The Book of the Thousand Nights and a Night, vol 10 by Sir Richard Francis Burton (highly recommended books .TXT) 📕

the effect would not be reproduced. In places, however, the style rises to the highly ornate approaching the pompous; e. g. the Wazirial addresses in the tale of King Jali’ad. The battle-scenes, mostly admirable (vol. v. 365), are told with the conciseness of a despatch and the vividness of an artist; the two combining to form perfect “word-pictures.” Of the Bad�‘a or euphuistic style, “Parleying euphuism,” and of AI Saj’a, the prose rhyme, I shall speak in a future page.

 

The characteristics of the whole are na�vet� and simplicity, clearness and a singular concision. The gorgeousness is in the imagery not in the language; the words are weak while the sense, as in the classical Scandinavian books, is strong; and here the Arabic differs diametrically from the florid exuberance and turgid amplifications of the Persian story-teller, which sound so hollow and unreal by the side of a chaster model. It abounds in formul� such as repetitions of religious phrases which are unchangeable. There are certain stock comparisons, as Lokman’s wisdom, Joseph’s beauty, Jacob’s grief, Job’s patience, David’s music, and Maryam the Virgin’s chastity. The eyebrow is a N�n; the eye a S�d, the mouth a M�m. A hero is more prudent than the crow, a better guide than the Kat� grouse, more generous than the cock, warier than the crane, braver than the lion, more aggressive than the panther, finer-sighted than the horse, craftier than the fox, greedier than the gazelle, more vigilant than the dog, and thriftier than the ant. The cup-boy is a sun rising from the dark underworld symbolised by his collar; his cheek-mole is a crumb of ambergris, his nose is a scymitar grided at the curve; his lower lip is a jujube; his teeth are the Pleiades or hailstones; his browlocks are scorpions; his young hair on the upper lip is an emerald; his side beard is a swarm of ants or a L�m ( -letter) enclosing the roses or anemones of his cheek. The cup-girl is a moon who rivals the sheen of the sun; her forehead is a pearl set off by the jet of her “idiot-fringe;”

her eyelashes scorn the sharp sword; and her glances are arrows shot from the bow of the eyebrows. A mistress necessarily belongs, though living in the next street, to the Wady Liw� and to a hostile clan of Badawin whose blades are ever thirsting for the lover’s blood and whose malignant tongues aim only at the “defilement of separation.” Youth is upright as an Alif, or slender and bending as a branch of the B�n-tree which we should call a willow-wand,[FN#307] while Age, crabbed and crooked, bends groundwards vainly seeking in the dust his lost juvenility. As Baron de Slane says of these stock comparisons (Ibn Khall. i.

xxxvi.), “The figurative language of Moslem poets is often difficult to be understood. The narcissus is the eye; the feeble stem of that plant bends languidly under its dower, and thus recalls to mind the languor of the eyes. Pearls signify both tears and teeth; the latter are sometimes called hailstones, from their whiteness and moisture; the lips are cornelians or rubies; the gums, a pomegranate flower; the dark foliage of the myrtle is synonymous with the black hair of the beloved, or with the first down on the cheeks of puberty. The down itself is called the iz�r, or head-stall of the bridle, and the curve of the izar is compared to the letters l�m ( ) and n�n ( ).[FN#308] Ringlets trace on the cheek or neck the letter Waw ( ); they are called Scorpions (as the Greek ), either from their dark colour or their agitated movements; the eye is a sword; the eyelids scabbards; the whiteness of the complexion, camphor; and a mole or beauty-spot, musk, which term denotes also dark hair. A mole is sometimes compared also to an ant creeping on the cheek towards the honey of the mouth; a handsome face is both a full moon and day; black hair is night; the waist is a willow-branch or a lance; the water of the face is self-respect: a poet sells the water of his face[FN#309] when he bestows mercenary praises on a rich patron.”

 

This does not sound promising: yet, as has been said of Arab music, the persistent repetition of the same notes in the minor key is by no means monotonous and ends with haunting the ear, occupying the thought and touching the soul. Like the distant frog-concert and chirp of the cicada, the creak of the water-wheel and the stroke of hammers upon the anvil from afar, the murmur of the fountain, the sough of the wind and the plash of the wavelet, they occupy the sensorium with a soothing effect, forming a barbaric music full of sweetness and peaceful pleasure.

 

� IV.

SOCIAL CONDITION.

 

I here propose to treat of the Social Condition which The Nights discloses, of Al-Islam at the earlier period of its development, concerning the position of women and about the pornology of the great Saga-book.

 

A.—Al-Islam.

