The Heart of Nimble Woods (Adventures in Omphalos Book 1)
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The organic unity of the incredibly diverse tales and stories of the Nights lies in their rootedness and constant interplay with the ultimate frame story, that of the vizir's daughter, Scheherezade, the narrator of the extended tales over the one-thousand and one nights, and her perpetually impending death at the hands of her husband, King Shahrayar. Thus the book opens with the account of the visit of the King's brother, Shahzaman, who is grieved at having been forced to execute his wife for unfaithfulness, having discovered her in flagrante delicto with the palace cook.
King Shahrayar then discovers his own wife, the Queen, engaging in orgies alongside her serving maids, with several black slaves disguised in women's dress, and orders his vizir to execute all of them. Concluding in his grief that henceforth no woman can ever be trusted, he then adopts a brutal plan to marry a new wife every night and having slept with her, order the vizir to execute her at dawn each morning before she has the chance to make the King again a cuckold.
This he continues each night and day until hundreds of brides have met their death and the kingdom is thrown into a universal horrified grief.
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Finally, the vizir's own daughter, Scheherezade, asks her father the vizir to marry her to the King, come what may. Over her father's objection she marries Shahrayar, sleeps with him, and with her expected execution looming, calls for her sister Dunyazade to join them in their last hours before daybreak. Dunyazade then asks Scheherezade to entertain the King and herself with her lively stories, and she does so, so entrancing the King with the beginning tale, cut short in a "cliff hanger" pause before its ending, that the King postpones her execution until the next night so that he can hear the continuation of the tale.
With this "sword of Damocles" hanging over her head, Scheherezade then continues in the same way for each of the suceeding thousand nights, so entrancing the King and leaving him desirous of the continuation of the stories, which proliferate endlessly, that her execution is continually deferred. The narrative thus works through the suspension of time by using storytelling to stop its flow, the suspension of time in turn enhancing the narritive in reciprocal circularity of effect.
Within this circularity the continuous story develops through variations, echoes, and forward and backward references, rather than linear causal sequences. Each tale thus generates the kernels and seeds of further stories to come, and the overall unity of the work is generated from the interlinking and embeddedness of each story in the others. The stories thus are similar to the familiar nested "Russian Dolls" in which opening one doll one finds another, then another, ad infinitem.
The variety of the stories are legion and encompass almost every genre later to be elaborated in World Literature. Thus the mystery is solved. This Nights story alongside many others is almost certainly the earliest surviving literature that mentions ghouls.
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Another prime example is the story "The History of Gherib and His Brother Agib," in which Gherib, an outcast prince, fights off a family of ravenous Ghouls and then enslaves them and converts them to Islam. One example is "The Adventures of Bulukiya," where the protagonist Bulukiya's quest for the herb of immortality leads him to explore the seas, journey to Paradise and to Hell, and travel across the cosmos to different worlds much larger than his own world, anticipating elements of galactic science fiction; along the way, he encounters societies of djinns, mermaids, talking serpents, talking trees, and other forms of life.
In "Abu al-Husn and His Slave-Girl Tawaddud", the heroine Tawaddud gives an impromptu lecture on the mansions of the Moon, and the benevolent and sinister aspects of the planets. In another Nights tale in the fantasy genre, "Abdullah the Fisherman and Abdullah the Merman", the protagonist Abdullah the Fisherman gains the ability to breathe underwater and discovers an underwater society that is portrayed as an inverted reflection of society on land, in that the underwater society follows a form of primitive communism where concepts like money and clothing do not exist, echoing also elements of Sir Thomas More's "Utopia.
Yet the entire structure of the Nights is that of Scherezade's courageous use of her magnificent intelligence, depth of feeling, creativity and humanity to not only defer the irrational homicidal violence of a male tyrant, but in the very process to re-educate and acclimatize him to greater tolerance and humane civilization. By the end of the tale, she is universally praised for both her loyalty and intelligence and receives for herself and her master wealth and power, rewarded by the Caliph. By telling this tale, Sheherazade is offering the King a new ideal about how women can be trustworthy and virtuous servants.
Women can also be as knowledgeable about life and sometimes more so than men if they put the same effort and ability into their studies as men. Women are not predisposed to ignorance based only on their sex. Sheherazade the narrator herself shares many of the qualities of her protagonist Sympathy. She has also studied much about Islamic culture and ideals as the daughter of the Vizir.
Sheherazade also uses her cleverness to accomplish her goals. Sympathy uses knowledge to gain riches for her master and Sheherazade uses knowledge to concoct tales to a tyrant King in order to gain liberation for her people. Both women fight through prejudice to achieve some status by the end of their prospective stories.
Sympathy in some ways is a fictional alter ego of Sheherazade. Most of the tales begins with an "surfacing of destiny" which manifests itself through an anomaly; one anomaly always generates another,so a chain of anomalies is set up, building to a story of fascination and enchantment.
The chain of anomalies always tends to lead back to "normality" in which destiny sinks back into its invisibility in our daily life. The protagonist of the stories may in fact be seen as destiny itself. Writers as diverse as Henry Fielding to Naguib Mahfouz paid homage to it in their own works.
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Yeats, H. Wells, Cavafy, Calvino, H. Lovecraft, Marcel Proust, A. Byatt and Angela Carter. In this retelling Scheherezade is able to tell so many enchanting stories not from her native creative genius but because each night a bald, bespectacled, middle-aged genie appears from the future to tell the tales from a book he has already read: "The Thousand and One Nights.
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Like Jorge Luis Borges, whom he admired, his novels and tales often read as allegories on the human capacity to find worlds in words and to reveal the fragility of the human condition and of what we take to be historical or material reality in our lives. In one of his more delightful concoctions, "Invisible Cities" Calvino brings together two fertile and febrile sources: Scherezade's sea of stories and his partly factual, partly fantastic extension of of Marco Polo's Travels. Kublai Khan in fact sent Polo on several "fact finding" missions to the distant corners of his empire.
In "Invisible Cities" his reports back to the Khan grow increasingly fantastic as he crosses the border between reality and the imagination. As the Emperor, Polo and the Empire bloat and age, with each return to the throne Polo becomes a Scherezadian storyteller, imposing his will to fancy on reality, just as the Emperor imposes his will to power on reality, engaging in an extended meditation on the sovereign powers of storytelling itself. The awkward young Huru's adventures begin when her brother abandons her during a journey from Istanbul to Baghdad.
By the end of her rambles, when she trades her musical talent for something more valuable, Huru has spent time disguised as a boy and has married a woman; she has seen Persia, Turkey and Syria and traveled through time; she has married a Sultan, borne his son and survived--with help from the spirit world--by her wits and her talent for playing her stone lyre. In the Post-modern idiom she uses the self-referentiality of the narrative with its colloquial theatricality to attempt to unmask what is perceived as the constructedness and fictiveness of the "reality" in which we presume to live.
Thereafter she became perhaps the most internationally visible woman writer in the Arab world. Her work speaks forcefully for human rights universally, and women's rights in particular.
In her rendering of the material of the "Thousand and One Nights" she universalizes the experience of Scheherezade to that of all brides on their wedding nights, mapping the collision of the world of fairy tales with the realities of centuries old traditions and the powers of men and society, dramatizing the timelessness of women's subjugation to realities beyond their control, passing from innocence into experiencethat is through the rites of initiation into the timeless Sisterhood of Scherezade. In it we follow the fate of the modern protagonist Sartorius' ancestor, Royal Navy Admiral Sir George Rose Sartorius as he experiences a realm of fantastic adventure, from participating in the naval battles of Trafalgar and Egypt with Lord Nelson, to shipwreck on the Indian Ocean, his sexual encounter with the sorceress "Lilith" or Sir She, and most significantly his confinement in the palace of the "Sultan of the Sea of Stories" in which, like Scheherezade, he and his fellows, Billali the aged scholar, Ibn Battuta the Arab world traveller, and Princess Nooaysua, a Scheherezadian heroine, must daily invent and compose a series of stories for the Sultan's pleasure, on pain of death.
Invisible Cities. The Works of The Earl of Rochester. Later the word became synonymous with freethinkers whose behaviour, foremost sexual, is unconstrained by social norms or ethical considerations, even to the point of "outraging public morality. It also raises the deeper question of how absolute personal freedom may be once released from political tyranny, religious dogma or blind social prejudice, and when liberty may degenerate into a license heedless of the needs, benefits or rights of others.
Not only in Europe but across Asia to Japan from the Sixteenth to Eighteenth centuries did sexual and social libertinage flourish, a generalized cultural drive towards breaking out of the bondage of traditional authority of all kinds, driven by the global rise of urban culture and the merchant class. Nevertheless, especially in those early days freedom was more a luxury than a right, and characteristically any true measure of individual freedom was enjoyed almost exclusively by the aristocracy or merchant elite, rather than the majority of the population constituting the lower classes, and the libertine was most likely a freethinking wealthy aristocratic male in an Asian or European city.
Later in life he began writing racy accounts of the financial, amorous and erotic affairs of the merchant class and the demimonde. It structurally echoes the genre of the Buddhist confessional narrative in which someone who becomes a priest or a nun recounts the sins of their past and their moment of crisis leading to spiritual awakening. Hdowever, in this case the old woman in her narrative is implicitly initiating her young visitors into the secrets of the "Way of Love," describing a life of vitality and sexual desire of which she does not essentially repent.
En passant, she satirically reveals the underside of the lives of ministers and lords, powerful samurai, wealthy priests, and upper-class merchants. Often compared to Cleland's "Fanny Hill" the narrative also celebrates the female protagonist's pluck and resourcefulness in adversity, reminiscent of Becky Thatcher in Thackeray's "Vanity Fair. No one, of course, escapes death. The invisible blossoms of the mind finally fall and scatter; the soul leaves; and the body is fed like kindling into a crematorium fire in the night. But for the blossoms to fall all too soon in a morning stormah, how foolish are the men who die young of overindulgence in the way of sensuous love.
Yet there is no end of them. When one Dalai Lama died, a search was undertaken to find his newly reborn reincarnation, who would be raised in the Potala Palace by a Regent until coming of age to reign again as the Dalai Lama. After the the Fifth Dalai Lama died in , Tsangyang Gyatso was proclaimed the new Dalai Lama, but the unscrupulous Regent schemed to keep him effectively under house arrest in the Palace, retaining all power to himself.
In this unfortunate condition, deprived of his destiny, the Sixth Dalai Lama dedicated himself to three passions: the study of Buddhist Scriptures, the erotic worship of beautiful women, and the penning of love poems to his beautiful lovers. As he was a "Living Buddha" it was considered by the girls and their families a great and divine honor to be sexually united with the Dalai Lama, and when a girl residing in the elite Shol district of Lhasa below the Palace became a lover her family painted their house yellow, exalted beyond the common white, celebrating the act of divine favour.
Gyatso was so successful in "painting the town red," although in this case yellow, that a scandal ultimately ensued in which the outside power of the Mongol Khan in the north united with the conservative priests to depose,exile and ultimately assassinate him, claiming that the son of the Mongol Khan was the true Sixth Dalai Lama in a coup d'etat.
Lover met by chance on the road, Girl with delicious-smelling body-- Like picking up a small white turquoise Only to toss it away again. Born during the dour administration of Oliver Cromwell's Puritan Commonwealth, he came of age just in time for the Resotation of monarchy, sexual excess and extravagance, and his attitude in word and deed as to libertine sexuality was "cavalier" in the extreme. As his father had engineered Charles II's escape from England he became a favorite in the Restoration court, yet cavalierly endangered his status with such acts boxing the ears of high lords in the King's presence and delivering caustic diatribes against the king to his face in fits of anger, accusing the king of being more addicted to sexual excess than the good of the kingdom.
Nonetheless, Charles II took a protective interest in Rochester, continuously bailing him out of scrapes and predicaments. As related in Samuel Pepys' famous Diary, Rochester, who was poor, contrived to forcibly abduct the heiress of one of England's wealthiest families, who despite the King's encouragement, refused to consent to her marriage to Rochester because of his poverty and profligacy. The daughter nonetheless chose to elope with him and they were married.
He was a notorious rake, had innumerable mistresses, including the finest actresses of London, and shared some mistresses with the king. After a brawl between his gang of friends and the police in which a man died, Rochester in disgrace was forced into hiding, disguising himself as a "quack doctor" treating women for "barrenness" or infertility and other gynocological complaints, under the name of "Dr.
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To overcome occasional hesitancy of the women's mothers or husbands to allow a male doctor to conduct the gynocological examination or treatment, Rochester dressed in drag to impersonate a fictive "Mrs. Bendo," the putative doctor's wife, who would conduct the examination and administer the treatment in lieu of the considerate doctor himself. Rochester died at the age of 33 from a combination of syphillis, gonnorhea and alcoholic liver failure, reportedly wearing a false nose in lieu of the one lost to the disease.
After his death several Puritan religious societies circulated an account of his deathbed repentence of his libertinage, the authenticity of which remains uncertain. Nevertheless, many of his forceful poems remain anthologized classics, such as "The Imperfect Enjoyment:" Naked she lay, clasped in my longing arms, I filled with love, and she all over charms; Both equally inspired with eager fire, Melting through kindness, flaming in desire.
With arms, legs, lips close clinging to embrace, She clips me to her breast, and sucks me to her face; Her nimble tongue, Love's lesser lightning, played Within my mouth, and to my thoughts conveyed Swift orders that I should prepare to throw The all-dissolving thunderbolt below. My fluttering soul, sprung with the pointed kiss, Hangs hovering o'er her balmy brinks of bliss, But whilst her busy hand would guide that part Which should convey my soul up to her heart, In liquid raptures I dissolve all o'er.
Melt into sperm, and spend at every pore. A touch from any part of her had done 't: Her hand, her foot, her very look's a cunt. Smiling, she chides in a kind murmuring noise, And from her body wipes the clammy joys, When, with a thousand kisses wandering o'er My panting bosom, "Is there then no more? He was one of the greatest literary celebrities of Europe, and along with Wordsworth, Keats, Leopardi and Shelley one of the founding patriarchs of the Romantic Movement in Europe.