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THE THOUSAND AND ONE NIGHTS PDF

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The Project Gutenberg EBook of The Thousand and One Nights, Vol. I., by Anonymous This eBook is for the use of anyone anywhere at no cost and with almost. The Book Of The. Thousand Nights And A Night. A Plain and Literal Translation of the Arabian Nights Entertainments by Richard F. Burton. First published – . the Thousand Nights and One Night. RENDERED INTO ENGLISH FROM. THE LITERAL AND COMPLETE. FRENCH TRANSLATION OF. DR worldcreation.infoS.


The Thousand And One Nights Pdf

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Topics Arabian Nights, Nights, Thousand and One Nights, Richard Francis Burton, Kamashastra, A Thousand Nights and a Night, Alif, Alfi. A Plain and Literal Translation of the Arabian Nights' Entertainments, Now Thousand Nights and a Night. Part 2 PDF (The Caliph's Night Adventure). An alternative open source is available; see MediaWiki2LaTeX. For Help with downloading a Wikipedia page as a PDF, see Help:Download as PDF.

This essay is presented in two parts. The first part supplies a historical sur- vey of Greek translations of the Nights and the second part documents the tale- types common to both narrative corpora while discussing specific examples drawn from Greek oral tradition.

The Greek Translations A detailed bibliographical documentation of the Greek translations of single stories from the Arabian Nights published in reviews and journals or as separ- ate editions for children is lacking. Monograph translations of the collection itself have been described by Yorgos Kehayoglou , , Early documents on the history of the Arabian Nights in Greece include texts of By- zantine and early Greek literature as well as the reports of travelers who had visited Greece during the Ottoman occupation.

According to those docu- ments, single elements of the collection might have been introduced to Greek tradition by way of oral transmission. The actual history of Greek translations of the Nights, however, begins only in the eighteenth century and was initiated from western Europe. Fabula Its full bibliographical data are as follows see Legrand Aravikon Mythologikon, periechon dhiigiseis kai symvevikota pleista perierga, kai oraia. Syntethen eis tin Aravikin Dhialekton para tou polymathous Dhervis Aboubekir.

Nyn proton. Ek tis Italikis eis tin imeteran dhialekton metafrasthen, ty- pois te ekdhothen. Kai meta pleistis epimeleias Dhiorthothen Arabian Mythology, containing narrations and happenings mostly peculiar and fascinating. Composed in the Arabic dialect by the eminent Dervish Abu-Bakr.

Now for the very first time translated from the Italian into our own tongue, and issued in print. And most as- siduously corrected. Antonio Tzattas, vol. Nea Halima itoi Mythologikon Aravikon, periechon dhiigiseis kai symvevikota lian perierga kai oraia, syntethen eis tin aravikin dhialekton para tou polymathous Dher- vis Aboubekir. Nyn proton ek tis italikis dhialektou metafrasthen, kai typois ekdhothen para [tou] Pol[yzois] Lamp[anitziotis] New Halima, i. Arabian Myth- ology , containing narrations and happenings very peculiar and fascinating, composed in the Arabic dialect by the eminent Dervish Abu-Bakr.

Translated from the Italian and printed by Pol[yzois] Lab[anitziotis]. Vienna, vol. The Aravikon Mythologikon was a great publishing success. Until the end of the nineteenth century it experienced at least fifteen reprints in Venice and Athens , , , , etc. Some of the reprints bear dif- ferent titles, and some fragmentary editions of isolated stories appeared as chapbooks. There are no data available for reprints of Nea Halima. In consequence, its text is quite distant from whatever Arabian original.

This had, in fact, already been the case for its French or Italian mediator; moreover, the Greek translation is quite distant from its mediators. As for the Days, two of the 19 stories in the original collection are missing, as is the end of the frame story. The Arabian Nights in Greece Besides the divergence in quantity, some important alterations in quality were also introduced. Sec- ond, the text is presented without the division into nights. And third, the main characters appear under different names: Some of these new names have remained very popular in Greek tradi- tion until today.

As for Sindbad, the Arabian equivalent to Ulysses, he is still known as Sevah the Seaman even if that implies an uncon- scious etymological pleonasm; see Trikoglidis — The new names were also retained in various other translations based on Galland and pub- lished in the nineteenth century cf. Kehayoglou The second large Greek translation of the Arabian Nights was published by Vlassis Gavriilidis in It contained a more complete text and replaced the first one on the market: Halima itoi Hiliai kai Mia Nyktes, aravika dhiigimata.