 

A splendid and glorious life was that of Baghdad in the days of the mighty Caliph,[FN#310] when the Capital had towered to the zenith of grandeur and was already trembling and tottering to the fall. The centre of human civilisation, which was then confined to Greece and Arabia, and the metropolis of an Empire exceeding in extent the widest limits of Rome, it was essentially a city of pleasure, a Paris of the ixth century. The “Palace of Peace” (D�r al-Sal�m), worthy successor of Babylon and Nineveh, which had outrivalled Damascus, the “Smile of the Prophet,” and Kufah, the successor of Hira and the magnificent creation of Caliph Omar, possessed unrivalled advantages of site and climate. The Tigris-Euphrates Valley, where the fabled Garden of Eden has been placed, in early ages succeeded the Nile-Valley as a great centre of human development; and the prerogative of a central and commanding position still promises it, even in the present state of decay and desolation under the unspeakable Turk, a magnificent future,[FN#311] when railways and canals shall connect it with Europe. The city of palaces and government offices, hotels and pavilions, mosques and colleges, kiosks and squares, bazars and markets, pleasure grounds and orchards, adorned with all the graceful charms which Saracenic architecture had borrowed from the Byzantines, lay couched upon the banks of the Dijlah-Hiddekel under a sky of marvellous purity and in a climate which makes mere life a “Kayf”—the luxury of tranquil enjoyment. It was surrounded by far extending suburbs, like Rusafah on the Eastern side and villages like Baturanjah, dear to the votaries of pleasure; and with the roar of a gigantic capital mingled the hum of prayer, the trilling of birds, the thrilling of harp and lute, the shrilling of pipes, the witching strains of the professional Almah, and the minstrel’s lay.

 

The population of Baghdad must have been enormous when the smallest number of her sons who fell victims to Hul�ku Khan in 1258 was estimated at eight hundred thousand, while other authorities more than double the terrible “butcher’s bill.” Her policy and polity were unique. A well regulated routine of tribute and taxation, personally inspected by the Caliph; a network of waterways, canaux d’arrosage; a noble system of highways, provided with viaducts, bridges and caravanserais, and a postal service of mounted couriers enabled it to collect as in a reservoir the wealth of the outer world. The facilities for education were upon the most extended scale; large sums, from private as well as public sources, were allotted to Mosques, each of which, by the admirable rule of Al-Islam, was expected to contain a school: these establishments were richly endowed and stocked with professors collected from every land between Khorasan and Marocco;[FN#312] and immense libraries[FN#313]

attracted the learned of all nations. It was a golden age for poets and panegyrists, koranists and literati, preachers and rhetoricians, physicians and scientists who, besides receiving high salaries and fabulous presents, were treated with all the honours of Chinese Mandarins; and, like these, the humblest Moslem—fisherman or artizan—could aspire through knowledge or savoir faire to the highest offices of the Empire. The effect was a grafting of Egyptian, and old Mesopotamian, of Persian and Gr�co-Latin fruits, by long Time deteriorated, upon the strong young stock of Arab genius; and the result, as usual after such imping, was a shoot of exceptional luxuriance and vitality. The educational establishments devoted themselves to the three main objects recognised by the Moslem world, Theology, Civil Law and Belles Lettres; and a multitude of trained Councillors enabled the ruling powers to establish and enlarge that complicated machinery of government, at once concentrated and decentralized, a despotism often fatal to the wealthy great but never neglecting the interests of the humbler lieges, which forms the beau id�al of Oriental administration. Under the Chancellors of the Empire the Kazis administered law and order, justice and equity; and from their decisions the poorest subject, Moslem or miscreant, could claim with the general approval of the lieges, access and appeal to the Caliph who, as Im�m or Antistes of the Faith was High President of a Court of Cassation.

 

Under wise administration Agriculture and Commerce, the twin pillars of national prosperity, necessarily flourished. A scientific canalisation, with irrigation works inherited from the ancients, made the Mesopotamian Valley a rival of Kemi the Black Land, and rendered cultivation a certainty of profit, not a mere speculation, as it must ever be to those who perforce rely upon the fickle rains of Heaven. The remains of extensive mines prove that this source of public wealth was not neglected; navigation laws encouraged transit and traffic; and ordinances for the fisheries aimed at developing a branch of industry which is still backward even during the xixth century. Most substantial encouragement was given to trade and commerce, to manufactures and handicrafts, by the flood of gold which poured in from all parts of earth; by the presence of a splendid and luxurious court, and by the call for new arts and industries which such a civilisation would necessitate. The crafts were distributed into guilds and syndicates under their respective chiefs, whom the government did not “govern too much”: these Shahbandars, Mukaddams and Nak�bs regulated the several trades, rewarded the industrious, punished the fraudulent and were personally answerable, as we still see at Cairo, for the conduct of their constituents. Public order, the sine qu� non of stability and progress, was preserved, first, by the satisfaction of the lieges who, despite their characteristic turbulence, had few if any grievances; and, secondly, by a well directed and efficient police, an engine of statecraft which in the West seems most difficult to perfect. In the East, however, the Wali or Chief Commissioner can reckon more or less upon the unsalaried assistance of society: the cities are divided into quarters shut off one from other by night, and every Moslem is expected, by his law and religion, to keep watch upon his neighbours, to report their delinquencies and, if necessary, himself to carry out the penal code. But in difficult cases the guardians of the peace were assisted by a body of private detectives, women as well as men: these were called Taww�b�n = the Penitents, because like our Bow-street runners, they had given up an even less respectable calling. Their adventures still delight the vulgar, as did the Newgate Calendar of past generations; and to this class we owe the Tales of Calamity Ahmad, Dalilah the Wily One, Saladin with the Three Chiefs of Police (vol. iv. 271), and Al-Malik al-Z�hir with the Sixteen Constables (Bresl. Edit. xi. pp. 321-99). Here and in many other places we also see the origin of that “picaresque” literature which arose in Spain and overran Europe; and which begat Le Moyen de Parvenir. [FN#314]

 

I need say no more on this heading, the civilisation of Baghdad contrasting with the