Among the People of Sakariba
14
When we reached the land of Sakarriba, which was our destination, and it took us one day and one night to get there, the king sent people to greet us. They were four subordinate kings, his own brothers, and his sons. They welcomed us with bread, meat, and millet, and we proceeded together.
When we arrived at the king's place with two falasif, the king himself came to greet us. When he saw us, he got off his vehicle and prostrated himself before what he considered a great and revered god. He had dirham coins sewn into his sleeves, which he scattered upon us. Then, he ordered a tent to be set up for us, so we stayed there.
I arrived at the king's place on Sunday, the twelfth day of Muharram in the year 300. The journey from Jurjaniyya to the king's country took seventy days. We spent Sunday, Monday, Tuesday, and Wednesday in a prepared tent, waiting for the day when the king would gather his courtiers, commanders, and people to hear the reading of the letter.
Notation Translation Muharram The first month of the Islamic calendar. The arrival date is based on the original text, which states it as the twelfth day of the 310th year of that calendar.
On Thursday, when the people gathered, we unfurled the two flags we had brought. We put saddles on the riding animals and dressed the king in black robes with a turban. Then, we took out the letter from the Caliph and said to the king, "Do not sit down while the letter is being read." So, the king and all the important people present stood up. The king was a large man with a prominent belly.
Notation Translation Note Black clothing The original text uses السواد, which means "blackness." It is translated as clothing to be worn by the king.
I started reading from the beginning of the letter. "May you have peace. I offer praise to the God who is above all gods, for you." When I reached that point, I said, "Please return the greeting of peace to the elders of the congregation." The king responded, and everyone present echoed his reply. The interpreter continued translating each word for us. After I finished reading, the people chanted in a voice that shook the ground, "God is great."
Notation Translation Note The leader of the believers Original text: "Amir al-Mu'minin." In this scene, it is the title of the Caliph who is sending the letter.
Then, I read the letter from Minister Hamid ibn al-Abbas. During this time, the king was standing. Next, I was ordered to sit down, and the king sat down when the letter from Nazir al-Harami was being read. After it was finished, the companions of the king scattered many dirham coins on top of the king.
Next, I took out the spices, clothes, and pearls that were gifts for the king and his wife. I showed each of them one by one to both the king and his wife, and after showing everything, I presented a garment to the king's wife in front of the people. She was sitting next to the king. This is their custom, regarding attire. When I gave her the garment, the women scattered dirham coins on top of it. Then we left.
After about an hour, someone came to summon us from the king. When we entered, the king was in a tent with a round roof, and the royal family members were on his right side. The king ordered us to sit on his left side. The sons were sitting in front of the king. Only the king was lying on a bed covered with rich fabrics. When the king told them to bring food, a tray containing only roasted meat was brought in.
Notation Translation Note ルームの錦 (Rūmu no Nishiki) A textile name, following the spelling in the publication الديباج الرومي. The subsequent dishes are translated as being served separately to each person, distinguishing them from a communal platter.
First, the king took a knife and cut off a portion, eating it. He then ate a second and third bite. After that, he cut off a piece of meat and handed it to the envoy Susan. When he received it, a small tray was brought and placed in front of him. This is the custom: no one touches the food until the king has given them a portion. As soon as they receive it, a tray is immediately brought to them.
Next, the king gave me meat, and a tray of food was brought to me. Then, I cut off one piece and passed it to the king on my right, and a tray of food was also brought to that king. Subsequently, I passed it to the second king, and a tray of food was brought to him as well. Next, I gave it to the fourth king, and a tray of food was brought to him. Then, I gave it to my sons, and each of them received a tray of food.
Notation Translation The fourth king The adopted edition states "fourth" after the second. It does not supplement with speculation about the actions of the third. The sentence on the right side, immediately preceding the second king, which describes passing meat, includes parts that were supplemented by later reference materials in the printed edition, and is distinguished from the complete preservation of the manuscript.
We each ate from our own trays. We did not share the same tray with anyone, and no one took anything from another person's tray. After finishing their meals, people each took what was left on their trays home with them.
When we ate, the king ordered that they bring him a drink of honey. They called it "saj," and it was for both day and night. After the king drank one cup, he stood up and said, "This is my joy, thinking of our master, the leader of the believers. May God grant him long life." When the king stood up, the four kings and their sons also stood up, and we too stood up. After the king repeated this three times, we left the presence of the king.
Notation Explanation Sajū A provisional reading of the name of a honey-based beverage, السجو. The presence or absence of fermentation and the type of alcohol are not definitively stated. "For daytime and nighttime" is translated based onليومه وليلته, without specifying the production method or maturation period.
Before I arrived, a prayer was offered from the pulpit for the king: "O God, guide King Ilthwar of Bulgaria rightly."
I said to the king, "It is God who is king. No one else is called by this name from the pulpit, except for the great and revered God. Even your followers, the leaders of the believers, agree that they should say in their own pulpits: 'O God, guide rightly Ja'far al-Muqtadir bi'llah, the Imam, who is your servant and representative, and the leader of the believers.'"
The caliphs before him were also the same. And even the Prophet, upon whom be peace and blessings, said: "Do not praise me as much as the Christians praise Maryam's son. I am only a servant. So call me 'servant of God,' 'messenger of God.'"
Notation Translation Note The king is God. Explanation given by the author to the king regarding the title of the sermon preached in his honor. This is not a general religious rule certified by the translator. I am just a servant. Part quoted from the original text as the words of a prophet. The adopted edition supplements the words "servant" and "therefore, ... please call me" in this passage, which means that the manuscript was not transmitted completely as is.