Ekdhosis oikogeneiaki Halima, i. Thousand and One Nights, Arabian novels. Family edition. Gav- riilidis, This translation was first published in continuously paginated fascicles that were subsequently bound in volumes.

One of the main characteristics of this edition is its rich decoration with woodcuts drawn from the French edition by Bourdin — Moreover, the translation contains a vivid language — or, better even, a creative recasting. It was obviously prepared by a well-known writer of the period, probably Alexander Papadiamandis —; see Ke- hayoglou While the edition of was reprinted in seven volumes in , data for further reprints are not available. The only Greek translation prepared directly from an Arabic text is the product of Greek diaspora in Egypt.

This translation still deserves a prominent place in Greek literature both for its precision and sumptuousness. Metafrasis Kosta Trikog- lidhi apo to gnision Aravikon keimenon. Translated from the original Arabic text by Kostas Trikoglidis. I Vassiliou, vols.

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Epilogi apo tis Hilies kai mia Nyhtes. Metafrasis apo to aravikon keimenon K. Trikoglidhi Halima. A Selection from the Thousand and One Nights. Translated from the Arabic text by Kostas Trikoglidis. Eleftheroudakis, reprint in 7 vols. Iridanos Edi- tions, — Trikoglidis was educated in Alexandria where he spent twenty years of his life. According to his detailed afterword he began his translation in with the assistance of an Egyptian scholar who was also his mentor.

At first, he com- pleted about five-eighths of the text according to the Bulaq edition.

He then continued on his own, consulting an unspecified contemporary Cairo edition. By he had completed the whole translation in the formal, archaic form of the Greek language katharevousa. Following this, he revised the text adapting it to contemporary spoken Greek.

The cultural kinship between Greece and the Orient probably supported the development of a style faithful to the original, as it allowed the exact rendering of integral expressions as well as of everyday habits and features preface by Voutieridis in Trikoglidis — Trikoglidis translated the whole of the Nights into Greek. Unfortunately, his translation has never been published in its entirety.

The published part in- cludes about half of the stories considered as canonical — i. Trikoglidis also abandoned the division into nights. Some of the stories in his translation had never before been translated into Greek. Actually, the published part might contain more original plots than the sheer numbers indicate, since Trikoglidis must have selected at least one from each group of the stories that occur in more or less identical form within the collection.

From this group of six stories only two have been published in Greek. The seventh volume contains three stories that were not part of the original corpus of the Nights: Syntipas i i panourgies kai i mihanorrafies ton gynaikon. Translated by Kostas Trikoglidis from the Arabic edition. Ganiaris [] reprint Athens: Iridanos Editions, Even though that collection and its embedded stories are included in the prin- cipal Oriental editions of the Nights, their history in the Greek language has been independent, as a Greek version of Syntipas already existed in the elev- enth century.

With the addition of these stories, the total number of stories from the Arabian Nights translated into Greek comes up to Only Sindbad remained Sevah, as his name was so well established in the Greek language that it was difficult to introduce a different one Trikoglidis — Hilies kai mia nyhtes.

Metafrasi — Epilogi Stavrou A. Vlachou epimeleia Aggelou S. Vlachou Thousand and One Nights. Translated and Selected by Stavros A. Vlahos [edited by A. Hermeias, We can thus safely assume that any influence of written versions of the Nights in Greek oral tradition is due to the European translations, in particular those by Galland and Burton. The only Greek translation prepared directly from an Arabic text comes too late to interfere decisively with oral tradition.

Kaplanoglou However, the most important observation concerning the Greek trans- lations is related to the fact that at least half of the main corpus of the Nights has never been published in Greek translation. This gap could probably be filled with the publication of the unpublished part of the Trikog- lidis translation.

Written Literature and Orality The exchange between Greek oral tradition and Oriental tradition neither be- gins nor ends with the Greek translations of the Nights.

Well before the Euro- pean translations from Arabic, oral channels of transmission existed. These channels must be considered in a mutual perspective. On the one hand, traces of classical and Hellenistic Greek literature and culture have been detected in the corpus of the Nights see Chauvin ; Macdonald ; Horovitz ; Grunebaum On the other, Greek folklorists usually consider the long Ottoman occupation an influential phase in the exchange between Greece — and the Balkans in general — and the Orient.

