What an array of figures—beautiful, revolting, sly, fatuous, witty, brave, pusillanimous, mean, generous—meets the eye as we recall one by one these famous stories; beautiful and amorous, but mercurial ladies with henna scented feet and black eyes—often with a suspicion of kohl and more than a suspicion of Abu Murreh [456] in them—peeping cautiously through the close jalousies of some lattice; love sick princes overcoming all obstacles; executioners with blood-dripping scimitars; princesses of blinding beauty and pensive tenderness, who playfully knock out the "jaw-teeth" of their eunuchs while "the thousand-voiced bird in the coppice sings clear;" [457] hideous genii, whether of the amiable or the vindictive sort, making their appearance in unexpected moments; pious beasts—nay, the very hills—praising Allah and glorifying his vice-gerent; gullible saints, gifted scoundrels; learned men with camel loads of dictionaries and classics, thieves with camel loads of plunder; warriors, zanies, necromancers, masculine women, feminine men, ghouls, lutists, negroes, court poets, wags—the central figure being the gorgeous, but truculent, Haroun Al Rashid, who is generally accompanied by Ja'afer and Masrur, and sometimes by the abandoned but irresistible Abu Nowas. What magnificent trencher-folk they all are! Even the love-lorn damsels. If you ask for a snack between meals they send in a trifle of 1,500 dishes. [458] Diamonds and amethysts are plentiful as blackberries. If you are a poet, and you make good verses, it is likely enough that some queen will stuff your mouth with balass rubies. How poorly our modern means of locomotion compare with those of the Nights. If you take a jinni or a swan-maiden you can go from Cairo to Bokhara in less time than our best expresses could cover a mile. The recent battles between the Russians and the Japanese are mere skirmishes compared with the fight described in "The City of Brass"—where 700 million are engaged. The people who fare worst in The Arabian Nights are those who pry into what does not concern them or what is forbidden, as, for example, that foolish, fatuous Third Kalendar, and the equally foolish and fatuous Man who Never Laughed Again; [459] and perhaps The Edinburgh Review was right in giving as the moral of the tales: "Nothing is impossible to him who loves, provided"—and the proviso is of crucial importance—"he is not cursed with a spirit of curiosity." Few persons care, however, whether there is any moral or not—most of us would as soon look for one in the outstretched pride of a peacock's tale.
Where the dust of Shahrazad is kept tradition does not tell us. If we knew we would hasten to her tomb, and in imitation of the lover of Azizeh [460] lay thereon seven blood-red anemones.
Chapter XXVIII. The Two Translations Compared
134. The Blacksmith Who, etc.
Having glanced through the Nights, let us now compare the two famous translations. As we have already mentioned, Burton in his Translator's Foreword did not do Mr. Payne complete justice, but he pays so many compliments to Mr. Payne's translation elsewhere that no one can suppose that he desired to underrate the work of his friend. In the Foreword he says that Mr. Payne "succeeds admirably in the most difficult passages and often hits upon choice and special terms and the exact vernacular equivalent of the foreign word so happily and so picturesquely that all future translators must perforce use the same expression under pain of falling far short." Still this does not go far enough, seeing that, as we said before, he made his translation very largely a paraphrase of Payne's. Consequently he was able to get done in two broken years (April 1884 to April 1886) and with several other books in hand, work that had occupied Mr. Payne six years (1876-1882). Let us now take Mr. Payne's rendering and Burton's rendering of two short tales and put them in juxtaposition. The Blacksmith who could handle Fire without Hurt and Abu Al Hasan and Abu Ja'afar the Leper will suit our purpose admirably.
The portion taken by Burton from Payne are in italics.
