One thousand and one nig.., p.474
One Thousand and One Nights, page 474
In presence of these difficulties, absolute literality is impossible to the translator who has any regard for style, and he is, therefore, compelled in some sort to remodel his original, phrase by phrase and even page by page, if, with all possible respect for fidelity to word and sense, he desire to spare his reader the weariness of wading through a jungle of phrases and sentences, in which the eye of the scholar alone can discern form and coherence.
The following passage, selected almost at random from the text of the Thousand and One Night, will give some idea of the literal style of the original. Many more flagrant specimens might have been chosen and it would not be difficult to quote passages in which the faults of the composition envelope the meaning in a confusion well-nigh inextricable, especially where (as in the case of the beleaguerment of Constantinople by the Muslims ) the resource of comparison and collation with other texts of the story is wanting, the History of King Omar ben Ennuman being omitted from the Breslau Edition; but I prefer to cite one which offers no extravagant example of the defects of which I have spoken.
When the morning morrowed, he anointed the feet of him with the water the which they two had taken it from the herb and descended to the sea and went walking in it days and nights and he wondering at the horrors of the sea and the marvels of it and the rarities of it and he ceased not going upon the face of the water till he came to an island as indeed it [were] Paradise so Beloukiya went up to that island and became wondering at it and at the beauty of it and wandered in it and saw it a great island the dust of it saffron and the gravel of it of cornelian and precious stones and the hedges of it jessamine and the vegetation of it of the goodliest of the trees and the brightest of the sweet-scented herbs and the sweetest of them and in it springs running and the brushwood of it of the Comorin aloes and the Sumatra aloes and the reeds of it sugar-cane and around it the rose and the narcissus and the amaranth and the Billy-flower and the camomile and the lily and the violet and all that in it [were] kinds and colours and the birds of it warbled upon those trees and it was fair of attributes spacious of sides abundant of good things indeed it comprised all of beauty and charms and the warbling of the birds of it [was] pleasanter than the tones [of the chanters] of the Koran and the trees of it tall and the birds of it speaking and the streams of it flowing and the springs of it running and the waters of it sweet and in it the gazelles frisked and the wild cattle came and went and the birds warbled on those branches and consoled the lover the love-afflicted.
A comparison of the above literal rendering with my previous translation (Vol. V. ) of the passage will show that I have confined myself to arranging the disjecta membra of the original in their natural order, following the original wording as closely as is consistent with English idiom and the necessity of breaking up the endless phrases of the Arabic into convenient sentences and purging them from the excrescences of tautology and repetition that deface the text. Upon this principle I have throughout proceeded, endeavouring as far as possible to conciliate the claims of literality and fidelity to the characteristic idioms of the original with the genius of English prose and the exigencies of style. If, in this respect, some discrepancies should appear between the earlier and the latter parts of the translation, they must be attributed to the natural gradual change of method consequent on the experience gained in the course of the long labour of love which has occupied the leisure hours of seven years of a professional life and which I have now brought to an end, if not (in view of the enormous difficulties which the work of translation presents) with entire satisfaction to myself, at least, with the feeling that it is not for want of pains that I have, in many instances of which I am but too sensible, fallen short of my ideal.
The following is a specimen of the rhyming prose above mentioned, rendered in the jingle of the original. It is evident that it would have been by no means difficult to keep up the imitation throughout, but, upon consideration, I came, rightly or wrongly, to the conclusion that it was undesirable to do so, as it seemed to me that the seja-form was utterly foreign to the genius of English prose and that its preservation would be fatal to all vigour and harmony of style.
This letter is from him whom passion wastes away and whom desire doth slay and misery destroys him and dismay, him who of life despairs and looks for nought but death to end his cares, none is there to his mourning heart comfort or succour will impart, nor for his wakeful eye ‘gainst care is helper nigh; his day is past in fire, his night in torment dire; his body for emaciation’s wasted sore, and there comes to him no messenger from her he doth adore.
The Book of the Thousand Nights and One Night contains a very large quantity of verse, unequally distributed throughout the various tales, and before proceeding to speak of this feature of the work, it may interest my readers if I give a brief outline of the general principles upon which the prosody of the Arabs is founded. The invariable unit, upon which Arabic (and Persian) verse is built, is the beit or line (usually but improperly rendered “couplet”). The word beit signifies literally “a house,” but by analogy “a tent” (and from this we may fairly conclude at least this fundamenral part of Arabic prosody to have originated with the Bedouins or Arabs of the desert, as it is only they who would be likely to call a tent a house) the verse being whimsically regarded by the Arabs as an erection; and this simile is carried out in the nomenclature of the different parts of the line, one foot being called a “tent-pole,” another a “tent-peg” and the two hemistichs of the verse being known as the folds or leaves of the double door of the tent. Each beit is divided into two hemistichs of equal length, each containing three or four feet of two, three, four or five syllables, and the whole verse is known as a hexameter or octameter, according as it contains six or eight feet, or from sixteen to thirty-two syllables. A peculiarity of Arabic verse is the excess of long syllables over short and the absence of the dactyl and dibrach, the swiftest feet in use among Europeans, a characteristic which produces a graver and more stately movement of the rhythm than is common in European poetry. I should perhaps, however, observe that the qualifications “long” and “short” are somewhat empirically applied to the syllables of Arabic feet, as their quantities appear to be hardly appreciable by an European ear, the “long,” in particular, being of a shifting character, so much so, indeed, that certain readers of the Koran are said to have been known to make use of no less than seven varieties of this quantity. This being the case, it has been suggested by the eminent French Orientalist, M. Stanislas Guiraud, that musical notation should be applied to the determining of the Arabic rhythms, but, notwithstanding the ingenuity and ability of his treatise on the subject, his tentatives do not as yet appear to have brought about any very definite result. Several Arabists of distinction, German and English, have indeed endeavoured, by the use of quantitative signs, to reproduce in their own languages the precise rhythm and accent of Arabic verse; but I confess that to myself, notwithstanding the ability and ingenuity displayed by the translators (who indeed have been the first to acknowledge the ill success of their experiments and to pronounce against the feasibility of representing the Oriental metres by a similar arrangement of feet and accents in European verse), the result seems still more unsatisfactory and inartistic than that of the many unsuccessful attempts to introduce Greek and Latin rhythms into English metre. The genius of the two languages (Arabic and English) belonging, as they do, to opposite groups of speech-form, presents no point of union; and it seems to me, therefore, that the only satisfactory way of rendering Arabic poetry in English verse is to content oneself generally with 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 beits.
The principal Arabic metres are sixteen in number, each subdivided by numerous variations; and it may, perhaps, be interesting to note here the somewhat whimsical names by which they are known in the East. The generic name given to them is behr, literally “sea,” but, by analogy, the space comprised within the walls of a tent, thus continuing the metaphor before mentioned, and they are distinguished individually as the long, the extended, the open, the copious, the perfect, the trilling, the tremulous, the running, the swift, the flowing, the light, the analogous, the improvised, the curtailed, the approximative and the consecutive. The English reader will naturally suppose that these names are in some way descriptive and will doubtless be surprised to hear (and this fact alone will amply suffice to show how toto coelo the genius of Oriental prosody differs from that of the West) that, in the opinion of those scholars who have most radically studied the question, they have no analogy whatever with the character of the various metres, but were (as far, at least, as concerns the thirteen primitive metres) manufactured by the inventor, as a mere memoria technica, after the model (i.e. the grammatical measure) of the fundamental feet upon which the respective “circles” or groups of metres are based. I should perhaps mention here that the system of Arabic prosody is said to have been invented by one Khelil, a grammarian, and to have been suggested to him by the strokes of a blacksmith’s hammer upon an anvil, not the most promising combination of circumstance for the birth of so important a branch of art.
