A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 1 (of 17). Richard Francis BurtonЧитать онлайн книгу.
loot; nay I had removed its very stones to the back side of Mount Káf."122 Rejoined the slave, "Thou liest, damn thee! Now I swear an oath by the valour and honour of blackamoor men (and deem not our manliness to be the poor manliness of white men), from to-day forth if thou stay away till this hour, I will not keep company with thee nor will I glue my body with thy body and strum and belly-bump. Dost play fast and loose with us, thou cracked pot, that we may satisfy thy dirty lusts? stinkard! bitch! vilest of the vile whites!" When I heard his words, and saw with my own eyes what passed between these two wretches, the world waxed dark before my face and my soul knew not in what place it was. But my wife humbly stood up weeping before and wheedling the slave, and saying, "O my beloved, and very fruit of my heart, there is none left to cheer me but thy dear self; and, if thou cast me off who shall take me in, O my beloved, O light of my eyes?" And she ceased not weeping and abasing herself to him until he deigned be reconciled with her. Then was she right glad and stood up and doffed her clothes, even to her petticoat-trousers, and said, "O my master what hast thou here for thy handmaiden to eat?" "Uncover the basin," he grumbled, "and thou shalt find at the bottom the broiled bones of some rats we dined on; pick at them, and then go to that slop-pot where thou shalt find some leavings of beer123 which thou mayest drink." So she ate and drank and washed her hands, and went and lay down by the side of the slave, upon the cane-trash and, stripping herself stark naked, she crept in with him under his foul coverlet and his rags and tatters. When I saw my wife, my cousin, the daughter of my uncle, do this deed124 "I clean lost my wits, and climbing down from the roof, I entered and took the sword which she had with her and drew it, determined to cut down the twain. I first struck at the slave's neck and thought that the death decree had fallen on him: " – And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She continued, It hath reached me, O auspicious King, that the young ensorcelled Prince said to the King, "When I smote the slave with intent to strike off his head, I thought that I had slain him; for he groaned a loud hissing groan, but I had cut only the skin and flesh of the gullet and the two arteries! It awoke the daughter of my uncle, so I sheathed the sword and fared forth for the city; and, entering the palace, lay upon my bed and slept till morning when my wife aroused me and I saw that she had cut off her hair and had donned mourning garments. Quoth she: – O son of my uncle, blame me not for what I do; it hath just reached me that my mother is dead, and my father hath been killed in holy war, and of my brothers one hath lost his life by a snake-sting and the other by falling down some precipice; and I can and should do naught save weep and lament. When I heard her words I refrained from all reproach and said only: – Do as thou list; I certainly will not thwart thee. She continued sorrowing, weeping and wailing one whole year from the beginning of its circle to the end, and when it was finished she said to me: – I wish to build me in thy palace a tomb with a cupola, which I will set apart for my mourning and will name the House of Lamentations."125 Quoth I again: – Do as thou list! Then she builded for herself a cenotaph wherein to mourn, and set on its centre a dome under which showed a tomb like a Santon's sepulchre. Thither she carried the slave and lodged him; but he was exceeding weak by reason of his wound, and unable to do her love-service; he could only drink wine and from the day of his hurt he spake not a word, yet he lived on because his appointed hour126 was not come. Every day, morning and evening, my wife went to him and wept and wailed over him and gave him wine and strong soups, and left not off doing after this manner a second year; and I bore with her patiently and paid no heed to her. One day, however, I went in to her unawares; and I found her weeping and beating her face and crying: – Why art thou absent from my sight, O my heart's delight? Speak to me, O my life; talk with me, O my love? Then she recited these verses: —
For your love my patience fails and albeit you forget ✿ I may not; nor to other love my heart can make reply:
Bear my body, bear my soul wheresoever you may fare ✿ And where you pitch the camp let my body buried lie:
Cry my name above my grave, and an answer shall return ✿ The moaning of my bones responsive to your cry.127
Then she recited, weeping bitterly the while: —
The day of my delight is the day when draw you near ✿ And the day of mine affright is the day you turn away:
Though I tremble through the night in my bitter dread of death ✿ When I hold you in my arms I am free from all affray.
Once more she began reciting: —
Though a-morn I may awake with all happiness in hand ✿ Though the world all be mine and like Kisra-kings128 I reign;
To me they had the worth of the winglet of the gnat ✿ When I fail to see thy form, when I look for thee in vain.