The king said to me, "Then, how should I be preached to?"
I replied, "In the name of your own name, and in the name of your father."
The king said, "My father was an unbeliever. I do not want his name called out at the pulpit. Nor do I want my own name called out. The one who gave me that name was also an unbeliever. But what is the name of our master, the leader of the believers?"
I replied, "His name is Jaafar."
The king asked, "May I use that name?"
I replied, "Yes."
The king said, "Let my name be Jaafar, and let my father's name be Abdullah. Instruct the preacher to do so."
I did as he instructed.
And then, it became customary to pray for the king: "O God, guide with righteousness those who are under the protection of Your servant Ja'far, son of Abdullah, the leader of Burjāl, and the leader of the believers."
Notation Translation Note One who is under the protection of the leaders of the believers A term translated from the original Arabic مولى أمير المؤمنينto fit this context. In prayers for the king's name change, the father is also referred to as Abdullah. There is no description that the father himself converted, and I have not added any information.
15
Three days after reading the letter and delivering the gift, a messenger was sent by the king to summon me. The matter of the four thousand dinars in gold, and that its delivery had been delayed due to the machinations of Christians, had already reached the king's ears. This matter was also written about in the letter.
When I entered, the king ordered me to sit down, so I sat. The king threw a letter from the leaders of the believers towards me and asked, "Who brought this letter?" I replied, "It was me." Then he also threw a letter from the minister towards me and asked, "Is it you again?" I replied, "It was me." The king said, "Then what happened to the money mentioned in these two letters?" I answered, "It was difficult to collect, we were running out of time, and we feared missing the opportunity to enter, so we left the money behind for you to catch up with us later."
The king said, "The fact that you all came together, and the reason my lord spent so much money for you, was to deliver this gold to me. It is to build a fortress with this gold, to protect myself from the Jewish people who are subservient to me. If it were just a gift, even my servants could have brought it." I replied, "That is correct. However, we also exerted our efforts."
Notation Translation Note The Jews who keep me subservient This expression appears in the original text as a statement by the king. It is not an evaluation of modern-day Jewish people in general, but rather a translator's note. Historical identification mentioned in the footnote has not been added to the main body of the text.
The king said to the interpreter, "Tell this person that I do not know about those people. Only you know them. Those people are from Ajami. If your master knew that God would support him, and that they could do as much as you can, he would not have sent you here. He would have asked you to remember me, read the letters addressed to me, and listen to my replies. I only want gold, and I will not ask anyone else for a single dirham. Give me the gold. It is better for you."
Notation Translation Note Ajām A transliteration of the original Arabic word عجم, referring to people who are not Arabs. Here, the king uses this term to distinguish the author from other envoys. It is not replaced with a specific nationality.Remember for me A provisional translation following the original text حتى تحفظ علي. What is being held or protected is not explicitly stated and cannot be determined. The recipient of the "master's" instruction also has no personal name specified in this passage.
I left the presence of the king, filled with fear and sadness. The king was a man of terrifying appearance and dignity, with a fat and broad body, as if he were speaking from within a large jar. I withdrew and gathered my companions, informing them of what had happened between me and the king. And then I said, "This is what I feared."
Notation Translation Note It seemed like he was speaking from inside a large jar. Translated as a metaphor for an object, following the original text's "كما يتكلم من طابية." The specific shape, material, and sound quality of the object are not described.
The person who makes the call for the king's worship would recite the Ikama phrases twice when announcing the beginning of the service. I told the king, "The leader of the believers, who is your servant, has them recite the Ikama only once in his own palace." Then the king said to the caller, "Accept what this person says and do not contradict him."
Notation Explanation Ikama A call announcing the beginning of prayer. The repetition "once" or "twice" refers to the repetition of the phrases, not the number of times the prayer is performed. The question and answer regarding whether it is acceptable are statements by the characters and do not represent the translator's religious judgment.
The person who was making the calls chanted in that way for many days. During that time, the king questioned me about gold and tried to provoke a discussion. I disappointed the king regarding his questions about gold, and also refuted him. When the king realized that he could not get what he wanted from me, he ordered the person who was making the calls to chant "Ikama" twice each time. The person complied with this order. The king intended to use this as an opportunity to discuss things with me. However, when I heard them chanting it twice each time, I stopped him and raised my voice. This came to the attention of the king, who summoned me along with my companions.
When we gathered, the king said to the interpreter, pointing at me: "Ask this person. Suppose there are two people who make calls to prayer, one making it once and the other twice, and after each call, people perform prayers. Are those prayers acceptable or not?" I answered, "The prayers are acceptable." The king then asked, "Is that a matter of opinion, or is everyone in agreement?" I replied, "Everyone is in agreement."
The king said, "Then, if a man entrusts money to certain people for the sake of weak, besieged, and subjugated people, and those people betray him, what would he say?" I replied, "That is unforgivable. Those people are bad." The king asked, "Is there disagreement on this matter, or is everyone in agreement?" I answered, "Everyone is in agreement."
The king said to the interpreter, "Tell this man: Do you think that even if the Caliph were to send me an army, may God grant him a long life, he would dare to attack me?" I replied, "No." The king then asked, "What about the governor of Khurasan?" I replied, "No." The king inquired, "Isn't it because the distance is great and there are many tribes of disbelievers in between?" I answered, "That is correct."
The king continued, "By God, tell them. I am in the distant place you see. Nevertheless, it is frightening to disobey the leader of my faithful followers, who is my master. It is frightening that something I have done may reach him and cause his displeasure, and that he, who dwells in his kingdom, might pray for my destruction here on this land. Vast kingdoms lie between me and him. But you eat his bread, wear his clothes, and always see him. Yet, within the time it takes to deliver the message I sent to you, you have finished what you think is your duty to him. You have come to us, who are a weak people, and yet we are Muslims. In matters of religion, I will accept nothing from you until someone comes who can give me honest advice. When such a person comes, I will accept it from that person." We remained silent, unable to speak, and left the presence of the king.
Notation Translation Note I feel that I have completed my duty to that person. This is a tentative translation of the original text's "ختمتموه في مقدار رسالة بعثتكم بها إلي." There are reservations about the connection and interpretation of this phrase, and it is not a completely certain meaning.
Ibn Fadran said, "After this statement, the king valued me and kept me close to him, while distancing his companions. And he began to call me Abu Bakr al-Siddiq."
Notation Translation Note Abu Bakr al-Siddiq Translated as the name by which the king called the author. It does not indicate that the author's real name or lineage has changed based on this designation.
16
In the Kingdom of Kings, I have seen countless wondrous things.
One of them is the first night I spent in that country. About an hour before sunset, the edge of the sky turned a deep red, and a loud noise and high-pitched buzzing sound came from above. When I looked up, there was a cloud, as red as fire, near me. The buzzing and the noise were coming from within it. There were figures that resembled people and livestock inside, and in the shadow of what appeared to be a person's hand, I could see spears and swords. I recognized them and imagined their forms. Then, there was another group just like it on the other side, and I saw people, livestock, and weapons within it as well. And then, one group charged towards the other, like troops attacking each other. We were terrified and began to tremble and pray. However, they laughed at us and seemed puzzled by what we were doing.
Notation Translation Note In the shadow resembling a person, the hand... This phrase includes the word "hand," which is added in the adopted edition. It translates to something that resembled a human being, livestock, or weapons. The translator has not included sentences where the translator asserts that there was an actual army in the air.
Ibn Fadran said, "We observed that one group was moving towards another group, and both were intermingling for a while, then separating. For a time at night, this continued, and eventually both disappeared from our sight. We asked the king about this, and he told us that his ancestors had said, 'These are jinn, believers and non-believers, who fight each other every evening.' According to the king, since they have existed, there has not been a single night when this was not seen."
Notation Translation Note ジン The original Arabic word الجن. Here, it refers to a being described by the king as something passed down from his ancestors. It distinguishes between eyewitness accounts and the king's explanation, and does not definitively classify natural phenomena using modern terminology.
Ibn Fadran said, "I entered my tent to speak with a tailor from Baghdad who had been serving the king. This tailor was someone who had come to that region. We talked for so long that we barely finished reading one-seventh of the Quran. While waiting for the call to prayer for night prayers, we heard it. When I left the tent, dawn had already broken. I asked the muezzin, 'What prayer did you announce?' He replied, 'It was the morning prayer.' I then asked, 'And what about the night prayer?' He answered, 'We perform it together with the sunset prayer.' I asked, 'And at night?' He replied, 'As you can see. It used to be shorter, but it has started getting longer.'"
Notation Translation Note One-seventh of the Quran, a time that is less than half of what can be read. Following the published text أقل من نصف سبع, it was read as one-seventh of the Quran using the unit of recitation called "subu." It does not replace with "half an hour" in comparative materials, and does not estimate modern required time.Night prayer This refers to العتمة・العشاء الآخرةin this scene. It is distinguished from "morning prayer" and "sunset prayer." The explanation about the short night and prayer is a statement by the local announcer that the author conveys.
He said that he was so afraid of missing the morning prayers that he hadn't been sleeping for a month. This is because, around sunset, he puts the pot on the fire, but before it even has time to boil, it's already time for the morning prayers."
Ibn Fadran said, "The days in that country were very long. During a certain period of the year, the day becomes longer and the night shorter. Then the night becomes longer and the day shorter. On the second night, I sat outside the tent and looked up at the sky, but only a few stars could be seen. I think about fifteen appeared sparsely. The red afterglow in the west did not disappear completely. The night was almost never dark, and people could distinguish each other from a distance greater than the range of an arrow's flight."
Notation Translation Note About fifteen were visible, sparsely. The number of stars follows the original text, which represents the author's estimation. "Sparsely" and the subsequent description of the darkness of the night include additions made by later publications. This is distinguished from the complete preservation of the manuscript or confirmed values from modern astronomical observations. From a distance further than the range of an arrow. The original text reads " من أكثر من غلوة سهم". The distance is indicated using the range of an arrow, and has not been converted to specific meters. The direction of the afterglow remains as "west" in the published version, without silently changing it to the alternative interpretation provided in the critical notes.
Ibn Fadran said, "The moon did not rise to the middle of the sky, but only appeared at the edge of the sky for about an hour. Then, as night dawned, the moon disappeared. The king told me that there were people called Weesu who lived three months' journey away from his country, and they said that their nights lasted less than an hour."
Notation Translation Note Weesu A provisional reading based on the publication "Weisu." The description of the three-month journey and the length of the night is information obtained from the king, which should be distinguished from records taken by the author during their visit. Modern ethnic groups and place names have not been substituted.
Ibn Fadran said, "At sunrise, everything in that land appeared red. The earth, the mountains, and all that came into view were so. When the sun rose, it was like a large cloud. This redness continued until the sun reached its highest point in the sky. According to the people of that land, winter brings nights as long as the current day, and days as short as the current night. Our companions would set out for Itir at dawn, but they wouldn't reach it until nighttime, when the darkness had fallen and all the stars were shining in the sky. By the time we left that land, the nights had become longer, and the days shorter."
Notation Translation Notes A place called Itir The printed text refers to this as "place." The identification of rivers and other geographical features from the collated footnotes has not been included in the translation. The distance, less than one farsakh, is left as it is in the original text and has not been converted to modern units.
17
They considered the sound of dogs barking to be extremely auspicious and were delighted. They said, "It is a year that will bring abundant harvests, blessings, and safety."
Notation Translation Note Abundant harvest and blessings, a year of good fortune. As the words of people rejoicing in the dog's howl, I have retained the three items from the original text. The translator has not certified that the howling is a sign of an abundant harvest.
In that country, there were many snakes. On a single branch of a tree, there were ten or even more coiled around. They did not kill the snakes, and the snakes did not harm them. I saw a tree lying down in one place; it was over a hundred cubits long, and its trunk was also very thick. When I stopped to look at it, I was surprised when the tree moved. Upon closer inspection, there was a snake on top of the tree that was as thick and long as the trunk itself. The snake saw me and descended from the tree, disappearing into the trees. I told the king and the people who were with me about this, but they did not pay attention to it. The king said, "Do not be afraid. It will not harm you."
Notation Translation Note More than a hundred cubits in length Follows the "أكثر من مائة ذراع" from the original text. The descriptions of the tree and snake's length and thickness, as well as the statement that the snake does not harm people, are preserved as the author's description, and modern zoological classifications or metric conversions have not been added.
We camped with the king in a certain place. I, along with my companions Takin, Susan, and Balthus, entered the woods with one of the king's attendants. There, we found something that looked like a small green stick. It was about the thickness of a spinning spindle, but much longer. It had a green stem, and at the end, there was a single broad leaf spread out on the ground. The leaf was covered with what appeared to be young buds, each containing a seed. Anyone who tasted it would think it was a sweet pomegranate without the seeds. We tried some, and it was surprisingly delicious. From then on, we continued to search for and eat that plant.
Notation Translation Note Green stem The original text is "عرق أخضر." "Stem" is a provisional translation based on the description of its shape, and it does not represent a botanically confirmed part such as roots or stems. The type of plant has also not been identified. Soft, sweet pomegranate The original text is "رمان أمليسي." Here, it is translated for comparison with how it tastes when eaten. There is no description identifying the found plant itself as a pomegranate.
They had a very green, dark apple. It was more sour than grape vinegar, and the young women ate it and grew fat from it. In that country, I did not see as many trees as there were hazelnut trees. I saw several forests of hazelnut trees, but one forest was forty farsah in length and width.
Notation Translation Note Forty farsakhs in each direction Preserved the original text's "arba'in farsakhān fī mithlihā." Not converted to modern distances or areas. The preceding sentence about apples causing weight gain is also from the author, and not an endorsement of its nutritional effects by the translator.
Also, there was a tree that I didn't know what kind of tree it was. It was very tall, with no leaves on the trunk, and its top looked like the crown of a date palm, with thin leaves attached. However, the leaves were clustered together. People would come to specific spots on the trunk, make holes in them, and place containers underneath. Then, a liquid that tasted better than honey would flow out from those holes. If you drank enough of it, you would feel intoxicated just like when drinking alcohol.
Notation Translation and Notes A tree that I don't understand what kind of tree it is. A tree where the author notes that they do not know the species. It does not identify a specific tree species, and includes the word "thin," which was added by the publisher. The description stating that drinking too much sap causes intoxication has also been preserved as part of the author's record.
They mainly ate millet and livestock meat. Wheat and barley were also common. Those who cultivated crops could keep them for themselves, and the king had no right to take them. However, every household had to pay one sable fur per year to the king. When the king ordered a troop to attack another country, if the troop obtained spoils of war, the king was entitled to a share. Also, those who held weddings or hosted gatherings with food were required to offer dishes to the king according to the scale of the event, and had to provide an amount called "sahril" of honey wine along with low-quality wheat. The soil in that country was black and smelled bad.
Notation Translation Note Meat of livestock Provisional translation based on the printed version's "لحم الدابة." Maintained the broad meaning in the original text, without replacing it with a comparative reference that specifies horse meat. A person who serves food and invites people Provisional translation of the printed version's "يدعو دعوة من زلة." The subtle implications regarding the relationship between feasts and cuisine are not yet confirmed, and details such as potluck systems have not been included. Sahir Provisional notation based on the printed version's "ساخر." Maintained its meaning as a term referring to the amount of honey wine, without estimating the container shape or modern capacity.
They did not have a place to store food together. Instead, they dug holes in the ground and put the food inside. However, within just a few days, the food spoiled and became smelly, making it unusable.
There was no olive oil, and there was no sesame oil; there were absolutely no oils used. Instead of these oils, fish oil was used. Therefore, everything that used it smelled like fish.
They made soup from barley and gave it to the young women and boys. Sometimes, they cooked the barley with meat. Then, the servants would eat the meat, while the young women were given the barley. However, when there was a head of a male goat, the young women were also allowed to eat the meat.
Notation Translation Note Young women and boys The original text of this cooking passage is الجواري والغلمان. This term may refer to young men and women who serve, or slaves, but the legal status of each individual is not uniformly determined here. "Servants" who eat meat are referred to by a different word,الموالي, which preserves that distinction.Head of a male goat Followed the printed text رأس تيس. This avoids mixing with variant spellings and alternative readings suggested in the critical notes, while preserving the exception for giving meat in this case.
They were all wearing hats. When the king rode in a vehicle, he did not have any attendants with him; he was alone. There was no one beside him. As the king passed through the market, everyone stood up and took their hats off, holding them under their arms. After the king had passed, they put their hats back on.
Those who entered the presence of the king, whether they were of low or high status, even including the king's sons and brothers, were all the same. When seeing the king, they would take off their hats and hold them under their arms, then bow their heads and pay respects to the king before sitting down. After that, they would remain standing until the king ordered them to sit. Those who sat in front of the king would all kneel and sit, keeping their hats on and not exposing them to others. They only put them on after leaving the presence of the king.
Notation Translation Note Kneeling and sitting Follows the original Arabic word "باركاً." It has not been replaced with specific Japanese seating styles such as seiza. The order of first sitting before the king, then standing to await instructions, is also preserved from the printed edition.
They all lived in round-roofed tents. However, the king's tent was very large and could hold a thousand people, or even more. Inside, it was covered with Armenian carpets, and in the center, there was a bed draped with Byzantine silk.
Notation Translation Note Byzantine Brocade The original text is "الديباج الرومي". "Roomi" here refers to the term "Byzantine." It indicates a designation derived from the region. No assumptions or estimations regarding weaving methods or place of origin have been made.
They had a custom where, when a son was born, the grandfather of the child would take custody of him instead of the father. The grandfather said, "I have more right to raise this child until he becomes an adult than his father does." Also, when a man died, his brother inherited everything, not his son. I told the king that this was unacceptable and explained how inheritance should work, making him understand.
Notation Explanation Explained the method of inheritance and made him understand. This is a description that the author explained to the king. It does not mention the distribution ratio or the conditions of each heir, nor does it state whether customs were changed after the explanation.
I had never seen a place with so many lightning strikes as that country. When lightning struck a house, people would not go near it, and the house, along with everything inside, including the people who were in it, and other possessions, would be left untouched, simply decaying over time. They would say, "This is the home of those who have been punished."
Notation Translation Note The house of those who were angered Following the original text هذا بيت مغضوب عليهم, it is translated as a statement by people. The subject of the anger is not explicitly mentioned in this phrase. Their understanding of the lightning strike and the abandonment of the house is what is expressed, and it is the translator's judgment.
Among them, if a man intentionally killed someone, they would repay him with his own life. In cases of accidental killing, they would build a box from the hazank tree and place the man inside, sealing it shut with nails. They would also put three loaves of bread and a jar of water inside. Then, they would erect three trees like shabahif and hang the box between them. The people said, "Let us place him between heaven and earth, so that rain and sun may shine upon him. Perhaps God will have mercy on this man." The box remained hanging, gradually decaying over time, swaying in the wind.
Notation Translation Hazank Provisional notation based on the printed version's "الخذنك". Remains as a wood name, and has not been identified with any specific modern tree species. Shabaih Provisional notation based on the printed version's "الشبائح". A word used for comparison when erecting three trees, but what it refers to is uncertain. It has not been definitively linked to any particular torture device or architectural structure.
Also, when I saw someone who was active and well-informed about things, I said, "This person is worthy of serving our Lord." Then, I captured that person, put a rope around their neck, tied them to a tree, and left them there until their body tore.
According to what the king's interpreter told me, a man from Sindh came to that country and served under the king for some time. He was agile and quick-witted. At one point, a group of people from the land were going out on business. The man asked the king if he could go with them. The king refused, but because the man repeatedly requested it, he eventually allowed him to go. The man boarded a ship with them. The members of the group saw that the man was energetic and intelligent, so they discussed among themselves. They said, "This man is suitable for serving our lord. Let us approach the lord through this man." Soon after, as they were passing through a forest, they took the man there. They tied a rope around his neck, fastened it to the top of a tall tree, and left him there.
Notation Explanation According to what the king's interpreter told me The events of the subsequent man from Sindh are recorded as a story heard from the interpreter, distinguishing them from the author's own observations. Through this man, primarily approach A provisional translation based on the book's فنتوجه به إليه. The name of "the main" or specific religious systems have not been supplemented from this phrase. These are people's statements, and the translator does not endorse those actions.
18
While they were traveling, one person needed to urinate. He relieved himself while still carrying his weapon, and the people took everything from him: his weapon, his clothes, and all that he possessed. This was their custom. They did not take anything from those who removed their weapons and placed them aside before relieving themselves.
Notation Translation Note Weapons and clothing The "weapons" in this enumeration include additions from the printed edition. The contrast between wearing weapons while relieving oneself and placing them aside is maintained.
Men and women went down to the river, and everyone washed their bodies naked, without concealing each other. Nevertheless, regardless of any circumstances or reasons, they did not engage in adultery. If anyone among them committed adultery, four stakes were driven into the ground, and that person's hands and feet were tied to the stakes, and they were cut from neck to thigh with an axe. The same was done to women. Then, men and women hung each piece of their dismembered bodies on trees.
Notation Translation Note Did not commit adultery A general description by the author. The conditional clause "if there is someone who committed adultery" that follows, without any explanation to resolve the contradiction, has also been preserved. Here, "adultery" refers to the original text zina, which is not limited only to married individuals.
I repeatedly tried to make the women hide from the men when bathing, but it was unsuccessful. They were killed just like thieves and those who committed adultery.
Notation Translation Note When bathing Includes the published version's "في السباحة." The author took action to cover the body, and this distinguishes between local customs and the author's response.
In their forest, there were many beehives with a lot of honey, and they knew the locations of the hives. They went out to collect honey from these hives, but sometimes they were attacked by groups of enemies and killed. There were also many merchants who traveled to Turkish lands to bring back sheep. They even went to a country called Weesu and brought back black foxes and other animals.
Notation Translation Note Kuroten and black fox The original text lists animal names, but does not explicitly mention "fur" in this phrase, so I have not added it to the main text. Weisuu also retains its printed name and is not replaced with modern place names.
We saw among them people belonging to one lineage. There were five thousand of them, both men and women, who had converted to Islam and were called Balangjar. They had a wooden mosque built for them where they prayed, but they did not know how to recite the verses. So I taught a group of them the words to be recited during prayer.
Notation Translation Note People belonging to one lineage The original text is أهل بيت. It maintains a number of five thousand, including both men and women, and it does not specify the number of people in a single dwelling. Balanjār also uses this provisional notation based on the printed version, and has not corrected it to refer to another group name.
A man named Taroot entered Islam through my hands. I gave him the name Abdullah. Then he said, "I would like to be called Muhammad, just like your name," so I did as he asked. His wife, mother, and children also embraced Islam, and they all took the name Muhammad. I taught him a chapter that begins with "Praise be to God" and a chapter that begins with "Say: He is Allah, One." Even if I were to become the king of Sakariba, there would be no joy comparable to the happiness he felt learning these two chapters.
Notation Translation Note The same name as Muhammad Translated exactly according to the publisher's statement. The inconsistency with Ahmad, which appears at the beginning as the author's name, has not been corrected in the main text. The description that his wife, mother, and children all use the name Muhammad is preserved. Chapter starting with "Praise be to God" The original text indicates the "Opening" chapter of the Quran, followed by the "Purity" chapter beginning with "Say: He is Allah, One," in its opening sentence. I have not supplemented the entire omitted verses. Even if he became king of the Sakaliba A provisional translation reading the publisher's إن صار ملك الصقالبةas a conditional comparison. It does not describe an actual event where he became king.
When we arrived at the king's location, he was encamped near a place called Harja, by the water. There were three lakes there; two were large, and one was small, but all of them were incredibly deep. From this place to the great river Itil, which flows towards the land of Khazar, it was approximately one farsakh. Along this river, at regular intervals, there were places where cities stood, and many valuable goods were sold there.
Notation Translation Note Halja Provisional notation based on the publication's "خلجة." Not identified with any modern place name. The description of the depth of the three lakes preserves the author's expression, and specific water depths are not provided. The great river Itir In this passage, the original text explicitly calls it a "river." This is distinguished from silently changing "Itir" in section 16 to refer to a river. Distances and city intervals have also not been converted to modern units or days.
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Takine told me that in the King's country, there was a man with an extremely large body. After arriving in that country, I asked the King about this man. The King replied, "Yes. He was in our country, but he is dead. He was not from this country, and he was not even human."
Notation Translation Note 人間でもなかった As a statement by the king, we retained the expression from the original publication. This is not an assessment of the man's identity or physical characteristics based on medical or biological analysis by the translator. We also distinguished between information received from Takin and events described by the king.
The king recounted the following circumstances of that man: A group of merchants set out for the Itir River. The river was a day's journey from our place, and it had swollen with water. Then, one day, unexpectedly, a group of merchants came to the king and said, "O King, a single man appeared on the surface of the water. If he is one of the people near us, he cannot remain in this land; he must relocate."
Notation Translation Note A man appeared on the water. This is a tentative translation of the published version's "قد قفا على الماء رجل." The spelling of "قفا" has not been silently corrected, and it will be submitted as a separate reading proposal. The specific posture, such as floating or standing, is not yet determined. The word "water" inserted into the merchant's speech, and the published version includes words corresponding to "we" later in the text.
The king continued, "I went with them on horseback to the river. There, that man was there. Based on my arm as a measure, he was twelve cubits tall. His head was like a large pot, his nose exceeded one cubit, and both eyes were very large. His fingers were each over one cubit in length. I was astonished and frightened by his appearance, and everyone else felt the same terror. We spoke to the man, but he said nothing; he just looked at us."
Notation Translation Note Based on my arm, it is twelve cubits. "I" refers to the king who is narrating this event. The length is expressed based on the king's own arm as a measure, and has not been converted into modern units. This is not a description of the author measuring something on the spot. Each finger was more than one cubit long. The repetition of "cubit" in the original text is translated to express it for each finger. A cubit is a unit of length. The description of the man's body is what the king says, and the translator has not verified its factual accuracy or physical characteristics.
The king continued, "I brought the man to my place and wrote a letter to the people of Weesu, asking about him. They are three months' distance from us. The reply stated: 'This man is one of the Yajuj and Majuj. They live three months' distance from us, naked. There is a sea between them and us, and they are on that coast. They mate with each other like animals. The majestic and glorious God sends them one fish from the sea every day. Then everyone comes with a small knife and cuts off as much as is enough for himself and his family. If anyone takes more than what satisfies him, he gets stomach pain, and so do his family members. Sometimes they all die. After taking what is needed, the fish turns over and falls into the sea. They do this every day.'"
Notation Translation Note Yajujju and Majujju Titles that appear in the response from Weisu, as spoken by the king. Their identification with modern ethnicities or regions is not specified. The descriptions of later life and fish stories are translated as explanations within this account, and are not presented as observations by the author or translator themselves. After taking out the necessary portions This expression includes elements equivalent to additions in published editions. "The fish flips over and falls into the sea" is a translation of the adopted reading from the publication. Information about how the fish appear and actual species of fish are not included.
The reply also contained the following: "Between us and them, there is a sea on one side, and mountains surround them on the other. Furthermore, a barrier separates them from the exit that used to be there. When the glorious and magnificent God desires to bring them to the land of humans, He will cause the barrier to open for them, and the sea will dry up, and the fish will no longer come to their place."
Notation Translation Note 障壁 (Shōheki) The original Arabic word السد. Refers to the response spoken by Weesu. Do not identify it with any existing structure or mountainous region, and maintain the order of "barrier," "sea," and "fish" as conditions desired by God.
Ibn Fadran said, "I asked the king about that man. The king replied, 'The man stayed with me for a while. Whenever children saw him, they died, and whenever pregnant women saw him, they miscarried. Also, if he could catch someone, he would strangle them with both hands and kill them. I saw this, so I hung the man from a tall tree until he died.' If you want to see the man's bones and head, I will go with you and show them."
Notation Translation Note Children will surely die when they see a man. In the original text, it is described as children or pregnant women seeing a man. The translator has preserved the content of the king's statement and has not medically certified a causal relationship between death/miscarriage. The explanation by the king regarding the death of men and what the author subsequently sees are distinguished from each other.
I said, "I swear by God that I definitely want to see it." The king rode with me on horseback and headed towards a large forest. There were huge trees there. The king led the way and took me to a tree under which lay the bones of a man and his head. The head was like that of a giant fakir. The ribs were larger than the stalk supporting a bunch of dates, and the shinbones and forearms were also equally large. I was astonished and left there.
Notation Translation Note Fakir Provisional notation for the word الفقير, which compares sizes of heads. It does not specify the concrete shape of the comparison object, and has not been replaced with modern container names. Regarding the bones under the tree, it includes additions from printed versions.The axis supporting a cluster of dates Original text: عراجين النخل. Maintained the comparison with ribs. Similar sizes are described for the shinbone and forearm as well, but explanations that the author measured the lengths or modern unit values have not been added.
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Ibn Fadran said: The king left the water's edge of al-Harja and moved to a river called Jawsir. He spent two months there, and then he tried to leave again. The king sent messengers to the people of Sawz, ordering them to move with him. But they refused, and they divided into two groups. One group was with a relative of the king, who became their king and whose name was Wirag. The king sent messengers to them, saying: "The God of dignity and glory has blessed me with the favor of Islam and the nation of the believers. I am a servant of the leader of the believers. This people is entrusted to me. Whoever opposes me will face my sword." The other group was with the chief of the tribe of Askar. That chief followed the king of Sakarib, but he had not entered Islam.
Notation Translation Note Jarsheer Provisional notation based on the published text's "جاوشير". The spelling "Khalja" also appears in this section as "خلجه". It has not been identified with any modern river names. A man of the king's kin In the original text, "ختنه." The specific familial relationship is left ambiguous and is not limited to a son-in-law or similar. The name "Wirag" is provisionally transcribed based on the published reading. This people are entrusted to me Part of the word corresponding to "people," and words indicating subsequent conditions, include supplements from the published text for missing parts. The provisional translation leaves some ambiguity regarding the syntax and implications of the phrase "entrusted." It is translated as a statement describing the king's command and threat.
When the king sent this message, they were afraid of the king, and all of them moved to the Jauruṣīr River with the king. This was a narrow river, about five cubits wide. The depth of the water was about the height of the navel, reaching as high as the collarbone in some places, and mostly it was about the height of a person. There were many trees growing around, including hazanq trees.
Notation Translation Note The water depth is about the height of the navel. The original text describes the water depth in order from the navel, collarbone, and human height. I have not made any corrections to the described order or degree, nor have I converted it to modern units for consistency. This description is separate from the width mentioned as five cubits.
Near there is a vast wilderness, and it is said that the following animal lives there. It is smaller than a camel but larger than an ox. Its head resembles a camel's, its tail resembles an ox's, its body appears to be like a mule's, and its hooves are similar to those of an ox. In the middle of its head, it has one thick, round horn that extends upwards. As the horn rises, it becomes thinner, resembling the tip of a spear. Its length is about five cubits to three cubits, with some being longer and others shorter. It eats green leaves from trees. When it sees a rider, it charges towards them. If you are riding a fast horse, you can escape by making the horse run. However, if you are caught up, the animal will scoop you up from the back of the horse with its horn and throw you into the air. As you fall, the horn catches you. The animal repeats this process until it kills its opponent, but does not harm the horse itself. People search for and kill these animals in the wilderness and forests. They climb high trees near where the animals are found, and several archers gather with poisoned arrows. When the animal enters that area, they shoot arrows to wound and kill it.
Notation Translation Notes There are animals like these. The phrase "as people say" in the original text, which indicates hearsay, has been preserved. Descriptions of the body and behavior have not been changed to reflect the author's own observations, and known animal species have not been identified. Its length is about five cubits to three cubits. Description of horn length. The order "five to three" from the original text has been maintained, along with the indication that there are longer and shorter ones, and it has not been converted to modern units. It eats green leaves. This is a tentative translation of يرتمي ورق الشجر جيد الخضرةin the printed version as a description of its diet. Specific types of plants or how it eats them have not been added.
I saw three large bowls under the king. They resembled Yemeni jasper. The king told me that they were made from the base of an animal's horn. Some among the people of the land said that this animal was a "karkadan."
Notation Translation Note Three large pots The author states that what was actually seen were vessels, and the explanation about using material from the base of horns is a quote. The author has not confirmed the materials through their own inspection. Kalkadan This notation follows the animal name الكركدنin the printed book. It retains the limitation "Some among the local people say it that way," and does not mean that the translator has identified the entire description of the animal as a specific modern species.
21
Ibn Fadran stated: Among them, I did not see a single person with redness. Rather, most of them were suffering from fever. Many died due to severe abdominal pain, and this disease also occurred in infants. In their place, when a Muslim or the wife of a Khwarazmian man died, they washed the body according to Islamic rituals. Then, they placed it on a cart and pulled it along, with a spear in front. They transported it like this to the burial site. Upon arrival, they took the body off the cart and laid it on the ground, drew lines around it, and moved the body aside. Then, they dug a grave inside the lines and created a niche for placing the body, and buried it. They did the same for their own dead.
Notation Translation Note Person with redness A provisional translation reading the printed version's "يحمر" as an expression related to redness. "مملول" is translated as a state of fever, and "القولنج" is translated as a disease accompanied by severe abdominal pain. It does not identify any specific modern diseases or causes. Husband of a woman from Khwarazm The reading adopted in the printed version includes "husband." It preserves readings that are different in the manuscript but were included as editorial choices. In front of it was a spear The original text "مطرد" is provisionally translated as "spear." There are uncertainties regarding its specific form and how it was carried, and ceremonial roles have not been added.
It was not the women who wept for the dead, but the men. On the day of death, they would sprinkle earth and stand at the entrance to the deceased's tent, making incredibly ugly and terrible wailing sounds.
Notation Translation Note On the day of death, they spread soil. The original word يحثونwas read as an action of spreading soil. Since the original text does not specify where the soil is applied in this passage, it does not mention applying it to the head or face. The evaluation of the crying sound preserves the author's expression.
This is the case for free people. In the case of someone in a position of authority, after their cries subsided, they brought over leather cords that had been woven. The men continued to cry while being struck with those cords on their sides and exposed bodies, continuing until they were whipped. Also, there was always a spear placed at the entrance of the tent for the deceased, and weapons were brought and placed around the grave. For two years, they did not stop crying.
Notation Translation Note A spear must be placed at the entrance of the tent for the deceased. مطردfollows the same provisional translation as in the previous section.وفي العميدis read as a tentative interpretation for switching to a longer passage. It separates from the general description about free people and does not change the period of two years.
After two years, the spear was put away, and a portion of the hair was cut. Then, relatives of the deceased held a feast, signifying the end of the period of mourning. If the deceased had a wife, she remarried. This applied when the deceased was a member of the ruling class. Common people also performed some of these rituals for their deceased loved ones.
Notation Translation Note 髪の一部を切った The original text uses the expression "taking some from the hair," which I translated as "cutting" here. It does not refer to shaving or a specific hairstyle. The distinction between cutting only part of the hair for family gatherings, remarriage when one has a wife, and what ordinary people do is maintained.
The king of Sakariba had to pay taxes to the king of Khazar. For every house in his kingdom, he had to submit one piece of korten leather.
When ships arrived from the land of Hazal in the land of Sakariba, the king of Sakariba would go out to meet them, count everything on board the ship, and take one-tenth of it. Also, when people from Ruth and other various peoples brought slaves, the king could choose one person out of every ten.
Notation Translation Ten people out of every ten could be selected. The king who collected taxes from ships and slaves is Sakarib, in the context. This is different from the tribute paid to King Hazal, which was mentioned earlier. The unit and ratio of "one person per household," "one-tenth of the cargo on a ship," and "one person out of ten slaves" were maintained, but the collection period and selling price are not provided.
The son of King Sakariba was held as a hostage under the rule of King Khazar. Previously, news had reached King Khazar that the daughter of King Sakariba was beautiful. King Khazar liked her and sent messengers to propose marriage. King Sakariba refused for reasons he stated. Then, King Khazar sent messengers who forcibly took away the daughter. He was a Jew, and the daughter was a Muslim. The daughter died under his care. Afterwards, King Khazar sent messengers requesting another daughter. When this news reached King Sakariba, he quickly arranged for his daughter to marry the king of Askar. The king of Askar was under the rule of King Sakariba. He feared that just like his sister, even this daughter would be taken by King Khazar. It was out of fear of King Khazar that King Sakariba sent a letter to his lord, requesting him to build a fortress for himself.
Notation Translation Note The daughter died at his place. The original text describes the location and relationship of death, but this phrase does not explicitly mention the cause of death or murder. It is distinct from descriptions of forced abduction, and it does not provide any additional information about the cause. The expressions "Jew" and "Muslim" refer to the individuals mentioned in the original text. King of Ascal. Translated ملك أسكلfrom the published version as the King of Ascal, maintaining his existing relationship with another daughter and his subordination to King Sacariba. It does not reconstruct family relationships based on speculation.
One day, I asked the king, "Your kingdom is vast, and its wealth is abundant. Your tax revenues are also high. Yet, why do you ask your lord to build a fortress with funds from that region? It's not even such a large amount."
Notation Translation Note それほどの額でもないでしょう A tentative translation of ولا مقدار لهas a question about whether the amount is large. The following response from the king explains that it was not due to his own lack of resources, but rather because he sought blessings through the property of the leader of the believers. There are reservations regarding the implications of the pronoun.
The king replied, "I have seen the power of Islamic nations and how their wealth is gathered in a permissible manner. Therefore, I made that request. If I were to build fortresses of silver and gold with my own property, it would not be difficult for me. However, I sought blessings through the properties of the leaders of the believers, so I asked in that way."
Notation Translation Note Silver and gold fortress The original phrase referring to silver and gold is retained as an expression about the material. This does not mean that the king actually built such a fortress. "Permissible method" is an expression consistent with the adopted reading of the printed text regarding the origin of wealth.