The principal form used in Arabic poetry (and that which most frequently occurs in the Thousand and One Nights) is the Kesideh or Purpose-poem; practically identical with the better-known (Persian) form of the Ghazel or love-song par excellence, with the exception that the latter is limited to eighteen beits or verses and must contain the name of the poet in the last beit. The Kesideh may be composed in any one of the sixteen metres and is built upon a single rhyme, the two hemistichs of the first beit rhyming with each other and with the second hemistich of each succeeding beit to the end of the poem, however long it may be. It is a curious fact that the same prohibition of enjambement, or the carrying on of the sense from one verse (or pair of hemistichs) to another, obtains in Arabic as in French classic verse, it being considered a fault not to complete the sense in the one verse. It is allowable to repeat the same rhyming word, but (according to the strict laws of prosody) not unless seven verses intervene. However, this and the preceding rule are constantly violated by Arab poets, who appear to have little scruple in repeating the rhyming word whenever it suits them, and in Persian verse (whose laws are essentially the same as those of Arabic prosody) the licence is still greater, the same word in the same sense being allowed to form the rhyme throughout a whole ghazel. The Kitah or Fragment, which is also of frequent occurrence in the work, is only a portion of a Kesideh, other than the metla, first or double-rhyme verse. The Rubaï or quatrain is also a common form. It consists of four hemistichs rhyming with each other. The only other verse-form that occurs with any frequency is the Mukhemmes or Cinquain, a succession of stanzas, each formed of two beits and a hemistich, the five hemistichs of the first stanza having the same rhyme, whilst the first four of each succeeding stanza take a new rhyme and the fifth rhymes with the first stanza to the end of the poem. Another form of the Mukhemmes differs only from the first in that the last hemistichs of the stanzas rhyme with each other only, independently of the other hemistichs of the first stanza. The Murebbes or foursome song occurs once only in the Nights and consists of a series of two-beit stanzas, the first three hemistichs of each of which rhyme with each other only, independently of the rest of the poem, and the fourth with that of every other stanza.
The Muweshshih or Ballad is another form which occurs once only in the Thousand and One Nights. It is, perhaps, the most elaborate verse-form in the language and is said to have been invented by the Muslim poets of Spain, shortly after the Conquest, and to have been adopted from them by their brethren of Egypt and Syria. It consists of a succession of three-line stanzas, in the first of which all six hemistichs end with the same rhyme. In the second and succeeding stanzas, the first line and the first hemistich of the second line take a new rhyme; but the second hemistich of the second line resumes the rhyme of the first stanza and is followed by the third line of the latter, serving as a refrain to each stanza of the poem, which is often of considerable length. Other forms of the Muweshshih exist, but the above is the only one found in the Thousand and One Nights. Single lines are of frequent occurrence, which are apparently “blank” (that is to say, the two hemistichs of which do not rhyme with each other), but this is only apparent, as the verses in question are nothing more than an extract from a Kesideh, blank verse having no existence in Arab poetry.
One of the chief characteristics of Arabic verse is ingenuity and it is indeed from the Muslim poets of Spain and Portugal that the Cavalier Marino, Gongora and our own Euphuists seem, more or less directly, to have borrowed the concetti and agudezas with which their pages bristle. The Arab poet appears too often to aim at making his verse a sort of logogriph, susceptible of more than one meaning, and this peculiarity, combined with a passion for obscure synonyms and doubtful metaphors and an excessive use of syntactical and rhetorical figures (particularly those of ellipsis, enallage, anacoluthon, hyperbaton, metonymy, synecdoche and paronomasia) and the national tendency to imitate the incoherent abruptness of the Koran, too often renders Arabic verse a tangled skein, to unravel which demands an amount of labour and consideration hardly to be estimated by the result, as it appears in the form of translation. Add to this the mechanical difficulty of the transfer of idiom and metrical form from one language to another having no point in common with it and the special crux established by the indispensable condition of the monorhyme (often carried to an extraordinary length, as in Vol. VIII. p-27, where one unlucky assonance must furnish forth no less than forty-eight rhymes), and it will be evident that the labour of rendering into isometrical English the vast body of verse contained in the Thousand and One Nights is one of no common hardship and that the translator who has, with perhaps too rash a confidence, undertaken so exacting a task, may fairly ask for no common indulgence towards the shortcomings of which he is himself abundantly conscious.
The Thousand and One Nights, apart from its attraction as the most comprehensive compendium of national romance in existence, is remarkable as presenting a singularly copious anthology of Arab verse. Almost all the great poets of the Khalifate, as well as many of those who preceded or were contemporaneous with the Prophet, are represented in its pages. Among the immense mass of metrical quotation contained in the various tales, I have been able, currente calamo, to identify selections from the works of no less than thirty-four of the chief poets of Islam, namely, Imrulcais, Elcameh ibn Abadeh, Antar, Adi ben Zeid, En Nabigheh edh Dhubyani, Amr ben Madi Kerib, Kab ben Zuheir, Jemil, Jerir, Uteiyeh, Abou Nuwas, Abou Temmam, El Asmai, El Mutenebbi, El Heriri, Behaeddin Zuheir, Beshr ibn Burd, Er Recashi, Abou Musab, El Buhturi, Es Senefi, En Naweji (author or compiler of the famous anacreontic collection, the Helbeit el Kumeit or Race Course of the Bay Horse), Dibil el Khuzai, Muslim ben el Welid el Ansari, En Nemri, El Hajiri, El Menazi, Ibn Ebbad, Aboulfiras el Hemdani, El Muhellebi, Ion Jami, Et Tughrai, Ibn Abdoun el Andalousi and Ibn el Mutezz, and a more minute examination would no doubt largely add to the above list. As far as I can judge, from a cursory inspection, the Egyptian and Spanish Arabic poets are less fully represented in the collection than their brethren of Irak, Syria and Arabia, and it is, by the way, a notable fact, and one which tells strongly against Von Hammer’s theory of the Persian origin of the work, that no single extract or translation from Persian verse is, to the best of my belief, known to exist in it.
The verse in the Thousand and One Nights is of the most various quality, ranging from high beauty to the utmost baldness. It rarely answers to our idea of that usually inserted in narrative fiction and contains little that can be described as songs, Its quality is often rhetorical rather than lyrical, and it appears frequently to have been inserted somewhat in the same way as we should use engravings or woodcuts, to illustrate and explain the prose text, or as music is employed in melodrama. It is often made use of to express a sudden emotion or exaltation of sentiment on the part of the personages introduced, much as the prose in Shakespeare’s and other plays of the Elizabethan era rises occasionally into blank or rhymed verse, under stress of increased elevation or intensity of thought and feeling. As may be expected from a list of contributors which includes so many of the most renowned singers of Muslim civilisation, we are often presented with poetry worthy of the name, whilst, on the other hand, many of the pieces are mere rhymed amplifications of the prose text and seem to have been composed for the purpose by the compilers or the various copyists through whose hands the work must have passed. Again, (as in Uns el Wujoud) the verse in some of the tales has evidently been written expressly for their illustration and (though naturally of very unequal value) is often by no means lacking in poetic beauty and vigour, thus proving that among the anonymous authors of the various parts of the work were poets of no mean ability.
John Payne’s translation: detailed table of contents
VOLUME X. Tales from the Arabic I
John Payne’s translation: detailed table of contents
ASLEEP AND AWAKE
There was once [at Baghdad], in the Khalifate of Haroun er Reshid, a man, a merchant, who had a son by name Aboulhusn el Khelia. The merchant died and left his son great store of wealth, which he divided into two parts, one of which he laid up and spent of the other half; and he fell to companying with Persians and with the sons of the merchants and gave himself up to good eating and good drinking, till all that he had with him of wealth was wasted and gone; whereupon he betook himself to his friends and comrades and boon-companions and expounded to them his case, discovering to them the failure of that which was in his hand of wealth; but not one of them took heed of him neither inclined unto him.
