一千零一夜短的故事

① 一千零一夜讲了几个小故事

《一千零一夜》全书中共有大故事134个，每个大故事又包括若干小故事，组成一个庞大的故事群，总计264个故事。

《一千零一夜》在西方被称为《阿拉伯之夜》，在中国却有一个独特的称呼：《天方夜谭》。“天方”是中国古代对阿拉伯的称呼，仅凭这名字，就足以把人带到神秘的异域世界中。

它是世界上最具生命力、最负盛名，拥有最多读者和影响最大的作品之一。同时，它以民间文学的朴素身份却能跻身于世界古典名著之列，也堪称是世界文学史上的一大奇迹。

(1)一千零一夜短的故事扩展阅读

成型过程

主要来源于波斯、印度；另一部分来源于以巴格达为中心的阿拔斯王朝（750-1258年）的故事；第三部分来源于埃及麦马立克王朝（1250－1517年）时期的故事。

这本书其实并不是哪一位作家的作品，它是中近东地区广大市井艺人和文人学士在几百年的时间里收集、提炼和加工而成的，是这个地区广大阿拉伯人民、波斯人民聪明才智的结晶。

《一千零一夜》的故事，很早就在阿拉伯地区的民间口头流传，约在公元八九世纪之交出现了早期的手抄本，到12世纪，埃及人首先使用了《一千零一夜》的书名，但直到15世纪末16世纪初才基本定型。《一千零一夜》的故事一经产生，便广为流传。在十字军东征时期就传到了欧洲。

② 从＜＜一千零一夜＞＞中，选一个小故事，并且要简短的把这个故事写下来

辛巴达航海历险记来
故事主要讲了辛自巴达七次航海所遇到的困难，沉船、赛马、巨蛇、巨人、毒蛇、怪物等等。辛巴达以自已的聪明才智、胆大心细化解了一次次的危机。如：在大海上他搭乘着浮木上了“恶魔岛”，与巨蟒展开了殊死搏斗。辛巴达一次又一次获得无数财宝，从一个身无分文的穷人变成了享誉天下的富商。

③ 一千零一夜中最短的故事的英文版

《一千零一夜》的《渔翁、魔鬼和四色鱼》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

国王山努亚和他的一千零一夜
相传古时候，在古印度和中国之间的海岛上，有一个萨桑王国，国王
名叫山努亚。山努亚国王每天要娶一个女子来，在王宫过夜，但每到第二天
雄鸡高唱的时候，便残酷地杀掉这个女子。
这样年复一年，持续了三个年头，整整杀掉了一千多个女子。
百姓在这种威胁下感到恐怖，纷纷带着女儿逃命他乡，但国王仍然只
顾威逼宰相，每天替他寻找女子，供他取乐、虐杀。整个国家的妇女，有的
死于国王的虐杀，有的逃之夭夭，城里十室九空，以至于宰相找遍整个城市，
也找不到一个女子。他怀着恐惧、忧愁的心情回到相府。
宰相有两个女儿，长女叫桑鲁卓，二女儿名叫多亚德。桑鲁卓知书达
礼，仪容高贵，读过许多历史书籍，有丰富的民族历史知识。她收藏有上千
册的文学、历史书籍。见到宰相忧郁地回到家中，桑鲁卓便对他说：
“爸爸！您为了何事愁眉不展，为什么忧愁烦恼呢？”
宰相听了女儿的话，告诉了女儿一段故事——
在从前的萨桑国，老国王仁德义勇，拥有一支威武的军队，宫中婢奴
成群，国泰民安。
国王有两个儿子，都是勇猛的骑士。大儿子山努亚比小儿子萨曼更英
勇，令敌人闻风丧胆。
大儿子山努亚继承王位后，由于秉公执政，深受老百姓拥戴。萨曼则
被封为撒买干第国的国王。兄弟二人秉公谦明地治理着国家。国家不断繁荣
富强，人民过着幸福的生活。
一天，国王山努亚思念弟弟，派宰相前往撒买干第去接弟弟萨曼前来
相聚。宰相领命，启程动身，很快来到撒买干第国土。
见到萨曼，宰相转述了国王山努亚的致意，说国王想念他，希望他去
萨桑国看他。
萨曼随即回答说：“遵命。”
于是萨曼国王准备好帐篷、骆驼、骡子，分派了仆从，把国政委托给
他的宰相，然后就动身出发。走了不远，他想起礼物遗忘在宫中，便转身回
宫去取。不料回到宫中，他却看见王后和乐师们挤在一堆，又是弹唱，又是
嬉戏。萨曼国王见此情景，眼前顿时漆黑一团。
他想：“我还未走出京城，这些贱人就闹成这样，要是我这一去住久了，
这些贱人不知会闹出什么事呢！”想到这儿，他拔出宝剑，一下杀了王后和
乐师，然后怀着悲痛的心情，匆匆离开了王宫。一路上，他率领人马，跋山
涉水，向萨桑国行进。
快到京城时，萨曼派人前去向哥哥报信，山努亚国王迎出城来，兄弟
俩见面后，彼此寒暄，十分高兴。山努亚在王国里为弟弟专门装饰了城廓，
天天陪他一起谈心。
萨曼却心情忧郁，他被妻子的所作所为而困扰，整日闷闷不乐，一天
天憔悴、消瘦下去。山努亚以为弟弟为离愁困扰，因而并没有多问。但终于
有一天，山努亚忍不住了，问：
“弟弟，你一天天面容憔悴，身体消瘦，到底是为什么呀？”