Payne Burton
Vol. V. p. 25 Vol. V. p. 271
(Lib. Ed., vol. iv., p. 220)
THE BLACKSMITH WHO THE BLACKSMITH WHO
COULD HANDLE FIRE COULD HANDLE FIRE
WITHOUT HURT WITHOUT HURT
A certain pious man It reached the ears of
once heard that there a certain pious man that
abode in such a town a there abode in such a town
blacksmith who could a blacksmith who could
put his hand into the fire put his hand into the fire
and pull out the red-hot and pull out the iron red-hot,
iron, without its doing without the flames
him any hurt. So he set doing him aught of hurt.
out for the town in question So he set out for the town in
and enquiring for the question and asked for
blacksmith, watched him the blacksmith; and when
at work and saw him do the man was shown to
as had been reported to him; he watched him at
him. He waited till he work and saw him do as
had made an end of his had been reported to him.
day's work, then going He waited till he had made
up to him, saluted him an end of his day's work;
and said to him, "I then, going up to him,
would fain be thy guest saluted him with the salam
this night." "With all and said, "I would be thy
my heart," replied the guest this night." Replied
smith, and carried him to the smith, "With gladness
his house, where they and goodly gree!" and
supped together and lay carried him to his place,
down to sleep. The guest where they supped together
watched his host, but and lay down to sleep.
found no sign of [special] The guest watched but saw
devoutness in him and no sign in his host of praying
said to himself. "Belike through the night or
he concealeth himself from of special devoutness, and
me." So he lodged with said in his mind, "Haply
him a second and a third he hideth himself from
night, but found that he me." So he lodged with
did no more than observe him a second and a third
the ordinary letter of the night, but found that he
law and rose but little did not exceed the devotions
in the night [to pray]. At prescribed by the
last he said to him, "O law and custom of the
my brother, I have heard Prophet and rose but little
of the gift with which in the dark hours to pray.
God hath favoured thee At last he said to him, "O
and have seen the truth of my brother, I have heard
it with mine eyes. Moreover, of the gift with which
I have taken note of Allah hath favoured thee,
thine assiduity [in and have seen the truth of
religious exercises], but it with mine eyes. Moreover,
find in thee no special I have taken note
fervour of piety, such as of thine assiduity in
distinguisheth those in religious exercises, but find
whom such miraculous in thee no such piety as
gifts are manifest. distinguished those who work
"Whence, then, cometh saintly miracles; whence,
this to thee?" "I will then cometh this to thee?"
tell thee," answered the "I will tell thee,"
smith. answered the smith.
"Know that I was once "Know that I was once passionately enamoured of passionately enamoured a certain damsel and of a slave girl and oft-times required her many a time sued her for loveliesse, of love, but could not but could not prevail prevail upon her, for upon her, because she that she still clave fast still held fast by her unto chastity. Presently chastity. Presently there there came a year of came a year of drought and drought and hunger and hunger and hardship, food hardship; food failed and failed, and there befell a there befell a sore famine sore famine. As I was in the land. I was sitting sitting one day at home, one day in my house, somebody knocked at the when one knocked at the door; so I went out, and, door; so I went out and behold, she was standing found her standing there; there; and she said to and she said to me, 'O me, 'O my brother, I am my brother, I am stricken sorely an hungered and I with excessive hunger, and lift mine eyes to thee, I lift mine eyes to thee, beseeching thee to feed me, beseeching thee to feed for Allah's sake!' Quoth me for God's sake!' I, 'Wottest thou not how Quoth I, 'Dost thou not I love thee and what I have know how I love thee suffered for thy sake? Now and what I have suffered I will not give thee one for thy sake! I will give bittock of bread except thee no whit of food, thou yield thy person except thou yield thyself to me.' Quoth she, to me.' But she said, 'Death, but not 'Better death than disobedience to the Lord!' disobedience to God.' Then Then she went away and she went away and returned after two days with returned after two days the same prayer for food with the same petition as before. I made her a for food. I made her a like like answer, and she answer, and she entered entered and sat down in my and sat down, being nigh house, being nigh upon upon death. I set food death. I set food before before her, whereupon her her, whereupon her eyes eyes ran over with tears, brimmed with tears, and and she said, 'Give me she cried, 'Give me meat to eat for the love of God, for the love of Allah, to to whom belong might whom belong Honour and and majesty!' 'Not so, Glory!' But I answered by Allah,' answered I, 'Not so, by Allah, except 'except thou yield thyself thou yield thyself to me.' to me.' Quoth she, Quoth she, 'Better is 'Better is death to me death to me than the wrath than the wrath of God and wreak of Allah the the Most High.' And Most Highest; and she she left the food rose and left the food untouched untouched and went away [461] and went away repeating the following repeating these couplets: verses: