Among the People of Ruth
21
I saw the people of Ruth, who had come for trade and were staying on the banks of the Itir River. I had never seen such well-built people before. They were like date palm trees. Their hair was light in color, and their skin was reddish. They did not wear short tunics or caftans; instead, men wrapped a single cloth around one side of their body, leaving one arm exposed. Each person carried an axe, a sword, and a dagger, and none of them let any of those weapons out of their hands.
Notation Translation Without wearing a short coat or a caftan Distinguishes between two types of clothing. "Caftan" is used as a term for a long overcoat. The description of wrapping one side with cloth and putting out one arm refers to a man. In the printed version, words corresponding to "the man wears" are supplemented in square brackets.
Their swords were Frankish-made, with grooved blades and a wide cutting edge. Each sword was decorated from the tip of the hilt to the guard with green wood and designs.
Notation Translation Note From the tip of the nail to the neck The phrase "tip of the nail" in the original text has bracketed additions. Following the reading that suggests green trees or patterns, specific techniques for creating designs and religious meanings are not included. Physical characteristics are translated as the author's impression.
Each woman had a small container attached to her chest. These containers were made of iron, silver, copper, or gold, and the material depended on the amount of wealth possessed by her husband. Each container also had a ring attached to it, which held a small knife that was also worn on the chest. They wore necklaces of gold or silver around their necks. When a man possessed ten thousand dirhams, he would have a necklace made for his wife. If he had twenty thousand, he would have two necklaces made. In this way, with each increase in wealth of ten thousand dirhams, one more necklace was added to the wife's collection. Therefore, it was not uncommon for a woman to wear several necklaces at once.
Notation Translation Note 胸に小さな容器を留めていた Translated "حقة" in the printed edition as a small container. The specific shape and purpose are not confirmed. The relationship with the subsequent ring and knife is also described less structurally than in the printed edition.
The most prized adornment they possessed was a green bead made of ceramic, which was on the ship. They greatly desired it and bought each one for one dirham, stringing them together with thread to make necklaces for their wives.
Notation Translation Note Green ceramic beads made on a ship. This is a provisional translation that reads "الخزف الذي يكون على السفن" (the ceramics that are on the ships) as a description of materials and location. There may be questions about the material name and how to read "船" (ship), and this does not include substitutions for glass or explanations of distribution routes. The price of one dirham per bead is maintained from the original text.
They were the most unclean of all that God had made. They did not cleanse their bodies after defecation, nor after urination, and even when a major ritual impurity occurred, they would not wash their entire body. They also did not wash their hands after meals. They wandered aimlessly like lost donkeys. They came from their own country and anchored their ships in Itir. Itir was a large river, and they built large wooden houses on its banks.
Notation Translation Note Among all the things that God created, it was the most unclean. This preserves the author's strong evaluation of purity, including the comparison to a donkey immediately following. It is not an evaluation by the translator for modern groups. "A major impurity" refers to a state related to purity regulations involving sexual acts, and does not equate to medical hygiene conditions.
In a single house, ten or twenty people, or fewer and more, gathered, each with a bed to sit and spend time on. With them were beautiful female slaves for sale to merchants. The man had intercourse with his own slave girl, while the others watched. Sometimes, several of them would do the same thing in front of each other. Occasionally, a merchant would enter, wanting to buy one of the female slaves from among the group, and encounter the man having intercourse with her. Even so, the man did not let go of her until he had satisfied his desires.
Notation Translation Note Beautiful female slaves for sale to merchants Translated "الجواري الروقة للتجار" from the published book, aligning it with a sales context. These are women who were objects of trade, and there is no implication of consensual relationships. The number and age have not been added because they are not in the original text.
They always washed their faces and heads every day, but they used water that was extremely dirty and unclean. This is because a female slave would bring a large basin of water in every morning and present it to the master. The master would wash his hands and face with the water, also washing his hair and combing it in the basin. Then he would blow his nose and spit into the water. Anything disgusting went into that water. After finishing what was necessary, the female slave carried the basin to the next person. That person did the same things as the others. The female slave continued carrying the basin from one person to the next, going around to everyone in the house. Each person would blow their nose and spit into it, then wash their face and hair.
Notation Translation Notes Distributed to everyone in the house. The original text describes passing the same bowl from one person to the next, so this is preserved. Information about whether water was changed or if any illnesses occurred is not present in the original text, so it has not been added. The strong evaluation of dirtiness reflects the author's expression. There are additions in the published version for phrases such as "washing hair," "doing dirty things," and the word corresponding to "in that" at the end.
When the ship arrived at this anchorage, each person went out with bread, meat, onions, milk, and dates. They went to a place where a tall tree stood, its trunk resembling a human face. Around it were small statues, and behind those statues, long trees were planted in the ground. The man approached the large statue and prostrated himself. Then he said, "Lord, I have come from a distant land. I brought with me this many female slaves, and this many pieces of crocodile skin." He then listed all the items he had brought. After that, he said, "I bring these gifts to you," and placed what he had brought in front of the wooden statue. And he prayed, "Grant me merchants who possess many dinars and dirhams. Merchants who will buy everything I want to sell, and who will not contradict my words." Then he left.
Notation Translation Note Nabees This is a phonetic transcription of the beverage name in the original text. The ingredients and production methods are not specified here. It is kept separate from offerings such as bread, meat, onions, and milk. The number of female slaves is [unspecified], the number of crocodile skins is [unspecified]. The original text also does not specify exact quantities but indicates a way of expressing numbers. Numbers have not been added. The addressee of "Lord" refers to the large statue mentioned previously. We are not making any assumptions about its divine name or identity with deities from other religions.
It was difficult to sell, and when the time dragged on, I returned with gifts two or three times. Even if that didn't work, I would bring gifts to each of the small statues, hoping for an intercession. "These are our lord's wives, daughters, and sons," I said. The man went from statue to statue, making requests and pleading for intercession before them. Eventually, business improved, and sometimes things sold. Then he said, "The lord has granted my wish. I must repay him." So he killed a few sheep or cows, offered part of the meat as alms, and took the rest, placing it in front of the large wooden statue and the small ones around it. He hung the heads of the cows and sheep on that wooden post standing in the ground. At night, dogs came and ate everything. The man who did this said, "The lord is satisfied with me; he has accepted my gifts."
Notation Translation Notes Requested mediation Translated as a description of the small statue requesting mediation for the large statue. The explanation "wife, daughter, and son" is from the merchant's words. Distinguishes between the text stating that the dog ate it and the merchant's interpretation that the owner ate it, and does not include any divine names. Some parts of the phrase corresponding to "in front of" the wooden statue have been added in printed versions.
When one person became ill, they would set up a tent away from the group and put them inside. They would place some bread and water with them, but did not approach or speak to them. Moreover, they did not provide any care for them while they were sick. This was especially true for the weak or slaves. If they recovered and got up, they returned to the group. If they died, they were burned. However, if it was a slave, they would simply leave them there and let dogs or birds of prey eat them.
Notation Translation Note Those who were weak, or slaves in particular. ضعيفاًis translated as "weak," indicating that it does not necessarily refer to poverty, social status, or physical strength. It distinguishes between the general treatment of the sick and the condition of abandoning deceased slaves. There are additions in printed versions regarding the installation of tents, the phrase about not providing care, and the later clause about dragging (something).
When thieves or bandits were caught, they were taken to a thick tree. A strong rope was tied around their necks, and they were hanged from the tree. They were left hanging there for a long time, exposed to wind and rain until their bodies deteriorated.
22
I heard that when the elders die, they do various things, and being burned is just one of the milder ways. I had wanted to confirm this for myself, and then I learned that one of their influential men had died. They placed the body in a grave and covered it with a roof. They left it there for ten days until the clothes were cut and sewn.
If a man was poor, he would build a small boat, place the body inside, and burn the boat. If a man was wealthy, he would gather his possessions and divide them into three parts. One-third went to his family, one-third was used to make clothes for the deceased, and the remaining third was used to create "nabis." The nabis were consumed by the dead man's female slaves on the day they took their own lives and were burned along with their master.
Notation Translation Note Divided into three parts The property was divided into thirds, and one-third of the family, clothing, and slaves were retained. The published version corrects characters related to the distribution of clothing and beverages. The ten days mentioned in the previous paragraph is a period for placing the body in the tomb and preparing clothing, and it does not mean that the entire funeral process takes only ten days. When a female slave of the deceased committed suicide This phrase preserves the original expression of this passage. It does not necessarily mean that her free will was confirmed, but rather should be read separately from the subsequent description of rituals. Regarding the custom of "long-lived" people dying, the beginning refers to what the author had heard, and it is necessary to distinguish it from the transition to a scene witnessed by the author.
They were obsessed with the "nabis," drinking them day and night. Some even died while still holding a cup. When someone passed away, their family would ask the female and male slaves: "Which of you will die together with this person?" If one responded, "I will," it became an obligation for that person, and they were never allowed to retract their statement. Even if they wanted to stop, they were not allowed to do so. Many of those who took on this obligation were female slaves.
Notation Explanation Never allowed to be withdrawn After the offer, it maintained the original constraint that it could not be revoked even if the person wished. It is not treated as continued free consent. The evaluation of Navis at the beginning is also the author's description, and no diagnoses such as addiction are given.
When the man mentioned earlier died, his female slaves were asked, "Who will die with him?" One of them answered, "I will." Two female slaves were assigned to watch her and accompany her wherever she went. They even washed her feet themselves on occasion. While others prepared the deceased for burial, cutting his clothes and arranging necessary items, the slave girl drank, sang, and appeared joyful every day.
Notation Translation Note Two female slaves were assigned to watch over her. This distinguishes between the one woman who was requested and the two women accompanying her. "A joyful and radiant appearance" is a translation of the author's description, and does not necessarily reflect the person's inner feelings or independent will. The prohibition against retracting the previous statement remains in effect.
On the day when male and female slaves were to be burned, I went to the river where his boat was. The boat had already been pulled ashore, and four supports made of trees like hazank were constructed. There were also large wooden structures placed around the boat. The boat was dragged and placed on top of these structures. People came and went, speaking in words that I did not understand. At this time, the dead were still in their tombs and had not been taken out.
Notation Translation Notes Hazank Temporarily transcribed the wood name الخذنكfrom the printed text. Not yet identified with a specific modern tree species. "Four supports" and "large framework" are provisional translations of structures in the original text, and do not represent a reconstruction of their specific form, dimensions, or layout diagrams. The author's phrases indicating an inability to understand spoken language, and the phrase about the deceased still being in the tomb, contain additions from the printed version.
Then, the bed was carried and placed on the ship, covered with a rug made of brocade and cushions. Subsequently, an old woman called "the angel of death" came and spread the aforementioned rug over the bed. She oversaw the sewing and preparations, and she was also the one who killed the female slaves.
Notation Translation Note A rug and cushion made of brocade. This is a provisional translation that preserves the distinction between "fabric" and "bedding" in the original text. "Room" is written according to the descriptive form used in the published version, and the specific workshop or place of origin has not been confirmed. There are additions in the published version for phrases related to the ship and rug, as well as words that modify the cushion. An old woman called the "Angel of Death." Here, this is translated as a nickname used by people for the old woman. It does not describe the existence of supernatural beings or their identity with specific deities. The phrase "sewing and preparations" is retained to represent the old woman's role, without specifying the details of those processes. There are additions in the published version for phrases that introduce the old woman.
The woman I saw was an elderly woman who looked young, with a large build and a stern face.
Notation Translation Note Young old woman There are different interpretations regarding the meaning and reading of this adjective in the original text. This is a provisional translation that follows the interpretation of combining two words representing youth and old age, and does not specifically restore the degree of youth or appearance. Some interpret it as a female who performs magic, but here it is not confirmed.
People went to his grave, removed the soil that had covered the tree, and took away the tree itself. They then extracted him from the grave, still wearing the loincloth he wore when he died. Upon seeing him, they noticed that he was blackened due to the cold of this land. Inside the grave, along with him, were Nabiz (musical instruments), fruits, and a tambourine, all of which were also taken out. The body did not have any odor, and apart from the color change, nothing else seemed different.
Notation Translation Note Tambour The original instrument name was transliterated. Specific shapes and the number of strings are not mentioned in the text, so they have not been added. Because of the coldness of this land, it had turned black. This description preserves the author's statement that they observed it, linking the reason to the cold. It has not been rewritten as a modern medical explanation for changes after death. "It was unchanged in other respects" is also read as the author's observation.
People dressed him in a sarawil, a ran (a type of garment), leather shoes, a short jacket, and a brocade kaftan with gold buttons. They put a brocade hat adorned with chorten fur on his head. Then they carried him and placed him inside the round-roofed tent on the ship. He was seated on a rug and supported by cushions. Nabees (a type of food) and fruits, as well as herbs, were brought to him and placed next to him.
Description Notes Sarawil, ran, leather shoes, short upper garment The list of clothing items is preserved as is. "Sarawil" and "ran" are existing terms for clothing. Specific details about the length or construction have not been restored. "Short upper garment" and "kaftan" are also kept as separate items. A hat made of brocade with a fur trim of kuroten The translation follows the original adjectives indicating brocade and fur. The specific shape of the hat, and where the fur is attached, are not described.
Bring bread, meat, and onions, and place them before him. Bring a dog, cut it in half, and throw the pieces into the boat. Next, bring all his weapons and place them beside him. Then, bring two riding animals, make them run until they are exhausted, then cut them with a sword, and throw their meat into the boat.
Notation Translation Note Two riding animals The original text does not specify the species of animal, so it was not confirmed to be horses. The number "two," the fact that they were run until they sweated, and the order of being cut with a sword and having their meat thrown onto the ship are preserved.
Next, two cows were brought and cut up, then thrown into the boat. One rooster and one hen were also brought, killed, and thrown into the boat.
The female slave who wished to be killed wandered around, entering each person's tent one by one. The owner of the tent would have relations with her and say, "Tell your master that I did this out of love for you."
Notation Translation Note The female slave who wished to be killed Preserved the expression in the original text that indicates a desire. However, there is a constraint in the preceding sentence that prevents the offer from being withdrawn. This designation alone is not considered evidence of free and continuous consent. There are additions in the published version regarding the phrase indicating death. Your love Retained the second-person form from the original text. The interpretation of who "you" refers to in this statement leaves room for ambiguity, and the translator has refrained from concretizing respect for the deceased or feelings towards a woman based on their judgment. This was distinguished as a statement by the owner of the tent.
On Fridays, when the time of Asur arrived, people brought female slaves to a place made like a door frame. She placed both feet on the palms of the men and looked up from above the frame, uttering some words. The people lowered her, then raised her again. She did the same thing as the first time. Then they lowered her again and raised her for the third time, doing the same thing as before. Next, a chicken was given to her. She cut off its head and threw away the head. The people received the chicken and threw it into the boat.
Notation Translation Note Asuru's time A term referring to the time corresponding to the afternoon prayer. It has not been converted to a specific local time. Something made like a door frame Preserves the metaphor in the original text, and does not specify it as an actual house doorway or a particular shape of altar. The repetition of raising three times, the words spoken by the female slave, the lowering action, and the order of handling the chicken are preserved. The content of what is said in this section has not yet been explained here.
I asked the interpreter about her gestures, and she replied as follows:
Notation Translation Note Asked the interpreter The three statements from this point onward are distinguished as explanations that the author heard through an interpreter. It has not been changed to a description where the author directly understood the words of the female slave.
"The first time she was lifted, she said, 'Look, I can see your father and mother.' The second time, she said, 'Look, I can see all my deceased relatives sitting there.' The third time, she said, 'Look, I can see my husband sitting in heaven. Heaven is beautiful and full of greenery. There are men and boys around him. He's calling me. Please take me to him.'"
Transcription Translation Note 私の主人が楽園に座っているのが見える Translated as a statement spoken by a female slave, conveyed through an interpreter. This does not mean that the translator has confirmed the afterlife. Descriptions of parents and relatives, paradise, invocations, and requests for movement include text from published editions supplemented with later quotations.
People hurried her towards the ship. She removed the two bracelets she was wearing and gave them to a woman called "Angel of Death," who would kill her. She also removed the two anklets and gave them to two female slaves who served her. These two women were daughters of the woman known as the "Angel of Death."
Notation Translation Two bracelets It distinguishes between giving two bracelets to a woman and giving two anklets to two female slaves. The materials and the fine details of each item, which are not mentioned in the text, have not been supplemented. They were daughters The relationship between the two servants and the mother is based on descriptions in published versions that incorporate information from later references. It does not represent a relationship solely determined by the original manuscript. "Death Angel" will continue to be used as a female name.
Then, the people lifted her onto a ship, but she was not yet allowed into the tent. Men carrying shields and wood came. A cup filled with Nabis was given to her. She sang towards the cup and drank the wine inside. The interpreter told me, "She is saying goodbye to her friends in this way." When another cup was offered next, she received it and sang for a long time. An old woman urged her to drink the wine and enter the tent where her husband was. I saw that she became dazed and tried to go into the tent.
Notation Translation Note Saying goodbye to female friends Translated as an explanation that the interpreter conveyed to the author regarding singing and drinking. The identities of all the women, and expressions confirming their feelings, have not been changed. Becoming dazed Translated according to the words describing the state in the original text. The degree of intoxication, any medical diagnoses, or the person's inner thoughts are not specified. The actions of the old woman coughing, holding her head, and being placed under a tent were also kept separate.
She put her head between the tent and the boat. Then, the old woman grabbed her head and pulled her into the tent, and she went in with them.
Notation Translation Note He put his head between the tent and the boat. This translation follows the positional relationship in the published version, and does not restore the shape of the entrance or the arrangement of facilities on the ship. There are additions in the printed edition for the words "tent" and "head."
The men began hitting the wood with shields. This was to prevent her cries from being heard. They were trying to stop the other female slaves from becoming frightened by her voice and wanting to die together with their master.
Notation Translation Note The men began hitting the wood with shields. This preserves the original intention of not making any sounds and not frightening the other female slaves. It does not state that the author or translator directly confirmed the psychological states of all of them. There are additions in the published version to describe the purpose.
Then, six men entered the tent, and all of them had intercourse with the female slave. Next, she was laid down beside her master, and two men held her legs while two others held her arms. An old woman called "the angel of death" crossed a rope around her neck and passed the ends to two men who pulled on it. The old woman approached holding a short sword with a wide blade, and repeatedly thrust it between her ribs, changing locations each time. During this process, the two men continued to tighten the rope around her neck, until she finally died.
Notation Translation Note Everyone engaged in sexual relations with female slaves. The description of the publisher's actions is not omitted, and physical details have not been added. Departing from the previous sections regarding prohibitions and situations involving killing, it does not treat this as a case of free consent. The verb used to describe this action was also added by the publisher. Crossed ropes were applied. Translated according to the descriptive addition in the published version. This is not intended to restore the method of wrapping the rope visually. Descriptions of actions involving daggers and ropes also include passages that have been supplemented in later quotations.
Then, the person closest to the deceased arrived. He took a piece of wood and lit it on fire. And while naked, he turned his back to the ship and faced the people, walking backward. He held the burning stick in one hand, and with the other hand, he placed it against his buttocks. In this way, he set fire to the wood that was piled under the ship. After that, the female slave who had been killed was placed next to her master.
Notation Translation Note The person closest to the deceased The original text mentions proximity to the deceased, but does not specify a particular relationship or inheritance order. There are additions in printed versions regarding the appearance of this person. The other hand was placed on their buttocks. This retains the action described in printed versions: walking backward naked and holding a burning stick in one hand. Religious reasons for the posture are not mentioned in the main text, so they have not been added. There are differences between printed versions and reference materials regarding descriptions of the person's facial orientation.
Then, people brought wood and firewood. Each person held a piece of burning wood at the tip and threw it onto the stacked wood. The fire spread to the firewood, then to the ship, and further to the tent. Male and female slaves, everything that was there, burned. Then, an incredible wind arose, increasing the intensity of the flames, and the fire raged fiercely.
Notation Translation Note Next, to the ship, and then to the tent The order in which the fire spreads, as described in published versions, has been maintained. In phrases such as "to the ship" and "to the tent," as well as in the phrase about a strong wind blowing, characters from reference materials have been added to match the published versions. The fire burned fiercely This sentence describes only the intensity of the fire, and does not preemptively mention the time it takes for the fire to burn out, or any religious explanations related to the wind by the characters.
There was a man of the Jewish ethnicity next to me. I heard him speaking to the interpreter who was with me. I asked the interpreter what the man had said. The interpreter replied, "That man is saying, 'You Arabs are foolish.'"
Notation Translation Note You Arabs are foolish. This is the evaluation of a Luthian man, conveyed through an interpreter. It is not stated as an objective ethnic assessment by the author or translator.
I asked, "Why?" Then the man replied, "You bury your most beloved and most important people in the ground. The earth, insects, and maggots eat that person. But we burn them instantly with fire. And then that person immediately enters paradise."
Notation Translation Note なぜですか (Naze desu ka) There may be estimated additions by the editor in words that indicate a question. I translated it according to the flow of conversation in the published version, but it does not necessarily mean that the word is confirmed only from the original manuscript or quoted materials. その場ですぐに楽園へ入る (Sono ba desu sugu ni rakuen e hairu) Translated as a religious explanation about cremation that the man speaks of. This does not mean that the events after death have been verified by the author or translator. There is also an addition from quoted materials in this sentence in the published version.
Then the man laughed a lot. I asked him why. The man said, "Because his master loves him, he sent the wind to bring him here." He continued, "The wind will take him away within an hour."
Notation Translation Note His master loves him. This is a religious explanation by the man about the deceased and his master, and the cause of the wind is not determined by the translator. There are additions in the printed version for the lines where the man laughs and the line where the wind carries away the deceased.
In fact, within less than an hour, the ship, the firewood, the female slaves, and the master all turned into fine ash.
Notation Explanation Less than an hour This time is based on the author's description and is not a real measurement taken with a clock. The "one hour" mentioned by the man, and the subsequent descriptions of time provided by the author, are being distinguished.
After that, the people built something resembling a round mound at the place where the boat had been. The boat had already been pulled up from the river before this. In the center, they erected a large wooden structure called Hazanq, and wrote the names of the deceased and the name of King Ruth on it. Then, the people left.
Notation Translation Note Hazank's large timber The notation in this section differs from the previously mentioned timber name. Here, it is aligned with the existing provisional notation and has not been identified as a specific modern tree species. Information about its shape, dimensions, and specific structure is also missing. Names of the dead and the name of King Ruth This preserves the description that two names are written. It does not assume that the king is the same person as the deceased, and it does not add actual names or characters used, nor writing techniques, because they are not in the original text. There is a printed addition to the sentence describing how the ship was being pulled from the river.
He stated: In the kingdom of Ruth, it is customary for the king to have four hundred men stationed near him in the palace. These are powerful servants or those whom the king trusts. When the king dies, they also die. They are the ones who protect the king and lose their lives doing so. Each one has a female slave who attends to his personal needs, washes his hair, and provides food and drink. In addition to that, there is another female slave who serves as a companion.
Notation Translation Four hundred men The number mentioned in the published version. It distinguishes between female slaves who serve them individually and forty female slaves who accompany the king. A description linking the king's death with theirs remains, but the specific procedures of their deaths are not detailed.
These four hundred people sit beneath the king's bed. The bed is enormous and adorned with precious jewels. There are forty female slaves who serve in the bedroom and sit on the bed with the king. Sometimes, the king engages in intimacy with one of them in front of the servants mentioned earlier.
Notation Translation Note Sitting under the king's bed Followed the expression indicating the position in the published version. "Bed" is a translation of a word that also refers to a large platform where the king sits, and it does not limit it to the shape of modern beds. It does not aim to restore the height or structure of the space below. There are forty female slaves serving in the bedroom Translated including the relationship with the bedroom supplemented in the published version. Omissions during interactions with retainers are also omitted, but physical descriptions and judgments about consent that are not mentioned in the main text have not been added.
The king does not get out of bed. When he needs to relieve himself, he does so in a basin. If he wants to ride a horse, the horse is brought near his bed, and he gets on from there. When he wants to dismount, the horse is positioned so that he can get off onto the bed. The king has representatives who command the army, fight against enemies, and perform duties related to governing the people in place of the king.
Notation Translation Note To descend from the palanquin Following the context of the printed book, where the king descends from the palanquin to the horse. There are variant readings for phrases indicating the place of descent, and this does not involve restoring the height of the palanquin or horse, nor any equipment used for mounting and dismounting. Some phrases describing the act of getting on and off include additions from printed books. Agent Translation of a word representing someone who acts in place of the king. Here, it indicates the roles described in the text: command over the military, fighting against enemies, and governing the people. It has not been replaced with specific titles or religious designations of other countries. Some phrases describing these roles include additions from printed books.