Supplemental Nights to The Book of the Thousand and One Nights - Sir Richard Francis Burton (great books of all time .TXT) 📗

(story of Aboulcasem of Basra), and the “Bagh o Bah�r” (story of the First Dervish). This tale is, in fact, a compound of incidents occurring in a number of different Arabian fictions.

 

TALE OF KING INS BIN KAYS AND HIS DAUGHTER.—Vol. XII. p. 138.

 

Here we have another instance of a youth falling in love with the portrait of a pretty girl (see ante, p. 236). The doughty deeds performed by the young prince against thousands of his foes throw into the shade the exploits of the Bedouin hero Antar, and those of our own famous champions Sir Guy of Warwick and Sir Bevis of Hampton.

 

ADDITIONAL NOTES.

 

FIRUZ AND HIS WIFE, p. 216.

 

I find yet another variant of this story in my small MS.

collection of Arabian and Persian anecdotes, translated from the French (I have not ascertained its source): They relate that a lord of Basra, while walking one day in his garden, saw the wife of his gardener, who was very beautiful and virtuous. He gave a commission to his gardener which required him to leave his home. He then said to his wife “Go and shut all the doors.” She went out and soon returned, saying, “I have shut all the doors except one, which I am unable to shut.” The lord asked, “And where is that door?” She replied “That which is between you and the respect due to your Maker: there is no way of closing it.” When the lord heard these words, he asked the woman’s pardon, and became a better and a wiser man.

 

We have here a unique form of the wide-spread tale of “The Lion’s Track,” which, while it omits the husband’s part, yet reflects the virtuous wife’s rebuke of the enamoured sultan.

 

THE SINGER AND THE DRUGGIST, p. 219.

 

If Straparola’s version is to be considered as an adaptation of Ser Giovanni’s novella— which I do not think very probable—it must be allowed to be an improvement on his model. In the Arabian story the singer is first concealed in a mat, next in the oven, and again in the mat, after which he escapes by clambering over the parapet of the druggist’s roof to that of an adjoining house, and his subsequent adventures seem to be added from a different story. In Ser Giovanni’s version the lover is first hid beneath a heap of half dried clothes, and next behind the street door, from which he escapes the instant the husband enters, and the latter is treated as a madman by the wife’s relatives and the neighbours—an incident which has parallels in other tales of women’s craft and its prototype, perhaps, in the story of the man who compiled a book of the Wiles of Woman, as told in “Syntipas,”

the Greek version of the Book of Sindibad. In Straparola the lover—as in the Arabian story—is concealed three times, first in a basket, then between two boardings, and lastly in a chest containing law papers; and the husband induces him to recount his adventures in presence of the lady’s friends, which having concluded, the lover declares the story to be wholly fictitious: this is a much more agreeable ending than that of Giovanni’s story, and, moreover, it bears a close analogy to the latter part of the Persian tale, where the lover exclaims he is right glad to find it all a dream. Straparola’s version has another point of resemblance in the Persian story—so far as can be judged from Scott’s abstract—and also in the Arabian story: the lover discovers the lady by chance, and is not advised to seek out some object of love, as in Giovanni; in the Arabian the singer is counselled by the druggist to go about and entertain wine parties. Story-comparers have too much cause to be dissatisfied with Jonathan Scott’s translation of the “Bah�r-i- D�nish”—a work avowedly derived from Indian sources—although it is far superior to Dow’s garbled version. The abstracts of a number of the tales which Scott gives in an appendix, while of some use, are generally tantalising: some stories he has altogether omitted “because they are similar to tales already well known”

(unfortunately the comparative study of popular fictions was hardly begun in his time), while of others bare outlines are furnished, because he considered them “unfit for general perusal.” But his work, even as it is, has probably never been “generally” read, and he seems to have had somewhat vague notions of “propriety,” to judge by his translations from the Arabic and Persian. A complete English rendering of the “Bah�r-i-D�nish”

would be welcomed by all interested in the history of fiction.

 

THE FULLER, HIS WIFE AND THE TROOPER, p. 236.

 

The trick played on the silly fuller of dressing him up as a Turkish soldier resembles that of the Three Deceitful Women who found a gold ring in the public bath, as related in the Persian storybook, “Shamsa � Kuhkuha:”

 

When the wife of the superintendent of police was apprised that her turn had come, she revolved and meditated for some time what trick she was to play off on her lord, and after having come to a conclusion she said one evening to him, “Tomorrow I wish that we should both enjoy ourselves at home without interruptions, and I mean to prepare some cakes.” He replied, “Very well, my dear; I have also longed for such an occasion.” The lady had a servant who was very obedient and always covered with the mantle of attachment to her. The next morning she called this youth and said to him, “I have long contemplated the hyacinth grove of thy symmetrical stature; and I know that thou travellest constancy and faithfully on the road of compliance with all my wishes, and that thou seekest to serve me. I have a little business which I wish thee to do for me.” The servant answered, “I shall be happy to comply. Then the lady gave him a thousand diners and said, “Go to the convent which is in our vicinity; give this money to one of the kalandars there and say to him, ‘A prisoner whom the Am�r had surrendered to the police has escaped last night. He closely resembles thee, and as the superintendent of the police is unable to account to the Am�r, he has sent a man to take thee instead of the escaped criminal. I have compassion for thee and mean to rescue thee. Take this sum of money; give me thy dress; and flee from the town; for if thou remainest in it till the morning thou wilt be subjected to torture and wilt lose thy life.’” The servant acted as he was bid, and brought the garments to his mistress. When it was morning she said to her husband, “I know you have long wished to eat sweetmeats, and I shall make some to-day.” He answered, “Very well.” His wife made all her preparations and commenced to bake the sweetmeats. He said to her, “Last night a theft was committed in a certain place, and I sat up late to extort confessions; and as I have spent a sleepless night, I feel tired and wish to repose a little.” The lady replied, “Very well.”

 

Accordingly the superintendent of the police reclined on the pillow of rest; and when the sweetmeat was ready his wife took a little and putting an opiate into it she handed it to him, saying, “How long will you sleep? To-day is a day of feasting and pleasure, not of sleep and laziness. Lift up your head and see whether I have made the sweets according to your taste.” He raised his head, swallowed a piece of the hot cake and lay down again. The morsel was still in his throat when consciousness left and a deep sleep overwhelmed him. His wife immediately undressed him and put on him the garments of the kalandar. The servant shaved his head and made some tattoo marks on his body. When the night set in the lady called her servant and said, “Hyacinth, be kind enough to take the superintendent on thy back, and carry him to the convent instead of that kalandar, and if he wishes to return to the house in the morning, do not let him.” The servant obeyed. Towards dawn the superintendent recovered his senses a little; but as the opiate had made his palate very bitter, he became extremely thirsty. He fancied that he was in his own house, and so he exclaimed, “Narcissus, bring water.” The kalandars awoke from sleep, and after hearing several shouts of this kind, they concluded that he was under the influence of bang, and said, “Poor fellow! the narcissus is in the garden; this is the convent of sufferers, and there are green garments enough here. Arise and sober thyself, for the morning and harbinger of benefits as well as of the acquisition of the victuals for subsistence is approaching.” When the superintendent heard these words he thought they were a dream, for he had not yet fully recovered his senses. He sat quietly, but was amazed on beholding the walls and ceiling of the convent: he got up, looked at the clothes in which he was dressed and at the marks tattooed on his body, and began to doubt whether he was awake or asleep.

He washed his face, and perceived that the caravan of his mustachios had likewise departed from the plain of his countenance.

 

In this state of perplexity he went out of the convent and proceeded to his house. There his wife, with her male and female servants, was expecting his arrival. He approached the house and placed his hand on the knocker of the door, but was received by Hyacinth, who said, “Kalandar, whom seekest thou?” The superintendent rejoined, “I want to enter the house.” Hyacinth continued, “Thou hast to-day evidently taken thy morning draught of bang earlier and more copiously than usual, since thou hast foolishly mistaken the road to thy convent. Depart! This is not a place in which vagabond kalandars are harboured. This is the palace of the superintendent of the police. and if the symurgh looks with incivility from the fastness of the west of Mount K�f at this place, the wings of its impertinence will at once become singed.” The superintendent said, “What nonsense art thou speaking? Go out of my way, for I do not relish thy imbecile prattle.” But when he wanted to enter, Hyacinth struck him with a bludgeon on the shoulder, which the superintendent returned with a box on the ear, and both began to wrestle together. At that moment the lady and her maid-servants rushed forth from the rear and assailed him with sticks and stones, shouting, “This kalandar wishes in plain daylight to force his way into the house of the superintendent. What a pity that the superintendent is sick, or else this crime would have to be expiated on the gallows!” In the meantime all the neighbours assembled, and on seeing the shameless kalandar’s proceedings they cried, “Look at that impudent kalandar who wants forcibly to enter the house of the superintendent.” Ultimately the crowd amounted to more than five hundred persons, and the gentleman was put to flight and pursued by all the little boys, who pelted him with stones till they expelled him from the town.

 

At the distance of three farsangs from the town there was a village where the superintendent concealed himself in the corner of a mosque. During the evenings he went from house to house and begged for food to sustain life, until his mustachios again grew and the tattooed scars gradually began to disappear. Whenever anyone inquired for the superintendent at his house, he was informed by the servants that the gentleman was sick. After one month had expired, the grief of separation and the