Oriental fairy tales 1000 and 1 night. Thousand and One Nights

19.04.2019

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Thousand and one night (fairy tale)

Queen Shechherzada tells the tales of the king of Shakhriyar

Fairy tales Thousands and one night (PERS. هزار و يك ب Hazār-o Yak Shab, Arab. الف ليلة وليلة. aLF Laila Wa-Laila- A monument of medieval Arab literature, a meeting of stories, a joint history about the king of Shahrijar and his wife named Shahrazada (Shaherazada, Sherryzad).

History of creation

The question of the origin and development of "1001 nights" is not fully clarified to the present. Attempts to look for the pranodine of this collection in India, made by his first researchers, have not yet received a sufficient justification. The prototype of "nights" in the Arabic ground was probably made in the x century. Translation of the Kezar Efsan Persian Collection (one thousand fairy tales). This translation that was called "Thousand Nights" or "Thousand One Night," was, as evidenced by Arabic writers of that time, very popular in the capital of East Caliphate, in Baghdad. We can't judge about the character of it, since only the story corresponding to it came to us, which coincides with the frame "1001 Nights". Various stories were inserted into this convenient frame at different times, sometimes whole cycles of stories, in turn framed as for example. "Tale of Horboon", "Porter and Three Girls" and others. Separate tales of the collection, before including them in the writ of text, there were often independently, sometimes in a more common form. It is possible to assume with a great reason that the first editors of the text of the fairy tales were professional narrator who borrowed their material directly from oral sources; Under the dictation of the storytellers, the fairy tales was recorded by the helpers who were sought to satisfy the demand for the manuscript "1001 Nights".

Hammer Purgshtal Hypothesis

When studying the issue of origin and composition of the collection, European scientists diverged in two directions. J. von Hammer-Purgshtal stood for their Indian and Persian origin, referring to the words of Mas'edia and Bibliographer Nadim (until 987), that the Starberside collection "Hezher-Efs" ("Thousand Fairy Tales"), origin is not the same as Agemenid , not then Arzakda and Sasanidsky, was transferred by the best Arabic writers with abbasids to Arabic and known under the name "1001 Nights". According to the theory of Hammer, the transfer of PERS. "Hezr-Efs", constantly rewritten, has grown and accepted, even with abbasids, in its convenient framework, new layers and new increases, mostly from other similar Indian-Persian collections (among which, for example, "Book") or even from works of Greek; When the center of Arabic literary prosperity was moved to the XII -XIII centuries. From Asia to Egypt, 1001 night was rewritten stiffening there and under the pen of new correspondencers received new layers again: a group of stories about the glorious persons of the caliphate times with the Central figure of Khalifa Garun al-Rashid (-), and a little later - their local stories from the period of the Egyptian dynasty Second Mamelyukov (the so-called Circassian or Borgiti). When Egypt's conquest Osmans undermined the Arabic mental life and literature, then "1001 night", according to the gammer, ceased to grow and remained already in the form, in which Ottoman conquest was found in.

Hypothesis de Sacy

Radically opposite view was expressed by Sylvester de Sacy. He argued that the whole spirit and worldview "1001 Nights" - through Muslim, morals - Arabic and more than a pretty late, no abbasid period, the usual action scene - Arabic sites (Baghdad, Mosul, Damascus, Cairo), language is not a classic Arabic , And soon, the common, with the manifestation, apparently, Syrian dialectical features, that is, close to the era of a literary decline. From here, de Sasi followed the conclusion that "1001 night" there is quite arabic work, compiled not gradually, and immediately, by one author, in Syria, about half a century; Death, probably interrupted the work of the Syrian-compiler, and therefore "1001 night" was completed by his successors, who were attached to the collection of different ends from another fabulous material that went among the Arabs - for example, from Travels Sinbad, Sindbad Book on Women's Covurch etc. from Persian. "Hezr-Efs", according to De SASI, the Syrian compiler of the Arab "1001 nights" did not take anything, except the title and framework, that is, the manners are tales in the mouth of Shekhropy; If some terrain with a purely Arab situation and the nravami is sometimes referred to in the "1001 nights" of Persia, India or China, then this is done only for considerable importance and creates only funny anachronism as a result.

