Richard Francis Burton’s translation: detailed table of contents
The End of the Tailor’s Tale.
Then quoth the Tailor to the King of China: When we heard the Barber’s tale and saw the excess of his loquacity and the way in which he had wronged this young man, we laid hands on him and shut him up, after which we sat down in peace, and ate and drank and enjoyed the good things of the marriage feast till the time of the call to mid afternoon prayer, when I left the party and returned home. My wife received me with sour looks and said, “Thou goest a pleasuring among thy friends and thou leavest me to sit sorrowing here alone. So now, unless thou take me abroad and let me have some amusement for the rest of the day, I will cut the rope695 and it will be the cause of my separation from thee.” So I took her out and we amused ourselves till supper time, when we returned home and fell in with this Hunchback who was brimful of drink and trolling out these rhymes:
“Clear’s the wine, the cup’s fine; * Like to like they combine:
It is wine and not cup! * ’Tis a cup and not wine!”
So I invited him to sup with us and went out to buy fried fish; after which we sat down to eat; and presently my wife took a piece of bread and a fid of fish and stuffed them into his mouth and he choked; and, though I slapped him long and hard between the shoulders, he died. Then I carried him off and contrived to throw him into the house of this leach, the Jew; and the leach contrived to throw him into the house of the Reeve; and the Reeve contrived to throw him on the way of the Nazarene broker. This, then, is my adventure which befell me but yesterday. Is not it more wondrous than the story of the Hunchback? When the King of China heard the Tailor’s tale he shook his head for pleasure; and, showing great surprise, said, “This that passed between the young man and the busy-body of a Barber is indeed more pleasant and wonderful than the story of my lying knave of a Hunchback.” Then he bade one of his Chamberlains go with the Tailor and bring the Barber out of jail, saying, “I wish to hear the talk of this Silent Man and it shall be the cause of your deliverance one and all: then we will bury the Hunchback, for that he is dead since yesterday, and set up a tomb over him.” — And Shahrazad perceived the dawn of day and ceased to say her per misted say.
When it was the Thirty-fourth Night,
She said, It hath reached me, O auspicious King, that the King of China bade, “Bring me the Barber who shall be the cause of your deliverance; then we will bury this Hunchback, for that he is dead since yesterday and set up a tomb over him.” So the Chamberlain and the Tailor went to the jail and, releasing the Barber, presently returned with him to the King. The Sultan of China looked at him and considered him carefully and lo and behold! he was an ancient man, past his ninetieth year; swart of face, white of beard, and hoar of eyebrows; lop eared and proboscis-nosed,696 with a vacant, silly and conceited expression of countenance. The King laughed at this figure o’ fun and said to him, “O Silent Man, I desire thee to tell me somewhat of thy history.” Quoth the Barber, “O King of the age, allow me first to ask thee what is the tale of this Nazarene and this Jew and this Moslem and this Hunchback (the corpse) I see among you? And prithee what may be the object of this assemblage?” Quoth the King of China, “And why dost thou ask?” “I ask,” he replied, “in order that the King’s majesty may know that I am no forward fellow or busy body or impertinent meddler; and that I am innocent of their calumnious charges of overmuch talk; for I am he whose name is the Silent Man, and indeed peculiarly happy is my sobriquet, as saith the poet:
When a nickname or little name men design, * Know that nature with name shall full oft combine.”
