一千零一夜短的故事

① 一千零一夜講了幾個小故事

《一千零一夜》全書中共有大故事134個，每個大故事又包括若干小故事，組成一個龐大的故事群，總計264個故事。

《一千零一夜》在西方被稱為《阿拉伯之夜》，在中國卻有一個獨特的稱呼：《天方夜譚》。「天方」是中國古代對阿拉伯的稱呼，僅憑這名字，就足以把人帶到神秘的異域世界中。

它是世界上最具生命力、最負盛名，擁有最多讀者和影響最大的作品之一。同時，它以民間文學的樸素身份卻能躋身於世界古典名著之列，也堪稱是世界文學史上的一大奇跡。

(1)一千零一夜短的故事擴展閱讀

成型過程

主要來源於波斯、印度；另一部分來源於以巴格達為中心的阿拔斯王朝（750-1258年）的故事；第三部分來源於埃及麥馬立克王朝（1250－1517年）時期的故事。

這本書其實並不是哪一位作家的作品，它是中近東地區廣大市井藝人和文人學士在幾百年的時間里收集、提煉和加工而成的，是這個地區廣大阿拉伯人民、波斯人民聰明才智的結晶。

《一千零一夜》的故事，很早就在阿拉伯地區的民間口頭流傳，約在公元八九世紀之交出現了早期的手抄本，到12世紀，埃及人首先使用了《一千零一夜》的書名，但直到15世紀末16世紀初才基本定型。《一千零一夜》的故事一經產生，便廣為流傳。在十字軍東征時期就傳到了歐洲。

② 從＜＜一千零一夜＞＞中，選一個小故事，並且要簡短的把這個故事寫下來

辛巴達航海歷險記來
故事主要講了辛自巴達七次航海所遇到的困難，沉船、賽馬、巨蛇、巨人、毒蛇、怪物等等。辛巴達以自已的聰明才智、膽大心細化解了一次次的危機。如：在大海上他搭乘著浮木上了「惡魔島」，與巨蟒展開了殊死搏鬥。辛巴達一次又一次獲得無數財寶，從一個身無分文的窮人變成了享譽天下的富商。

③ 一千零一夜中最短的故事的英文版

《一千零一夜》的《漁翁、魔鬼和四色魚》的故事Allah ah! Shanggei food and clothing for you to me, this is my last one of the network.

Talk about again and again with his god Allah Almighty name, the net cast into the sea, and so it fell on the bottom for a moment, the only hands-on the net, and Latin America are still motionless, as if children and undersea network linking like.

Pooh, the Shi! In the long run, we will cry out in the disaster, in this era, even if you are safely behind in the early morning, the night will be painful to drink alcohol.

Fisherman off his clothes, diving into the water, trying to find out a lot of effort, the network finally comes out from the seabed. We can see, this time there is a gall-shaped brass bottle. Bottle sealed with tin, tin printed on the Dawu De Su Freeman ① seal. Looking at Dan Ping

THE FISHERMAN AND THE JINNI

IT hath reached me, O auspicious King, that there was a fisherman well stricken in years who had a wife and three children, and withal was of poor condition. Now it was his custom to cast his net every day four times, and no more. On a day he went forth about noontide to the seashore, where he laid down his basket and, tucking up his shirt and plunging into the water, made a cast with his net and waited till it settled to the bottom. Then he gathered the cords together and haled away at it, but found it weighty. And however much he drew it landward, he could not pull it up, so he carried the ends ashore and drove a stake into the ground and made the net fast to it. Then he stripped and dived into the water all about the net, and left not off working hard until he had brought it up.

He rejoiced thereat and, donning his clothes, went to the net, when he found in it a dead jackass which had torn the meshes. Now when he saw it, he exclaimed in his grief, "There is no Majesty and there is no Might save in Allah the Glorious, the Great!" Then quoth he, "This is a strange manner of daily bread," and he began reciting in extempore verse:

"O toiler through the glooms of night in peril and in pain,

Thy toiling stint for daily bread comes not by might and main!

Seest thou not the fisher seek afloat upon the sea

His bread, while glimmer stars of night as set in tangled skein?

Anon he plungeth in despite the buffet of the waves, the while to sight the bellying net his eager glances strain, till joying at the night's success, a fish he bringeth home whose gullet by the hook of Fate was caught and cut in twain. When buys that fish of him a man who spent the hours of night reckless of cold and wet and gloom in ease and comfort fain, laud to the Lord who gives to this, to that denies, his wishes and dooms one toil and catch the prey and other eat the fishes."

Then quoth he, "Up and to it. I am sure of His beneficence, Inshallah!" So she continued:

"When thou art seized of Evil Fate, assume

The noble soul's long-suffering. 'Tis thy best.

Complain not to the creature, this be 'plaint

From one most Ruthful to the ruthlessest."

The fisherman, when he had looked at the dead ass, got it free of the toils and wrung out and spread his net. Then he plunged into the sea, saying, "In Allah's name!" and made a cast and pulled at it, but it grew heavy and settled down more firmly than the first time. Now he thought that there were fish in it, and he made it fast and, doffing his clothes, went into the water, and dived and haled until he drew it up upon dry land. Then found he in it a large earthern pitcher which was full of sand and mud, and seeing this, he was greatly troubled. So he prayed pardon of Allah and, throwing away the jar, wrung his net and cleansed it and returned to the sea the third time to cast his net, and waited till it had sunk. Then he pulled at it and found therein potsherds and broken glass. Then, raising his eyes heavenward, he said: "O my God! Verily Thou wettest that I cast not my net each day save four times. The third is done and as yet Thou hast vouchsafed me nothing. So this time, O my God, deign give me my daily bread."

Then, having called on Allah's name, he again threw his net and waited its sinking and settling, whereupon he haled at it but could not draw it in for that it was entangled at the bottom. He cried out in his vexation, "There is no Majesty and there is no Might save in Allah!" and he began reciting:

"Fie on this wretched world, an so it be

I must be whelmed by grief and misery.

Tho' gladsome be man's lot when dawns the morn,

He drains the cup of woe ere eve he see.

Yet was I one of whom the world when asked

'Whose lot is happiest?' would say, ''Tis he!'"

Thereupon he stripped and, diving down to the net, busied himself with it till it came to land. Then he opened the meshes and found therein a cucumber-shaped jar of yellow copper, evidently full of something, whose mouth was made fast with a leaden cap stamped with the seal ring of our Lord Solomon, son of David (Allah accept the twain!). Seeing this, the fisherman rejoiced and said, "If I sell it in the brass bazaar, 'tis worth ten golden dinars." He shook it, and finding it heavy, continued: "Would to Heaven I knew what is herein. But I must and will open it and look to its contents and store it in my bag and sell it in the brass market." And taking out a knife, he worked at the lead till he had loosened it from the jar. Then he laid the cup on the ground and shook the vase to pour out whatever might be inside. He found nothing in it, whereat he marveled with an exceeding marvel. But presently there came forth from the jar a smoke which spired heavenward into ether (whereat he again marveled with mighty marvel), and which trailed along earth's surface till presently, having reached its full height, the thick vapor condensed, and became an Ifrit huge of bulk, whose crest touched the clouds while his feet were on the ground. His head was as a dome, his hands like pitchforks, his legs long as masts, and his mouth big as a cave. His teeth were like large stones, his nostrils ewers, his eyes two lamps, and his look was fierce and lowering.

2 Now when the fisherman saw the Ifrit, his side muscles quivered, his teeth chattered, his spittle dried up, and he became blind about what to do. Upon this the Ifrit looked at him and cried, "there is no god but the God, and Solomon is the prophet of God," presently adding: "O Apostle of Allah, slay me not. Never again will I gainsay thee in word nor sin against thee in deed." Quoth the fisherman, "O Marid, diddest thou say Solomon the Apostle of Allah? And Solomon is dead some thousand and eight hundred years ago, and we are now in the last days of the world! What is thy story, and what is thy account of thyself, and what is the cause of thy entering into this cucurbit?"