Lane hypothesis

Subsequent scientists have tried to reconcile both views; Especially important in this regard was the authority of Edward Lane (E. W. Lane), a famous connoisseur ethnography of Egypt. In considerations about the late decline of "1001 Nights" in the Late Al-Pair of Individual, the sole writer Lane went even further than de Sasi: from the mention of the Aldilie Mosque, built in 1501, sometimes about coffee, once about tobacco, also about firearms Weapons Lane concluded that "1001 night" began at the end of the end. and completed in the 1st quarter of the XVI century; The last, final fragments could be attached to the collection even during Osmans, in the XVI and XVII centuries. Language and style "1001 nights", by Lane, - an ordinary style of competent, but not too scientified Egyptian -XVI in.; Living conditions described in "1001 Nights", specially Egyptian; The topography of cities, at least they were named Persian, Mesopotamian and Syrian names, there is a thorough topography of Cairo Late Mameluk era. In the literary processing "1001 nights" Lane saw such a wonderful homogeneity and the restraint of the late Egyptian color, which did not allow the century-old graduality of the addition and recognized only one, maximum, of the two compiors (the second one could finish the collection), which - or which is during the short time, Between -XVI century, in Cairo, at the Mameluk courtyard, and compiled "1001 night". The compiler, by Lane, had at his disposal Arabic translation "Hezher-Efs", preserved with c. Before in its historic, and took the title, the frame and, perhaps, even some fairy tales; He also used other collections of the origin of the Persian (Wed. A story about a flying horse) and Indian ("Gils and Shim's"), the Arabic Military Romanes of the Crusaders (King Omar-Nom), the instrumental (wise of Vir. Tavaddod), MNIMO historical stories about Garuna Al-Rashid, specially historical Arabic writings (especially those where there is a rich anecdotal element), semi-scientific Arabic geographies and cosmography (Sinbad's cosmography and cosmography), oral humorous folk affection, etc. All these heterogeneous and high-end materials are Egypt Compiler -XVI in. compiled and carefully processed; Repathers XVII -XVIII century. They made only a few changes in his editions.

Lane's glare was considered in the scientist generally accepted until the 80s of the XIX century. True, then the de Guhe articles (MJ de Goeje) were fixed, with weak amendments on the issue of criteria, the old Lanovsky view of the compilation "1001 nights" in Mamelukskaya era (after G., on de Guhe), the sole compiler, and New English Translator (for the first time not afraid of ripples) J. Payne did not return from Lane's theory; But then, with new transfers "1001 Nights", new research began. Still in the city of X. Torrens (H. Torrens, "Athenaeum", 1839, 622) a quote from the historian XIII century was given. Ibn-Said (1208-1286), where some of the embellished folk stories (in Egypt) states that they are reminded by 1001 night. Now for the same words and he, Said, drew attention to the unsolved author of criticism on the new translations of Pain and Burton (R. F. Burton).

According to a solid comment of the author, many cultural and historical hints and other data, on the basis of which Lane (and for him, Panen), trained the compilation of "1001 nights" to -XVI c., Are explained as the usual interpolation of the newest corresponders, and the morals in the East are not so fast. Change that according to their description it was possible to unmistakably distinguish any century from one - two previous two: "1001 night" could therefore be compiled in the XIII century, and no wonder the barber in the "Tale of Gorbune" strokes the horoscope for 1255; However, during the next two centuries, the correspondencers could contribute to the finished "1001 night" new increases. A. Muller rightly noticed that if at the direction of Ibn-Said "1001 night" existed in Egypt in the XIII century, and to B., according to a fairly transparent instruction of Abul-Makhsna, I managed to get my newest increments, then for durable, correct The judgments about it must first allocate these later increments and restore, so that the form that I had "1001 night" in the XIII century. To do this, you need to merge all the "1001 nights" lists and discard the unequal parts of them like the layering of the XIV - B. In a thorough job, X. Zotenberg and Rich. Burtonin the afterword to their translation, 1886-1888; A brief and meaningful review of the manuscripts is now Sovna (V. Chauvin) in Bibliographie Arabe, 1900, t. IV; Muller himself, in his article, also made a settlement dump.

It turned out that in different lists the same is predominantly the first part of the collection, but that in it, perhaps, it is impossible to find those Egyptian; Tale of Baghdad Abbasids prevail (especially about Garuna), and there is still a small amount of Indian-Persian fairy tales; From here, I followed that a large ready-made collection of fairy tales, who was in Baghdad, was liked to Egypt. and focused on the content around the idealized personality of the Khalifa Garun al-Rashid; These fairy tales were squeezed to the framework of incomplete Arabic translation "Hezher-Efs", which was made in the IX century. And during Mas'edia, it was known under the name "1001 nights"; It was created, it means, as he thought Hammer - not one author immediately, and many, gradually, for centuries, but the main part of it is the National Arabic; Persian little. On the same almost point of view, Arab A. Salchani became In addition, based on the words of Nadim, that Arab Jahshiyariy (Baghdadets probably the X century) also took up the compilation of the collection "1000 nights", which includes elected Persian fairy tales, Greek, Arab, and others, Salchania expresses the belief that Jahshiyaria's work And there is the first Arabic edition of "1001 Nights", which is then constantly rewritten, especially in Egypt, has increased significantly in volume. In the same 1888, Neldeke indicated that even the historical and psychological foundations are forced in some fairy tales "1001 nights" to see Egyptian origin, and in others - Baghdad.

Hypothesis Estrup

As the fruit of a solid acquaintance with the methods and research of predecessors, there was a thorough dissertation I. Estrup. Probably, the Book of Estrup used the newest author of the history of Arab. Literature. - K. Brockkelmann; In any case, the brief reports of "1001 Nights" proposed by them closely coincide with the provisions developed by the estru. Their content is as follows:

the current form of "1001 night" received in Egypt, most of all in the first period of the rule of Mamelukov (from the XIII century).

Whether "Hzzr-Efs" entered the Arab "1001 night" or only elected fairy tales - this is a secondary question. With complete confidence, it can be said that the collection of the collection (Shekhriyar and Shekhrič), Rybak and the Spirit, Hassan Basriysky, Tsarevich Badra and Tsarevna Jewar Samandalskaya, Ardeshire and Hayat-An-Nofus, Kamar-Az-Zaman and Bodorah. Tales of these in their poetry and psychologicalness - decoration of the whole "1001 nights"; In them, the actual world with fantastic, but their distinctive sign is that supernatural creatures, spirits and demons are not blind, natural strength, but deliberately nourish friendship or hostility to famous people.

The second element "1001 Nights" is the one that lay in Baghdad. In contrast to the fairy tales of the Persian Baghdad, in the Semitic spirit, differ not so much overall entertainment of the fabul and artistic sequence in developing it, as talent and witty of individual parts of the story or even individual phrases and expressions. In content this, firstly, urban novels with an interesting love string, to resolve which it often performs on the stage, like Deus Ex Machina, beneficial caliph; Secondly, the stories explaining the occurrence of some characteristic poetic twist and more relevant in historical and literary, stylistic readings. It is possible that the Baghdad woes "1001" nights were also part of the night, although not in full form, the journey of Sinbad; But Brockkelman believes that this novel, missing in many manuscripts, was inscribed in 1001 night, later,

Faced with the wrongness of the first wife, Shahryar takes a new wife every day and execute her at the dawn of the next day. However, this terrible order is violated when he marries Shahrazade - the wise daughter of his Vizier. Every night she tells an exciting story and interrupts the story "In the most interesting place" - and the king cannot refuse to hear the end of history. Fairy tales of Shahrazada can be broken into three main groups that can be called tales with heroic, adventurous and pluts.

Heroic fairy tales

The group of heroic fairy tales includes fantastic stories, probably constituting the oldest core of the "1001 nights" and ascending some of their devils to her Persian prototype "Kezar Efsan", as well as long knight novels of an epic nature. The style of these stories is a solemn and somewhat gloomy; The main actors in them are usually the kings and their velmes. In some fairy tales of this group, such as in the story of the wise Virgin Takaddul, the didactic trend is clearly visible. In a literary attitude, heroic stories are processed more carefully than others; The turnover of people's speech from them is expelled, poetic inserts - for the most part quotes from classical Arab poets - on the contrary, are abundant. For the "courteous" fairy tales include eg: "Kamamar-Az-Zaman and Budu", "Bucheim and Dzhanhar", "The Tale of the Tsar Omar Ibn-An-Noman", "Adzhib and Tarib" and some others.

