Asselin de Cherville, Jean-Louis. “Lettre de M. Asselin de Cherville, Agent du Consulat général de France, au Caire, à M. Dacier, Secrétaire perpétuel de la troisième Classe de l’Institut,” Magasin encyclopédique, 1815, vol. 3, pp. 82‒89.
(1) English translation
[Some emphasis and paragraph breaks have been added;
likewise the headings in brackets]
[p. 82]
Cairo, August 1, 1814
Sir,
The idea of tracing the origins of nations through the comparison and analysis of their languages is entirely the work of scholars in modern Europe. Yet it is far from true that all languages are written down or recorded in works that would allow these scholars to make such comparisons accurately. The languages of the ancient Persians, Carthaginians, and Egyptians are almost entirely lost, and one can scarcely hope to discover their remnants except by studying the languages of the present-day inhabitants of the mountains of Central Asia, the Atlas Mountains, and the deserts of North Africa. However, these languages, belonging to peoples who have little or no knowledge of the use of alphabetic writing, are as good as lost to us and cannot be subjected to scholarly analysis.
[ Language barriers hinder Africa’s development ]
[p. 83] Knowledge of these languages, besides the light it might shed on the lineage or intermingling of nations, would become even more valuable for the free communication of individuals, since the greatest and perhaps the only obstacle to this communication is the difference in language. This difference is particularly noticeable and pronounced in Africa more than in any other part of the world. One can hardly travel a few hundred miles south and west of Egypt without encountering new countries which, by their moral ideas, their needs, their opinions, and above all their language, are forever strangers to one another. It was primarily this last obstacle that kept all forms of civilization at a distance from them and that, in centuries past, rendered the zeal of missionaries and the diligence of merchants futile. Even now, this same obstacle thwarts the efforts of intrepid travelers who seek to penetrate the still little-known parts of this vast continent.
[ Asselin’s research on languages and literature in collaboration with scholars associated with Al-Azhar University ]
Having found myself, by a twist of fate, in the capital of a famous country—which, by virtue of its location and its dual significance in matters of religion and trade, has long since become the meeting point for the semi-civilized [p. 84] nations of the East and the savage peoples of the South—I considered myself entrusted by a liberal government with the task of seeking to remove the main obstacle to free communication between individuals, commercial activity, the efforts of travelers, and the research of scholars. I regarded Egypt as the center where I should study the dialects which are currently spoken in the different countries watered by the Nile, from its sources to its mouths, and in the vast deserts which surround it on all sides.
In order to begin the task of permanently recording the various dialects that are spoken but not written down, I devised and, fortunately, carried out a plan to establish a center for translators right at the heart of superstition and fanaticism. A great number of scholars, poor and foreign, come to seek refuge in the Great Mosque of Al-Azhar from all the bordering regions of Asia and Africa. It is in this sanctuary, free from all the cares and burdens of life, far removed from a world they despise, that they can devote themselves to the kind of study that pleases them most. My greatest difficulty has been overcoming the prejudices of men who prefer independence, peace, and poverty to gold, and who consider [p. 85] impure any individual foreign to their customs and religion. Through patience and persistence, I have managed to bring some of them to my side.
My aim was to obtain, in the unknown languages of Asia and Africa, as many phrases and expressions as possible, within the most limited space, in order to be able to compare these languages with one another. No known work written in Arabic could fulfill my purpose. I therefore had to take matters into my own hands and compose one myself. I intended to make only a collection of a hundred pages at most, of fables, proverbs, anecdotes, and simple, clear tales. However, the abundance of material led me further, and along the way, I had the good fortune to discover the sources from which the modern compilers of the One Thousand and One Nights drew the anecdotes they inserted into this famous work. This task, which at first seemed thankless and daunting, has become for me a source of pleasure in a country where such pleasures are so rare. Nine sheikhs are busy providing me with translations into their respective languages—languages which I hope one day to be able to publish in a comparative table alongside the ancient languages we are familiar with.
[ Results of Asselin’s efforts and studies ]
[p. 86] I have also devoted considerable attention to studying the customs, laws, and, above all, the literature of the Arabs and Persians, and I have achieved very satisfactory results in this field of study, which I make it my duty to present to you. Here is what they consist of:
(1) The translation of the entire Holy Scriptures into the Abyssinian dialect spoken in Gondar, which is the most widely spoken dialect in the eastern regions of Africa near the equator. This translation, which began seven years ago, is nearly complete. This dialect can be compared to the ancient Ethiopian language, which is the scholarly language of the country. It is the language used in commerce and trade between the indigenous people, the Arabs, and the Black peoples of the interior.
(2) The fables of Lokman (i.e., Luqman), Aesop, and Pilpai, along with vocabulary and dialogues in the same language.
(3) Translations and comparative glossaries in the languages of the Nubians, the inhabitants of Darfur, Bornu, Fezzan, the oases, the Red Sea islands, and the desert Arabs in Africa; and of the Afghans, Kurds, ‘Gourani’ [i.e., Gorani?], ‘Yaoui’ [i.e., Yao?], and the inhabitants of the Caucasus in Asia.
(4) The studies by Arab historians of [p. 87] Egypt, covering the Middle Ages and modern times, about which we have only a very incomplete understanding.
(5) Notes on the Encyclopedia of science among the Arabs and on Damiri’s History of Animals.
(6) The emendation of eleven manuscripts of the text of the famous work known as One Thousand and One Nights.
(7) The translation of Saadi’s complete works—which are little known in Europe—and that of Hafiz’s Diwan. I recently provided the details to Count Wenceslas Rzewuski, and they are to be published shortly in Les Mines de l’Orient.
(8) The first draft of the translation of the poems of Joseph and Zuleikha; of Khosrou and Shirin; of Ferhad; Mihr and Muschtéri; and of Kheder-khan and Doubrany.
(9) An analysis of Arabic works containing fables, proverbs, anecdotes, etc., suitable for compiling a very comprehensive introductory book.
(10) Arabic translations of several French works, intended to introduce our literature to those regions.
(11) A comprehensive French-Arabic dictionary and dialogues in the Arabic dialect spoken in Egypt. [p. 88]
(12) A substantial collection of pages from the Qur’an, written in Kufic script on gazelle skin, dating from the early centuries of Islam through the period when this script fell out of use, thus constituting a collection of Arabic paleography. I own several pages from the oldest known manuscript of this kind.
(13) The catalog of manuscripts held by the various public libraries in Cairo, which no Christian is allowed to enter. This work was arduous, costly, and yielded very unsatisfactory results. I also have the catalog of the great library in Damascus. I believe that only those who have traveled to the East can appreciate the difficulties involved in obtaining these catalogs.
(14) A collection of approximately 1,500 manuscripts covering all genres of Eastern literature. It is the most comprehensive collection ever owned by a private individual. It contains a large number of manuscripts unknown to Hadji-Khalfa, which are not found in any of Europe’s major public libraries.
Such, Sir, have been the tasks that have occupied me since my arrival in Egypt, as far as my demanding and ever-increasing duties have allowed.
I make it my duty to send you a sample of this work [p. 89] until circumstances provide me with the opportunity to send you more substantial pieces: it is the translation of Exodus into the modern language of Abyssinia, which I implore you to present to the [History and Ancient Literature] Class [of the Institut de France] as a testament to my zeal and dedication.
[ Proposal for appointment as a corresponding member of the History and Ancient Literature Class ]
I would be extremely flattered if the Class would deign to count me among its correspondents. I have been working for twenty years to deserve this favor, and it would be most gratifying and flattering to me to owe it to the kindness and special benevolence with which you never cease to honor those who make themselves useful to literature through their vigilance and their labors.
I have the honor to remain, Yours faithfully,
Asselin de Chervillé
Officer at the Consulate General of France and Italy
(2) French text
Source: Google Books
Note
This letter was attached to Abba Abraham’s translation of the Book of Exodus, which Asselin sent to the Institut de France (reference code: Ms 1768).