While, during this process, Turkish culture may to some extent have transmitted its own imagery through the Arabian tales, the effect of direct Arabic influence on Greek tradition is considerably lighter.

Meraklis In this respect, prominent Greek folklore scholar Georgios A. Already eighteenth century travelers in Greece observed that kind of narrative kinship which they largely attributed to an Oriental and Arabic heritage de Guys Nikolaos G. Politis — , the founder of Folklore Studies in Greece, also referred to those analogies in one of his early studies in discussing a motif from the Odyssey Politis Politis avoided committing himself to any particular origin instead preferring to explain the phenomenon by a model of three traditions communicating with each other: In general, the distinct cultural background of each era affected the thematic loans as well as the style of narration ruling the various translations.

As a case in point, explicit references to sexual intercourse are extremely rare in Greek oral tradition where meaningful standard expressions are preferred in- stead. Papachristophorou In contrast, oral folktales such as the majority of the reg- istered Greek ones, opt for an everyday type of speech avoiding complicated expressions.

In a similar vein, Greek folktales would extend their length by ad- ding episodes, whereas tales in the Nights turn to describing details or deviate into poetry see MacDonald The distinction between Greek folktales and stories from the Arabian Nights relates to both narrative style and cultural specifics.

At the same time it is in accordance with the mnemonic procedure of remembering and retelling folktales as well as the maintenance of an interior rhythm during the time of narration. Another possible reason for the stylistic differences between the Nights and Greek folktales is the socio-historical context of the two corpora. The registers of the Greek folktales here referred to originate from traditional agricultural communities of the late nineteenth and the twentieth centuries.

This means that the narration was clearly posited in the framework of an acceptable social behavior according to the rules of those communities. Their rules would in- clude a sense of economy, and the resulting modesty would permit a certain degree of diversion only for jocular narratives, even though there again de- tailed descriptions would not be tolerated. In other words, laughing about a jocular narrative is more due to the signified than to the signifier.

These stylistic arguments affect all of the tale-types dis- cussed below. Therefore, the amount of registered Greek variants in the following table above all indicates the dissemination of a given tale-type in the Greek ter- ritory before The Arabian Nights in Greece No.

AT No. None 60 vol. None 75 69 vol. On the other hand, only a few of the tales belong to those popular in Greek tradition with more than 20 registered variants while not regularly corresponding to a translated story from the Nights. The quantitative evalu- ation suggests that the Greek translations of the Nights are not a main point of entrance into Greek oral tradition for those tales.

The Forty Thieves, AT Independently of a high or low dissemination of the Greek variants, some of the plots and themes have evolved in unexpected ways in Greek tradition. Search for the Golden Bird. In the Greek variants, several elements are not represented, such as the lower maternal origin of the third son or his mar- riage with two or three princesses during his adventures.

A major difference in the Greek vari- ants of AT The Animal Languages is the fact that the laborer has received the gift to understand the language of the animals from a grateful snake.

This motif is also known from Greek mythology in the story of Melampous. Instead of AT A: The Greek variants of AT The Entrapped Suitors, corresponding to three stories from the Nights Chauvin: In the Greek texts, faithfulness and faithlessness are described in the same contexts and become extremely confusing in very similar plots.

Here, we recognize a process common in oral tradition, especially jokes and gossip, to consistently confuse truth and falsehood in order to veil deviant social beha- vior Papachristophorou The motifs related to the clever peasant girl Mot. J Here the debate of the couple consists of a codified dialogue, quite dif- ferent in each variant, or in the intelligent way the girl divides a roast chicken for the members of her family according to their status such as in AT The Wise Carving of the Fowl.

Apart from the clever argument, however, the two plots differ so much that they can hardly be considered as two variants of the same tale-type. Dissimulated inversions of certain themes are indicated by Greek variants of AT In the Greek texts, the daughter of the sea refuses to speak to her human husband un- less he tells her about her origins. Wardan hid himself behind another boulder until she returned from bringing the porter back to his original place. She took everything from the basket and suddenly disappeared.

Wardan approached the boulder on which the basket was still standing and noticed the entrance to an underground vault at its side, with steps leading down.

He went down until he reached a dark vestibule on whose far side he saw light. He went there until he came close to the light and found to his right side the door to a room that was brightly lit, even though he did not know where the light came from.