Now when the Evil Spirit heard the words of the fisherman, quoth he: "There is no god but the God. Be of good cheer, O Fisherman!" Quoth the fisherman, "Why biddest thou me to be of good cheer?" And he replied, "Because of thy having to die an ill death in this very hour." Said the fisherman, "Thou deservest for thy good tidings the withdrawal of Heaven's protection, O thou distant one! Wherefore shouldest thou kill me, and what thing have I done to deserve death, I who freed thee from the jar, and saved thee from the depths of the sea, and brought thee up on the dry land?" Replied the Ifrit, "Ask of me only what mode of death thou wilt die, and by what manner of slaughter shall I slay thee." Rejoined the fisherman, "What is my crime, and wherefore such retribution?" Quoth the Ifrit, "Hear my story, O Fisherman!" And he answered, "Say on, and be brief in thy saying, for of very sooth my life breath is in my nostrils."

Thereupon quoth the Jinni: "Know that I am one among the heretical Jann, and I sinned against Solomon, David-son (on the twain be peace!), I together with the famous Sakhral-Jinni, whereupon the Prophet sent his Minister, Asaf, son of Barkhiya, to seize me. And this Wazir brought me against my will and led me in bonds to him (I being downcast despite my nose), and he placed me standing before him like a suppliant. When Solomon saw me, he took refuge with Allah and bade me embrace the True Faith and obey his behests. But I refused, so, sending for this cucurbit, he shut me up therein and stopped it over with lead, whereon he impressed the Most High Name, and gave his orders to the Jann, who carried me off and cast me into the midmost of the ocean. There I abode a hundred years, ring which I said in my heart, 'Whoso shall release me, him will I enrich forever and ever.'

"But the full century went by and, when no one set me free, I entered upon the second fivescore saying, 'Whoso shall release me, for him I will open the hoards of the earth.' Still no one set me free, and thus four hundred years passed away. Then quoth I, 'Whoso shall release me, for him will I fulfill three wishes.' Yet no one set me free. Thereupon I waxed wroth with exceeding wrath and said to myself, 'Whoso shall release me from this time forth, him will I slay, and I will give him choice of what death he will die.' And now, as thou hast released me, I give thee full choice of deaths."

The fisherman, hearing the words of the Ifrit, said, "O Allah! The wonder of it that I have not come to free thee save in these days!" adding, "Spare my life, so Allah spare thine, and slay me not, lest Allah set one to slay thee." Replied the Contumacious One, "There is no help for it. Die thou must, so ask by way of boon what manner of death thou wilt die." Albeit thus certified, the fisherman again addressed the Ifrit, saying, "Forgive me this my death as a generous reward for having freed thee," and the Ifrit, "Surely I would not slay thee save on account of that same release." "O Chief of the Ifrits," said the fisherman, "I do thee good and thou requitest me with evil! In very sooth the old saw lieth not when it saith:

"We wrought them weal, they met our weal with ill,

Such, by my life! is every bad man's labor.

To him who benefits unworthy wights

Shall hap what hapt to Ummi-Amir's neighbor."

④ 一千零一夜故事

國王山努亞和他的一千零一夜
相傳古時候，在古印度和中國之間的海島上，有一個薩桑王國，國王
名叫山努亞。山努亞國王每天要娶一個女子來，在王宮過夜，但每到第二天
雄雞高唱的時候，便殘酷地殺掉這個女子。
這樣年復一年，持續了三個年頭，整整殺掉了一千多個女子。
百姓在這種威脅下感到恐怖，紛紛帶著女兒逃命他鄉，但國王仍然只
顧威逼宰相，每天替他尋找女子，供他取樂、虐殺。整個國家的婦女，有的
死於國王的虐殺，有的逃之夭夭，城裡十室九空，以至於宰相找遍整個城市，
也找不到一個女子。他懷著恐懼、憂愁的心情回到相府。
宰相有兩個女兒，長女叫桑魯卓，二女兒名叫多亞德。桑魯卓知書達
禮，儀容高貴，讀過許多歷史書籍，有豐富的民族歷史知識。她收藏有上千
冊的文學、歷史書籍。見到宰相憂郁地回到家中，桑魯卓便對他說：
「爸爸！您為了何事愁眉不展，為什麼憂愁煩惱呢？」
宰相聽了女兒的話，告訴了女兒一段故事——
在從前的薩桑國，老國王仁德義勇，擁有一支威武的軍隊，宮中婢奴
成群，國泰民安。
國王有兩個兒子，都是勇猛的騎士。大兒子山努亞比小兒子薩曼更英
勇，令敵人聞風喪膽。
大兒子山努亞繼承王位後，由於秉公執政，深受老百姓擁戴。薩曼則
被封為撒買干第國的國王。兄弟二人秉公謙明地治理著國家。國家不斷繁榮
富強，人民過著幸福的生活。
一天，國王山努亞思念弟弟，派宰相前往撒買干第去接弟弟薩曼前來
相聚。宰相領命，啟程動身，很快來到撒買干第國土。
見到薩曼，宰相轉述了國王山努亞的致意，說國王想念他，希望他去
薩桑國看他。
薩曼隨即回答說：「遵命。」
於是薩曼國王准備好帳篷、駱駝、騾子，分派了仆從，把國政委託給
他的宰相，然後就動身出發。走了不遠，他想起禮物遺忘在宮中，便轉身回
宮去取。不料回到宮中，他卻看見王後和樂師們擠在一堆，又是彈唱，又是
嬉戲。薩曼國王見此情景，眼前頓時漆黑一團。
他想：「我還未走出京城，這些賤人就鬧成這樣，要是我這一去住久了，
這些賤人不知會鬧出什麼事呢！」想到這兒，他拔出寶劍，一下殺了王後和
樂師，然後懷著悲痛的心情，匆匆離開了王宮。一路上，他率領人馬，跋山
涉水，向薩桑國行進。
快到京城時，薩曼派人前去向哥哥報信，山努亞國王迎出城來，兄弟
倆見面後，彼此寒暄，十分高興。山努亞在王國里為弟弟專門裝飾了城廓，
天天陪他一起談心。
薩曼卻心情憂郁，他被妻子的所作所為而困擾，整日悶悶不樂，一天
天憔悴、消瘦下去。山努亞以為弟弟為離愁困擾，因而並沒有多問。但終於
有一天，山努亞忍不住了，問：
「弟弟，你一天天面容憔悴，身體消瘦，到底是為什麼呀？」

⑤ 一千零一夜故事中一個故事的主要內容

1、烏木馬的故事

法師向富有的國王獻上一匹烏木馬（用象牙和木頭製成的）。波斯國的太子騎著烏木馬找到了一位漂亮的公主，並想方設法把公主帶了回來。正當太子准備迎娶公主的時候，哲人把公主連同烏木馬一起騙到了希臘，並強迫公主做他的妻子。

公主為了保護自己不被侵害，就裝瘋賣傻，等待著王子的營救。波斯王子因為失去了公主，心灰意冷。但是後來他終於下定決心要把公主帶回來，於是就重振信心，開始了搜尋。

經過了千辛萬苦，王子終於發現了公主的下落，並用了自己的智慧把公主和烏木馬解救了出來。最後兩人返回了波斯國，幸福地生活。

2、阿拉丁和神燈

故事主要講述了一個國家的宰相為了得到國王的寶座，娶公主為妻，想方設法陷害國王，逼公主嫁給他。善良勇敢的年輕人阿拉丁知道後，和他的夥伴卡曼達一起冒險得到了神燈，幫助了國王和公主，懲罰了壞蛋。最後和公主幸福地生活在一起。

(5)一千零一夜短的故事擴展閱讀：

《一千零一夜》很多故事來源於古代波斯、埃及和伊拉克的民間傳說，但阿拉伯人民經過吸收、溶化、改造和再創作，使它們真實生動地反映了阿拉伯社會的生活

。故事包括神話傳說、寓言故事、童話、愛情故事、航海冒險故事以及宮廷趣聞等，如《漁夫和魔鬼》、《阿拉丁和神燈》、《阿里巴巴和四十大盜》、《辛巴達航海旅行記》等。

書中的人物也無所不包，有天仙精怪、國王大臣、富商巨賈、庶民百姓、三教九流，涵蓋了中世紀阿拉伯社會生活的各個方面，是研究阿拉伯歷史、文化、宗教、語言、藝術和民俗等多方面內容的珍貴資料。