When she had ended for a time her words and her weeping I said to her: – O my cousin, let this thy mourning suffice, for in pouring forth tears there is little profit! Thwart me not, answered she, in aught I do, or I will lay violent hands on myself! So I held my peace and left her to go her own way; and she ceased not to cry and keen and indulge her affliction for yet another year. At the end of the third year I waxed aweary of this longsome mourning, and one day I happened to enter the cenotaph when vexed and angry with some matter which had thwarted me, and suddenly I heard her say: – O my lord, I never hear thee vouchsafe a single word to me! Why dost thou not answer me, O my master? and she began reciting: —
O thou tomb! O thou tomb! be his beauty set in shade ✿ Hast thou darkened that countenance all-sheeny as the noon?
O thou tomb! neither earth nor yet heaven art to me ✿ Then how cometh it in thee are conjoined my sun and moon?
When I heard such verses as these rage was heaped upon my rage; I cried out: – Well-away! how long is this sorrow to last? and I began repeating: —
O thou tomb! O thou tomb! be his horrors set in blight? ✿ Hast thou darkenèd his countenance that sickeneth the soul?
O thou tomb! neither cess-pool nor pipkin art to me ✿ Then how cometh it in thee are conjoinèd soil and coal?
When she heard my words she sprang to her feet crying: – Fie upon thee, thou cur! all this is of thy doings; thou hast wounded my heart's darling and thereby worked me sore woe and thou hast wasted his youth so that these three years he hath lain abed more dead than alive! In my wrath I cried: – O thou foulest of harlots and filthiest of whores ever futtered by negro slaves who are hired to have at thee!129 Yes indeed it was I who did this good deed; and snatching up my sword I drew it and made at her to cut her down. But she laughed my words and mine intent to scorn crying: To heel, hound that thou art! Alas130 for the past which shall no more come to pass nor shall any one avail the dead to raise. Allah hath indeed now given into my hand him who did to me this thing, a deed that hath burned my heart with a fire which died not and a flame which might not be quenched! Then she stood up; and, pronouncing some words to me unintelligible, she said: – By virtue of my egromancy become thou half stone and half man; whereupon I became what thou seest, unable to rise or to sit, and neither dead nor alive. Moreover she ensorcelled the city with all its streets and garths, and she turned by her gramarye the four islands into four mountains around the tarn whereof thou questionest me; and the citizens, who were of four different faiths, Moslem, Nazarene, Jew and Magian, she transformed by her enchantments into fishes; the Moslems are the white, the Magians red, the Christians blue and the Jews yellow.131 "And every day she tortureth me and scourgeth me with an hundred stripes, each of which draweth floods of blood and cutteth the skin of my shoulders to strips; and lastly she clotheth my upper half with a hair-cloth and then throweth over them these robes." Hereupon the young man again shed tears and began reciting: —
In
Popularly rendered Caucasus (see Night cdxcvi): it corresponds so far with the Hindu "Udaya" that the sun rises behind it; and the "false dawn" is caused by a hole or gap. It is also the Persian Alborz, the Indian Meru (Sumeru), the Greek Olympus, and the Rhiphæan Range (Veliki Camenypoys) or great starry girdle of the world, etc.
Arab. "Mizr" or "Mizar;" vulg. Búzah; hence the medical Lat. Buza, the Russian Buza (millet beer), our "booze," the O. Dutch "buyzen" and the German "busen." This is the old ποθὸς θεῖος of negro and negroid Africa; the beer of Osiris, of which dried remains have been found in jars amongst Egyptian tombs. In Equatorial Africa it is known as "Pombe;" on the Upper Nile "Merissa" or "Mirisi" and amongst the Kafirs (Caffers) "Tshuala," "Oala" or "Boyala: " I have also heard of "Buswa" in Central Africa which may be the origin of "Buzah." In the West it became ζῦθος, (Romaic πίῤῥα), Xythum and cerevisia or cervisia, the humor ex hordeo, long before the days of King Gambrinus. Central Africans drink it in immense quantities: in Unyamwezi the standing bedsteads, covered with bark-slabs, are all made sloping so as to drain off the liquor. A chief lives wholly on beef and Pombe which is thick as gruel below. Hops are unknown: the grain, mostly Holcus, is made to germinate, then pounded, boiled and left to ferment. In Egypt the drink is affected chiefly by Berbers, Nubians and slaves from the Upper Nile; but it is a superior article and more like that of Europe than the "Pombe." I have given an account of the manufacture in The Lake Regions of Central Africa, vol. ii., p. 286. There are other preparations, Umm-bulbul (mother nightingale), Dinzáyah and Súbiyah, for which I must refer to the Shaykh El-Tounsy.