He sat down in the dark at the threshold and looked into the room. Inside the room he suddenly noticed a black bear as big as a camel. The woman had taken one half of the lamb, and after cutting off the best bits she threw the rest of it to that bear. The bear devoured it to the last bite, breaking the bones with its teeth as if they were meat cleavers. The woman took a pot and boiled the meat that she had previously cut off from the piece she had thrown to the bear.

She hung the lamb's other half onto a hook in a place where there was a draft of air, although Wardan did not know where this draft came from.

When her food was ready, she poured it into a vessel of cream, ate her fill, and put the leftovers aside. She took the fruits and munchies, poured some of the wine into a crystal jar adorned with brilliant jewels, and drank it.

She also gave wine to the bear who slurped every drop she poured for him. This went on until the first bottle of wine was finished. Then she got up, took off her trousers, and lay down.

Arabian Nights

The bear mounted her and copulated with her. After the first time he ravished her a second time, and yet another time until he had done a full ten times in one go. All the while both of them had been moaning and groaning until they finally reached fulfillment. The bear fell to her side as if dead, and so did she. Wardan said to himself: "Why am I sitting here?

If the bear regains con- sciousness and sees me, it will certainly slit my belly open! Now he took that knife, grabbed the bear by the throat, and separated its head from its body. When the bear let out a final snort -like a cow's head when it is cut off- the woman woke up and screamed like mad. She saw Wardan on top of the bear's carcass with the knife in his hand, while the bear's head had been separated from his body.

She let out a heartbreaking shriek and shouted at him: "Wardan! Why did you do this? What made you do this terrible thing?

Are there no more men on earth?

One Thousand and One Nights

This has been written down as my destiny! Since my time has come now, you must slit my throat too, just as you have killed this bear! After this has happened, there is no point for me to live on in this world! If you don't do it, somebody else might come here one day! Besides - if you don't do what I ask you to do, I will destroy you. But if you do it, you will be saved together with all the treasures that are here! She murmured a spell, and suddenly the water gushed forth, and in the twinkling of an eye it already went up the circlet around her ankle.

I will do as you ask me to! Then she commanded him to do to her as he had done to the bear, and Wardan seized her by the hair, cut her throat, and left her to the side ofthe bear. Then he took from the pearls and jewels as much as he could carry, put it into the porter's basket, covered it up with a few pieces of cloth, and went on his way.

When he reached the city gate, the guards kept him from entering, saying: "Wardan, don't be afraid! You are asked to present yourself in front of the ruler! There he said: "0 Commander of the faithful!

Now step down and look for yourself how terrible the appearance of that bear is! You are not going to see that bear and that woman again! They both sacrificed their lives for that treasure, so that you could take it easily. The treasure could only be taken by you, and nobody else can possibly go down there! Now go down and hand me everything there is, and do not pay attention to what happened on the bed! Wardan took from the vault all the treasures, jewels, and other goods, and handed them to the ruler.

The ruler carried the treasures to a certain building and stored it there, hiding it deep inside a hidden vault whose remnants can still be seen today. To Wardan he delivered the basket full of jewels, giving orders that nobody should ever dare to dispute his ownership. Wardan invested the money in constructing all those shops that today are known as "Wardan's market stalls.

The tale of "Wardan the Butcher, the Woman, and the Bear" is remarkable for various reasons. To a modern reader, its most provocative aspect in terms of content is probably the vividly portrayed sexual encounter between the woman and the bear, including the prefatory meal and intoxication.

Even so, the sexual encounter is not devoid of a certain crude humor, and the bear's sexual prowess might even have appealed to the audience an audience that most probably was exclusively male. Provocative as it may be, it is a truism that sex usually makes a good story.

The effect of this ambiguous attraction is even more striking when the sexual encounter is illicit, in other words when sex is considered a crime. In addition to sex and crime, magic as a third ingredient of a good story enters the stage. Magic is at work when the witch threatens to inundate Wardan, and magic might also be behind the ruler's secret knowledge. The tale's latter half makes it clear that the bestial encounter Wardan had witnessed had not been real.

The ruler, who obviously has access to secret knowledge, knows that Wardan's experience had only been a phantasm, an illusion that had taken place for the sole purpose of attracting the protagonist's attention and enticing him to kill the treasure's guardians. Only in this manner was he able to fulfill the written destiny that he, and nobody else but he, was to become the treasure's owner. None of the living beings the hero encountered was real, as neither their dead bodies remain nor even a trace of the blood he spilled when killing them.