Then said the King, “Explain to the Barber the case of this Hunchback and what befell him at supper time; also repeat to him the stories told by the Nazarene, the Jew, the Reeve, and the Tailor; and of no avail to me is a twice told tale.” They did his bidding, and the Barber shook his head and said, “By Allah, this is a marvel of marvels! Now uncover me the corpse of yonder Hunchback. They undid the winding sheet and he sat down and, taking the Hunchback’s head in his lap, looked at his face and laughed and guffaw’d697 till he fell upon his back and said, “There is wonder in every death,698 but the death of this Hunchback is worthy to be written and recorded in letters of liquid gold!” The bystanders were astounded at his words and the King marvelled and said to him, “What ails thee, O Silent Man? Explain to us thy words !” “O King of the age,” said the Barber, “I swear by thy beneficence that there is still life in this Gobbo Golightly!” Thereupon he pulled out of his waist belt a barber’s budget, whence he took a pot of ointment and anointed therewith the neck of the Hunchback and its arteries. Then he took a pair of iron tweezers and, inserting them into the Hunchback’s throat, drew out the fid of fish with its bone; and, when it came to sight, behold, it was soaked in blood. Thereupon the Hunchback sneezed a hearty sneeze and jumped up as if nothing had happened and passing his hand over his face said, “I testify that there is no god, but the God, and I testify that Mohammed is the Apostle of God.” At this sight all present wondered; the King of China laughed till he fainted and in like manner did the others. Then said the Sultan, “By Allah, of a truth this is the most marvellous thing I ever saw! O Moslems, O soldiers all, did you ever in the lives of you see a man die and be quickened again? Verily had not Allah vouchsafed to him this Barber, he had been a dead man!” Quoth they, “By Allah, ’tis a marvel of marvels.” Then the King of China bade record this tale, so they recorded it and placed it in the royal muniment-rooms; after which he bestowed costly robes of honour upon the Jew, the Nazarene and the Reeve, and bade them depart in all esteem. Then he gave the Tailor a sumptuous dress and appointed him his own tailor, with suitable pay and allowances; and made peace between him and the Hunchback, to whom also he presented a splendid and expensive suit with a suitable stipend. He did as generously with the Barber, giving him a gift and a dress of honour; moreover he settled on him a handsome solde and created him Barber surgeon699 of state and made him one of his cup companions. So they ceased not to live the most pleasurable life and the most delectable, till there came to them the Destroyer of all delights and the Sunderer of all societies, the Depopulator of palaces and the Garnerer for graves. Yet, O most auspicious King! (continued Shahrazad) this tale is by no means more wonderful than that of the two Wazirs and Anís al-Jalís. Quoth her sister Dunyazad, “And what may that be?”, whereupon she began to relate the following tale of
Richard Francis Burton’s translation: detailed table of contents
FOOTNOTES VOLUME I.
1 Allaho A’alam, a deprecatory formula, used because the writer is going to indulge in a series of what may possibly be untruths.
2 The “Sons of Sásán” are the famous Sassanides whose dynasty ended with the Arabian Conquest (A.D. 641). “Island” Jazírah) in Arabic also means “Peninsula,” and causes much confusion in geographical matters.
3 Shahryár not Shahriyar (Persian) = “City-friend.” The Bulak edition corrupts it to Shahrbáz (City-hawk), and the Breslau to Shahrbán or “Defender of the City,” like Marz-ban=Warden of the Marshes. Shah Zamán (Persian)=“King of the Age:” Galland prefers Shah Zenan, or “King of women,” and the Bull edit. changes it to Shah Rummán, “Pomegranate King.” Al-Ajam denotes all regions not Arab (Gentiles opposed to Jews, Mlechchhas to Hindus, Tajiks to Turks, etc., etc.), and especially Persia; Ajami (a man of Ajam) being an equivalent of the Gr. {Greek Letters}. See Vol.. ii., .
4 Galland writes “Vizier,” a wretched frenchification of a mincing Turkish mispronunciation; Torrens, “Wuzeer” (Anglo- Indian and Gilchristian); Lane, “Wezeer”; (Egyptian or rather Cairene); Payne, “Vizier,” according to his system; Burckhardt (Proverbs), “Vizír;” and Mr. Keith-Falconer, “Vizir.” The root is popularly supposed to be “wizr” (burden) and the meaning “Minister;” Wazir al-Wuzará being “Premier.” In the Koran (chaps. xx., 30) Moses says, “Give me a Wazir of my family, Harun (Aaron) my brother.” Sale, followed by the excellent version of the
Rev. J. M. Rodwell, translates a “Counsellor,” and explains by “One who has the chief administration of affairs under a prince.” But both learned Koranists learnt their Orientalism in London, and, like such students generally, fail only upon the easiest points, familiar to all old dwellers in the East.
5 This three-days term (rest-day, drest-day and departure day) seems to be an instinct-made rule in hospitality. Among Moslems it is a Sunnat or practice of the Prophet.)
6 i.e., I am sick at heart.
