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Arabian Nights 137 arabian nights 137 hood, and a dwarf colonnade above. Another The structural history of the Aqsa Mosque , London change that can be dated to soon after the and Jerusalem 1949 ; Hillenbrand, R., Umayyad woodwork in the Aqā mosque, in J. Johns (ed.), Muslim reconquest was the installation of the Bayt al-maqdis. Jerusalem and early Islam (Oxford elaborate wooden minbar (destroyed in 1969), 1999), 271–310 ; Johns, J., The “House of the commissioned by Nūr al-Dīn Mamūd b. Zankī Prophet” and the concept of the mosque, in Bayt in 564/1168–69. The north portico was the al-maqdis. Jerusalem and early Islam (Oxford 1999), 59–112 ; Küchler, M., Moschee und Kalifenpaläste work of the Ayyūbid sultan al-Muaam Īsā in Jerusalems nach den Aphrodito-Papyri, Zeitschrift 614/1217–18 (van Berchem, 393–429). des Deutschen Palästina-Vereins 107 (1991), 120–43 ; Mamlūk sultans from al-Nāir Muammad Lazzarini, L., and P. Schwartzbaum, The technical examination and restoration of the paintings of the b. Qalāwūn to al-Ashraf al-Ghawrī made im- dome of the Al Aqsa mosque, Jerusalem, Studies provements to the dome, the doors, and the in Conservation 30 (1985) 3:129–35 ; Meinecke, M., roof. Tankiz, the governor of Syria, reno- Die mamlukische Architektur in Ägypten und Syrien , 2 vated the transept in 731/1330–31, and may vols., Glückstadt 1992 ; Stern, H., Recherches sur la mosquée al-Aqā et sur ses mosaïques, Ars have added the decorative rosette within the Orientalis 5 (1963), 27–47 ; Wilkinson, J., Column mosaic of the mi rāb hood (see Meinecke for capitals in the aram al-Sharīf, in J. Raby and references). Both the Dome of the Rock and J. Johns (eds.), Bayt al-maqdis. Abd al-Malik’s Jerusalem al-Aqā Mosque received coloured glass and (Oxford 1992), 125–39. stucco window grilles during the reign of the M. Milwright Ottoman sultan Süleymān I, though the sur- viving examples within the Aqā are probably nineteenth-century copies. Additions, including painted decoration and changes to the windows, Arabian Nights are associated with sultans Muafā II, Mamūd II, and Abd al-Azīz (van Berchem, 439–44; Arabian Nights , the work known in Arabic Flood, 449–51). In the twentieth century further as Alf layla wa-layla , “A thousand nights and restorations were undertaken, most importantly one night,” is an oriental collection of stories in 1923–7 and 1938–42. that is constituted by a frame-tale focused on On 21 August 1969 the dome and the south- the narrator, Shahrazād, telling stories for a eastern section of the mosque were severely thousand nights. Derived from a pre-Islamic damaged in a fi re started by an Australian reli- Iranian prototype that relied partly on Indian gious extremist. The restoration of the struc- elements, the collection gained fame in the ture and ornamentation of the mosque were Western world by way of the French transla- undertaken by the Al-Aqā Mosque and Dome tion adapted from various Arabic sources and of the Rock Restoration Committee and the published by Antoine Galland between 1704 International Centre for the Conservation and and 1717. Commonly known in English as Restoration of Momuments, Rome (Lazzarini The Arabian Nights’ Entertainments or, in short, and Schwartzbaum). A replica of the destroyed the (Arabian) Nights , the collection in its many sixth/twelfth-century minbar , commissioned versions constitutes the Islamic world’s major by the Hashemite Kingdom of Jordan, was contribution to world literature and an icon installed within the mosque in 2007. that has permeated literary imagery around the world. Rather than denoting a specifi c book, the name the Arabian Nights implies a phenom- Bibliography Van Berchem, M., Matériaux pour un Corpus inscriptio- enon, since the work is both anonymous and num Arabicarum. Deuxième partie. Syrie du Sud , vol. 2, authored by many different contributors over Jérusalem “Haram” , Cairo 1927 (repr. Geneva an extended period of time. Different versions 2001) ; Creswell, K., A short account of early Muslim in Arabic manuscripts and printed texts exist, as architecture , rev. J. Allan, Aldershot 1989 ; Flood, F., The Ottoman windows in the Dome of the Rock well as numerous translations and adaptations and the Aqsa Mosque, in S. Auld and R. Hil- into European and other languages. lenbrand, eds., Ottoman Jerusalem. The living city, 1517–1917 (London 2000), 1:431–63 ; Folda, J., The 1. Sources of information art of the Crusaders in the Holy Land, 1098–1187 , Cam- bridge 1995 ; Grabar, O., The shape of the holy. Early The only critical edition of an Alf layla Islamic Jerusalem , Princeton 1996 ; Hamilton, R., wa-layla manuscript is the edition prepared by EEII bb3_1-193.indd3_1-193.indd 113737 55/2/2007/2/2007 66:46:54:46:54 PPMM 138 arabian nights Muhsin Mahdi (1984), based on the Galland will never manage to control women’s wiles. manuscript, which was one of the sources On the journey home, Shāhzamān decides to Galland used for his famous translation. The live in celibacy, while Shāhriyār determines to text of this edition has served as the basis for marry a new woman every night only to kill her several translations into European languages, the next morning. Once back in his kingdom, including English, Dutch, and German. The he continues this practice until the number of older English translations, such as those of marriageable women grows scarce. At this point, Lane and Burton, which are based on various the waz īr ’s daughter Shahrazād (Scheherazade) manuscripts, combinations of manuscripts, takes it upon herself to save her sex by vol- and other sources, are available as Internet unteering to marry the cruel ruler. After the resources. The volumes of Victor Chauvin’s nocturnal consummation of their marriage, she Bibliographie pertaining to the Nights , originally has her younger sister (or, in some versions, her published 1900–03 and recently reprinted, nurse) Dunyāzād (Dīnāzād, Dīnārzād) request contain detailed summaries and commentar- that she divert them by telling tales. With the ies on the tales of the Nights (and many other king’s permission, Shahrazād does so. As dawn tales). Mia Gerhardt’s monograph, The art of breaks, Shahrazād interrupts her story at a point story-telling , and David Pinault’s “sequel” study, that leaves the king’s curiosity aroused, and he Story-telling techniques in the Arabian Nights , remain decides to let her live so that he can hear the rest highly readable and inspiring studies. Compre- of the tale the following night. This continues hensive information about the Nights in English for a total of a thousand nights. On the thou- is available in Robert Irwin’s The Arabian Nights: sand-and-fi rst night, Shahrazād discloses her A companion and in The Arabian Nights encyclopedia , stratagem to the ruler, and he pardons her. prepared by Ulrich Marzolph and Richard van Leeuwen. A number of important essays tracing 3. Textual history our gradually growing understanding of the complex nature of the Arabian Nights have been 3.1. Early history republished by Marzolph in The Arabian Nights The collection developed into its present reader . The tercentenary of the publication of shape in several steps that can be reconstructed Galland’s translation in 2004 occasioned the with a fair degree of certainty. The most im- publication of a number of volumes document- portant attestations for the early history of the ing the state of the art in Arabian Nights research Nights are two references, one preserved in the (see Chraïbi; Joly and Kilito; Ouyang and van work of the Arab historian al-Masūdī (d. 345 Gelder; Yamanaka and Nishio; and Marzolph, or 346/956–7) and the other in the catalogue Transnational ). (al-Fihrist) of the Baghdad bookseller Ibn al- Nadīm, written in 377/987 (see Abbott). Both 2. Content authors agree that the collection derives from The frame-tale of the Nights begins with an an earlier Persian book named Haz ār afsān(a) anonymous narrator telling the story of the (“A thousand stories”), a title rendered in Arabic Sassanian kings Shāhriyār and his brother as Alf khurāfa (“A thousand fantastic stories”), Shāhzamān, the ruler of Samarqand. Deeply the term khur āfa relating to the eponymous traumatised by the unexpected discovery of protagonist of fantastic stories who allegedly their wives’ sexual debauchery, they start to lived during the prophet Muammad’s lifetime roam the world in order to fi nd out whether (Drory). Both authors note that the Arabic there are any faithful women to be found translation is commonly known as Alf layla (“A anywhere. In their travels, they meet a woman thousand nights”). Ibn al-Nadīm also mentions who tells them of her abduction by a demon the general design of the work’s frame-tale who keeps her locked away in a box at the and explicitly states that he had seen the book bottom of the sea, allowing her out only when on various occasions “in its entirety” (wa-qad he wishes. But while the demon sleeps, she raaytuhu bi-tamāmihi dafaāt) . While he describes blackmails the two men into having sex with her, the book as containing some 200 tales, he does thereby ultimately convincing them that men not, however, mention the actual content of any EEII bb3_1-193.indd3_1-193.indd 113838 55/2/2007/2/2007 66:46:54:46:54 PPMM arabian nights 139 of the tales included. Ibn al-Nadīm’s evaluation sor to the Nights . As Ibn al-Nadīm states, al- of the collection as “a poor book with silly Jahshiyārī intended to compile a book of a tales” (kitāb ghathth bārid al-adīth) characterises thousand tales from the stories of the Arabs, the attitude of the learned, both contemporary the Persians, the Greeks, and others, with each and modern, and disregards the fact that the tale covering one night.
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