Adventure fairy tales

Other moods we find in the "adventurous" novels that have arisen probably in the trading and craft environment. Tsari and Sultans act in them not as the creatures of the highest order, but as the most ordinary people; The famous type of ruler is the famous Garun Al-Rashid, which ruled from 786 to 809, that is, much earlier than the Fairy Tale of Shahrazada took its final form. Mention of Califa Garuna and its capital Baghdad can therefore serve as the basis for dating "nights". The authentic Harun-Ar-Rashid was very little similar to the good, generous sovereign from "1001 Nights", and the fairy tales in which he participates, judging by their language, style and occurring in them, domestic details could develop only in Egypt. In content, most of the "adventurous" fairy tales are typical urban fabrics. This is most often love stories, the heroes of which are rich merchants, almost always doomed to be passive fulfillment of cunning plans of their beloved. The latter in the fairy tales of this type usually belongs to the primary role - a trait, sharply distinguishing "adventurous" tale from "heroic". Typical for this group of fairy tales are: "The story about Abu-Les Hassan from Oman", "Abu-Fel Hassan Khorasanian", "Nima and Nubi", "Loving and Favorite", "Aladdin and the Magic Lamp".

Plutovskaya fairy tales

"Plutovskaya" fairy tales naturalistically draw the life of urban poor and declared elements. Their heroes are usually clever fraudsters and pluts - both men and women, for example. Immortal in the Arab fabulous Lit-Rea Ali Zeyibak and Dalila Chitrin. In these fairy tales there is no trace of reverections to higher estates; On the contrary, "Plutovskaya" fairy tales are full of mocking attacks against representatives of power and spiritual persons, - for no wonder Christian priests and gray-working Mullahs to this day look very disapprovingly on anyone who keeps in the hands of Tomik "1001 Nights." The language of "Plutovsky" ages is close to colloquial; The poetic passages that are unrelated into lite readers, almost no. The heroes of Plutovskaya fairy tales are distinguished by courage and enterprise and represent a striking contrast with a raised harem life and idleness of the heroes of "adventurous" fairy tales. In addition to the stories about Ali Zeyibank and Dalile, the magnificent tale of the Motofan, a fairy tale of the Califer-fisherman and a Khalifer fisherman, standing on the verge between the stories of the "adventurous" and "plutovsky" type, and some other stories.

Text publication

Incomplete Calcutt V. Maknoten (1839-1842), Bulakskoe (1835; often reissue.), Bresslavl M. Habiht and G. Fleischer (1825-1843), peeled from Beirutskoe scuba (1880-1882), even more purified Beirut-Jesuit , very elegant and cheap (1888-1890). Texts have been published with manuscripts, significantly different from each other, and not the entire still handwritten material is published. A review of the content of manuscripts (the oldest one - Gallanovskaya, not later than half of the XIV century), see Zotenberg, Burton, and in short - Soven ("Bibliogr. Arabe").

Translations

Cover book 1001 night edited by Burton

Older french incomplete - A. Gallan (1704-1717), which was in turn translated into all languages; It is not literal and converted according to the tastes of the yard of Louis XIV: scientific reissues. - Loazler De'Lonashan 1838 and Burden 1838-1840, he was continued Kazottom and Shavis (1784-1793) in the same spirit. Since 1899, literal (from Bulak text) is published and the translation of J. Mardrew is not considered with European decencies.

German Transfers were made first in Gallena and Kazott; General arch with some additions on Arab. The original Dali Habicht, Hagen and Salle (1824-1825; 6th ed., 1881) and, apparently, Konig (1869); with Arab. - Vail (1837-1842; 3rd corrected. Ed. 1866-1867; 5th ed. 1889) and, more fully, from all sorts of texts, M. Henning (in the cheap advertising "library of classics", 1895- 1900); Inadaciting in it. Translate Removed.

English Transfers were made first in Gallena and Kazott and received additions on Arab. orig.; Best of these translations. - Jonat. Scott (1811), but the last (6th) volume, subtle. With Arab., Not repeated in subsequent editions. Two thirds of 1001 nights with the exception of places of uninteresting or dirty with Arabsk. (Bulak. Ed.) Translated V. Lane (1839-1841; In 1859, Agared was published. Ed., Rech. 1883). Full engl Transl., caused many accusations of immorality: J. Pain (1882-1889), and made in many editions, with all sorts of explanations (historical, folklore, ethnographic, etc.) - Rich. Burton.

