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Wednesday, January 27, 2010

Serendipity

The Three Princes of Serendip
From Wikipedia, the free encyclopedia


The Three Princes of Serendip is the English version of the Peregrinaggio di tre figluoli del re di Serendippo published by Michele Tramezzino in Venice in 1557. Tramezzino claimed to have the story from one Christophero Armeno who had translated the Persian fairy tale into Italian adapting Book One of Amir Khusrau's Hasht Bihisht[1] of 1302. The story first came to English via a French translation, and now exists in several out-of-print translations.[2] Serendip is the Persian name for Sri Lanka.

The story has become known in the English speaking world as the source of the word serendipity, coined by Horace Walpole because of his recollection of the part of the "silly fairy tale" where the three princes by "accidents and sagacity" discern the nature of a lost camel.[3]





The story
"In ancient times there existed in the country of Serendippo, in the Far East, a great and powerful king by the name of Giaffer. He had three sons who were very dear to him. And being a good father and very concerned about their education, he decided that he had to leave them endowed not only with great power, but also with all kinds of virtues of which princes are particularly in need."

The father searches out the best possible tutors. "And to them he entrusted the training of his sons, with the understanding that the best they could do for him was to teach them in such a way that they could be immediately recognized as his very own."

When the tutors are pleased with the excellent progress that the three princes make in the arts and sciences they report it to the king. He however still doubts their training and summoning each in turn, declares that he will retire to the contemplative life leaving them as king. Each politely declines, affirming the father's superior wisdom and fitness to rule.

The king is pleased, but fearing that his sons' education may have been too sheltered and privileged, feigns anger at them for refusing the throne and sends them away from the land.

The lost camel
No sooner do the three princes arrive abroad than they trace clues to identify precisely a camel they have never seen. They conclude that the camel is lame, blind in one eye, missing a tooth, carrying a pregnant woman, and bearing honey on one side and butter on the other. When they later encounter the merchant who has lost the camel, they report their observations to him. He accuses them of stealing the camel and takes them to the Emperor Beramo, where he demands punishment.

Beramo asks how they are able to give such an accurate description of the camel if they have never seen it. It is clear from the princes' replies that they have used small clues to deduce cleverly the nature of the camel.

Grass had been eaten from the side of the road where it was less green, so the princes had deduced that the camel was blind on the other side. Because there were lumps of chewed grass on the road the size of a camel’s tooth, they deduced they had fallen through the gap left by a missing tooth. The tracks showed the prints of only three feet, the fourth being dragged, indicating that the animal was lame. That butter was carried on one side of the camel and honey on the other was evident because ants had been attracted to melted butter on one side of the road and flies to spilled honey on the other.

As for the woman, one of the princes said: "I guessed that the camel must have carried a woman, because I had noticed that near the tracks where the animal had knelt down the imprint of a foot was visible. Because some urine was near by, I wet my fingers and as a reaction to its odour I felt a sort of carnal concupiscence, which convinced me that the imprint was of a woman’s foot."

"I guessed that the same woman must have been pregnant," said another prince, "because I had noticed nearby handprints which were indicative that the woman, being pregnant, had helped herself up with her hands while urinating."

At this moment a traveller enters the scene to say that he has just found a missing camel wandering in the desert. Beramo spares the lives of the Three Princes, lavishes rich rewards on them and appoints them to be his advisors.

The story continues
The three princes have many other adventures, where they continue to display their sagacity, stories-within-stories are told and, of course, there is a happy ending.[4]



History
The fairy tale The Three Princes of Serendip is based upon the life of Persian King Bahram V, who ruled the Sassanid Empire (420–440). Stories of his rule are told in epic poetry of the region (Firdausi's Shahnameh of 1010, Nizami's Haft Paykar of 1197, Khusrau's Hasht Bihisht of 1302), parts of which are based upon historical facts with embellishments derived from folklore going back hundreds of years to oral traditions in India and The Book of One Thousand and One Nights. With the exception of the well-known camel story,[5] English translations are very hard to come by.

Talmudic version
The fable of a camel blind in one eye is included in the Talmud, attributed to Rabbi Yochanan:

Rava relates the following in the name of Rabbi Yochanan:—“Two Jewish slaves were one day walking along, when their master, who was following, overheard the one saying to the other, ‘There is a camel ahead of us, as I judge—for I have not seen—that is blind of one eye and laden with two skin-bottles, one of which contains wine and the other oil, while two drivers attend it, one of them an Israelite, and the other a Gentile.’ ‘You perverse men,’ said their master, ‘how can you fabricate such a story as that?’ The slave answered, and gave this as his reason, ‘The grass is cropped only on one side of the track, the wine, that must have dripped, has soaked into the earth on the right, and the oil has trickled down, and may be seen on the left; while one of the drivers turned aside from the track to ease himself, but the other has not even left the road for the purpose.’ Upon this the master stepped on before them in order to verify the correctness of their inferences, and found the conclusion true in every particular. He then turned back, and…after complimenting the two slaves for their shrewdness, he at once gave them their liberty.”
Sanhedrin, fol. 104, col. 2.[6]

References
^ See Ben-Amos, Dan; et al. (2006). Folktales of the Jews: Tales from Eastern Europe. Jewish Publication Society. p. 318. ISBN 0827608306. , accessible [1]
^ e.g. Remer, T. G., Ed. (1965) Serendipity and the Three Princes of Serendip; From the Peregrinaggio of 1557. University of Oklahoma Press, Norman, OK. and Hodges, E. J. (1964) The Three Princes of Serendip. Atheneum, New York.
^ Yallop, C (2005). Macquarie Dictionary, Fourth Edition. Sydney, NSW, Australia: The Macquarie Library pty Ltd. p. 1290. ISBN 876429 14 3.
^ For a little more detail see Richard Boyle's retelling of the tale here.
^ See for instance The Lost Camel in Idries Shah's collection World Tales The author mentions that an ancient saying "Faith is the lost camel of the Believer" has been said to allude to this tale. The same story is found in and Tales of the Sun Or Folklore of Southern India by Mrs Howard Kingscote, Georgiana Kingscote, Pandit Natesa Sastri, accessible here.
^ Hebraic Literature: Translations from the Talmud, Midrashim, and Kabbala, chapter II. A similar version is contained in the 5th-century CE Midrash collection Lamentations Rabbah, perhaps the oldest written version that we have.

1 comment:

  1. Concupiscence from latin: con-, with + cupi, cupid - desire (usually sexual) + eserre - suffix denoting beginning of a process or state. The end of Concupiscence is pronounced in the same way as essence.

    Modern definitions of Concupiscence: an ardent, usually sensuous, longing; a strong sexual desire; lust.[1] In Christian theology, concupiscence is selfish human desire for an object, person, or experience. Although the idea of concupiscence is Latin in origin, it has been co-opted and our understanding of it has been developed by Christianity. Based on conflicting ideas of original sin, Catholics and Protestants have ideas of concupiscence that also contradict one another. For Catholics the term has two meanings. In its widest sense, "concupiscence is any yearning of the soul for good; in its strict and specific sense, it means a desire of the lower appetite contrary to reason."[2] For Protestants, concupiscence refers to what they understand as the orientation, inclination or innate tendency of human beings to do evil. "Concupiscence" is derived from the Latin word concupiscentia, meaning "an intense desire".

    from Wikipedia on Cucupissessnece

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