The Book of the Thousand Nights and a Night, vol 16 - Sir Richard Francis Burton (uplifting books for women txt) 📗

the Anthropological Society from the fetters of mauvaise honte and the mock-modesty which compels travellers and ethnological students to keep silence concerning one side of human nature (and that side the most interesting to mankind), I proposed to supply the want in these pages. The England of our day would fain bring up both sexes and keep all ages in profound ignorance of sexual and intersexual relations; and the consequences of that imbecility are peculiarly cruel and afflicting. How often do we hear women in Society lamenting that they have absolutely no knowledge of their own physiology; and at what heavy price must this fruit of the knowledge-tree be bought by the young first entering life. Shall we ever understand that ignorance is not innocence? What an absurdum is a veteran officer who has spent a quarter-century in the East without learning that all Moslem women are circumcised, and without a notion of how female circumcision is effected; without an idea of the difference between the Jewish and the Moslem rite as regards males; without an inkling of the Armenian process whereby the cutting is concealed, and without the slightest theoretical knowledge concerning the mental and spiritual effect of the operation. Where then is the shame of teaching what it is shameful not to have learnt? But the ultra-delicacy, the squeamishness of an age which is by no means purer or more virtuous than its ruder predecessors, has ended in trenching upon the ridiculous. Let us see what the modern English woman and her Anglo-American sister have become under the working of a mock-modesty which too often acts cloak to real d�vergondage; and how Respectability unmakes what Nature made. She has feet but no “toes”; ankles but no “calves”; knees but no “thighs”; a stomach but no “belly” nor “bowels”; a heart but no “bladder” nor “groin”; a liver end no “kidneys”; hips and no “haunches”; a bust and no “backside” nor “buttocks”: in fact, she is a monstrum, a figure fit only to frighten the crows.

 

But the Edinburgh knows nothing of these things, and the “decent gentleman,”

like the lady who doth protest overmuch, persistently fixes his eye upon a single side of the shield.” Probably no European has ever gathered such an appalling collection of degrading customs and statistics of vice as is contained in Captain Burton’s translation of the ‘Arabian Nights’ (p. 185). He finds in the case of Mr. Payne, like myself, “no adequate justification for flooding the world (!) with an ocean of filth” (ibid.) showing that he also can be (as said the past-master of catchwords, the primus verborum artifex) “an interested rhetorician inebriated with the exuberance of his own verbosity.” But audi alteram partem—my view of the question. I have no apology to make for the details offered to the students of Moslem usages and customs, who will find in them much to learn and more to suggest the necessity of learning. On no wise ashamed am I of lecturing upon these esoteric matters, the most important to humanity, at a time when their absence from the novel of modern society veils with a double gloom the night-side of human nature. Nay, I take pride to myself for so doing in the face of silly prejudice and miserable hypocrisy, and I venture to hold myself in the light of a public benefactor. In fact, I consider my labours as a legacy bequeathed to my countrymen at a most critical time when England the puissantest of Moslem powers is called upon, without adequate knowledge of the Moslem’s inner life, to administer Egypt as well as to rule India. And while Pharisee and Philister may be or may pretend to be “shocked” and “horrified” by my pages, the sound common sense of a public, which is slowly but surely emancipating itself from the prudish and prurient reticences and the immodest and immoral modesties of the early xixth century, will in good time do me, I am convinced, full and ample justice.

 

In p. 184 the Reviewer sneers at me for writing “Roum” in lieu of Rum or R�m; but what would the latter have suggested to the home-reader save a reference to the Jamaican drink? He also corrects me (vol. v. 248) in the matter of the late Mr. Emanuel Deutsch (p. 184), who excised “our Saviour” from the article on the Talmud reprinted amongst his literary remains. The Reviewer, or inspirer of the Review, let me own, knew more of Mr. Deutsch than I, a simple acquaintance, could know; but perhaps he does not know all, and if he did he probably would not publish his knowledge. The truth is that Mr. Deutsch was, during his younger years, a liberal, nay, a latitudinarian in religion, differing little from the so-styled “Christian Unitarian.” But when failing health drove him to Egypt and his hour drew nigh he became (and all honour to him!) the scrupulous and even fanatical Hebrew of the Hebrews; he consorted mainly with the followers and divines of his own faith, and it is said that he ordered himself when dying to be taken out of bed and placed upon the bare floor. The “Saviour” of the article was perhaps written in his earlier phase of religious thought, and it was excised as the end drew in sight.

 

“Captain Burton’s experience in the East seems to have obliterated any (all?) sentiments of chivalry, for he is never weary of recording disparaging estimates of women, and apparently delights in discovering evidence of ‘feminine devilry”’ (p. 184). This argumentum ad feminam is sharpish practice, much after the manner of the Christian “Fathers of the Church” who, themselves vehemently doubting the existence of souls non-masculine, falsely and foolishly ascribed the theory and its consequences to Mohammed and the Moslems. And here the Persian proverb holds good “Harf-i-kufr kufr n�st”—to speak of blasphemy is not blasphemous. Curious readers will consult the article “Woman” in my Terminal Essay (x. 167), which alone refutes this silly scandal. I never pretended to understand woman, and, as Balzac says, no wonder man fails when He who created her was by no means successful. But in The Nights we meet principally Egyptian maids, matrons and widows, of whose “devilry” I cannot speak too highly, and in this matter even the pudibund Lane is as free-spoken as myself. Like the natives of warm, damp and malarious lowlands and river-valleys adjacent to rugged and healthy uplands, such as Mazander�n, Sind, Malabar and California, the passions and the sexual powers of the females greatly exceed those of their males, and hence a notable development of the crude form of polyandry popularly termed whoredom. Nor have the women of the Nile valley improved under our rule. The last time I visited Cairo a Fellah wench, big, burly and boisterous, threatened one morning, in a fine new French avenue off the Ezbekiyah Gardens, to expose her person unless bought off with a piastre. And generally the condition of womenkind throughout the Nile-valley reminded me of that frantic outbreak of debauchery which characterised Afghanist�n during its ill-judged occupation by Lord Auckland, and Sind after the conquest by Sir Charles Napier.

 

“Captain Burton actually depends upon the respectable and antiquated D’Herbelot for his information” (p. 184). This silly skit at the two great French Orientalists, D’Herbelot and Galland, is indeed worthy of a clique which, puff and struggle however much it will, can never do a tithe of the good work found in the Biblioth�que Orientale. The book was issued in an unfinished state; in many points it has been superseded, during its life of a century and a half, by modern studies, but it is still a mine of facts, and a revised edition would be a boon to students. Again, I have consulted Prof.

Palmer’s work, and the publications of the Pal�ographical Society (p. 184); but I nowhere find the proofs that the Naskhi character (vol. i. 128) so long preceded the Cufic which, amongst vulgar Moslems, is looked upon like black letter in Europe. But Semitic epigraphy is only now entering upon its second stage of study, the first being mere tentative ignorance: about 80 years ago the illustrious De Sacy proved, in a learned memoir, the non-existence of letters in Arabia before the days of Mohammed. But Palmer[FN#454], Halevy, Robertson Smith, Doughty and Euting have changed all that, and Herr Eduard Glaser of Prague is now bringing back from Sana’� some 390 Sabaean epigraphs—a mass of new-old literature.

 

And now, having passed in review, and having been much scandalised by the “extravagant claims of the complete translations over the Standard Version”—a term which properly applies only to the Editio princeps, 3 vols. 8vo—the Edinburgh delivers a parting and insolent sting. “The different versions, however, have each its proper destination—Galland for the nursery, Lane for the library, Payne for the study, and Burton for the sewers” (p. 184). I need hardly attempt to precise the ultimate and well merited office of his article: the gall in that ink may enable it hygienically to excel for certain purposes the best of “curl-papers.” Then our critic passes to the history of the work concerning which nothing need be said: it is bodily borrowed from Lane’s Preface (pp. ix. xv.), and his Terminal Review (iii. 735-47) with a few unimportant and uninteresting details taken from Al-Makr�z�, and probably from the studies of the late Rogers Bey (pp. 191-92). Here the cult of the Uncle and Master emerges most extravagantly. “It was Lane who first brought out the importance of the ‘Arabian Nights’ as constituting a picture of Moslem life and manners” (p. 192); thus wholly ignoring the claims of Galland, to whom and whom alone the honour is due. But almost every statement concerning the French Professor involves more or less of lapse. “It was in 1704 that Antoine Galland, sometime of the French embassy at Constantinople, but then professor at the Coll�ge de France, presented the world with the contents of an Arab Manuscript which he had brought from Syria and which bore the title of ‘The Thousand Nights and One Night’” (p. 167), thus ignoring the famous Il a fallu le faire venir de Syrie. At that time (1704) Galland was still at Caen in the employ of “L’intendant Fouquet”; and he brought with him no MS., as he himself expressly assures us in Preface to his first volume. Here are two telling mistakes in one page, and in the next (p. 168) we find “As a professed translation Galland’s ‘Mille et une Nuits’ (N.B. the Frenchman always wrote Mille et une Nuit)[FN#455] is an audacious fraud. “It requires something more than” audacity “to offer such misstatement even in the pages of the Edinburgh, and can anything be falser than to declare “the whole of the last fourteen tales have nothing whatever to do with the ‘Nights’”?

 

These b�vues, which give us the fairest measure for the Reviewer’s competence to review, are followed (p. 189) by a series of obsolete assertions. “The highest authority on this point (the date) is the late Mr. Lane, who states his unqualified conviction that the tales represent the social life of mediaerval Egypt, and he selects a period approaching the close of the fifteenth century as the probable date of collection, though some of the tales are, he believes, rather later” (p. 189). Mr. Lane’s studies upon the subject were painfully perfunctory. He distinctly states (Preface, p. xii.) that “the work was commenced and completed by one man,” or at least that “one man completed what another commenced.” With a marvellous want of critical acumen he could not distinguish the vast difference of style and diction, treatment and sentiments, which at once strikes every intelligent reader, and which proves incontestably that many hands took part in the Great Saga-book. He speaks of “Galland’s very imperfect MS.,” but he never took the trouble to inspect the three volumes in question which are still in