On the russian Language still in the XIX century. There were translations from Franz. . The most scientified Per. - Yu. Doppelmayer. English Translate Lane, "Abbreviated due to more stringent censorship", translated into Russian. Yaz. L. Shelgunova in the application. to "belch. Loose. " (1894): With the 1st volume, there is an article by V. Chuiko, compiled by De Gue. The first Russian translation from Arabic was performed by Mikhail Alexandrovich Saliers (-) in -.

For other translations, see the aforementioned works of A. Krymsky ("Anniversary Sat. Sun. Miller") and V. Soven (t. IV). The success of Gallanova alterations prompted Pette de la Croa Print "Les 1001 Jours". And in popular, and even in folk editions "1001 days" merges from "1001 at night." According to Petit de la Croa, his "Les 1001 Jours" - Translation of Persian. Collection "Hzzr-Yäk Ruz", written in the plots of Indian comedies by the Spanish Dervysh Mochlis about 1675; But it is possible to say with full confidence that such a Persian. The collection never existed and that "Les 1001 Jours" is compiled by Petit de la Croos, it is unknown for what sources. For example, one of the most lively, humorous fairy tales "Papushi Abu-Kaisima" is found in Arabic in the collection "Famo Al-Aurok" Ibn-Khizha.

Other values

1001 night (film) on the fairy tales of Sherryzada.
1001 night (album) - Musical album of Arabic-Aerical guitarists Shakhin and Sepachra, G.
Thousand and one night (ballet) - ballet

The heart of the East is colorful fairy tales of thousands and one night, adapted for children. Read Arab fairy tales is to dive with your head in the bright paintings of the East and experience unforgettable adventures.

Name	Time	Popularity
	34:14	1200
	01:03	20
	50:56	4000
	02:01	30
	36:09	49000
	02:14	120

Acquaintance child with fairy tales 1001 nights

The first acquaintance of a child with Arab fairy tales thousands and one night must take place from the original stories. After viewing, for example, the cartoon about the alladin from Disney, read this oriental fairy tale will no longer be any sense. Why?

The most attractive in Arab fairy tales is the descriptions of overseas countries, always wonderful heroes, special magic with fancy artifacts - such a cartoon is not fought. Need a child fantasy, and reading the Arab fairy tales to his child, you will give him a chance to show it.

Tales thousands and one night: for children or for adults?

Tales thousands and one night, as you guess, a lot, however, most of them are designed for an adult audience. In the same section, the most popular Arab tales of 1001 nights adapted for a small reader are selected.

For dating a child with the culture of the East, it is enough to read him the best fairy tales, the morality of which will be clear, and the translation is made by the language that can understand the little man, without slapper words. This is where you will find here.

Thousand and One Nights

Preface

Without two and a half century, it has passed since Europe first met the Arab fairy tales "thousands and one night" in the free and far from the French translation of Gallan, but now they enjoy the consistent love of readers. The time of time did not affect the popularity of the Mains of Shahrazada; Along with countless reprints and secondary translations from the publication of Gallan, up to the present days, the publications "nights" appear again and reappear in many languages \u200b\u200bof the world in translation directly from the original. Veliko was the effect of "thousand and one night" on the work of various writers - Montesquieu, Viland, Gauf, Tennison, Dickens. Admired Arab fairy tales and Pushkin. I first acquained knowing some of them in the free crossing of Senkovsky, he became interested in them so much that he had acquired one of the publications of Gallan's translation, which was preserved in his library.

It is difficult to say that more attracts in the fairy tales "thousands and one night" - the existence of the plot, the fancy plexus of fantastic and real, the bright paintings of the city life of the Medieval Arab East, exciting descriptions of amazing countries or the liveliness and the depth of the experiences of the heroes of fairy tales, psychological justification of situations, clear, Defined morality. Magnificent language of many leads - alive, shaped, juicy, alien bias and praying. The speech of the heroes of the best fairy tales "nights" is brightly individual, each of them has its own style and vocabulary characteristic of the social environment, from which they came out.

What is the "Book of Thousand and One Night", how and when she was created, where did Shahrazada fairy tales be born?

"Thousand and one night" is not a work of a separate author or compiler, - the collective Creator is the whole Arabic people. In the form, in which we now know her, "Thousand and One Night" - a collection of fairy tales in Arabic, united by the framing story about the cruel king of Shahryare, who took her new wife every evening and killed her in the morning. The history of the emergence of "Thousand and One Night" is still far from being revealed; Its origins are lost in the depths of centuries.

The first written information about the Arab meeting of fairy tales framed about Shakhriyar and Shahrazade and called "Thousand Nights" or "Thousand One Night", we find in the compositions of the Baghdad writers of the X century - historian Al-Masidi and Bibliographer Ai-Nadim, who speak him As about a long and well-known work. Already in those days, information about the origin of this book was rather troubled and it was considered the transfer of the Persian assembly of the Kezar-Efsan fairy tales ("Thousand Tags"), as if drawn up for Humai, the daughter of the Iranian king Ardeshire (IV century BC. E). The content and nature of the Arabic collection, about which Masidi mention and Annadim, are unknown, since he did not reach this day.

Certificate of these writers about the existence at their time of the Arab book of the "Thousand and One Night" fairy tales is confirmed by the presence of a passage from this book relating to the IX century. In the future, the literary evolution of the collection continued until the XIV-XV centuries. All new and new fairy tales of different genres and various social origin were invested in a convenient frame of the collection. We can judge the process of creating such fabulous arches, according to the same Annadim, who says that his Senior contemporary, a certain ADB-Allah al-Jahshiyari - Personality, by the way, is quite real - he conceived to make a book from a thousand fairy tales "Arabs, Persians, Greeks and other peoples ", one for the night, the volume of each sheets are fifty, but died, having time to gain only four hundred eighty leaders. The material he took mainly from the staple professionals, who called from all the ends of the Caliphate, as well as from written sources.

Al-Jahashiyari's collection did not reach us, other fabulous vaults called "Thousand and One Night" were also not preserved, which are mentioned by the medieval Arabic writers. According to the composition of these meetings of fairy tales, apparently differed from each other, they only had a title and fairy tale.

During the creation of such collections, several consecutive steps can be outlined.

The first providers of the material for them were professional folk respories, whose stories were originally recorded under dictation with almost stenographic accuracy, without any literary processing. A large number of such stories in Arabic recorded by Jewish letters is kept in the State Public Library named after Saltykov-Shchedrin in Leningrad; The oldest lists belong to the XI-XII centuries. In the future, these records came to the booksellers, which were subjected to the text of a fairy tale with some literary processing. Each fairy tale was considered at this stage not as an integral part of the collection, but as a completely independent work; Therefore, in the initial versions of the fairy tales included in the "Book of Thousand and One Night" who came to us, the division on the night is still missing. The breakdown of the text of the fairy tales took place at the last stage of their processing, when they fell into the hands of the compiler, which made another collection of "thousands and one night". In the absence of material on the desired number of "nights", the compiler replenished it from written sources, borrowing from there not only small stories and jokes, but also long knightly novels.

The last such compiler was the unknown science sheikh, which was in the XVIII century in Egypt, the meeting of the "Thousand and One Night" fairy tales. Fairy tales also got the most significant literary treatment in Egypt, two or three centuries before. This edition of the XIV-XVI centuries "Books of Thousand and One Night", usually called "Egypt", is the only one who preserved to this day - is represented in most of the prints, as well as in almost all known manuscripts "nights" and serves concrete material for Studying Shahrazada fairy tales.

Slava Allah, Lord of Worlds! Hi and blessing Mr. sent, Mr. and Vladyka our Mohammond! Allah and bless him and yes he welcomes the blessing and greeting the eternal, lasting to the vessel!

And after: Truly, the legends on the first generations became an edification for the following to see the person, what events had happened to others, and was walking, and that, lies in legends about the past nations and what happened to them, he refrained from sin . Praise the one who made the legends about the ancient lesson for the peoples of the following!

These legends include stories, called "Thousand and One Night", and sublime stories and parables, which consist in them.

