Minov The Marvels
Minov The Marvels
Minov The Marvels
SERGEY MINOV
THE MARVELS FOUND
IN THE GREAT CITIES
AND IN THE SEAS
AND ON THE ISLANDS
The Marvels Found in the
Great Cities and in the Seas
and on the Islands
Sergey Minov
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Cover image: An image from the manuscript of Zakarīyā al-Qazwīnī’s Kitāb ‘Aǧā’ib
al-maḫlūqāt wa-ġarā’ib al-mauǧūdāt (1750–1770); Bayerische Staatsbibliothek, Cod. arab.
463, fol. 78r. Courtesy of Bayerische Staatsbibliothek, München.
Cover design: Anna Gatti
لملكة الثالثة عشرة
Acknowledgments ix
1. INTRODUCTION 1
1.1. Textual tradition 5
1.2. Language 14
1.3. Content 17
1.4. Date and milieu 27
3. COMMENTARY 93
4. INDEXES 163
4.1. Index of toponyms 164
4.2. Index of ethnonyms, demonyms,
and personal names 166
5. BIBLIOGRAPHY 167
The Arab takeover of the Near East changed the social and
cultural landscape of the region, giving birth to a range of new
polities dominated by the religion of Islam. The contribution of
the Christian ‘minority’, 1 including that of Syriac-speaking Chris-
tians, to the formation of Islamic culture, is a much-discussed and
well-documented topic. A relatively less-studied subject, how-
ever, is the opposite direction in the never-ceasing process of
mutual cultural transfer between Muslims and Christians, that of
the influence exercised by the culture of the dominant majority
upon Christians.
Scholars have noticed and discussed various areas of the
Muslim impact upon practices and beliefs of Christians living
throughout the Middle East, including such fields as science,
philosophy, legal thought, and even theology. One of the
particularly fruitful venues of such interaction was the appro-
priation by Syriac- and Arabic-speaking Christians of various lit-
erary forms and techniques that were developed among Muslim
literati. Among examples of this kind, discussed by scholars, one
can mention the use by Christian writers of such literary genres
and forms as apologetic interreligious disputation-maǧlis, maqā-
māt stories, ḫamriyyāt poetry, and rubāʿiyāt quatrains. 2 There are
1
On inadequacy of this term for describing the demographic situation
during the first several centuries of the Islamic rule, see Tannous
(2018a, 340–52). For a general introduction into Christians and Chris-
tianity in the world of Islam, see Griffith (2007).
2
On maǧlis, see Griffith (1999); on the development of this genre, see
other contributions in Lazarus-Yafeh et al. (1999); on maqāmāt:
Katsumata (2002); Tannous (2018a, 432); Younansardaroud (2010); on
Introduction 3
8
For a comprehensive codicological description, see Sauget (1981). A
digital reproduction of the manuscript is available online at
https://digi.vatlib.it/view/MSS_Borg.sir.39.
9
See Sauget (1981, 49–62). Of the manuscritps produced by Yaldā, at
least twenty four have survived. On Yaldā and the Naṣrō family of
Alqosh, to which he belonged, see also Wilmshurst (2000, 247–50);
Murre-van den Berg (2015, 93–94).
6 Marvels
10
For the references, see Wilmshurst (2000, 240), who tentatively iden-
tifies this village with ‘the village of Khōrsābād in the Mosul plain, sev-
eral miles east of Telkepe’.
11
For a brief description, see Margoliouth (1899, 47).
Introduction 7
12
For a description, see Sachau (1899, 1:200–204). For a facsimile of
the manuscript, see Appendix.
13
Sachau (1899, 1:204).
8 Marvels
and the absence of any explicit identity markers that would point
in another direction.
Orient. quart. 802 is an anthology of diverse writings, for
the most part parabiblical and hagiographical. The text of the
Marvels is located on fols. 68v–72v: it follows a brief notice on St
Melania (fol. 68r) and is followed by a geographical composition
attributed to Andronicus (fols. 72v–75r). The title of the work as
well as its concluding sentence are rubricated. Throughout the
text, rubricated subtitles and introductory words, such as ‘there
is’ or the first words of a unit, are used as well.
14
For a description, see Sachau (1899, 1:317–19). For a facsimile of the
manuscript, see Appendix. I am grateful to Alessandro Mengozzi for
sharing with me images of the relevant folios.
15
Sachau (1899, 1:319).
16
Gottheil (1888, 208).
Introduction 9
17
It seems to be identical to the Wonders of the Six Days of Creation,
preserved completely in ms. Cambridge, Cambridge University Library,
Add. 2017, fols. 113r–126r; see Wright (1901, 2: 556–57).
18
Cf. I.31 — ‘six digits’ in L vs ‘three digits’ in V; I.32 — toponym Balōs
in L vs Klāmīs in V.
10 Marvels
I.42, I.43, I.44, I.45, I.46, the beginning of I.47. The text in these
folios is identical to that of V.
The textual witness B1 differs from V and L to a
considerable degree. On the one hand, it lacks not a small number
of units, such as I.8–12, I.23, I.25–27, I.33, I.41, I.43, I.47–53,
I.56. On the other hand, it contains several units that are absent
from V and L, such as II.29, II.36–38, II.41, II.43–48, II.52–53,
II.57. Moreover, in several cases of shared units, B1 provides
better readings than V and L. 19 It is possible, then, that B1
preserves at least some units in a form closer to that of the
original version of the Marvels.
Based on these observations, it seems reasonable to divide
all textual witnesses of the Marvels into two main groups:
Recension I, represented by V, L and B2, and Recension II, repre-
sented by B1. At the moment, it is difficult to establish with
certainty which of the two recensions preserves a version of the
text that stands closer to the original version of the work, and
which is a result of its later reworking. It should be pointed out,
however, that even the oldest textual witness of Recension I, i.e.,
manuscript V, cannot be regarded as an autograph of the work’s
compiler since it contains mistakes and copying errors. 20
19
Cf. toponym Waqwaq in II.32 vs Baqāwās in V and Bāqāwās in L of
I.42. Cf. also such units, derived from the Alexander Romance, as II.40
and II.42.
20
Besides several cases, where V has readings inferior to those of L, the
unit I.65 that concludes it seems to be out of place, with a more suitable
concluding unit being the preceding one, i.e. I.64, as in B1. Cf. also the
Introduction 11
couple of truncated and almost identical units I.62 and I.65 vis-à-vis the
corresponding unit II.40.
21
I.e., units II.29, II.36–38, II.41, II.43–48, II.52–53, II.57.
22
Bellino & Mengozzi (2016).
12 Marvels
23
It lacks only unit I.23.
24
Bellino & Mengozzi (2016, 449).
25
Bellino & Mengozzi (2016, 434).
26
Bellino & Mengozzi (2016, 449).
Introduction 13
27
I.e., the oasis of Tayma in north-west Arabia.
28
Bellino & Mengozzi (2016, 449).
29
See also Bellino & Mengozzi (2016, 440).
14 Marvels
1.2. Language
30
This, of course, does not preclude the possibility that some individual
units of the Marvels were translated from Arabic. This is relevant, espe-
cially, for those units that find close parallels in the works of Muslim
authors, but might also apply in the case of some explicitly Christian
units, such as the story of the ape-martyr (I.48).
Introduction 15
31
Contrary to the scribe of V, he uses this letter to spell Heǧāz (I.22),
ǧālīm ǧōš (I.28), haǧ (I.48).
Introduction 17
1.3. Content
32
It should be pointed out that the scribes of all four of the manuscripts
of the Marvels resorted to the paratextual strategy of rubricated titles,
subtitles, and introductory words (‘a marvel’, ‘marvels’, ‘another’, and
others) in order to make it easier for readers to navigate the text.
18 Marvels
Thus, only in one case, I.48, a written source, ‘the book of Mār
Basil’, that he used is explicitly mentioned (on this, see below).
In what concerns oral sources, the compiler discloses them more
often: by providing names of his informants, which include Jo-
seph, the brother of ʿAbdīšōʿ of Elam (I.12), a certain Anās
(I.40/II.31), Qūryāqōs of Mosul (I.41, I.47), and Rabban Emman-
uel (II.47), or by referring to them in general terms (‘merchants’
in I.42, ‘they’ in I.46 and I.49). Yet, there might be even more
oral accounts, incorporated into our work, whose origin is not
made explicit by the compiler. One such case is, probably, the
cluster of four textual units dealing with the region of Bitlis in
Kurdistan (I.24–27). Given the narrow territorial focus of these
units, as well as the fact that none of them seems to find close
parallels in the major Arabic and Persian paradoxographical or
geographical compositions, it seems justified to regard them as
the elements of local folklore that reached the compiler of the
Marvels not via literary sources, but through the process of oral
transmission. 33
33
Note that unit I.25 features a local proverb.
Introduction 19
34
For the text and discussion, see Commentary below.
35
Edited in Budge (1889). Of course, in its origin the Romance is a late
antique composition, usually considered to be authored by a non-Chris-
tian writer; for a general information, see Nawotka (2017). Its Syriac
version could be categorized as a Christian work only conditionally, in
the sense of it being produced and transmitted in the Syriac Christian
milieu. On reception of the Romance and popularity of the figure of Alex-
ander among Syriac Christians, see Gero (1993); Brock (2011); Kotar
(2013); Doufikar-Aerts (2016); Stoneman (2017); Nawotka (2018).
20 Marvels
36
This section of the Romance played an important role in the develop-
ment of paradoxographical tradition in medieval Europe, where it often
circulated as an independent work. See Zuwiyya (2011, 17, 322–23);
Kim (2017).
37
Edited in Ahrens (1892), it is a medieval naturphilosophical compila-
tion, comprising 125 chapters, about one-third of which come from the
Syriac version of the Physiologus.
Introduction 21
38
See Rubin (1998); Moss (2010); Minov (2013, 165–75).
22 Marvels
39
Cf. several works entitled ‘Marvels of the Sea’: Fihrist 3.1 (by Hišām
al-Kalbī), 3.3 (by Abū al-ʿAnbas al-Ṣaymarī and by Ibn al-Šāh al-Ṭāhirī);
ed. Sayyid (2009, I.2:305, 468, 472).
24 Marvels
40
The manuscript has a blank space at this point, indicating, probably,
that Ibn al-Nadīm intended to add the name of the book’s author later.
41
Fihrist 8.1: ويحتوي على ث��ثين... وألفه،وهي كتاب يعرف بكتاب صخر المغربي
عشرة في عجائب البر وعشرة في عجائب السحرة وعشرة في عجائب البحر꞉ ;حديثاed.
Sayyid (2009, II.1:332); trans. Dodge (1970, 2:724). The reading saḥara
‘dawn’ is somewhat problematic in this context. Cf. ed. Flügel (1871–
1872, 308), who gives instead the noun šaǧara ‘tree’.
Introduction 25
42
Cf. the descriptions of Alexandria and its lighthouse (I.2–3/II.2–3),
the mirror in Alexandria (I.4/II.4), the lighthouse of brass (I.5/II.5), the
wall between the Caspian and Mediterranean seas (I.7/II.7), the city
with seven gates (I.8), the brass columns in Egypt (I.9), the brass horse-
man in Andalus (I.10), the pyramids of Egypt (I.11), the raining place
Maṭlāyā (I.21/II.16), the rain in Hejaz (I.22/II.17), the tree climbers of
Serendib (I.33), the buffalos of Serendib (I.51), the bull-fish (I.60), and
the island of Antichrist (I.64/II.58).
43
Cf. the stories about the big fish (I.58–59/II.49–50), and the fish
called ‘sea-locust’ (II.53).
44
Cf. the stories of the giant fish and sailors (I.58/II.49), the bridge
made from the fish rib (II.52), and the whale stranded ashore (II.57).
45
Cf. the descriptions of the river in Azerbaijan (I.23), and the various
kinds of human monsters (I.28/II.19, I.30/II.21, I.34–36/II.24–26).
26 Marvels
46
For examples of the use of Muslim Arabic works on natural science
by such Christian authors of ‘Syriac Renaissance’ as Barhebraeus and
Jacob bar Shakko, see Takahashi (2004, 293–97; 2002; 2006).
28 Marvels
Manuscripts
1
The description is available online at
https://www.loc.gov/catdir/cpso/romanization/syriac.pdf.
32 Marvels
̈
ܒܡܕܝܢܬܐ ̈
ܬܕܡܖܬܐ ܕܐܝܬ ܬܘܒ ܒܝܕ ܐܠܗܐ ܟܬܒܢܐ
̈
ܘܒܓܙܖܬܐ. ̈
ܘܒܝܡܡܐ ܪܘܖܒܬܐ̈
ܿ ܿ
ܕܐܢܕ ܼܠܤ
ܐܠܟܣܢܕܪܘܤ ܒܢܐ ܡܕܝܢܬܐ ܡܢ ܢܚܫܐ .ܒܐܬܪܐ ܼ 1
̈
ܒܗ ܓܙܐ ܕܪܘܝܚܘܬܗ ܐܪܒܥܐ ̈
ܝܖܚܐ .ܘܣܡ ̇ ̇ ܒܓܙܪܬܐ ܚܕܐ.
ܘܐܝܬܝܗ ܡܕܝܢܬܐ ܪܒܬܐ .ܘܫܝܥܬܐ ܘܠܝܬ ܒܗ̇
̇ ̈
ܣܓܝܐܐ.
ܬܖܥܐ. ̈
ܘܖܗܘܡܐ ܒܬܠܬܡܐܐ ̈ ܐܬܒܢܝܬ ܐܠܟܣܢܕܪܝܐ ̈
ܫܢܝܢ .ܘܠܐ 2
̈
ܥܝܢܝܗܘܢ ܡܨܝܢ ܗܘܘ ܕܢܗܠܟܘܢ ܒܓܘܗܝܢ ܒܐܝܡܡܐ .ܟܕ
ܓܗܖܢ ܡܢ ܣܓܝܐܘܬ ̈ ̈
ܐܘܟܡܐ .ܕܠܐ ̈
ܒܣܘܕܖܐ ܡܟܣܝܢ ̈
ܗܘܝ ̈
̈
ܘܣܩܠܐ ܘܒܢܝܢܐ ܕܡܕܝܢܬܐ. ̈
ܘܙܠܝܩܐ ̈
ܘܨܡܚܐ ܚܘܪܘܬܐ.
ܘܐܝܬ ܗܘܐ ܒܐܠܟܣܢܕܪܝܐ ܡܕܝܢܬܐ ܡܢܪܬܐ ܚܕܐ ܕܐܬܒܢܝܬ 3
ܒܗ ܥܠ ܿ ