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1. History
2. movies
3. Was Aladdin Based on a Real Person? Here‟s Why Scholars Are
Starting to Think So
Mena Massoud is Aladdin and Will Smith is Genie in Disney‟s live-action Aladdin,
directed by Guy Ritchie.
Photo Credit: Daniel Smith—Disney
By Olivia B. Waxman
May 23, 2019
Here‟s what we know and don‟t know about the history of the story,
according to scholars who have studied the origins the Aladdin story:
CHAPTERS
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But, though those tales were of medieval origin, Aladdin may be a more
recent invention. Scholars have not found a manuscript of the st ory that
predates the version published in 1712 by Galland, who wrote in his diary
that he first heard the tale from a Syrian storyteller from Aleppo named
Hanna Diyab on May 8, 1709.
French orientalist and archaeologist Antoine Galland (1646 - 1715), circa 1675.
Engraving by J. Cazon.
Kean Collection/Getty Images
By 1709, Galland had translated all of the stories in the original incomplete
manuscript he‟d been working with, and was trying to find the others.
“When Galland ran out of stories in his Arabic manuscript of the Nights, his
publisher inserted stories from a Turkish collection into the eighth volume
[in 1709] to meet the public demand for more tales,” says Horta. “This
angered Galland and prompted him to procure tales to fill out further
volumes.”
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When Galland asked the young Syrian if he knew any “Arabian Nights”
stories, Diyab said he did. Over a series of one-on-one meetings, Diyab told
Galland the story of Aladdin, in addition to other now-famous tales such as
Ali Baba and the Forty Thieves. These stories ended up in volumes nine
through 12 of Galland‟s translation of the One Thousand and One Nights,
completed in 1717.
Scholars have long known that Diyab gave Galland the story of Aladdin, but
they don‟t know exactly where Diyab heard the story in the first place.
“We don‟t know whether Diyab created the story by combining elements
that he learned from hearing other storytellers — in Aleppo or on the
journey through the Mediterranean to Paris — or whether he heard the
whole story in this form and recorded it in a manuscript or whether he
found a now lost manuscript of the story and passed it on to Galland,” says
Paulo Lemos Horta, author of Marvellous Thieves: Secret Authors of the
Arabian Nights, who edited a translation of Galland‟s Aladdin by Yasmine
Seale that came out in 2018.
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Will Smith is the Genie and Mena Massoud is Aladdin in Disney‟s live-action Aladdin,
directed by Guy Ritchie.
Photo Credit: Daniel Smith—Disney
Many scholars now think that that man could be Diyab himself.
In that memoir, Diyab describes his own hard-knocks upbringing and the
way he marveled at the extravagance of Versailles. The descriptions he uses
were very similar to the descriptions of the lavish palace that ended up in
Galland‟s version of the Aladdin story. With that in mind, Horta believes
that “Aladdin might be the young Arab Maronite from Aleppo, marveling at
the jewels and riches of Versailles.”
This idea is hugely significant in the history of the story. For 300 years,
scholars thought that the rags-to-riches story of Aladdin might have been
inspired by the plots of French fairy tales that came out around the same
time, or that the story was invented in that 18th century period as a
byproduct of French Orientalism, a fascination with stereotypical exotic
Middle Eastern luxuries that was prevalent then. The idea that Diyab might
have based it on his own life — the experiences of a Middle Eastern man
encountering the French, not vice-versa — flips the script.
In the travelogue, Diyab describes how Lucas presented him in the court of
Louis XIV at Versailles as a curiosity of sorts. “Lucas insisted that Diyab
dress in stereotypically Oriental fashion — a long tunic, baggy pantaloons, a
headscarf of Damascene fabric, a precious belt, a silver dagger and a fur cap
from Cairo,” says Horta. “Diyab was also asked to carry a cage containing
two jerboas [a desert rodent] for presentation to the „sultan of France.‟
“Diyab himself came from a modest background, and hungered for the class
ascension that occurred in story of Aladdin,” says Horta. “He wanted to
have a market stall, and in the Aladdin story, the magician, masquerading as
Aladdin‟s uncle, promises to set him up as a cloth merchant with a shop of
his own so he might live as a gentleman. As a teenager Diyab had been an
apprentice with one the great merchant families of the Levant, but he had
been dismissed, ending his hopes of achieving success in the profitable
textile trade of Aleppo.”
So Diyab ran away from home, and eventually met Lucas. Diyab eventually
went back to Aleppo after Lucas reneged on his promise to get him a
position at the French King‟s library of Arabic manuscripts. Living in
Aleppo appeared to be easier for Diyab as an adult than as an adolescent, as
a census showed he had one of the bigger houses in the city. “[He] went
back and made good,” Horta says.
It reflects not only “a history of the French and the Middle East, but also [a
story about] Middle Easterners coming to Paris and that speaks to our world
today,” as Horta puts it. “The day Diyab told the story of Aladdin to Galland,
there were riots due to food shortages during the winter and spring of 1708
to 1709, and Diyab was sensitive to those people in a way that Galland is
not. When you read this diary, you see this solidarity among the Arabs who
were in Paris at the time. You arrive with nothing and there‟s a network of
people helping each other out. There is little in the writings of Galland that
would suggest that he was capable of developing a character like Aladdin
with sympathy, but Diyab‟s memoir reveals a narrator adept at capturing
the distinctive psychology of a young protagonist, as well as recogniz ing the
kinds of injustices and opportunities that can transform the path of any
youthful adventurer.”
Aladdin is one of the folk tales “central to the postmodernist and also post -
industrial and imperialist mind,” says al-Musawi. “Directors find some
material there to cope with the New World Order, not necessarily to accept
it, but to traverse it, parody it and also expose it.”
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