7 Debauched women prefer negroes on account of the size of their parts. I measured one man in Somali-land who, when quiescent, numbered nearly six inches. This is a characteristic of the negro race and of African animals; e.g. the horse; whereas the pure Arab, man and beast, is below the average of Europe; one of the best proofs by the by, that the Egyptian is not an Asiatic, but a negro partially white-washed. Moreover, these imposing parts do not increase proportionally during erection; consequently, the “deed of kind” takes a much longer time and adds greatly to the woman’s enjoyment. In my time no honest Hindi Moslem would take his women-folk to Zanzibar on account of the huge attractions and enormous temptations there and thereby offered to them. Upon the subject of Imsák = retention of semen and “prolongation of pleasure,” I shall find it necessary to say more.
8 The very same words were lately spoken in England proving the eternal truth of The Nights which the ignorant call “downright lies.”
9 The Arab’s Tue la!
10 Arab. “Sayd wa kanas”: the former usually applied to fishing; hence Sayda (Sidon) = fish-town. But noble Arabs (except the Caliph Al-Amin) do not fish; so here it means simply “sport,” chasing, coursing, birding (oiseler), and so forth.
11 In the Mac. Edit. the negro is called “Mas’úd”; here he utters a kind of war-cry and plays upon the name, “Sa’ád, Sa’íd, Sa’úd,” and “Mas’ud”, all being derived from one root, “Sa’ad” = auspiciousness, prosperity.
12 The Arab. singular (whence the French “génie”), fem. Jinniyah; the Div and Rakshah of old Guebre-land and the “Rakshasa,” or “Yaksha,” of Hinduism. It would be interesting to trace the evident connection, by no means “accidental,” of “Jinn” with the “Genius” who came to the Romans through the Asiatic Etruscans, and whose name I cannot derive from “gignomai” or “genitus.” He was unknown to the Greeks, who had the Daimon {Greek Letters}, a family which separated, like the Jinn and the Genius, into two categories, the good (Agatho-dæmons) and the bad (Kako-dæmons). We know nothing concerning the status of the Jinn amongst the pre-Moslemitic or pagan Arabs: the Moslems made him a supernatural anthropoid being, created of subtile fire (Koran chapts. xv. 27; lv. 14), not of earth like man, propagating his kind, ruled by mighty kings, the last being Ján bin Ján, missionarised by Prophets and subject to death and Judgment. From the same root are “Junún” = madness (i.e., possession or obsession by the Jinn) and “Majnún”=a madman. According to R. Jeremiah bin Eliazar in Psalm xii. 5, Adam was excommunicated for one hundred and thirty years, during which he begat children in his own image (Gen. v. 3) and these were Mazikeen or Shedeem- Jinns. Further details anent the Jinn will presently occur.
13 Arab. “Amsár” (cities): in Bull Edit. “Amtár” (rains), as in Mac. Edit. So Mr. Payne (I., 5) translates: And when she flashes forth the lightning of her glance, She maketh eyes to rain, like showers, with many a tear. I would render it, “She makes whole cities shed tears,” and prefer it for a reason which will generally influence merits superior exaggeration and impossibility.
14 Not “A-frit,” pronounced Aye-frit, as our poets have it. This variety of the Jinn, who, as will be shown, are divided into two races like mankind, is generally, but not always, a malignant being, hostile and injurious to mankind (Koran xxvii. 39).
15 i.e., “I conjure thee by Allah;” the formula is technically called “Inshád.”
16 This introducing the name of Allah into an indecent tale is essentially Egyptian and Cairene. But see Boccaccio ii. 6, and vii. 9.
17 So in the Mac. Edit.; in others “ninety.” I prefer the greater number as exaggeration is a part of the humour. In the Hindu “Kathá Sárit Ságara” (Sea of the Streams of Story), the rings are one hundred and the catastrophe is more moral, the good youth Yashodhara rejects the wicked one’s advances; she awakes the water-sprite, who is about to slay him, but the rings are brought as testimony and the improper young person’s nose is duly cut off. (Chap. Ixiii.; , of the excellent translation by Prof. C. H. Tawney: for the Bibliotheca Indica: Calcutta, 1881.) The Kathá, etc., by Somadeva (century xi), is a poetical version of the prose compendium, the “Vrihat Kathá” (Great Story) by Gunadhya (cent. vi).
One Thousand and One Nights Page 585