There is a terrible truth in this satire, which reminds us of the noble dame who preferred to her handsome husband the palefrenier laid, ord et infâme of Queen Margaret of Navarre (Heptameron No. xx.) We have all known women who sacrificed everything despite themselves, as it were, for the most worthless of men. The world stares and scoffs and blames and understands nothing. There is for every woman one man and one only in whose slavery she is "ready to sweep the floor." Fate is mostly opposed to her meeting him but, when she does, adieu husband and children, honour and religion, life and "soul." Moreover Nature (human) commands the union of contrasts, such as fair and foul, dark and light, tall and short; otherwise mankind would be like the canines, a race of extremes, dwarf as toy-terriers, giants like mastiffs, bald as Chinese "remedy dogs," or hairy as Newfoundlands. The famous Wilkes said only a half-truth when he backed himself, with an hour's start, against the handsomest man in England; his uncommon and remarkable ugliness (he was, as the Italians say,
Every Moslem burial-ground has a place of the kind where honourable women may sit and weep unseen by the multitude. These visits are enjoined by the Apostle: – Frequent the cemetery, 'twill make you think of futurity! Also: – Whoever visiteth the graves of his parents (or one of them) every Friday, he shall be written a pious son, even though he might have been in the world, before that, a disobedient. (Pilgrimage ii., 71.) The buildings resemble our European "mortuary chapels." Saíd, Pasha of Egypt, was kind enough to erect one on the island off Suez, for the "use of English ladies who would like shelter whilst weeping and wailing for their dead." But I never heard that any of the ladies went there.
Arab. "Ajal"=the period of life, the appointed time of death: the word is of constant recurrence and is also applied to sudden death. See Lane's Dictionary, s. v.
"The dying Badawi to his tribe" (and lover) appears to me highly pathetic. The wild people love to be buried upon hill-slopes whence they can look down upon the camp; and they still call out the names of kinsmen and friends as they pass by the grave-yards. A similar piece occurs in Wetzstein (p. 27, "Reisebericht ueber Hauran," etc.): —
The Akásirah (plur. of Kasrá=Chosroës) is here a title of the four great dynasties of Persian Kings. 1. The Peshdadian or Assyrian race, proto-historics for whom dates fail; 2. The Káyánián (Medes and Persians) who ended with the Alexandrian invasion in B.C. 331; 3. The Ashkánián (Parthenians or Arsacides) who ruled till A.D. 202; and 4. The Sassanides which have already been mentioned. But strictly speaking "Kisri" and "Kasra" are titles applied only to the latter dynasty and especially to the great King Anushirwan. They must not be confounded with "Khusrau" (P.N. Cyrus, Ahasuerus? Chosroës?); and yet the three seem to have combined in "Cæsar," Kaysar and Czar. For details especially connected with Zoroaster see vol. I, p. 380 of the Dabistan or School of Manners, translated by David Shea and Anthony Troyer, Paris, 1843. The book is most valuable, but the proper names are so carelessly and incorrectly printed that the student is led into perpetual error.
The words are the very lowest and coarsest; but the scene is true to Arab life.
Arab. "Hayhát: " the word, written in a variety of ways is onomatopoetic, like our "heigh-ho!" it sometimes means "far from me (or you) be it!" but in popular usage it is simply "Alas."
Lane (i., 134) finds a date for the book in this passage. The Soldan of Egypt, Mohammed ibn Kala'ún, in the early eighth century (Hijrah=our fourteenth), issued a sumptuary law compelling Christians and Jews to wear indigo-blue and saffron-yellow turbans, the white being reserved for Moslems. But the custom was much older and Mandeville (chapt. ix.) describes it in A.D. 1322 when it had become the rule. And it still endures; although abolished in the cities it is the rule for Christians, at least in the country parts of Egypt and Syria. I may here remark that such detached passages as these are absolutely useless for chronology: they may be simply the additions of editors or mere copyists.