And yet again, he himself experienced the sensual and physical dimensions of his encounter as perfectly real: the couple's groaning when engaged in brute sex, the bear's shrieking as he cut off his head, and the fright he himself went through when the witch threatened to drown him. Besides playing on sex, crime, and magic, the tale's multifarious levels of attractiveness also include mystery as a challenge to the limits of human intelligence and perception. Above and beyond its juicy ingredients, however, the tale's central message focuses on the working of destiny: each human being has a predestined fate that he or she has to fulfill, whether consciously or unconsciously, whether intentionally or not.

So the tale of "Wardan the Butcher, the Woman, and the Bear" con- tains several of the ingredients that make a fascinating story. But does this story of sex, crime, and magic belong to that fabulous and world-renowned collection called The Tales of the Thousand and One Nights- the collection that in English is known as The Arabian Nights or, as I will simply call it in the following, the Nights?

The tentative answer to this question is both yes and no. No, because the above tale has been translated from a work dealing with the history of the Fatimid rulers in Egypt whose author, a certain Ibn al-Dawadari, lived at the beginning of the fourteenth century CE.

Before telling the tale, Ibn al-Dawadari mentions that he found it in a book for Sex, crime, magic, and mystery treasure hunters. That book in turn relates the narrated events to the reign of the Fatimid Caliph al-Hakim, a ruler who was in power at the beginning of the eleventh century CE.

The tale's documented history thus goes back at least some seven centuries, and its protagonist - the butcher W ardan - is even said to have lived about a thousand years ago.

The tale's supernat- ural context makes us understand that the tale is history only in a wider sense. It embellishes a certain ruler's image while simultaneously supplying a wondrous and fascinating explanation for a certain location that is still known to the tale's present audience.

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The tale does not even pretend to be historically faithful; it is rather a ben trovato, or history as it "might have been. Meanwhile, the tale does not belong to the usual suspects of tales from the Nights that would be published in the popular editions.

Given its provocative content, it is particularly unlikely that the tale would ever be included in any of the innumerable selections addressing children and young adults. With their highly repetitive selections of tales from Galland's Nights, these editions certainly shaped the popular perception of the Nights as a collection of fairy tales more than the "complete" or even the "scholarly" ones.

Considering the above outlines of the tale's origins, various questions come to mind: How did the fantastic tale of "Wardan the Butcher, the Woman, and the Bear" end up in the Nights? Since when was it included in the Nights, and from which source did the compilers of the Nights copy it? Why did they judge it suitable for inclusion in the Nights? More generally we might even wonder: Why was it necessary to "compile" the Nights?

Was there no complete and finished version of the collection available? Or otherwise: Why would it have been necessary to fill up an unfinished or incomplete version with tales from different sources so as to make it complete? In the following, these questions will guide the reader through the complex history of the Nights. By referring to this specific tale every now and then, the present chapter will discuss the origins of the Nights and the genesis of the collection as it is widely known today- a collection of tales of mystery and magic or, if you like, of fairy tales.

At this point we need to remind ourselves that fairy tales are a European, a Western, and at best an Indo-European genre. Even though fairies make an appearance in various tales of the Nights, the fairy as a wish-fulfilling character is not a standard persona in the Nights.

If we speak of fairy tales in the Nights, the term rather denotes a tale in which the supernatural, often a human being endowed with supernatural powers or a supernatural creature, intervenes in human matters. This intervention can work to a character's advantage, as in the tale of Wardan, but often it leads to damaging consequences.

A first attempt to fathom the role of fairy tales in the Nights must discuss our knowledge about the collection's genesis and early history. The actual origin of the Nights is not at all clear. Even though the Nights are mentioned in Arabic literature as early as the tenth century, available testimony does not supply more than a vague outline of the characteristic frame tale.

In its full version, this frame tale tells us about two brothers, allegedly kings of the Sassanian dynasty, the last Iranian dynasty that ruled Iran before the Islamic conquest. When the younger brother prepares to visit his elder brother, he bids farewell to his beloved wife. However, since he has forgotten something important at home, he returns unexpectedly only to find his wife engaged in extramarital sexual activity.

