthralled by Dunya's charms, And long live she, Al-be he die, whom love and longing slay. O brilliance, Like resplendent son of noontine deem them heal, His heart for kindness, and the fire of longing love allay. Would heaven I wot, and ere the days shall deign conjoin our lots,

Starting point is 00:58:22 Join us in pleasant talk of nights, in union glad and gay. Shall my love's palace hold two hearts that savour joy and I, strain to my breast the branch I saw upon the sand-hill sway. O favour of full moon and sheen, never may the sun, O thee, sear, to rise from eastern rim with all enlightening ray. I'm well content with passion pine in all its bane and bait, for luck and love is evermore, the butt of jealous fate. And when he ended his verses, he wept with sore weeping, for indeed the ways were walled up

Starting point is 00:58:56 before his face, and death seemed to him better than dreamt life. And he walked on like a drunken man for stress of distraction, and stayed not till noontide when he came to a little town and saw a plower hard by, ploughing with a yoke of bulls. Now hunger was sore upon him, and he went up to the plowman and said to him, Peace be with thee. And he returned his salam and said to him, "'Welcome. Oh, my lord, aren't thou one of the sultan's mamluks?' quoth Marouf, "'Yes.' And the other said, "'A light with me for a guest meal. Whereupon Marouf knew him to be of the liberal and said to him, "'Oh, my brother, I see with thee not with which thou mayest feed me. How was it then that thou inviteest me?' answered the husbandman,

Starting point is 00:59:38 "'Oh, my lord, we'll is well nigh. Dismount thee here. The town is near hand, and I will go to fetch thee dinner and fodder for thy stallion.' rejoined Marouf. Since the town is near at hand, I can go thither as quickly as thou canst, and buy me what I have a mind to in the bazaar and eat. The peasant replied, O my lord, the place is but a little village, and there is no bazaar there, neither selling nor buying, so I conjure thee by Allah,

Starting point is 01:00:04 alight here with me, and heart in my heart, and I will run thither and return to thee in haste. Accordingly he dismounted, and the fellow left him, and went off to the village to fetch dinner for him whilst Maruf sat awaiting him. Presently he said to himself, I have taken this poor man away from his work. But I will arise and plow in his steed till he come back, to make up for having hindered him from his work.

Starting point is 01:00:28 And then he took the plow and starting the bulls plowed a little till the share struck against something and the beast stopped. He goaded them on, but they could not move the plow, so he looked at the share and finding it caught in a ring of gold, cleared away the soil, and saw that it was set sent to. entermost a slab of alabaster, the size of another millstone. He strave at the stone till he pulled it from its place when there appeared beneath it a suitorane with a stair. Presently, he descended the flight

Starting point is 01:00:55 of steps and came to a place like a hamam with four deacies, the first full of gold from floor to roof, the second full of emeralds and pearls and coral also from ground to ceiling. The third of as synths and rubies and turquoises and the fourth of diamonds and all manner of other preciousest stones. At the upper end of the place stood a coffer of clearest crystal, full of union gems each the size of a walnut, and upon the coffer lay a casket of gold the bigness of a lemon. When he saw this, he marvelled and rejoiced with joy exceeding and said to himself, I wonder, what is in this casket?

Starting point is 01:01:34 So he opened it and found therein a seal ring of gold, whereon were graven names and talismans as they were the tracks of creeping ants. He rubbed the ring, and behold, the voice said, Adsoom, here am I at thy service. O my lord, ask, and it shall be given unto thee. Wilt thou raise a city, or ruin a capital, or kill a king, or dig a river channel, or aught of the kind? What so thou seekest, it shall come to pass by leave of the king of all might,

Starting point is 01:02:03 creator of day and night. Marouf asked, O creature of my lord, Who and what art thou? And the other answered, I am the slave of this seal ring standing in the service of him who possesseth it. Whosoever he seeketh,

Starting point is 01:02:18 that I accomplish for him, and I have no excuse in neglecting that he biddeth me do, because I am sultan over two and seventy tribes of the Jin, and each two and seventy thousand in number, every one of which thousand ruleth over a thousand merids. each merit over a thousand Ifret's, each Ifret over a thousand Satan's, and each Satan over a thousand gin,

Starting point is 01:02:41 and they are all under command of me, and may not gainsay me. As for me, I am spelled to this seal ring, and may not thwart whose soul holdeth it. Lo, thou hast gotten a hold of it, and I am become thy slave, so ask what thou wilt, for I hearken to thy word, and obey thy bidding, and if thou have need of me at any time, by land or by sea, rub the signet ring and thou wilt find me with thee. But beware of rubbing it twice in succession, or thou wilt consume me with the fire of the names graven thereon, and thus wouldest thou lose me, and after regret me. Now I have acquainted thee with my case, and the peace. And Shaharazad perceived the dawn of day, and ceased to say her permitted say.

Starting point is 01:03:28 End of Section 6. This was recorded by Mr. Mike 79, Lowell, Michigan, United States of America. Mike's Voice for Hire.com Section 7 of the Thousand Nights and a Night. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer,

Starting point is 01:03:56 please visit Libravox.org. This is recorded by Mr. Mike 79 from Lowell, Michigan, United States of America. Mike's Voice for Hire.com The Book of the Thousand Nights and a Knight by Anonymous, translated by Richard Francis Burton, Knight 996.

Starting point is 01:04:16 When it was the 996th night, She continued, It hath reached me, O auspicious king, That when the slave of the signet ring acquainted Maruf with his case, The merchant asked him, What is thy name?

Starting point is 01:04:29 And the Ginny answered, My name is Abu al-Sadat. Quoth Maruf, O Abu al-Sadat, what is this place, and who enchanted thee in this casket? And quoth he, O my lord, this is a treasure called the Horde of Shad, son of Aad, him who the base of many-colum laid, the like of which in the lands was never made. I was his slave in his lifetime, and this is his seal-ring, which he laid up in his treasure, but it hath fallen to thy lot. Maruf inquired, Canst thou transport that which is in this horde to the surface of the earth? And the jinny replied, yes, nothing were easier,

Starting point is 01:05:09 said Maroof. Well, bring it forth, and leave not. So the jinny signed with his hand to the ground, which clave asunder, and he sank and was absent a little while. Presently there came forth young boys full of grace, and fair of face bearing golden baskets, filled with gold which they emptied out, and going away returned with more. Nor did they cease to transport the golden jewels, till ere an hour had sped, they said, naught is left in the horde. Thereupon out came Abu al-Sad and said to Maruf,

Starting point is 01:05:37 O my lord, thou seest that we have brought forth all that was in the horde. Maroof asked, Who be these beautiful boys? And the Ginny answered, They are my sons. This matter merited not that I should muster for it the merits, wherefore my sons

Starting point is 01:05:52 have done thy desire and are honored by such service. So ask what thou wilt besides this. Quoth Maruf, Canst thou bring me he mules and chests, and fill the chests with the treasure, and load them on the mules? Quoth Abu al-Sad, nothing easier, and cried a great cry, whereupon his sons presented themselves before him to the number of 800, and he said to them,

Starting point is 01:06:14 Let some of you take the semblance of he-mules, and others of mule-teers and handsome mamelukes, the like of the least of whom is not found with any of the kings, and others of you be transmute to mule-teers, and the rest to menials. So 700 of them changed themselves into bat mules, and the other hundred took the shape of slaves. Then Abu al-Saddat called upon his merits, who presented themselves between his hands, and he commanded some of them to assume the aspect of horses, saddled with saddles of gold, crusted with jewels. And when Maruf saw them do as he bade, he cried,

Starting point is 01:06:49 Where be the chests? They brought them before him, and he said, pack the gold and the stones, each sort by itself. So they packed them, and loaded them. 300 he mules with them. Then asked Maruf, Oh, Abu al-Sad, canst thou bring me some loads of costly stuffs? And the jinny answered, wilt thou have Egyptian stuffs, or Syrian, or Persian, or Indian, or Greek? Maruf said, bring me an hundred loads of each kind, on 500 mules. And Abu al-Sadat, O my lord, accord me delay that I may dispose my merits for this,

Starting point is 01:07:25 and send a company of them to each country to fetch an hundred. loads of its stuffs, and then take the form of he-mules and return, carrying the stuffs. Maruf inquired, What time dost thou want? And Abu al-Sad replied, the time of the blackness of the night. The day shall not dawn, e'er thou have all thou desirest. Said Maruf, well, I grant thee this time, and bade them pitch him a pavilion, so they pitched it, and he sat down therein, and they brought him a table of food. Then said Abu al-Sadat to him, O my lord, tarry thou in this tent, and these my sons shall guard thee, so fear thou nothing, for I go to muster my merits and dispatch them to do thy desire. So saying, he departed, leaving Maruf seated in the pavilion, with the table

Starting point is 01:08:09 before him and the jinnies sons attending upon him, in the guise of slaves, and servants, and sweet. And while he sat in this state, behold, up came the husbandman with a great porringer of lentils, and a nose-bag full of barley, and seeing the pavilion pitched in the Mameluk's standing, hands upon breasts, thought that the sultan was come and had halted on that stead. So he stood open-mouthed and said in himself, would I had killed a couple of chickens and fried them red with clarified cow-butter for the sultan? And he would have turned back to kill the chickens as a regale for the sultan. But Maruf saw him, and cried out to him and said to the Mamalukes, bring him hither. So they brought him and his poor injurer of lentils before

Starting point is 01:08:50 Marouf, who said to him, what is this? said the peasant, this is thy dinner. And thy horse's fodder. Excuse me, for I thought not that the sultan would come hither, and had I known this, I would have killed a couple of chickens and entertained him in goodly guise, quoth Marouf. The sultan has not come. I am his son-in-law, and I was vexed with him. However, he hath sent his officers to make his peace with me, and now I am minded to return to city. But thou hast made me this guest me without knowing me, and I accept it from thee, lentils, though it be, and will not eat save of thy cheer. Accordingly he bade him set the Porringer middlemost the table, and ate of it his sufficiency, whilst the fellow filled his

Starting point is 01:09:29 belly with those rich meats. Then Maruf washed his hands, and gave the Mamalook's leave to eat, so they fell upon the remains of the meal and ate. And when the porringer was empty, he filled it with gold, and gave it to the peasant, saying, carry this to thy dwelling, and come to me in the city, and I will entreat thee with honor. Thereupon the peasant took the porringer full of gold and returned to the village, driving the bulls before him, and deeming himself akin to the king. Meanwhile, they brought Maruf girls of the brides of the treasure, who smote on instruments of music and danced before him, and he passed that night in joyance and delight, a night not to be reckoned among lives.

Starting point is 01:10:06 Hardly had dawned the day when there arose a great cloud of dust, which presently lifting discovered 700 mules laden with stuffs and attended by mule tears and baggage tenders and crescent-bearers, and with them came Abu al-Sadat, riding on a she-mule in the guise of a caravan leader, and before him was a traveling litter, with four-corner terminals of glittering red gold with gems. When Abu al-Sadat came up to the tent, he dismounted and kissing the earth, said to Marouf, O my lord, thy desire have been done to the uttermost, and in the litter there is a treasure suit which hath not its match among king's raiment. So don't it, and mount the litter and bid us do what thou wilt. Quoth Marouf, O Abu al-Sadat, I wish thee to go to the city of Ikfian al-Khatan,

Starting point is 01:10:53 sent thyself to my father-in-law the king, and go thou not into him but in the guise of a mortal career, and quoth he, to hear is to obey. So Maruf wrote a letter to the sultan, and sealed it, and Abu al-Sad took it and set out with it, and when he arrived he found the king, saying, O, Vazir, indeed my heart is concerned for my son-in-law, and I fear lest the Arabs slay him. Would heaven I wot whither he was bound, that I might have followed him with the troops? Would he had told me his destination? Said the vizier, Allah be merciful to thee,

Starting point is 01:11:27 For this thy heedlessness, As thy head liveth, The white saw that we were awake to him, And feared dishonor and fled, For he is nothing but an impostor, A liar! And behold, at this moment in came the courier, And kissing the ground before the king

Starting point is 01:11:43 wished him permanent glory And prosperity and length of life, Asked the king, Who art thou? And what is thy business? I am a courier, answered the jinny, And thy son-in-law who has come with the baggage sendeth me to thee with a letter, And here it is.

Starting point is 01:11:59 And so he took the letter and read therein these words. After salutations galore to our uncle, the glorious king, Know that I am at hand with the baggage train, So come now forth to meet me with the troops, cried the king. Allah blacken thy brow, O Vazir. How often wilt thou defame my son-in-law's name and call him liar and impostor.

Starting point is 01:12:21 Behold, he has come with the baggage train, and thou art not but a traitor. The minister hung his head groundwards in shame and confusion, and replied, Oh, king of the age, I said not this because of the long delay of the baggage, and because I feared the loss of the wealth he hath wasted. The king exclaimed,

Starting point is 01:12:40 Oh, traitor, what are my riches? Now that his baggage is come, he will give me great plenty in their stead. Then he bade, decorate the city and going into his daughter said to her, Good news for thee. Thy husband will be here anon with his baggagees, for he have sent me a letter to that effect,

Starting point is 01:12:58 and here I am now going forth to meet him. The Princess Danyam marveled at this, and said in herself, This is a wondrous thing. Was he laughing at me and making mock of me? Or had he in mind to try me when he told me that he was a pauper? But Alam do lila, glory to God, for that I failed not of my duty to him.

Starting point is 01:13:17 On this wise fared it in the palace. But as regards merchant Ali, the chyrene, when he saw the decoration of the city, and asked the cause thereof, they said to him, The baggage train of merchant Maruf, the king's son-in-law has come, said he, Allah is Almighty. What a calamity is this man.

Starting point is 01:13:36 He came to me, fleeing from his wife, and he was a poor man. Whence then should he get a baggage train? But happily this is a device which the king's daughter have contrived for him, fearing his dishonor, and kings are not unable to do anything. May Allah the most high veil his fame and not bring him to public shame. And Shaharazad perceived the dawn of day and cease saying her permitted say. End of Section 7. This is recorded by Mr. Mike 79, Lowell, Michigan, United

Starting point is 01:14:10 States of America. Mike's Voice for Hire.com. A Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, go to libravox.org. Recording by Enless River. The Book of the Thousand Nights in a Night, Volume 10 by Anonymous. Translated by Richard Francis Burton. Night 997. When it was the 997th night, she pursued, it hath reached me, O auspicious king, that when merchant Ali asked the cause of the decorations, they told him the truth of the case. So he blessed merchant Ma'aruf and cried, May Allah Almighty veil his fame and not bring him to public shame.

Starting point is 01:15:03 And all the merchants rejoiced and were glad for that they would get their monies. Then the king assembled his troops and rode forth, whilst Abu al-sa-Adat returned to Ma'aruf and acquainted him with the delivering of the letter. Quoth Ma'Aruf, bind on the loads, and when they had done so he donned the treasure suit and mounting the litter became a thousand times greater and more majestic than the king. Then he set forward, but when he had gone halfway, behold, the king met him with the troops, and seeing him riding in the takhtrawan and clad in the dress aforesaid, threw himself upon him and saluted him, and giving him joy of his safety greeted him with the greeting of peace. Then all the lords of the land saluted him, and it was made manifest that he had spoken the truth,

Starting point is 01:15:46 and that in him there was no lie. Presently he entered the city in such state procession, as would have caused the gallbladder of the lion to burst for envy, and the traitors pressed up to him and kissed his hands, whilst Merchant Ali said to him, thou hast played off this trick, and it hath prospered to thy hand, O Sheikh of impostors, but thou deservest it,

Starting point is 01:16:07 and may Allah the most high increase thee of his bounty. Whereupon Ma'aruf laughed. Then he entered the palace, and sitting down on the throne said, Carry the loads of gold into the treasury of my uncle the king, and bring me the bales of cloth. So they brought them to him, and opened them before him, bail after bail, till they had unpacked the seven hundred loads, where if he chose out the best and said, bear these to Princess Danya that she may distribute them among her slave girls, and carryer also this coffer of jewels that she may divide them among her handmaids and eunuchs.

Starting point is 01:16:39 Then he proceeded to make over to the merchants in whose debt he was, stuffs by way of payment for their arrears, giving him whose due was a thaworthy was a stuff's worth two thousand or more, after which he fell to distributing to the poor and needy, whilst the king looked on with greedy eyes and could not hinder him. Nor did he cease largesse, till he had made an end of the 700 loads, when he turned to the troops and proceeded to a portion amongst them, emeralds and rubies and pearls and coral, and other jewels by handsful, without count, till the king said to him, enough of this giving, oh, my son, there's but little left of the baggage. But he said, I have plenty. Then, indeed, his good faith was become manifest, and none could give him the lie,

Starting point is 01:17:21 and he had come to wreck not of giving, for that the slave of the seal ring brought him whatsoever he sought. Presently the treasurer came into the king and said, O king of the age, the treasury is full indeed, and will not hold the rest of the loads, where shall we lay that which is left with gold and jewels, and he assigned to him another place. As for the princess Dunya, when she saw this, her joy redoubled, and she must marveled and said in herself, Would I wot how came he by all this wealth? In like manner the traders rejoiced in that which he had given them, and blessed him,

Starting point is 01:17:53 whilst Merchant Ali marveled and said to himself, I wonder how he hath lied and swindled that he hath gotten him all these treasures. Had they come from the king's daughter, he had not wasted them on this wise. But how excellent is his saying, who said, When the king's king giveth in reverence pause, and venture not to inquire the cause, Allah gives his gifts unto whom he will, so respect and abide by his holy laws. So far concerning him.

Starting point is 01:18:19 But as regards the king, he also marveled with passing marvel at that which he saw of Ma'Ru's generosity and open-handedness in the largesse of wealth. Then the merchant went into his wife, who met him, smiling and laughing-lipped, and kissed his hand saying, Didst thou mock me, or hadst thou a mind to prove me with thy saying, I am a poor man and a fugitive from my wife? Praise be Allah that I failed not of my duty to thee, for thou art my beloved, and there is none dearer to me than thou, whether thou be rich or poor.

Starting point is 01:18:48 But I would have thee tell me what didst thou design by these words. Said Ma'aruf, I wish to prove thee, and see whether thy love were sincere or for the sake of wealth and the greed of worldly good. But now tis become manifest to me that thine affection is sincere, and as thou art a true woman, so welcome to thee, I know thy worth. Then he went apart into a place by himself and rubbed the seal ring, whereupon Abu al-sa-A-da presented himself, and said to him, Ad sum at thy service.

Starting point is 01:19:18 Ask what thou wilt. Quoth Ma'aruf, I want a treasure suit and treasure trinkets for my wife, including a necklace of forty unique jewels. Quoth the genie, to hear is to obey, and brought him what he sought, whereupon Ma'arouf dismissed him, and carrying the dress and ornaments into his wife, laid them before her, and said, take these and put them on and welcome. When she saw this, her wits fled for joy,

Starting point is 01:19:42 and she found among the ornaments a pair of anklets of gold set with jewels of the handy work of the magicians, and bracelets and earrings and a belt such as no money could buy. So she donned the dress and ornaments and said to Motruth, O my lord, I will treasure these up for holidays and festivals. But he answered, wear them always, for I have others in plenty. And when she put them on and her women beheld her, they rejoiced and bust his hands. Then he left them, and going apart by himself, rubbed the seal ring whereupon its slave

Starting point is 01:20:12 appeared, and he said to him, Bring me an hundred suits of apparel with their ornaments of gold. Hearing and obeying, answered Abu al-Sahada, and brought him the hundred suits, each with its ornaments wrapped up within it. Montroof took them and called aloud to the slave girls, who came to him, and he gave them each a suit. So they donned them and became like the black-eyed girls of paradise, whilst they donned them. the Princess Danyah shone amongst them as the moon among the stars. One of the handmaids told the king of this,

Starting point is 01:20:41 and he came into his daughter and saw her in a woman, dazzling all who beheld them. Whereat he wondered with passing wonderment. Then he went out, and calling his wazir, said to him, O wazir, such and such things have happened. What say'st thou now of this affair? Said he, O king of the age, this be no merchant's fashion,

Starting point is 01:21:00 for a merchant keepeth a piece of linen by him for years, and selleth it not but at a profit. how should a merchant have generosity such as this generosity and whence should he get the like of these monies and jewels of which but a slight matter is found with the kings so how should loads thereof be found with the merchants needs must there be a cause for this but and thou wilt hearken to me i will make the truth of the case manifest to thee answered the king o wazir i will do thy bidding rejoin the minister do thou forgather with thy son-in-law and make a show of affect to him and talk with him, and say, O my son-in-law, I have a mind to go, I and thou and the wazir, but no more, to a flower garden that we may take our pleasure there.

Starting point is 01:21:45 When we come to the garden, we will set on the table wine, and I will ply him therewith, and compel him to drink. For when he shall have drunken, he will lose his reason, and his judgment will forsake him. Then we will question him of the truth of his case,

Starting point is 01:21:59 and he will discover to us his secrets, for wine is a traitor, and Allah gifted is he, who said, when we drank the wine and it crept its way to the place of secrets, I cried, O stay, and my fear lest its influence did my wits, and my friend's spy matters that hidden lay. When he hath told us the truth we shall ken his case, and may deal with him as we will, because I fear for thee the consequences of this his present fashion. Happily he will covet the kingship, and win over the troops by generosity and lavishing money,

Starting point is 01:22:29 and so depose thee and take the kingdom from thee. True? answered the king. And Chavrazad perceived the dawn of day and ceased to say or permitted say. End Section 8 Section 9 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libervox recording. All Libravox recordings are in the public domain. For more information or to volunteer, go tolibrivox.org.

Starting point is 01:23:03 Recording by Endless River. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous. Translated by Richard Francis Burton. night 998 When it was the 998th night She resumed It hath reached me, O auspicious king, That when the wazir devised this device

Starting point is 01:23:22 The king said to him, Thou hast spoken sooth And they passed the night on this agreement. And when morning morrowed, The king went forth and sat in the guest chamber When lo and behold, The grooms and serving men came into him in dismay. Quoth he, what hath befallen you?

Starting point is 01:23:39 And quoth they, O king of the age, The Scytes carried the horses and foddered them, and the he-mules which brought the baggage. But when we arose in the morning, we found that thy son-in-law's maimluks had stolen the horses and mules. We searched the stables, but found neither horse nor mule, so we entered the lodging of the maimluks, and found none there, nor know we how they fled. The king marveled at this, unknowing that the horses and maimluks were all Ephreeds, the subjects of the slave of the spell, and asked the grooms, O cursed how could a thousand beasts and five hundred slaves and servants flee without your knowledge? Answered they, we know not how it happened, and he cried, Go, and when your lord cometh forth from the harem, tell him the case.

Starting point is 01:24:20 So they went out from before the king and sat down bewildered, till Ma'arou came out, and seeing them chagrined and quired of them, what may be the matter? They told him all that had happened, and he said, What is there worth that ye should be concerned for them? Wend your ways. And he sat laughing, and was neither angry. angry, nor grieved concerning the case, whereupon the king looked in the wazir's face and said to him, "'What manner of man is this, with whom wealth is of no worth? Needs must there be a reason

Starting point is 01:24:45 for this?' Then they talked with him a while, and the king said to him, "'O my son-in-law, I have a mind to go, I, thou, and the wazir, to a garden, where we may divert ourselves.' "'No harm in that,' said Montreouvre. So they went forth to a flower garden, wherein every sort of fruit was of kind's twain, and its waters were flowing, and its trees towering, and its birds caroling. There they entered a pavilion, whose sight did away sorrow from the soul, and sat talking, whilst the minister entertained them with rare tales and quoted merry quips and mirth-provoking sayings, and Ma'aruf attentively listened, till the time of dinner came,

Starting point is 01:25:22 when they set on a tray of meats and a flagon of wine. When they had eaten and washed hands, the wazir filled the cup and gave it to the king, who drank it off, and then he filled a second, and handed it to Ma'am. Roof, saying, Take the cup of the drink to which reason boweth neck in reverence. Quoth Ma'Roof, what is this, O wazir? And quoth he, this is the grizzled virgin, and the old maid long kept at home, the giver of joy to hearts, whereof saith the poet, the feet of sturdy miscreants when trampling heavy tread, and she hath ta'en a vengeance dire on every herb's head.

Starting point is 01:25:56 Kaffir youth like fullest moon in darkness hands her round, whose aine are strongest cause of sin by him inspirited. And Allah gifted is he who said, "'Tis as if wine, and he who bears the bull, rising to show her charms for man to see, were dancing undern sun whose face the moon, of night adorn with stars of Gemini. So subtle is her essence it would seem, through every limb like course of soul runs she. And how excellent is the saying of the poet, "'slept in mine arms full moon of brightest blea, nor did that sun eclipse and goblet sea.

Starting point is 01:26:31 I knighted spying fire where to bow down, Maggians which bowed from Ewer's lip to me, And that of another, it runs through every joint of them as runs the surge of health returning to the sick. And yet another, I marvel at its pressers how they died, and left us aquavite, lymph of life. And yet goodlier is the saying of Abu Noas, cease then to blame me, for thy blame doth anger bring, and with the draft that maddened me come medicineing, a yellow girl whose court cures every car can care, did a stone touch it would with joy and glee up spring. She riseth in her ewer during darkest night,

Starting point is 01:27:10 the house with brightest sheenious light illumining, and going round abused to whom the world inclines, ne'er save in whatsoever they please, their hearts shall ring. From hand of cointed last begarbed like yarded lad, wenchre and tribe of law alike enamoring. She comes and say to him who dares claim lore of love, Something hast learned, but there's still many another thing. But best of all is the saying of Ibn al-Mutaz.

Starting point is 01:27:41 On the shady woody island, his showers alladain shed, On convent high abdun drop and drip of railing rain. Off the breezes of morning have awakened me therein, When the dawn shows her blaze, ear the bird of flight was fain. and the voices of the monks that with chance awoke the walls black-frocked shavelings ever want the cup a morn to drain mid the throng how many fare with languor cold eyes and lids enfolding lovely orbs where black on white was lain and secret came to see me by shirt of night disguised in terror and in caution a hurrying amain then i rose and spread my cheek like a carpet on his path an homage and with skirts wiped his trail from off the plain but threatening disgrace rose the crescent in the sky like the pairing of a nail yet the light would never wane then happen what so happen i disdain to kiss and tell so deem of us thy best and with queries never mel and gifted of god is he who saith in the morn i am richest of men and in joy at good news i start up for i look on the liquid gold and i measure it out by the cup

Starting point is 01:28:50 and how goodly is the saying of the poet by allah this is the only alchemy all said of other science false we see carrot of wine on hundred weight of woe transmuteth gloomious grief to joy and glee and that of another the glasses are heavy when empty broad till we charge them with unmixed wine then so light are they that to fly their fain as bodies lighten by sole divine and yet another wine cup and ruby wine high worship claim dishonoured twere to see their honor waste bury me when i'm dead by side of vine whose veins shall moisten bones and clay misplaced nor bury me in the wold and wild for i dread only after death no wine to taste And he ceased not to egamonted the drink, naming to him such of the virtues of the wine as he thought well, and reciting to him what occurred to him of poetry and pleasantries on the subject, till Mont Roof addressed himself to sucking the cup-lips, and cared no longer for odd else. The wazir ceased not to fill for him, and heed to drink and enjoy himself and make merry, till his wits wandered and he could not distinguish right from wrong.

Starting point is 01:29:59 When the minister saw that drunkenness had attained in him to utterest, and the bounds transgressed, he said to him, By Allah, O merchant Ma'Rouf, I admire whence thou gotest these jewels, who's like the kings of the Cosrose possess not. In all our lives never saw we a merchant that had heaped up riches like unto thine, or more generous than thou, for thy doings are the doings of kings, and not merchant's doings. Wherefore, Allah upon thee, do thou acquaint me with this, that I may know thy rank and condition? And he went on to test him with questions and cajole him,

Starting point is 01:30:31 till Ma'erouf, being roughed of reason, said to him, I'm neither merchant nor king, and told him his whole story from first to last. Then said the wazir, I conjure thee by Allah, O my lord Ma'arouf, show us the ring that we may see its make. So, in his drunkenness, he pulled off the ring and said, Take it and look upon it. And the minister took it, and turning it over, said, If I rub it, will its slave appear?

Starting point is 01:30:56 Replied Ma'arouf, yes, rub it, and he will appear to thee. And do thou divert thyself with the sight of him. Thereupon the wazir rubbed the ring, and behold forthright appeared the genie, and said, Adsoom at thy service, O my lord. Ask it and it shall be given to thee. Wilt thou ruin a city, or raise a capital, or kill a king? What so thou seekest, I will do for thee, sands fail. The wazir pointed to mat roof and said, Take up yonder wretch and cast him down in the most desolate of desert lands, where he shall find nothing to eat nor drink, so he may die of hunger and perish miserably, and none know of him.

Starting point is 01:31:32 Accordingly, the genie snatched him up, and flew with him betwixt heaven and earth, which when Ma'aroof saw he made sure of destruction, and wept and said, O Abu al-sa-a-daat, whether gost thou with me? Replied the genie, I go to cast thee down in the desert quarter, O ill-bred white of gross wits. Shall one have the like of this talisman and give it to the folk to gaze at? Verily thou deserveest that which hath befallen thee, and but that I fear Allah I would let thee fall from a height of a thousand fathoms,

Starting point is 01:32:01 nor shouldst thou reach the earth till the winds had torn thee to shreds. Mawroof was silent and did not again bespeak him till he reached the desert quarter, and casting him down there, went away and left him in that horrible place. And Shahrazad perceived the dawn of day and ceased saying her permitted say. And section nine. Section 10 of the Book of the Thousand Nights in a Night, Volume 10. This is a Libervox recording. All Libravox recordings are in the public domain.

Starting point is 01:32:35 For more information or to volunteer, go to Libravox.org. Recording by Endless River The Book of the Thousand Nights in a Night Volume 10 by Anonymous. Translated by Richard Francis Burton. Night 99. When it was the 99th night, she said, It hath reached me, O auspicious king, that the slave of the seal ring took up Ma'Roof

Starting point is 01:32:58 and cast him down in the desert court. where he left him and went his ways. So much concerning him, but returning to the wazir who is now in possession of the talisman, he said to the king, how deemest thou now? Did I not tell thee that this fellow was a liar, an imposter, but thou wouldst not credit me?

Starting point is 01:33:15 Replied the king, thou wast in the right, O my wazir, Allah grant thee wheel, but give me the ring that I may solace myself with a sight. The minister looked at him angrily and spat in his face, saying, abide thy servant after I am become thy master, but I will spare thee no more on life. Then he rubbed the seal ring and said to the slave,

Starting point is 01:33:38 Take up this ill-mannered churl and cast him down by his son-in-law, the swindler man. So the genie took him up and flew off with him, whereupon quoth the king to him, O creature of my lord, what is my crime? Abu al-sa-Adat replied, That wot I not, but my master hath commanded me, and I cannot cross whoso hath compassed the enchanted ring. Then he flew on with him till he came. came to the desert quarter, and, cast him down where he had cast Ma'Aroof left him and returned.

Starting point is 01:34:05 The king, hearing Ma'aruf weeping, went up to him and acquainted him with his case, and they sat weeping over that which had befallen them, and found neither meat nor drink. Meanwhile, the minister, after driving father-in-law and son-in-law from the country, went forth from the garden, and summoning all the troops held a divan, and told them what he had done with the king and Ma'Aruf, and acquainted them with the affair of the talisman, adding, unless ye make me sultan over you, I will bid the slave of the seal ring, take you up one and all, and cast you down in the desert quarter, where you shall die of hunger and thirst. They replied, do us no damage, for we accept thee as sultan over us, and will not

Starting point is 01:34:42 any wise gainsay thy bidding. So they agreed in their own despite to his being sultan over them, and he bestowed on them robes of honor, seeking all he had a mind to of Abu al-Sahedat, who brought it to him forthwith. Then he sat down on the, the throne and the troops did homage to him, and he sent to Princess Dunya, the king's daughter, saying, make thee ready, for I mean to come in unto thee this night, because I long for thee with love. When she heard this, she wept, for the case of her husband and father was grievous to her, and sent to him saying, have patience with me till my period of widowhood be ended, then drop thy contract of marriage with me and go into me according to law. But he sent back to say to her,

Starting point is 01:35:24 I know neither period of widowhood nor to delay have I a mood, and I need not a contract nor know I lawful from unlawful, but needs must I go in unto thee this night? She answered him, saying, So be it then, and welcome to thee. But this was a trick on her part. When the answer reached the wazir, he rejoiced and his breast was broadened, for that he was passionately in love with her. He bade set food before all the folk, saying, eat, this is my bride-feast, for I purpose to go into the Princess Donya this night. Quote the Sheikh al-Islam, it is not lawful for thee to go in unto her till her days of widowhood be ended, and thou have drawn up thy contract of marriage with her. But he answered,

Starting point is 01:36:04 I know neither days of widowhood nor other period, so multiply not words on me. The Sheikh al-Islam was silent, fearing his mischief and said to the troops, verily this man is a kifere, a miscreant, and hath neither a creed nor religious conduct. As soon as it was evenfall, he went into her and found her robed in her richest raiment, and decked with her goodliest inornments. When she saw him, she came to meet him, laughing, and said, A blessed night, but hadst thou slain my father and my husband, it had been more to my mind. And he said, there is no help but I slay them. Then she made him sit down, and began to jest with him, and make show of love caressing him and smiling in his face so that his reason fled. but she cajoled him with her coaxing and cunning only that she might get possession of the ring

Starting point is 01:36:49 and change his joy into calamity on the mother of his forehead. Nor did she deal thus with him, but after the reed of him who said, I attained by my wits what no sword had obtained, and returned with the spoils whose sweet pluckings I gained. When he saw her caress him and smile upon him, desire surged up in him and he besought her of carnal knowledge. But when he approached her, she drew away from him and burst into tears, saying, O my lord, seest thou not the man looking at us? I conjured thee by Allah, screen me from his

Starting point is 01:37:22 eyes. How canst thou know me what well he looketh on us? When he heard this, he was angry and asked, Where is the man? And answered she, there he is, in the bezel of the ring, putting out his head and staring at us. He thought that the genie was looking at them and said laughing, Fear not, this is the slave of the seal ring, and he is subject to me. Quoth she, afraid of effreeds, pull it off and throw it afar from me. So he plucked it off, and laying it on the cushion, drew near to her, but she dealt him a kick, her foot striking him full in the stomach, and he fell over on his back senseless, whereupon she cried out to her attendants, who came to her in haste, and said to them, seize him. So forty slave-girls laid hold on him,

Starting point is 01:38:07 whilst she hurriedly snatched up the ring from the cushion and rubbed it, whereupon Abu al-Sahed presented himself, saying, Adsoom, at thy service, O my mistress, cried she, Take up yon or infidel and clap him in jail, and shackle him heavily. So he took him, and throwing him into the prison of wrath, returned and reported, I have laid him in limbo. Quoth she, Whither wentest thou with my father and my husband? And quoth he, I cast them down in the desert quarter. Then cried she, I command thee to fetch them to me forthwith. He replied, I hear and I obey, and taking flight at once, stayed not till he reached the desert quarter,

Starting point is 01:38:45 where he laid it down upon them, and found them sitting, weeping and complaining to each other. Quoth he, fear not, for relief has come to you, and he told them what the wazir had done, adding, Indeed, I imprisoned him with my own hands in obedience to her, and she hath bidden me bear you back, and they rejoiced in his news. Then he took them both up and flew home with them,

Starting point is 01:39:06 nor was it more than an hour before he brought them into Princess Dunya, who rose and saluted sire and spouse. Then she made them sit down, and brought them food and sweetmeats, and they passed the rest of the night with her. On the next day she clad them in rich clothing, and said to the king, O my papa, sit thou upon thy throne and be king as before,

Starting point is 01:39:25 and make my husband thy wazir of the right, and tell thy troops that which hath happened. Then send for the minister out of prison, and do him die, and after burn him, for that he is a miscreant, and would have gone in unto me in the way of lewdness, without the rights of wedlock, and he hath testified against himself that he is an infidel and believeth in no religion. And do tenderly by thy son-in-law, whom thou makest thy wazir of the right. He replied,

Starting point is 01:39:52 Hearing and obeying, O my daughter, but do thou give me the ring, or give it to thy husband. Quoth she, it behoveth not that either thou or he have the ring, I will keep the ring myself, and be like I shall be more careful of it than you. What so ye wish, seek it of me, and I will demand it for you of the slave of the seal-ring, so fear no harm so long as I live, and after my death, do what ye twain will with the ring. Quoth the king, this is the right read, O my daughter, and taking his son-in-law, went forth to the divan. Now the troops had passed the night and sore chagrin for Princess Danyah, and that which the wazir had done with her, and going into her after the way of lewdness and without marriage rights, and for his ill-usage

Starting point is 01:40:36 of the king and Ma'erouf. And they feared lest the law of Al-A-Rouf, and they feared, lest the law of Islam be dishonored, because it was manifest to them that he was a kaffir. So they assembled in the divan, and fell to reproaching the Sheikh al-Islam, saying, Why didst thou not forbid him from going into the princess in the way of lewdness? Said he, O folk, the man is a miscreant, and hath gotten possession of the ring, and I and you may not prevail against him. But Almighty Allah will requite him his deed, and be ye silent, lest he slay you. And as the host was thus engaged in talk, behold the king and ma'erou,

Starting point is 01:41:09 entered the divan, and Shahrazad perceived the dawn of day and ceased to say her permitted say. And section 10. Section 11 of the Book of the Thousand Nights and a Night, volume 10. This is a Libravox recording. All Libervox recordings are in the public domain. For more information or to volunteer, go to Libravox.org. Recording by Endless River. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous, translated by Richard Francis Burton. Knight 1000 When it was the thousandth night, she continued, It hath reached me, O auspicious king,

Starting point is 01:41:56 that when the troops sorely chagrined sat in the divan talking over the ill-deeds done by the wazir to their sovereign, his son-in-law, and his daughter, behold, the king and Ma'arouf entered. Then the king bade decorate the city and sent to fetch the wazir from the place of duress. So they brought him, and as he passed by the troops, they cursed him and abused him and menaced him, till he came to the king, who commanded to do him dead by the vilest of death. Accordingly, they slew him, and after burned his body, and he went to hell after the foulest of plights, and right well quoth one of him, the compassionate show no ruth to the tomb where his bones shall lie,

Starting point is 01:42:33 and Munkar and Iknakir never ceased to abide thereby. The king made Ma'aruf his wazir of the raid, and the times were pleasant to them, and their joys were untroubled. They abode thus five years, till, in the sixth year, the king died, and Princess Danyah made Ma'aruf the sultan in her father's stead, but she gave him not the seal ring. During this time she had conceived by him and borne him a boy of passing loveliness, excelling in beauty and perfection,

Starting point is 01:43:00 who ceased not to be reared in the laps of nurses till he reached the age of five, when his mother fell sick of a deadly sickness, and calling her husband to her, said to him, I am ill. Quoth he, Allah preserve thee, O dearling of my heart. But quoth she, happily I shall die, and thou needest not that I commend to thy care thy son, wherefore I charge thee, but be careful of the ring, for thine own sake and for the sake of this thy boy, and he answered, no harm shall befall him whom Allah preserves. Then she pulled off the ring and gave it to him, and on the morrow she was admitted to the mercy of Allah the most high, whilst Ma'erouf abode in possession of the

Starting point is 01:43:38 kingship and applied himself to the business of governing. Now it chanced that one day, as he shook the handkerchief and the troops withdrew to their places that he betook himself to the sitting chamber, where he sat till the day departed and the night advanced with Merksby Dight, then came into him his cup companions of the notables, according to their custom, and sat with him by way of solace and diversion till midnight, when they craved permission to withdraw. He gave them leave, and they retired to their houses, after which there came into him a slave-girl, effect to the service of his bed, who spread him in the mattress and doffing his apparel, clad him in his sleeping gown. Then he lay down, and she kneaded his feet, till sleep overpowered him, whereupon

Starting point is 01:44:18 she withdrew to her own chamber and slept. But suddenly he felt something beside him in the bed, and awakening started up in alarm and cried, I seek refuge with Allah from Satan the stone. Then he opened his eyes and seeing by his side a woman foul of favor, he said to her, Who art thou? Said she, Fear not, I am thy wife, Fatima. Al-Ura, whereupon he looked in her face and knew her by her loathly form and the length of her dog-teeth. So he asked her, Whence camest thou into me, and who brought thee to this country? In what country art thou at this present?

Starting point is 01:44:53 In the city of Ictean al-Katan, but thou, when didst thou leave Cairo? But now, how can that be? No, said she, that when I fell out with thee, and Satan prompted me to do thee a damage, I complained of thee to the magistrates, who sought for thee and the Cazis inquired of thee, but found they not. When two days were passed, repentance gat hold upon me,

Starting point is 01:45:15 and I knew that the fault was with me. But penitence availed me not, and I abode for some days weeping for thy loss, till what was in my hand failed, and I was obliged to beg my bread. So I felt a begging of all, from the courted rich to the contemned poor, and since thou leftest me,

Starting point is 01:45:31 I have eaten of the bitterness of beggary, and have been in the sorriest of conditions. every night i sat be weeping our separation and that which i suffered since thy departure of humiliation and ignominy of abjection and misery and she went on to tell him what had befallen her whilst he stared at her in amazement till she said Yesterday I went about begging all day, but none gave me aught, and as often as I accosted anyone and craved of him a crust of bread, he reviled me and gave me not. When night came, I went to bed supperless, and hunger burned on me, and sore on me was that which I suffered, and I sat weeping when, behold, one appeared to me and said, O woman, why weepest thou? I said, Erest I had a husband, who used to provide for me, and fulfill my wishes,

Starting point is 01:46:17 but he is lost to me, and I know not whither he went, and have but be but he has been, and have been in sore strait since he left me. Asked he, what is thy husband's name? And I answered, His name is Ma'arouf. Quoth he, I ken him. Know that thy husband is now sultan in a certain city, and if thou wilt I will carry thee to him. Cried I, I am under thy protection, of thy bounty bring me to him. So he took me up and flew with me between heaven and earth, till he brought me to this pavilion and said to me, Enter yonder chamber, and thou shalt see thy husband to sleep on the couch. Accordingly, I entered, and I found thee in this state of lordship. Indeed, I had not thought thou wouldst forsake me, who am thy mate, and praised be Allah who hath united thee with me. Quoth

Starting point is 01:47:03 Ma'ruth, did I forsake thee, or thou me? Thou complainedest of me from Kazi to Kazi, and endest by denouncing me to the high court, and bringing down on me Abu Tabak from the citadel. So I fled in mine own despite and he went on to tell her all that had befallen him and how he was become sultan and had married the king's daughter and how his beloved danya had died leaving him a son who was then seven years old she rejoined that which happened was foreordained of allah but i repent me and i place myself under thy protection beseeching thee not to abandon me but suffer me eat bread with thee by way of an alms and she ceased not to humble herself to him and to supplicate him till his heart relented towards her And he said, Repent from mischief and abide with me, and not shall betide thee save what shall pleasure thee. But, and thou work any wickedness, I will slay thee, nor fear any one. And fancy not that thou can complain of me to the High Court, and that Abu Tabak will come down on me from the citadel, for I am become sultan, and the folk dread me.

Starting point is 01:48:07 But I fear none save Allah Almighty, because I have a talismanic ring, which when I rub, the slave of the signet appeareth to me. His name is Abu al-A-A-Dad, and whatsoever I demand of him he bringeth to me. So, and thou desire to return to thine own country, I will give thee what shall suffice thee all thy life long, and will send thee to there speedily. But, and thou desire to abide with me, I will clear for thee a palace, and furnish it with the choicest of silks, and appoint thee twenty slave-girls to serve thee, and provide thee with dainty dishes and sumptuous suits, and thou shalt be a queen and live in all delayed till thou die, or I die. What sayest thou of this? I wish to abide with thee, she answered, and kissed his hand,

Starting point is 01:48:50 and vowed repentance from frowardness. Accordingly, he set apart a palace for her sole use, and gave her slave girls and eunuchs, and she became a queen. The young prince used to visit her as he visited his sire, but she hated him for that he was not her son, and when the boy saw that she looked on him with the eye of aversion and anger, He shunned her, and took a dislike to her. As for Ma'arouf, he occupied himself with the love of fair handmaidens, and bethought him not of his wife Fatima the Dung, for that she was grown a grizzled old fright,

Starting point is 01:49:21 foul favored to the sight, a bald-headed blight loathlier than the snakes speckled black and white, the more that she had beyond measure evil entreated him aforetime, and as saith the adage, ill-usage the root of desire desparts, and so's hate in the soil of hearts. And God gifted is he who saith, Beware of losing hearts of men by thine injurious deed, for when aversion takes his place, none may dear love restore.

Starting point is 01:49:46 Hearts, when affection flies from them, are likest unto glass, which broken cannot whole be made, tis breached forevermore. And indeed, Ma'Roof had not given her shelter by reason of any praiseworthy quality in her, but he dealt with her thus generously, only of desire for the approval of Allah Almighty. Here Danyazad interrupted her sister, Shahrazad, saying, how winsome are these words of thine which win hold of the heart more forcibly than enchanters eine and how beautiful are these wondrous books thou hast sighted and the marvellous and singular tales thou hast recited quoth shawrazad and where is all this compared with what i shall relate to thee on the coming night and i live and the king deign to spare my days so when the morning morrowed and the day break in its sheen and shone the king arose from his couch with breast-broaden and in high expectation for the rest of the tale and sin saying, By Allah, I will not slay her till I hear the last of her story, repaired to his der Bar, while the wazir, as was his wand, presented himself at the palace, shroud under arm. Shariar tarried abroad all that day, bidding and forbidding between man and man,

Starting point is 01:50:55 after which he returned to his harem, and according to his custom, went into his wife Shahrazad. End of Section 11 Section 12 of the Book of the Thousand Nights and a Night, Volume 10. This is a Librevox recording. All Librefox recordings are in the public domain. For more information or to volunteer, please visit Librefox.org. Recording by phone. The Book of the Thousand Nights and the Night, Volume 10, by Anonymous, translated by Richard Francis Burton. Night 1001

Starting point is 01:51:40 When it was the thousand and first night, Dunyazad said to her sister, do thou finish for us the history of Mar Roof? She replied, With love and goodly grie, And my lord Dane permit me recount it. Quoth the king, I permit thee, For that I am fain of hearing it.

Starting point is 01:52:04 So she said, It hath reached me, O auspicious king, That Maroof would have naught to do with his wife By way of conjugal duty. Now when she saw that he held aloof from her bed and occupied himself with other women, she hated him, and jealousy got the mastery of her,

Starting point is 01:52:23 and Iblis prompted her to take the seal ring from him, and slay him, and make herself queen in his stead. So she went forth one night from her pavilion, intending for that in which was her husband King Ma'arou, and it chanced by decree of the decreer and his written destiny, that Maro'ruth laid that night with one of his concubines, a damsel endowed with beauty and loveliness, symmetry, and a stature, all grace. And it was his want of the excellence of his piety, that, when he was minded to have to lie with a woman,

Starting point is 01:53:00 he would doff the enchanted seal-ring from his finger, in reverence to the holy names graven thereon, and lay it on the pillow, nor would he don it again till he had purified himself by the guzzo ablution. Moreover, when he had lain with a woman, he was used to order her go forth from him before daybreak, of his fear for the seal ring, and when he went to the Hammam, he locked the door of the pavilion till his return, when he put on the ring, and after this all were free to enter according to custom. His wife, Fatima de Dung, knew of all this, and went not forth from her place till she had certified herself of the case. so she sallied out when the night was dark proposing to go into him whilst he was drowned in sleep and steal the ring unseen of him. Now it chanced at this time that the king's son had gone out without light to the chapel of ease for an occasion and sat down over the marble slab of the jakes in the dark, leaving the door open. presently he saw Fatima come forth of her pavilion

Starting point is 01:54:10 and make stealthily for that of his father and said in himself, What aileth this witch to leave her lodging in the dead of the night And make for my father's pavilion? Needs must there be some reason for this? So he went out after her and followed in her steps unseen of her. Now he had a short sword of watered seal Which he held so dear that he went not to his father's

Starting point is 01:54:36 divan, except he were girth therewith, and his father used to laugh at him and exclaim, Mahala, this is a mighty fine sword of thine, O my son, but thou hast not gone down with it to battle, nor cut off a head therewith. Whereupon the boy would reply, I will not fail to cut off with it some head which deserveth cutting, and Mara Roof would laugh at his words. Now, when treating in her track, he drew the sword from its sheath, and he followed her till she came to his father's pavilion and entered, whilst he stood and watched her from the door. He saw her searching about, and heard her say to herself, Where hath he laid the seal ring? whereby he knew that she was looking for the ring, and he waited till she found it and said, Here it is. Then she picked it up

Starting point is 01:55:31 and turned to go out, but he hid behind the door. As she came forth, she looked at the ring and turned it about in her grasp, but when she was about to rub it, he raised his hand with the sword and smote her on the neck, and she cried a single cry and fell down dead. With this, Marroof awoke, and seeing his wife strown on the ground, with her blood flowing, and his son standing with the drawn sword in his hand, said to him, What is this, oh my son? He replied, Oh my father, how often hast thou said to me,

Starting point is 01:56:09 thou hast a mighty fine sword, but thou hast not gone down with it to battle, nor cut off a head. And I have answered thee, saying, I will not fail to cut off with it a head which deserveth cutting. And now, behold, I have therewith cut off for thee

Starting point is 01:56:25 a head well worth the cutting. And he told him what had passed. Mar Roof sought for the seal ring, but found it not, so he surged the dead woman's body till he saw her hand closed upon it, whereupon he took it from her grasp and said to the boy, thou art indeed my very son, without doubt or dispute. Allah ease thee in this world and the next, even as thou hast eased me of this vile woman.

Starting point is 01:56:54 Her attempt led only to her own destruction, and Allah gifted is he who said, When forwards Allah's aid a man's intent, his wish in every case shall find consent. But on that aid of Allah be refused, his first attempt shall do him damagement. Then King Ma'arouf called aloud to some of his attendants, who came in haste, and he told them what his wife Fatima Redang had done, and bade them to take her and lay her in a place till the morning. They did his bidding, and next day he gave her in charge to a number of eunuchs,

Starting point is 01:57:34 who washed her and shrouded her and made her a tomb and buried her. Thus her coming from Cairo was but to her grave, and Allah gifted is he who said, We trod the steps appointed for us, and he whose steps are appointed must tread them. He whose death is decreed to take place in our land shall not die in any land but that. And how excellent is the saying of the poet,

Starting point is 01:58:04 I want not, when as to a land I fare, good luck pursuing what my lot shall be, whether the fortune I perforce pursue, or the misfortune which pursue it me. After this, King Mara Roof sent for the husbandman, whose guest he had been, when he was a fugitive, and made him his wazir of fursion of his wazir of his, the right and his chief counsellor. Then, learning that he had a daughter of passing beauty and

Starting point is 01:58:33 loveliness, of qualities nature ennobled at birth and exalted of worth, he took her to wife, and in due time he married his son. So they abode a while in all solace of life, and it's the light, and their days were serene, and their joys untroubled, till there came to them the destroyer of the lights and the sunderer of societies, the depopulator of populous places, and the orphaner of sons and daughters, and glory be to the living who dieth not, and in whose hand are the keys of the scene and the unseen. End of section 12, recording by phone. Section 13 of the Book of the Thousand Nights and the Night, Volume 10. This is a Libre Fox recording. All LibreVox recordings are in the public domain. For more information or to volunteer,

Starting point is 01:59:34 please visit LibreVox.org. Recording by phone. The Book of the Thousand Nights and the Night Volume 10 by Anonymous, translated by Richard Francis Burton. Conclusion. Now, during this time, Sharazat had born the king three boy children, so when she had made an end of the story of roof, she rose to her feet, and kissing ground before him, said, O king of the time and unique one of the age and the tide, I and thine handmaid, and these thousand knights and the night have I entertained thee with stories of folk gone before, and admonitory instances of the men of yore. May I then make bold to crave a boon of thy highness?

Starting point is 02:00:22 He replied, ask, O Sharazad, and it shall be granted to thee, whereupon she cried out to the nurses and the eunuchs saying bring me my children so they brought them to her in haste and they were three boy children one walking one crawling and one sucking she took them and setting them before the king again kissed the ground and said o king of the age these are thy children and i crave that thou release me from the doom of death as a dole to these infants for and thou kill me they will become motherless and will find none among women to rear them as they should be reared when the king heard this he wept and straining the boys to his bosom said by allah O Sharazant, I pardoned thee before the coming of these children, for that I found thee chaste, pure, ingenious, and pious. Allah bless thee and thy father and thy mother, and thy root and thy branch. I take the Almighty to witness against me that I exempt thee from aught that can harm thee. So she kissed his hands and feet and rejoiced with exceeding joy, saying,

Starting point is 02:01:38 the Lord make thy life long and increase thee in dignity and majesty. Presently adding, thou marvelest at that which befell thee on the part of women, yet there betided the kings of the Cosrose, before thee greater mishaps and more grievous than that which hath befallen thee, and indeed I have set forth unto thee that which happened to Caliphs and kings and others with their women, but the relation is longsome and hearkening growth teedy, and in this is all-sufficient warning for the man of wits and admonishment for the wise.

Starting point is 02:02:16 Then she ceased to speak, and when King Shariar heard her speech and profited by that which she said, he summoned up his reasoning powers and cleansed his heart, and caused his understanding revert, and turned to Allah Almighty, and said to himself, since there befell the kings of the Cozrose more than that which hath befallen me, never whilst thou live shall I cease to blame myself for the past. As for this Charazad, her like is not found in the lands, so praise be to him who appointed her a means for delivering his creatures from oppression and slaughter. Then he arose from his seance and kissed her head,

Starting point is 02:03:00 whereat she rejoiced, she and her sister Dunyazad, with exceeding joy. When the morning morrowed, the king went forth, and sitting down on the throne of the kingship, summoned the lords of his land, whereupon the chamberlains and Nabops and captains of the host went into him and kissed ground before him. He distinguished the wazir, Charazade's sire, with special favour, and bestowed on him a costly and splendid robe of honour, and entreated him with the utmost kindness, and said to him, Allah protect thee, for that thou gavest me to wife, thy noble daughter, who hath been the means of my repentance from slaying the daughters of folk.

Starting point is 02:03:46 Indeed, I have found her pure and pious, chaste and ingenious, and Allah hath vouchsafed me by her three boy children. Wherefore, praise be he for his passing favour, then he bestowed robes of honor upon his wazirs and emirs and chief officers and he set forth to them briefly that which had betided him with shahrazad and how he had turned from his former ways and repented him of what he had done and purposed to take the wazir's daughter shahrazad to wife and let draw up the marriage contract with her when those who were present heard this they kissed the ground before him, and blessed him and his betroth Charazant, and the wazir thanked her. Then Shariar made an end of his sitting in old wheel, whereupon the folk dispersed to their dwelling places, and the news was brutated abroad that the king purposed to marry the wazir's daughter, Sharazand. Then he proceeded to make ready the wedding gear, and presently he

Starting point is 02:04:53 sent after his brother, King Shah Zaman, who came, and King Shariar went forth. to meet him with the troops. Furthermore, they decorated the city after the goodliest fashion, and diffused scents from censers, and burnt aloes wood, and other perfumes in all the markets and thoroughfares, and rubbed themselves with saffron, what while the drums beat and the flutes and pipes sounded, and mines and mountebanks played and plied their arts, and the king lavished on them gifts and largesse, and in very deed it was a notable day. they came to the palace, King Shariar commanded to spread the tables with beasts, roasted whole, and sweetmeats, and all manner of viands, and bade the crier, cried to the folk that he should come up

Starting point is 02:05:41 to the divan and eat and drink, and that this should be a means of reconciliation between him and them. So high and low, great and small, came up unto him, and they abode on that wise, eating and drinking seven days with their nights. Then the king shut himself up with his brother, and related to him that which had betided him with the Wazir's daughter, Chherazant, during the past three years, and told him what he had heard from her of proverbs and parables, chronicles and pleasantries, whips and jests, stories and anecdotes, dialogues and histories, and other verses, whereat King Shazaman marvelled with the uttermost marvel, and said, Fain would I take her younger sister to wife, so we may be two brothers German to two sisters German, and they, unlikewise, be sisters to us. For that the calamity which befell me was the cause of our discovering that which befell thee, and all this time of three years past, I have taken no delight in woman, save that I lie each night with the damsel of my kingdom, and every morning I do her to death. But now I desire to marry thy wife's sister Dunyazad. When King Shariar heard his brother's words,

Starting point is 02:07:03 he rejoiced with joy exceeding, and a rising forthright went into his wife Sharazad, and acquainted her with that which his brother purposed, namely that he sought her sister Dunyazad in Weplock, whereupon she answered, O king of the age, we seek of him one condition to wit that he take up his abode with us, for that I cannot brook to be parted for my sister an hour, because we were brought up together, and may not endure separation from each other. If he accept this pact, she is his handmaid.

Starting point is 02:07:38 King Shariar returned to his brother, and acquainted him with that which Shara Zad had said, and he replied, Indeed, this is what was in my mind, for that I desire never more to be parted from thee one hour. As for the kingdom, Allah the Most High shall send to it whom so he choose it, for that I have no longer a desire for the kingship. When King Shariar heard his brother's words, he rejoiced exceedingly and said, Fairily, this is what I wished, O my brother. So al-Halham Dolila, praise be Allah, who had brought about union between us. Then he sent after the Caziz and Olema, captains and notables, and they married the two

Starting point is 02:08:24 brothers to the two sisters. The contracts were written out, and the two kings bestowed robes of honour of silk and satin on those who were present, whilst the city was decorated and the rejoicings were renewed. The king commanded each emir and wazir and chamberlain and Nabob to decorate his palace, and the folk of the city were gladdened by the presage of happiness and contentment. King Shariar also bade slaughter sheep and set up kitchens and made bride feasts and fed all comers high and low, and he gave alms to the poor and needy and extended his bounty to great and small. Then the eunuchs went forth that they might perfume the hamam for the brides, so they scented it with rosewater and willow-flower water and pods of musk

Starting point is 02:09:14 and fumigated it with Kakili Eaglewood and ambergris. Then Charazad entered, she and her sister Dunyazat, and they cleansed their heads and clipped their hair. When they came forth of the Hammamb bath, they donned raiment and ornaments, such as men were wont to prepare for the kings of the Cosrose. And among Charaaz's apparel was a dress purfled with red gold and wrought with counterfeit presentments of birds and beasts, and the two sisters encircled their necks with necklaces of jewels of price, in the like whereof Iscander rejoiced not, for therein were great jewels such as amazed the wit and dazzled the eye, and the imagination was bewildered at their charms, for indeed each of them was brighter than the sun and the moon. Before them they lighted brilliant flambos of wax in candelabra of gold, but their faces outshone the flambeau,

Starting point is 02:10:13 for that they had eyes sharper than unsheathed swords, and the lashes of their eyelids, witched all hearts. Their cheeks were rosy red, and their necks and shapes gracefully swayed, and their eyes wanton like the gazelles, and the slave-girls came to meet them with instruments of music. Then the two kings entered the Hammam Bath, and when they came forth, they sat down on a couch set with curls and gems, whereupon the two sisters came up to them and stood between their hands, as they were moons, bending and leaning from side to side in their beauty and loveliness. Presently, they brought forward Charazade, and displayed her for the first dress in a red suit, whereupon King Chariar rose to look upon her, and the wits of all present men and women,

Starting point is 02:11:04 were bewitched for that she was even as Seth with one of her describers. A sun unwand in gnaw of sand he showed, clad, and, and, and, and, and, and, and, and, and, and, in her cramoisy-hued chemisette, of her lips honey-dew she gave me drink, and with her rosy cheek quenched fire she set. Then they attired Dunyazant in a dress of blue brocade, and she became, as she were, the full moon when it chined forth. So they displayed her in this, for the first dress, before King Shazaman, who rejoiced in her and well-nigh swooned away for love-longing

Starting point is 02:11:42 and amorous desire. yea he was distraught with passion for her when as he saw her because she was ascess of one of her describers in these couplets she comes apparelled in an azure vest ultramarine as skies are decked and dight i viewed the unparalleled sight which showed my eyes a summer moon upon a winter night then they returned to shahrazad and displayed her in the second dress a suit of surpassing goodliness and veiled her face with her hair like a chinville. Moreover, they let down her side-locks, and she was even as Seth of her one of her describers in these couplets. O hail to him whose locks his cheeks are shade, who slew my life by cruel heart despite.

Starting point is 02:12:34 Said I, hast failed the morn in night? He said, Nay, I but feel moon in hue of night. Then they displayed Duneelieu. in a second and a third and a fourth dress, and she paced forward like the rising sun, and swayed to and fro in the insolence of beauty, and she was even as said the poet of her in these couplets, the sun of beauty she to all appears, and lovely coy she mocks all loveliness, and when he fronts her favour and her smile, a morn the sun of day in clouds must dress. Then they displayed Charazade in the third dress and the fourth and the fifth,

Starting point is 02:13:17 and she became, as she were, a ban-branched snail or a thirsting gazelle, lovely a face and perfect in attributes of grace, even as set of her one in these couplets. She comes like fullest moon on happy night, taper of waste, a shape of magic might. She has an eye whose glances quell mankind, and ruby on her cheeks, his light, and veils her hips the blackness of her hair,

Starting point is 02:13:46 beware of curls that bite with viper bite. Her sides are silken soft that while the heart mere rock behind that surface escapes our sight. From the fringed curtains of her eyne she shoots, shafts that at further strange unmarked alight. Then they returned to Dunyazad and displayed her in the fifth dress and in the sixth which was green, when she surpassed with her loveliness the fare of the four quarters of the world, and outvied, with the brightness of her countenance, the full moon of rising tide, for she was even as south of her the poet in these couplets. A damsel twas the tyrus art had decked with snare and slate,

Starting point is 02:14:31 and robed with rays as though the sun from her had borrowed light. She came before us wondrous clad in Chimisette of green, as veiled by his leafy screen pomegranate hides from sight and when he said how callest thou the fashion of thy dress she answered us in pleasant way with double meaning dight we call this garment crev co and rightly it is height for many a heart with this rubric and harried many a sprite then they displayed charizade in the sixth and seventh dresses and clad her in youth's claspel whereupon she came forward swaying from side to side and coquettishly moving and indeed she ravished wits and hearts and ensorcelled all eyes with her glances she shook her sides and swayed her haunches then put her hair on sword-hilt and went up to king shariar who embraced her as hospitable host embraces guest and threatened her in her ear with the taking of the sword and she was even as said of her the poet in these words, were not the murk of gender male, then feminines surpassing fair. Tire women they had grudged the bride, who made her beard and whiskers wear. Thus also they did with her sister Dunyazad, and when they had made an end of the display,

Starting point is 02:15:58 the king bestowed robes of honor on all who were present, and sent the brides to their own apartments. Then Sharazat went in to King Shariar, and Dunyazat to King Shazamamam, and each of them solaced himself with the company of his beloved consort, and the hearts of the folk were comforted. When morning morrowed, the wazir came in to the two kings and kissed ground before them, wherefore they thanked him and were large of bounty to him. Presently they went forth and sat down upon the couches of kingship, whilst all the wazirs and emirs and grandies and lords of the land presented themselves and kissed ground. King Chariar ordered them dresses of honour and lorgesse, and they prayed for the permanence and prosperity of the king and his brother.

Starting point is 02:16:49 Then the two sovereigns appointed their sire-in-law, the vizier to be viceroy in Samarkand, and assigned him five of the chief emirs to accompany him, charging them attend him and do him service. The minister kissed the ground and prayed that he might be vouchsaved length of life. Then he went into his daughters, whilst the eunuchs and ushers walked before him, and saluted them and farewelled them. They kissed his hands and gave him joy of the kingship, and bestowed on him immense treasures, after which he took leave of them, and setting out, fared days and nights till he came near samarkand where the townspeople met him at the distance of three marches and rejoiced in him with exceeding joy so he entered the city and they decorated the houses and it was a notable day he sat down on the throne of his kingship and the wazirs to them homage, and the grandees and the emirs of Samarkand,

Starting point is 02:17:50 and all prayed that he might be vouchsaved justice and victory and length of continuance. So he bestowed on them robes of honour, and entreated them with distinction, and they made him sultan over them. As soon as his father-in-law had departed for Samarkand, King Chariar summoned the grandes of his realm, and made them a stupendous banquet of all manner of delicious meats and exasement. exquisite sweetmeats. He also bestowed on them robes of honour, and girded them, and divided the kingdoms between himself and his brother in their presence, whereas the folk rejoiced. Then the two

Starting point is 02:18:28 kings abode, each ruling a day in turn, and they were ever in harmony, each with other, while on similar wives, their wives continued in the love of Allah Almighty, and in thanksgiving to him, and the peoples and the provinces were at peace, and the preachers prayed for them, and the preachers prayed for them from the pulpits, and their report was brooded abroad, and the travellers bore tidings of them to all lands. In due time, King Shariar summoned chroniclers and copyists, and Battenbride all that had betided him with his wife, first and last. So they wrote this and named it, the stories of the thousand knights and the knight. The book came to thirty volumes, and these the king laid up in his treasury, and the two brothers abode with their wives

Starting point is 02:19:16 and all pleasance and solace of life, and its delights, for that indeed Allah the most high had changed their annoy into joy, and on this wise they continued till there took them the destroyer of the lights and the severer of societies, the desolator of dwelling places, and the garner of graveyards, and they were translated to the Ruth of Almighty Allah. Their houses fell waste, and their palaces lay in ruins, and the kings inherited their riches. Then there reigned after them a wise ruler, who was just keen-witted and accomplished, and loved tales and legends, especially those which chronicled the doings of sovereigns and sultans, and he found, in the treasury, these marvellous stories and wondrous histories contained in the 30 volumes aforesaid.

Starting point is 02:20:09 So he read in them a first book, and the second, and a third, and so on to the last of them, and each book astounded and delighted him more than that which preceded it, till he came to the end of them. Then he admired whatso he had read therein of description and discourse and rare traits and anecdotes and moral instances and reminiscences, and bad the folk copy them and disbred them over all lands and clines, wherefore their report was brutated abroad, and the people named them the marvels and wonders of the thousand knights and the night. This is all that hath come down to us of the origin of this book, and Allah is all-knowing, so glory be to him whom the shifts of time waste not away, nor that ought of chance or change affect his way, whom one case diverted not from

Starting point is 02:21:04 other case, and who is sole in the attributes of perfect grace. And prayer and peace be upon the Lord's pontiff and chosen one among his creatures, our Lord Muhammad, the Prince of mankind, through whom we supplicate him for a goodly and a godly phoenie. End of Section 13. Recording by phone. Section 14 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Safaganame, Berlin, Germany.

Starting point is 02:21:54 The Book of the Thousand Nights and a Night, Volume 10 by Anonymous. translated by Richard Francis Burton. Terminal essay, preliminary. The reader who has reached this terminal stage will hardly require my assurance that he has seen the medieval 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 Muslim's mind in the Moyanage 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,

Starting point is 02:22:42 and this training occupies him throughout youth-tide. He is a gentleman in manners without awkwardness, vulgar astonishment, or movez aunt. As a man, he is high-spirited and energetic, always ready to fight for his sultan, his country, and especially his faith. Crudious and affable, rarely failing in temperaments 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 near the idea of equality and fraternity than any republic yet invented. As a friend, he proves a model to the damans and pythiasis, as a lover and exemplar to Don Quixote,

Starting point is 02:23:33 without the noble old caballero's touch of eccentricity. As a knight, he is a mirror of chivalry, doing battle for the weak and debelling the strong, while ever defending the honor 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 and edifying, as the life which led to it. Considered in a higher phase, the medieval Muslim mind displays, like the ancient Egyptian, a most exalted moral idea, the deepest reverence

Starting point is 02:24:19 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, Kazawa Kadar, of destiny and predestination, a feature which ennobles a low aspect of al-Islam, even in these her days of comparative degeneration and local decay. Hence, his moderation and prosperity, his fortitude in adversity, his dignity, his perfect self-dominence, 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,

Starting point is 02:25:16 a generosity and liberality, which at times seem impossible, and an enthusiasm for universal benevolence and beneficence, which, exulting, 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 degrade, This he holds to be the foundation stone of society and indeed the very purpose of his existence. His pessimism resembles far more the optimism which the so-called books of Moses borrowed from the ancient copped than the mournful and melancholy creed of the true pessimist as Solomon the Hebrew, the Indian Buddhist, and the esoteric European imitators of Buddhism.

Starting point is 02:26:10 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 and future compensation, and meanwhile his lively poetic impulse, the poetry of ideas, not a formal verse, and his radiant innate idealism breathe a soul into the merest matter of squalid workaday life and awaken the sweetest harmonies of nature epitomized in humanity.

Starting point is 02:26:57 Such was the Muslim 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 when all that was polite or elegant in literature was classed among the Studia Arabum, 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.

Starting point is 02:27:35 His stolid instinctive conservatism grovels before the tyrant rule of routine, despite that turbulent and licentious, independent, which ever suggests revolt against the ruler. His mental torpidity founded upon physical indolence renders immediate action in all manner of exertion distasteful. His conscious weakness shows itself in the 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 el-Islam. It must be confessed that these contrasts make a curious and interesting to T'Ensemble.

Starting point is 02:28:26 End of Section 14. Recording by Sophagename, Berlin, Germany. Section 15 of the Book of the Thousand Nights and a Night, Volume 10. This is a Librevox recording. All Librevox recordings are in the public domain. For more information, or to voluble. volunteer, please visit Libravox.org. Recording by Safaganame, Berlin, Germany.

Starting point is 02:28:57 The Book of the Thousand Nights and a Night, Volume 10, by Anonymous, translated by Richard Francis Burton. 1. The Origin of the Knights. A. The Birthplace. Here occur the questions. Where and when was written? And to whom do we owe a prose poem, which, like the dramatic epos of Hereditus, has no equal? I proceed to lay before the reader a prosé verbal of the sundry pleadings already in court,

Starting point is 02:29:27 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 the subject, I would distribute the prose matter of our recoi of folklore under three heads. One, the epilogue or beast fable proper, a theme which may be of any age, as it is found in the hieroglyphics and in the cuneiforms. Two, the fairy tale. As for brevity, we may term the stories based upon supernatural agency. This was a favorite with olden Persia and Muhammad, 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 Quran,

Starting point is 02:30:20 quite as fabulous without the halo and glamour of fancy. Three, the histories and historical anecdotes, analogs and acroamata, in which the names, when not used achronistically by the editor or copier, give unerering data for the earliest data quo, and which, by the mode of treatment, suggests the latest. Each of these constituents will require further notice when the subject matter of the book is discussed. The metrical portion of the knights may also be divided into three categories, viz, one, the oldest and classical poetry of the Arabs. Example, the various quotations from the suspended poems. Two, the medieval beginning with the laureates of El Rashid's court, such as El Esmaie, Abu Noas, and ending with El Hariri, A.H., 440.440.

Starting point is 02:31:10 to 516 equals 1,030 to 1,100. 3. The modern quotations and the p.s de circumstance by the editors or copyists of the compilation. Upon the metrical portion, also further notices must be offered at the end of this essay. In considering the uncle derivative of the knights, we must carefully separate subject matter from language matter. The neglect of such essential difference has caused the remark,

Starting point is 02:31:39 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 Marquis deau, daughter of his patriot Monsieur de Goyeraj show his literary acumen and unfailing sagacity by deriving the knights from

Starting point is 02:32:17 India via Persia and held that they had been reduced to their present shape by an Othur Arab in Canoe. This reference to India also learnedly advocated by Monsieur Langeley was inevitable in those days. It had not then been proved that India owed all her literature to far old. civilizations, and even that her alphabet, the Nagari, erroneously called Deva Nagari, was derived through Phoenicia and Himyriar land from ancient Egypt. So Europe was contented to compare the knights with the fables of Pilpé for upwards of a century. At last, a Pelavi or old Iranian origin of the work, was found an able and strenuous advocate in Baron von Hammer Pergstahl, who worthily continued what gallant

Starting point is 02:33:09 had begun. Although a most inexact writer, he was extensively read in Oriental history and poetry. His contention was that the book is an Arabization of the Persian Hazar Afsana, or Thousand Tales, and he proved his point. Fon Hammer began by summoning into court the Herodotus of the Arabs. Ali Abu al-Hasin. Al-Masudi, who in A. H. 333 equals 900. About one generation before the founding of Cairo, published at Basara the first edition of his far-famed Marouge al-Daheb and Medin El Jouhar, meads of gold and mines of gems. The Styrian Orientalist quotes with sundry mist prints, an ampler version of a passage in chapter 68, which is abbreviated in the French translation of MC Barbier de Maynard. And indeed many men, well-acquainted, and indeed many men, well-acquainted,

Starting point is 02:34:09 with their Arab histories, opine that the stories above mentioned with other trifles were strung together by men who commended themselves to the kings by relating them, and who found favor with their contemporaries by committing them to memory and by reciting them. Of such fashion is the fashion of the books, which have come down to us translated from the Persian, Farasia, the Indian, Hindilla, and the Greco-Roman Rumiya. We have noted the judgment which should be passed upon compositions of this nature. Such is the book entitled Hazar Afsanae, or the Thousand Tales, which word in Arabic signifies Chorafa, faceti. It is known to the public under the name of the book of a thousand nights and a knight, kitab alf Leila and Leila. This is an history of a king and his wazir, the minister's

Starting point is 02:35:02 daughter and a slave girl, Jariya, who are named Shirh Saad, Lionborn, and dinarzad, dukett-born. Such also is the tale of Farza, Ali-Firza, and Simas, containing details concerning the kings and wazirs of Hind, the book of Sinibad, and others of a similar stamp. Fon-Hemmer adds, quoting chapters 68 of Al-Mas-Udi, that El Mansoor, second Abbasid, A.H. 136 to 158, equals 754 to 775, and grandfather of El Rashid, caused many translations of Greek and Latin, Syriac and Persian, Pahlevi, works to be made into Arabic, specifying the Kalila and Damna. The fables of Bidpay, Pilpe, the logic of Aristotle, the geosal. of Ptolemy and the elements of Euclid. Hence, he concludes, the original of

Starting point is 02:36:06 Mille and one nigh, Selang, Tud Vre Selemlance, has been traduied to Tate of Caliph, Manzure, that is to be 30 years before the reign of Khalif Harun al-Rashid, who, by the suite, dewe, he even played in so grand role in these stories. Also, he notes, that, about a century after Al-Masudi had mentioned the Hazard Afsanae, it was versified and probably remodeled by one Ghasti, the Takulus, or Nome duplum of a bard at the core of Mahmoud, the Ghaznavite Sultan, who, after a reign of 33 years, died, AD 130. von Hammer, some 12 years afterwards, Jean-Aisier August 1839,

Starting point is 02:37:06 brought forward in his note on the origin poison de mil and one-eight, a second and an even more important witness. This was the famous Kitab al-Firist, or index list of Arabic works, written in AH-387, equals 987 by Muhammad bin Ishach, Al-Nadeem, Cup Companion or Aquari,

Starting point is 02:37:36 popularly known as Abu Yaqub Al-Warek. The following is an extract, page 304, from the eighth discourse, which consists of three arts, Funum. The first section on the history of the confabulators nocturny, tellers of night tales, and the relators of fanciful adventures, together with the names of books treating upon such subjects. Muhammad Ibn Ishak Sa'iath, the first who indicted themes of imagination and made books of them, consigning these works to the libraries, and who ordered some of them as though,

Starting point is 02:38:13 related by the tongues of brute beasts, were the Paleo-Persians, and the kings of the First Dynasty. The Ashcanian kings of the Third Dynasty appended others to them, and they were augmented and amplified in the days of the Sassanids, the fourth and last royal house. The Arabs also translated them into Arabic, and the locant and eloquent polished them, and wrote others resembling them. The first work of such kind was entitled, the book of Hazar Afsan, signifying Elf Churafa, the argument whereof was of follows. A king of their kings was wont, when he wedded a woman and had lain one. one night with her to slay her on the next morning. Presently, he esposed a damsel of the daughters of the

Starting point is 02:39:01 king's Shahrazad. Height won endowed with intellect and erudition, and when as 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 cohabitated with her till she blessed by boon of child of him. When she acquainted him with a device she had brought upon him, wherefore he admired her intelligence, and inclined to her, and preserved her life. That king had also a Karamana, nurse and Duana, not Antrimatous, Haid dinarzad, who aided the wife in his artifice. It is also said that

Starting point is 02:39:52 this book was composed for or by, whom I, daughter of Bahman, and in it were included other matters. Muhammad bin Ishak adds, and the truth is, inshallah, the first who solaced himself with hearing night tales was Al-Iskander, he of Macedon, and he had a number of men who used to relate to him imagery, 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 and the kings, in like fashion, made use of the book entitled Hazard Afsan, it containeth a thousand knights, 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.

Starting point is 02:40:47 A writer in the Athenium, objecting to Lane's modern date for the net, knights adduces evidence to prove the greater antiquity of the work. Abu al-Hsan, Ibn Sayyid, bin Musa el-Gannati of Granada, born in AH-615 equals 1,218, and died in Tunis, AH-685 equals 1286, left his native city and arrived at Cairo in AH-639, 1241. This Spanish poet and historian wrote El Mujala by Al-Ashar, the adorned with verses, a topography of Egypt and Africa, which is apparently now lost. In this, he quotes from El Curtube, the Kordovan, and he in turn is quoted by the Arab historian of Spain, Abu al-Abas,

Starting point is 02:41:45 Ahmed bin Muhammad al-Makari. In the windwaffe of perfume from the branch of the of Andalusia the blooming, AD 1628 to 29. Mr. Payne, 10, 301, thus translates from Dr. Dozy's published text. Ibn Sayyid, may God of mercy upon him, sets forth in his book, El Mujula bis charr, quoting from El Khurtubi, the story of the building of the Houdij in the Garden of Cairo, the witch was the magnificent pleasurances of the festival of the Khatimite caliphs, the rare of ordinance and surpassing, to wit that the Khalif al-Amir be Akam Ilah, let build it for the Bedouin woman, the love of whom had gotten the mastery of him in the neighborhood of the chosen garden. And Eusters are often there too, and was slain as he went thither,

Starting point is 02:42:45 it ceased not to be a pleasuring place for the Khalif's after him. The folk abound in stories of the Bedouin girl and Ibn Maya of the sons and her uncle, cousin, and what hangs thereby of the mention of El Amir, so that the tales told of them on this account became likened to the story of El Batal and the thousand knights in a night and what resemblet them. The same passage from Ibn Saeed, corresponding in three MSS, occurs in the famous chattatt attributed to El Macrizi, died, AD 1444 and was thus translated from an MS in the British Museum by Mr. John Payne, 9-303. The Khalif al-Amir by Acham-Illah set apart in the neighborhood of the chosen garden, a place for his beloved, the Bedouin maid, Alia, which he named El Houdij.

Starting point is 02:43:45 Quoth Ibn Saeed in the book, El Mujalab bil ashahar. in the history of El-Kurdubi, concerning the traditions of the folk story of the Bedouin maid and Ibn Mena, Meya, of the sons of her uncle, and what hangs thereby of the mention of the Khalif al-Amir be Aacham illa, so that their traditions or tales upon the garden became like unto El Batal, and the thousand knights and what resembled them. This evidently means either that the knights existed in the days, of El Amir, 12th century, or that the author compared them with a work popular in his own age. Mr. Payne attaches much importance to the discrepancy of titles, which appears to me a minor detail.

Starting point is 02:44:34 The change of names is easily explained. Amongst the Arabs, as amongst the wild Irish, there is divinity, the proverb says luck, in odd numbers, and consequently the others are inauspicious. Hence, as Sir William Owsley says, travels to 21, the number 1,000 is a favorite in the east. Olivier Voyage, 6, 385, Paris, 1807, and quotes the cistern of the 1,001 columns at Constantinople. Kempfer, Amon Exot, page 38, notes of the tequillas, or dervishes, Convents and the Mazar's or Santon's tombs near Conia, Econium. Malteseeges Sepul Cralium, that virorum, eevo, doctissimorum exuvias,

Starting point is 02:45:34 condunt, mil and one, rescindsate octur, libri, which inscribettur Hasayir Weillek Messar. Hazar and yek Mazar. That is to say Mill and Unum mausolia. A book

Starting point is 02:45:55 The Hazar O Yekruz equals 1001 days was composed in the mid-17th century by the famous Dervais Mughlis chief Sufi of Isfahan. It was translated into

Starting point is 02:46:11 French by Pétis de la Croix with a preface by Kazot, and was Englished by Ambrose Phillips. Lastly, in India and throughout Asia, where Indian influence extends, the number of ciphers, not followed by a significant number, is indefinite. For instance, to determine hundreds, the Hindus affix the required figure to the end, and for 100, right, 101, for 1,000, 1001. But the grand fact of the Hazar Asfané is its being the archetype of the knights, unquestionably proving that the Arab work borrows from the Persian bodily its cadre or framework,

Starting point is 02:46:53 the principal characteristic. Its exordium and its denouement, whilst the two heroines still bear the old Persic names. Baron Sylvester de Sassie, Clarem a venerable nomin, is the chief authority for the Arab provenance of the knights, apparently founding his observations upon Galland. He is of the opinion that the work, as now known, was originally composed in Syria and written in the vulgar dialect, that it was never completed by the author, whether he was prevented by death or by other cause, and that imitators endeavored to finish the work by inserting romances which were already known, but which formed no part of the original recoi, such as as the travels of Sinbad, the Seaman, the Book of Seven Wazirs, and others. He accepts the

Starting point is 02:47:45 Persian scheme and cadre of the work, but no more. He contends that no considerable body of pre-Mahmadine or non-Arabic fiction appears in the actual texts, and that all the tales, even those dealing with events localized in Persia, India, China, and other infidel lands, and dated them from anti-Islamite ages, mostly with the naivist anachronism, confined themselves to depicting the people, manners and customs of Baghdad and Mosul, Damascus and Cairo, during the Abbasid epoch. And he makes a point of the whole being impregnated with the strongest and most zealous spirit of Mohammedanism. He points out that the language is the popular or vulgar dialect, differing widely from the classical and literary, that it contains many ways.

Starting point is 02:48:35 words in common modern use, and that generally suggests the decadence of Arabian literature. Of one tale, he remarks, the history of the loves of Camaral Zaman and Boudur, Princess of China, is no more Indian or Persian than the others. The prince's father has Muslims for subjects. His mother is named Fatima, and when imprisoned, he solaces himself with reading the Qat'an. The gen-kney, who interpose in these adventures, are, again, those who had dealings with Solomon. In fine, all that we hear find of the city of the Magians, as well as of the fire worshippers, suffices to show that one would not expect to discover in it anything, save the production of a Muslim writer. All this, with due deference to so high in authority, is very superficial.

Starting point is 02:49:29 Granted, which nobody denies, that the archetypal Hazar, Esfane, was translated from Persic into Arabic nearly a thousand years ago. It had ample time and verge enough to assume another and a foreign dress. The corpus, however, remaining untouched. Under the hands of a host of editors, scribes and copyists, who have no scruples, anent changing words, names, and dates, abridging descriptions and attaching their own decorations, the florid and rhetorical Persians would readily be converted into the straightforward business-like matter-of-fact Arabic. And what easier than to Islamize the old Zoroasterism to transform Ahreman into Iblis, the Shaitan, Jan bin Jan, into Father Adam, and divs and Paris of Cayumars, and the olden Gubre kings, into the Jins and Jin's

Starting point is 02:50:28 and genieges of Suleiman. Volumes are spoken by the fact that the Arab adapter did not venture to change the Persic names of the two heroines and of the royal brothers, or to transfer the Misan any whither from Khazan or Outer Persia. Where the story has not been too much worked by the Litterato's pen, for instance the ten wazirs in the Brazil edition, 6. 191 to 343, which is the Gebra Pachyarnameh. The names and incidents are old Iranian, and with few exceptions distinctly Persian.

Starting point is 02:51:10 And at times we can detect the process of transition, for example, when Mazin of Chorazan and the Wortley Montagu MS becomes the Hassan of Basora, of the Turner-Macon MS, MAC edition. Evidently, the learned Baron had not studied such works of the Tota Kahani or Parrot Chat, which notably translated by Nakhshabi from the Sanskrit, Sukha-Saptati, has now become as orthodoxically Muslim as the Knights. The old Hindu Raja becomes Ahmed Sultan of Belch, the prince of Maimun and his wife, Chorjista. Another instance of such radical change is the later Syriac version of Khaliluwa Dimna, old Pilpe, converted to Christianity. We find precisely the same process in

Starting point is 02:52:10 European folklore. For instance, the Gesta Romanorum, in which, after 500 years, the life, manners, manners lapse into the knightly and chivalrous, the Christian and ecclesiastical, developments of medieval Europe. Here, therefore, I hold that the Austrian Arabist has proved his point whilst the Frenchman has failed. Mr. Lane, during his three years as labor of translation, first accepted von Hammer's view and then came around to that of Desassi, differing, however, in minor details, especially in the native country of the knights. Syria had been chosen because then the most familiar to Europeans, the wife of Bath had made three pilgrimages to Jerusalem, but few cared to visit the barbarous and dangerous Nile Valley.

Starting point is 02:53:00 Mr. Lane, however, was an enthusiast for Egypt, or rather for Cairo, the only part of it he knew. And when he pronounces the knights to be of purely Arab, that is, of nilotic origin, his opinion is entitled to no more deference than his deriving the sub-African and nigroid Phela from Arabia, the land per exellantium of pure and noble blood. Other authors have wandered still further afield. Some finding Mosul idioms in the Rekoy proposed Middle Gates for its birthplace. And Mr. W. G.P. Paul Grave boldly says, The origin of this entertaining work appears to have been composed in Baghdad

Starting point is 02:53:47 about the 11th century. Another, less popular but very spirited version is probably of Tunisian authorship and somewhat later. End of Section 15, recording by Sophagename, Berlin, Germany. Section 16 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. The Book of the Thousand Nights and a Night, Volume 10, by Anonymous, translated by Richard Francis Burton. The origin of the knights, be the date. The next point to consider is the date of the nights in its present form, and here opinions range between

Starting point is 02:54:44 the 10th and the 16th centuries. Professor Galland began by placing it arbitrarily in the middle of the 13th, de Sacy, who abstained from detailing reasons and who, forgetting the number of editors and scribes, through whose hands it must have passed, argued only from the nature of the language and the peculiarities of style, proposed le M. de new-viom-sique de legier, equals AD 1445 to 6, as its latest date. Mr. Hull, who knew the knights only through Gallen's version, had already advocated in his remarks the close of the 15th century, and Monsieur Caussain de Percival, upon the authority of a supposed note in Gallen's manuscript, volume 3, Folio 20 Verso, declares the compiler to have been living in AD 1548 and 1565. Mr. Lane says, quote, not begun earlier than the last fourth of the 15th

Starting point is 02:55:46 century, nor ended before the first fourth of the 16th, end quote, that is, soon after Egypt was conquered by Salim, Sultan of the Osmanli Turks in AD 1517. Lastly, the learned Dr. Weil says in his too far scanty Vorvort, page 9 second edition, The mostliest dothed also be, that in 15th-year-hundred an Egypter, in the old forebilled, ercels for thousand and a necks, teals edicted teals after muntishan sages or fri'n shrieffical off-seignings bearighted, that he but either his work not full-ended, or that a part of the selben were taken, so that the fealending of other,

Starting point is 02:56:32 by sixth year-hundred, into new ercianed against were. But, as justly observed by Mr. Payne, the first step when inquiring into the original date of the knights, is to determine the nucleus of the repriments, by a comparison of the four printed texts and the dozen manuscripts, which have been collated by scholars. This process makes it evident that the tales common to all were the following thirteen. One, the introduction with a single incidental story, the bull and the ass. Two, the trader and the genie, with three incidentals.

Starting point is 02:57:12 Three, the fisherman and the genie, with four. 4. The Porter and the Three Ladies of Baghdad with 6. 5. The Tale of the Three Apples. 6. The tale of the Nur al-Din Ali and his son Badr al-Din Hassan. 7. The hunchback's tale with 11 incidentals. 8. Nir al-Din and Anise al-Jalise. 9. The tale of Ghanim bin Ayub with two incidentals. 10. Ali bin Bakar and Shams al-Nahar with two.

Starting point is 02:57:52 11. Tale of Kamar al-Zaman. 12. The Ebony Horse. And 13. Jolnar the Seaborn. These 42 tales, occupying 120 nights, form less than a fifth part of the whole collection, which in the Macedonian edition contains a total of 264. Hence, Dr. Patrick Russell, the natural historian of Aleppo, whose valuable monograph amply deserves study even in this Our Day, believed that the original Knights did not outnumber 200, to which subsequent writers added, till the total of a thousand and one was made up. Dr. Jonathan Scott, who quotes Russell, quote,

Starting point is 02:58:38 held it highly probable that the tales of the original Arabian Nights did not run through more than 200, 180 nights, if so many, end quote. To this subjection I may subjoin, Abent Suafate Le Belly. Galland, who preserves in his meal at unenuites, only about one-fourth of the nights, ends them in number 264 with the seventh voyage of Sindbad. After that, he intentionally omits the dialogue between the sisters and the reckoning of time to proceed uninterruptedly with the tales, and so his imitator Petit de la Croix, in his Mille et Unjure, reduces the thousand to 232. The internal chronological evidence offered by the collection is useful only in enabling us to determine that the tales were not written after a certain epoch. The actual dates, and consequently

Starting point is 02:59:38 all deductions from them, are vitiated by the habits of the scribes. For instance, we find the tale of the fisherman and the genie, Volume 1.41, placed in A.H. 169, equals AD 785, which is hardly possible. The immortal barber in the tailor's tale, Volume 1, 304, places his adventure with the unfortunate lover on Safar 10, A.H. 653, equals March 25, and 7,320 years of the era of Alexander. This is supported in his tale of himself, Volume 1, Pages 317 to 348, where he dates his banishment from Baghdad

Starting point is 03:00:27 during the reign of the penultimate Abbaside, al-Musansir B. La, A.H. 623 to 640, equals 1225 to 1242, and his return to Baghdad after the accession of another Caliph, who can be no other than Al-Mutasimbila A.H. 640 to 656 equals AD 1242 to 1258. Again, at the end of the tale, Volume 1, 350, he is described as, quote,

Starting point is 03:00:59 an ancient man past his 90th year, end quote, and a very old man in the days of Almustansir, volume 1, 318, so that the hunchback's adventure can hardly be placed earlier than AD 1265, or seven years after the storming of Baghdad by Hulaku Khan, successor of Gingis Khan, a terrible catastrophe which resounded throughout the civilized world. Yet there is no allusion to this crucial epoch, and the total silence suffices to invalidate the date. Could we assume it as true, by adding to AD 1265 half a century for the composition of the hunchback

Starting point is 03:01:42 story and its incidentals, we should place the earliest date in AD 1315. As little can we learn from inferences which have been drawn from the body of the book. At most, they point to its several editions or redactions. In the tale of the insorcelled Prince, Volume 1.77, Mr. Lane, Volume 1.135, conjectured that the four colors of the fishes were suggested by the sumptuary laws of the Mammaluk solden, Mohamed Ibn Kalaun, quote, subsequently to the commencement of the eighth century of the flight, or fourteenth of our era, end quote.

Starting point is 03:02:26 But he forgets that the same distinction of dress was enforced by the Caliph Omar after the capture of Jerusalem in AD 636, that it was revived by Harun al-Rashid, a contemporary of Carolus Megh, and that it was noticed as a long-standing grievance by the so-called mandeville in AD 1322. In the tale of the porter and the ladies of Baghdad, the Sultani oranges, Volume I, 83, have been connected with Sultania City in Persian Iraq, which was founded about the middle of the 13th century, but Sultani may simply mean royal, a superior growth. The same story,

Starting point is 03:03:10 makes mention, Volume 1.94, of calendars or religious mendicants, a term popularly corrupted even in writing, to Carrandall. Here again, Calendar may be due only to the scribes, as the Breslau edition reads, Salahuk equals Asker Beggar. The Khan al-Masur, in the Nazarene Broker's story, 1-265 was a ruin during the early 9th century A.H. equals AD 1420. But the Babzuwela, 1-269, dates from 80-1087. In the same tale occurs the Darb al-Muncari, or Municari, which is probably the Darb al-Muncadi of Val Macriese's careful topography, the Qitatat, 240. Here we learn that in his time about AD 1430, the name had become obsolete, and the highway was known as Darb al-Amir Bakhtimir al-Ustadar, from one of the two high officials who both died in the 14th century, circa AD 1350. And lastly, we have the Khan al-Jewali built about AD 1320.

Starting point is 03:04:29 In Badr al-Din Hassan, Volume 1, 237, Sahib is given as a given as, as a wazirial title, and it dates only from the end of the 14th century. In Sindbad the Seaman, there is an allusion, volume 6,67, to the great Hindu kingdom, Vijayanangar of the Narasimha, the great power of the Deccan. But this may be due to editors or scribes, as the despotism was founded only in the 14th century, AD 1320. The Ebony Horse, Volume 5, 1, apparently dates before Chaucer, and The Sleeper and the Sleeper and the Waker, Breslow Edition 4-134-189, may precede Shakespeare's taming of the shrew.

Starting point is 03:05:18 No stress, however, can be laid upon such resemblances, the new vells being worldwide. But when we come to the last stories, especially to Camar Al-Zaman II, and the tale of Ma'Aroof, We are apparently in the 15th and 16th centuries. The first contains, night 977, the word Lawandaya, Levantine, the mention of a watch, Sa'a, in the next night, and further on, 926, the Shaikh al-Islam, an officer invented by Muhammad II after the capture of Istanbul in AD 1453. In Ma'Aroof, the Adelia is named, the mosque founded outside the Bab al-Nasur by Al-Malak al-Aidil, Tumon Bay in A.H.906 equals AD 1501.

Starting point is 03:06:15 But, I repeat, all these names may be mere interpolations. On the other hand, a study of the V Intimei in al-Islam, and of the manners and customs of the people, proves that the body of the work as it now stands must have been written before AD 1400. The Arabs use wines, ciders, and barley beer, not distilled spirits. They have no coffee or tobacco, and, while familiar with smallpox, Jude Re, they ignore syphilis. The battles in the knights were fought with bows and javelins, swords, spears, for infantry, and lances for cavalry. And, whenever firearms are mentioned, we must suspect the scribe. Such is the case with the Madhfa or canon by means of which Badr al-Din Hassan breaches the bulwarks of the Lady of Beauty's virginity, 1-223.

Starting point is 03:07:13 This consideration would determine the work to have been written before the 14th century. We ignore the invention date and the inventor of gunpowder, as of all old discovery, which have affected mankind at large. All we know is that the popular ideas betray great ignorance, and we are led to suspect that an explosive compound, having been discovered in the earliest ages of human society, was utilized by steps so gradual that history has neglected to trace the series.

Starting point is 03:07:45 According to Dime, bullets for stuffing with some incendiary composition, in fact, bombs, were discovered by Dr. Keller in the palafites or Kranogs of Switzerland, and the Hindu's Agni Astar, Fire Weapon, Agni Bon, Fire Arrow, and Chetogne, Hundred Killer, like the Roman Falerica and the Greek Fire of Byzantium, suggest explosives. Indeed, Dr. Opert accepts the statement of Flavius Philostratus that when Apollonius of Tiana, that grand semi-mythical figure, was traveling, in India. He learned the reason why Alexander of Macedon desisted from attacking the Asadracy, who lived between the Ganges and the Hyphasis.

Starting point is 03:08:35 Satadru or Sutledge, quote, These holy men, beloved by the gods, overthrow their enemies with tempests and thunderbolts shot from their walls, end quote. Passing over the Arab sieges of Constantinople, AD 668 and Mecca, 80690, and the disputed passage in Fieristah touching the two fang or musket during the reign of Muhammad the Gazenevite, OB 80-1030, we come to the days of Alfonso the Valiant, whose long and short guns, used at the siege of Madrid in 181084, are preserved in the Armaria Real. Vardot has noted that the African Arabs first employed cannon in AD 1200, and that the Maghribist

Starting point is 03:09:25 defended Algasirass near Gibraltar with great guns in AD 1247, and utilized them to besiege Seville in AD 1342. This last feat of arms introduced the cannon into barbarous northern Europe, and it must have been known to civilized Asia for many a decade before that date. the mention of wine in the knights especially the nabees or fermented infusion of raisins well known to the pre-mohamedan bodoese perpetually recurs as a rule except only in the case of holy personages and mostly of the caliph al-rashid the service of wine appears immediately after the hands are washed and women as well as men drink like true orientals for the honest purpose of getting drunk the Récherche de Lélydal, as the process has been called. Yet distillation became well known in the 14th century. Amongst the Greeks and Romans, it was confined to manufacturing aromatic waters,

Starting point is 03:10:31 and Nicanter the poet, BC 140, used for a still the term, word omitted, like the Irish pot and its produce potting. The simple art of converting salt water into fresh, by boiling the former and passing the steam through a cooled pipe into a recipient, would not have escaped the students of the philosopher's stone, and thus we find throughout Europe the Arabic modification of Greek terms, alchemy, alembic, chemistry and elixir, while alcohol, originally meaning extreme tenuity

Starting point is 03:11:10 or impalpable state of pulverulent substances, clearly shows the origin of the article. Avicenna, who died in H. 428, equals 1036, nearly 200 years before we read of distillation in Europe, compared the human body with an alembic, the belly being the cucurbit, and the head the capital. He forgot one important difference, but Nimporte. Spirits of wine were first noticed in the 13th century,

Starting point is 03:11:41 when the Arabs had overrun the Western Mediterranean by Arnaldus de Vianova, who dubs the new invention a universal panacea, and his pupil, Raymond Lully, born Majorca, AD 1236, declared this essence of wine to be a boon from the deity. Now the knights, even in the latest adjuncts, never allude to the white coffee of the respectable Moslem,

Starting point is 03:12:09 the rocky, raisin brandy, or Mahayat, Aquavita, of the modern Mohamedan. The drinkers confine themselves to wine like our contemporary Dalmatians, one of the healthiest and the most vigorous of seafaring races in Europe. Syphilis also, which at the end of the 15th century, began to infect Europe, is ignored by the knights. I do not say it actually began. Diseases do not begin except with the dawn of humanity.

Starting point is 03:12:41 and their history, as far as we know, is simple enough. They are at first sporadic and comparatively non-lethal. At certain epochs, which we can determine, and for reasons which as yet we cannot, they break out into epidemics raging with frightful violence. They then subside into the endemic state, and lastly they return to the milder sporadic form. For instance, English cholera was known of old. In 1831, October 26, the Asiatic type took its place, and now, after sundry violent epidemics, the disease is becoming endemic on the northern seaboard of the Mediterranean, notably in Spain and Italy. So smallpox, Al-Judri, Volume 1, 256, passed over from Central Africa to Arabia in the year of Muhammad's birth, 80,570, and thence overspread the civilized world as an epidemic and endemic and sporadic successively.

Starting point is 03:13:46 The greater pox has appeared in human bones of prehistoric graves, and Moses seems to mention Gonerah, Leviticus 1512. Passing over illusions in Juvenal and Marshal, we find Eusebius relating that Galerius died, AD 302, of ulcers on the genitals and other parts of his body, and about a century afterwards, Bishop Palladius records that one hero, after conversation with a prostitute, fell a victim to an abscess on the penis. Phyedenic Shanker? In 1347, the famous Joanna of Naples founded, at age 23, in her town of Avignon, a bordel whose inmates were to be medically inspected, a measure to which England, Propudor, still objects. In her Statutes du Leopoulique de Avignon, number four, she expressly mentions the Malenvout

Starting point is 03:14:46 de Pardes. Such houses, says Rikord, who studied the subject since 1832, were common in France after 80,200, and sporadic venerials were known there. But in 80, 1493 to 94, an epidemic broke out with alarming intensity at Barcelona, as we learn from the Trocteau. called Frucdo de Tos Los Santos contra el Malt Serpentino, venido de la Isla Española, of Rodrigo Ruiz Diaz, the specialist. In Santo Domingo, the disease was common under the names Hippas, Guinaras, and Tynastisas, hence the opinion in Europe that it arose from the mixture of European and Indian blood. Some attributed it to the gypsies who migrated to

Starting point is 03:15:38 Western Europe in the 15th century, others to the Mariscoes expelled from Spain. But the pest got its popular name after the violent outbreak at Naples in AD 1493 to 4, when Charles the 8th of Vanjou, with a large army of mercenaries, Frenchmen, Spaniards, and Germans, attacked Ferdinand the 2nd. Thence it became known as the Mall de Naples and Morbus Gallicus, Unagallica being still the popular term in neo-Latin lands, and the French disease in England. As early as July 1496, Marine Sanuto, Journal 1-171, describes with details the Malfrancoso. The scientific syphilis dates from Fracostori's poem, AD 1521, in which syphilis the shepherd is struck like Job for abusing the sun. After crippling a Pope, 6thus the 4th, and killing a king, Francis I, the First,

Starting point is 03:16:43 the gross virul began to abate its violence, under the effects of Mercury, it is said, and became endemic, a stage still shown at Shirley Avo near Fium, where legend says it was implanted by the Napoleonic soldiery. The Aleppo and other buttons also belong apparently to the same grade. elsewhere it settled as a sporadic and now it appears to be dying out while gonorrhea is on the increase the knights i have said belongs to the days before coffee eighty fifteen fifty and tobacco eighty sixteen fifty had overspread the east the former which derives its name from the kaffa or kaffa province lying south of abyssinia proper and peopled by the sida galaas was introduced to Moka of Al-Yaman in AD 1429 to 30 by the Shaikh al-Shazili who lies buried there and found a congenial name in the Arabic Kawa old wine. In the Knights, Macedonian edition, it is mentioned 12 times, but never in the earlier tales. Except in the case of Kamar al-Zaman II, it evidently does not belong to the epic, and we may

Starting point is 03:18:03 fairly suspect the scribe. In the 16th century, coffee began to take the place of wine in the nearer east, and it gradually ousted the classical drink from daily life and from folk tales. It is the same with tobacco, which is mentioned only once by the Knights, 931, in conjunction with meat, vegetables, and fruit, and where it is called Taba. Lane, 3,615, holds it to to be the work of a copyist, but in the same tale of Abu Kier and Abu Seer, Sherbet and coffee appear to have become in vogue, in fact to have gained the ground they now hold. The result of Lord McCartney's mission to China was a suggestion that smoking might have originated spontaneously in the old world. This is undoubtedly true. The Bushmen and other wild

Starting point is 03:18:59 tribes of southern Africa through their DACA, Cannabis Indica, on the fire and sat around it inhaling the intoxicating fumes. Smoking without tobacco was easy enough. The North American Indians of the Great Red Pipe Stone Quarry and those who lived above the line where Nicotiana grew used the Kenny Kinnick, or Bark of the Red Willow, and some seven other Susidania. But tobacco proper, which soon superseded all materials except hemp and opium, was first adopted by the Spaniards of Santo Domingo in 80, 1496, and reached England in 1565. Hence the word which, amongst the so-called red men, denoted the pipe, the container, not the contained, spread over the old world as a generic term with additions, like to tune for special varieties. The change, the change

Starting point is 03:19:57 In ancient English manners brought about by the cigar after dinner has already been noticed, and much of the modified sobriety of the present day may be attributed to the influence of the holy herb in cigarette. Such, we know from history, was its effect amongst Muslims, and the normal wine parties of the nights suggest that the pipe was unknown, even when the latest tales were written. Section 17 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain.

Starting point is 03:20:47 For more information, or to volunteer, please visit Libravox.org. The Book of the Thousand Nights and a Night, volume 10 by Anonymous, Translated by Richard Francis Burton The Origin of the Knights See, we know absolutely nothing Of the author or authors Who produced our marvellous requal Galant justly observes

Starting point is 03:21:21 Probably this great work is not by a single hand For how can we suppose that one man alone Could own a fancy fertile enough to invent so many ingenious fictions. Mr. Lane, and Mr. Lane alone, opined that the work was written in Egypt by one person, or at most by two, one ending what the other had begun,

Starting point is 03:21:48 and that he, or they, had rewritten the tales and completed the collection by new matter composed or arranged for the purpose. It is hard to see how the distinguished Arabist came to such a certain, a conclusion. At most, it can be true only of the editors and scribes of manuscripts, evidently copied from each other, such as the McNaughton and the Bullock texts. As the reviewer in the Asiatic Journal says, every step we have taken in the collation of these agreeable fictions has confirmed us in the belief that the work called the Arabian Nights

Starting point is 03:22:29 is rather a vehicle for stories, partly fixed and partly arbitrary, than a collection fairly deserving from its conscious identity with itself, the name of a distinct work, and the reputation of having wholly emanated from the same inventive mind, to say nothing of the improbability of supposing

Starting point is 03:22:50 that one individual, with every licence to build upon the foundation of popular stories, a work which, had once received a definite form from a single writer, would have been multiplied by the copious, with some regard at least to his arrangement of words, as well as matter. But the various copies we have seen bear about as much mutual resemblance as if they had passed through the famous process recommended for disguising a plagiarism. Translate your English author into French and again into English.

Starting point is 03:23:26 Moreover, the style of the several tales, which will be considered in a future page, so far from being homogenous, is heterogeneous in the extreme. Different nationalities show themselves. West Africa, Egypt and Syria are all represented. And while some authors are intimately familiar with Baghdad, Damascus and Cairo, others are equally ignorant. All copies, written and printed, absolutely differ in the last tales, and a measure of the divergence can be obtained by comparing the Breslau edition with the McNaughton text.

Starting point is 03:24:06 Indeed, it is my conviction that the manuscripts preserved in Europe would add sundry volumes full of tales to those hitherto translated, and here the Wortley-Montague copy can be taken as a test. We may, I believe, safely compare the history of the Knights with the so-called Homeric poems, the Iliad and the Odyssey, A collection of immortal ballads and old epic formulae and verses traditionally handed down from rhapsody to rhapsody, incorporated in a slowly increasing body of poetry

Starting point is 03:24:39 and finally welded together about the age of Pericles. To conclude, from the data above given, I hold myself justified in drawing the following deductions. 1. The framework of the book is purely Persian, perfectorally arabized, the archetype being the Hezar Hafsana. Two, the oldest tales, such as Sindabad, the seven wazirs, and King Jolid may date from the reign of Almansur, 8th century AD. 3. The 13 tales mentioned above as the nucleus of the repertory, together with Delilah

Starting point is 03:25:21 the Crafty, may be placed in our 10th century. 4. The latest tales, notably Kamar al-Zaman II, and Ma'arroof the Kobler, are as late as the 16th century. 5. The work assumed its present form in the 13th century. 6. The author is unknown for the best reason. There never was one. For information touching the editors and copyists, we must await the fortunate, discovery of some manuscripts. End of Section 17. Section 18 of the Book of the Thousand Nights and a Night, volume 10.

Starting point is 03:26:13 This is a Libravox recording. All Libravox recordings are in the public domain. For more information, or to volunteer, please visit Libravox.org. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous. Translated by Richard Francis Burton, Terminal essay, The Knights in Europe. The history of the Knights in Europe is one of slow and gradual development. The process was begun, 1704 to 1717 by Galand, a Frenchman, continued 1823, by von Hammer,

Starting point is 03:27:04 an Austro-German, and finished by Mr. John Payne, 1882 to 1884, an Englishman. But we must not forget that it is wholly and solely due to the genius of the Gaul that Europos the Arabian Nights entertainments, over which Western childhood and youth have spent so many spelling hours. Antoine Gallant was the first to discover the marvellous fund of material for the storyteller, buried in the Oriental Mine, and he had, in a high degree, that art of telling a tale, which is far more captivating than culture or scholarship. Hence his delightful version, or perversion, became one of the world's classics,

Starting point is 03:27:56 and at once made Scheherazard and Dinazard. Harun al-Rashid, the calendars, and a host of other personages as familiar to the home reader as Prospero, Robinson Crusoe, Lemuel Gulliver and Dr. Primrose. Without the name and fame, won for the work by the brilliant paraphrase of the learned and single-minded Frenchman, Lane's curious hash and Latinised English, at once turgid and emasculated, would have found few readers. Mr. Payne's admirable version appeals to the orientalist and the stylist, not to the many headed, and mine to the anthropologist and the student of Eastern manners and customs. Galand did it, and alone he did it, his fine literary flair, his pleasing style, his polished taste, and a perfect tact, at once made his work take high rank in the Republic of Letters, nor will the immortal fragment

Starting point is 03:29:00 ever be superseded in the infallible judgment of childhood. As the Encyclopedia Britannica has been pleased to ignore this excellent man and admirable orientalist, numismatologist and literature, the reader may be not unwilling to see a short sketch of his biography. Antoine Galand was born in AD 1646 of peasant parents, poor and honest, at Rollo, a little berg in Piccadie some two leagues from Montedadier. He was a seventh child, and his mother left a widow in early life, and compelled to earn her livelihood, saw scant chance of educating him, when the kindly assistance of a canon of the cathedral and president of the Collage de Noir,

Starting point is 03:29:51 relieved her difficulties. In this establishment, Galand studied Greek and Hebrew for ten years, after which the straight thing at home apprenticed him to a trade. But he was made for letters. He hated manual labour, and he presently removed en cachette to Paris, where he knew only an ancient kinswoman. She introduced him to a priestly relative of the canon of Noyant,

Starting point is 03:30:19 who in turn recommended him to the sous-Principal of the Collège du Pleci. Here he made such notable progress in Oriental studies that Monsieur Petitpere, a daughter of the Sorbonne, struck by his abilities, enabled him to study at the Collège Royal, and eventually to catalogue the Eastern manuscripts in the great ecclesiastical society. Thence, he passed to the Collège Mazarin, where a Professor Goddwa was making an experiment which might be revived to advantage in our present schools. He collected a class of boys, aged about four, and proposed to teach

Starting point is 03:30:57 them Latin speedily and easily by making them convert in the classical language as well as read and write it. Galand, his assistant, had not time to register success or failure before he was appointed attach secretary to Monsieur de Nguentel, named in 1660 Ambassador de France for Constantinople. His special province was to study the dogmas and doctrines and to obtain official attestations concerning the articles of the Orthodox, or Greek, Christianity, which had then been a subject of lively discussion amongst certain Catholics, especially Arnold Antoine, and Claude the Minister, and which even in our day occasionally crops up amongst Protestants. Galand, by frequenting the cafes and listening to the tale-teller, soon mastered Romayek

Starting point is 03:31:51 and grappled with the religious question under the tuition of a depotation. and of sundry matrons or metropolitans or metropolitans whom the persecutions of the pashes had driven for refuge to the palais de france m de montal after settling certain knotty points in the capitulations visited the harbour towns of the levant and the holy places including jerusalem where galland copied epigraphs sketched monuments and collected antiques such as the marbles and the borderlour gallery of which Per Don Bernard de Montfusson presently published specimens in his paleographica greica, etc. Pereses 1708 In Syria, Galon was unable to buy a copy of the Knights, as he expressly states in his epistle dedicatory, I la Falu Le Fair veneer de Cerey. But he prepared himself for translating it

Starting point is 03:32:50 by studying the manners and customs, the religion and superstitions of the people, and in 1675, leaving his chief, who was ordered back to Stambeau, he returned to France. In Paris, his numismatic fame recommended him to Monsieur's Véant, Carcery and Gerole, who strongly urged a second visit to the Levant for the purpose of collecting, and he set out without delay. In 1691 he made a third journey, travelling at the expense of the company Desarned Oriental with the main object of making purchases for the library and museum of Colbert

Starting point is 03:33:32 the Magnificent. The commission ended 18 months afterwards with the changes of the company when Colbert and the Marquis de Louvois caused him to be created antiquary to the king, Louis Le Grand, and charged him with collecting coins and medals for the royal cabinet. As he was about to leave Smyrna, he had a narrow escape from from the earthquake and subsequent fire, which destroyed some 15,000 of the inhabitants. He was buried in the ruins, but his kitchen, being cold as becomes a philosophers, he was dug out, unburnt. Goulonde again returned to Paris, where his familiarity with Arabic and Hebrew, Persian and Turkish, recommended him to Monsieur's Thévenot and Pignot.

Starting point is 03:34:22 This first president of the Grand Council acknowledged his services by a pension, He also became a favourite with Derbolo, whose Bibliatec Oriental left and finished at his death, he had the honour of completing and prefacing. President Bignon died within the 12-month, which made Galon attach himself in 1697 to Monsieur Foucault, councillor of state and intendant, governor of Cannes in Lower Normandy, then famous for its academy. In his new patron's fine library, and new misogy. collection, he found materials for a long succession of works, including a translation of the Quran. They recommended him strongly to the literary world, and in 1701 he was made a member of the

Starting point is 03:35:11 Academy des Inscription et Belle Lettre. At Cannes, Gallen issued in 1704 the first part of his me et unui, Kant Arab traduille, in Francais, which at once became famous as the Arabian Nights entertainments. Mutilated,

Starting point is 03:35:33 fragmentary, and paraphrastic, though the tales were, the glamour of imagination, the marvel of the miracles, and the gorgeousness and magnificence of the scenery at once secured an exceptional success.

Starting point is 03:35:47 It was a revelation in romance, and the public recognized that it stood in the presence of a monumental literary work. France was a fire with delight, and something so new, so unconventional, so entirely without purpose, religious, moral, or philosophical. The oriental wanderer in his stately robes

Starting point is 03:36:11 was a startling surprise to the easy-going and utterly corrupt Europe of the ancient regime, with its indecently tight garments, and perfectly loose morals. He produced oron, said Charles Nodier, a genius in his way, "'Dil a moment of their publication, "'sete a fact that is sure of production of the spirit in vogue popular, "'quark he appartinesant to a literature poor-conu in France,

Starting point is 03:36:42 "'and that this genre of composition "'ad, or, more, too, exigiaeat the detail of meur, of characters, of costumes and of the localities absolutely extrangered

Starting point is 03:36:56 to all the ideas established in our count and our robins we're a tonne

Starting point is 03:37:04 of charm that is resulted of the lecture it's that the verity

Starting point is 03:37:11 of sentiment the newvote of the tableau an imagination fend fendor

Starting point is 03:37:17 and prodige a colorie plaid de chalue, the trait of a sensibility of a pretension, and the soul of a comique their caricature, is that the spirit and the natural enphonse, plais all partoo, and pleasant is all the world. The count Arab at once made Gallant's name, and a popular tale is told of them, and him, known to all reviewers who, however, mostly mangle it. In the biogical, The Geography Universal of Michaud we find, In the two premier volume of these Count Lexaudet

Starting point is 03:37:57 was always, my cherseur, if you don't domey not, make us, under these counts that you know. Some young young, ennuied, to this platt uniformity, alleran a night that makes a very great frou

Starting point is 03:38:14 frapped at the port of theuteur who courte a chemise to her window. after having made me enfoundre some time by divers questions insignificant they'll terminate in his own saying ah monsieur if you dole-y-pah if you don't knowe not make us one of these beau-cont which you know so well as well as well ase so well gallant profiter de la lesson and supremer in the volumes sui vioch the preamble which he had avon attire their pleasanterie this legend has the merit of explaining why the professor so soon gave up the arab framework which he had deliberately adopted the knights was at once translated from the french though when where and by whom no authority seems to know In Lowndez's Biographer's Manual, the English Editio Princep's, is thus noted.

Starting point is 03:39:18 Arabian Nights entertainments, translated from the French, London, 1724, 12 months, six volumes. And a footnote states that this translation, very inaccurate and vulgar in its diction, was often reprinted. In 1712, Addison introduced into the spectator, the story of Al Nashar, and says that his remark on hope may serve as a moral to an Arabian tale which I find translated into French by Monsieur Gallant. His version appears, from the tone and style, to have been made by himself, and yet, in that year, a second English edition had appeared. The nearest approach to the Edithio Princeps in the British Museum is a set of six volumes, bound in three, and corresponding with Galant's first half-dozen. Tomes 1 and 2 are from the 4th edition of 1713 Numbers 3 and 4 are from the 2nd of 1712

Starting point is 03:40:17 and 5 and 6 are from the 3rd of 1715 It is conjectured that the first two volumes were reprinted several times Apart from their subsequent As was the fashion of the day But all is mystery We, my friends and I, have turned over scores of books in the British Museum, the University Library, and the Advocates Libraries of Edinburgh and Glasgow.

Starting point is 03:40:44 I have been permitted to put the question in notes and queries and in the antiquary, but all our researchers hitherto have been in vain. The popularity of the Knights in England must have rivaled their vogue in France, judging from the fact that in 1713, or nine years after Galant's Edithio-Princep appeared, they had already reached a fourth issue. Even the ignoble national jealousy Which prompted Sir William Jones grossly to abuse that valiant scholar

Starting point is 03:41:14 Or Cateaure de Perrin Could not mar their popularity But as there are men who cannot read Pickwick So they were not wanting Who spoke of Dreams of the Distempered Fancy of the East When the work was first published in England Says Henry Weber

Starting point is 03:41:31 It seems to have made a considerable impression upon the public Pope, in 1720, sent two volumes to Bishop Atterbury, without making any remark on the work, but from his very silence it may be presumed that he was not displeased with the perusal. The bishop, who does not appear to have joined a relish for the flights of imagination to his other estimable qualities, expressed his dislike of these tales pretty strongly, and stated it to be his opinion, formed in the frequent descriptions of female dress that they were the work of some Frenchmen. Petit de la Croix, a mistake afterwards corrected by Warburton.

Starting point is 03:42:13 The Arabian Knights, however, quickly made their way to public favour. We have been informed of a singular instance of the effect they produced soon after their first appearance. Sir James Stewart, Lord Advocate for Scotland, having one Saturday evening found his daughters employed in reading these volumes, seized them with a rebuke for spending the evening before the sabbath in such worldly amusement, but the grave advocate himself became a prey to the fascination of the tales, being found on the morning of the Sabbath itself employed in their perusal,

Starting point is 03:42:49 from which he had not risen the whole night. As late as 1780, Dr. Beatty professed himself uncertain whether they were translated or fabricated by Monsieur Conard, and, while Dr. Pusey wrote of them, Noctes miller et una dicta, qua in omnium firmer popularum, cultorum linguis conversei, indilichius omnium habentur. Manimbuske, Omnium Terentor. The amiable Carlisle in the Gospel according to St. Froud,

Starting point is 03:43:22 characteristically turned them, downright lies, and forbade the house to such unwholesome literature. What a sketch of character in two words. words. The only fault found in France with the Comte Arab was that their style is poor correct. In fact, they want classicism. Yet all Gallic imitators, Trebutier included, have carefully copied their leader, and Charles Nudier remarks, "'I'm as well as long as la parrardue of justice or Steele de Gaunt. A bonder so

Starting point is 03:43:59 ettre prolix, natural and familiar without etthre d'est, nor trivial. He no manque of this elegance which result to the facility

Starting point is 03:44:11 and who present I know what melanchet de lae de perot and de laeuvre and de la bonomis to la fontaine. Our professor, with a name now thoroughly

Starting point is 03:44:24 established, returned in 1706 to Paris, where he was an assiduous and efficient member of the Societ Numus Mitique and corresponded largely with foreign orientalists. Three years afterwards

Starting point is 03:44:38 he was made Professor of Arabic at the Collège de France, succeeding Pierre Dupy and during the next half decade he devoted himself to publishing his valuable studies. Then the end came in his last illness

Starting point is 03:44:53 an attack of asthma complicated with pectoral mischief he sent to Noion for his nephew Julien Gullien to assist him in ordering his manuscripts and in making his will after the simplest military fashion he bequeathed his writings to the Bibliotech de Rois, his numismatic dictionary to the Academy and his Alcoran to the Abbe Bignon. He died aged 69 on February the 17th 1715, leaving his second part of the night's

Starting point is 03:45:26 unpublished. Professor Galen was a French literature. of the good old school which is rapidly becoming extinct omvre d'olay m'aunt rosses as his euloges stated simple in life and manners and single-hearted in his devotion to letters he was almost childish and worldly matters while notable for penetration and acumen in his studies he would have been as happy one of his biographer's remarks in teaching children the elements of education and as he was in acquiring his immense erudition. Briefly, truth and honesty, exactitude and indefatigable industry, characterise his most honourable career. Galant informs us that his manuscript consisted of four volumes, only three of which were extant, bringing the work down to night 282, or about the beginning of Camaralzaman. The missing portion, if it, contained the other volumes 140 pages would end that tale together with the stories of

Starting point is 03:46:37 Ghanim and the enchanted ebony horse and such is the disposition in the Breslau edition which mostly favours in its ordinance the text used by the first translator but this would hardly have filled more than two-thirds of his volumes for the other third he interpolated or is supposed to have interpolated the ten following tales 1. Histoire to Prince Zain Al-Aznan and of Rue de Jony.

Starting point is 03:47:07 Two, Histoire to Cododin and his Frere. Three, Histoire to the Lomb Meurveilleus

Starting point is 03:47:15 Aladdin. Four, history of La Vourgla Baba Abdallah. Five, Histoire of Sidinum

Starting point is 03:47:23 Six, Histoire to Kogia Hassan Al-Habal. Seven, Histoire, Dali Baba and the

Starting point is 03:47:30 Quarant-veleur exterminate a power of an esclav. 8. Histoire d'Alichogia, Marchant de Baghdad. 9. Histoire de Prance Ahmed and de la Fe peribanu. 10.

Starting point is 03:47:45 Histoire to two so jalous to le cadet. Concerning these interpolations, which contain two of the best and most widely known stories in the work, Aladdin and the 40 thieves, conjectures have been manifold but they mostly run upon three lines

Starting point is 03:48:04 De Sasse held that they were found by Galon in the public libraries of Paris Mr Chenery whose acquaintance with Arabic grammar was ample suggested that the professor had borrowed them from the recitations of the Rauis, rhapsodists

Starting point is 03:48:20 or professional storytellers in the bazaars of Smyrna and other ports of Levant the late Mr Henry Charles Cout in the folklore record, Volume 3, Part 2, page 178, and subsequent. On the sort of some of Monsieur Golens' tales, quotes from popular Italian, Sicilian and Romoic stories, instance identical with those in Prince Ahmed, Aladdin, Ali Baba, and the Envious Sisters, suggesting that the Frenchman had heard these paramedia in Levantine coffee houses, and had inserted them into his unequalled corpus fabulorum.

Starting point is 03:49:01 Mr. Payne conjectured to the probability of their, having been composed at a comparatively recent period, by inhabitant of Baghdad, in imitation of the legends of Harun Erashid and other well-known tales of the original work, and adds, it is possible that an exhaustive examination of the various manuscript copies of the thousand and one knights

Starting point is 03:49:24 known to exist in the public libraries of Europe might yet cast some light upon the question of the origin of the interpolated tales. I quite agree with him, taking The Sleeper and the Waker and Zain al-Asnam as cases in point, but I should expect, for reasons before given, to find the stories in a Persic

Starting point is 03:49:46 rather than an Arabic manuscript. And I feel convinced that all will be recovered. Galon was not the man to commit literary forgery. As regards Aladdin, the most popular tale in the whole work. I am convinced that it is genuine, although my unfortunate friend, the late Professor Palmer, doubted it being an Eastern story. It is laid down upon all the lines of oriental fiction. The Mises Encine is China, where they drink in certain warm liquor.

Starting point is 03:50:21 Tea. The hero's father is a poor. poor tailor, and, as in Judah and his brethren, the Maribi magician presently makes his appearance, introducing the wonderful lamp and the magical ring. Even the sorcerers cry, new lamps for old lamps! A prime point is paralleled in the tale of the fisherman's son, where the Jew asks in exchange only old rings, and the princess, recollecting that her husband kept a shabby, well-worn ring in his writing stand, and he being asleep, took it out, and sent it to the man.

Starting point is 03:50:57 In either tale, the palace is transported to a distance, and both end with the death of the wicked magician, and the hero and heroine living happily ever after. All Arabists have remarked the sins of omission and commission, of abridgment, amplification, and substitution, which the audacious distortion of fact and phrase in which Coulon freely indulged, whilst his knowledge of Eastern languages proves that he knew better. But literary licence was the order of his day, and at that time French, always the most beguille of European languages, was bound by a rigorism of the narrowest and the straightest of lines, from which the least Eckart condemned a man as a barbarian and a Tudesque.

Starting point is 03:51:44 If we consider Gallant fairly, we shall find that he owes mostly for a purpose, that of popularising his work, and his success indeed justified his means. He has been derided by scholars for, Hey, monsieur, and ah madame, but he could not write, O monsieur, and O madame, although we can borrow from biblical and Shakespearean English, O my lord, and O my lady. Bon Dieu, Mathieu, which I'll translate his English by,

Starting point is 03:52:18 oh heavens, is good French for Hualahi, Biala, and Sancourt Cavalier, Biafé, 50 handsome gentleman and horseback, is a more familiar picture than 50 knights. L'Officer's Dinazard and St. Pleasant Choral de de de Fré became ridiculous only in translation, the officious Dinazard and this pleasant quarrel, while Sir Kille E de Rémer-Card, would relieve the Gallic mind from the mortification of destiny decreed. Ploziers sought to free a de porto de vaix, Europeanese, flasks and flagons, and the violent convulsions in which the girl dies is mere Gallic squeamishness. France laughs at Le Chocin in England, but she has only to look at home,

Starting point is 03:53:11 especially during the raid of Gallant's contemporary Roil-A. The terrible old man, she has. of the sea-bord is badly described by lancomode vieu the el-natured old fellow brave memoon and agrable me-moon are hardly what a genie would say to a genia but they are good gallic the same may be noted of plie le voie for mark kilserrande a european practice and of the false notes struck in two passages a few bell concquet gives a Parisian turn. And I can't see, Saint abominable barbier who, there, quackil so

Starting point is 03:53:59 he does a pei, who all the morn is blank, he does not to resemble an Ethiopian, but he al-alarm encore, more noir is horrible than the visage. It's a mere affectation of orientalism. Largely, an vile dame

Starting point is 03:54:18 de leau connoissance puts French polish upon the matter-of-fact Arabs an old woman. The list of absolute mistakes, not including violent liberties, can hardly be held excessive. Professor Vile and Mr. Payne justly charged Galand with making the trader throw away the shells of the date which has only a pellicle, as Galant certainly knew, but dates were not seen every day in France, while almonds and walnuts were of the quat fromendicon. He preserves the assource, which later issues have changed in Nwaiol, probably an allusion to the jerking practice called Inua. Again, in the first sheikh's story, the meye is mentioned as the means of slaughtering cattle, because familiar to European readers. At the end of the tale, it becomes Lakuto Funest.

Starting point is 03:55:12 In Badraldin, a tart a la Crem, so well known to the West, displaces, naturally enough, the outland. bandish mess of pomegranate seeds. Though the text especially tells us the hero removed his bad trousers and placed them under the pillow, a crucial fact of the history, our professor sent him to bed, fully dressed,

Starting point is 03:55:34 apparently for the purpose of informing his readers in a footnote, that Easton's, Se Couchon en Calaisant, it was mere ignorance to confound the arbalet or crossbow with the stone bow, but this is universally being.

Starting point is 03:55:49 done, even by Lane, who ought to have known better. And it was an unpardonable carelessness, or something worse, to turn nah, fire, and dun in lieu of, into Le four-de-no-doon, and this has been untouched by de Sasse. I cannot but conclude that he never read the text with the translation. Nearly is bad, also to make the Jewish physician remark, when the youth gave him the left wrist, Voila ungrant ignorance de Nesavo not not that l'n present the mar-droit to a medicin and not the Gauche, whose exclusive use all travellers in the East must know. I have noticed the incuriousness, which translates along the Nile shore,

Starting point is 03:56:36 by up towards Ethiopia, and the islands of the children of Caledan, instead of the Kalidatani, or Kalidat, the fortunate islands. It was by no means A petite soufflette Some taps from time to time with her fingers Which the sprightly dame administered To the barber's second brother But sound and heavy cuffs on the nape

Starting point is 03:57:00 And the sixth brother Was not Ollev Fendou He of the hair lips For they had been cut off By the Badawi jealous of his fair wife Abu al-Hassan Would not greet his beloved by saluting Letapie Ese-Pied

Starting point is 03:57:16 He would kiss him her hands and feet. Hayat Alnafus, Hyatt Alnafus, would not throw cold water in the princess's face, she would sprinkle it with O'Darose. Camaralza Man addresses his two abominable wives in language, purely European.

Starting point is 03:57:37 A de la Vie Ilna'saprocha del, missing one of the fine touches of the tale which shows its hero a weak and violent man, hasty and lacking the puner donor. The Belprisienne, in the tale of Nuraldin, was no Persian, nor would her master address her, Vene, sa, impertinent, come hither impertinence. In the story of Badr, one of the Comroe Island becomes

Starting point is 03:58:04 Lille de la Lune. Dog, and dog-son, are not enjou-at-thros et an d'end de grand-roix. The greatest eastern kings allow themselves far more energetic and significant language. fitner is by no means forced to cure. Lastly the genuumont of the Knights is widely different in French in Arabic, but that is probably not Galant's fault, as he never saw the original, and indeed he deserves high praise for having invented so pleasant and sympathetic clothes, inferior only to the Oriental device. Galant's fragment has a strange effect upon the Orientalist, and those who take the scholastic view. be it wide or narrow. De Sasse does not hesitate to say that the work owes much to his fellow-countryman's hand, but I judge otherwise.

Starting point is 03:59:00 It is necessary to dissociate the two works and to regard Galant's paraphrase, which contains only a quarter of the thousand knights and a knight, as a wholly different book. Its attempt to amplify beauties, and to correct or conceal the defects and grotesqueness of the original, absolutely suppress much of the local colour, clothing the bare body in the best of Peridian suits. It ignores the rhymed prose and excludes the verse, rarely and very rarely rendering a few lines in a balanced style. It generally rejects the proverbs, epigrams and moral reflections which form the pith and marrow of the book.

Starting point is 03:59:42 And, worse still, it disdains those finer touches of character, which are often shakes. spearing in their depth and delicacy, and which, when applied to a race of familiar ways and thoughts, manners and customs, would have been the wonder and delight of Europe. It shows only a single side of the gem that has so many facets. By deference to public taste, it was compelled to expunge the often repulsive simplicity, the childish indecencies and the wild orgies of the original, contrasting with the gorgeous tints, the elevated morose. and the religious tones of passages which crowd upon them. We miss the odour du song, which tastes the perfume de Harim, and also the humoristic tale and the Rabelaisian outbreak, which relieve and throw out in strong relief,

Starting point is 04:00:33 the splendour of empire and the havoc of time. Considered in this light, it is a caput mortum, a magnificent texture seen on the wrong side, and it speaks volumes for the gene. genius of the man who could recommend it in such blurred and caricatured condition to readers throughout the civilised world. But those who look only at Goulon's picture, his effort to transplant into European gardens the magic flowers of Eastern Fancy, still compare his tales with the sudden prospect of magnificent mountains, seen after a long desert march.

Starting point is 04:01:12 They arouse strange longings and indescribable desires. Their marvellous imaginable, their marvellous imaginativeness produces an insensible brightening of mind and an increase of fancy power, making one dream that behind them lies the new and unseen, the strange and unexpected, in fact, all the glamour of the unknown. The Knights has been translated into every far-extending Eastern tongue, Persian, Turkish and Hindustani. The latter entitles them Hicayat Al Jalila, or Noble Tales, and the translation was made by Munchi Shamsaldin Ahmad for the use of College of Fort George. All these versions are direct from the Arabic. My search for a translation of Galand into any eastern tongue has hitherto been fruitless. I was assured by the late Bertolt de Seaman, that the language of Hoffman and Heineh contained a literal and complete translation of the Knights.

Starting point is 04:02:13 but personal inquiries at Leipzig and elsewhere convinced me that the work still remains to be done. The first attempt to improve upon Gallon and to show the world what the work really is was made by Dr Max Habicht and was printed at Breslau in 15 small square volumes. Thus it appeared before the Tunis manuscript, of which it purports to be a translation. The German version is, if possible, more condemned. than the Arabic original. It lacks every charm of style. It conscientiously shirks every difficulty. It abound to the most extraordinary blunders, and it is utterly useless as a picture of manners, or as a book of reference. We can explain its lash only by the theory that the eminent professor

Starting point is 04:03:05 left the labour to his collaborators, and did not take the trouble to revise their careless work. The next German translation was by Orlik councillor J. von Hammer-Purgstarts, who, during his short stay at Cairo and Constantinople, turned into French the tales neglected by Gallon. After some difference with Monsieur Konsa in 1810, the Styrian Orientalist entrusted his manuscript to Herr Cotter, the publisher of Tübegan. Thus, a German version appeared, the translation of a translation, at the hand of a translation. Cinsling, while the French version was unaccountably lost en route to London. Finally, the Kant, Anadete, etc. appeared in a French translation by G.S. Tributier. Von Hammer took liberties with the text, which can compare only with those of Lane. He abridged and retrenched till the likeness in places entirely disappeared.

Starting point is 04:04:10 He shirked some difficult passages, and he misexplained others. In fact, the work did no honour to the amiable and laborious historian of the Turks. The only good German translation of the Knights is due to Dr Gustav Valle, who was born on April 24th, 1808, is still, 1886, professing at Heidelberg. His originals, he tells us,

Starting point is 04:04:38 were the Breslau edition, the Boulac text of Abt al-Raman al-Safadi, and a manuscript in the library of Saxgotha. The venerable savant, who has rendered such service to Arabism, informs me that Auguste Leval's Vohalla was written without his knowledge. Dr. Valle neglects the division of days, which enables him to introduce any number of tales. For example, Galand's 11 occupy a large part of Volume 3.

Starting point is 04:05:10 The Forvort wants development, the notes can't. confined to a few words, are inadequate, and verses everywhere rendered by prose, the sager or assonance being wholly ignored. On the other hand, the scholar shows himself by a correct translation, contrasting strongly with those that preceded him, and by a strictly literal version, save where the treatment required to be modified in a book intended for the public. Under such circumstances, it cannot well be other than longsome and monotonous reading. Although Spain and Italy have produced many in remarkable orientalists, I cannot find that they have taken the trouble to translate the knights for themselves. Cheap and gaudy versions of Goulon seem to have

Starting point is 04:05:58 satisfied the public. Notes on the Romache, Icelandic, Russian and other versions will be found in a future page. Professor Goulon has never been forgotten in France. where, amongst a host of editions, four have claims to distinction, and his success did not fail to create a host of imitators, and to attract with de Sassie justly terms on prodigious importation de marchandise de contraband. As early as 1823, von Hammer numbered seven in France, and during later years they have grown prodigiously. Mr. William F. Kirby, who has made a special study of the subject, has favoured me with detailed bibliographical notes on Galant's imitators, which are printed in Appendix No. 2. End of Section 18. Section 19 of The Book of the Southern Nights and a Knight, Volume 10. This is a Librevox recording.

Starting point is 04:07:18 All Librevox recordings are in the public domain. For more information or to volunteer, please visit Librivox.org. The Book of the Southern Knights and the Night, volume 10 by Anonymous, translated by Richard Francis Burton. The Matter of the Knights, Part 1. Returning to my three-fold distribution of this prose poem into fable, fairy tale and historical anecdote, let me proceed to consider these sections more carefully. The epilogue or beast fable, which apparently antedates or other subjects in the nights, has been called one of the earliest creations of the awakening consciousness of mankind.

Starting point is 04:08:03 I should regard it, despite a monumental antiquity, as the offspring of a comparatively civilized age, when a jealous despotism or a powerful oligarchy through difficulties and dangers in the way of speaking plain truth. A hint can be given, and a friend or foe can be lauded or abused, as bellines the sheep, or isend grim the wolf, when the author is debarred the higher enjoyment of praising them, or dispraising them by name. And, as the purposes of fables are twofold, duplexly bellied does est, quodrisum-movet, and quod prudenti vitam concilio monette. The speaking of brute beasts would give a frequency and a pleasantry to moral design, as well as to social and political satire. The literary origin of the fables is not buddistic. We must especially shun that Indo-Germanic school, which goes to India for its origins, when Pythagoras, Solon, Herodotus, Plato, Aristotle, and possibly Homer sat for instruction at the feet of the herece the learned grammarians of the pharaonic court nor was it aeosopic evidently aesop inherited the hoarded wealth of ages

Starting point is 04:09:26 as professor lepsius taught us in the olden times within the memory of man we know only of one advanced culture of only one mode of writing and of only one literary development with those of Egypt. The invention of an alphabet, as opposed to a syllabary, unknown to Babylonia, to Assyria, and to that extreme born of their civilizing influence, China, would forever fix their literature, poetry, history, and criticism. The Apologue and the anecdote. To mention no others, the lion and the mouse appears in Leyden Pepper's, dating from BC-12-1166, the days of ramsesis the third ramsinitus or hakon not as a rude and early attempt but in a finished form postulating an ancient origin and illustrious ancestry the dialogue also is brought to perfection in the discourse between the jackal kufi and the ethiopian cat revu egyptologica ivme anna part one africa therefore was the home of the beast fable not as professor

Starting point is 04:10:41 Mahaffi sings, because it was the chosen land of animal worship, where opita to tecanem venerantur nemodianam. But simply because, the Nile land, originated every form of literature between Fablio and epos. From chemia is a black land it was but a step to Phoenicia, Judea, Phrygia, and Asia Minor, whence a ferry led over to Greece. Here the epilogue found its popularizer in Aesop. whose name, involved in myth, possibly connects with Asopus at Aethiops Idom Sonnat, says the sage.

Starting point is 04:11:20 This would show that the Hellenes preserved a legend of the land, whence the beast fable arose, and we may accept the fabulist's era as contemporary with Croesus and Solon, BC-570, about a century after Psemiticus, Psemitic I, through Egypt opened the restless Greek. From Africa too, the fable would in early ages migrate eastwards and make for itself a new home in the second great focus of civilization formed by the Tigris-oferites volley. The late Mr. George Smith found amongst the cuneiform fragmentary beast fables, such as dialogues between the ox and the horse, the eagle and the sun. In after centuries, when the conquests of Macedonian Alexander, completed what Cessostris and Semiramis had begun, and mingled the

Starting point is 04:12:16 manifold families of mankind, by joining the eastern to the Western world. The Orient became formally Hellenized. Under the Solokide, and during the life of the independent Bactrian kingdom, B.C. 255 to 125, Grecian art and science, literature and even language, overran the old Iranian reign, and extended eastwards throughout northern India. Porus sent two embassies to Augustus in BC 19, and in one of them the herald Zarmanohogas Shramanachraja of Bargosa, the modern baroque in Guzarat, bore an epistle upon vellum written in Greek.

Starting point is 04:13:01 Strabo 151, Section 78 Videtis Gentes Popoloski Mutase-Sedes, says Seneca. quid sibe volunt in Mediz Barbarorum regionibus Graccae artes, quid inter Indos per sacque Macedonicus sermo, Athenians in Asia, turbaest. Upper India, in the Macedonian days, would have been mainly buddistic, possessing a rude alphabet,

Starting point is 04:13:30 borrowed from Egypt through Arabia and Phoenicia, but still in a low and barbarous condition. Her buildings were wooden, and she lacked, as far as we know, stone architecture, the main test of a social development. But the Bactrian kingdom gave an impulse to her civilization, and the result was classical opposed to Vedic Sanskrit. From Persia, Greek letters, extending southwards to Arabia, would find indigenous imitators, and there, Ezobe would be represented by the sundry sages who share the name Loughman.

Starting point is 04:14:06 one of these was a servile condition tailor, tailor, carpenter or shepherd, and a habashi, a theopian, meaning a negro slave with blubber lips and splay feet, so far showing a superficial likeness to the esop of history. The esopic fable, carried by the hellenes to India, might have fallen in with some rude and fantastic barbarian of Buddhist proscianian and indigenous origin. So Raynard the Fox has its analog amongst the Kafirs and the Voie tribe of Mwandemgan Negroes in Liberia, amongst whom one Doaulu invented or rather borrowed a syllabaryum. The modern gypsies are said also to have beast fables, which have never been traced to a foreign source, Leland, but I cannot accept the refinement of difference which Professor Benfay, followed by Mr. Case Falconer, discovers between the Esopic and the Hindu epilogue.

Starting point is 04:15:09 In the former animals are allowed to act as animals. The latter makes them act as men in the form of animals. The essence of the beast fable is a reminiscence of homoprimigenius with erected ears and hairy hide, and its expression is to make the brother brute behave, think and talk like him, with the super-added experience of ages. To early men, the lower animals,

Starting point is 04:15:37 which are born, live and die like himself, showing all the same effects and disaffacts, loves and hates, passions, prepossessions and prejudices, must have seemed quite human enough, and on an equal level to become his substitutes. The savage, when he began to reflect, with regard the carnivor and the serpent with awe, wander and dread, and would soon suspect the same mysterious potency in the brute as in himself.

Starting point is 04:16:07 So the malees still look upon the Uran Utan, or woodman, as the possessor of superhuman wisdom. The hunter and the herdsman, who had few other companions, would presently explain the peculiar relations of animals to themselves by material metamorphosis, the bodily transformation of man to brute, giving increased powers of working him wheel and woe. A more advanced stage would find the step easy to metamptychosis, the beast containing the ego, alias soul of the human. Such instinctive belief explains much in Hindu literature, but it was not wanted at first by the apolloque.

Starting point is 04:16:49 This blending of blood, this racial baptism, would produce a fine, robust progeny, and after our second century, Egypto-Greco-Indian stories all were ran the civilized globe between Rome and China. Tales have wings and fly farther than the Jade hatchets of proto-historic days. And the result was a book which has had more readers than any other except the Bible. Its original is unknown. The volume which in Pelevi became the Javidand-Hirad, Wisdom of Ages, or the Testament of Hoshan, the ancient Quabar king, and in Sanskrit the Pancho Tantra, five chapters,

Starting point is 04:17:32 is a recule of Apelos and anecdotes related by the learned Brahman Vishnu Sharma for the benefit of his pupils, the sons of an Indian raja. The Hindu original has been adapted and translated into a number of languages, Arabic, Hebrew and Syriac, Greek and Latin, Persian and Turkish, and their host of names. voltaire wisely remarks of this venerable production whence fere reflexion that preceque all the terre has been enfatued of parais comte and that they've enducée the genre human we find the fables of pilpies de l'cman des op bien-reis but methinks the sage of fernay might have said far more these fables speak with the large utterance of early men they have also their own especial beauty the charms of well-preserved and time-honored old age. There is in their wisdom a perfume of the past,

Starting point is 04:18:32 homely and ancient fashioned, like a whiff of potpour, wondrous soothing withal to all factories, agitated by the patchouli's and jockey clubs of modern pretenders and petite maitres, with their grey young heads and pert intelligence, the motto of whose ignorance is Kunu. Where a dose of its antique, mature experience attributed to the Western before he visits the East, those few who could digest it might escape, the normal lot of being twisted round the fingers of every rogue they meet from Dragoman to Raja. And a quotation from them tells at once, it shows the quarter to be men of education, not a Jangali, a sylvan or savage, as the Anglo-Indian official is habitually turned by his more civilized fellow subject.

Starting point is 04:19:25 The main difference between the classical apologue and the fable in the knights is that while Ezo Bon Gabrius write laconic tales, with a single event and a simple moral, the Arabian fables are often long-continued novell, involving a variety of events, each characterized by some social or political aspect, forming a narrative highly interesting in itself, often exhibiting the most exquisite moral,

Starting point is 04:19:55 and yet preserving, with rare ingenuity, the peculiar characteristics of the actors. And the distinction between the ancient and the medieval apolloe, including the modern which, since Reneke-Fox is mainly German, appears equally pronounced. The latter is humorous enough, and rich in the wit,

Starting point is 04:20:15 which results from superficial incongruism. but it ignores the deep underlying bond which connects man with beast. Again, the main secret of its success is the strain of pungent satire, especially in the Renardine cycle, which the people could apply to all unpopular lords and prelates ghostly and worldly. Our recule contains two distinct sets of apologues. The first, Volume 3, consists of 11, alternating with fire, anecdotes 9146 to 153 following the lengthy and knightly romance of King Omar bin al-nuamon

Starting point is 04:20:58 and followed by the melancholy love tale of Ali bin Bakar the second series in volume 9 consisting of eight fables not including ten anecdotes knights 901 and 924 is injected into the romance of King Jaliad and Shimas mentioned by Al Masudi as independent of the knights. In both places, the beast fables are introduced with some art and add variety to the subject matter, obviating monotony, the deadly sin of such works, and giving repose to the hearer or reader

Starting point is 04:21:35 after a climax of excitement, such as the murder of the wazirs. And even these are not allowed to pallor upon the mental palate, being mingled with anecdotes and short tales, such as the Hermits, 3-125, with biographical or literary episodes, acro-amata, table-talk, and dialects, where humorous rabelicine anecdote finds a place. In fact, the Fablio or Novella. This style of composition may be as ancient as the Apologues.

Starting point is 04:22:07 We know that it dates as far back as Rameses I's the Third, from the history of the two brothers in the Orbigny Papyrs, the prototype of Yusuf and Zosophers. Zulaika, the Koranic Joseph and Popit Haar's wife. It is told with a charming naivet and such sharp touches of local color as, Come, let us make Mary an hour and lie together, let down the hair. Some of the epilogues in the knights are pointless enough. Remoyne's quamuzons, but in the best specimens, such as the wolf and the fox,

Starting point is 04:22:42 the wicked man and the wily man, both characters are carefully kept distinct, and neither action nor dialogue ever flags. Again, the flea and the mouse, 3151, of a type familiar to students of the Pilpe cycle must strike the home reader as peculiarly quaint. Next in date to the epilogue comes the fairy tale proper,

Starting point is 04:23:07 where the natural universe is supplemented by one of purely imaginative existence. As the active world is inferior to the rational soul, says Bacon with his normal sound sense. So fiction gives to mankind what history denies, and in some measure satisfies the mind with shadows when it cannot enjoy the substance. And as real history gives us not the success of things,

Starting point is 04:23:34 according to the deserts of vice and virtue, fiction corrects it and presents us with the fates and fortunes of persons, rewarded and punished according to merit. But I would say still more, History paints or attempts to paint life as it is, a mighty maze with or without a plan. Fiction shows or would show as life as it should be, visibly ordered and laid down on fixed lines. Thus fiction is not the mere handmaid of history.

Starting point is 04:24:04 She has a household of her own and she claims to be the triumph of art, which, as Guthé remarked, is art because it is not nature. fancy la folie de logis is that kind and gentle portress who holds the gate of hope wide open in opposition to reason the surly and scrupulous guard as palmerine of england says and says well for that the report of noble deeds does urge the courageous mind to equal those who bear most commendation of their approved valiancy this is the fair fruit of imagination and of ancient histories And last but not least, the faculty of fancy takes count of the cravings of man's nature for the marvelous, the impossible, and of his higher aspirations for the ideal, the perfect. She realizes the wild dreams and visions of his generous youth, and portrays for him a portion of that, other and better world, with whose expectation he would console his age. The imaginative varnish of the nights serves admirably as a foil to the absolute realism of the picture in general. We enjoy being carried away from trivial and commonplace characters, scenes and incidents, from the matter-of-fact surroundings of a work-day world,

Starting point is 04:25:29 a life of eating and drinking, sleeping and waking, fighting and loving, into a society and a mizant sane, which we suspect can exist, and which we suspect can exist, and which we know does not. Every man at some turn or term of his life has longed for supernatural powers and a glimpse of wonderland. Here he is in the midst of it. Here he sees mighty spirits someone towards the human might's will, however whimsical,

Starting point is 04:25:57 who can transport him in an eye twinkling with soever he wishes, who can ruin cities and build palaces of gold and silver, gems and yagins, who can serve us. delicate viands and delicious drinks in priceless chargers and impossible cups and bring the choicest fruits from farthest orient here he finds magas and magicians who can make kings of his friends slay armies of his foes and bring any number of beloveds to his arms and from this outraging probability and outstripping possibility arises not a little of that strange fascination

Starting point is 04:26:36 exercised for nearly two centuries upon the life and literature of europe by the knights even in their mutilated and garbled form the reader surrenders himself to the spell feeling almost inclined to co-enquire and why may it not be true his brain is dazed and dazzled by the splendors which flash before it by the sudden procession of jinns and genies demons and fairies some hideous others perturn naturally beautiful by good wizards and evil sorcerers, whose powers are unlimited for veal and for woe, by mermen and mermaids, flying horses, talking animals, and reasoning elephants, by magic rings and their slaves, and by talismanic couches, which rivals the carpet of Solomon. Hence, as one remarks, these fairy tales have pleased, and still continue to please almost all ages, all ranks and all different capacities. Dr. Hawkesworth observes that these fairy tales find favor

Starting point is 04:27:41 because even their machinery, wild and wonderful as it is, has its laws, and the magicians and enchanters perform nothing but what was naturally to be expected from such beings after we had once granted them existence. Mr. Heron rather supposes the very contrary is the truth of the fact. It is surely the strangeness, the unknown nature, the anomalous character of the supernatural agents here employed, that makes them to operate so powerfully on our hopes, fears, curiosities, sympathies, and in short, on all the feelings of our hearts.

Starting point is 04:28:22 We see men and women, who possess qualities to recommend them to our favor, subjected to the influence of beings, whose good or ill will, power of power of. or weakness, attention or neglect, are regulated by motives and circumstances, which we cannot comprehend, and hence we naturally tremble for their fate, with the same anxious concern as we should for a friend wandering, in a dark night amidst torrents and precipices, or preparing to land on a strange island, while he knew not whether he should be received, on the shore, by cannibals waiting to dear him piecemeal, and devour him, or by gentle beings, disposed to cherish him with fond hospitality.

Starting point is 04:29:09 Both writers have expressed themselves well, but may seem each has secured, as often happens, a fragment of the truth, and holds it to be the whole truth. Granted that such spiritual creatures as jinns walk the earth, we are pleased to find them so very human, as wise and as foolish in word and deed as ourselves. Similarly, we admire in a landscape natural forms like those of Staffa or the palisades, which favor the works of architecture. Again, supposing such preter naturalisms to be around and amongst us, the wilder and more capricious they prove, the more our attention is excited and our forecasts are baffled to be set right in the end. But this is a little.

Starting point is 04:29:57 not all. The grand source of pleasure in fairy tales is the natural desire to learn more of the wonderland, which is known to many as a word and nothing more, like Central Africa before the last half century. Thus the interest is that of the personal narrative, of a grand exploration to one who delights in travels. The pleasure must be greatest where faith is strongest. For instance, amongst imaginative races like the Celts and especially Orientals, who imbibs supernaturalism with their mother's milk. I am persuaded, writes Mr. Bale-S. John, that the great scheme of preternatural energy,

Starting point is 04:30:41 so fully developed in the thousand and one nights, is believed in by the majority of the inhabitants of all the religious professions, both in Syria and Egypt. He might have added, by every reasoning being from prince to peasant, from mullah to Badawi, between Morocco and outer India. The fairy tale in the knights is holy and purely Persian. The gifted Iranian race, physically the noblest and most beautiful of all known to me, has exercised upon the world history and amount of influence, which has not yet been fully recognized. It repeated for Babylonian art

Starting point is 04:31:20 in literature, what Greece had done for Egyptian, whose dominant idea was that of working for eternity. Helas and Iran instinctively choose at their characteristic the idea of beauty, rejecting all that was exaggerated and grotesque, and they made the sphere of art and fancy as real as the world of nature in fact. The innovation was hailed by the Hebrews, the so-called books of Moses, deliberately and ostentatiously ignored the future state of rewards and punishments. The other world which ruled the life of the Egyptian in this world, the lawgiver, whoever he may have been, or Sarsip or Moshe, apparently held the tenant unworthy of a race whose career he was directing to conquest and isolation in dominion.

Starting point is 04:32:13 But the Jews, removed to Mesopotamia, the second cradle of the creeds, presently the caught the infection of their Asiatic media, super-added Babylonian legend to Egyptian myth, stultified the law by supplementing it with the absurdities of foreign fable, and ended, as the Talmud proves, with becoming the most wildly superstitious and otherworldly of mankind. The same change befell al-Islam. The whole of its supernaturalism is borrowed bodily from Persia, which had impervised earth by making it the abode of angels. Muhammad, a great and commanding genius, blighted and narrowed by surroundings and circumstances,

Starting point is 04:33:00 to something little higher than a covenanter or a Puritan, declared to his followers. I am sent to establish the manners and customs, and his deficiency of imagination made him dislike everything, but women perfumes and prayers, with an especial aversion to music and poetry, plastic art and fiction. Yet his system, unlike that of Moses, demanded somaturgy and metaphysical entities, and these he perforce borrowed from the Jews, who had borrowed them from the Babylonians.

Starting point is 04:33:35 His soul and spirit, his angels and devils, his cosmogony, his heavens and hells, even the bridge over the great depths, are all, either Talmudic or Iranians. But there he stopped and would have stopped others. His enemies among the Khoraj were in the habit of reciting certain Persian Fablio and of extolling them as superior to the silly and equally fictitious stories of the glorious Koran. The leader of these scoffers was one Nasser Ibn Harris, who, taken prisoner after the Battle of Badr, was incontinently decapitated by apostolic command. for what appears to be a natural and sensible preference.

Starting point is 04:34:20 It was the same furious fanaticism, and one idea of intolerance, which made Caliph Omar, destroy all he could find, of the Alexandrian library, and prescribe burning for the holy books of Persian Gwebers. And the taint still lingers in all Islam. It will be said of a pious man. He always studies the Koran, the traditions and other books of law and religion, and he never reads poems, nor listens to music or to stories. Mohamed left a dispensation or rather a reformation so arid, jajune and material,

Starting point is 04:34:57 that it promised little more than the law of Moses, before this was vivified and racially baptized by Mesopotamian and Persic influences. But human nature was stronger than the prophet, and thus outraged, took speedy and absolute revenge. Before the first century had elapsed, Orthodox al-Islam was startled by the rise of Tasavuf or Sufism, a revival of classic Platonism and Christian Gnosticism, with a mingling of modern Hilozoism, which quickened by the glowing imagination of the East, speedily formed itself into a creed, the most poetical and impractical, the most spiritual and the most transcendental ever invented,

Starting point is 04:35:43 satisfying all man's hunger for belief, which, if placed upon a solid basis of fact and proof, would forthright cease to be belief? End of Section 19. Section 20 of the Book of the Thousand Nights and the Night, Volume 10. This is a Librevox recording. All Librebox recordings are in the public domain. For more information or to volunteer, please visit Librevox.org.

Starting point is 04:36:18 Recording by phone The Book of the Thousand Nights and the Knight, Volume 10, by Anonymous, translated by Richard Francis Burton. The Matter of the Knights, Part 2. I will take from the Knights, as a specimen of the true Persian romance, the Queen of the Serpents, Volume 5, 298, the subject of Lane's Carlisleian denunciation, The first gorgeous picture is the session of the snakes, which, like their Indian congeners,

Starting point is 04:36:55 the Naga kings and queens, have human heads and reptile bodies, an Egyptian myth that engendered the old serpent of Genesis. The sultana welcomes Haseep Karim al-Din, the hapless lad who had been left in a cavern to die by the greedy woodcutters, and in order to tell him her tale, introduces the Adventures of Bullochia. The latter is an Israelite converted by editor and scribe to Mohammedanism, but we can detect under his assumed faith the older creed. Solomon is not buried by authentic history beyond the seven mystic seas, but at Jerusalem or Tiberias, and his seal ring suggests the Jamijan, the crystal cup of the great king Jamshed. The descent of the archangel Gabriel, so familiar to al-Islam, is the manifestation of

Starting point is 04:37:53 Baman, the first intelligence, the mightiest of the angels who enabled Sarathustra Zoroaster to walk like Buluquia over the Dalati or Caspian Sea. Amongst the sights shown to Buluquia, as he traverses the seven oceans, is a battle royal between the believing and the unbelieving Jens, true Magian dualism, the eternal duelo of the two roots or antagonistic principles, good and evil, Hermuz and Ariman, which Milton has debased into a commonplace modern combat fought also with canon. Sacher the Ginny is Esham chief of the Deves, and Kav, the Encircling Mountain, is a later edition of Persian al-Burz. So in the Mantak Altair, colloquy of the flyers, the birds,

Starting point is 04:38:48 emblems of souls, seeking the presence of the gigantic feathered biped seymourg, their god, traverse seven seas, according to others seven wadis, of search of love, of knowledge, of competence, of unity, of stupefaction, and of altruism, that is, annihilation of self, the several stages of contemplative life. At last, standing upon the mysterious island of the Simurg and casting a clandestine glance at him, they saw thirty birds in him, and when they turned their eyes to themselves, the thirty birds seemed one Simurg. They saw in themselves the entire Simurk. They saw in the Simurk the thirty birds entirely. Therefore, they arrived at the solution of the problem, we and thou, that is, the identity of God and man. They were forever annihilated

Starting point is 04:39:48 in the seymolk, and the shade vanished in the sun. Ibit 3, 250. The wild ideas concerning Khalit and Malit, Volume 5, 319, are again Gwebvre. From the seed of Caiomaz, the Androgyne, like pre-Adamite man, sprang a tree, shrewing. shaped like two human beings, and thence preceded Messia and Messianna, first man and woman, progenitors of mankind, who, though created for Chidistan, Lightland, were seduced by Ariman. This two-man tree is evidently the duality of phases and antiphyses, nature and her counterpart, the battle between Nih, Isad, or Mitha, with his suros, and Ferrisse, seraphs and angels, against the doves who are the children of time

Starting point is 04:40:46 led by the archdemon Esham. Thus, when Hormuzd created the planets, the dog, and all useful animals and plants, Aramon produced the comets, the wolf, noxious beasts, and poisonous growths. The Hindus represent the same metaphysical idea by Brahma the Creator and Vishva Karma, the anti-creator, miscalled by Europeans Vulcan. The former fashions a horse and a bull, and the latter caricatures them

Starting point is 04:41:19 with an ass and a buffalo. Evolution turned topsy-turvy. After seeing nine angels and obtaining an explanation of the seven stages of earth, which is supported by the Gavi-Zamine, the energy, symbolised by a bull, implanted by the

Starting point is 04:41:37 creator in the mundane sphere, Buluquia meets the four archangels, to wit Gabriel, who is the Persian Ravan Baksh, or Lifegiver, Michael or Becht, Raphael or Israfil, alias Ardivihist, and Azazel or Azrael, who is Duma or Mordat, the deathgiver, and the four are about to attack the dragon, that is, the demons hostile to mankind, who are driven behind Albor's calf by Tamaras, the ancient Persian king. Buluquia then recites an episode within an episode, The Story of Jan Shah, itself a Persian name and accompanied by two others, Volume 5, 329, the Misanan being Kabul and the king of Khorasan, appearing in the prune.

Starting point is 04:42:30 Jan Shah, the young prince, no sooner comes to man's estate, and he loses himself out hunting and falls in with cannibals whose bodies divide longitudinally, each moiety going its own way. These are the sheikh, split ones, which the Arabs borrowed from the Persian Nimshira, or half-faces. They escape to the ape island whose denizens are human in intelligence and speak articulately, as the Universal East believes they can. These Simeids are at chronic war with the ants, alluding to some obscure myth

Starting point is 04:43:10 which gave rise to the gold diggers of Herodotus and other classics. Emmets in size somewhat less than dogs, but bigger than foxes. The episode then falls into the banalities of oriental folklore. Jansha, passing the Sabatian River and reaching the Jews city, is persuaded to be sewn up in a skin and his skin, and is carried in the normal way to the top of the mountain of gems, where he makes acquaintance with Chaik Nasser, Lord of the Birds.

Starting point is 04:43:42 He enters the usual forbidden room, falls in love with the patterned swan maiden, wins her by the popular process, loses her and recovers her through the monk Jagmuse, whose name, like that of King Tegmuse, is a burlesque of the Greek. And finally, when she is killed by a shark, determines to mourn her loss till the end of his days.

Starting point is 04:44:07 Having heard this story, Bolochia quits him, and resolving to regain his NATO land, falls in with Kizur, and the Green Prophet, who was vizier to Kay Coband, 6th century BC, and was connected with Macedonian Alexander,

Starting point is 04:44:24 enables him to win his wish. The rest of the tale calls for no comment. Thirdly, and lastly, we have to be the lastly, we have the histories, historical stories, and the anna of great men in which Easterns as well as Westerns delight. The gravest writers do not disdain to relieve the dullness of chronicles and annals by means of such discussions, humorous or pathetic, moral or grossly indecent. The dates must greatly vary. Some of the anecdotes relating to the early caliphs appear almost contemporary. Others, like Ali of Cairo and Abu al-Shemat, may be as late as the Ottoman conquest of

Starting point is 04:45:07 Egypt, 16th century. All are distinctly sunite and show fierce animus against the Shia heretics, suggesting that they were written after the destruction of the Fatimite dynasty, 12th century, by Salah al-Din, Saladin de Kurd, one of the latest historical personages, and the last king named in the knights. These anecdotes are so often connected with what a learned Frenchman terms the Ren Ferric de Ahun Erichit, that the great Caliph becomes the hero of this portion of the knights. Aaron the Orthodox was the central figure of the most splendid empire the world had seen, the vice-regent of Allah combining the powers of Caesar and Pope, and wielding them right-worthily, according to the general voice of historians.

Starting point is 04:46:01 To quote a few, Ali bin Talib al-Khorasani described him in AD 934, a century and a half after his death, when flattery would be tongue-tied as one devoted to war and pilgrimage whose bounty embraced the folk at large. Saadi, died AD 1291,

Starting point is 04:46:24 tells a tale highly favorable to him in the Gulistan, Lib 1, 36. Fakar al-Din, 14th century, lords his merits, eloquence, science, and generosity, and Alciuti, born AD 1445, asserts, he was one of the most distinguished of Caliphs, and the most illustrious of the princes of the earth, page 290.

Starting point is 04:46:53 The Shaikh al-Navavi, 16th century, in his rose al-Ateel Finaza al-Qatil is scented garden-site for heart the light calls Harun Chapter 7 The Master of Munificence and Bounty

Starting point is 04:47:09 The Best of the Generous And even the latest writers Have not ceased to praise him Says Ali Aziz Effendi de Cretan In the story of Javad Harun was the most bountious Illustrious and upright

Starting point is 04:47:24 of the Abbaside Caliph The fifth Abbaside was fair and handsome of noble and majestic presence, a sportsman and an athlete who delighted in polo and archery. He showed sound sense and true wisdom in his speech to the grammarian poet Al Asmae, who had undertaken to teach him. not me ensigny never in public and not impresses not too to me don't give the avi in particular attendee ordinarily that i amorten you and content you to me give a response precise to what i demand without iran to add to any other than to jude to superflued you sartive to want to you to want to be in allure you to want to give you to your own to give you the authority do you attendee never too in long on the history and the tradition that you recount if i never you don't know the permission when you vera that i melancheroy to l'ekite in my juggerment ramene me with doceau without us air of the power fashuous nor reprimand ensign me principally the things which are the most necessary for the decour that i do i dofere in public in the mosquay and a year and not parley in terms obscure or mysterious nor with the parodd

Starting point is 04:48:58 he became well read in science and letters especially history and tradition for his understanding was as the understanding of the learned and like all adjudiced and like all educated arabs of his day he was a connoisseur of poetry which at times he improvised with success he made the pilgrimage every alternate year and sometimes on foot while his military expeditions almost equaled his pilgrimages day after day during his caliphate he prayed a hundred boughs never neglecting them save for some especial reason till his death and he used to give from his private arms to the extent of a hundred durham's bordean. He delighted in Panagiri and liberally rewarded its experts, one of whom, Abt al-Samac the preacher, fairly said of him, thy humility in thy greatness, is nobler than thy greatness. No caliph, says Annyftavaj, had been so profusely liberal to poets, lawyers, and divans, although as the years advanced, he wept over his extraterrifice. He wept over his extravagance amongst other sins.

Starting point is 04:50:12 There was vigorous manliness in his answer to the Grecian emperor who had sent him an insulting missive. In the name of Allah, from the commander of the faithful Harun al-Rashid to Nisophorus the Roman dog, I have read thy writ, O son of a miscreant mother, thou shalt not hear, thou shalt see my reply. Nor did he cease to make the Byzantine feel the weight

Starting point is 04:50:39 of his arm, till he knucked his camel in the imperial courtyard, and this was only one instance of his indomitable energy and hatred of the infidel. Yet if the West is to be believed, he forgot his fanaticism in his diplomatic dealings and courteous intercourse with Carola's Magnus. Finally, his civilised and well-regulated rule contrasted as strongly with the barbarity and turbulence of Occidental Christendom, as the splendid court and the luxurious life of Baghdad and its carpets and hangings advanced the quasi-savidery of London and Paris, whose palatial halls were spread with Russians. The Great Caliph ruled 23 years and a few months, A.H. 170 to 193, is AD 786 to 808, and as his youth was checkered, and his reign was glorious, so was his end obscure. After a vision foreshadowing his

Starting point is 04:51:45 death, which happened, as becomes a good Muslim, during a military expedition to Khorasan, he ordered his grave to be dug and himself to be carried to it in a covered litter. When citing the fosse, he exclaimed, O son of man, God art come to this. Then he commanded himself to be set down, and the perfection of the Quran to be made over him, in the litter on the edge of the grave. He was buried, age 45, at Sanabad, a village near Tuss. Aaron the Orthodox appears in the Knights as a headstrong and violent autocrat, a right royal figure according to the Muslim ideas of his day, but his career shows that he was not more tyrannical or more sanguinary than the normal despot of the East, or the contemporary kings of the West.

Starting point is 04:52:37 In most points, indeed, he was far superior to the historic misruler's who have afflicted the world from Spain to furthest China. But a single great crime, a tragedy whose details are almost incredibly horrible, marks his reign with the stain of infamy, with a blot of blood never to be washed away. This tale, full of the waters of the eye, as for those he sings, is the massacre of the Barmecades, a story which has often been told and which cannot here be passed over in silence. The ancient and noble Iranian house, belonging to the Abna or Arabis Persians, had long served the Omniates till early in our eighth century, Khalid bin Bermec, the chief, entered the service of the first Abbasid and became wazir and intendant of finance to Al-Safah.

Starting point is 04:53:35 The most remarkable and distinguished of the family, he was in office when Al-Mansur transferred the capital from Damascus, the headquarters of the hated Omniades, to Baghdad, built ad hoc. After securing the highest character in history by his personal gifts and public services, he was succeeded by his son and heir Yahya, John, a statesman famed from early youth for prudence and profound intelligence, liberality and nobility of soul. He was charged by the Caliph al-Madi with the education of his son Harun. Hence the latter was accustomed to call him father. And until the assassination of the fantastic tyrant Al-Hadi, who proposed to make his own child Caliph, he had no longer.

Starting point is 04:54:24 little difficulty in preserving the youth from death in prison. The Orthodox, once seated firmly on the throne, appointed Jaya his grand bazaer. This great administrator had four sons, Al-Fazil, Ja'afar, Muhammad, and Musa, in whose time the house of Kermak rose to that height, from which decline and full are, in the east, well nigh certain and immediate. Al-Fazil was a foster-brother of Haroon, an exchange of suckling infants having taken place between the two mothers for the usual object, a tightening of the ties of intimacy. He was a man of exceptional mind, but he lacked the charm of temper and manner which characterized Ja'afar. The poets and rhetoricians have been profuse in their praises of the cadet, who appears in the knights as an advisor of calm,

Starting point is 04:55:20 sound sense, an intercessor and a peacemaker, and even more remarkable than the rest of his family, for an almost incredible magnanimity and generosity, a generosity. Muhammad was famed for exalted views and nobility of sentiment, and Musa for bravery and energy. Of both, it was justly said, they did good and harmed not. For ten years, not including, including an interval of seven, from the time of Al-Rashid's accession, AD 786, to the date of their fall, AD 803, Jaya and his sons, Al-Fazil and Jaffa, were virtually rulers of the great heterogeneous empire, which extended from Mauritania to Tartary, and they did notable service in arresting its disruption.

Starting point is 04:56:15 Their downfall came sudden and terrible, like a thunderbolt from the blue. As the Caliph and Ja'afar were halting in Al-Umer, the convent, near Ambach town on the Euphrates, after a convivial evening spent in different pavilions, her room during the dead of night called up his page Yasser Al-Rikla and bade him bring Ja'afar's hand. The messenger found Ja'afar still carousing with the blind poet Abu Zerikla. Zakar and the Christian physician Gabriel Ibn Bakhtiashu, and was persuaded to return to the Caliph and report his death. The wazir adding, and he expressed regret, I shall owe thee my life. And if not, whatsoever Allah will be done.

Starting point is 04:57:04 Jafar follow to listen and heard only the Caliph exclaim, O succour of thy mother's clitoris, if thou answer me another word, I will send thee before him. whereupon he at once bandaged his own eyes and received the fatal blow. Al-Azmae, who was summoned to the presence shortly after, recounts that when the head was brought to her room, he gazed at it, and summoning two witnesses commanded them to decapitate Jassir, trying, I cannot bear to look upon the slayer of Ja'afar. His vengeance did not cease with the death.

Starting point is 04:57:42 He ordered the head to be gibbeted at one end, and the trunk at the other abutment of the tegris bridge where the corpses of the vilest malefactors used to be exposed and some months afterward he insulted the remains by having them burned the last and worst indignity which can be offered to a muslim there are indeed pity and terror in the difference between two such items in the treasury accounts as these four hundred thousand dinars two hundred thousand pounds to a robe of honor for the wazir Ja'afar bin Yahya and ten kirad five shillings to naphtha and reeds for burning the body of Jaafar the barmecide meanwhile Yahya and al-Fazil seized by the caliph Harun's command at baghdad were significantly cast into the prison Habs al-Zanadika of the Gwebras, and their immense wealth, which, some opine, hastened their downfall, was confiscated. According to the historian Altabari, who, however, is not supported by all the analysts, the whole barmecide family, men, women and children, numbering over a thousand, were slaughtered

Starting point is 04:59:01 with only three exceptions, Jaya, his brother Muhammad, and his son Al-Fazen. The Caliph's foster father, who lived to the age of 74, was allowed to die in jail, A.H. 805, after two years imprisonment at Ruka. Al-Fazil, after having been tortured with 200 blows in order to make him produce concealed property, survived his father three years and died in November AH-808, some four months before his terrible foster brother. a pathetic tale is told of the sun warming water for the old man's use by pressing the copper hewer to his stomach the motives of this terrible massacre are variously recounted but no sufficient explanation has yet been or possibly ever will be given the popular idea is embodied in the knights haroun wishing ja'afar to be his companion even in the harem had wedded him pro forma to be his companion to the to his eldest sister Abasa,

Starting point is 05:00:10 the loveliest woman of her day, and brilliant in mind as in body, but he has expressly said, I will marry thee to her, that it may be lawful for thee to look upon her, but thou shalt not touch her. Ja'afar bound himself by a solemn oath, but his mother, Ataba,

Starting point is 05:00:29 was mad enough to deceive him in his cups, and the result was a boy, even Kalikhan, or according to others, twins. The issue was sent under the charge of a confidential eunuch and a slave girl to Mecca for concealment, but the secret was divulged to Zubayda, who had her own reasons for hating husband and wife and cherished on a special grievance against Jaya. Thence it soon found its way to headquarters. Harun's treatment of Abbasah supports the general conviction. According to the most credible accounts, she and her child were buried alive in a pit under the floor of her apartment.

Starting point is 05:01:12 But possibly, Ja'afar's perjury was only the last straw. Already Al-Fazal bin Rabia, the deadliest enemy of the barmecides, had been entrusted, AD 786, with the Wazirat which he kept seven years. Ja'afar had also acted generously, but imprudently, in abetting the escape of Jaya bin Abddiq. Sayyid and Alida, for whom the Caliph had commanded confinement in a close dark dungeon. When charged with disobedience, the wazir had made full confession, and Harun had, they say, exclaimed, Thou hast done well, but was heard to mutter, Allah slay me and I slay thee not. The great house seems at times to have abused its powers by being too peremptory with Harun and Subida,

Starting point is 05:02:04 especially in money matters, and its very greatness would have created for it many and powerful enemies and detractors who plied the Caliph with anonymous verse and prose. Nor was it forgotten that before the spread of al-Islam, they had presided over the nabihar or parathium of Balk, and Harun is said to have remarked an end Jaya. The zeal for Magianism, rooted in his heart, induces him to save all the monuments connected with his faith. Hence the charge that they were Sanadaka, a term properly applied to those who study the Zen scripture, but popularly meaning mundaneists, positivists, reprobates, atheists,

Starting point is 05:02:49 and it may be noted that immediately after Al-Rashid's death, violent religious troubles broke out in Baghdad. Ibn Kalikhan quotes Sayyid Ibn Selim, a well-known grammarian and traditionist who philosophically remarked, of a truth the barmicides did nothing to deserve Al Rashid's severity, but the day of their power and prosperity had been long, and what so endure it long, waxed longsome. Vacher al-Din says, page 27,

Starting point is 05:03:22 on attribute encore their ruin to maniare fere and ogulieuilleuse of Jafar, and de Fadel, al-Fazen, manner that the royal no surrean supporte. According to Ibn Badrum,

Starting point is 05:03:40 the poet, when the Caliph's sister Olaia asked him, Oh my lord, I have not seen thee enjoy one happy day since putting Ja'afar to death. Wherefore didst thou slay him? He answered,

Starting point is 05:03:54 My dear life, and I thought that my shirt knew the reason I would rend it in pieces. I therefore hold with Al Masudi, as regards the intimate cause of the catastrophe, it is unknown and Allah is omniscient. Aaron the Orthodox appears sincerely to have repented his enormous crime. From that date he never enjoyed refreshing sleep. He would have given his whole realm to recall Jaffari. to life, and if any spoke slightingly of the barmecides in his presence, he would exclaim, God damn your fathers, cease to blame them or fill the void they have left. And he had ample reason

Starting point is 05:04:36 to mourn the loss. After the extermination of the wise and enlightened family, the affairs of the Caliphate never prospered. Fazer bin Rabia, the man of intelligence and devoted to letters, proved a poor substitute for Yahya and Ja'afar, and the Caliph is reported to have applied to him the couplet. No sire to your sire, I bid you spare, your calumnies or their place replace. His unwise elevation of his two rival sons filled him with fear of poison,

Starting point is 05:05:12 and lastly the violence and recklessness of the popular mourning for the barmecides, whose echo has not yet died away, must have added poignancy to his tardy penitence the crime still sticks fiery off from the rest of haroun's career it stands out in ghastly prominence as one of the most terrible tragedies recorded by history and its horrible details make men write passionately on the subject to this our day as of haroun so of sobayda it may be said that she was far superior in most things to contemporary royalty and she was not worse at her worst than the normal despot queen of the morning land. We must not take seriously the tales of her jealousy in the knights, which mostly end in her selling off are burying alive her rivals. But even were all true, she acted after the recognised fashion of her exalted sisterhood. The secret history of Cairo, during the last generation,

Starting point is 05:06:17 tells of many a vice-regal dame who had committed all the crimes without any of the virtues which characterised Haroon's cousin's spouse. And the difference between the manners of the Caliphate and the respectability of the 19th century may be measured by the tale called Al-Mamun and Sabida. The lady, having won a game of forfeits from her husband and being vexed with him for imposing unseemly conditions when he had been the winner,

Starting point is 05:06:45 condemned him to lie with the foulest and filthiest kitchen wench in the palace, and thus was begotten the Caliph, who succeeded and destroyed her son. Zubaira was the granddaughter of the second Abbasid al-Mansur, by his son Ja'afar whom the knights persistently term Al-Kasim. Her name was Amat al-Aziz, or Handmaid of the Almighty. Her cognomen was Um Ja'afar as her husband, was Abu Jaafar, and her popular name Creamkin derives from Zubda, cream or fresh butter, on account of her plumpness and freshness. She was as majestic and munificent as her husband,

Starting point is 05:07:30 and a hum of prayer was never hushed in her palace. Al Masudi makes her historian say to the dangerous Caliph al-Qaher, the nobleness and generosity of this princess, in serious matters as in her diversions, place her in the highest rank, and who proceeds to give ample proof. Alciuti relates how she once filled a poet's mouth with jewels which she sold for 20,000 dinars. Ibn Cali Khan, 1,523, affirms of her, her charity was ample, her conduct virtuous, and the history of her pilgrimage to Mecca, and of what she undertook to execute on the way, is so well known. that it were useless to repeat it.

Starting point is 05:08:18 I have noted, Pilgrimage 3, 2, how the Darp Al-Sharki, or Eastern Roads from Mecca to Al-Medina was due to the piety of Zubida, who dug wells from Baghdad to the Prophet's burial place, and built not only cisterns and caravanserise, but even a wall to direct pilgrims over the shifting sands. She also supplied Mecca, which suffered severely from once.

Starting point is 05:08:45 of water, with chief requisite for public hygiene, by connecting it through leveled hills and hewn rocks with the Ain Al-Mushash in the Arafat sub-range, and the fine aqueduct, some 10 miles long, was erected at a cost of 1.7 to 2 million of gold pieces. We cannot wonder that her name is still famous among the Badavun and the Sons of the Holy Cities. She died at Baghdad after her protracted widowhood in A. H. 216, and her tomb, which still exists, was long visited by the friends and dependents who mourned the loss of a devout and most liberal woman. End of Section 20. Recording by phone. Section 21 of the Book of the Thousand Nights and the Night, Volume 10.

Starting point is 05:09:43 This is a Librevox recording. All Librevox recordings are in the public domain. For more information. or to volunteer, please visit Librevox.org. Recording by phone. The Book of the Thousand Nights and a Night, Volume 10, by Anonymous, translated by Richard Francis Burton.

Starting point is 05:10:05 The Matter of the Knights, part three. The reader will bear with me, while I run through the tales and add a few remarks to the notices given in the notes. The glance must necessarily be brief, however extensive be the theme. The admirable introduction follows, in all the texts and manuscripts known to me, the same main lines, but differs greatly in minor details, as will be seen by comparing Mr. Payne's translation with Lanes and Mine. In the tale of the sage Duban appears the speaking head which is found

Starting point is 05:10:43 in the Camille, in Mircomte and in the Kitab al-Uyon, M.C. Barbier de Meenna, traces it back to an abbreviated text of Al-Masudi. I would especially recommend the students, the porter, and the three ladies of Baghdad, whose mighty orgy ends so innocently in general marriage. Lane blames it because it represents Arab ladies as acting like Arab courtesans, but he must have known that during his day the indecent frolic was quite possible in some of the highest circles of his beloved Cairo. to judge by the style and changes of person some of the most archaic expressions suggest the hand of the ravi or professional tale-teller yet as they are in all the texts they cannot be omitted in a loyal translation

Starting point is 05:11:37 the following story of the three apples perfectly justifies my notes concerning which certain carpers complain what englishman would be jealous enough to kill his cousin wife because a blackamore in the streets boasted of her favours. But after reading what is annotated in volume 1, 6, and purposely placed there to give the keynote of the book, he will understand the reasonable nature of the suspicion, and I may add that the same cause has commended these skunks of the human race to the botched women in England. The next tale, sometimes called the Two Wazirs, is notable for its regular and genuine drama intrigue, which, however, appear still more elaborate and perfected in other pieces. The richness of this oriental plot invention contrasts strongly with all European literatures

Starting point is 05:12:34 except the Spaniards, whose taste for the theatre determined his direction, and the Italian, which in Boccaccio's day had borrowed freely through Sicily from the east. and the remarkable deficiency lasted till the romantic movement dawned in France, when Victor Hugo and Alexander Dumas showed their marvellous power of faultless fancy, boundless imagination and scenic luxuriance, braising French poetry from the dead and not mortally wounding French prose. The two wazirs is followed by the gem of the volume, the adventure of the hunchback jester.

Starting point is 05:13:16 also containing an admirable surprise and a fine development of character, while its wild but natural simplicity and its humour are so abounding that it has echoed through the world to the farthest west. It gave to Addison the story of Al-Nashkar, and to Europe the term barmecide feast, from the tale of Shagabak. The adventures of the corpse were known in Europe long before Galland, as shown by three Fabliot in Barbazan. I have noticed that the barber's tale of himself is historical, and I may add that it is told in detail by Alma Sudi. Chapter 94. Follows the tale of Nur al-Jin Ali, and what Galant miscalls the Fair Persian, a brightly written historiette with not a few touches of true humor.

Starting point is 05:14:12 Noteworthy are the slaver's address, the fine description of the Baghdad Garden, the drinking party, the Caliph's frolic, and the happy end of the hero's misfortunes. Its brightness is tempered by the gloomy tone of the tale which succeeds, and which has variance in the Bak-O-Bahah, a Hindustani version of the Persian tale of the four Darwashes, and in the Turkish Kirk Vizier, or Book of the Forty Vazirs, its dismal peribetes are relieved, only by the witty indecency of eunuch Bukhide and the admirable humour of Eunich Kaffur, whose half-lie is known throughout the east. Here also the lover's agonies are piled upon him for the purpose of unpiling at last. The oriental tale-teller knows by experience that,

Starting point is 05:15:07 as a rule, doleful endings don't pay. The next is the long romance of chivalry, King Omar bin Al-Numann, etc, which occupies an eighth of the whole repertory and the best part of two volumes. Mr. Lane omits it because, obscene and tedious, showing the license with which he translated. And he was said right by a learned reviewer who truly declared that

Starting point is 05:15:38 the omission of half a dozen passages out of 400 pages would fit it for printing in any language, and the charge of tediousness could hardly have been applied more unhappily. The tale is interesting as a picture of medieval Arab chivalry and has many other notable points. For instance, the lines beginning, Allah holds the kingship, are a lesson to the mannequinism of Christian Europe. It relates the doings of three royal generations and has all the characteristics of Eastern art.

Starting point is 05:16:13 It is a phantasmagoria of holy places, palaces and herines, convents, castles and caverns, here restful with gentle landscapes, and there bristling with furious battle pictures, and tales of princely prowess and nightly daring do. The characters stand out well. King Newman is an old lecher who deserves his death. The ancient dame Zad al-Dalai, merits her title, Lady of Calamities, to her foes. Princess Abriza appears as a charming Amazon, doomed to a miserable and pathetic end. Zau al-Makam is a wise and pious royalty. Nuzat al-Zaman, though a longsome talker, is a model sister. The Vazir Dandan, a sage and sagacious counsellor, contrasts with the Chamberlain, an ambitious miscreant.

Starting point is 05:17:15 Khan Makhan is the typical Arab knight, gentle and brave, now managing the mouths of stubborn steeds, now practicing the proof of warlike deeds. And the kind-hearted, simple-minded stoker serves as a foil to the villains, the kidnapping Badavi and Gazban the detestable Negro. The fortunes of the family are interrupted by two episodes,

Starting point is 05:17:42 both equally remarkable. Tage al-Muluk is the model lover who no difficulties or dangers can dawned. In Aziz and Aziza, we have the bow ideal of a loving woman. The writer's object was to represent a softie who had the luck to win the love of a beautiful and clever cousin and a mad folly to break her heart. The poetical justice, which he receives at the hands of women, of quite another stand, leaves nothing to be desired. Finally, the plot of King Omar is well worked out, and the gathering of all the actors upon the stage before the curtain drops may be improbable,

Starting point is 05:18:25 but is highly artistic. The long crusading romance is relieved by a sequence of sixteen fablio, partly historiates of men and beasts, and partly Apollogues proper, a subject already noticed. We have then the saddening and dreary love-tale of Ali bin Bakar, a Persian youth, and the Caliph's concubine Shams al-Nahar. Here the end is made doleful enough by the deaths of the two martyrs, who are killed off, like Romeo and Juliet, a lesson that the course of true love is sometimes troubled, and that men, as well as women, can die of the so-called tender passion.

Starting point is 05:19:10 It is followed by the long tale of Camar al-Zaman, or Moon of the Age, the first of that name, the Camar al-Zaman, whom Gallant introduced into the best European society. Like the ebony horse, it seems to have been derived from a common source with Peter of province and Cleomades and Clermont, and we can hardly wonder at its wide diffusion. The tale is brimful of life, change, movement, containing as much character and incident as would fill a modern three-volumeur and the supernatural pleasantly jostles the natural.

Starting point is 05:19:53 The Nash de Jinn and Maimuna, daughter of Al-Dimiriat, a renowned king of the Jan, being as human in their jealousy about the virtue of their lovers as any children of Adam, and so their metamorphosis, to fleas has all the effect of a surprise. The troop is again drawn with a broad, firm touch. Prince Charming, the hero, is weak and willful, shifty and immoral, hasty and violent. His two spouses are rivals in abominations, as his sons, Amjad and Assad, are examples of a fraternal affection

Starting point is 05:20:33 rarely found in half-brothers by sister-wives. There is at least one of one of a fraternal affection, fine melodramatic situation, and marvelous feats of indecency, a practical joke which would occur only to the cannot-be mind, emphasise the recovery of her husband by that remarkable Blackguard, the Lady Boudre. The interpolated tale of Niamat and Naomi, a simple and pleasing narrative of youthful amours, contrasts well with the boiling passions of the incestuous and murderous queens, and serves as a pause before the grand denouement when the parted meet the lost are found the unwedded are wedded and all ends merrily as a nineteenth-century novel the long tale of allah al-deen our old friend aladdin is wholly out of place in its present position it is a counterpart of ali nir al-deen and miriam de girdle girl and a mention of the shabandah or harbour-master the Kounso or Konsor, the captain Capitano, the use of canon at sea and the choice of Genoa City,

Starting point is 05:21:49 prove that it belongs to the 15th or 16th century and should accompany Camar al-Zaman 2 and Ma'Aroof at the end of the nights. Despite the luteous Zubayda being carried off by the gen, the magic couch, a modification of Solomon's carpet, and the murder of the king who refused to Islamise, it is evidently a European tale, and I believe with Dr. Bacher that it is founded upon the legend of Charlemagne's daughter Emma and his secretary Eganhart,

Starting point is 05:22:23 as has been noted in the counterpart. This quasi-historical fiction is followed by a succession of Fablio, Novell and Historiates, which fill the rest of the volume four and the whole of folio. five till we reach the terminal story the queen of the serpents it appears to me that most of them are historical and could easily be traced not a few are in al masudi for instance the grim tale of hatim of thai is given bodily in maids of gold and the two adventures of ibrahim al-madi with the barber surgeon and the merchant's sister are in his pages this is

Starting point is 05:23:07 of Lüctite embodies the legend of Don Rodrigo, last of the gods, and may have reached the ears of Washington Irving. Many-columd Iram is held by all Muslims to be factual, and sundry writers have recorded the tricks played by Al-Mamun with the pyramids of Jiza, which still show his handiwork. The germ of Isaac of Mosul is found in Al-Masudi, who names Buran the Poetus, and Harul. Al-Rashit and the slave girl is told by a host of writers. Ali the Persian is a rollicking tale of fun from some Iranian jest book. Abu Muhammad Height Lazybones belongs to the cycle of Sinbad de Seaman, with a touch of Whittington and his cat,

Starting point is 05:23:58 and Zumurut, Smyrude, Smyrude in Ali Shah, shows at her sale the impudence of Miriam the girdle girl, and embed the fascine device of the Lady Budur. The ruined man who became rich, etc., is historical, and Almasudi relates the coquetry of Mabuda the concubine. The historian also quotes four couplets, too identical with numbers one and two in the knights, and adding,

Starting point is 05:24:28 Then see the slave who lords it o'er her lord, in lover privacy and public sight. Behold these eyes that one like Jafar saw, Allah on Jafar reigns boons infinite. Unz al-Vujud is a love tale which has been translated into a host of Eastern languages, and the lovers of the Banu Osra belong to Al-Masudi's Martyrs of Love, with the Osright-Ozright love of Ibn Galican. Haroon and the three poets has given to Cairo a proverb which Bulcaft renders the day obiterates the word or promise of the night, for, The promise of night is effaced by day, it suggests Congreve's Doris, for who or knight obtained her grace, she can next day disown, etc.

Starting point is 05:25:26 haroon and the three slave-girls smacks of gargantua it belongs to me said one tis mine said another and so forth the simpleton and the sharper like the foolish domini is an old joe miller in hindu as well as muslim folklore pizra anosheran is the king the owl and the villages of al-masudi who also notices the persian four seals of office, and Masur, the eunuch and Ibn Al-Caribibi, is from the same source as Ibn Magazili, the reciter, and the eunuch belonging to the Caliph al-Mutazat. In the tale of Tawadud, we have the fullest development of the disputations and displays of learning, then so common in Europe, test the admirable crichton, and these were affected not only by Eastern tale-tellers, but even by sober historians. To us, it is much like padding when Nuzad al-Zaman fags her hapless hearers

Starting point is 05:26:35 with a discourse covering 16 mortal pages. When the Wazir Dandan reports at length the cold speeches of the five high-busent maids and the Lady of Calamities, and when Wirt Kahn, in presence of his papa, discharges his vitristic excursitations and heterogeneous knowledge. Yet Al Masuri also relates, at dreary extension, the disputation of the twelve sages in presence of Barmasi Jaya upon the origin, the essence, the accidents, and the omnis res of love. And in another place shows Honain, author of the book of natural questions, undergoing a long examination before the Caliph Al-Vazique,

Starting point is 05:27:24 Vatec, and describing, amongst other things, the human teeth. See also the dialogue or catechism of Al-Hajaj and Ibn Al-Cirilla in Ibn Calican. These disjectra memra

Starting point is 05:27:40 of tales and annals are pleasantly relieved by the seven voyages of Simbut Seamen, the Arabian Odyssey may, like its great brother, descend from a noble family, the shipwrecked mariner, a Coptic travel tale of the 12th dynasty, preserved on a papyrus at St. Petersburg. In its actual condition, Sindbad is a fanciful compilation, like Defoe's Captain Singleton, borrowed from traveller's tales of an immense variety and extracts from Al-Idrizi, Al-Qasbrizzi,

Starting point is 05:28:15 Al-Kazvini and Ibn Alvadi. Here we find the polyphemus, the pygmies, and the cranes of Homer and Herodotus, the escape of Aristomini's, the Plenian monsters well-known in Persia, the Magnetic Mountain of St. Brennan, Brandanus, the aeronautics of Duke Ernest of Bavaria, and sundry cuttings from Muslim writers dating between our 9th and 14th centuries. The Shaik of the seaboard appears in the Persian romance of Camarapa, translated by Franklin, all the particulars absolutely corresponding. The Odyssey is valuable because it shows how far eastward the medieval Arab has extended.

Starting point is 05:29:02 Already in the ignorance he had reached China and had formed a center of trade at Canton. But the higher merit of the Cento is to produce one of the most charming, books of travel ever written, like Robinson Crusoe, the delight of children and the admiration of all ages. The hearty life and realism of Sinbad are made to stand out in strong relief by the deep melancholy which pervades the city of grass, a dreadful book for a dreary day. It is curious to compare the doleful verses with those spoken to Caliph al-Mutawakil by Abou al-Hassan Ali, al-Masudi. We then enter upon the venerable Sindibat Nama, the malice of women, of which, according to the Kitab al-Phirist, there were two editions, as Sinzibad al-Kabir,

Starting point is 05:29:57 and the Sinzibat al-Sagir, the latter being probably an epitome of the former. This bundle of legends, I have shown, was incorporated with the Knights as an editor's addiction, and as an independent work it has made the round of the world. Space forbids any detailed notice of this choice collection of anecdotes for which a volume would be required. I may, however, note that the wife's device has its analogues in the Catah, in the Gestero Manorum, and in Bocatio, modified by La Fontaine to Richard Minutolo.

Starting point is 05:30:37 It is quoted almost in the words of the night, by the sheikh al-navzavi that most witty and indecent tale the three wishes has forced its way disguised as a babe into our nurseries another form of it is found in the arab proverb more luckless than bassoos famus a fair israelite who persuaded her husband also a jew to wish that she might become the loveliest of women jehovah granted it spitefully as jupiter the consequence was that her contumacious treatment of her mate made him pray that the beauty might be turned into a bitch and the third wish restored her to her original state the story of judah is egyptian to judge from its local knowledge together with its ignorance of morocco it chose a contrast in which arabs delight of an almost angelical goodness and forgiveness with a well-nigh diabolical malachio and we find the same extremes in Abusir, the noble-minded barber, and the hideously inhuman Aboukir. The excursion to Mauritania is artfully managed and gives the novelty to the Misanan.

Starting point is 05:31:56 Garip and Ajib belongs to the cycle of Antar and King Omar bin Numan. Its exaggerations make it a fine type of oriental chauvinism, pitting the superhuman virtues, Valour, nobility and success of all that is Muslim, against the scum of the earth, which is non-Muslim. Like the exploits of Friar John of the chopping knives, it suggests ridicule cast on impossible battles and tales of giants, penims and paladins. The long romance is followed by thirteen historiates, all apparently historical. Compare Hind, daughter of Al-Numan, and Isaac of Moses.

Starting point is 05:32:40 and the devil, with Al Masudi 5-365 and 6, 340. They end in two long detective tales, like those which M. Gabourio has popularized, the rogueries of Delilah and the Adventures of Mercury Ali, based upon the principle, one thief wots another. The former, who has appeared before, seems to have been a noted character. al masudi says in a word this sheikh outrivaled in his rogueries and the ingenuities of his wiles dala the crafty and other tricksters and coney captures ancient and modern the tale of ardashir lacks originality we are now entering upon a series of pictures which are replicas of those preceding this is not the case with that charming undyme Jilnar the Seaborn, which, like Abdullah of the Land and Abdullah of the Sea,

Starting point is 05:33:45 describes the Vintim of mer men and merwomen. Somewhat resembling Swift's inimitable creations, the Hume's, for instance, they prove, amongst other things, that those who dwell in a denser element can justly blame and severely criticise the contradictory and unreasonable prejudices and predilections of mankind. Saif al-Muluk, the romantic tale of two lovers,

Starting point is 05:34:14 shows by its introduction that it was originally an independent work and it is known to have existed in Persia during the 11th century. This novella has found its way into every Muslim language of the East, even into Sindhi, which calls the hero Saifal. Here we again meet the old man of the sea, or rather the sheikh of the seaboard, and make acquaintance with a gin whose soul is outside his body. Thus he resembled Hermotumus of Clasamune in Apollonius,

Starting point is 05:34:48 whose spirit left his mortal frame at Discretion. The author, philanthropically remarking, Knowest thou not that a single mortal is better in Allah's sight than a thousand gin? Brings the wooing to a happy end, which leaves a pleasant savor upon the mental palate. hassan of basera is a master shoe-tie on a large scale like sindbad but his voyages and travels extend into the supernatural and fantastic rather than the natural world though long the tale is by no means wearisome and the characters are drawn with a fine firm hand the hero with this hen-like persistency of purpose his weeping fainting and versifying is interesting in enough, and proves that love can find out the way. The charming adopted sister, the model of what

Starting point is 05:35:46 the feminine friends should be, the silly little wife who never knows that she is happy till she loses happiness, the violent and hard-hearted queen with all the cruelty of a good woman, and the manners and customs of Amazon land are outlined with a lifelike vivacity. Caliphah, the next tale, as a study of Eastern life, showing how the fisherman emerges from the squalor of his surroundings, and becomes one of the Caliph's favourite cup companions. Ali Nur al-Din and King Jaliad have been noticed elsewhere, and there is little to say of the concluding stories which bear the evident impress of a more modern date. Dr. Johnson thus sums up his notice of the tempest. Whatever might have been in the intention of their author, these tales are made instrumental to the production of many characters,

Starting point is 05:36:44 diversified with boundless invention, and preserved with profound skill in nature, extensive knowledge of opinions, and accurate observation of life. Here are exhibited princes, curchiers, and sailors, all speaking in their real characters. There is the agency of airy spirits and of earthy goblin, the operations of magic, the tumults of a storm, the adventures of a desert island, the native effusion of untold affection, the punishment of guilt, and the final happiness of those for whom our passions and reason are equally interested. We can fairly say this much and far more for our tales, viewed as a tout ensemble in full and complete form, they are a drama of Eastern life, and the dance of death made sublime by faith

Starting point is 05:37:42 and the highest emotions, by the certainty of expiation, and the fullness of atoning equity, where virtue is victorious, vice is vanquished, and the ways of Allah are justified to man. They are a panorama which remains can speckle upon the mental retina. They form a phantasmagoria in which archaamagoria, in which archaic, angels and angels, devils and goblins, men of air, of fire, of water, naturally mingle with men of earth, where flying horses and talking fishes are utterly realistic, where king and prince made fisherman and pauper, Lemia and cannibal, where citizen Jossosbadawi, eunuch meets knight, the kazi hobnops with a thief, the pure and pious sit down on the same tray with the bod and the pym,

Starting point is 05:38:39 where the professional religionist, the learned Quranist, and the strictest moralist consort with the wicked magician, the scoffer and the debauchy poet like Abu Novas, where the courtier jests with the boar, and where the sweep is bedded with the noble lady, and the characters are finished and quickened by a few touches swift and sure as the glance of sunbeams. The work is a kaleidoscope

Starting point is 05:39:07 where everything falls into picture, gorgeous palaces and pavilions, grisly underground caves and deadly walls, gardens fairer than those of the hesperid, seas dashing with clashing billows upon enchanted mountains, valleys of the shadow of death, air voyages and promenades in the abysses of ocean, the dwello, the battle and the siege, the wooing of maidens and the marriage-right,

Starting point is 05:39:38 all the splendor and squalor, the beauty and baseness, the glamour and grotesqueness, the magic and the mournfulness, the bravery and the baseness of oriental life are here. It's pictures of the three great Arab passions, love, war and fancy, entitled it to be called Blood, Musk and Hashish. And still more, the genius of the storyteller quickens the dry bones of history,

Starting point is 05:40:07 and by adding fiction to Pact revives the dead past, the Caliphs and the Caliphate returned to Baghdad and Cairo, whilst Asmodius kindly removes the terrace roof of every tenement and allows our curious glances to take in the whole interior.

Starting point is 05:40:26 This is perhaps the best proof of their power. Finally, the picture gallery opens with a series of weird and striking adventures and shows as a talepiece an idyllic scene of love and wedlock in holes before reeking with lust and blood. I have noticed in my foreword that the two main characteristics of the knights are pathos and humour, alternating with highly artistic contrast and carefully calculated to provoke tears and smiles in the coffee-house audience which paid for them. The sentimental portion mostly breeds a tender passion and a simple sadness. Such are the Badawi's dying farewell, the lady's broken heart on account of her lover's hand

Starting point is 05:41:14 being cut off. The Wazir's death, the mourner's song, and the tongue of the case. The murder of Princess Abriza, with the babe sucking its dead mother's breast, and generally the last moments of good Muslims, which are described with inimitable terseness and naivete, the sad and the gay mingle in the character of the good Hammam Stoker who becomes Roy Crot and the melancholy deepens in the tale of the mad lover, the blacksmith who could handle fire without hurt, the devotee prince, and the whole tale of Aziza, whose angelic love is set off by the sensuality and selfishness of her more fortunate rivals. A new note of absolutely tragic dignity seems to be struck in the sweep and the noble

Starting point is 05:42:08 lady, showing the piquancy of sentiment which can be evolved from the common and the unclean. The pretty conceit of the lute is afterwards carried out in the song, which is a masterpiece of originality, and, in the Arabic, of exquisite tenderness and poetic melancholy, the wail over the past and the vain longing for a reunion, and the very depths of melancholy, of majestic pathos, and of true sublimity, are reached in many-columned Iran and the city of brass. The metrical part of the latter shows a luxury of woe. It is one long wail of despair which echoes long and loud in the hearer's heart. In my foreword, I have compared the humorous vein of the comic tales with our northern

Starting point is 05:43:01 wood, chiefly for the dryness and slyness which pervade it. But it differs in degree as much as the pathos varies. The staple article is Kyrene Chaff, a peculiar banter possibly inherited from their pagan forefathers. Instances. of this are found in the cock and dog, the eunuchs addressed to the cook, the wazir's exclamation, two little pepper, the self-communing of Judah, the hashish-eater in Ali Shah, the scene between the brother's wazir, the treatment of the gobble, the water of Zem-Zem, and the eunuchs Bukai and Khafur. At times it becomes a masterpiece of fun of rollicking Rabelaisian humor underlaid by the caustic motherwit of Sancho Panza, as in the orgy of the

Starting point is 05:43:55 ladies of Baghdad, the holy ointment applied to the beard of Luca the knight, unkserundregum Salomonem, and Ja'afar and the old Bedabi with its reminiscence of Chaffy King Amassiz. This reaches its acme in the description of ugly old age. In the three wishes the wickedest of satires on the altar sexes, in Ali the Persian, in the lady and her five suitors, which corresponds and contrasts with the dully told story of Upakoza and her four lovers of the Katha, and in the man of Aliaman, where we find the true Falstaffian touch, but there is sterling wit, sweet and bright, expressed without any artifice of words, in the immortal barber's tales of its brothers, especially the second, the fifth, and the sixth.

Starting point is 05:44:52 Finally, wherever the honest and independent old debauchy Abu Novas makes his appearance, the fun becomes fascinine and Malaysian. End of Section 21, recording by phone. Section 22 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libra Rock's recording. Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Amelia Chesley. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous, translated by Richard Francis Burton. The Manor of the Knights

Starting point is 05:45:44 And now, after considering the matter, I will glance at the language and style of the knights. The first point to remark is the peculiarly happy framework of the requal, which I cannot but suspect to set an example to the Decameron and its host of successors. The admirable introduction, a perfect meza and scene, gives the amplest rays on detra of the work, which thus has all the unity required for a great romantic requal. We perceive this when reading the contemporary Hindu work, the Kata Sarit Sagara,

Starting point is 05:46:19 which is at once so like and so unlike the knights. Here the preamble is insufficient. The whole is clumsy for want of a thread upon which the many independent tales and fables should be strung. And the consequent disorder and confusion tell upon the reader, who cannot remember the sequence without taking notes. As was said in my foreword, without the knights no Arabian knights,

Starting point is 05:46:45 and now, so far from holding the pauses and intolerable, interruption to the narrative. I attach additional importance to these pleasant and restful breaks introduced into long and intricate stories. Indeed, beginning again, I should adopt the plan of the Cal Edit, opening and ending every division with a dialogue between the sisters. Upon this point, however, opinions will differ, and the critic will remind me that the consensus of the manuscript would be wanting. The Bresla edit, in many places, merely interjects the number of the night without interrupting the tale. The manuscript in the Bibliotech Nacional, used by Galland, contains only 282,

Starting point is 05:47:28 and the Frenchman ceases to use the division after the 236th night, and in some editions after the 197th. A fragmentary manuscript, according to Scott, whose friend Jay Anderson found it in Bengal, breaks away after night 29, and in the Wortley Montague, the Sultan relents at an early opportunity, the stories, as in Galland, continuing only as an amusement. I have been careful to preserve the balanced sentences with which the tales open. The tautology and the prose rhyme serving to attract attention.

Starting point is 05:48:04 For example, in days of yore and in times long gone before there was a king, etc. In England, where we strive not to waste words, this becomes once upon a time. The closings also are artfully calculated by striking, a minor chord after the rush and hurry of the incidents, to suggest repose, and they led the most pleasurable of lives and the most delectable, till there came to them the destroyer of delights and the severer of societies, and they became as though they had never been. Place this by the side of the Boccaccio's favorite formula, Egli conquistio poe lascazia and funer reconnoitouemente, and honorivalomente,

Starting point is 05:48:49 to the final many volte goerono of their amor and doofauchatia noe godder of our nostro and cosi ne'er su gretae so ne'er suhesea and ancor visista we have further docked this tale into and they lived happily ever after i cannot take up the knights in their present condition without feeling that the work has been written down from the ravi or nakal the conno or professional storyteller, also called Kassas and Mada, corresponding with the Hindu bat or bard. To these men, my learned friend Baron A. von Kermar would attribute the Mualakat, vulgarly called the suspended poems, as being indicted from the relation of the Ravi. Hence in our text, the frequent interruption of the formula the Kal-Aarawi quotes the reciter, Dice Torpino. Moreover, the knights read in many places like a handbook or guide for the professional who would learn them by heart, here and there introducing his gag and patter. To this business, possibly we may attribute much of the rivalry which starts up in unexpected

Starting point is 05:50:04 places. It was meant simply to provoke a laugh. How old the custom is and how unchangeable is Eastern life is. shown, a correspondent suggests, by the book of Esther, which might form part of the Alf Leila. On that night, we read in Chapter 6, Part 1, could not the king sleep, and he commanded to bring the book of records of the chronicles, and they were read before the king. The Rawi would declaim the recitative somewhat in conversational style. He would intone the sara or prose rhyme, and he would chant to the twanging of the rabab, a war.

Starting point is 05:50:42 one-stringed viol, the poetical parts. Dr. Scott borrows from the historian of Aleppo, a lifelike picture of the storyteller. He recites walking to and fro in the middle of the coffee room, stopping only now and then when the expression requires some emphatical attitude. He is commonly heard with great attention, and not unfrequently in the midst of some interesting adventure, when the expectation of his audience is raised to the highest pitch,

Starting point is 05:51:11 he breaks off abruptly and makes his escape, leaving both his hero or heroine and his audience in the utmost embarrassment. Those who happen to be near the door endeavored to detain him, insisting upon the story being finished before he departs. But he always makes his retreat good, and the auditors suspending their curiosity are induced to return at the same time next day to hear the sequel. He has no sooner made his exit than the company in separate parties

Starting point is 05:51:39 fall to disputing about the characters of the drama or the event of an unfinished adventure. The controversy, by degrees, become serious and opposite opinions are maintained with no less warmth than if the fall of the city depended upon the decision. At Tangier, where a murder in a coffee house had closed those hovels pending a sufficient payment to the pasha, and where during the hard winter of 1885, 86, the poorer classes were compelled to puff their cave, Bahang, cannabis, indica, and sip their black coffee in the muddy streets under a rainy sky, I found the Rowley active on Sundays and Thursdays, the market days. The favorite place was the Soco de Barra, or large bazaar, outside the town whose condition

Starting point is 05:52:27 is that of Suez and Beirut, half a century ago. It is a foul slope, now slippery with viscous mud, then powdery with fetid dust, dotted with graves and decaying tombs, unclean booths, gargots and tattered tents, and frequented by women, mere bundles of unclean rags, and by men wearing the hake or bunus, a Franciscan frock, tending their squatting camels and shafering over cattle for gibraltar beef eaters. Here the market people form a ring about the reciter, a stalwart man affecting little raiment besides a broad waist belt into which his lower chiffons are tucked, and noticeable only for his shock hair, wild eyes, broad grin, and generally disreputable aspect.

Starting point is 05:53:15 He usually handles a short stick, and when drummer and piper are absent, he carries a tiny tom-tom, shaped like an hourglass, upon which he taps the periods. This skelly, as the Irish call him, opens the drama with extemporary prayer, proving that he and the audience are good Muslims. He speaks slowly and with emphasis, varying the diction, with breaks of animation, abundant action, and the most comical grimace. He advances, retires, and wheels about, illustrating every point with pantomime, and his features, voice, and gestures are so expressive that even Europeans who cannot understand a word of Arabic divine the meaning of his tale.

Starting point is 05:53:59 The audience stands breathless and motionless, surprising strangers by the ingenuousness and freshness of feeling hidden under their hard and savages. exterior. The performance usually ends with the embryo actor going round for alms and flourishing in air every silver bit, the usual honorarium, being a few flus, that marvelous money of barbary, big coppers worth one-twelfth of a penny. All the tales I heard were purely local, but Fakhri Bay, a young Osmanli domiciled for some time in Fez and Mequinez, assured me that the knights are still recited there. Many travelers, including Dr. Russell, have complained that they failed to find a complete manuscript copy of the Knights. Evidently, they never heard of the popular superstition,

Starting point is 05:54:48 which declares that no one can read through them without dying. It is only fair that my patron should know this. Jacob Artin Pasha declares that the superstition dates from the 14th and 15th centuries, and he explains it in two ways. Firstly, it is a facetious, exaggeration, meaning that no one has leisure or patience to wade through the long repertory. Secondly, the work is condemned as futile. When Egypt produced savants and legists like Ibn al-Hajar, Al-Ainy, and Al-Kastavani, to mention no others, the taste of the country inclined to dry factual studies and positive

Starting point is 05:55:29 science, nor indeed has this taste wholly died out. There are not a few who, like Kari Pasha, contend that the mathematics is more useful even for legal studies than history and geography, and at Cairo, the chief of the educational department has always been an engineer, i.e. a mathematician. The Olemma declared war against all futilities, in which they included not only stories, but also what is politely entitled, Authentic History. From this to the fatal effect of such lecture is only a step. society, however, cannot rest without light literature, so the novel reading class was thrown back upon writings which had all the indelicacy and few of the merits of the knights.

Starting point is 05:56:17 Turkey is the only Muslim country which has dared to produce a regular drama and to arouse the energies of such brilliant writers as Minif Pasha, statesman and scholar, Ekram Bey, literato and professor. Kemal Bey, held by some to be the greatest writer in modern Osmanly land, and Abd al-Hak Hamid Bey, First Secretary of the London Embassy. The theatre began in its ruder form by taking subjects bodily from The Knights, then it annexed its plays, as we do, the novel having ousted the drama from the French. And lastly, it took courage to be original. Many years ago, I saw Harun al-Rashid and the three-catshid, and the three calendars with deerskins,

Starting point is 05:57:03 and all their properties de rigour in the courtyard of Government House, Damascus, declaiming to the extreme astonishment and delight of the audience. It requires only to glance at the knights for seeing how much histrionic matter they contain. In considering the style of the knights, we must bear in mind that the work has never been edited according to our ideas of the process. Consequently, there is no just reason for trends,

Starting point is 05:57:30 translating the whole verbatim at literatum, as has been done by Torin's Lane and Payne in his tales from the Arabic. This conscientious treatment is required for versions of an author like Camus, whose works were carefully corrected and arranged by a competent literature, but is not merited by the knights as they now are. The McNatton, the Bulac and the Beirut texts, though printed for manuscripts identical in order, often differ in minor matters. Many friends have asked me to undertake the work, but even if lightened by the aid of the sheikhs, munchis, and copyists,

Starting point is 05:58:11 the labor would be severe, tedious, and thankless. Better leave the holes open than patch them with fancy work or with heterogeneous matter. The learned, indeed, as Lane tells us, being thoroughly dissatisfied with the plain and popular, the ordinary and vulgar note of the language, have attempted to refine and improve it and have more than once threatened to remodel it,

Starting point is 05:58:34 that is, to make it odious. This would be to dress up Robert Burns in plumes, borrowed from Dryden and Pope. The first defect of the texts is in the distribution and arrangement of the matter, as I have noticed in the case of Sinbad the seaman. Moreover, many of the earlier nights are over long, and not a few of the others are overshort. This, however, has the prime recommendation of Variety. Even the vagaries of editor and scribe will not account for all the incoherences, disorder, and inconsequence, and for the vain iterations which suggest that the author has forgotten what he said. In places there are dead allusions to persons and tales which are left dark, for example, volume 1, page 43, 57, 61, etc.

Starting point is 05:59:23 The digressions are abrupt and useless, leading nowhere, while sundry pages are weary, so that. for excess of prolixity or hardly intelligible for extreme conciseness. The perpetual recurrence of mean colloquialisms and of words and idioms peculiar to Egypt and Syria also takes from the pleasure of the perusal. Yet we cannot deny that it has its use. This unadorned language of familiar conversation in its day adapted for the understanding of the people is best fitted for the Ravi's craft in the camp and caravan, the harem, the bazaar, Tsar and the coffee house. Moreover, as has been well said, the Knights is the only written halfway house between the literary and colloquial Arabic, which is accessible to all,

Starting point is 06:00:10 and thus it becomes necessary to the students who would qualify themselves for service in Muslim lands, from Mauritania to Mesopotamia. It freely uses Turkish words like Khatun and Persian terms as Shabandar, thus requiring for translation not only a somewhat archaic touch, but also a vocabulary borrowed from various sources. Otherwise, the effect would not be reproduced. In places, however, the style rises to the highly ornate approaching the pompous. For example, the wazirial addresses in the tale of King Jaliad. The battle scenes, mostly admirable, are told with the conciseness of a despatch

Starting point is 06:00:53 and the vividness of an artist, the two combining to form perfect word pictures. Of the Badiah, or euphistic style, parlaying euphemism, and of Al-Sajah the prose rhyme, I shall speak in a future page. The characteristics of the whole are naivity and simplicity, clearness, and singular concision. The gorgeousness is in the imagery, not in the language. The words are weak, while the sense, as in the classical Scandinavian books, is strong. and here the Arabic differs diametrically from the florid exuberance and turgid amplifications of the Persian storyteller, which sounds so hollow and unreal by the side of a chaster model.

Starting point is 06:01:39 It abounds in formula such as repetitions of religious phrases which are unchangeable. There are certain stock comparisons as Lachman's Wisdom, Joseph's Beauty, Jacob's Grief, Job's Patience, David's Music, and Miriam the Virgin's chastity. The eyebrow is a nun, the eye, a s'ad, the mouth, a mim. A hero is more prudent than the crow, a better guide than the cata grouse, more generous than the cock, warrier than the crane, braver than the lion, more aggressive than the panther, finer sighted than the horse, craftier than the fox,

Starting point is 06:02:19 greedier than the gazelle, more vigilant than the dog, and thriftier than the ant. The cup boy is a sun rising from the dark underworld symbolized by his collar. His cheek mole is a crumb of amber grease. His nose is a scimitar girded at the curve. His lower lip is a jujube. His teeth are the pleities or hailstones. His browlocks are scorpions. His young hair on the upper lip is an emerald. His sidebeard is a swarm of ants or a lamb letter enclosing the roses or anemones of his cheek. The cup girl is a moon who rivals the sheen of the sun. Her forehead is a pearl set off by the jet of her idiot fringe.

Starting point is 06:03:05 Her eyelashes scorn the sharp sword, and her glances are arrows shot from the bow of the eyebrows. A mistress necessarily belongs, though living in the next street, to the Wadi Liwa and to a hostile clan of Badawin, whose blades are ever thirsting for the lover's blood, and whose malignant tongues aim only at the defilement of separation. Youth is upright as an alif, or slender and bending as a branch of the ban tree,

Starting point is 06:03:35 which we should call a willow wand, while age, crabbed and crooked bends groundwards vainly seeking in the dust his lost juvenility. As Baron Dislane says of these stock comparisons, The figurative language of Muslim poets is often difficult to be understood. The narcissus is the eye, the feeble stem of that plant bends languidly under its dower, and thus recalls to mind the languor of the eyes. Pearls signify both tears and teeth.

Starting point is 06:04:06 The latter are sometimes called hailstones from their whiteness and moisture. The lips are cornelians or rubies, the gums of pomegranate flower, the dark foliage of the myrtle is simply. synonymous with the black hair of the beloved, or with the first down on the cheeks of puberty. The down itself is called the isar, or headstall of the bridle, and the curve of the isar isar is compared to the letters l'am and nun. Ringlets trace on the cheek or neck the letter wa. They are called scorpions, as the Greek, either from their dark color or their agitated movements. The eye is a sword, the eyelids, scabbards, the whiteness of the complexion, camphor, and a mole or a beauty spot musk, which term denotes also dark hair.

Starting point is 06:04:57 A mole is sometimes compared also to an ant creeping on the cheek towards the honey of the mouth. A handsome face is both a full moon and day. Black hair is night. The waist is a willow branch or a lance. The water of the face is self-respect. A poet sells the water of his face when he bestows mercenary praises on a rich patron. This does not sound promising. Yet, as has been said of Arab music, the persistent repetition of the same notes in the minor key,

Starting point is 06:05:30 is by no means monotonous, and ends with haunting the ear, occupying the thought and touching the soul. Like the distant frog concert and chirp of the cicada, the creek of the water, wheel and the stroke of hammers upon the anvil from afar, the murmur of the fountain, the sigh of the wind and the plash of the wavelet. They occupied the censorium with a soothing effect, forming a barbaric music full of sweetness and peaceful pleasure. End of Section 22 Section 23 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libervox recording.

Starting point is 06:06:17 Libervox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org Recording by Jeff Burke The Book of the Thousand Nights in a Night, Volume 10 by Anonymous. Translated by Richard Francis Burton Social Condition

Starting point is 06:06:39 A. Al-Islam I here propose to treat of the social condition which the knights discloses. of al-Islam at the earlier period of its development, concerning the position of women and about the pornography of the great saga book. A. Al-Islam A splendid and glorious life was that of Baghdad

Starting point is 06:07:05 in the days of the mighty Caliph, when the capital had towered to the zenith of grandeur and was already trembling and tottering to the fall. The center of human civilization, which was then confined to Greece and Arabia, and the metropolis of an empire, exceeding an extent the widest limits of Rome, it was essentially a city of pleasure, a Paris of the sixth century. The Palace of Peace, Dar al-Salem, worthy successor of Babylon and Nineveh,

Starting point is 06:07:36 which had outrivaled Damascus, the smile of the prophet, and Kufa, the successor of Hira and the magnificent creation of Khalif Omar, possessed unrivaled advantages of sight and climate. The Tigris-Euphrates Valley, where the fabled Garden of Eden has been placed, in early ages succeeded the Nile Valley as a great center of human development, and the prerogative of a central and commanding position still promises it, even in the present state of decay and desolation under the unspeakable Turk, a magnificent future when railways and canals shall connect it with Europe. The city of palaces and government offices, hotels and pavilions, mosques and colleges, kiosks and squares, bazaars and markets,

Starting point is 06:08:26 pleasure grounds and orchards, adorned with all the graceful charms which Saracenic architecture had borrowed from the Byzantines, lay couched upon the banks of the Digla Hidekel, under a sky of marvelous purity, and in a climate which makes mere life a cave, the luxury of tranquil enjoyment. It was surrounded by far-extending suburbs, like Roussefa on the eastern side, and villages like Baturanga, dear to the votaries of pleasure. With the roar of a gigantic capital mingled the hum of prayer, the trilling of birds, the thrilling of harp and lute,

Starting point is 06:09:05 the shrilling of pipes, the witching strains of the professional Alma, and the minstrels lay. The population of Baghdad must have been enormous, when the smallest number of her sons who fell victims to the Hulaku Khan in 1258 was estimated at 800,000, while other authorities more than double the terrible butcher's bill. Her policy and polity were unique. A well-regulated routine of tribute and taxation, personally inspected by the Caliph, a network of waterways, cano da rosage, a noble system of highways provided with viad bridges and caravanseries,

Starting point is 06:09:48 and a postal service of mounted couriers enabled it to collect as in a reservoir the wealth of the outer world. The facilities for education were upon the most extended scale. Large sums from private as well as public sources were allotted to mosques,

Starting point is 06:10:06 each of which by the admirable rule of al-Islam was expected to contain a school. These establishments were richly endowed and stocked with professors collected from every land between Khorasan and Morocco, and immense libraries attracted the learned of all nations. It was a golden age for poets and panegyrists, Koranists and literati, preachers and rhetoricians,

Starting point is 06:10:33 physicians and scientists who, besides receiving high salaries and fabulous presents, were treated with all the honors of Chinese mandarin's, and like these, the humblest Muslim, fishermen or artisan, could aspire through knowledge or savour fair to the highest offices of the empire. The effect was a grafting of Egyptian and Old Mesopotamian, of Persian and Greco-Latin fruits, by long time deteriorated upon the strong young stock of Arab genius. And the result, as usual after such imping, was a chute of exceptional luxuriance and vitality.

Starting point is 06:11:14 The educational establishments devoted themselves to the three main objects recognized by the Muslim world, theology, civil law, and bell-letra. And a multitude of trained counselors enabled the ruling powers to establish and enlarge that complicated machinery of government at once concentrated and decentralized. A despotism often fatal to the wealthy, great but never neglecting the interests of the humbler legion. which forms the Boideal of Oriental Administration. Under the chancellors of the empire, the Khazis administered law and order,

Starting point is 06:11:55 justice and equality, and from their decisions the poorest subject, Muslim or miscreant, could claim with the general approval of the lieges, access and appeal to the caliph, who, as Imam or Antistis of the Faith, was high president of a court of cassation. Under wise administration,

Starting point is 06:12:16 agriculture and commerce, the twin pillars of national prosperity necessarily flourished. A scientific canalization, with irrigation works inherited from the ancients, made the Mesopotamian Valley a rival of Chemi the Blackland, and rendered cultivation a certainty of profit,

Starting point is 06:12:36 not a mere speculation, as it must ever be to those who perforce rely upon the fickle rains of heaven. The remains of extensive mines proved that this source of public wealth was not neglected. Navigation laws encourage transit and traffic and ordinances for the fisheries aimed at developing a branch of industry

Starting point is 06:12:58 which is still backward even during the 19th century. Most substantial encouragement was given to trade and commerce to manufacture and handicrafts by the flood of gold which poured in from all parts of the earth, by the presence of a splendid and luxurious court, and by the call for new arts and industries which such a civilization would necessitate. The crafts were distributed into guilds and syndicates under their respective chiefs, whom the government did not govern too much. These Shabandars, Mukadams, and Nakhibs, regulated several trades, rewarded the industrious,

Starting point is 06:13:39 punished the fraudulent and were personally answerable, as we still see at Cairo, for the conduct of their constituents. Public order, the sine qua non of stability and progress was preserved, first, by the satisfaction of the lieges who, despite their characteristic turbulence, had few, if any, grievances, and secondly, by a well-directed and efficient police, an engine of statecraft which in the West seems most difficult to perfect. In the East, however, the Wally or chief commissioner can reckon more or less upon the unsaloried assistance of society. The cities are divided into quarters, shut off one from other by night, and every Muslim is expected by his law and religion to keep watch upon his neighbors, to report their delinquencies, and, if necessary, himself to carry out the penal code.

Starting point is 06:14:36 But in difficult cases, the Guardians of the Peace were assisted by a body of private detectives, women as well as men. These were called Tawaboon, the penitents, because like our Bow Street runners, they had given up an even less respectable calling. Their adventures still delight the vulgar, as did the Newgate calendar of past generations. And to this class, we owe the tales of Calamity Ahmad, Delilah the Wiley One, Saladin with the three chiefs of police, and Al-Malik al-Zahir with the 16 constables.

Starting point is 06:15:15 Here, and in many other places, we also see the origin of that pique-aesque literature, which arose in Spain in overran Europe, and which begette the Moyen de Parvenir. I need say no more on this heading. The civilization of Baghdad, contrasting with the barbarism of Europe, then Germanic, the knights itself being the best expositor. On the other hand, the action of the state religion upon the state, the condition of al-Islam during the reign of al-Rashid, its declension from the primitive creed,

Starting point is 06:15:51 and its relation to Christianity and Christendom, require a somewhat extended notice. In offering the following observations, it is only fair to declare my standpoints. 1. All forms of faith, that is, belief in things unseen, not subject to the senses, and therefore unknown and, in our present stage of development, unknowable, are temporary and transitory. No religion hitherto promulgated amongst men shows any prospect of being final or otherwise finite. 2. Religious ideas which are necessarily limited may all be traced. home to the old seat of science and art, creeds and polity in the Nile Valley, and to this day

Starting point is 06:16:39 they retain the clearest signs of their origin. Three. All so-called revealed religions consist mainly of three portions, a cosmogony more or less mythical, a history more or less falsified, and a moral code more or less pure. Al-Islam, it has been said, is essentially a of fighting faith, and never shows to full advantage save in the field. The faith and luxury of a wealthy capital, the debauchery and variety of vices which would spring up therein, naturally as weeds in a rich fallow, and the cosmopolitan views which suggest themselves in a meeting place of nations, were sore trials to the primitive simplicity of the religion of resignation, the saving faith. Harun and his cousin wife

Starting point is 06:17:33 as has been shown, were orthodox and even fanatical, but the barmicides were strongly suspected of heretical leanings, and while the many-headed showed itself, as usual, violent and ready to do battle about an azan call, the learned, who sooner or later leavened the masses, were profoundly dissatisfied with the dryness and barrenness of Muhammad's creed, so acceptable to the vulgar, and were devising a series of schisms and in a series of schism

Starting point is 06:18:02 and innovations. In the tale of Tawadud, the reader has seen a fairly extended catechism of the creed, dean, the ceremonial observances, Mazab, and the apostolic practices, sunat,

Starting point is 06:18:20 of the Shafi school, which, with minor modifications, applies to the other three orthodox. Europe has, by this time, clean-forgotten some tricks of her former bigotry, such as Maumet, an idol, and Ma'oméry, a place of Muslim worship. Educated men no longer speak with Akli of the great imposter Mahomet, nor believe with the learned and violent Dr. Pridot

Starting point is 06:18:48 that he was foolish and wicked enough to dispossess certain poor orphans, the sons of an inferior artificer, the Banu Najjar. A host of books has attempted, though hardly with success, to enlighten popular ignorance upon a crucial point, namely that the founder of al-Islam, like the founder of Christianity, never pretended to establish a new religion. His claims, indeed, were limited to purging the school of Nazareth,

Starting point is 06:19:18 of the dross of ages, and of the manifold abuses, with which long use had infected its early constitution. Hence, to the unprejudiced observer, his reformation seems to have brought it near, the primitive and original doctrine than any subsequent attempts, especially the Judaizing tendencies of the so-called Protestant churches. The Meccan Apostle preached that the Hanathia, or Orthodox belief, which he subsequently named Al-Islam, was first taught by Allah in all its purity and perfection to Adam, and consigned to

Starting point is 06:19:55 certain inspired volumes now lost, and that this primal holy writ received a did in the days of his descendants, Shis, Seth, and Idris, Inak, the founder of the Sabian, not Sabian, faith. Here, therefore, al-Islam had once avoided the deplorable assumption of the Hebrews and the Christians, an error which has been so injurious to their science and their progress, of placing their first man in circa BC 4000

Starting point is 06:20:28 or somewhat subsequent to the building of the pyramids, the pyramids. The pre-Adamite races and dynasties of the Muslims remove a great stumbling block and square with the anthropological views of the present day. In process of time, when the Adamite religion demanded a restoration and a supplement, its pristine virtue was revived, restored, and further developed by the books communicated to Abraham, whose dispensation thus takes the place of the Hebrew Noah and his noachydal. In due time the Torah, or Pentateuch, superseded and abrogated the Abrahamic dispensation. The Zabur of David, a book not confined to the Psalms, reformed the Torah.

Starting point is 06:21:16 The Injil, or Evangel, reformed the Zabur and was itself purified, quickened, and perfected by the Koran, which means the reading or the recital. Hence, Locke, with many others, held Muslims to be unorthodox, that is, anti-Trinitarian Christians, who believe in the immaculate conception, in the ascension, and in the divine mission of Jesus. And when priestly affirmed that Jesus was sent from God, all Muslims do the same. Thus they are in the main point of doctrine connected with the deity, simply Aryans as opposed to Athanasians. History proves that the former was the earlier faith, which, though formerly condemned in AD 325 by Constantine's Council of Nice, overspread the Orient, beginning with Eastern Europe,

Starting point is 06:22:11 where Ulfelaus converted the Goths, which, extended into Africa with the vandals, claimed a victim or martyr as late as in the 16th century, and has by no means died out in this hour day. The Talmud had been completed a full century before Muhammad's time, and the evangel had been translated into Arabic. Moreover, travel and converse with his Jewish and Christian friends and companions must have convinced the Meccan Apostle that Christianity was calling as loudly for reform as Judaism had done. An exaggerated Trinitarianism, or rather Tritheism, a fourth person in St. worship, had virtually dethroned the deity, whilst Mariala tree had made the faith a religio mulebress, and superstition had drawn from its horrid fecundity an incredible member of heresies

Starting point is 06:23:07 and monstrous absurdities. Even ecclesiastic writers draw the gloomiest picture of the Christian Church in the 4th and 7th centuries, and one declares that the kingdom of heaven had become a hell. Egypt, distracted by the bloodthirsty religious wars of kodagh, in Greek, had been covered with hermitages by a yen's aternah of semi-maniacal superstition. Syria, ever-feracious of heresies, had allowed many of her finest tracts to be monopolized by monkeries and nunneries. After many a tentative measure, Mohammed seems to have built his edifice upon two bases, the unity of the godhead and the priesthood of the pater familias. He abolished forever the Sasserdos Altar Christus, whose existence, as someone acutely said, is the best proof of

Starting point is 06:24:00 Christianity, and whom all know to be its weakest point. The Muslim family, however humble, was to be the model in miniature of the state, and every father in al-Islam was made priest and pontiff in his own house, able unaided to marry himself, to circumcise, to baptize, to baptize, as it were, his children, to instruct them in the law and canonically to bury himself. Ritual properly so called, there was none. Congregational prayers were merely those of the individual and mass, and the only admitted approach to a sacerdotal order were the olema or scholars learned in the legalistic, and the mullah or schoolmaster. By thus abolishing the priesthood, Muhammad reconciled ancient with modern wisdom.

Starting point is 06:24:53 Skito dominum, said Cato, pro tota familia rem divinam fakere. No priest at a birth, no priest at a marriage, no priest at a death, is the aspiration of the present rationalistic school. The Mechon Apostle wisely retained the compulsory sacrament of circumcision and the ceremonial ablutions of the Mosaic law,

Starting point is 06:25:16 and the five daily prayers not only diverted man's thoughts from the world, but tended to keep his body pure. These two institutions had been practiced throughout life by the founder of Christianity, but the followers who had never seen him abolished them for purposes, evidently political and propagandist. By ignoring the truth that cleanliness is next to godliness, they paved the way for such saints as Simon Stylites and Sabah, who, like the lowest Hindu orders of ascetics, made filth a concomitant and an evidence of piety. Even now, English Catholic girls are at times forbidden by Italian priests of frequent use of the bath as a sign post to the sin of luxury. Muhammad would have accepted the morals contained in the sermon of the Mount

Starting point is 06:26:08 much more readily than did the Jews from whom its matter was borrowed. He did something to abolish the use of wine, which in the East means only its abuse, and he denounced games of chance, well-knowing that the excitable races of subtropical climates cannot play with patience, fairness, or moderation. He set aside certain sums for charity to be paid by every believer, and he was the first to establish a poor rate,

Starting point is 06:26:37 Zacate. Thus he avoided the shame and scandal of mendicancy, which, beginning in the Catholic countries of Southern Europe, extends to Syria, and as far east as Christianity is found. By these and other measures of the same import, he made the ideal Muslim's life physically clean, moderate, and temperate. But Muhammad, the mastermind of the age, had, we must own, a genuine prophetic power,

Starting point is 06:27:07 a sinking of self in the divine, not distinguishable in kind from the inspiration of the Hebrew prophets, especially in that puritanical and pharisaic narrowness, which, with characteristic simplicity, can see no good outside its own petty pale. He had insight as well as outside, and the two taught him that personal and external reformation were mean matters compared with elevating the inner man. In the purer faith, which he was commissioned to abrogate and to quicken, he found two vital defects equally fatal to its energy and its energy and,

Starting point is 06:27:43 to its longevity. These were, and are, its egoism and its degradation of humanity. Thus, it cannot be a pleroma. It needs a higher law. As Judaism promised, the good Jew, all manner of temporal blessings, issue, riches, wealth, honor, power, length of days, so Christianity offered the good Christian as a bribe to lead a godly life, personal salvation, and a future state of happiness, in fact, the kingdom of heaven, with an alternative threat of hell. It never rose to the height of the Hindu-Brahman's and loud say, the ancient teacher, of Zeno the Stoic, and his disciples the noble Pharisees, who believed and preached that virtue is its own reward. It never dared to say, do good for good's sake. Even now it does not

Starting point is 06:28:40 declare with Cicero, the sum of all of that what is right should be sought for its own sake, because it is right, and not because it is enacted. It does not even now venture to say with philo-Judaeus, the good man seeks the day for the sake of the day, and the light for the light's sake, and he labors to acquire what is good for the sake of the good itself and not of anything else. So far for the egotism, naive and unconscious, of Christianity, whose burden is, do good to escape hell and gain heaven. A no less defect in the School of Galilee is its low view of human nature.

Starting point is 06:29:23 Adopting as sober and authentic history in Osirian Hebrew myth, which Philo and a host of rabbis explain away, each after his own fashion, Christianity dwells, lovingly, as it were, upon the fall of man, and seems to revel in the contemptible condition to which original sin condemned him. Thus grovelling before God, admajoram de I gloriam, to such a point was, and is this carried, that the Synod of Dort declared, Infantes infidelium Morientes in infanti reprobatos esestatiis. Nay, many of the Orthodox still hold a Christian Christian babe dying unbaptized to be unfit for higher existence, and some have even created a limbo expressly to domicile the innocence of whom is the kingdom of heaven.

Starting point is 06:30:17 Here, if anywhere, the cloven foot shows itself and teaches us that the only solid stratum underlying priestcraft is one composed of LSD. And now I can never believe it, my Lord Bishop. We come to this earth ready-dammed, with the seeds of the seed of the world. of evil sown quite so thick at our birth, sings Edwin Arnold. We ask, can infatuation or hypocrisy, for it must be the one or the other, go farther? But the adomical myth is opposed to all our modern studies. The deeper we dig into the earth's crust, the lower are the specimens of human remains which occur. And hitherto, not a single find has come to revive the faded glories of

Starting point is 06:31:03 Adam the goodliest man of men since born, his sons, the fairest of her daughter's Eve. Thus Christianity, admitting, like Judaism, its own saints and santons, utterly ignores the progress of humanity, perhaps the only belief in which the wise man can take unmingled satisfaction. Both have proposed an originally perfect being with hyacinthine locks, from whose type all the subsequent humans are dedicated. degradation, physical and moral.

Starting point is 06:31:36 We, on the other hand, hold from the evidence of our senses that early man was a savage, very little superior to the brute, that during man's millions of years upon earth, there has been a gradual advance towards perfection, at times irregular and even retrograde, but in the main progressive, and that a comparison of man, in the 19th century, with the caveman, affords us the means of measuring past progress and of calculating the future of humanity.

Starting point is 06:32:07 Muhammad was far from rising to the moral heights of the ancient sages. He did nothing to abate the egotism of Christianity. He even exaggerated the pleasures of its heaven and the horrors of its hell. On the other hand, he did much to exalt human nature. He passed over the fall with a light hand. He made man superior to the angels. He encouraged his fellow creatures to be great and good by dwelling upon their nobler, not their meaner side.

Starting point is 06:32:39 He acknowledged even in this world the perfectibility of mankind, including womankind, and in proposing the loftiest ideal, he acted unconsciously upon the great dictum of chivalry. Honor oblige. His prophets were mostly faultless men, and, if the pure of Allah sinned, he sinned against himself.

Starting point is 06:33:03 Lastly, he made Allah predetermined the career and fortunes, not only of empires, but of every created being, thus inculcating sympathy and tolerance of others, which is true humanity, and a proud resignation to evil as to good fortune. This is the doctrine, which teaches the vulgar Muslim, a dignity observed even by the blind traveler,

Starting point is 06:33:27 and which enables him to display a moderation, of fortitude and a self-command rare enough amongst the followers of the purer creed. Christian historians explain variously the portentous rise of al-Islam and its marvelous spread over vast regions, not only of pagans and idolaters, but of Christians. Pridot disingenuously suggests that it seems to have been purposely raised up by God to be a scourge to the Christian Church for not living in accordance with their most holy religion. The popular excuse is by the free use of the sword.

Starting point is 06:34:04 This, however, is mere ignorance. In Muhammad's day, and early al-Islam, only actual fighters were slain. The rest were allowed to pay the jizvah, or capitation tax, and to become tributaries, enjoying almost all the privileges of Muslims. But even had forcible conversion been most systematically practiced, it would have afforded an insufficient explanation of the first. phenomenal rise of an empire, which covered more ground in 80 years than Rome had gained in 800. During so short a time, the grand revival of monotheism had consolidated into a mighty nation,

Starting point is 06:34:43 despite their eternal blood feuds, the scattered Arab tribes. A six-year's campaign had conquered Syria, and a luster or two utterly overthrew Persia, humbled the Greco-Roman, subdued Egypt, and extended the face. along northern Africa, as far as the Atlantic. Within three generations the Copts of Nile land had formally cast out Christianity, and the same was the case with Syria, the cradle of the Nazarene, and Mesopotamia, one of his strongholds, although both were backed by all the remaining power of the Byzantine Empire. Northwestern Africa, which had rejected the idolatro-philosophic system of pagan and imperial Rome, and had accepted, after lukewarm fashion, the Aryan Christianity

Starting point is 06:35:33 imported by the Vandals, and the Nicene Mystery of the Trinity, hailed with enthusiasm the doctrines of the Koran, and has never ceased to be the most zealous in its Islam. And while Mohammedanism speedily reduced the limits of Christendom by one-third, while throughout the Arabian, Saracenic, and Turkish invasions, whole Christian peoples embraced the monotheistic faith. There are hardly any instances of defection from the new creed, and, with the exception of Spain and Sicily, it has never been suppressed in any land where once it took root. Even now, when Mohammedanism no longer wields the sword, it is spreading over wide regions in China, in the Indian archipelago, and especially in western and Central Africa, propagated only by self-educated individuals, trading travelers, while Christianity

Starting point is 06:36:27 makes no progress and cannot exist on the dark continent without strong support from government. Nor can we explain this honorable reception by the licentiousness ignorantly attributed to al-Islam, one of the most severely moral of institutions, or by the allurements of polygamy and concubinage, slavery, and a holy sensual paradise devoted to eating, drinking, and the pleasures of the sixth sense. The true and simple explanation is that this grand reformation of Christianity was urgently wanted when it appeared, that it suited the people better than the creed which it superseded, and that it has not ceased to be sufficient for the requirements, social, sexual, and vital. As the practical orientalist Dr. Leitner well observes from his own experience,

Starting point is 06:37:20 the Mohammedan religion can adapt itself better than any other, and has adapted itself to circumstances and to the needs of the various races which profess it, in accordance with the spirit of the age. Hence, I add, its wide diffusion and its impregnable position. The dead hand, stiff and motionless, is a forcible simile. for the present condition of al-Islam, but it results from limited and imperfect observation, and it fails in the sine qua non of similes and metaphors,

Starting point is 06:37:54 a foundation of fact. I cannot quit this subject without a passing reference to an admirably written passage in Mr. Palgrave's travels, which is essentially unfair to al-Islam. The author has had ample opportunities of comparing creeds, Of Jewish blood in born a Protestant, he became a Catholic and a Jesuit, Pair Michael Cohen, in a Syrian convent. He crossed Arabia as a good Muslim, and he finally returned to his premier amor Anglicanism.

Starting point is 06:38:27 But his picturesque depreciation of Mohammedanism, which has found due appreciation in more than one popular volume, is a notable specimen of special pleading of the adcap tandem in its modern and least honest form. The writer begins by assuming the arid and barren Wahhabism, which he had personally studied as a fair expression of the saving faith. What should we say to a Muslim traveler who would make the Calvinism of the sourest covenanter, model genuine in ancient Christianity?

Starting point is 06:39:02 What would sensible Muslims say to these propositions of Professor Makovius and the Synod of Dort? Good works are an obstinous. to salvation. God does by no means will the salvation of all men. He does will sin, and he destens men to sin as sin. What would they think of the inadmissible grace, the perseverance of the elect, the superlapsarian, and the sublapsarian? And finally, of a deity, the author of man's existence, temptation, and fall, who deliberately preordains sin and ruin. Father Cohen carries out into the regions of the extreme his strictures on the one grand vitalizing idea of al-Islam.

Starting point is 06:39:49 There is no God but God. And his deduction concerning the pantheism of force sounds unreal and unsound, compared with the sensible remarks upon the same subject by Dr. Badgers, who sees the abstruseness of the doctrine and does not care to include it in hard and fast lines, or to subject it to mere logical analysis. Upon the subject of predestination, Mr. Polgrave quotes, not from the Quran, but from the Ahadis or traditional sayings of the Apostle. But what importance attaches to a legend in the Mishnah, or oral law, of the Hebrews

Starting point is 06:40:27 utterly ignored by the written law? He joins the many in complaining that even the mention of the love of God is absent from Muhammad's theology, burking the fact that it never occurs in the Jewish scriptures, and that the genius of Arabic, like Hebrew, does not admit the expression. Worse still, he keeps from his reader such Quranic passages as, to quote no other, Allah loveth you and will forgive your sins. He pities Allah for having no son, companion, or counselor, and of course he must equally commiserate Jehovah. Finally, his views of the lifelessness of al-Islam are directly opposed to the opinions of Dr. Lightner and the experience of all who have lived in Muslim lands. Such are the ingenious, but

Starting point is 06:41:17 not ingenuous distortions of fact, the fine instances of the pathetic fallacy, and the noteworthy illustrations of the falsehood of extremes, which have engendered Mohammedanism a relapse, the worst form of monotheism, and which, have been eagerly seized upon and further deformed by the authors of popular books, that is, volumes written by those who know little for those who know less. In Al-Rashid's day, a mighty change had passed over the primitive simplicity of al-Islam, the change to which faiths and creeds, like races and empires and all things sublunary, are subject. The proximity of Persia, and the close intercourse with the Greco-Romans had polished and greatly modified the physiognomy of the

Starting point is 06:42:05 rugged old belief. All manner of metaphysical subtleties had cropped up, with the usual disintegrating effect, and some of these threatened even the unity of the godhead. Musaimah and Karmat had left traces of their handiwork. The Mutazalites, separatists or successors, actively propagated their doctrine of a created and temporal Koran. The Hariji, or Ibazi, who rejects and reviles Abu Turaab, Caliph Ali, contended passionately with the Shia, who reviles and rejects the other three successors. And these sectarians, favored by the learned and by the Abbasides in their jealous hatred of the Omiyadhs, went to the extreme length of the Ali-ilahi, the god-makers of Ali,

Starting point is 06:42:55 whilst the Dari and the Zindik, the mandanist and the agnoetics, proposed to sweep away the whole edifice. The Neoplatonism and Gnosticism, which had not essentially affected Christendom, found in al-Islam a rich fallow, and gained strength and luxuriance by the solid materialism and conservatism of its basis. Such were a few of the distracting and resolving influences

Starting point is 06:43:22 which time had brought to bear upon the true believer, in which, after some half a dozen generations, had separated the several schisms by a wider breach than that which yawns between Orthodox, Romanist, and Lutheran. Nor was this scandal in al-Islam abated until the tartar sword applied to it the sharpest remedy. End of Section 23 Section 24 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libravox recording.

Starting point is 06:44:01 All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous, translated by Richard Francis Burton. Social Condition Be Woman The next point I propose to consider is the position of womanhood in the nights, so curiously at variance with the stock ideas concerning the Muslim home and domestic policy

Starting point is 06:44:33 still prevalent not only in England but throughout Europe. Many readers of these volumes have remarked to me with much astonishment that they find the female characters more remarkable for decision, action, and manliness than the male, and are wonder-struck by their masterful attitude, and by the supreme influence they exercise upon public and private life. I have glanced at the subject of the sex in al-Islam, such an extent throughout my notes that little remains here to be added. Women, all the world over, are what men make them, and the main charm of Amazonian fiction is to see how they live and move and have their being without any masculine guidance. But it is the old ever new fable. Who drew the lion vanquished? T'was a man. The books of the ancients, written in that stage of civilization,

Starting point is 06:45:32 when the sexes are at civil war, make women even more in real life the creatures of their masters. Hence, from the dawn of literature to the present day, the sex has been the subject of disappointed abuse and eulogy almost as unmerited. Ecclesiastes, perhaps the strangest specimen of an inspired volume, the world has yet produced, boldly declares, quote, one upright man among a thousand I have found, but a woman among all I have not found," end quote. Volume 7.28. Thus confirming the pessimism of Petronius,

Starting point is 06:46:13 Feminna Nula Bona est, at Cibona contigit ula, Nessio quo fatto res malafacta bona est. In the Psalms again, 30, verse 15, we have the old sneer at the three insatiables, Hell, Earth, and the parts feminine, Oals Volvi. And rabbinical learning has embroidered these and other texts,

Starting point is 06:46:39 producing a truly hideous caricature. A hadis attributed to Muhammad runs, quote, They, women, lack wits and faith. When Eve was created, Satan rejoiced, saying, Thou art half of my host, the trustee of my secret and my shaft, wherewith I shoot and miss not.

Starting point is 06:47:00 and quote. Another tells us, quote, I stood at the gate of heaven, and lo, most of its inmates were poor, and I stood at the gate of hell, and low, most of its inmates were women, end quote. Take care of the glass files, cried the prophet to a camel guide, singing with a sweet voice, yet the Mech an apostle made, as has been seen, his own household produced two perfections. The blatant popular voice follows with such dictates as, Women are made of nectar and poison. Women have long hair and short wits, and so forth. Nor are the Hindus behind hand.

Starting point is 06:47:44 Women has fickleness implanted in her by nature, like the flashings of lightning. Katha S.S. 1.147. She is valueless as a straw to the heroic mind, 169. She is hard as adamant in sin and soft as flower in fear, 170, and, like the fly, she quits camphor to settle on compost, 2.17. What dependence is there in the crowing of a hen? Women's opinions, says the Hindi proverb, also, a virgin with gray hairs, i.e. a monster, and, wherever wendeth a fairy face, A devil wendeth with her.

Starting point is 06:48:31 The same superficial view of holding woman to be lesser and very inferior man is taken generally by the classics, and Euripides distinguished himself by misogyny, although he drew the beautiful character of Alcestis. Simonides, more merciful than Ecclesiastes, after naming his swine women, dog women, catwomen, etc., ends the decade with the admirable beewoman, thus making 10% honest. In medieval or Germanic Europe, the doctrine of the Virgin Mother gave the sex a status unknown to the ancients except in Egypt, where ISIS was the helpmate and completion of Osiris, in common parlance, the woman clothed with the son.

Starting point is 06:49:20 The kindly and courtly Palmyran of England, in whose page, quote, gentlemen may find their choice of sweet inventions and gentle women be satisfied with courtly expectations, end quote, suddenly bursts out, quote, but in truth women are never satisfied by reason, being governed by accident or appetite, end quote, chapter 49. The nights, as might be expected from the emotional east, exaggerate these views. Women are mostly sectaries of the God Woonch, beings of impulse, blown about by every gust of passion, stable only in instability, constant only in inconstancy. The false acetic, the perfidious and murderous crown, and the old hag procuresse, who pimps like umcule sum, for mere pleasure in the luxury of sin,

Starting point is 06:50:16 are drawn with an experienced and loving hand. Yet not the less do we meet with examples of the dutiful daughter, the model lover, matronly in her affection, the devoted wife, the perfect mother, the saintly devotee, the learned preacher, Univira the chased widow, and the self-sacrificing heroic woman. If we find, Volume 3, 216, the sex described as, an awful cast by kites wherever they list, and the studied insults of Volume 3, 318, we also come upon an admirable sketch of conjugal happiness, volume 743, and, to mention no other, Shariar's attestation to Scheherasad's excellence in the last charming pages of the nights. It is the same with the Katha, whose praise and dispraise are equally enthusiastic. For example,

Starting point is 06:51:16 women of good quality are guarded by their virtue, the sole efficient Chamberlain, but the Lord himself can hardly guard the unchaste. Who can stem a furious stream and a frantic woman? 1.328. Excessive love in woman is your only hero for daring, 1.39. Thus fair ones, naturally feeble, bring about a series of evil actions which engender discernment and diversion to the world. But here and there you will find a virtuous woman who adorneth a glorious house as a streak of moon arrayeth the breadth of the heavens. 1.346. So you see, King, honorable matrons are devoted to their husbands, and tis not the case that women are always bad, 2.624. And there is true wisdom in that even balance of feminine qualities advocated by our Hindu-Hindy class book, the Toti Nama,

Starting point is 06:52:16 or Parrot Volume. The perfect woman has seven requisites. She must not always be merry, one, nor sad, two. She must not always be talking, three, nor silently musing, four. She must not always be adorning herself, five, nor neglecting her person, six, and seven, at all times she must be moderate and self-possessed. The legal status of womankind in al-Islam is exceptionally high, a fact of which Europe has often been assured, although the truth has not even yet penetrated into the popular brain. Nearly a century ago, one Mirza Abu Talib Khan, an al-Mil Dar, or revenue collector, after living two years in London, wrote an apology for, or rather a vindication of, his countrywomen, which is still worth reading and

Starting point is 06:53:16 Quoting. Nations are but superficial judges of one another. Where customs differ, they often remark only the salient distinctive points, which, when examined, prove to be of minor importance. Europeans, seeing and hearing that women in the East are cloistered, as the Grecian matron was wont, and that wives may not walk out with their husbands and cannot accompany them to balls and parties, Moreover, that they are always liable, like the ancient Hebrew, to the mortification of the sister-wife, have most ignorantly determined that they are mere serviles, and that their lives are not worth living. Indeed, a learned lady, Miss Martino, once visiting a harem, went into ecstasies of pity and sorrow, because the poor things knew nothing of, say trigonometry,

Starting point is 06:54:11 and the use of globes. Sonini thought otherwise, and my experience, like that of all old dwellers in the East, is directly opposed to this conclusion. I have noted, Knight 962, that Muhammad, in the fifth year of his reign, after his ill-advised and scandalous marriage with his foster daughter, Zainab, established the hijab or veiling of women. It was probably an exaggeration of local usage, a modified separation of the sexes, which extended and still extends even to the Badawi, must long have been customary in Arabian cities, and its object was to deliver the sexes from temptation, as the Quran says, 32, 32, quote, purer will this practice be for your hearts and their hearts, end quote. The women, who delight in restrictions which tend to their honor, accepted it willingly and still affect it. They do not desire a liberty, or rather a license which they have learned to regard as inconsistent with their time-honored notions of feminine decorum and delicacy, and they would think very meanly

Starting point is 06:55:27 of a husband who permitted them to be exposed, like Heteri, to the public gaze. As Zubiar Pasha, exiled to Gibraltar for another's treason, said to my friend, Colonel Buckle, after visiting quarters evidently laid out by a jealous husband, we Arabs think that when a man has a precious jewel, tis wiser to lock it up in a box than to leave it about for anyone to take. The Eastern adopts the instinctive, the Western prefers the rational method. The former jealously guards his treasure, surrounds it with all precautions, fends off from it all risks, and if the treasure go astray, kills it. The latter, after placing it in evidence upon an eminence in bald dress, with back and bosom bared to the gaze of society, a bundle of charms exposed to every possible seduction, allows it to take its own way, and if it be misled, he kills or tries to kill the misleader. It is a fiery trial, and the few who safely pass through it may claim a higher standpoint in the

Starting point is 06:56:37 moral world than those who have never been sorely tried. But the crucial question is whether Christian Europe has done wisely in offering such temptations. The second and main objection to Muslim custom is the marriage system, which begins with a girl being wedded to a man whom she knows only by hearsay. This was the habit of our forebears not many generations ago, and it still prevails amongst noble houses in southern Europe, where a lengthened study of it leaves me doubtful whether the love marriage, as it is called, or wedlock with an utter stranger, evidently the two extremes, is likely to prove the happier. The sister-wife is or would be a sore trial to monogamic races like those of Northern Europe, where Kaya, all but the equal of Kaius in most points mental and physical and superior in some,

Starting point is 06:57:36 not unfrequently proves herself the man of the family, the only man in the boat. But in the east, where the sex is far more delicate, where a girl is brought up in polygamy, where religious reasons separate her from her husband during pregnancy and lactation for three successive years, and where often enough, like the Mormon damsel, she would hesitate to, quote, nigger it with a one-wife man, end quote, the case assumes a very different aspect, and the load, if burden it be, falls comparatively light. Lastly, the patriarchal household is mostly confined to the grandee and the Richard, whilst holy law and public opinion, neither of which can openly be disregarded,

Starting point is 06:58:24 assign command of the household to the equal or first wife and jealously guard the rights and privileges of the others. Mirza Abu Talib, the Persian prince, offers six reasons why, quote, the liberty of the Asiatic women appears less than that of the Europeans, end quote, ending with, I'll fondly place on either I, the man that can to this reply. He then lays down eight points,

Starting point is 06:58:54 in which the Muslim wife has greatly the advantage over her Christian sisterhood, and we may take his first as a specimen. Custom, not contrary to law, invests the Mohammed and mother with despotic government of the homestead, slaves, servants, and children, especially the latter. She alone directs their early education, their choice of faith, their marriage, and their establishment in life. And in case of divorce, she,

Starting point is 06:59:24 takes the daughters, the sons going to the sire. She has also liberty to leave her home, not only for one or two nights, but for a week or a fortnight, without consulting her husband. And whilst she visits a strange household, the master and all males above 15 are forbidden the harem. But the main point in favor of the Muslim wife is her being a legal sharer. Inheritance is secured to her by Quranic law. She must be dowered by the bridegroom to legalize marriage, and all she gains is secured to her. Whereas in England, a married woman's property act was completed only in 1882 after many centuries of the grossest abuses. Lastly, Muslims and Easterns in general study and intelligently study the art and mystery

Starting point is 07:00:21 of satisfying the physical woman. In my foreword, I have noticed among barbarians the system of making men, that is, of teaching lads first arrived at puberty, the nice conduct of the Instrumentum Peratum platandus avibus, a branch of the knowledge tree which our modern education grossly neglects, thereby entailing untold miseries upon individuals, families, and generations. The mock virtue, the most immodest modesty of English, England and the United States in the 19th century, pronounces the subject foul and fulsome.

Starting point is 07:01:00 Society sickens at all details, and hence it is said abroad that the English have the finest women in Europe and least know how to use them. Throughout the East, such studies are aided by long series of volumes, many of them written by learned physiologists, by men of social standing, and by religious dignitaries high in office. The Egyptians especially delight in Aphrodisiac literature, treating, as the Turks say, de la Parti au desous de la Taile, and from 1500 to 2,000 copies of a new work, usually lithographed in cheap form, readily sell off. The Putabund Lane makes an allusion to, end quotes, one of the most outspoken, a quarto of 464 pages, called the Halbat al-Kumayat, or race-course of the Bay Horse, a poetical and horsey term for grape wine.

Starting point is 07:02:03 Attributed by Durbelow to the Kazi Shams al-Din Mohammed, it is wholly upon the subject of Wassel and women to the last few pages, when his reverence exclaims, quote, This much, O reader, I have recounted, the better thou mayest know what to avoid, and quote, and so forth. ending with condemning all he had praised. Even the divine and historian Jalal al-Din Al-Syuti is credited with having written, though the authorship is much disputed, a work entitled Ketab al-Izae Phi Ilm Al-Nika, the book of exposition in the science of cohesion. My copy, a lithograph of 33 pages, undated, but evidently Kareen, begins with, with exclaiming, Alhamdo lila, la, laud to the Lord who adorned the virginal bosom with breasts,

Starting point is 07:03:00 and who made the thighs of women anvils for the spear-handles of men. To the same amiable theologian are also ascribed the Kitab Nawazir Al-Aik-Ik-E-Aik, green splendors of the copse in copulation, an abstract of the Kitab al-Wisha-Fi-Fa-Wid al-Nikha, Book of the Zone on Coetian Boon Of the abundance of pornographic literature, we may judge from a list of the following seven works

Starting point is 07:03:31 given on the second page of the Kitab Rujua al-Shik Ila Sabah Phi Ilkuat Alba Book of the Age rejuvencence in the power of concupiscence. It is the work of Ahmad bin Suliman, surnamed Ibn Kamal Pasha. 1. Kitab al-Ba by Al-Nahli. 2. Kittab al-Warsna-A-A-Rais, Book of the Bridal and the Brides, by Al-Jahis.

Starting point is 07:04:03 3. Ketab Al-Kiyan, Maiden's Book, by Imhajib al-Numan. 4. Ketab al-Iza-A-Fi-A-Rar al-Nikha, Book of the Exposition on the Mysteries of Married Fruition. 5. Kittab Jami al-Lizah. The Compendium of Pleasure by Ibn Sassamani. 6. Ketab Barjan, Yajan, Wajan, Wajan, Wajan. 7. Ketab al-Munakaha al-Mufataha, Fee Asnaf al-Jima, Wa-A-A-Lati. Book of Carnal copulation and the institution into the modes of cohesion and its instrumentation by Aziz al-Din al-Masihi. To these I may add the Lizat al-Nisa, pleasures of women, a textbook in Arabic, Persian, and Hindustani. It is a translation and a very poor attempt omitting much from and adding

Starting point is 07:05:08 not to the famous Sanskrit work, Anangaranga, stage of the bodiless one, i.e. Cupido, or Hindu art of love are Zamores Indica. I have copies of it in Sanskrit and Marathi, Guzarti and Hindustani. The latter is an unpaged octavo of 66 pages, including eight pages of most grotesque illustrations, showing the various San, the figury venerous or positions of copulation, which seem to be the triumphs of contortionists. These pamphlets lithe in Bombay are broadcasts over the land. It must not be supposed that such literature is purely and simply aphrodisiical. The learned Springer, a physician as well as an Arabist, says, Almasudi, page 384, of a tractate by the celebrated Rases in the laden library, quote, the number of curious observations, the correct and practical ideas,

Starting point is 07:06:13 and the novelty of the notions of Eastern nations on these subjects, which are contained in this book, render it one of the most important productions of the medical literature of the Arabs, end quote. I can conscientiously recommend to the anthropologist a study of the Khatub al-Bah. End of Section 24. Section 25 of the Book of the Thousand Nights in a Night, Volume 10.

Starting point is 07:06:47 This is a Libravox recording. Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous, translated by Richard Francis Burton. Social Condition, C, Pornography Here it will be advisable to supplement what was said in my foreword concerning the turpiloquium of the nights. Readers who have perused the text, N volumes will probably agree with me that the naive indecencies of the text are rather Gaudi's seri than Puriens, and, when delivered with mirth and humor, they are rather the excrements of

Starting point is 07:07:34 wit than designed for debauching the mind. Crude and indelicate with infantile plainness, even gross, and at times nasty in their terrible frankness, they cannot be accused of corrupting suggestiveness or subtle insinuation of vicious sentiment. Theirs is a coarseness of language, not of idea. They are indecent, not depraved, and the pure and perfect naturalness of their nudity seems almost to purify it, showing that the matter is rather of manners than of morals. Such throughout the East is the language of every man, woman and child, from prince to peasant, from matron to prostitute.

Starting point is 07:08:19 All are as the naive French traveller said of the Japanese. See Grosier-Kil-ne-savent nomer le Chose, that parlor nom. This primitive stage of language suffice to draw from Lane and Burkhart strictures upon the, quote, most immodest freedom of conversation in Egypt, and quote, where, as all the world over,

Starting point is 07:08:44 there are three several stages for names of things and acts sensual. First, we have the Mo Crew, the popular term, soon followed by the technical and scientific, and lastly, the literary or figurative nomenclature, which is often much more immoral because more attractive, suggestive, and seductive than the raw word. And let me observe that the highest civilization is now returning to the language of nature. In LaGlu of Monsieur Gé Ryshipin, a triumph of the realistic school, we find such archaic expressions as La Pete, Putain, Fouté al-C-C-Quatredi, Un Facetus Petardé, Tute Foutue, etc, a villain bugré, and so forth. To those critics who complain of these raw vulgarisms and

Starting point is 07:09:43 puerile indecencies in the Knights, I can reply only by quoting the words said to have been said by Dr. Johnson to the lady who complained of the naughty words in his dictionary, quote, you must have been looking for them, madame, end quote. But I repeat, there is another element in the Knights, and that is one of absolute obscenity utterly repugnant to English readers, even the least prudish. It is chiefly connected with what our neighbors call la vice contrary nature, as if anything can be contrary to nature, which includes all things. Upon this subject I must offer details, as it does not enter into my plan to ignore anything which is interesting to the Orientalist and the anthropologist, and they methinks do abundant harm,

Starting point is 07:10:36 who, for shame or disgust, would suppress the very mention of such matters, in order to combat a great and growing evil deadly to the birth rate, the mainstay of national prosperity, the first requisite is careful study. As Albert Bostod, Bishop of Rattisbon rightly says, Cuia malum non-ivetatum, nisi cognitum, idea necessay is cognoscere in mundicium coitus, and multa alaci docentur in this book. Equally true are Professor Montezaga's words, "'Casher la platus,

Starting point is 07:11:18 "'ducur or name de la Pardur, "'se, nest of contrary, "'ch hypocrisy or purr. "'The late Mr. Groh, had reason to lament that when describing such institutions as the far-famed of Thebes, the sacred band annihilated at Chironia, he was compelled to a reticence which permitted him to touch only the surface of the subject. This was inevitable under the present rule of Kant in a book intended for the public. But the same does not apply to my version of the Knights,

Starting point is 07:11:52 and I now proceed to discuss the matter seriouslyment, onetamont, historica mont, to show it in decent nudity, not in suggestive fig leaf or feel de ving. End of Section 25. Section 26 is the Book of the Thousand Nights and a Knight, Volume 10. This is a Librevox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Librevox.org. recording by elsie selwyn the book of the thousand nights and a night volume ten by anonymous translated by richard francis burton section twenty six social condition d pederasty part one

Starting point is 07:12:42 the exacrolibus familia pathocorum first came before me by a chance of earlier life in eighteen forty five when sir charles napier had conquered an annex sinned despite a fraction mostly venal which sawed before me by a chance of earlier life in eighteen forty five when sir charles napier had conquered an annex sinned despite a fraction mostly venal which sought favor with the now defunct court of directors to the Honorable East India Company, the veteran began to consider his conquest with a curious eye. It was reported to him that Karachi, a townlet of some 2,000 souls and distant not more than a mile from camp, supported no less than three lupinage or borders in which not women but boys and eunuchs, the former demanding nearly a double price, lay for hire. Being then the only British officer who could speak Cindy, I was asked indirectly to make inquiries and to report upon the subject, and I undertook the task on express condition that my report should not be forwarded to the Bombay

Starting point is 07:13:36 government, from whom supporters of the conqueror's policy could expect scant favor, mercy, or justice. Accompanied by a Munshi, Merca Mohammed Hossain of Shiraz, and habited as a merchant, Maraza Abdullah the Bouchiri, passed many an evening in the townlet, visited all the Pornaya, and obtained the fullest details, which were duly dispatched to the government house. But the devil's brother presently quitted Sind leaving in his office my unfortunate official. This found its way with sundry other reports to Bombay and produce the expected result. A friend and secretariat informed me that my summary dismissal from the service had been formally proposed by one of Sir Charles Napier's successors, whose deceased compels me to parkeira sepoto.

Starting point is 07:14:25 excess of outrage modesty was not allowed. Subsequent inquiries in many in distant countries enabled me to arrive at the following conclusions. 1. There exists what I shall call a sotatic zone bounded westwards by the northern shores of the Mediterranean, northern latitude 43, and by the southern northern latitude 30. Thus, the depth would be 780 to 800 miles, including meridional, France, the Iberian Peninsula, Italy, and Greece, with the coast regions of Africa from Morocco to Egypt. 2. Running eastward the Sotatic zone narrows, embracing Asia Minor, Mesopotamia, and Chaldea, Afghanistan, Sind, the Punjab and Kashmir. 3. In Indochina, the belt begins to broaden in folding China, Japan, and Turkestan. 4. It then embraces the South Sea Islands in the New World.

Starting point is 07:15:22 where, at the time of its discovery, satanic love was, with some exceptions, an established racial institution. Five, within the sotatic zone, the vice is popular and endemic, held at the worst to be a mere peccadillo, whilst the races to the north and south of the limits here defined, practice it only sporadically amid the opprobrium of their fellows,

Starting point is 07:15:44 who, as a rule, are physically incapable of performing the operation, and look upon it with the liveliest disgust. Before entering into topographical, details concerning pederesty, which I hold to be geographical and climatic, not racial. I must offer a few considerations of its cause and origin. We must not forget that the love of boys has its noble sentimental side. The Platonists and peoples of the academy, followed by the Sufis or Muslim Gnostics, held such affection pure as ardent to the bu ideal, which united in the man's soul the creature

Starting point is 07:16:19 with the creator, professing to regard youths as the most clear. in beautiful objects in this phenomenal world, they declared that by loving and extolling the chef du yuvres, corporeal and intellectual of the demuregous, disinterestedly and without any admixture of carnal sensuality, they are paying the most fervent adoration to the Kelsa-Kalsans. They add that such affection, patting as it does the love of women, is far less selfish than fondness for and admiration of the other sex, which, however innocent always suggests sexuality. And Easterners add that the devotion of the moth to the taper is purer and more fervent than the bull-bou's love for the rose. Amongst the Greeks of the best ages, the system of boy

Starting point is 07:17:04 favorites was advocated on considerations of morals and politics. The lover undertook the education of the beloved through precept and example, while the two were conjoined by a tie stricter than the fraternal. Hieronymus, the peripatetic, strongly advocated it because the vigorous disposition of youths and the confidence engendered by their association often led to the overthrow of tyrannies. Socrates declared that, quote, a most valiant army might be composed of boys and their lovers, for that of all men they would be most ashamed to desert one another. End quote. And even Virgil, despite the foul flavor for mostum, Pastor Cordon, could write, Nusis Amore Pio Puei. The only physical cause for the practice which suggests

Starting point is 07:17:51 itself to me, and that must be owned to be purely conjectural, is that within the sotatic zone, there is a blending of the masculine and female temperaments, a crisis which elsewhere occurs only sporadically, hence the male feminizne, whereby the man becomes patiens as well as agens, and the woman a tribade, a votary of mascula saffo, queen of frictrices or rubbers. Professor Amantangaza claims to have discovered the cause of this pathological love, this perversion of the erotic sense, one of the marvelous list of amorous vagaries which deserve, not prosecution, but the pitiful care of the physician and the study of the psychologist. According to him, the nerves of the rectum and the genitalia, in all cases

Starting point is 07:18:35 closely connected, are abnormally so in the pathic, who obtains by intromission the venereal orgasm, which is usually sought through the sexual organs. So amongst women, there are treebads who can procure no pleasure except by foreign objects introduced a posteriori. Hence, his three-fold distribution of sodomy, one, peripheral or anatomical, caused by an unusual distribution of the nerves in their hyper-eisthesia. Two, luxurious with lavatergo, is preferred on account of the narrowness of the passage, and three, the psychical. But this is evidently superficial. The question is what causes this neuropathy, this abnormal distribution and condition. of the nerves. As Prince Bismarck finds a moral difference between the male and female races of history,

Starting point is 07:19:22 so I suspect a mixed physical temperament affected by the manifold's subtle influences, massed together in the world climate. Something of the kind is necessary to explain the fact of this pathological love, extending over the greater portion of the habitable world, without any apparent connection of race or media, from the polished Greek to the cannibal Tupi of the Brazil. Walt Whitman speaks to the ashen gray face of onanists, the faded colours the puffy features in the unwholesome complexion of the professed peterist with his peculiar cathetic expression indescribable but once seen never forgotten stamp the breed and dr g adolph is justified in declaring quote all the gavonnets pander rastern e'enning sich enanderthew, oft with aynthick. This has nothing uncommon with the feminism which betrays itself in empathic by womanly gait, regard, and gesture.

Starting point is 07:20:18 It is something sui generic, and the same may be said of the color and look of the young priest who honestly refrained from women and their substitutes. Dr. Tarjou, in his well-known work, Eptu'e, medical regale surly atentza, auress, and Dr. Adolph, note, a peculiar infundibulliform disposition of the after, in a smoothness and want of folds even before any abuse has taken place, together with special forms of the male organs and confirmed peterists. But these observations have been rejected by Casper, Hoffman,

Starting point is 07:20:54 Brouardell, and Dr. John H. Henry Kutangne. note Sir La Sodomie, Lyon, 1880, and it is a medical question whose discussion would here be out of place. The origin of pederesty is lost in the night of ages, but its historic, has been carefully tracked by many writers, especially Vireéry, Rosenbaum, and M. H. E. Meyer, the ancient Greeks, who, like the modern Germans, invented nothing, but were great improvers of what other races invented, attributed the formal apostolate of sodditism. to Orpheus, whose stigmata was worn by the Thracian women. Ommum who refugurat Orpheus, Feminemineum venerum, ille, etiom cracum populus, fute aughtur omorom in teneree,

Starting point is 07:21:44 transvere mares, citraque, juentam, a t'etest brewee wear, and primos carpere flores. Avid, Metamorphosis, book ten, line 79, to 85. Euripides proposed Laos, father of Oedipus, as the inaugurator, whereas Thames, declared that the fashion

Starting point is 07:22:06 of making favorites of boys was introduced into Greece from Crete, for Malthusian reasons, said Aristotle. Politics, book two, line ten, attributing it to minus. Herodotus, however, knew far better, having discovered it to, circa 80, that the Orphic and Bacic rights were originally Egyptian, but the father of history was a traveler and an analyst rather than an archaeologist, and he tripped in the following passage. 1.15. As soon as they, the Persians, hear of any luxury, they instantly make it their own, and hence, among other matters, they have learned from the Helens a passion for boys, end quote.

Starting point is 07:22:47 Unnatural lust, end quote, says modest Rawlinson. Plutarch de malignitat heraldi 13 asserts with much more probability that the Persians used eunuch boys according to the most

Starting point is 07:23:03 Grecai long before they had seen the Grecian main and the holy books of the Hellenais Homer and Hesiod dealing with the heroic ages there is no trace of pederesty although in a long subsequent generation Lucian suspected Achilles and Petroculus

Starting point is 07:23:20 as he did Arrestes in Pilares, Theseus, and Pyrethus. Homer's praises of Bedia reserved for the feminines, especially his favorite Helen, but the Dorians of Crete seem to have commended the abuse to Athens and Sparta, and subsequently imported it into Perentium, Agrigentium, and other colonies, Ephoris and Strabo, 10, 4, 21, gives a curious account of the violent abduction of beloved boys by the lover of the obligations of the ravisher to the favorite, and of the marriage ceremonies which lasted two months. See also Plato laws 1. Circa 8. Servius ad ad-a-need 10, 325, informs us, quote, Dei, Cretensibus a capemus, quote, in amore poirotum, and temperantes were,

Starting point is 07:24:12 quote, Posteria in Laconez and in Totium Grican Translatum est. End quote. The Cretians, and afterward their apt peoples, the Chalkidians, had it disreputable for a beautiful boy to lack a lover. Hence Zeus, the national Doric god of Crete, loved Ganymede, Apollo, another Dorian deity, loved Hyacinth, and Hercules, a doric hero who grew to be a sun god, loved Hylas, and a host of others.

Starting point is 07:24:40 Thus, Crete sanctified the practice by the example. of the gods and demigods. But when legislation came, the subject had qualified itself for legal limitation and as such was undertaken by Lycurgus and Solon, according to Xenophon, Blackademonians Book 2, 13, who draws a broad distinction between the honest love of boys and dishonest Greek lust. They both approved of pure pederastia, like that of Harmonious and Aristogeton, but forbade it with seriles, because degrading. into a free man. Hence the level of boys was spoken of like that of women. Plato, Saidrus, Republica, 6, circa 19. Xenophon. Symposium 4.10. Example. Quote, there was once a boy or rather a youth of

Starting point is 07:25:30 exceeding beauty and he had very many lovers. End quote. This is the language of Hafez and Saidi, isclis, Sophocles, and Euripides were allowed to introduce it upon the stage for, quote, Many men were as fond of having boys for their favorites as women for their mistresses, and this was a frequent fashion in many well-regulated cities of Greece. End quote. Poets like Alcaeus, Anacreon, Agathon, and Pindar affected it, and Theogonis sang of a, quote, Beautiful Boy and the Flower of his youth. End quote.

Starting point is 07:26:03 The statesmen Aristidis and Themistocles quarrelled over Stelaceus of Teos and Pisistratus loved Charmas, who first built. an altar to Powerile Eros, while Charmus loved Hippias, son of Pissistratus. Demostinus, the order took into keeping a youth called Gnacian, greatly to the indignation of his wife. Xanophon loved Cleeneas and Altilichus, Aristotle Hermaeus, Theodactes, and others, Empedocles, Palsanias, Epicurus, Pytocles, Aristopis, Euthicidius, Euthicid, and and Xeno, with his Stoics, had a philosophic disregard for women, affecting only Perrastia, a man in Athanas, 4, circa 40, left in his will that certain youths he had loved should fight

Starting point is 07:26:59 like gladiators at his funeral, and Charles Clays and Lucien abuses calicratidas for his love of sterile pleasures. Lastly, there was a notable affair of Alcibiades, and Socrates the sanctus pedrasta being violumente succun, when under the mantle, non semper sine plaga of Eos surrexit, Athanas, 5, circa 13, declares that Plato represents Socrates as absolutely intoxicated with his passion for Alcibiades, the ancient seemed to have held the connection impure or juvenile,

Starting point is 07:27:42 would not have written inter Socratesis notis phoza senaedos, followed by Firmicus 714, who speaks of Sacriticchi Piedecones. It is the modern fashion to doubt the pederesty of the master of Hellenic Sofrosene, the Christian before Christianity, but such a worldwide term as Socratic love can hardly be explained by the Lucas A. No. Luchendo theory. We are over-apt to apply our 19th-century prejudices and prepossessions to the morality of the ancient Greeks who would have specimen such squeamishness and attic salt. The Spartans, according to Agnon, the academic, confirmed by Plato, Plutarch, and Cicero, treated boys and girls in the same way before marriage, hence juvenile 11173, used Lacedaemonius for apathic,

Starting point is 07:28:40 and other writers apply it to a tribade. After the Peloponnesian War, which ended in BC, 404, the youths became merged in the abuse. Yet, some purity must have survived, even amongst the Botians, who produced the famous Narcissus, described by Ovid Metamorphoses, Book 3, 339, multi-ilium-juones, multi-cupere poellai, nuli-elium-yuenes, nullae tetegere, puellae. for epaminondas, whose name is mentioned with three beloveds, established the holy regiment composed of mutual lovers, testifying the majesty of Eros and preferring to a discredible life of a glorious death. Phillips' redactions on the fatal field of Charonnea form their fittest epithaf. At last, the Athenians, according to Aisienes, officially punished sodomy with death, but the threat did not abolish bordels of boys, like the first.

Starting point is 07:29:39 of Karachi, the Pornaya or Pornoboskea, where slaves in Pueri venales stood, as the term was, near Pnix, the city walls in a certain tower, also about like a bettus, and paid a fixed tax to the state. The pleasures of society and civilized Greece seem to have been sought chiefly in the heresies of love, heterosis and sodidism. It is calculated that the French of the 16th century have 400 names for the parched genital and 300 for their use in coition. The Greek vocabulary is not less copious, and some of its peterastic terms, of which Meyer gives nearly a hundred, and its nomenclature of pathologic love, or curious and picturesque enough to merit quotation. To live the life of Abron, the Argyve, i.e. that of apathic or passive lover,

Starting point is 07:30:31 the Agathonian song, Ishterogia equals dishonest love, also called Aco. acracia, arreno coitia, etc. Alkinuan youths or nonconformists. Encute, granda plus aico operate juenthes. Allego menos, the unspeakable, as the pederest, was termed by the Council of Anzira, also the Agrios Apolaustus and Akolastos, Androgyny, of whom Ansonius wrote epigram, 6815, Ech Ego Sune Feminine de puero Badas and Badesen

Starting point is 07:31:14 equals clunes turquins also batelos equal to catamite Catapagos catapagosene equals puerarias and catadactulium from dactoleum the ring

Starting point is 07:31:29 used in the sense of neuruses but applied to the corollarium puerile Sinaitus the active lover derived either from his kinetics or quasi equals dog modest also spatilocyanid La scivia fluence equals a fair geninid

Starting point is 07:31:51 Chalcidassare Chalkidesain From Chalkis in Yubia a city fame for love A posteriori mostly applied to Lichima de testi by children. Class Omenai equals the buttocks, also a satanic disease, so-called from the Ionian city devoted to Aversa venus, also used of apathic, and tergophomina pube wier est, embassio hoitas, probably a link boy at marriages, also a nightcap drunk before bed, and lastly in an effeminate, one who perambulawit omnium cubilia, Catullus,

Starting point is 07:32:35 See Enculpiuses upon the Embassquet and Satiricon. Chapter 4. Epipedes, the carnal assault. Gaeton, literally the neighbor, the beloved of Inculpus, which has produced the French jiton, equals Bardacay, Italian Bardacassia, from the Arab baradage, a captive, a slave. The augmented form is polygaton. Hippias, tyranny of, when the patient, women or boy, mounts the agent, Aristophanes, Vespasian, 502, so also clitizen equals peccare supurne, or equium agitere supurnum of Horus,

Starting point is 07:33:22 mocktheria depravity with boys, paedica whence padicare active and padicari passive. So, in the Latin poet, Penelope's, Prim, dydonis prima sequoort and primam cany slaba prima remi pathocos pathocas a passive like malacos malacus molacilias malacio petronus malta malta and in horace satiricon book two line twenty five malthenius tunicius demis vassalus praxis equals the malpractice paegyima equals barakry because most actives end within the nates being too much excited for further intermission fnicasare greek the cune lingere in tempore menstruum which this wittium in finica generate soleibat also erumer in miel ficis sendare denot actum percannes commissium when lambont cunus well testiculos suetone also applied to pollution of childhood samorium flores rasmus proverbs twenty three alluding to the androgynic prostitutions of samos syphanisare greek from siphones hod siphonte island equals digitoppo podicem foeder a prurgenium restinguendam says aramis si meribu erratica biblion annoscopi thrypsis equals the rubbing perast dia had in greece i have shown its noble and ideal side rome however borrowed her malpractices like her religion and polity from those altramatious

Starting point is 07:35:16 Treskins and be botched with a brazen face. Even under the Republic, Plautus, Cassina, Book 2, line 21, makes one of his characters exclaim in an utmost sang Freud, quote, Urdrote, Amateur, apagette to my dorsomeo, end quote. With increased luxury, the evil grew in living notices, 39, 13, at the bacchanalia, plura wierrorum inter sese, quaminarum stupra. There were individual protests, for example,

Starting point is 07:35:49 S. Q. Fabius, Maximilius, Sirwinilanias, consul U.S. 612, punished his son for dubia casticas, and a private soldier, see Plotius, killed his military tribune,

Starting point is 07:36:06 Q Lucius, for unchast proposals, the Lex Scantinians, scatinia scatinia popularly derived from the scantinius the tribune and of doubtful date b c two hundred and twenty six attempted to abate the scandal by fine and the lex julia by death but they were trifling obstacles to the flood of infamy which surged in with the empire no class seems then to have disdained these sterile pleasures l'o nia tachwapu alo a lae The place de crescente says Beaux under Anacren. The great Caesar, the Sinidadas, Calvus of Cattullus, was the husband of all the wives and the wife of all the husbands in Rome. Suetonius, Chapter 3.

Starting point is 07:36:55 And his soldiers sang in his praise, Goliath Caesar, Subegat Nicomendes Cicero-Sicero-Sycinum, Suetonius, C.A.S. 69, whence his sobriquet phornex bethenicus of augustus the people chanted whydesne ut sinaius urbum digitot temperate tabaris with his piscikili and greges extoleturum invented the simplegium or nexus of silari agentes et patientes in which the fintryae literally women's bracelets were connected in a chain by the bond of Seneca Questiones Naturales. Of this refinement, which in the earlier part of the 19th century,

Starting point is 07:37:44 was renewed by sundry Englishmen at Naples, Alsonius wrote epigram, 119, 1. 3.1 in lector, stuprum, 2 perpetuunt. And Marshall had said, 12, 43, who, simple legmate, 5 copulentur,

Starting point is 07:38:04 which plurice teniantur, a catena, etc. Alsonius recounts of Caligula, he so lost patience that he forcibly entered the priest M. Lepidus before the sacrifice was completed. The beautiful Nero was formerly married to Pythagoras or Dorifhorus, and afterwards took two wife Spores, who was first subjected to castration of a peculiar fashion. He was then named Sabina after the deceased spouse and claimed queenly honors. The Othones or Trajani Pthicchi were famed. The great Hadrian openly loved Antonius and the wild debauchries of Helio Galbus seem only to have amused instead of disgusting the Romans. Uranopolis allowed public luponaria, where adults and meritori-pweri,

Starting point is 07:38:53 who began their career as early as seven years, stood for hire. The inmates of these Kauponai were sleeved tunics and dalmatics like women. As in modern Egypt, pathic boys, we learned from Cantalus, haunted the public baths. Debacis had signals like Freemasons, whereby they recognized one another. The Greek skimmat theme was made by closing the hand to represent the scrotum and raising the middle finger as if to feel whether a hen had eggs that they see the pulete and luf. Hence the Athenians called it Katpigin, or Sodomite, in the Romans' digit. impugidus, or infamous, the medical finger of Rabelais and the Shuromantists.

Starting point is 07:39:38 Another sign was to scratch the head with the minimus, Digitulo Caput Scabere, Uuinus, 9, 133. The prostitution of boys was first forbidden by Domitian, but St. Paul a Greek had formally expressed his abomination of Levice, Romans 1.26. 1 Corinthians 6, 8, and we may agree with Grotius de Veritas 2, Circa 13. That early Christianity did much to suppress it. At last, the emperor Theodosius punished it with fire as a profanation, because sacrosanctum esi debatur hospitum viriless animae.

Starting point is 07:40:21 In the pagan days of imperial Rome, her literature makes no difference between boy and girl. Horace naively says, satircon book to line one hundred eighteen anse la out werna es pras de puer and with hamlet but in a dishonest sense man delights me not nor women neither similarly the spaniard marshal who is a mine of such pederastic allusions eleven forty six siwee pueri aristee siwi pella tibi that marvellous satircon which unites the wit of molere with the dubacheries of pyrrhus as purismus in impuritate is a kind of triumph of pederesty gaiton the hero a handsome curly-pated hobbley de hoye of seventeen with his calenery and wheedalien tongue is courted like one of the secur sextus his lovers are inordinately jealous of him and his desertions leaves deep scars upon the heart. But known dialogue between man and wife in extremis could be more pathetic than in the scene, where shiprock is imminent. Elsewhere, everyone seems to attempt his neighbor.

Starting point is 07:41:31 A man, Alte Sukintus, assails asylos, Lycus, the Tartine skipper, void force in culpius, and so forth. Yet we have the neat and finished touch. Chapter 7, quote, the lamentation was very fine. the dying man having manumitted his slaves, albeit his wife wept, not as though she loved him. How were it had he not behaved to her so well? End quote. Erotic Latin glossaries give some 90 words connected with pederesty, and some which speak with Roman simplicity are peculiarly expressive. Averse-se-Vinus alludes to women being treated as boys, hence Marshall, translated by Piron, addresses Mistress Marshall, 10. 44, Tequepupta,

Starting point is 07:42:18 the capillatus or comatas is also called calamisthratus the darling curled with crisping irons and he is an effeminatus i i i i i mulyebria patitur or a delicatis slave or eunuch for the use of the drake's hueriarus boy lover or dominus mart eleven seventy one the divisor is so called for his practice he last de werde something like Marshall's cackere menthullam or juveniles hesternay occurre, khanan, facere wikibus, juvenile, 7, 238, incestare se in weckum or mutum facere, plautis. Trinemus, book two, line 437, is described as a

Starting point is 07:43:14 Puele vice in which the two take turns to be active in They are also called Gamilian Fratres, equal Comparis in Pagicatium. Elicit libido is preposterre seu postica venus, and is expressed by the picturesque phrase Indicare, seo incurvare, alicum. Di palitus, di veler, livis, and nates pervelere are allusions to the sotatic tuele.

Starting point is 07:43:47 The fine distinction between Demeterre and Dejicre Caput are worthy of a glossary, wow, Pethica, Puella, puera, puttes, pulipremo, pussio, Pagiacca, Sacra, Quadrupus, Saccharbayus, and Smedalius, explained themselves. From Rome, the practice extended far and wide to our colonies, especially the Provincia, now called province, Athenaios, 12, 26, charges the people of Massilia with, quote, acting like women out of luxury, end quote. And he cites the saying, quote, may you sail to Massilia, end quote, as if it were another Corinth. Indeed, the whole Celtic race is charged with Levice by Aristotle, Politica book to line 66, Strabo, 4,199, and Diodorus Siculus

Starting point is 07:44:40 532. Roman civilization carried pederesty also to northern Africa, where it took firm route, while the Negro and Negroid races to the South ignore the erotic perversion, except were imported by foreigners into such kingdoms as Borno and Hausa, and old Marantania, now Morocco, the Moors proper, are notable sodomites. Muslims, even of saintly houses, are permitted openly to keep catamites, nor do their disciplines think worse to their sanctity for such license. In one case, the English wife failed to banish from the home, that horrid boy. yet Petarasti is forbidden by the Quran. In chapter 4, 20, we read, quote, And if two men among you commit the crime, then punish them both, end quote, the penalty being

Starting point is 07:45:24 some hurt or damage by public reproach, insult or scourgy. There are four distinct references to Lott and the Sodomites in chapters 7, line 78, 11, lines 77 through 84, 26, 160 to 174, and 29 lines 28 to 35 and the first the prophet commissioned to the people says quote proceed ye to a fulsome act wherein no creature hath foregone ye verily ye come to men in lieu of women lustfully we have then an account of the reign which had made an end of the wicked and this judgment on the cities of the plain is repeated with more detail in the second reference here the angels generally supposed to be three gabriel michael and raphael appeared to to Lott as beautiful youths, a sore temptation to the sinners, and the godly man's arm was

Starting point is 07:46:17 straightened concerning his visitors, because he felt unable to protect them from the erotic vagaries of his fellow townsmen. He therefore shut his doors, and from behind them argued the matter. Presently, the riotous assembly attempted to climb the wall when Gabriel, seeing the distress of his host, smote them on the face with one of his wings, and blinded them so that all moved off crying for aid, and saying that Lott had magicians in his house. Hereupon the city's which, as they ever existed, must have been fella villages, were uplifted. Gabriel thrust his wing under them

Starting point is 07:46:48 and raised them so high that the inhabitants of the lower heaven, the lunar sphere, could hear the dogs barking and the cocks crowing. Then came the rain of stones. There were clay pellets baked in hellfire, streaked white and red, or having some mark to distinguish them from the ordinary, and each bearing the name of its destination like the missiles, which

Starting point is 07:47:06 destroyed the host of Abrahat al-Astrom. Lastly, the cities were turned upside down and cast upon earth. These circumstantial un-facts are repeated at full length in the other two chapters, but rather as an instance of Allah's power than as a warning against pederesty, which Muhammad seems to have regarded with philosophic indifference. The general opinion of his followers is that it should be punished like fornication unless the offenders make a public act of penitence. But here, as an adultery, the law is somewhat too clement and will not convict unless four credible witnesses swear to have seen Remen-Rae.

Starting point is 07:47:41 I have noticed, volume 1, 211, the vicious opinion that the Jelman or Wulndan, the beautiful boys of paradise, the counterparts of Horus, will be lawful catamites to the true believers in a future state of happiness. The idea is nowhere countenanced in al-Islam, and although I have often heard debauches refer to it, the learned look upon the assertion as scandalous. End of Section 26. Section 27 of the Book of the Thousand-Nive. and a night, volume 10. This is the Librevox recording. All Librevox recordings are in the public domain. For more information or to volunteer, please visit Librevox.org. Recording by Elsie Selwyn. The book of the thousand nights in a night, volume 10 by Anonymous, translated by Richard Francis Burton.

Starting point is 07:48:35 Social Condition D. Petereus D. Part 2 As in Morocco, so the vice prevails throughout the old regencies of Algiers, Tunis, and Tripoli, and all the cities of the South Mediterranean seaboard, whilst it is unknown to the Nubians, the Berbers, and the wilder tribes dwelling inland. Proceeding eastward, we reach Egypt, that classical region of all abominations, which, marvelous to relate, flourished in closest contact with men leading the purest of lives, models of moderation and morality, of religion and virtue, amongst the ancient Cop Levis was part and portion of the ritual, and was represented by two male partridges alternatively copulating. Interpretations in Priapakarm 17. The evil would have gained strength

Starting point is 07:49:30 by the invasion of Cambyses, BC, 524, whose armies after the victory over Pissiminotis, settled in the Nile Valley and held it, despite sundry, revolts, for some 190 years. During these six generations, the Iranians left their mark upon Lower Egypt, and especially, as the late Rogers Bay proved, upon the fium, the most ancient delta of the Nile. Nor would the evil be diminished by the Helenes, who, under Alexander the Great Liberator and Savior of Egypt, B.C. 332, extinguished the native dynasties. the love of the Macedonian for Bagoas, the eunuch being a matter of history. From that time and under the rule of the Ptolemies, the morality gradually decayed. The canopic orgies extended into private life and the debauchery of the men was equaled only

Starting point is 07:50:26 by the depravity of the women. Neither Christianity nor al-Islam could affect a change for the better and social morality seems to have been at its worst during the past century. when Sannini traveled, AD 1717. The French officer, who was thoroughly trustworthy, draws the darkest picture of the widely spread criminality, especially of the bestiality in the sodomy, chapters 15, which formed the, quote,

Starting point is 07:50:54 delight of the Egyptians, end quote. During the Napoleonic conquest, Jobert and his letter to General Bruy, page 19, says, The Serrave and the Mamloucun-trade, some of our prisonier, like sacra-traughts, di tone,

Starting point is 07:51:13 Alcivian, it fell peri or he pass. Old Anglo-Agyptians still chuckle over the tail of Saeed Pasha and Monsieur de Rusanayer, the hydride and highly respectable consul general for the Netherlands, who was solemnly advised to make the experiment active and passive,

Starting point is 07:51:32 before offering his opinion upon the subject. In the present age, extensive intercourse with Europeans has produced not a reformation, but a certain retinence amongst the upper classes. They are as vicious as ever, but they do not care for displaying their vices to the eyes of mocking strangers. Syria and Palestine, another ancient focus of abominations, borrowed from Egypt and exaggerated the worship of and hermaphrodite deities. Plutarch de Isidé notes that the The old Nelotes held the moon to be of male-female sex, the men sacrificing to Luna and the women to Lunas. Isis also was a hermaphrodite, the idea being that ather, or air, the lower heavens, was the menstruum of generative nature, and Damascus explained the tenant by the all-fruitful and prolific powers of the atmosphere. Hence the fragment attributed to Orpheus, the song of Jupiter, air.

Starting point is 07:52:29 All things from Jove descend. Jove was a male. Jove was a deathless bride. For men call air of twofold sex, the Jove. Julius Permicus relates that, quote, The Assyrians and part of the Africans, Along the Mediterranean seaboard? Hold heir to be the chief element and adore its fanciful figure,

Starting point is 07:52:51 a magnata figure, consecrated under the name of Juno or the Virgin Venus. Their companies of priests cannot duly serve her unless they effeminate their faces, smooth their skins, and disgrace their masculine sex by feminine ornaments. You may see men in their very temples, amid general groans, enduring miserable dalliance, and becoming passives like women, weirous mulibria, patty, and they expose with boasting and ostentation the pollution of the impurean immodest body. End quote. Here we find the religious significance of unicry. It was practiced as a religious right by the tympathenotro

Starting point is 07:53:29 or gallus the castrated votary of rhea or bonamater in phrygia called sybilis self-mutilated but not in memory of eighties and by a host of other creeds even christianity a sundry texts show cannot altogether cast out the old possession here too we have an explanation of satanic love in its second stage when it became like cannibalism a matter of superstition assuming a nature implanted tendency we see that like human sacrifice, it was held to be the most acceptable offering to the god goddess, the orgia, or sacred ceremonies, a something set apart for peculiar worship. Hence in Rome, as in Egypt, the temples of Isis, Inachidos, limina, Isaiah, sacralia, luna, was centers of Sarmi, and the religious practice was adopted by the grand priestly casts from Mesopotamia to Mexico and Peru. We find the earliest written notices of the vice in the mythical distrifice. In the mythical distrifice, of the pentapolis, Genesis 19, Sodom, Gomorrah, Amira, the cultivated country, Adama,

Starting point is 07:54:39 Zaboyum, and Zohar, or Bella. The legend has been amply embroidered by the rabbis, who made the Saddamites do everything. Alon-Ver, e.g. If a man were wounded, he was fine for bloodshed and was compelled to feed the offender, and if one cut off the ear of a neighbor's ass, he was condemned to keep the animal till the ear grew again. The Jewish doctors declare the people to have been a race of sharpers with rogues for magistrates, and thus they justify the judgment which they read literally. But the traveler cannot accept it. I have carefully examined the lands at the north and at the south of that most beautiful lake, the so-called Dead Sea, whose tranquil loveliness, backed by the Grand Plateau of Moab,

Starting point is 07:55:19 is an object of admiration to all save patients suffering from the strange disease, quote, holy land on the brain, end quote. But I found no traces of craters, in a neighborhood, no signs of volcanism, no remains of meteoric stones, the asphalt which named the water, is mineralized vegetable washed out of the limestones, and the sulfur and salt are brought down by the Jordan into a lake without issue. I must therefore look upon the history as a myth, which may have served as a double purpose. The first would be to deter the Jew from the Malthusian practice of his pagan predecessors, upon whom oblique was thus cast, as far resembling the scandalous and absurd legend which explains the names of the children of lot by

Starting point is 07:56:06 phoeenie and thama as moab the water or seaman of the father and amen as mother's son that is bastard the fable would also account for the abnormal fissure containing the lower jordan and the dead sea which the late sir r i merchison used wrong-headedly to call a quote volcano of depression end quote. This geological feature that cuts off the river basin from its natural outlet, the Gulf of Eloth, Akba, must date from myriads of years before they were, quote, cities of the plains, end quote. But the main object of the ancient logiver, Osarsip, Moses, or the Mossadei, was doubtless to discountenance of perversion prejudicial to the increase of population, and he speaks with no uncertain voice. Who so layeth, with a

Starting point is 07:56:58 the beast shall surely be put to death, Exodus 2219. If a man lie with mankind as he lieth with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them. Leviticus 2013, where verses 15 through 16, threatened with death men and women who live with beasts. Again, there shall be no whore of the daughters of Israel nor a Sodomite of the sons of Israel. Deuteronomy 22. 5. The old commentators on the Sodom myth are most unsatisfactory, e.g. Parkhurst S. V. Kadesh. Quote, from hence we may observe the peculiar propriety of this punishment of Sodom and the neighboring cities. By their Sodomidical impurities, they meant to acknowledge the heavens as the cause of fruitfulness independently upon in an opposition to Jehovah.

Starting point is 07:57:53 Therefore Jehovah by reining upon them not genial showers, but brimstone from heaven. not only destroyed the inhabitants, but also changed all that country, which was before as the Garden of God into brimstone and salt that is not sown nor beareth, neither any grass groweth therein." It must be owned that to this pentapolis was dealt very hard measure for religiously and diligently practicing a popular rite, which a host of cities, even in the present day as Naples and Shiraz, to mention no others, a fact for simple luxury and effect with impunity, the myth may probably reduce itself to very small proportions, a few

Starting point is 07:58:33 fellah villages destroyed by a storm, like that which drove Brennis from Delphi. The Hebrews entering Syria found it religionized by Assyria in Babylonia, once Akkadian Ishtar had passed west and become Ashtaroth, Ashtaroth, or Ashera, the Anaitis of Armenia, the Phoenician Astarte, and the Greek Aphrodite, the great, moon goddess, who was queen of heaven and love. In another phase, she was Venus Milita, the procreatrix, in Caldiac Maludata, and in Arabic Moa Waliah, she who bringeth forth. She was worshipped by men habited as women and vice versa. For which reason, in the Torah, Deuteronomy 25, the sexes are forbidden to change dress. The male prostitutes were called

Starting point is 07:59:24 Kadesh the holy, the women, being Kadeshha. And doubt, Atlas gave themselves up to great excesses. Eusebias de Wita Constantine 3, circa 55, describes a school of impurity at Aefac, where women and, quote, men who were not men, and quote, practiced all manner of abominations in honor of the demon, Venus.

Starting point is 07:59:46 Here, the Phrygian symbolism of Cabellian Attis had become the Syrian Bal, Thomas, and Astarte, and the Grecian Dionea and Adonis, the anthropomorphic forms of the two greater lights. The site, Aphika, now Wadi al-Athic, on the route from Beirut to the cedars is a glen of wild and wondrous beauty, fitting framework for the loves of goddess and demigard, and the ruins of the temple destroyed by Constantine contrast with nature's work, the glorious fountain, splendidior Withero, which feeds the river Ibrahim, and still at times Adonis runs purple to the sea.

Starting point is 08:00:25 The Phoenicians spread this androgynous worship over Greece. We find that consecrated servants and votaries of Corinthian Aphrodite called Herodalip Strabo 8, 6, who aided the 10,000 courtesans and gracing the Venus Temple. From this excessive luxury arose a proverb popularized by Horace. One of the headquarters of the cult was Cyprus, whereas Seruius relates to 632, stood the simulacra of a bearded Aphrodite with feminine body in costume, sceptered and mitred like a man. The sexes when worshipping it exchanged habits and here the virginity was offered in sacrifice. Herodotus 1. Circa, 199, describes this defloration at Babylon, but sees only the shameful part of the custom,

Starting point is 08:01:15 which was a mere consecration of a tribal right. Everywhere girls before marriage belong either to the father or to the clan and thus the maiden pay the debt due to the public before becoming private property as a wife. The same usage prevailed in ancient Armenia and parts of Ethiopia, and Herodotus tells us that a practice very much like the Babylonian, quote, is found also in certain parts of the island of Cyprus, end quote. It is noticed by Justin 18, circa five, and probably explains the quote, sucketh benoff, end quote, or damsel booths, which the Babylonians ban, ban, and quote, or damsel's booths, which the Babylonians bands planted to the cities of Samaria. The Jews seem very successful to have copied the abominations

Starting point is 08:01:58 of their pagan neighbors, even in the matter of the dog, and the reign of wicked Reho-Boham, B.C. 975, quote, there were also Sodomits in the land, and they did according to all the abominations of the nations, which the Lord cast out before the children of Israel, and quote, First Kings, 1420. The scandal was abated by zealous king Asa bccc i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i said a lord of hosts had left to us a very small remnant we should not have been a sodom end quote one nine and strong measures were required from good King Josiah, BC 641, who amongst other things, quote, break down the houses of the Saddamite that were by the house of the Lord, where the women wove hangings for the grove, end quote.

Starting point is 08:03:05 Second Kings 23, 7, the bordels of boys, pueris alienus, ad haysewerunt, appear to have been near the temple. Syria has not forgotten her old praxis. At Damascus, I found some noteworthy cases amongst the religious of the great Amovi Mosque. As for the Dhrus, we have Burkhard's authority, travels in Syria, etc., page 202, quote, unnatural propensities are very common amongst them, end quote, the satanic zone covers the Hall of Asia Minor and Mesopotamia now occupied by the, quote, unspeakable Turk, end quote, a race of born pederists. In the former region, we first noticed a peculiarity of the feminine figure, the mammae inclinatai, yacentes et panosai, which prevails over all this part of the belt, whilst the women to the north and south have, with local exceptions, the memmi stantes of the

Starting point is 08:04:03 European virgin. Those of Turkey, Persia, Afghanistan, and Kashmir lose all the fine curves of the bosom, sometimes even before the first child. And after it, the hemispheres take the form of bags. This cannot result from climate only. The women of Maratha land and have. abetting a damper and hotter region than Kashmir are noted for fine, firm breasts, even after a parturitian. Le Vise, of course, prevails more in the cities and towns of Asiatic Turkey than in the villages, yet even these are infected, while the nomad Turkomans contrast badly in this point with the gypsies, those Baduwen of India. The Kurd population is of Iranian origin, which means that the evil is deeply rooted. I have noted in the knights that the great

Starting point is 08:04:49 and Gloria Saladin was a habitual pederist, the Armenians, as their national character is, will prostitute themselves for gain, but prefer women to boys. George's supplied Turkey with catamites, whilst Circassia sent concubines. In Mesopotamia, the barbarous invader, has almost obliterated the ancient civilization, which is antedated only by the Nelotic. The mysteries of old Babylon, nowhere survives save in certain obscure tribes like them Mandayans, the devil worshippers in the Ali ilahi. Entering Persia, we find the reserve of Armenia, and despite Herodotus, I believe that Iran borrowed her pathologic love from the peoples of the Tigris-Euphrates Valley, and not from the then insignificant Greeks. But whatever may be its origin, the corruption is now

Starting point is 08:05:38 bred in the bone. It begins in boyhood and many Persians account for it by paternal severity. You survive at puberty find none of the facilities with which Europe supplies fornication. anonism is to a certain extent discouraged by circumcision and meddling with the father's slave-girls and concubines would be risking cruel punishment if not death hence they use each other by turns a puerile practice known as alish-tokish the latin fakere wikibus or mutum fakere temperament media and atavism recommend the custom to the general and after marrying and beginning heirs paterfamilias returned to the ganemede hence all the odes of hafis are addressed to youths as proved by such Arabic exclamations as a fakala equals a la asin the masculine. The object is often fanciful, but it would be held course in a modest to address an imaginary girl. In an illustration of the penchant is told at Shiraz concerning a certain muchahid, the head of the Shia creed, corresponding with a prince archbishop in Europe, a friend once said to him, quote,

Starting point is 08:06:48 there is a question i would fain address to your eminence but i lack the daring to do so and quote quote ask and fear not and quote replied the divine quote it is this o mujahid figure thee in a garden of roses and high of sense with the evening breeze waving the cypress heads a fair youth of twenty sitting by thy side and the assurance of perfect privacy what prithee thee would be the result end quote the holy man bowed the chin of doubt upon the collar of meditation too honest to lie, presently whispered, quote, Allah defend me from such temptation of Satan, end quote. Yet even in Persia, men have not been wanting, who have done their utmost to uproot the vice. In the same Shiraz, they speak of a father who, finding his son in flagrant delecte, put him to death like Brutus or Link of Galway. Such isolated cases, however, can affect nothing. Sharden tells us that houses of male prostitution were common in Persia, whilst those of women were unknown.

Starting point is 08:07:50 The same is the case in the present day, and the boys were prepared with extreme cared by diet, baths, depolation, ungence, and a host of artists and cosmetics. Le Viz is looked upon at most as a peccadillo, and its mention crops up in every jest book. When the Ishfahan man marked Shok Sadi by comparing the bald pates of Shirazi and elders

Starting point is 08:08:13 to the bottom of a lota, a brass cup with a wide neck opening used in the the witty poet turned its aperture upwards and thereto likened the well-abused potex of an ishfahani youth another favorite piece of shirassian chaff is to declare that when an ishafan father would set up his son in business he provides him with a pound of rice meaning that he can sell the result as compost for the kitchen garden and with a price by another meal hence the saying chak i pie khaun the soil at the lettuce-root the Ishfahanis retort with the name of the station or halting place between the two cities where, under presence of making travellers still away their riding gear, many a Shirazi had been raped, hence, quote, Zin or Takul to Bibar, end quote, carry within the saddle and saddlecloth.

Starting point is 08:09:08 A favorite Persian punishment for strangers caught in the harem are Janiakum, is to strip and throw them and expose them to the embraces of the grooms and negro slaves, I once asked a shirazi how penetration was possible if the patient resisted with all the force of the sphincter muscle. He smiled and said, quote, We Persians know a trick to get over that. We apply a sharpened tent peg to the crupper bone, os kukyegas, and knock till he opens, end quote. A well-known missionary to the East during the last generation was subjected to this gross insult by one of the Persian Prince governors, whom he had infuriated by his conversion mania.

Starting point is 08:09:46 In his memoirs he alludes to it by mentioning his dishonored person, but English readers cannot comprehend the full significance of the confession. About the same time, Shaq Nasser, governor of Bushier, a man famed for facetious blackguardism, used to invite European youngsters serving in the Bombay Marine and ply them with liquor till they were insensible. Next morning, the middies mostly complained that the champagne had caused a curious irritation and soreness in La Parse Posse. The same Eastern Scrogean would ask his guests if they had ever seen a man-canon, Adami Tau, and on their replying to the negative, a gray-bearded slave was dragged in, blaspheming and struggling with all his strength. He was presently placed in all fours and firmly held by the extremities. His bag trousers were let down and a dozen peppercorns were inserted on Osuo. The target was a sheet of paper held at a reasonable distance.

Starting point is 08:10:42 The match was applied by a pinch of cyan to the nostrils. the sneeze started the grape chute, and a number of hits on the butt decided the bets. We can hardly wonder at the loose conduct of Persian women perpetually mortified by marital pederesty. During the unhappy campaign of 1856 to 1857, and which, with the exception of the few brilliant skirmishes, we gained no glory, Sir James Uttram in the Bombay Army, showing how badly they could work. There was a formal outburst of the harems, and even women of princely birth could not be kept out of the officer's quarters. The cities of Afghanistan and Sindh are thoroughly saturated with Persian vice, and the people sing, Cadricus abuan danad, Cadrikunra, Kabuli. The worth of cognate, the Afghan knows, Kabul prefers, the other chose.

Starting point is 08:11:33 The Afghans are commercial travelers on a large scale, and each caravan is accompanied by a number of boys and lads, almost in women's attire with cold eyes and robed cheeks, long tresses and henid, fingers, and toes, riding luxuriously in kajawas or camel peoniers. They are called Kuchee, safari, or traveling wives, and the husbands tread patiently by their sides. In Afghanistan, also a frantic debauchery broke out amongst the women when they found incubi who were not petterists, and the scandal was not the most insignificant cause of the general rising at Kabul, November 1841, and the slaughter of Mack-Nakten, Bernays, and other British officers. resuming our way eastward we find the sikhs in the moslems of the panjab much addicted to levaise although the himalayan tribes to the north and those lines south the rajah puts and the marathas ignore it the same may be said of the kashmarinians who add another kappa to the tria khakiista kappado clans krethens and khalisians the proverbs says agar kath e mardom uftad as in the sea jinns kamgeri

Starting point is 08:12:46 e'a afghan dovum sindi siom vajun zi kashmiri though of men there be famine yet shun these three afghan sindi and rascally kashmiri m louis deville describes the infamies of lahore and lak knoll where he found men dressed as women with flowing locks under crowns of flowers imitating the feminine walk and gestures voice and fashion of speech and ogling their admirers with all the coquetry of Bayanderes. Victor Jacquesimaud's Journal de Voyage describes the pederesty of Ranjit Singh, the lion of the Punjab and his pathic Gulab Singh, whom the English inflicted upon Kashmir as ruler by way of pain for his treason. Yet the Hindus, I repeat, hold pederesty in abhorrence, and are as much scandalized by being called Gandamara, anus-beater, or gandu, anus, or, as Englishmen would be. During the years 1843 to 1844, my regiment, almost all Hindu supports of the Bombay presidency was stationed at a purgatory called Bandar Gahara,

Starting point is 08:13:59 a sandy flat with a scatter of a verdigree green milkbush some 40 miles north of Karachi the headquarters. The dirty heap of mud and mat havels, which represented the adjacent native village, could not supply a single woman, yet only one case of pederesty came to delight, and that after a tragical fashion some years afterward. A young Brahmin had connection with the soldier comrade of low caste, and this had continued till in an unhappy hour the pariah patient ventured to become the agent, the latter in Arab al-Fail, the doer, is not an object of contempt, like al-Maful, the Dun, and the high-cast, suppoy, stung by remorse and revenge, loaded his musket and deliberately shot his paramour. He was hanged by court-martial at Hyder,

Starting point is 08:14:46 bad, and, when his last wishes were asked, he begged in vain to be suspended by the feet. The idea being that his soul, polluted by exiting below the waste, would be doomed to endless transmigrations through the lowest forms of life. Beyond India, I have stated, the sotatic zone begins to broaden out, embracing all China, Turkestan, and Japan. The Chinese, as far as we know them in the great cities, are omnivorous in Omnifutentes. They are the chosen people of time. dupatory and their systemic bestiality with ducks, goats, and other animals is equaled only by

Starting point is 08:15:21 their pederesty. Khymfer and Orlaf Turi voyage in Shine, notice the public houses for boys and youths and China in Japan. Mirabu Le Anadrina describes the tributism of their women in hammocks. When Pekin was plundered, the haremes contained a number of balls a little larger than the old musket bullet, made of thin silver with a loose pellet of brass, inside something like a grelet. These articles were placed by the women between the labia, and an up-and-down movement on the bed gave a pleasant titillation when nothing better was to be procured.

Starting point is 08:15:57 They have every artifice of luxury, aphrodisiacs, erotic perfumes, and singular applications. Such are the pills, which, dissolved in water and applied to the glands penis, cause it to throb and swell, so according to Amarigio Vespucci, American women could artificially increase the size of their husband's parts. bracelet of Kautichauk, studded with points, now takes the place of the Harrison, or Annalus Herustus, which was bound between the glands and prepos of the penis saccadineous, that imitation of the Arboruita or Sorteur Cosmu, which the Latin's called phallison Faskinium, the French gonamiche, and the Italians Pace Tempo and Deleto, once are Dildo, every kind abounds, varying from a stuffed French letter to a cone of

Starting point is 08:16:46 horn, which look like an instrument of torture. For the use of men, they have the Merkin, a heart-shaped article of thin skin stuffed with cotton and slit with an artificial vagina, two tapes at the top and one below lash it to the back of a chair. The erotic literature of the Chinese and Japanese is highly developed and their illustrations are often facetious, as well as obscene. All are familiar with that of the strong man who, by a blow with his enormous fallace, shivers a copper pot. And the ludicrous contrast of the high-membered whites who land in the aisle of women, and presently escaped from it wrinkled and shrivelled. True Dominé de Littles. Of Turkestan, we know little, but what we know confirms my statement, Mr. Schuller in his

Starting point is 08:17:27 Turkestan 1-132, offers an illustration of a Bhaktta, Persian, Bashesh, catamite, quote, or singing boy surrounded by his admirers, end quote. Of the Tartar's master purchase laconically says, 5.419. quote, they are addicted to sodomy or buggery, end quote. The learned co-acist Dr. Thomas Sanchez the Spaniard had, says Mirabu and Kachshk, to decide a difficult question concerning the sinfulness of a peculiar erotic perversion. The Jesuits brought home from Manila, a tailed man whose movable prolongation of the

Starting point is 08:18:07 Ose cocagus measured from seven to ten inches. He had placed himself between two women and joined one naturally, while the other used his tail as a penis saccadanias. The verdict was incomplete sodomy and simple fornication. For the islands north of Japan, the Psemedical Sea and the Nail of Tyne thrust through the prepuse to prevent sodomy. See Libres 2, Chapter 4 of Master Thomas Caudish's circumnavigation and volume 6 of Pinkerton's Geography Translated by Walkennyer. End of Section 27. Section 28 of the Book of the Thousand Nights and a Night, Volume 10. This is a Libravox recording. All Libravox recordings are in the public domain.

Starting point is 08:18:58 For more information or to volunteer, please visit Libravox.org. Recording by Elsie Selwyn. The Book of the Thousand Nights and a Night, Volume 10 by Anonymous, translated by Richard Francis Burton. Social Condition D. Petereasty, Part 3. Passing over to America, we find that the Sotatic Zone contains the whole hemisphere from bayring straight to mcgallens this prevalence of moletes astonishes the anthropologist who is apt to consider pederesty the growth of luxury and the especial product of great and civilized cities unnecessary and therefore unknown to simple savagery where the birds of both sexes are about equal and female infanticide is not practiced in many parts of the new world this perversion was accompanied by another depravity of taste confirmed cannibalism the forests and Campos abounded in game from the deer to the fuzzant-like Penelope, and the seas and rivers

Starting point is 08:19:55 produce an unfailing supply of excellent fish and shellfish. Yet the Brazilian tuppies preferred the meat of man to every other food. A glance at Mr. Bancroft proves the abnormal development of sodomy amongst the savages and barbarians of the new world. Even his half-frozen hyperboreans quote, possess all the passions which are supposed to develop most freely under a milder temperature, end quote, 158. Quote, the voluptuousness and polygamy of the North American Indians under a temperature of almost perpetual winter is far greater than that of the most sensual tropical nations, and quote, Martin's British Colonies, 3, 524.

Starting point is 08:20:38 I can quote only a few of the most remarkable instances of the coniagas of Kaulde, bodyack island and the thinklets we read one eighty one to eighty two quote the most repugnant of all their practices is that of male concupinage a cadiac mother will select her handsomest and most promising boy and dress and rear him as a girl teaching him only domestic duties keeping him at women's work associating him with women and girls in order to render his effeminacy complete arriving at the age of ten or fifteen years he is married to some wealthy man who regards such a companion as a great acquisition. These male concubines are called acchumukshik, or Chopins, end quote. The authorities quoted being Holmberg, Landsdorf, Billing, Chorus, Lysansky, and Marchand.

Starting point is 08:21:28 The same as the case in Nutka Sound in the Aleutian Islands, where, quote, male concubinage obtains throughout, but not to the same extent as among the conyagas, end quote. The objects of on natural affection, have their beards carefully plucked out as soon as face hair begins to grow, and their chins are tattooed like those of the women. In California, the first missionaries found the same practice, the youths being called Joya, Bancroft 1, 415, and the authorities Palon, Cresby, Boscahnah, Mofras, Torquemada, Duflot, and Fogs. The Comanches unite incest with sodomy, 1.515. Quote, in New Mexico, according to R. Ligui, Ribos, and other authors, male concubinage prevails to a great extent. These loathsome semblances of humanity, whom to call beastly were slander

Starting point is 08:22:17 upon beasts, dress themselves in the clothes and perform the functions of women, the use of weapons being denied them. 1.585. Petrasty was systematically practiced by the people of Cuba, Kareta, and other parts of Central America, the Chakikis, and some of the headmen keep harems of youths, who, as soon as destined for the unclean office, were dressed as women, they went by the name of Kamoyoa's, and were hated and detested by the good wives, one 733 to 774. Of the Nahuas nations, Father Pierre de Gan, alias de Musa, writes, in certain number of pratt nevaphn de femn said aeurolewis abuttebantur spicheechee waschee if ch'nui'nui'nui'n't say bick jeanuvue tis

Starting point is 08:23:09 infested they had been si adorned co'emmeme the sons six livres tenneau campan vourage CERI 1, Tom, 10, page 197. Among the Mayas of Yucatan, Las Casas, declares that the great prevalence of unnatural lust made parents anxious to see their progeny wedded as soon as possible, Kingsborough Mexican Anthology 8-135, and Verapaz, a god called by some chin or by others cavial and maran, taught it by committing the act with another god. gave their sons a boy to use as a woman, and if any other approach this pathic he was treated as an adulterer. In Yucatan, images were found by Bernal Diaz, proving the satimical propensities of the people, Bancroft 5-198.

Starting point is 08:24:06 De Pao, Recherches Philosophics, Sules Americans, London, 771, has much to say about the subject in Mexico generally, in the northern provinces men-married youths, who dressed like women were forbidden, to carry arms. According to Gomara, there were at Taome Pais houses of male prostitution, and from Diaz and others we gather that the Picado Nefando was the rule. Both in Mexico and in Peru, it might have caused, if it did not justify, the cruelties of the conquistadores. Pederesty was also general throughout Nicaragua, and the early explorers founded amongst the indigenous of Panama. We have authentic details concerning Levis in Peru in its adjacent lands, beginning with Cies de Leon, who must be read in the original or in the translated extracts of purchase, volume 5, 942, etc.,

Starting point is 08:25:01 not in the cruelly castrated form preferred by the Council of the Hacliot Society. Speaking of the new Granada Indians, he tells us that, quote, at Old Porto Viejo in Puna, the devil so far prevailed in their business. beastly devotions, that there were boys consecrated to serve in the temple, and at the times of their sacrifices and solemn feasts, the lords and principal men abused them to that detestable filthiness, end quote, i.e. performed their peculiar worship. Generally in the hill countries, the devil, under the show of holiness, had introduced the practice. For every temple or chief house of adoration kept one or two men or more which were retired like women, even from the time in

Starting point is 08:25:42 their childhood and spake like them, imitating them in everything, with these under pretext of holiness and religion. Principal men on principal days had commerce. Speaking of the arrival of the giants at Point Santa Elena Siesa says, Chapter 52, they were detested by the natives because in using their women they killed them, and their men also in another way. All the natives declare that God brought upon them a punishment proportion to the enormity of their offense. When they were engaged together in their accursed intercourse, a fearful and terrible fire came down from heaven with a great noise, out of the midst of which there issued a shining angel with a the glittering sword, wherewith, at one blow, they were all killed, and the fire consumed them.

Starting point is 08:26:21 There remained a few bones and skulls, which God allowed to bide, unconsumed by the fire, as a memorial of this punishment. And the Hakliut Society's baudelurization, we read of the Tumbez Islanders being, quote, very vicious, many of them committing the abominable offense, and quote, page 24. Also, quote, if by the advice of the devil any Indian commit the abominable crime, it is thought little of, and they call him a woman, end quote. In chapters 52 and 58, we find exceptions. The Indians of Juan Cabamba, quote, although so near the people of Puerto Viejo and Quaker Quil,

Starting point is 08:26:57 do not commit the abominable sin, end quote, and the serraños, or island mountaineers, as sorcerers and magicians, inferior to the host peoples, were not so much addicted to sodomy. The royal commentaries of the Inca's show that the evil was of comparatively modern growth. In the early period of Peruvian history, the people considered the crime unspeakable. If a Kutko-Indian, not of Nkaryal blood,

Starting point is 08:27:25 angrily addressed the term pederous to another, he was held infamous for many days. One of the generals having reported to the Inca Kuk-Pak, Yupun Kui, that there were some sonomites, not in all the valleys, but one here and one there, quote, nor was it habit of all the inhabitants, but only of certain persons who practiced it privately, and quote, the ruler ordered that the criminal should be publicly burnt alive in their houses, crops, and trees destroyed. Moreover, to show his abomination, he commanded that the whole village should be so treated if one man fell into this habit. Libres III, chapter 13. Elsewhere we learn, quote, there were sodomites in some provinces, though not openly nor

Starting point is 08:28:04 universally, but some particular men and in secret, and some parts they had them in their temples because the devil persuaded them, that the gods took great delight in such people, and thus the devil acted as a traitor to remove the veil of shame that the gentiles feel for this crime and to accustom themselves to commit it in public and in common." During the times of the conquistadores, male concubinage had become the rule throughout Peru. At Cusco, we are told by Nuno de Guzman in 1530, quote, the last which was taken in which fought most courageously was a man and the habit of a woman, which confessed that from a child he had gotten his living from that filthiness, for which I caused

Starting point is 08:28:43 him to be burned." V. F. Lopez draws a frightful picture of pathologic love in Peru. Under the reins which followed out of Inti Kappa, Kepak, Amari, the country was attacked by invaders of a giant race coming from the sea. They practiced pederesty after a fashion so shameless that the conquered tribes were compelled to fly. Page 271.

Starting point is 08:29:05 Under the pre-Incarial Amalta or priestly dynasty, Peru had lapsed into savagery and the kings of Cusco preserved only the name. Tuts are unto all these miseries. Provene of two vices of femme. The bestiality and the sodomy. The femme sotau had enfranchised. Devoire the nature of all this boy. He pleaded in the reunion

Starting point is 08:29:33 on the miserable state in which she had taut, on the mpree with which they had treated. The world was reversed. The men were so much the men were jealous of the other. They'd search, but on the way of the remedy or mal. They've got ploughed, these herbs and res, recipes, which they'd have remuncted by some individuals,

Starting point is 08:30:02 but never proved to arreta the progress in set down to vice. This state of things constituted a veritable moyenage, courage juke the establishment of the government of Sanka. Page 277. When Sinshi Roko, the 95th of Montesinos and the 91st of Garcilazzo, became Inca, he found morals at the lowest ebb. No prudence of Lanka,

Starting point is 08:30:34 nor the law severe that he had promulgé, we have been extirpire entirely the pache contra nature he reprieve as a vile as a new violence and the fom in fear so jealous that a grand non-rebelle torrent their marie the divin and the societ pass the jrneous year has fabriced with certain herbs of compositions magic that rende fosue kiyomangue and the women infizee-prenner so on les alimaux swadon la schichia assudont elzette jalous page two hundred ninety one i have remarked that the tupee races of the brazil were infamous for cannibalism and sodomy nor could the latter be only racial as proved by the fact that colonists of pure lucidian blood followed in the path of the savages sir antonio augusto da costa guillard is outspoken upon this point quote a crime which in england leads to the gallows and which is the very measure of abject depravity, passes with impunity amongst us

Starting point is 08:31:41 by the participating in it of almost all or many that quasi todos o de mutis, ah, if the wrath of heaven were to fall by way of punishing such crimes, delictos, more than one city of this empire, more than a dozen, would pass into the category of the Sodom's and Gomorians. End quote. Page 30.

Starting point is 08:32:00 Till late years, pederesty in the Brazil was looked upon as a peccadillo. the European immigrants following the practice of the wild men who were naked but not, as Columbus said, quote, clothed in innocence, end quote. One of Her Majesty's consuls used to tell a tale of the hilarity provoked in a fashionable assembly by the open declaration of a young gentleman that his mulatto patient had suddenly turned upon him insisting upon becoming agent. Now, however, under the influences of improved education and respect for the public opinion of Europe, pathologic love amongst the Luso-Brazilian. have been reduced to the normal limits. Outside the satanic zone, I have said Levis is sporadic, not endemic, yet the physical and moral effect of great cities where puberty, they say, is induced earlier than in country sites, has been the same in most lands, causing modesty to decay and pederesty to flourish. The Vadawi Arab is wholly pure of Levis, yet San A, the capital of

Starting point is 08:32:59 Al-Yaman and other centers of population have long been and still are thoroughly infected. History tells us of Zhu Sanatir, tyrant of Arabia Felix in AD 478, who used to entice young men into his palace and caused them after use to be cast out of the windows. This unkindly ruler was at last poniarded by the youth Zyrrash, known from his long ringlets as Zunawas. The Negro race is mostly untainted by sodomy and tributism. Yet, Jean, Los Santos, found in Kakongo of West Africa, certain, quote, Chibouti, which are men attired like women and behave themselves womanly, ashamed, to be called men, are also married to men, and esteem the unnatural damnation and honor. End quote. Madagascar, also delighted in dancing

Starting point is 08:33:50 and singing boys dressed as girls. In the empire of Dahomey, I noted a core of prostitutes kept for the use of the Amazon soldieresses. north of the satanic zone we find local but notable instances. Master Christopher Burrow describes on the western side of the Volga, quote, a very fine stone castle called by the name Uyak in adjoining to the same, a town called by the Ruses Sodom, which was swallowed into the earth by the justice of God for the wickedness of the people, end quote. Again, although as a rule Christianity has steadily opposed pathologic love,

Starting point is 08:34:28 both in writing and preaching, there have been remarkable exceptions. Perhaps the most curious idea was that of certain medical writers in the Middle Ages. Quote, Usis et emplexes puertoes, benefit, end quote, tarryl. Beaux-no, this is, under Vire, the infamous book of Giovanni de la Casa, Archbishop of Benevento, quote, de laudobos Pseudomai, end quote, vulgarly known as

Starting point is 08:34:57 Capitulo del Forno The same writer refers under 6'4 to the report that the Dominition Order, which systematically decried Levice, had presented a request to the Cardinal di Santa Lucia that Sarmi might be lawful under three months per annum

Starting point is 08:35:14 June to August and that the Cardinal had underwritten the petition, quote, be it done as they demand, end quote, hence the Fida Venus of Battista Mantavano. Beow rejects the history for a curious reason, venery being colder in summer than in winter and quotes the proverb, "'O months that nonday, but in the case of a celibate priesthood, such scandals are inevitable.

Starting point is 08:35:39 Witness the famous Jesuit epitaph, si jit, a Jesuit, etc. In our modern capitals, London, Berlin, and Paris, for your instance, the vice seems subject to periodical outbreaks. For many years, also England sent her pederist to Italy, and especially to Naples once originated the term. Elvizio, English. It would be en vicious to detail the scandals which of late years have startled the public in London and Dublin. For these, the Curies will consult the police report.

Starting point is 08:36:08 Berlin, despite her strong devour of phariseism, Puritanism, and chauvinism and religion, manners and morals, is not a wit better than her neighbors. Dr. Gaspar, a well-known authority on the subject, adduces many interesting cases, especially in old Count Cajus and his six accomplices. Amongst as many correspondence, one suggested to him that not only Plato and Julius Caesar, but also Vinkleman and Platon, belonged to the society, and he had found it flourishing in Palmero, La Louvre, the Scottish Highlands in St. Petersburg, to name only a few places. Frederick the Great is said to have addressed these words to his nephew.

Starting point is 08:36:46 I can you satire by my experience personal. This suggests the popular anecdote of Voltaire and the Englishman who agreed upon a experience and found it far from satisfactory. A few days afterward the latter informed the sage of Fernie that he had tried it again and provoked the exclamation, quote, once a philosopher, twice the Sodomite. End quote. The last revival of the kind in Germany is a society at Frankfurt in its neighborhood self-styled Le Craternoyneux, an opposition, I suppose, to Le Crotave Blanc of E. Belot. Paris is by no means more depraved than Berlin and London,

Starting point is 08:37:30 but whilst the latter hushes up the scandal, Frenchmen do not. Hence, we see a more copious account of it submitted to the public. For France at the 17th century consult the Histone de la prostitution Chetoulese du monde And a truce devenue Italian, a treatise which generally follows. By Bussie, Comte de Raboutin.

Starting point is 08:37:55 The headquarters of male prostitution were then in Champ Flory, i.e. Champ de Fleur, the privileged rendezvous of low courtesans. In the 18th century, when la Frasé a tte de fowl. As Voltaire sings, invented the term, Pache philosophic. There was a temporary, accrucudicence and after the death of Pitucette de Muremberg. March 1779, his Apology de la Sectorlandring

Starting point is 08:38:23 was published in In those days, the Alley de Verve and the Chanceselizier had a Fierf receivé in the language of Sodom being the Maitre's Sontitre, the favorite youth. At the decisive moment of monarchical decomposition, Mirabu, declares that pederesty was regulamante, and adds, The gout deities, I know I'ma, the time of Henri III.

Starting point is 08:38:55 The French Heliogalbus, on the reign of which the song is provoked, mutalement, so the boutique of the Louvre, made of progress considerable. On see that it is a chief of the office of police,

Starting point is 08:39:11 in consequence, there is due luke public's atturice to this effect the young who is destined to the professing van's noisement unclassed because the system regulmentary is turned to what they are we'll examine so who can be chan and patient who ven'd beaum-do-bo-vermey, well-fay, pot-lays are reserved for the grand seigneur or these fom pey very shared by the zevents and the financiers. So who are privy to the testicle or in terms of la, when our language is more chaste than we're more,

Starting point is 08:39:55 who not bear the power of titan, but who don't receive. Form the second class, they want to share, because they're famine-nues, tundic they're serving as soon, so that they're not more sestibble of erection,

Starting point is 08:40:11 than they are so they are used. quakel has all these organs necessize or pleasure, sans-scribe as passion pure, and composes the throzen-classes. But what precede to see to place, to refere the impulsance for this effect. On the place to nusser a matla

Starting point is 08:40:34 open by the moathe inferior. Due fill the caress of the mirets, ponder con chasmere frabs d'n with desertines naceousness the chies de deserries venerians after one case of fere desetace on the earthenor into the anise on point-rongruhe long-rug who caused an irritation considerable a push on the tibou-lure-produced by the zotti of the muttine-de-cudubeck and l'un passe le glan unconfre so that resisted to his prow and no don't any sign of erection serve your compassion to a tear to pace the l'emot the restoration in the empire made the police more vigilant in matters of politics than of mortals the favorite club which had its motte de passe was in the rue donier old quarter st thomas de louvre and the house was a hotel of the seventeenth century two street doors on the right for the male genaicium and the left for the female opened at four p m in winter and eight p m in summer a decoy lad charmingly dressed in women's clothes with big haunches and a small waist promenaded outside and this continued till eighteen ninety six when the police put down the house under louis philippe the conquest of algiers had evil results according to marquis ms marquis de bossay he complained without of muras and french regiments and declared that the

Starting point is 08:42:08 the result of the African wars was an effrable debaudement pederastique. Even as the Verhole resulted from the Italian campaigns of that age of passion, the 16th century, from the military that flu spread to civilian society and the vice took such expansion and intensity that it may be said to have been democratized in cities and large towns, at least that we gather from the dossier de agisement de pederast. a general gathering of les angrigrations de glorieu peterras or was held in the old petit-row de marais where after the theatre many resorted under pretexts of making water they ranged themselves along the walls of a vast garden and exposed their potacies bourgeois richards and nobles came with full purses touched the part which most attracted them and were duly followed by it at the The crowd was dangerous from 7 to 8 p.m. No policemen are Rome de Nogne. Their adventure and their

Starting point is 08:43:10 cords were stretched from tree to tree and armed guards drove away strangers amongst whom, they say, was once Victor Hugo. This nuisance was at length suppressed by the municipal administration. The empire did not improve morals. Balls of sodomites were held at number eight, Place de la Madeleine, where, on January 2nd, 64, some 150 men met, all so well-dressed, as women that even the landlord did not recognize them. There is also a club for satanic debauchery called the Sangard and the dragons de la Imperatrice. They copied the imperial toilette

Starting point is 08:43:45 and kept it in a general wardrobe, hence. Their emperor is meant to be used currently. The site a splendid hotel in the Allendevo was discovered by the Procure General who registered all the names, but as these belonged to not a few senators and dignitaries, the Emperor wisely quashed these proceedings, the club was broken up on July 16th, 64. During the same year,

Starting point is 08:44:08 La Petit Revue, edited by Monsure Lorde and Larkie, son of the general, printed an article, Les Eschapes desegos. It discusses the letter of Monsieur Castignari to the Progris de Lyon, and declares that the vice had been adopted by Plusiers de Troop for its latest developments as regards the chantage of that. Thand Pathics. The reader will consult the last issues of Dr. Tardieu's well-known etude.

Starting point is 08:44:38 He declares that the servant class is most infected and that the vice is commonest between the ages of 15 and 25. The pederesty of the knights may briefly be disturbed into three categories. The first is the funny form, as the unseemly practical joke of masterful Queen Boudur, volume 3, 300 to 306, and not the less hearty jest of the slave princess Zemro. or read, Volume 4, 226. The second is the grimaced and most earnest phase of the perversion, for instance where Abou Noyes debauches the three youths, Volume 5, 64, 69, whilst, in the third form it is wisely and

Starting point is 08:45:18 learnedly discussed to be severely blamed by the Sheikha or Reverend Woman, Volume 5, 154. To conclude as part of my subject, the Eclaysisman des obscanite. Many readers will regret the absence from the knights of that modesty which distinguishes Amadis de Gaal, whose author, when leaving a man and a made-together, says, quote, quote, and nothing shall be here related for these and such-like things which are conformable neither to good conscience, or nature man oughtn't in reason lightly to pass over, holding them in slight esteem as they deserve, end quote. Nor have we less respect for a palmerin of England, who, after a risque scene, declares, quote, herein is no offense offered to the wise by wanton speeches or encouragement to the loose by lascivious matter."

Starting point is 08:46:07 But these are not oriental ideas, and we must even take the eastern as we find him. He still holds, quote, natural non-sunturpia, end quote, together with, quote, Mundus Omia Munda, end quote. And as bacon assures us, the mixture of a liecloth add to pleasure, so the Arab enjoys the startling and lively contrast of extreme virtue and horrible vice placed in juxtaposition. Those who have read through these ten volumes will agree with me that the proportion of offensive matter bears a very small ratio to the mass of the work. In an age saturated with cant and hypocrisy, here and there a venal pen will mourn over the pornography of the nights, dwell upon the ethics of dirt in the garbage

Starting point is 08:46:51 of the brothel, and will lament the wanton dissemination of ancient and filthy fiction. This self-constituted censor morum reads Aristophanes and Plato, Horace, and Virgil, perhaps even Marshall and Petronius, because, quote, veiled in the decent obscurity of a learned language, end quote, he allows his men Latene Loqui, but he is scandalized at stumbling blocks much less important in plain English. To be consistent, he must begin by boulderizing, not only the classics, which boys and youth's minds and memories are soaked and saturated at schools and colleges, but also, boca of chichot and chaucer shakespeare and robinets burton stern swift and a long list of works which are yearly reprinted and republished without a word of protest lastly why does not this inconsistent puritan puritan purses the old testament of its allusions to human or juror and the putenda to carnal copulation and impudent hordom to adultery and fornication to onanism sodomy and bestiality but this he will not do the whited sepulchre to the interested critic of the edinburgh review read 335 of July 1886, I return my warmest thanks for his direct and deliberate falsehoods. Lies are one-legged and short-lived, and venom evaporates. It appears to me that when I show to such men so respectable and so impure a landscape of magnificent prospects, whose vistas are adored with every charm of nature and art,

Starting point is 08:48:18 they point their unclean noses at a little heap of muck here and there, lying in a field corner. End of Section 28. Section 29 of the Book of the Thousand Nights and the Night volume 10. This is a Librevox recording. All LibreVox recordings are in the public domain. For more information or to volunteer, please visit LibreVox.org. Recording by phone The Book of the Thousand Nights and the Night, Volume 10, by Anonymous,

Starting point is 08:48:57 translated by Richard Francis Burton. on the prose rhyme and the poetry of the knights A, the saja According to the promise in my foreword, I here proceed to offer a few observations concerning the saja, or rhymed prose and the sheer, or measured sentence, that is, the verse of the knight. The former has in composition,

Starting point is 08:49:24 metrical or unmetrical, three distinct forms. Sajja must bea. Muthavazi, parallel, the most common is when the ending words of sentences agree in measure, assonance, and final letter, in fact, are full rhyme. Next is Saja Moutaraf, the affluent, when the periods, hemistics, or couplets, end in words whose terminal letters correspond, although differing in measure and number. And thirdly, Saja Muvazana, equilibrium, is, applied to the balance which affects words corresponding in measure but differing in final letters.

Starting point is 08:50:07 Al-Sajah, the fine style or style fleury, also termed al-Badiah, or euphoism, is the basis of all Arabic euphony. The whole of the Quran is written in it, and the same is the case with the makamat of al-hariri and the prime masterpieces of rhetorical composition. Without it, no translation. Without it, no trance. translation of the Holy Book can be satisfactory or final, and where it is not, the assemblies becomes the prose of prose. Thus universally used, the assonance has necessarily been abused, and its excess has given rise to the saying, Al-Saj Fajah, prose rhymes a pest. English translators have, unwisely, I think, agreed in rejecting it, while Germans have not. Mr Preston assures us that rhyming prose is extremely ungraceful in English and introduces an air of flippancy.

Starting point is 08:51:08 This was certainly not the case with Friedrich Rookert's version of the Great Original, and I see no reason why it should be so, or become so, in our tongue. Torrance declares that the effect of the irregular sentence with the iteration of a jingling rhyme is not pleasant in our language. He therefore systemed. automatically neglects it, and gives his style the semblance of being scamped with the object of saving study and trouble. Mr. Payne deems it an excrescence born of the excessive facilities for rhyme afforded by the language, and of Eastern delight in antithesis of all kinds, whether of sound or of thought, and aiming elaborately at grace of style, he omits it wholly, even in the Proverbs. The weight of authority,

Starting point is 08:51:58 was against me, but my plan compelled me to disregard it. The dilemma was simply either to use the saja or to follow Mr. Payne's method, and arrange the disjactam member of the original in their natural order, that is, to remodel the text. Intending to produce a faithful copy of the Arabic, I was compelled to adopt the former, and still hold it to be the better alternative. Moreover, I question, Mr. Payne's dictum that the Seja form is utterly foreign to the genius of English prose, and that its preservation would be fatal to all vigour and harmony of style. The English translator of Pomerin of England, Anthony Monday, attempted it in places with great success, as I have before noted,

Starting point is 08:52:50 and my late friend Edward Eastwick made artistic use of it in a Skullustan. Had I rejected the cadence of the coercedure, wing dove, because on English, I should have adopted the balanced periods of the Anglican marriage service, or the essentially English system of alliteration, requiring some such artful aid to distinguish from the vulgar recitative style the elevated and classical tirades in the nights. My attempt has found with reviewers more favour than I expected, and the kindly critic writes of it, these melodious fray meets, these little eddies of song set like gems in the prose, have a charming effect on the ear. They come as dulcid surprises and mostly recur in highly

Starting point is 08:53:38 wrought situations, or they are used to convey a vivid sense of something exquisite in nature or art. Their introduction seems due to whim or caprice, but really it arises from a profound study of the situation, as if the taill tellteller felt suddenly compelled to break into the rhythmic stream. End of Section 29. Recording by phone. Section 30 of the Book of the Thousand Nights and the Night, Volume 10. This is a Librevox recording. All Librevox recordings are in the public domain.

Starting point is 08:54:21 For more information or to volunteer, please visit Librevox.org. Recording by phone. The Book of the Thousand Nights and the Night, Volume 10, by Anonymous, translated by Richard Francis Burton. On the prose rhyme and the poetry of the knights, B, the verse, part one. The sheer, or metrical part of the knights, is considerable, amounting to not less than 10,000 lines, and these I could not but render in rhyme, or rather in monorime. This portion has been a bugbear to translators. The sassi noticed the difficulty of the task.

Starting point is 08:55:06 Lane held the poetry untranslatable because abounding in the figure tajnees, or paranomasia or paragraph, of which there are seven distinct varieties, not to speak of other rhetorical flourishes. He therefore omitted the greater part of the verse as tedious, and through the loss of measure and rhyme, generally intolerable to the reader.

Starting point is 08:55:31 He proved his position by the bold literalism of the passages which he rendered in truly prosaic prose and succeeded in changing the facies and presentment of the work, for the shear, like the saja, is not introduced arbitrarily, and its unequal distribution throughout the knights may be accounted for by rule of art. Some tales, like Omar bin Al-Numann and Nguyen, Tawadud, contain very little because the theme is historical or realistic.

Starting point is 08:56:04 Whilst in stories of love and courtship as that of Rosen Hood, the proportion may rise to one-fifth of the whole, and this is true to nature. Love, as Addison said, makes even the mechanic, the British mechanic, poetical, and Joe Hume, of material memory, once fought a duel about a fair object of dispute. Before discussing the verse of the knights, it may be advisable to enlarge a little upon the prosody of the Arabs. We know nothing of the origin of their poetry, which is lost in the depths of antiquity, and the oldest bards of whom we have any remains belong to the famous epoch of the war Albasus, which would place them about AD 500. Moreover, when the muse of Arabia first shows, she is not only fully developed and mature, she has lost all her first youth, her Bote du Dieuble,

Starting point is 08:57:04 and she is assuming the characteristics of an age beyond middle age. No one can study the earliest poetry without perceiving that it results from the cultivation of centuries, and that it has already assumed that artificial type and conventional process of treatment which presages inevitable decay. Its noblest period is included in the century preceding the Apostolate of Muhammad, and the oldest of that epoch is the Prince of Arab Songsters, Imer Alcais, the Wandering King. The Christian fathers characteristically termed poetry Venum Demonoreum. The stricter Muslims called their bards enemies of Allah, and when the prophet, who hated verse and could not even quote it correctly,

Starting point is 08:57:53 was asked who was the best poet of the peninsula, he answered that the man of Al-Qaise, that is, the worshipper of the Priapus idol, would usher them all into hell. Here he only echoed the general verdict of his countrymen who loved poetry, and, as a rule, despised poets. The earliest complete pieces of any volume and substance, saved from the wreck of old Arabic literature and familiar in our day are the seven casidas, purpose odes or tendons elegies, which are popularly known as the gilded or the suspended poems, and in all of these we find, with an elaboration of material and formal art which can go no further, a subject matter of trite imagery and struck ideas which suggest a long ascending line of model ancestors and predecessors.

Starting point is 08:58:50 Scholars are agreed upon the fact that many of the earliest and best-era poets were, as Muhammad boasted himself, unalphabetic, or rather, could neither read nor write. They addressed the ear and the mind, not the eye. They spoke verse, learning it by rote and dictating it to the Ravi, and this reciter again transmitted it to the musician whose pipe or zither accompanied the minstrel song. In fact, the general practice of writing began only at the end of the first century after the flight. The rude and primitive measure of Arab song, upon which the most complicated system of meters subsequently arose, was called Al-Rajas, literally the trembling, because it reminded the highly imaginative hearer of the pregnant she-camels weak and tottering steps. This was the Carol of the Camel Driver, the Lovers Lay, and the Warrior of Chond of the Heroic Ages, and its simple, unconstrained flow adapted it well for extempore effusions.

Starting point is 09:00:01 Its merits and demerits have been extensively discussed amongst Arab grammarians, and many, noticing that it was not originally divided into hemistics, make an essential difference between the Shia who speaks poetry, and to Rajis, who speaks Rajas. It consisted, to describe it technically, of iambic dipodia, the first three syllables being optionally long or short. It can generally be read, like our iams, and being familiar, is pleasant to the English ear. The dipodia are repeated either twice or thrice. In the former case, Rajaz is held by some authorities, as Al-Aqfaj, Saeed Ibn Masada, to be mere prose. Although Labid and Antar composed in iambics, the first cassida, or regular poem in Rajas,

Starting point is 09:00:57 as by Al-Aglab al-Ajibitem Muhammad. The Al-Aghiag grammar of Ibn Malik is in Rajas Muzdawi, the hemi-stix rhyming and the asinence being confined to the couplet. Al-Hariri also affects Rajas in the third and fifth assemblies. So far, Arabic meter is true to nature. In impassioned speech, the movement of language is iambic. We say, I will, I will, not I will. For many generations, the sons of the desert were satisfied with nature's teaching,

Starting point is 09:01:34 the fine perceptions and the nicely trained ear of the bard, needing no aid from art. But in time came the inevitable proscibist under the formidable name of Abu al-Gh-Garman Al-Kulil, I-amad, i amr. Al-Farahidi of the Farahid sect, Al-Azdi of the Azzed clan, Al-Yamadi of the Yama tribe, popularly known as Al-Khalil Ibn Ahmad al-Basri of Basra,

Starting point is 09:02:04 where he died at 68, scanning verses, they say, in A.H. 170 is 786 to 87 AD. Ibn Kalikan relates on the authority of of Hamza al-Isfahani, how this father of Arabic grammar and discoverer of the rules of prosody, invented the science as he walked past the coppersmith's shop on hearing the strokes of a hammer upon a metal basin. Two objects devoid of any quality which could serve as a proof and an illustration of anything else than their own form and shape, and incapable of leading to any other knowledge than that of their own nature. According to others, he was passing through the Fuller's Bazaar at Basra, when his ear was struck by the Duk-Dak-Dak, Arabic letters, and the Dukak-Dak, Arabic letters of the workmen.

Starting point is 09:03:00 In these two onomapoetics, we trace the expression which characterizes the Arab tongue. All syllables are composed of consonant and vowel, the letter long or short as B and B, or of a vowel consonant, followed by a consonant. as Bal-Bao, Arabic. The grammarian, true to the traditions of this craft, which looks for all poetry to the Badawi, adopted from metrical details the language of the desert. The distic, which amongst Arabs is looked upon as one line, he named Bight,

Starting point is 09:03:36 nighting place, tent or house, and the hemistic Misra, the one leaf of a folding door. To this scenic simile, all the parts of the verse, verse were more or less adapted. The meters, our feet, were called arcane, the stakes and stays of the tent. The syllables were Usul, or roots, divided into three kinds. The first, or Sabab, the tent rope, is composed of two letters, a vowel and a quiescent consonant as lamb. The Wadad, or tent peg, of three letters, is of two varieties. The Majmo, or united, a foot in which the two first consonants are moved by vowels, and the last is jasmated,

Starting point is 09:04:24 or made quiescent, by Akapope as Lacard, and the mafruc, or disunited, when the two moved consonants are separated by one jasmated, as Kabla. And lastly, the Fazila, or intervening space, applied to the main pole of the tent, consists of four letters. The meters were called Bohur, or Seas, plural of bar, also meaning the space within the tent walls, the equivoke alluding to pearls and other treasures of the deep. Al-Kalil, the systematizer, found in general use only five dira, circles, classes of groups of meter, and he characterized the harmonious and stately measures all built upon the original Rajas, as Al-Tavil, The long, Al-Kamil, the complete, Al-Wafir, the copious,

Starting point is 09:05:22 Al-Basit, the extended, and Al-Kafif, the light. These embrace all the Mualakat and the Hamasa, the great anthology of Abu Tamam, but the crave for variety and the extension of foreign intercourse had multiplied once, and Al-Kalil deduced from the original five Daira, 15, to which Al-Aqvash, died 80, 830, added a 16th, al-Khab. The Persians extended the number to 19. The first four were peculiarly Arab, the 14th, the 15th, and 17th, peculiarly Persian,

Starting point is 09:06:03 and all the rest were Arab and Persian. Arabic meter so far resembles that of Greece and Rome, that the value of syllables depends upon the quantity or position of their consonants, not upon accent as in English and the Neo-Latin tongues. Al-Khalil was doubtless familiar with the classic prosody of Europe, but he rejected it as unsuited to the genius of Arabic, and like a true Eastern Galerite, he adopted a process devised by himself. Instead of scantion by Pyrricks and Spondies,

Starting point is 09:06:37 Iams and Trokeys, Anapest's and similar simplifications, he invented a system of weights, wuzun. Of these, there are nine memorial words used as quantitative signs, all built upon the rude phal, which has rendered such notable service to Arabic and Hebrew grammar,

Starting point is 09:06:58 and varying from the simple faal, in Persian faul, to the complicated mutafal loon, anapest plus Iam. Thus, the prosodist would scan the Shannameh of Ferdazzi, as faulun, faulun, faulun, faulun, faal.

Starting point is 09:07:19 These weights also show another peculiarity of Arabic verse. In English we have few, if any, spondees. The Arabic contains about three longs to one short, hence its gravity, stateliness, and dignity. But these longs again are peculiar, and sometimes strike the European ear as shorts, thus adding a difficulty for those who would represent oriental meters by Western feet, Ictus and accent. German Arabists can register an occasional success in such a tense. Englishman, none.

Starting point is 09:07:54 My late friend Professor Palmer of Cambridge tried to tour the force of dancing on one leg instead of two, and notably failed. Mr. Lyle also strove to imitate Arabic meter and produced only prose bewitched. Mr. Payne appears to me to have wasted trouble in observing the exterior form of the stanza, the movement of the rhyme, and, as far as possible, the identity in number of the syllables composing the bates. There is only one part of his admirable version concerning which I have heard competent readers complain, and that is the metrical, because here and there it sounds strange to their ears.

Starting point is 09:08:36 I have already stated my conviction that there are, are two and only two ways of translating Arabic poetry into English. One is to represent it by good heroic or lyric verse, as did Sir William Jones. The other is to render it after French fashion, by measured and balanced prose, the little sister of poetry. It is thus and thus only that we can preserve the peculiar cachet of the original. This old word oriental song is spirit-stirring as a blast of that dread horn, albeit the words be thin. It is heady as the golden wine of Libanus, to the tongue water and brandy to the brain, the claim contrary of our 19th century effusions.

Starting point is 09:09:23 Technically speaking, it can be vehicleed only by the verse of the old English ballad, or by the prose of the Book of Job, and Badawi poetry is a perfect expositor of Badawi life, especially in the good and gladsome old pagan days'er al-Islam, like the creed which had abolished, overcast the minds of men with its dull grey pole of realistic superstition. They combined to form the marvellous picture, those contrasts of splendour and squalor amongst the sons of the sand, under air as pure as ether, golden and ultramarine above, and melting over the horizon into a diaphanous green, which suggested a resection of cough, that unseen mountain-wulf emerald, the so-called desert, changed face twice a year, now brown and dry as summer dust, then green as hope,

Starting point is 09:10:18 beautified with infinite verdure and broadsheetings of rainwater. The vernal and autumnal shiftings of camp, disruptions of homesteads and partings of kiths and kin, friends and lovers, made the life many-sided. as it was vigorous and noble, the outcome of hardy frames, strong minds, and spirits breeding the very essence of liberty and independence.

Starting point is 09:10:43 The day began with the dawn drink, generous wine bought with shining ore, poured into the crystal goblet from the leather bottle swinging before the cooling breeze. The rest was spent in the practice of weapons in the favourite arrow game, known as Al-Maisal, gambling, which at least had the merit of

Starting point is 09:11:03 eating the poor, in racing for which the badwin had a mania, and in the chase, the foray and the fray, which formed the serious business of his life. And how picturesque the hunting scenes, the greyhound like the mare of purest blood, the falcon cast at Franklin and Coney, the gazelle standing at gaze, the desert ass scudding over the groundwaves, the wild cows or bovine antelopes browsing with their calves, and they're, ostrich chickens flocking round the parent bird. The Musamara, or night talk round the campfire, was enlivened by the lute girl and the glee man, whom the austere prophet described as roving distraught in every veil, and whose motto in Horatian vein was,

Starting point is 09:11:53 Today we shall drink, tomorrow be sober, wine this day, that day work. Regularly, once a year, during the three peaceful months when war and even blood revenge were held sacrilegious, the tribes met at Ukad, Okas, and other fairsteads, where they held high festival, and the bards strave in song,

Starting point is 09:12:16 and prided themselves upon doing honour to women and to the successful warriors of their tribe. Brief, the object of Arab life was to be, to be free, to be brave, to be wise, while the endeavours of other peoples was and is to have, to have wealth, to have knowledge, to have a name, and while moderns make their epitome of life to be, to do, and to suffer. Lastly, the Arab's end was honourable as his life was stirring. Few Badoin had the crowning misfortune of dying the straw death.

Starting point is 09:12:53 The poetical forms in the knights are as follows. The Miseral, or Hemistick, is half-dibite, which, for want of a better word, I have rendered couplet. This, however, though formally separated in manuscripts, is looked upon as one line, one verse, hence a word can be divided, the former part pertaining to the first, and the latter to the second moiety of the district. As the Arabs ignore blank verse, when we come upon a rimless couplet, we know that it is an extract from a longer composition in monorime. The quita is a fragment, either an occasional piece or more frequently a portion of a gazal, ode, or cassida, elegy, other than the matlaa, the initial bite

Starting point is 09:13:41 with rhyming distics. The gazal and cassida differ mainly in length. The former is popularly limited to 18 couplets. The latter begins at 15 and is of indefinite number. Both are built upon monorine, which appears twice in the first couplet and ends all the others, for example, A-A plus B-A plus C-A, etc. Nor may the same assonance be repeated, unless at least seven couplets intervene. In the best poets, as in the old classic verse of France, this sense must be completed in one couplet and not run on to a second, and as the parts cohere very loosely, separate quotation can generally be made without injuring their proper effect. A favorite form is the

Starting point is 09:14:32 Rubei, or Quatring, made familiar to English ears by Mr. Fitzgerald's masterly adaptation of Omai Iqayam. The movement is generally AA plus B, but it also appears as A-B-B-C-B, in which case it is a kita or a fragment. The Murabha, Testratix, or Four-Fold Song, occurs only one-scent, in the Knights, Volume 1, 98. It is a succession of double bites, or of four-lined stanzas, rhyming AA plus B-C, plus D-C plus E-C. In strict form, the first three hemistics rhyme with one another only, independently of the rest of the poem, and the fourth with that of every other stanza, for example,

Starting point is 09:15:19 a-A-a-b, plus C-B, plus D-B. The Mukamas, Sinkwains, or Pentostics, 964, represents a stanza of two dysticks and a hemistick in monor rhyme, the fifth line being the bob or burden. Each succeeding stanza affects a new rhyme, except in the fifth line, for example, A-A-A-A-A-A-B plus C-C-C-C-C-B, and so forth. The Muval is a simple popular song in four to six lines. Specimens of it are given in the Egyptian grammar of my friend, the late Dr. Wilhelm Spita. The Mouasha, or ornamented verse, has two main divisions. One applies to our acrostics in which the initials form a word or words. The other is a kind of Musadas, or sexteens, which occurs once only in the nights. 930s,000. It consists of three couplets or six-lines troughs. All the hemistics of the first are in monorime. In the second and following stanzas, the three first hemistics take a new rhyme, but the fourth resumes the assonance of the first set, and is followed by the third couplet of number one, serving as Bob or Refrain. For example, A-A-A-A-A-A-A-B-B-A-A-A-A-A-P-B-B-A-C-C-C-C-E. C. A.A.A.A. and so forth. It is the most complicated of all the measures and is held to be of

Starting point is 09:16:59 Morisco or Espano-Morish origin. Mr. Lane, Lex, lays down on the lines of Ibn Caliqan, 1-476, etc., and other representative literati, as our sole authorities for pure Arabic, the precedence in following order. First of all, ranks the Jahili, Ignoramas, of the ignorance. These pagans left hemisdicts, couplets, pieces, and elegies, which once composed a large corpus and which is now mostly forgotten. Hamad al-Ravija, the reciter, a man of Persian descent, died A.H. 160 is 777 AD, who first collected Dumu al-Aqat, once recited by rote in a seance before Caliph al-Walid, 2,000 poems of Pre-Mohamedan bards. After the jahili stands the Mukhadram or Mujahdram, the Spurias,

Starting point is 09:18:01 because half-pagan, half-Muslim, who flourished either immediately before or soon after the preaching of Muhammad. The Islami, or full-blooded Muslim, at the end of the first century 8H, equals 720 AD, began the process of corruption in language. and lastly he was followed by the Muvallad of the second century, who fused Arabic with non-Arabic, and in whom purity of diction disappeared. I have noticed that the versical portion of the knights may be distributed into three categories. First are the olden poems, which are held classical by all modern Arabs.

Starting point is 09:18:42 Then comes the medieval poetry, the effusions of that brilliant throng which adorned the splendid court of Harun al-Rashid, and which ended with Al-Harilli, died A. H. 516. And lastly, are the various p.S. de circumstance suggested to editors or scribes by the occasion. It is not my object to enter upon the historical part of the subject. A mere sketch would have neither value nor interest, whilst the finished picture would lead too far. I must be contented to notice a few of the most famous needs. After Prey Islamites, we have Abi bin Zaid al-Ibadi, the celebrated poet of Ibn Kalikhan, 1-188. Nabigad, the full-grown, Al-Zubiani, who flourished at the court of Al-Numan in AD 580 to 602,

Starting point is 09:19:37 and whose poem is compared with the suspenders, and Al-Mutalamis, the pertinacious satirist, friend and intimate with Theroph, of the prize poem. About Muhammad's day, we find Imer Al-Kais, with whom poetry began, to end with Zhu al-Huma, Amru bin Madi Karab al-Zubaidi, Labid, Kab Ibn Zuhayr, the father-one of the Mual-Laka poets,

Starting point is 09:20:05 and the son author of the Burda or Mantle poem, see Volume 4, 115. And Abbas bin Mirdas, who lampooned the prophet and had his tongue cut out, that is, received a double share of booty from Ali. In the days of Khalif Omar, we have Al-Qaama bin Olata, followed by Jamil bin Mamar of the Banu Osra, died A. H. 82, who loved Azah. Then came Al-Qutayir, the dwarf, Ionis, the lover of Butaina, who was so lean that birds might be cut to bits with her bones.

Starting point is 09:20:46 The latter was also a poetess, Ibn Kahl 187, like Hind bin Al-Numan, who made herself so disagreeable to Al-Hajaj, died A.H. 95. Jharir Al-Katafaa, the noblest of the Islamic poets in the first century, is noticed at full length by Ibn Kalikan, 1-294, together with his rival in poetry and debauchery, Abu Firas Hamam, or Homimbingalib al-Farastak, the Tamini, the Omniéid poet, without whose verse half Arabic would be lost.

Starting point is 09:21:24 He exchanged satires with Jharir and died 40 days before him, a age 110. Another contemporary, forming the poetical triumvirate of the period, was the debauched Christian poet Al-Achtal Aglabili. They were followed by Al-Abas Al-Anzari, whose witty lampoons banished him to Dalak Island in the Red Sea, died A.H.179 equals 795 AD. By Bashar Ibn Burt and by Yunus Ibn Habib, died A.H. 182.

Starting point is 09:22:03 The well-known names of the Harun cycle, are al-Azmae, rhetorician and poet, whose epic with Antar for hero is not forgotten, died A.H. 216. Isaac of Mosul, Ishaq bin Ibrahim of Persian origin. Al-Udbi, the poet, died A.H. 228. Abu al-Abas al-Rakashi, Abu al-Atajia, the lover of Odubba, Muslim bin Al-Valit al-Anzari, Tamam of Te, compiler of the Hamasa, died A.H. 230, a Moolad of the first class, says Ibn Kalikhan, 1-392. The famous or infamous Abu Novas, Abu Musab, Ahmad Ibn Ali, who died in AH 242. The satirist Dibil Al-Kuzai died A.H. 246, and the host of others quesnung poshibre Longum est. They were followed by Al-Botori, the poet, died H-286, the royal author Abdullah Ibn Al-Mutaz,

Starting point is 09:23:17 died A.H. 315. Ibn Abad de Sahib died A. H. 334. Mansoor Al-H. the Martheir Tsufi. The Sahib Ibn Abad, Abu Farras al-H-H-H-357. Al-Nammi, died AH-39, who had many encounters with that model chauvinist Al-Mutaniabi, nicknamed Al-Mutaniabi, the wide-awake, killed AH-354. Al-Manazi of Manajir's, died 427, Al-Tugray, author of the Lamiat Al-Ajam, died A.H. 375. Al-Hariri, the model with Orishan, died A.H. 516. Al-Hajiri al-Irbili of Arbella, died A.H. 632.