⑤ 一千零一夜故事中一个故事的主要内容

1、乌木马的故事

法师向富有的国王献上一匹乌木马（用象牙和木头制成的）。波斯国的太子骑着乌木马找到了一位漂亮的公主，并想方设法把公主带了回来。正当太子准备迎娶公主的时候，哲人把公主连同乌木马一起骗到了希腊，并强迫公主做他的妻子。

公主为了保护自己不被侵害，就装疯卖傻，等待着王子的营救。波斯王子因为失去了公主，心灰意冷。但是后来他终于下定决心要把公主带回来，于是就重振信心，开始了搜寻。

经过了千辛万苦，王子终于发现了公主的下落，并用了自己的智慧把公主和乌木马解救了出来。最后两人返回了波斯国，幸福地生活。

2、阿拉丁和神灯

故事主要讲述了一个国家的宰相为了得到国王的宝座，娶公主为妻，想方设法陷害国王，逼公主嫁给他。善良勇敢的年轻人阿拉丁知道后，和他的伙伴卡曼达一起冒险得到了神灯，帮助了国王和公主，惩罚了坏蛋。最后和公主幸福地生活在一起。

(5)一千零一夜短的故事扩展阅读：

《一千零一夜》很多故事来源于古代波斯、埃及和伊拉克的民间传说，但阿拉伯人民经过吸收、溶化、改造和再创作，使它们真实生动地反映了阿拉伯社会的生活

。故事包括神话传说、寓言故事、童话、爱情故事、航海冒险故事以及宫廷趣闻等，如《渔夫和魔鬼》、《阿拉丁和神灯》、《阿里巴巴和四十大盗》、《辛巴达航海旅行记》等。

书中的人物也无所不包，有天仙精怪、国王大臣、富商巨贾、庶民百姓、三教九流，涵盖了中世纪阿拉伯社会生活的各个方面，是研究阿拉伯历史、文化、宗教、语言、艺术和民俗等多方面内容的珍贵资料。

参考资料来源：网络-乌木马的故事

参考资料来源：网络-阿拉丁和神灯

参考资料来源：网络-一千零一夜

⑥ 一千零一夜中选一个故事简短的写下来

一千零一夜 钱商和匪徒的故事 从前有个专做银钱兑换生意的商人，在钱币市场上开了个铺子，做起买卖来。 有一天，他从铺子里回家，身边带着一袋金钱，从一伙小偷身边经过。这伙小偷望着那袋金钱，非常眼红，可一时又想不出好的办法。这时，他们中一个诡计多端的家伙，向伙伴们夸口说：“我有办法把他手中那袋钱弄到手。” “什么办法？”伙伴们不相信。 “你们等着瞧吧！”这家伙显得满有把握，随即跟踪钱商去了。 钱商回到家中，把钱袋放在桌子上，然后预备洗手做礼拜。他一边吩咐女仆：“我要做礼拜，给我打盆水来洗手吧！”一边急急忙忙到厕所去小便。女仆照他说的，小心翼翼去打水，可她一时疏忽大意，忘了关大门，这下可给了那个小偷机会了，他轻而易举地闯了进去，拿了摆在桌子上的钱袋，立刻溜之大吉。 他回到伙伴中，讲起偷钱的经过，不由洋洋得意。 伙伴们听了他这番话，都咂舌称赞，说：“向万能之神安拉起誓，不可否认，你确实要算最精明强干的人了。这件事干得尤其出色，这可不是任何人都能够做得到的。不过现在钱商家中一定闹翻天了。你想，那个商人从厕所出来，发现钱袋不见了，必定要责怪女仆，并且痛打她。这样看来，你干的这件事情就不是尽善尽美了！你要能拯救那女仆，使她免除嫌疑，不被打骂，那才真正算得上好汉哩。” “若是安拉的意愿，我一定要拯救那丫头，不让她受冤枉。” //☆\\ 骗子说完后，离开伙伴们，又跑回钱商家的门前。 他侧耳一听，女仆被主人鞭挞得悲哀哭泣，悲惨不已。他迫不及待地，使劲把门一敲，马上听见商人的声音：“谁敲门呀？” “我呀，你铺子隔壁那家的仆人。”骗子随口撒谎道。 钱商开了门，问道：“你找我有什么事？” “我们主人向你致意。他说，你怎么这样粗心，怎么会把这一袋金钱扔在铺子门前，也不收拾就走了？要是别人把它拾走，损失可就大了，幸亏我们主人发觉，替你收了起来。”骗子说罢，拿出钱袋来。 钱商一见钱袋，非常诧异，嘀咕着：“这是我的那袋钱呀！” “向安拉起誓，你得给我们主人写张收据，我才能把钱交给你呢。”骗子故作镇静，“不然，我恐怕主人会怀疑我没交钱呢。请你写张收据，盖上私章吧。” 钱商当然深信不疑，转回家去写收据。 这时，骗子带着钱袋，转身一溜烟地逃得无影无踪。这样，女仆洗清了冤屈，钱袋也到了那骗子手上。