They tell the legends of the peoples about what was, and there was a long time ago (and Allah more knowledgeable in the unknown and Welzovan, and more than all generous, and predicted, and merciful) that in ancient times and last centuries and centuries were on the islands India and China King from the kings of the genus Sasan, the Lord of the troops, guards, Chelyadi and servants. And he had two sons: one adult, another young, and both were Vityazhi-brave, but the eldest exceeded the younger valor. And he reigned in his country and rightly managed subjects, and the inhabitants of his land and the kingdom fell in love with him, and there was a name to him Tsar Shahriyar; And his younger brother called the king Shahmban, and he reign in Samarkand Persian. Both of them were in their lands, and everyone in her kingdom was a fair judge of his subjects for twenty years and lived in the utmost content and joy. So it lasted until the older king wished to see his younger brother and did not command his lucky to go and bring him. Wesier performed his order and went, and drove until safely arrived in Samarkand. He entered Shahmban, gave him hello and said that his brother was stuck and wishes him to visit him; And Shahmban answered agreement and gear on the road. He ordered to endure his tents, equipped camels, mules, servants and bodyguards and put his lucky ruler in the country, and he headed his brother in the earth. But when it came midnight, he remembered one thing, which forgot in the palace, and returned and, entering the palace, he saw that his wife lies in bed, embracing himself with a black slave from his slaves.

And when I saw this, I saw it, everything was black before his eyes, and he said to himself: "If this happened, when I have not left the city, then what will be the behavior of this damn, if I leave for a brother for a long time!" And he pulled the sword and hit both and killed them in bed, and then, at the same time and a minute, returned and ordered to drive off - and drove until he reached the city of his brother. And approaching the city, he sent to the brother of the races with the news of his arrival, and Shahryar came to him towards him and welcomed it, to the extreme was delighted. He decorated the city in honor of his brother and sat with him, talking and fun, but the king Shahmban remembered what was with his wife, and felt great sadness, and his face became yellow, and the body was weakened. And when the brother saw him in such a state, he thought that the cause of that separation with the country and the kingdom, and left him like that without asking anything. But then, on some day, he told him: "My brother, I see that your body weakened and your face is yellow." And Shahmban answered him: "My brother, inside me an ulcer," and did not tell what he experienced from his wife. "I want," said Shahryar then, "so that you go with me to hunt and catching: maybe your heart will get worse." But Shahmban refused it, and the brother went to hunt alone.

In the Tsarskoy Palace there were windows that went to the garden, and I looked at the Palace and suddenly sees: the doors of the palace opened, and twenty slaves and twenty slaves come from there, and his brother's wife goes among them, standing out with rare beauty and charm. They approached the fountain, and removed the clothes, and sat down with slaves, and suddenly the king's wife shouted: "About Masud!" And the black slave approached her and hugged her, and she was also. He lay down with her, and other slaves did the same, and they kissed and hugged, caught and amused while the day did not turn to the sunset. And when the king's brother saw it, he said to himself: "I swear by Allah, my trouble is easier than this disaster!" - And his jealousy and sadness scattered. "This is more of what happened to me!" - he exclaimed and stopped abandoning drinking and food. And then his brother returned to his hunt, and they welcomed each other, and the king of Shahriy looked at his brother, the king of Shahmban, and saw that the previous paints returned to him and his face was shrouded and that he eats without a shot, although he eats little . Then his brother, the eldest king, said I was mine: "My brother, I saw you with your yellowed face, and now the blush returned to you. Tell me what you with you. " "What is before the change of my kind, then I will tell you about it, but to save me from the story about why a blush returned to me," I answered Shahmban. And Shahriyar said: "Tell me at first, why did you change the view and we are wearing, and I will listen."

"Know, about my brother," I started talking for mine, - that when you sent to me lucky with the requirement to appear to you, I went out and was already out of town, but then I remembered that the pearl remained in the palace, which I wanted to give you. I returned to the palace and found my wife with a black slave who soldered in my bed, and killed them and came to you, thinking about it. Here is the reason for the change of my species and my weakness; Well, before the blush returned to me, "let me not tell you about it."

But, having heard the words of his brother, I exclaimed Shakhriyar: "I spell you by Allah, tell me why the blush returned to you!" And Shahmban told him about everything he saw. Then Shahryar told her brother to his mine: "I want to see it with my own eyes!" And Shahmbane advised: "Take the look that you are going to hunt and catch, and I myself hide with me, then you will see it and make sure."

The king immediately ordered the clicher about the departure, and troops with tents were out of town, and the king also came out; But then he sat down in a tent and told his servants: "Let no one come to me!" After that, he changed the bottom and the stealth took place to the palace, where his brother was, and sat for some time at the window, which went to the garden, - and suddenly the slave and their mistress entered there with slaves and came in the way I told Shawn before calling For the afternoon prayer. When King Shahriy saw this, the mind flew away from his head, and he said to his brother Shahmban: "Get up, we will immediately, don't need royal power to us, until we see someone who happened to the same thing with us! And otherwise - death is better for us than life! "

They went through a secret door and weathered days and nights, until they approached the tree, grocery in the middle of the lawn, where he drove the stream near the salt sea. They got drunk from this stream and sat down to relax. And when the daytime hour passed, the sea suddenly worried, and the black pillar rose from it, raised to the sky, and headed towards their lawn. Seeing this, both brothers were frightened and climbed to the top of the tree (and it was high) and began to wait what would happen next. And suddenly see: in front of them genie, high growth, with a big head and a wide breast, and on his head he has a chest. He went to the land and went to the tree, on which there were brothers, and, Sevsi under him, detachable a chest, and took out the casket from him, and opened it, and from there a young woman came out with a slim mill, shining like a light sun.

Ginn looked at this woman and said: "About the vendy of noble, about you, who I kidnapped on the night of the wedding, I want to sleep a little!" - And he put his head on his knees and fell asleep; She looked up and saw both kings sitting on a tree. Then she took off the head of Ginn from his knees and put it on the ground and, inserted under the tree, told the brothers signs: "Peel, do not be afraid of the cavity." And they replied to her: "I spell you by Allah, get rid of us from this." But the woman said: "If not descend, I will wake the Iprit, and he will kill you evil death." And they were frightened and descended to the woman, and she lay down in front of them and said: "Straighten, yes pouch, or I will wake the Iphritis." From fear, Tsar Shahriyar told his brother, the king of mine: "Oh my brother, do what she told you!" But mine answered: "I will not do! Make you before me! " And they made signs to boost each other, but the woman exclaimed: "What is it? I see you trouble! If you are not suitable and don't do it, I will wake the Iprit! " And from fear of Ginno, both brothers performed orders, and when they finished, she said: "Wake up!" "And, after driving a wallet because of the sinuses, removed from there a necklace from five hundred seventy perrsta. "Do you know what kind of rings?" She asked; And the brothers answered: "Do not know!" Then the woman said: "The owners of all these perrsta have had the case on the horns of this Iphritis. Give me and you, too, perverse. " And the brothers gave a woman two pisces from their hands, and she said: "This littleness kidnapped me on my wedding night and put me in the casket, and the casket was in the chest. He cane seven brilliant castles on the chest and lowered me to the bottom of the roaring sea, where the waves be fighting, but he did not know that if a woman wants something, no one would overfree her. "

What is the "Book of Thousand and One Night", how and when she was created, where did Shahrazada fairy tales be born?

During the creation of such collections, several consecutive steps can be outlined.

From previous, perhaps earlier arms of "books thousand and one night", only single tales, not incoming and "Egyptian" edition and presented in the few manuscripts of individual volumes "nights" or existing in the form of independent stories that have, however, are separation On the night. Such stories include the most popular fairy tales in European readers: "Aladdin and the Magic Lamp", "Ali Baba and forty robbers" and some others; The Arabic original of these fairy tales was at the disposal of the first translator of the "Thousand and One Night" Gallan, on the translation of which they became known in Europe.

In the study of "Thousand and One Night", each fairy tale should be considered particularly, since there is no organic connection between them, and they have existed for a long time before inclusion in the collection. Attempts to combine some of them in the group at the place of their intended origin - from India, Iran or Baghdad are not sufficiently justified. The stories of Shahrazada stories have developed from individual elements that could penetrate the Arabic soil from Iran or India, regardless of each other; In his new homeland, they covered purely native layers and ancient times became the property of Arab folklore. So, for example, it happened with the framing fairy tale: having come to the Arabs from India through Iran, it lost many of the initial features in the mouths of fairy tales.

More appropriate than an attempt to group, let's say, according to the geographical principle, it is necessary to consider the principle of combining them, at least conditionally, in the time of the creation of the time or by belonging to the social environment where they existed. The oldest, most sustainable tale of the collection, possibly existed in one form or another in the first editions in the IX-C centuries, can include those stories in which the element of fiction is manifested and supernatural creatures are actively interfering with people. Such are the fairy tales "about fisherman and spirit", "about a horse from a black tree" and a number of others. For his long literary life, they seemed to be repeatedly subjected to literary processing; This is evidenced by their language claiming to be known sophistication, and the abundance of poetic passages undoubtedly into the text editors or corresponders.