參考資料來源：網路-烏木馬的故事

參考資料來源：網路-阿拉丁和神燈

參考資料來源：網路-一千零一夜

⑥ 一千零一夜中選一個故事簡短的寫下來

一千零一夜 錢商和匪徒的故事 從前有個專做銀錢兌換生意的商人，在錢幣市場上開了個鋪子，做起買賣來。 有一天，他從鋪子里回家，身邊帶著一袋金錢，從一夥小偷身邊經過。這伙小偷望著那袋金錢，非常眼紅，可一時又想不出好的辦法。這時，他們中一個詭計多端的傢伙，向夥伴們誇口說：「我有辦法把他手中那袋錢弄到手。」 「什麼辦法？」夥伴們不相信。 「你們等著瞧吧！」這傢伙顯得滿有把握，隨即跟蹤錢商去了。 錢商回到家中，把錢袋放在桌子上，然後預備洗手做禮拜。他一邊吩咐女僕：「我要做禮拜，給我打盆水來洗手吧！」一邊急急忙忙到廁所去小便。女僕照他說的，小心翼翼去打水，可她一時疏忽大意，忘了關大門，這下可給了那個小偷機會了，他輕而易舉地闖了進去，拿了擺在桌子上的錢袋，立刻溜之大吉。 他回到夥伴中，講起偷錢的經過，不由洋洋得意。 夥伴們聽了他這番話，都咂舌稱贊，說：「向萬能之神安拉起誓，不可否認，你確實要算最精明強乾的人了。這件事幹得尤其出色，這可不是任何人都能夠做得到的。不過現在錢商家中一定鬧翻天了。你想，那個商人從廁所出來，發現錢袋不見了，必定要責怪女僕，並且痛打她。這樣看來，你乾的這件事情就不是盡善盡美了！你要能拯救那女僕，使她免除嫌疑，不被打罵，那才真正算得上好漢哩。」 「若是安拉的意願，我一定要拯救那丫頭，不讓她受冤枉。」 //☆\\ 騙子說完後，離開夥伴們，又跑回錢商家的門前。 他側耳一聽，女僕被主人鞭撻得悲哀哭泣，悲慘不已。他迫不及待地，使勁把門一敲，馬上聽見商人的聲音：「誰敲門呀？」 「我呀，你鋪子隔壁那家的僕人。」騙子隨口撒謊道。 錢商開了門，問道：「你找我有什麼事？」 「我們主人向你致意。他說，你怎麼這樣粗心，怎麼會把這一袋金錢扔在鋪子門前，也不收拾就走了？要是別人把它拾走，損失可就大了，幸虧我們主人發覺，替你收了起來。」騙子說罷，拿出錢袋來。 錢商一見錢袋，非常詫異，嘀咕著：「這是我的那袋錢呀！」 「向安拉起誓，你得給我們主人寫張收據，我才能把錢交給你呢。」騙子故作鎮靜，「不然，我恐怕主人會懷疑我沒交錢呢。請你寫張收據，蓋上私章吧。」 錢商當然深信不疑，轉回家去寫收據。 這時，騙子帶著錢袋，轉身一溜煙地逃得無影無蹤。這樣，女僕洗清了冤屈，錢袋也到了那騙子手上。

⑦ 一千零一夜中，哪個故事最短

●《一千零一夜》全集現有264個故事，最長的故事是《努阿曼國王及其兒子的故事》；最短的故事是《臣子們的禮物》。

⑧ 一千零一夜故事的由來簡短

由來：

相傳古時候，在古印度和中國之間的海島上，有一個薩桑王國，國王名叫山努亞。有一天，山努亞和他的弟弟薩曼來到一片緊鄰大海的草原，當他們正在一棵樹下休息時，突然海中間冒起一個黑色的水柱，一個女郎來到了他們身邊，並告訴他們天下所有的婦女都是不可信賴、不可信任的。

國王山努亞和弟弟薩曼回到薩桑王國後，他們殺死王後和宮女、奴僕。從此，山努亞深深地厭惡婦女，存心報復，他開始每天娶一個女子來過一夜，次日便殺掉再娶，完全變成了一個暴君。這樣年復一年，持續了三個年頭，整整殺掉了一千多個女子。

宰相的女兒山魯佐德為拯救無辜的女子，自願嫁給國王，用講述故事方法吸引國王，每夜講到最精彩處，天剛好亮了，使國王愛不忍殺，允她下一夜繼續講。她的故事一直講了一千零一夜，國王終於被感動，與她白首偕老。

(8)一千零一夜短的故事擴展閱讀

《一千零一夜》是阿拉伯帝國創建後阿拉伯民族精神形成和確立時期的產物。穆罕默德公元7世紀創立了伊斯蘭教並統一了阿拉伯半島，之後阿拉伯帝國不斷向四周擴張，井四處弘揚伊斯蘭教義。

《一千零一夜》有三個故事來源：一是波斯故事集《赫左兒·艾夫薩乃》，二是伊拉克即以巴格達為中心的阿巴斯王朝時期流行的故事，三是埃及支馬立克王朝時期流行的故事。

這本身就顯示了阿拉伯民族的開放使和包容性，然質經過加工整理，讓這些故事中融入阿拉伯民族精神，匯進阿拉伯精神文化體系。

這也從側面反映出了出了阿拉伯民族的擴張的野心。從《一千零一夜》中一次次對遙遠的中國的描述，許多商人不畏艱險的從事商業貿易活動，也可以看出阿拉伯民族是一個極具探險精神的民族，他們在故事中熱情的謳歌和贊揚了那些勇敢，機敏，敢於探險的人們。

《一千零一夜》中有不少故事揭露了中世紀阿拉伯社會的黑暗與不幸，描寫了廣大人民群眾的疾苦，反映了他們對於現實生活的不滿，在某種程度上再現了當時的歷史真實，這正是故事集現實主義表現手法的體現。

《一千零一夜》盡管具備了民間故事的基本特點，但在長期流傳過程中，經過宗教祭司和文人學士的篡改加工，混雜了不少剝削階級意識相宗教觀念。

《一千零一夜》流傳於中世紀阿拉伯伊斯蘭教帝國時代。因此它的伊斯蘭教色彩比較濃厚，「安拉是唯一 的主宰」、「我把自己的一切托靠給安拉啦」、「毫無辦法，只有靠偉大的安拉援助了」等詞句充斥全書。

伊斯蘭教宿命論觀點更為突出。還有歌頌帝王，尤其是對哈倫·拉希德的歌頌，更是俯拾皆是。此外書中還室揚了富商巨賈的「美德「，發財致富的「奧秘」，輕視婦女，醜化奴隸等等剝削階級的思想。

⑨ 比較短的一千零一夜故事

《阿里巴巴和四十大盜》

⑩ 一千零一夜裡有哪些短故事

第01部： 國王山努亞和他的一千零一夜
第02部： 漁翁、魔鬼和回四色魚的故事
第03部： 懶漢克遼尼和銅城的答故事
第04部： 朱特和兩個哥哥的故事
第05部： 駝背的故事
第06部： 太子阿特士和公主哈婭·圖芙絲之夢的故事
第07部： 終身不笑者的故事
第08部： 錢商和匪徒的故事
第09部： 哈·曼丁的故事
第10部： 烏木馬的故事
第11部： 睡著的國王的故事
第12部： 洗染匠和理發師的故事
第13部： 撒謊者貝浩圖的故事
第14部： 漁夫和雄人魚的故事
第15部： 阿拉丁和神燈的故事
第16部： 航海家辛巴達的故事
第17部： 瞎眼僧人的故事
第18部： 智者盲老人的故事
第19部： 蠢漢、驢子與騙子的故事
第20部： 女王祖白綠和糖飯桌子的故事
第21部： 阿卜杜拉·法茲里和兩個哥哥的故事
第22部： 麥侖·沙邁追求漂亮女人的故事
第23部： 補鞋匠邁爾魯夫的故事
第24部： 巴士拉銀匠哈桑的故事
第25部： 海姑娘和她兒子的故事
第26部： 阿里巴巴和四十大盜的故事