Starting point is 09:24:13 Baha al-Din-Al-Sinjari, died A.H. 622. Al-Katib or Describe, died A.H. 656. Abduan al-Aundaluzi, the Spaniard, our 12th century, and about the same time, Al-Navagi, author of the Halbat Al-Kumite, or Racecourse of the Bay. A-horse, poetical slang for wine. Of the third category, the Piesce d'ocation, little need be said. I may refer readers to my notes on the dog rolls in volume 2, 34, 35, 56, 179, 182, 186, and 261, in volume 5, 55, and in volume 8, 50. Having a mortal aversion to the detail of of Arabic prosody, I have persuaded my friend Dr. Steingaz to undertake in the following pages

Starting point is 09:25:12 the subject as far as concerns the poetry of the knights. He has been kind enough to collaborate with me from the beginning, and to his minute lexicographical knowledge, I am deeply indebted for discovering not a few blemishes, which would have been nuts to the critic. The learned Arabist's notes will be highly interesting to students. Mine are intended to give a superficial and popular idea of the Arab's verse mechanism. The principle of Arabic prosody, called Arouz, pattern standard, or Ilm al-Aruz, science of the Arroos, insofar resembles that of classical poetry, as it chiefly rests on metrical weight, not on accent, or in other words, a verse is measured by short and long quantities, while the accent only regulates

Starting point is 09:26:02 its rhythm. In Greek and Latin, however, the quantity of the syllables depends on their vowels, which may be either naturally short or long, or become long by position, that is, if followed by two or more consonants. We all remember from our school days what a fine string of rules had to be committed to and kept in memory before we were able to scan a Latin or Greek verse without breaking its neck by tripping over false quantities. In Arabic, on the other hand, the answer to the question, is metrically long or short, is exceedingly simple, and flows with stringent cogency from the nature of the Arabic alphabet. This, strictly speaking, knows only consonants, have plural,

Starting point is 09:26:50 the vowels which are required, in order to articulate the consonants, were at first not represented in writing at all. They had to be supplied by the reader, and are not improperly called motions, harakat, because they move or lead on, as it were, one letter to another. They are three in number. A, fatta, I, Kazra, U, Zama. Originally sounded as the correspondent English vowels in bat, bit, and but, respectively, but in certain cases, modifying their pronunciation under the influence of a neighbouring consonant.

Starting point is 09:27:29 When the necessity made itself felt to represent him in writing, especially for the sake of fixing the correct reading of the Quran, they were rendered by additional signs placed above or beneath the consonant, after which they are pronounced in a similar way as it is done in some systems of English shorthand. A consonant followed by a short vowel is called a moved letter, moharaqa. A consonant without such vowel is called resting or quiescent, Sakina, and can stand only at the end of a syllable or word. And now, Now we are able to formulate the one simple rule, which determines the prosodical quantity in Arabic. Any moved letter as ta, Li, mu, is counted short.

Starting point is 09:28:15 Any moved letter followed by a quiescent one as Tath-fun-mus, that is, any closed syllable beginning and determining with a consonant, and having a short vowel between, forms a long quantity. This is certainly a relief in comparison with the numerous rules of classical prosody. proved by not a few exceptions, which, for instance, in Dr. Smith's elementary Latin grammar, fill eight closely printed pages. End of Section 30. Recording by phone. Section 31 of the Book of the Thousand Nights and the Night, Volume 10. This is a Librefox recording. All Librebox recordings are in the public domain.

Starting point is 09:29:07 For more information, or to volunteer, please visit Librefox. Vox.org. Recording by phone. The Book of the Thousand Nights and the Night volume 10, by Anonymous, translated by Richard Francis Burton. On the prose rhyme and the poetry of the knights, B, the verse, part two. Before I proceed to show how from the prosodical unities, the moved and the quiescent letter, first the metrical elements, then the feet, and last three the meters are, built up, it will be necessary to obviate a few misunderstandings, to which our mode of transliterating Arabic into the Roman character might give rise. The line, Love in my heart they lit and went their ways,

Starting point is 09:29:59 Volume 1, 232, runs in Arabic, Akamu al-Baja, Phi Kalbi Vasaou, MacEd 179. Here, according to our ideas, the word Akamu would begin with the short vowel A, and contain two long vowels A and U. According to Arabic views, neither is the case. The word begins with alif, and its second syllable K closes in alif after father, ah, in the same way as the third syllable mu, closes in the letter V, W, after Zama, U. The question, therefore, arises, what is alif? It is the first of the 28 Arabic letters, and has, through the medium of the Greek alpha, nominally entered into our alphabet, where it now plays rather a misleading part. Curiously enough, however, Greek itself has preserved for us the key to the real nature

Starting point is 09:31:04 of the letter. In the initial A is preceded by the so-called spiritous lens, apostrophe, a sign which must be placed in front or at the top of any vowel beginning a Greek word, and which represents that slight aspiration, or soft breathing, almost involuntarily uttered, when we try to pronounce a vowel by itself. We need not go far to find how deeply rooted this tendency is, and to what exaggerations it will sometimes lead. Witness the gentleman, who, after mentioning that he had been visiting his favorite haunts on the scenes of his early life, was sympathetically asked how the dear old ladies were. This spiritous lens is the silent age of the French um and the English honor, corresponding exactly to the Arabic Hamza, whose mere prop the Aleph is, when it stands at the beginning

Starting point is 09:32:01 of a word. A native Arabic dictionary does not begin with Bab al-Aliath, gate or chapter of the Aleph. but with Bab al-Hamza. What the Greeks call Alpha, and have transmitted to us as a name for the vowel A, is in fact nothing else but the Arabic Hamza Alive, moved by father, that is, bearing the sign for A at the top, just as it might have the sign Zama,

Starting point is 09:32:29 superscribed to express U, or the sign Kazra, subjoined to represent I. In each case, the Hamza Aleph, although scarcely audible to our ear, is the real letter, and might fitly be rendered in transliteration by the above-mentioned silent age, wherever we make an Arabic word begin with a vowel, not preceded by any other sign. This latter restriction refers to the sign apostrophe, which in Sir Richard Burton's translation of the Knights, as frequently in books published in this country, is used to represent the Arabic letter in whose very name,

Starting point is 09:33:08 ian it occurs. The aine is described as produced by a smart compression of the upper part of the windpipe and forcible emission of breath, imparting a guttural tinge to a following or preceding vowel sound. But it is by no means a mere guttural vowel, as Professor Palmer styles it. For Europeans, who do not belong to the Israeli dispensation, as well as for Turks and Persians, its exact pronunciation is most difficult, if not impossible, to acquire. In reading Arabic from transliteration for the purpose of scanning poetry, we have therefore, in the first instance, to keep in mind that no Arabic word or syllable can begin with a vowel. Where our mode of rendering Arabic in the Roman character

Starting point is 09:33:59 would make this appear to be the case, either Hamza, Silent Age, or Ain, represented by the sign apostrophe, is the real initial, and the only element to be taken in account as a letter. It follows as self-evident corollary that wherever a single consonant stands between two vowels, it never closes the previous syllable, but always opens the next one. Our word, Akamu, for instance, can only be divided into the syllables, A, properly ha, kamu, never into Aqamu, never into Aqamu, never into Aqamu, for instance, can only be divided into a, for instance, a mu, or akam-u. It has been stated above that the syllable K is closed by the letter al-leaf after father,

Starting point is 09:34:47 in the same way as the syllable mu is closed by the letter above, and I may add now, as the word fee is closed by the letter Y, Y. To make this perfectly clear, I must repeat that the Arabic alphabet, as it was originally written, deals only with consonants. signs for the short vowel sounds were added later for a special purpose, and are generally not represented even in printed books, for example in the various editions of the nights, where only quotations from the Quran or poetical passages are provided with the vowel points. But among those consonants, there are three, called weak letters, her roof al-ilah,

Starting point is 09:35:31 which have a particular organic affinity to these vowel sounds. The guttural humsons. The guttural hamza, which is akin to A, the palatal yeah, which is related to I, and the labial lal, which is homogeneous with you. Where any of the weak letters follows a vowel of its own class, either at the end of a word or being itself followed by another consonant, it draws out or lengthens the preceding vowel, and is in this sense called a letter of prolongation, Harf al-Mad. Thus, bearing in mind that the Hamza is in reality a silent age, the syllable K might be written K-A-H, similarly to the German word Sa, where the H is not pronounced either, but imparts a lengthened sound to the A. In like manner, Mu and Phi are written in Arabic,

Starting point is 09:36:27 M-U-W and F-I-Y, respectively, and form long quantities not because they contain a vowel long by nature, but because their initial Mujarakha is followed by a Sakina, exactly as in the previously mentioned syllables Taf, Foon, Mose. In the Roman transliteration, Akamu forms a word of five letters, two of which are consonants, and three vowels. In Arabic, it represents the combination H-A-K-A-H-M-U-W, consisting also of five letters, put-all consonants, the intervening vowels being expressed in writing either merely by super-added external signs, or more frequently, not at all. Metrically, it represents one short and two long quantities, long, short, short,

Starting point is 09:37:26 forming in Latin a tri-syllable foot called bacchias, and in Arabic, a quinqual literal, Rooken, pillar, or Jews, part, portion, the technical designation for which we shall introduce presently. There is one important remark more to be made with regard to the Hamza.

Starting point is 09:37:47 At the beginning of a word, it is either conjunctive, Hamzad al-Wazil, or disjunctive, or disjunctive, Hamzat al-Qat. The difference is best illustrated by reference to the French so-called aspirated age, as compared with the above-mentioned silent age. If the latter, as initial of a noun, is preceded by the article, the article loses its foul, and ignoring the silent age altogether is read with the following

Starting point is 09:38:16 noun almost as one word. Le om becomes lom. pronounced Lombe, as Le Ami becomes Lamy. This resembles very closely the Arabic Hamza Lazi. If, on the other hand, a French word begins with an aspirated age, as for instance, Ero, the article does not drop its vowel before the noun, nor is the age sounded, as in the English word, hero, but the effect of the aspirate is simply to keep the two vowel sounds apart, so as the pronounce Le Ereau, with a slight hiatus between, and this is exactly what happens in the case of

Starting point is 09:38:58 the Arabic Hamza-Cat. With regards to the Vazen, however, Arabic goes a step further than French. In the French example, quoted above, we have seen it is the silent age and the preceding vowel which are eliminated. In Arabic, both the Hamza and its own haraka, that is, the short vowel following it, are supplanted by their antecedent. Another example will make this clear. The most common instance of the Hamza vassal is the article Al, for H-A-L, the Hebrew H-A-L, where it is moved by Fada. But it has this sound only at the beginning of a sentence or speech, as in al-Hamdu, at the head of the fatihah, or in Al-A-Hu at the beginning of the third Surah. If the two words stand in grammatical connection, as in the sentence praise be to God,

Starting point is 09:39:54 we cannot say al-hahy, but the conjunction, wazen, between the dative particle Li, and the noun which it governs, must take place. According to the French principle, this junction would be affected at the cost of the preceding element, and Li alahi would become Lala'i. In Arabic, on the contrary, the casserated L of the particle takes the place of the following fatated Hamza, and we read Lili-I instead. Proceeding in the fatihah, we meet with the verse Iaka Naburu, and Iaka nastainu. The do we worship, and if thee do we ask aid. Here the Hamza of Iaka, properly Hiyaka with silent age, is disjunctive. and therefore its pronunciation remains the same at the beginning and in the middle of the sentence,

Starting point is 09:40:50 or, to put it differently, instead of coalescing with the preceding Vá'a into Vyaka, the two words are kept separate by the Hamza, reading Veyaka, just as it was the case with the French Le Ereau. If the conjunctive Hamza is preceded by a quiescent letter, this takes generally Kazra. Talat Al-Layla, the night-wif. was longsome, would become telati el-Lyla. If, however, the quiescent letter is one of prolongation, it mostly drops out altogether, and the haraka of the next preceding letter becomes the connecting vowel between the two words, which in our parlance would mean that the end vowel of the first word is shortened before the elidid initial of the second. Thus, fee al-bite in the house, which in Arabic is

Starting point is 09:41:43 written F-I-Y-H-A-L-B-A-Y-T-I, and which we transliterate F-L-B-T-E-L-B-T, is in poetry read F-B-T, where we must remember that the syllable FIL, in spite of its short vowel, represents a long quantity, because it consists of a moved letter followed by a quiescent one. Fee would be overlong and could, according to Arabic prosody, stand only in certain cases at the end of a verse, that is, in pause, where a natural tendency prevails to prolong a sound. The attentive reader will now be able to fix the prosodical value of the line quoted above with unerring security. For metrical purposes, it syllabifies into, A kamul wadjda Fikalbi vassaru

Starting point is 09:42:39 containing three short and eight long quantities. The initial unaccented A is short, for the same reason why the syllables da and wa are so, that is, because it corresponds to an Arabic letter,

Starting point is 09:42:55 the Hamza or Silent H, moved by father. The syllables K, Phi, B, sa, ru, are long for the same reason why the syllables Moul, Bage, Kahl are so, that is, because the accent in the transliteration corresponds to a quiescent Arabic letter, following a moved one. The same simple criterion applies to the

Starting point is 09:43:21 whole list, in which I give in alphabetical order the first lines and the meter of all the poetical pieces contained in the Mach edition, and which will be found at the end of this volume. This appendix is not included in this text. The prosodical unities then, in Arabic, are the moved and the quiescent letter, and we are now going to show how they combine intermetrical elements, feet, and majors. One. The metrical elements, Usul, are one, the sabab, which consists of two letters, and is either kaffif, light, or Sakil, heavy. A moved letter followed by a quiescent, that is, a closed syllable, like the aforementioned taff,

Starting point is 09:44:08 fun, moose, to which we may now add fa, e, u, form a sabab kaffeev, corresponding to the classical long quantity. Two moved letters in succession, like mutte,

Starting point is 09:44:24 Allah, constitute a sabab sacil, for which the classical name would be Pyrrhic. As in Latin and Greek, they are equal in weight, and can frequently interchange, that is to say, the Sabab-Kaf can be evolved into a Sakhil by moving its second hearth, or the latter contracted into the former, by making its second letter quiescent.

Starting point is 09:44:49 2. The Wattad, consisting of three letters, one of which is quiescent. If the quiescent follows the two moved ones, the Wattad is called Majmu, collected or joined. as fau, mafa, ilum, and it corresponds to the classical Iambus. If, on the contrary, the quiescent intervenes or separates between the two moved letters, as in fae, latu, tafi, the vat is called mafrook, separated, and has its classical equivalent in the troche. The facila, containing four letters, that is, three moved ones, followed by a quiescent, and which, in fact, is only a shorter name for a Sabab Sakyu, followed by a Sabab Kaffif,

Starting point is 09:45:41 as Mute plus Fa, or Allah plus Tune, both of the measure of the classical Anapest. Two, these three elements, the Sabab, Batad, and Fassila, combined further into feet arcane, plural of Ruken, or Ajzaa, plural of Jews. Two words explain Supra page 236. The technical terms by which the feet are named are derivatives of the root phal, to do, which, as the student will remember, serves in Arabic grammar to form the Auzan or weights,

Starting point is 09:46:21 in accordance with which words are derived from roots. It consists of the three letters Fa, F, Ien, apostrophe, Lam, L, and, like any other Arabic root, cannot strictly speaking be pronounced, for the introduction of any vowel sound would make it cease to be a root and change it into an individual word. The above phal, for instance, where the initial thah is moved by father, A, is the infinitive or verbal manner. noun, to do, doing. If the ayn is also moved by Fada, we obtain Fáal, meaning in colloquio Arabic, he did. The classical or literary form would be faala. Pronouncing the first letter with Zama, you, the second with Kazra, I, that is, ful, we say it was done. Zyada, letters of increase, to the original radicals, we say it was done, classically fuila. Many more forms are derived by prefixing, inserting or subjoining certain additional letters called herroof al-siada,

Starting point is 09:47:41 letters of increase, to the original radicals. Fael, for instance, with an al-a-leaf of prolongation in the first syllable, means duer. Mafful, where the quiescent fa is preceded by a fatated meme, M, and the zamated aine, followed by a lengthening vav, means done. Mufaala, where, in addition to a prefixed and inserted letter, the feminine termination a is subjoined after the lam, means to do a thing reciprocally. Since these and similar changes are with unvarying regularity applicable to all roots, the grammarians use the derivatives of phal as model forms for the corresponding derivations of any other root, whose letters are in this case called its fa, ein, and lam. From a root, for example, which has

Starting point is 09:48:39 calf, k, for its first letter, or fa, ta, t, for its second letter, or i, and ba, b, for its third letter, or lam, fal would be cag. To, write writing. Fa'al would be katab, he wrote. Fulil would be kutib, it was written. Fa'il would be katib, writer, scribe. Mafful would be maktub, written letter. Mufala would be Mukataba, to write reciprocally, correspondence. The advantage of this system is evident. It enables the student, who has once grasped the original meaning of a root, to form scores of words himself, and in his readings, to understand hundreds, nay thousands of words, without recourse to the dictionary, as soon as he has learned to distinguish their radical letters from the letters

Starting point is 09:49:42 of inquiries, and recognizes in them a familiar route. We cannot wonder, therefore, that the inventor of Arabic prosody readily availed himself of the same plan for his own ends. The taffil, as it is here called, that is, the representation of the metrical feat by current derivatives of phal, has in this case, of course, nothing to do with the ethnological meaning of those typical forms, but it proves nonetheless useful in another direction. In simply naming a particular foot, it shows at the same time its prosodical measure and character, as will now be explained in detail. We have seen, super page 236, that the word Akamu consists of a short syllable followed by two long ones,

Starting point is 09:50:33 and consequently forms a foot, which the classics would call Bacchius. In Latin, there is no connection between this name and the metrical value of the foot. We must learn both by heart. But if we are told that it's taffil in Arabic is faulun, we understand at one, we understand at once that it is composed of the Vatatat Mahjmu Fa'u and the Sabab Kaffif Loon, and as the Vatad contains three, the Sabab two letters, it forms a quinquilateral foot, or Jus Kamazi. In combining and defeat, the Vatatat has the precedence over the Sabab and the Fassila, and again the Vatajmou over the Vat mafruc.

Starting point is 09:51:17 Hence the prosodists distinguish between Aja Azlia, or primary-Divis. feet, from Azul route, in which this residence is observed, and Ajafaria, or secondary feet, from phar is branch, in which it is reversed. The former are four in number. 1. Faulun, consisting, as we have just seen, of avatad Mahjmu, followed by a sabab kaffif, is the Latin Bacius. 2. Mafalun, consisting, as we have just seen, of Avatad Mahjou, followed by a sabbat majus. 2. mafailun, that is, vatad mashmu, followed by two Sabab kaffif, is the Latin epitratus primus. 3.

Starting point is 09:52:02 Mufa alatun, that is vatmajmo, followed by Fassila, is the Latin iambus, followed by Anapest. 4. Faiilatun, that is, Vatatmafruc, followed by two subab kaffif. is the Latin epitratus secondus. The number of the secondary feet increases to six, for as numbers two and four contain two Sabab, they branch out into two derived feet each, according to both Sabab or only one changing place

Starting point is 09:52:37 with regard to the Vatad. They are five, Faeulun, that is, Sabab Kaffif followed by Batad Mashmu, is the Latin Criticus. The primary faulun becomes by transposition Loonfa-U. To bring this into conformity with the current derivative of phal, the initial subab must be made to contain the first letter of the root,

Starting point is 09:53:04 and the vatad, the two remaining ones in their proper order. Fa is therefore substituted for Loon, and I-lun for Fa-U, forming together the above Fa-ilum. By similar substitutions, which it would be, tedious to specify in each separate case, mafa ilune becomes six. Mustafailun for Ilun Mafa, that is two subab kaffif followed by Vatad Mashmu, is the Latin epitratus tertius, or seven, fa ilatung for Loon mafa'i, that is Vatad Mashmoo between the two sabab kaffee, is the Latin epitratratu. Is the Latin a protviterate?

Starting point is 09:53:49 secondus. 8. Mutafailun for Alatun Mufa, the reversed Mufat alatun, that is Fasila, followed by Vatad Mashmou, is the Latin Anapest succeeded by Iambus. The last two secondary feat are transpositions of number four, Failatun, namely, 9. Mafula 2, for Latun Faii, that is Tusebab Kaffeef, followed by Vatadmafouk, is the Latin epitratus quarters.

Starting point is 09:54:26 10. Mustafilun for Tunfaila, that is, Watadmafrouk between two Sabab kaffif, is the Latin epitratus churches. The branch foot failun, number five, like its root, faulun, number one, is quinquilateral. All other feet, primary. or secondary, consists necessarily of seven letters, as they contain a triliteral vatad,

Starting point is 09:54:57 see Supra 1.2, with either two biliteral Sabab Gafif, 1.1, or a quadrilateral fascila, 1.3. They are, therefore, called Sabai, is seven-lettered. 3.

Starting point is 09:55:15 The same principle of the Vatad taking precedence over a word. Sabab and Fassila rules the arrangement of the Arabic meters, which are divided into five circles, Tawair, plural of Daira, so called for reasons presently to be explained. The first is named A, Dairat al-Muktalev, circle of the varied meter, because it is composed of feet of various lengths, the five-lettered Faulun, Supra 2.1, and, he, and, he is composed of feet of various length, the five-lettered faulun, Supra 2.1, and the seven-lettered mafailun, 2.2, with their secondaries, failun, mustafilun, and failatun, 2.5 to 7, and it comprises three buhur or meters, plural of bar,

Starting point is 09:56:07 C, the tavil, madid and basit. A1 Altaville, consisting of twice Faulun mafailun Faulun mafailun The classical scheme for which would be Short long long, short long long long Short long long long, short long long long

Starting point is 09:56:31 If we transferred the Vatad Fa'u From the beginning of the line to the end It would read lun mafai, lun mafai, lun fa'u, which, after the substitutions indicated above,

Starting point is 09:56:46 2.7 and 5, becomes A2, al-madid, consisting of twice fa'ilatoon, fa'ilatun, fa'ilun, which may be represented by the classical scheme,

Starting point is 09:57:03 long, long, long, long short, long, long, long short, long, long, long, short, long. If again, returning to the Davil, we make the break after the Vatatat of the second foot, we obtained the line, Ilunfa-u, Lumma-Fa-U, Ilun-Fa-U,

Starting point is 09:57:21 and asymmetrically, Ilun-Fa-U, two sabab followed by Vatad, and Lun-Mafah, one sabb followed by Vatad, are Ilun-Mafah and Lun-Fa-U, respectively, their taffil is affected by Vatad, is affected by the same substitutions as in 2.5 and 6, and they become A3, basit, consisting of twice Mustafa Ilung Fa'ilun, Mustafa Ilun, Fa'Ilun, in conformity with the classical scheme,

Starting point is 09:57:55 Long, Long, Short, Long, Long, Short, Long, Long, Long, Short, Long. Thus, one meter evolves from another, by a kind of rotation, which suggested to the prosodists an ingenious device of representing them by circles, hence the name Daira, round the circumference of which on the outside, the complete taffiel of the original meter is written, while each moved letter is faced by a small loop, each quiescent by a small vertical stroke inside the circle. Then, in the case of this present dirat al-Mukhalif, for instance, the loop corresponding to the initial F of the first philun is the beginning of the Tavim, that corresponding to its L, of the Sabaabal-Fun, as the beginning of the Madid, and that corresponding to the aine of the next Mafailun as the beginning of the basit.

Starting point is 09:58:52 The same process applies to all the following circles, but our limited space compels us simply to enumerate them, together with their Bohur, without further reference to the mode of their evolution. B. Dairat al-Mutaliv. Circle of the agreeing meter, so-called because all its feet agree in length, consisting of seven letters each.

Starting point is 09:59:17 It contains B-1, Al-Vafir, composed of twice Mufa-A-Lat-Tun, Mufa-Lat-Tun, 2.3, is, short long, short, short, short, short, long, short, short, short long, short, short, short, long, short, short, short, short, short, short, short, short, short, short, short, short, long, short, short, short, short, long, short, short, long, short, short, short, short long, short, short long, short, short long, short, short long, short, short long, short, short long, short, short long, short, short long, short long, short, short long, short long, short long, short long, short long, short long, where the Anapest takes the first place in every foot. C. Dyrat al-Mujtalab, circle of the brought-on meter,

Starting point is 10:00:12 so-called because its seven-lettered feet are brought on from the first circle. C-1. Al-Hazaj, consisting of twice, Mufailun, Mufailun, Mufailun, 2.2. Short, long, long, long, long. short long, long, long, short long, long, long. C2. Al Rajas, consisting of twice,

Starting point is 10:00:40 Mustafaulun, Mustafa Lung, Mustafilun, Mustafilun, Mustafilun, and in this full form, almost identical with the iambic trimeter of the Greek drama. Long, long, short, long, long, short long, long, long, short long. C. 3. Al-Ghamal, consisting of twice, Failatoon, failatoon, failatun, pha-latun, philatun, the trochaic counterpart of the preceding meter, long-long-long, long-long, long-short, long-long, long-short, long-long. D. D. Dirat al-Mustabi, circle of the intricate meter, so-called from its intricate nature, primary mingling with secondary feet and one foot of the same verse containing a vatad majmu another a watadma frouk that is the iambic rhythm alternating with the trochaic and vice versa its behoor are d one al sari twice moustaf ilune mustafilun mufulatoo

Starting point is 10:01:50 Long, long, short, long, long, long, short, long, long, long, short. D. 2. Al-Munzari, twice, mustafilun, mufula two, mustafilun. Long, long, long, long, long, short, long, long, short, long, long, short, long. D. 3. Al-Qafif, twice, fa'ilatun, mustafilun, Long short, long, long, long, long, long, short, long, long, long, long, long, short, long. D, four, Al-Musari, twice, mafailun, failatun, mafailun, mafaelun, short, long, long, long, short, long, long, short, long, long, long. D. 5. Al-Muctazib.

Starting point is 10:02:48 Twice. Maffulatu, Mustafilun, mafulatu. Long, long, long, long, long, long, long, long, long. D. D. 6. Al-Mustas. Twice, mustafilun, fa'ilatun, fa'ilatun, mustafilun.

Starting point is 10:03:09 Long, long, short, long, long, short, long. Long, long, short, long. E. Dairat al-Mutafique, circle of the concordant meter, so-called for the same reason why circle B is called the agreeing. That is, because the feet

Starting point is 10:03:29 all harmonize in length, being here, however, quincoliteral, not seven-lettered, as in the Matalif. Al-Kalil, the inventor of the Ilm al-Avoz, assigns it to only one meter, E1. Al-Mutakarib, twice, faulun, faulun, faulun, faulun, faulun. Short long, long, short, long, short, long, short, long.

Starting point is 10:03:58 Later procedists added, E2, al-muta derac, twice, failun, failun, failun, failun, failun. Long short, long, long, long short long, long, long. the feet and meters as given above are however to a certain extent merely theoretical in practice the former admit of numerous licenses and the latter of variations brought about by modification or partial suppression of the feat final in a verse an arabic poem cassida or if numbering less than ten couplets katah consists of bites or couplets bound together by a continuous ryehs which connects the first two lines and is repeated at the end of every second line throughout the poem. The last foot of every odd line is called aruse, feminine in contradistinction of arouse in the sense of prosody, which is masculine, plural a heiress, that of every even line is called zarb, plural azrube, and the remaining feet may be termed hush stuffing, although in stricter parlour,

Starting point is 10:05:13 a further distinction is made between the first foot of every odd and even line as well. Now, with regard to the hush on one hand, and the Aruse and Zarb on the other, the changes which the normal feet undergo are of two kinds, Zuhav, deviation, and Ila, defect. Zouhav applies, as a rule, occasionally and optionally, to the second letter of a sabb, in those feet which compose the hush, or body part of a verse, making a long syllable short by suppressing its quiescent final, or contracting two short quantities in a long one,

Starting point is 10:05:53 by rendering quiescent a moved letter which stands second in a subab sacque. In Mustafa Lung 2.6, or Long Long Short Long, for instance, the S of the first syllable or the F of the second, or both, may be dropped, and it will become accordingly Mutafilun, by substitution Mufai-I-lun, short-long, short-long, or Mustai-lun, by substitution Mufta-I-lun, long-short-short-long, or mut-ailun, by substitution Failatun, short, short, short, short, long. This means that wherever the foot, Mustafilun occurs in the hush of a poem, we can represent it by the scheme, short, short, short, short, short, long,

Starting point is 10:06:43 that is, the epitratus tertius can, by poetical license, change into diambus, coriambus, or peon quarters. In Mufa Alatun, 2.3, short, long, short, short, short, short, long, and Mudafailun, 2.8, short, short, short, long,

Starting point is 10:07:05 again, the Sabab-A-la-and-mute may become kaffeefe by suppression of their final haraka and thus turn into Mufa-altun, by substitution Maffailung, 2.2, short, long, long, long, and Mutfailung, by substitution Mustafilun, 2.6, long, long, short, short as a bug. In other words, the two feet correspond to the scheme's short, short, long, short, and short, long, short long, short long, whereas spondee can take the place of the ennopest after or before the Iambus respectively. Ila, the second way of modifying the primitive or normal feat, applies to both Sabab and Wathad, but only in the Aruse and Zarb of a couplet,

Starting point is 10:07:58 being at the same time constant and obligatory. Besides the changes already mentioned, it can consists in adding one or two letters to a Sabab or Wad, or curtailing them more or less, even to cutting them off altogether. We cannot here exhaust this matter any more than those touched upon until now, but must be satisfied with an example or two to show the proceeding in general and indicate its object. End of Section 31, recording by phone. Section 32 of the Book of the Thousand Nights and a Night, volume 10. This is a Librevox recording.

Starting point is 10:08:46 All Lubrefox recordings are in the public domain. For more information or to volunteer, please visit LibreVox.org. Recording by phone. The Book of the Thousand Nights and the Night Volume 10 by Anonymous, translated by Richard Francis Burton. on the prose rhyme and the poetry of the knights B the verse part three we have seen that Demeter basit consists of the two lines Mustafaulun faylun mustafilun philun Mustafilun philun mustafilun philun this complete form however is not in use amongst

Starting point is 10:09:32 Arab poets if by the Zuhav Kavan he Here acting as Ila, the alif in the final phaelun is suppressed, changing it into a phyloon, short, short, long. It becomes the first arouse, called macbuna, of the basit, the first zaub of which is obtained by submitting the final phyelun of the second line to the same process. A second sub results if in phyelun, the final end of the vatatilun is cut off and the preceding L made quiescent by the Ila-Kat, thus giving fain and by substitution Falun, long, long. Thus the formula becomes,

Starting point is 10:10:17 Mustafilun, philun, mustafilun, philum, mustafilun, philun, or falun. As in a hush, that is the first three feet of each line, the cavern can likewise be applied to the medial philum. and for mustafilun the poetical licenses explained above may be introduced this first aruse or class of the beseet with its two zarb or subdivisions will be represented by the scheme short short short short long long long short short long long short short short short short and then either short short short short short short short short short short and then either short, short, long, long, long, short, long, long, long, or long, long. That is to say, in the first subdivision of this form of the basit,

Starting point is 10:11:18 both lines of each couplet end with an anapest, and every second line of the other subdivision terminates in a spondee. The basit has four more aires, three called Majua, because each line is shortened by a Juz or foot, one called Mashura, halved, because the number of feet is reduced from four to two, and we may here notice that the former kind of lessening the number of feet is frequent with the hexametrical circles, B, C, D, while the latter kind can naturally only occur in those circles whose couplet forms an octameter,

Starting point is 10:11:57 A-E. Besides being Majua, the second Aruse is Sahihah, perfect, consisting of the normal foot Mustafa-Loon. It has three as Rube. 1. Mustafa-Lan, long, short, long, with an over-long final syllable, C-Sucra page 238, produced by the Ila Tajil,

Starting point is 10:12:22 that is, addition of a quiescent letter at the end, Mustafa Loon, with double N, by substitution Mustafa-Lan. 2. Mustafilun, like the Arroos. 3. Mafulun, long, long, produced by the Ila Katt. See the preceding page. Mustafilun, by dropping the final N and making the alquiescent,

Starting point is 10:12:49 becomes Mustafil, and by substitution, mafuloon. Hence, the formula is, Mustafilun, Fylun, Mustafilun, Fylun, and then either mustafiln, mustafilun, or mafulun, which, with its allowable licenses, may be represented by the scheme, short, short, short, long, long, short, long, long, short, long, long, short long, long, short long. The above will suffice to illustrate the general method of the prosodists, and we must refer the reader for the remaining classes and subdivisions of the besit, as well as the other meters, to more special treatises on the subject, to which this essay is intended merely as an introduction, with a view to facilitate the first steps of the student in an important, but I fear, somewhat neglected, field of Arabic learning.

Starting point is 10:13:48 If we now turn to the poetical pieces contained in the nights, we find that out of the 15 meters, known to Al-Kalil, or the 16 of later prosodist, instances, of 13 occur in a Macan edition, but in vastly different proportions. The total number amounts to 1,385 pieces. Some, however, repeated several times, out of which 1,128 belonged to the first two circles, leaving only 257 for the remaining three. The same disproportionality obtains with regard to the meters of each circle, The Mukhalif is represented by 331 instances of Davil and 330 of Basit against three of Madid. The Mutalif, by 321 instances of Kamil, against 143 of Vafir.

Starting point is 10:14:48 The Mush Talab by 32 instances of Ramal and 30 of Rajas against one of Hazaj. The Mush Tabib, by 72 instances of Kaffif and 15. 52 of Sari, against 18 of Munsari, and 15 of Mushtas. And lastly, the Mutafiq by 37 instances of Mutakari, neither the Mutadarak, E2, nor the Musari and Muptazib, D4 and 5, are met with. Finally, it remains for me to quote a couplet of each meter, showing how to scan them, and what relation they bear to the theoretical formulas exhibited on page 242 to page 247. It is characteristic for the preponderance of the Taville over all the other meters

Starting point is 10:15:40 that the first four lines, with which my alphabetical list begins, are written in it. One of these belongs to a poem which has for its author Baja al-Din Zuhayr, born AD 1186 at Mecca or in its vicinity, died 1,144,000. at Cairo, and is to be found in full in Professor Palmer's edition of his works, page 164. Sir Richard Burton translates the first bite, Volume 1, 290, and I quit Cairo and her pleasances. Where can I hope to find so gladsome ways? Professor Palmer renders it, Must I leave Egypt where such joys abound? What place can ever charm me so again?

Starting point is 10:16:29 In Arabic, it scans, A'a ha'aluan, misgine and tiby naimihil, fa'yu makanin badah, lia, shayku. I'm referring to 3.A.1, page 242, it will be seen that in the hash faulun, short, long, long, has become faulu, short, short, long, short, by a Zuhav called Cubs, suppression of the fifth letter of a foot if it is quiescent,

Starting point is 10:17:01 and that in the arouse and zaup, mafaelun, short, long, long, long, has changed into mafaylun, short long, short long, by the same suhav, acting as Ila. The latter alteration shows the couplet to be of the second salp of the first arouse of the Davy. If the second line did terminate in mafailun,

Starting point is 10:17:24 as in the original scheme, it would be the first sub of the same arouse. If it did end in faulun, short long, long, or mafael, short long, it would represent the third or fourth subdivision of this first class respectively. The taville has one other arouse, faulun, with a two-fold zarp,

Starting point is 10:17:47 either faulun also, or mafailun. The first instance of the basit occurring in the knights are the lines translated volume 1, page 25. Containeth time a twain of days, this of blessing, that of pain, and holdeth life a twain of halves, this of pleasure, that of pain. In Arabic, Macan edition 1.2,

Starting point is 10:18:15 al-dharu-yomani, zahmnun, and zahazaru, while ayishu shathani, zafun, and zah kadao. Turning back to page 243, where the Aarides and Aesrup of the Basid are shown, the student will have no difficulty to recognize the bite as one belonging to the first Zab of the first Aruse. As an example of the Madid, we quote the original of the lines, Volume 5, 131. I had a heart, and with it lived my life.

Starting point is 10:18:51 It was seared with fire and burnt with loving low. They read in Arabic, Kana Likalhun Aishubibi, factavah bilnari-vatarak. If we compare this with the formula, 3.A.2, page 242, we find that either line of the couplet is shortened by a foot. It is, therefore, Maju.

Starting point is 10:19:17 The first arouse of this abbreviated meter is Failatun, long, short, long, long, and is called Zahihihar, perfect, because it consists of the normal third foot. In the second arouse, Fai latun loses its end-syllable tune by the Ila-house, suppression of a final suburb, kaffeeve, and becomes Fa'ila, long-short long, for which Phyelun is substituted. Shortening the first syllable of Phyelun, that is, eliminating the Aleve by Kavan, we obtained the third Aruse Phelun, short, short, long, as that of the present lines, which has two as Rue. Phelun, like the Aruse and Falun, long, long, here, again by Cabin, further reduced to

Starting point is 10:20:07 Fa'al, short long. Ishaq of Mosu, who improvises the piece, calls it so difficult and so rare, that it went nigh to deaden the quick and to quicken the dead. Indeed, the native poets consider Demeter Madid as the most difficult of all, and it is scarcely ever attempted by later writers. This accounts for its rare occurrence

Starting point is 10:20:33 in the knights, where only two more instances are to be found. Macan edition 2-244, and 3,404. The second and third circle will best be spoken of together, as the Wafir and Camille

Starting point is 10:20:50 have a natural affinity to the Hajas and Rajas, let us revert to the line, Akamo el Vajda, Fikalbi Vasau. Translated, as it were, into the language of the prosodists, it will be Mafaulun, Mafaulun, Faulun, and this, standing by itself, might Primafachi be taken for a line of the Hazage, 3.C.1, with the third Mafaelun shortened by Hav's, see above, into Mafai, for, which Faulun would be substituted. We have seen that and how the foot Mufa Alatun can change

Starting point is 10:21:30 into mafa'ilun, and if in any poem which otherwise would belong to Demeter Hazaj, the former measure appears even in one foot only along with the latter, it is considered to be the original measure, and the poem counts no longer as Hazaj, but as Wafia. In the piece now under consideration, it is the second bite where the characteristic foot of the Vafir first appears. Nat Anil Rubu Vasakina Vakad Baoudal Mazau Fala Mazau Anglisset, Volume 3, 296

Starting point is 10:22:08 Far lies the camp and those who camp therein. Far is our tent shrine where a nearer shall tent. It must, however, be remarked that Hazaj is not in use, as a hexameter, but only within Aruse Majua, or shortened by one foot. Hence, it is only in the second Arus of the Wafil, which is likewise Majua, that the ambiguity as to the real nature of the meter can arise, and the isolated couplet, Yarridul Mahu, an Yuta Munau, and Yaba Lahu, Ilau, Ilau, lao, man wills his wish to him accorded be, but Allah not accords, save what he wills.

Starting point is 10:22:52 Volume 4 157 Being hexametrical forms undoubtedly part of a poem in Vafir, although it does not contain the foot Mufatun at all. Thus, the solitary instance of Hazage in the night is Abu Nuva's abomination, beginning with

Starting point is 10:23:11 short, long, long, long, short long, long, phala tasau, and la gaiery. Short Long Long, Short Long Long, Short Long Long, Feindi Madino de Kairi Macana edition 2-377 Steer ye your steps to none but me Who have a mine of luxury

Starting point is 10:23:36 Volume 565 If in the second arouse of the Wafir Mafeilun Short Long Long long long is further shortened to Maffailung, short long, short long, the metre resembles the second arouse of Rajas, where, as we have seen, the latter foot can, by licence, take the place of the normal Mustafailum, long, short long.

Starting point is 10:24:06 The Camille bears a similar relation to the Rajas, as the Wafir bears to the Hazaj. By way of illustration, we quote from Macan edition to the first two bites of a little poem taken from the 23rd Assembly of Al-Hariri. Yeah, Katibal, Dunial Daniyati, Inaha,

Starting point is 10:24:29 Sharakul Rada, Wakaratul Agdari, Tarun Matar, ma'azakat Phi Yomiha, Abgat Gadan, Budan Laha Mindari. In Sir Richard Burton's translation, Volume 3, 319,

Starting point is 10:24:46 O thou, who wooest a world unworthy, learn, t'his house of evils, tis perdition's net. A house where whoso laughs this day shall weep the next, then perish house of fume and threat. The aruse of the first couplet is Mustafaul, assigning the peace to the first, or perfect, Zahija, class of the Camille, and the hajv of the opening line, and in that of the whole second, bite, this normal Mudefaylung has, by license, become Mustafilun, and the same change has taken place in the Aruse of the second couplet, for it is a peculiarity which this meter shares with a few others, to allow certain alterations of the kind Zuhav, in the Aruse and Zarb, as well as in the Haj. This class has three subdivisions. The Zarb of the first is Mudefailon, like the

Starting point is 10:25:46 aruse, the zarp of the second, is phalatun, a substitution for Muddifail, which latter is obtained from Muthafilung, by suppressing the final M, and rendering the L quiescent. The Zarb of the third is phalun for Mutva, derived from Mutafelung by cutting off the vatatilun and dropping the medial A of the remaining Mutafar. If we make the Ine of the second Zarp, Fala, also coalescent by the permitted Zuhav Isma, it changes into Falatun by substituting mafulum, which terminates the rhyming lines of the foregoing quotation. Consequently, the two couplets taken together belong to the second zap of the first arouse of the Camille, and the metre of the poem with its licences may be represented by the scheme

Starting point is 10:26:41 long, long, long, short, short, long, short, long, short, short, long, short, long, short, long, short, long, short, long, short, long, short, long, short, long, short, long, short, long. Taken isolated, on the other hand, the second bite might be of Demeter Rajaz, whose first Arras Mustafilun has two as Roo, one equal to the Arous, the other mafulun as above, but here substituted for Mustafail after applying the Ila Kant to Mustafaulun. If this were the meter of the poem throughout the scheme with the licenses peculiar to the Rajas would be short, short short short, short, short, long, long, short short, long, long, short, long, short, long, long, short, long, short, long, short, short, short, long, long, short long, long, long, long, long, long, long. The pith of Al-Harri's assembly is that the knight-errant not to say the errant white of the

Starting point is 10:27:56 Romans, Abu Saarouj, accuses before the valley of Baghdad his pretended pupil, in reality his son, to have appropriated a poem of his by lopping off two feet of every bite. If this is done in the Quoted lines, they read, Yakatibal Dunya Dundi, yati'in'na hae shahruka Rada, Darun matah ma'azakat, with a different rhyme,

Starting point is 10:28:25 and a different variation of meter, the amputated piece belongs to the fourth Zab of the third Aruse of Camille, and its second couplet tallies with the second subdivision of the second class of Rajaz. The Rajas, an iambic metre, pure and simple, is the most popular, because the easiest, in which even the prophet was caught napping sometimes, and at dangerous risk of following the perilous leadership of Imrul Kais. It is the metre of improvisation, of ditties, and of numerous

Starting point is 10:29:01 didactic poems. In the latter case, when the composition is called Ojouza, the two lines of every bite rhyme, and each bite has a rhyme of its own. This is the form in which, for instance, even Malik's Al-Fiya is written, as well as the remarkable grammatical work of the modern native scholar Nassiv al-Naziji, of which a notice will be found in Cheneri's introduction to this translation of Al-Hariri.

Starting point is 10:29:31 While the Hazash and Rajas connect the third circle with the first and second, the ramal forms the link between the third, and fourth Tyra. Its measure Failatoon, long, short, long, long, and the reversal of it, mafulatu, long, long, short, affect the trochaic rhythm, as opposed to the iambic of the two first-named meters. The iambic movement has a ring of gladness about it, the trochaic a wail of sadness. The former resembles a nimble pedestrian, striding a pace with an elastic step, and a cheerful heart. The latter is like a man toiling along on the desert path,

Starting point is 10:30:15 where his foot is ever and anon sliding back in the burning sand, Ramel, whence probably the name of the meter. Both combined in regular alternation, impart an agitated character to the verse, admirably fit to express the conflicting emotions of a passion-stirred mind. Examples of these, more or less plaintive and pathetic meters are numerous in the tale of Unz al-Vujud and the Wazir's daughter, which, being throughout a story of love, as has been noted, Volume 5, 33, abounds in verse, and in particular, contains ten out of the 32 instances of Ramal occurring in the Knights.

Starting point is 10:31:01 We quote, Ramal, first Zarb of the first Arroos, Macon Edition 2.361. The Bulbuli, Sautan Phil Sahar. Asghal al-Ashiki and who's nil vathe. The Bulbul's note, when as dawn is nigh, tells the lover from strains of strings to fly. Volume 5.48. Sarri, second serb of the first Aruse, Macon Edition 2,359, la fakitin katkala finnuhi hea daiman shukran allah balwati i heard a ring dove chanting soft and plaintively i thank thee o eternal for this misery

Starting point is 10:31:51 kaffeef full or perfect form sahi both in zarp and arouse yaliman ashakil grama lazibi and shudjuni and furqati an habibi O to whom of my desire complaining, Sour shall I bewail my parting For my fair compelled dust to fly? Mujtas, the only aruse, Majua Sahihah, that is shortened by one foot and perfect, with equal Zarb, Rado alaya Habibi,

Starting point is 10:32:27 La Jhatan Li Bimalin. To me, restore my dear, I want not wealth untold. As an instance of the Munsari, I give the second occurring in the nights, because it forced me an opportunity to show the student how useful a knowledge of the laws of prosody frequently proves for ascertaining the correct reading of a text. Macan Edition 133, we find the line, This would be Rajas, with the license Mufthai Loon for Mustafilu.

Starting point is 10:33:04 but the following lines of the fragment events that the meter is Munsari, hence a clerical error must lurk somewhere in the second foot. In fact, on page 833 of the same volume, we find the piece repeated, and here the first couplet reads, Arbaudun Majtamana Katu Sivah, Allah Azah Mujahi, wafki Dami. Four things which now conjoin unless. it be, to storm my vitals and to shed my blood. The Mutah Karib, the loss of the meters employed in the knights, has gained a truly historical importance by the part which it plays in Persian literature. In the form of trimetrical double lines, with a several rhyme for each couplet, it has

Starting point is 10:33:56 become the Nubelun stanza of the Persian epos, Verdaussi's immortal Book of Kings and Nizam Iskander Nama are written in it, not to mention a host of Masnavies in which Sufic mysticism combats Mohammedan orthodoxy. On account of its warlike and heroic character, therefore, I choose, for an example, the Knightly Jamrakhan's challenge to the single fight in which he conquers his scarcely less valiant adversary Karajan. Makhan edition 3-296. Anal Jamrakhanu, Kavin el Janani, Jamil Favasi, Takcha Kittali. Here, the third syllable of the second foot in each line is shortened by license,

Starting point is 10:34:47 and the final Khazera of the first line, standing in pause, is long, the meter being the full form of the Mutakarib, as exhibited page 246, 3.E.1. If we suppress the Khazra of Al-Jani, which is also allowable in Pauls, and make the second line to rhyme with the first, saying, for instance, Anal Jamakhanu, Kaviyul Janan, Laaksha Kitali, Shijal Zaman. We obtained a powerful and melodious meter in which the Shanama sings of Rustam's lofty deeds, of the tender love of Rudeba and the tragic downfall of Siyadhya. wish. Shall I confess that in writing the foregoing pages, it has been my ambition to become a conqueror, in a modest way, myself? To conqueror, I mean, the prejudice frequently entertained, and shared

Starting point is 10:35:46 even by my accomplished countryman, brokered, that Arabic prosody is a clumsy and repulsive doctrine. I have tried to show that it springs naturally from the character of the language, and intimately connected, as it is, with the grammatical system of the Arabs, it appears to me quite worthy of the acumen of a people, to whom, amongst other things, we owe the invention of algebra, the stepping-stone of our whole modern system of mathematics. I cannot refrain, therefore, from concluding with a little anecdote anend al-Kalil, which even Kalikhan tells in the following words. His son went one day into the room where his father was, and on finding him scanning a piece of poetry by the rules of prosody, he ran out and told the people that his father had lost his wits.

Starting point is 10:36:39 They went in immediately and related to Al Khalil what they had heard, on which he addressed his son in these terms. Had you known what I was saying, you would have excused me, and had you known what you said, I should have blamed you. But you did not understand me, so you blamed me, and I knew that you were ignorant, so I pardoned you. End of Section 32, recording by phone. Section 33 of the Book of the Thousand Nights and the Night, Volume 10.

Starting point is 10:37:21 This is a Librefox recording. All Librefox recordings are in the public domain. For more information or to volunteer, please visit LibreFox.org. Recording by phone. The Book of the Thousand Nights and the Night, Volume 10 by Anonymous, translated by Richard Francis Burton. L'Envoix. Here end, to my sorrow, the labours of a quarter century, and here I must perforce say with the poet's poet, Behold, I see the haven nigh at hand, to which I mean my wary course to bend,

Starting point is 10:38:01 They are the main sheet, and bear up with the land, the which of four is fairly to be kinded. Nothing of importance now indeed remains for me but briefly to estimate the character of my work and to take cordial leave of my readers, thanking them for the interest they have accorded to these volumes and for enabling me thus successfully to complete the decade. Without pewter malice or over-difference, I would claim to have fulfilled, the promise contained in my foreword. The anthropological notes and not only illustrate and read between the lines of the text, but assist the student of Muslim life and of arable Egyptian manners, customs and language in a multitude of manners shunned by books,

Starting point is 10:38:50 form a repertory of Eastern knowledge in its esoteric phase, sexual as well as social. To assert that such lore is unnecessary is to state as, every traveller knows, an absurdum. Few phenomena are more startling than the vision of a venerable infant, who has lived half his long life in the midst of the wildest anthropological vagaries and monstrosities, and yet who absolutely ignores all that India or Burma enacts under his very eyes. This is cross-ignorance, not the naive innocence of St. Francis, who, seeing a man and a maid in a dark corner,

Starting point is 10:39:32 raised his hands to heaven and thanked the Lord that there was still in the world so much of Christian charity. Against such lack of knowledge, my notes are a protest, and I may claim success, despite the difficulty of the task. A traveller familiar with Syria and Palestine, Her Landberg, writes, La Plume Refusory Non-Servis, the language would insufficient

Starting point is 10:39:59 if it's the who he know the life of all the day of the oriental, certainly of the class elevated, would let it

Starting point is 10:40:07 gollé volle. The Europe is well to have the mondere idea. In this matter, I have done my best at a time too

Starting point is 10:40:16 when the hapless English traveller is expected to write like a young lady for young ladies, and never to notice what underlies

Starting point is 10:40:24 the most superficial stratum. and i also maintain that the free treatment of topics usually tabooed and held to be a lector unknown and unfitted for publicity will be a national benefit to an empire of opinion whose very bases and buttresses are a thorough knowledge by the rulers of the ruled men have been crowned with gold in the capital for lesser services rendered to the resubblica that the work contains errors short-coming and many elapses, I am the first and foremost to declare. Yet injustice to myself, I must also notice that the maculet are few and far between. Even the most unfriendly and interested critics have failed to point out an abnormal number of slips. And before pronouncing the Vosplodite, or as Easterns more politely say, I implore that my poor name may be raised aloft on the tongue of praise, let me invoke the fair field and courteous favour which the Persian poet expected from his

Starting point is 10:41:31 readers. Vail it, and fault thou find, nor jibe nor jeer, none may be found of faults and failings clear. Richard F. Burton, Asename Club, September 30, 86. End of Section 33. End of the Book of the Thousand Nights on the Night, Volume 10. by Anonymous.

Classic Audiobook Collection - (Volume 10) Arabian Nights - The Book of the Thousand Nights and a Night by Anonymous ~ Full Audiobook [folklore]

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