⑦ 一千零一夜中，哪个故事最短

●《一千零一夜》全集现有264个故事，最长的故事是《努阿曼国王及其儿子的故事》；最短的故事是《臣子们的礼物》。

⑧ 一千零一夜故事的由来简短

由来：

相传古时候，在古印度和中国之间的海岛上，有一个萨桑王国，国王名叫山努亚。有一天，山努亚和他的弟弟萨曼来到一片紧邻大海的草原，当他们正在一棵树下休息时，突然海中间冒起一个黑色的水柱，一个女郎来到了他们身边，并告诉他们天下所有的妇女都是不可信赖、不可信任的。

国王山努亚和弟弟萨曼回到萨桑王国后，他们杀死王后和宫女、奴仆。从此，山努亚深深地厌恶妇女，存心报复，他开始每天娶一个女子来过一夜，次日便杀掉再娶，完全变成了一个暴君。这样年复一年，持续了三个年头，整整杀掉了一千多个女子。

宰相的女儿山鲁佐德为拯救无辜的女子，自愿嫁给国王，用讲述故事方法吸引国王，每夜讲到最精彩处，天刚好亮了，使国王爱不忍杀，允她下一夜继续讲。她的故事一直讲了一千零一夜，国王终于被感动，与她白首偕老。

(8)一千零一夜短的故事扩展阅读

《一千零一夜》是阿拉伯帝国创建后阿拉伯民族精神形成和确立时期的产物。穆罕默德公元7世纪创立了伊斯兰教并统一了阿拉伯半岛，之后阿拉伯帝国不断向四周扩张，井四处弘扬伊斯兰教义。

《一千零一夜》有三个故事来源：一是波斯故事集《赫左儿·艾夫萨乃》，二是伊拉克即以巴格达为中心的阿巴斯王朝时期流行的故事，三是埃及支马立克王朝时期流行的故事。

这本身就显示了阿拉伯民族的开放使和包容性，然质经过加工整理，让这些故事中融入阿拉伯民族精神，汇进阿拉伯精神文化体系。

这也从侧面反映出了出了阿拉伯民族的扩张的野心。从《一千零一夜》中一次次对遥远的中国的描述，许多商人不畏艰险的从事商业贸易活动，也可以看出阿拉伯民族是一个极具探险精神的民族，他们在故事中热情的讴歌和赞扬了那些勇敢，机敏，敢于探险的人们。

《一千零一夜》中有不少故事揭露了中世纪阿拉伯社会的黑暗与不幸，描写了广大人民群众的疾苦，反映了他们对于现实生活的不满，在某种程度上再现了当时的历史真实，这正是故事集现实主义表现手法的体现。

《一千零一夜》尽管具备了民间故事的基本特点，但在长期流传过程中，经过宗教祭司和文人学士的篡改加工，混杂了不少剥削阶级意识相宗教观念。

《一千零一夜》流传于中世纪阿拉伯伊斯兰教帝国时代。因此它的伊斯兰教色彩比较浓厚，“安拉是唯一 的主宰”、“我把自己的一切托靠给安拉啦”、“毫无办法，只有靠伟大的安拉援助了”等词句充斥全书。

伊斯兰教宿命论观点更为突出。还有歌颂帝王，尤其是对哈伦·拉希德的歌颂，更是俯拾皆是。此外书中还室扬了富商巨贾的“美德“，发财致富的“奥秘”，轻视妇女，丑化奴隶等等剥削阶级的思想。

⑨ 比较短的一千零一夜故事

《阿里巴巴和四十大盗》

⑩ 一千零一夜里有哪些短故事

第01部： 国王山努亚和他的一千零一夜
第02部： 渔翁、魔鬼和回四色鱼的故事
第03部： 懒汉克辽尼和铜城的答故事
第04部： 朱特和两个哥哥的故事
第05部： 驼背的故事
第06部： 太子阿特士和公主哈娅·图芙丝之梦的故事
第07部： 终身不笑者的故事
第08部： 钱商和匪徒的故事
第09部： 哈·曼丁的故事
第10部： 乌木马的故事
第11部： 睡着的国王的故事
第12部： 洗染匠和理发师的故事
第13部： 撒谎者贝浩图的故事
第14部： 渔夫和雄人鱼的故事
第15部： 阿拉丁和神灯的故事
第16部： 航海家辛巴达的故事
第17部： 瞎眼僧人的故事
第18部： 智者盲老人的故事
第19部： 蠢汉、驴子与骗子的故事
第20部： 女王祖白绿和糖饭桌子的故事
第21部： 阿卜杜拉·法兹里和两个哥哥的故事
第22部： 麦仑·沙迈追求漂亮女人的故事
第23部： 补鞋匠迈尔鲁夫的故事
第24部： 巴士拉银匠哈桑的故事
第25部： 海姑娘和她儿子的故事
第26部： 阿里巴巴和四十大盗的故事