Having killed his wife and her lover, he falls into a deep melancholy when he reaches his brother. Since he does not divulge his secret, his brother remains in the dark about what happened to him. One day, however, when the elder brother is out hunting, the younger brother watches his brother's wife and a number of her entourage engage in a sexual orgy.

Realizing that he is not alone in his affliction and that his brother's misfortune is even greater than his own, the younger brother regains his good spirits again. When he informs his brother about the events, the latter kills his wife and her entourage, and both brothers set out on wanderings in search of a faithful wife. One day, the two fall prey to a woman who is kept by her demon husband inside a chest, so that she will not betray him.

Even so, when the demon is sleeping with his head on her lap, the woman blackmails both men into having sex with her, as she has previously had with a large number of other men. Finally realizing that women's wiles are endless, the brothers return home. Meanwhile, they draw different consequences from their experience.

While the younger brother makes a vow of celibacy, the older brother takes to marrying a new wife every day, only to have her killed in the morning. When the kingdom is almost depleted of marriageable women, the vizier's daughter Shahrazad Scheherazade promises to reform the king. She marries him, but before the king falls asleep at night, she has her sister or her maid Dinazad invite her to tell a tale. At the break of day, the tale is not yet finished, so the king permits Shahrazad to live on until she can finish the tale.

This continues for a total of one thousand and Sex, crime, magic, and mystery one nights. When Shahrazad finally presents a number of children to the king, he admits that he has been reformed and promises to end his ruthless practice.

Referring to this frame tale, modern analytical research has variously argued for the collection's Indian or Iranian origin. A commentary to the holy scriptures of the Jains mentions a tale in which a royal concubine tells a story or a riddle to the ruler for several nights, usually delaying the story's ending to the following night. Shahrazad's action in the Nights thus echoes a stratagem already known from ancient Indian literature.

Analogies in ancient Indian literature have also been documented for the story of the demon who keeps his human wife imprisoned in a chest and for the story of the man who understands the language of animals, a tale the vizier narrates to prevent his daughter from marrying the cruel king. One of the major obstacles in determining the relation of these texts to their later versions in the Nights is, however, the difficulty in dating early Indian literature. Be that as it may, ancient Indian literature abounds in tales of extramarital sexual activities.

And since the narrative compilations of pre-Islamic Iran draw to a certain extent on Indian precursors, this argument might to a certain extent also be valid for the early version of the Nights. The collection's Iranian origin is corroborated by two short passages in tenth-century Arabic sources.

More or less agreeing with each other, Ara- bic historian al-Mas'iidi died 9 56 and Baghdad bookseller Ibn al-Nadim died mention a Persian book named Hezar afsitn- a title that can be translated in English as "A Thousand Wonderful Stories," or in Arabic as Alf khuritfa.

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The collection's frame tale as sketched by Ibn al-Nadim is identical to that of the Nights as we know the work today. An additional argument for the collection's Iranian origin has been seen in the fact that the frame tale suggests an Iranian context. King Shahriyar whose name means "hero" is said to belong to the Sassanian dynasty. Shahriyar's brother Shahzaman whose name means "king of the period" is introduced as the ruler of the city of Samarkand in Middle Asia.

Furthermore, the name of the collection's narrator, Shahrazad, is also Ira- nian, meaning "of noble appearance or ancestry. Arabic translation of the Iranian original is known to exist.

Ibn al-Nadim even men- tions having seen various manuscripts of the work.Its full bibliographical data are as follows see Legrand Ek tis Italikis eis tin imeteran dhialekton metafrasthen, ty- pois te ekdhothen. When Shahrazad finally presents a number of children to the king, he admits that he has been reformed and promises to end his ruthless practice.

AT No.

Having been "discovered" by the West, the Nights were regarded as European property, a property that Europeans could tamper with at will- adapting, embellish- ing, and enlarging the texts that originated from a culture other than their own. When talking about the Nights after the stage of the old manuscript, we need to distinguish which Nights we actually mean.

More or less agreeing with each other, Ara- bic historian al-Mas'iidi died 9 56 and Baghdad bookseller Ibn al-Nadim died mention a Persian book named Hezar afsitn- a title that can be translated in English as "A Thousand Wonderful Stories," or in Arabic as Alf khuritfa. Megas, Georgios A.: Nyn proton ek tis italikis dhialektou metafrasthen, kai typois ekdhothen para [tou] Pol[yzois] Lamp[anitziotis] New Halima, i.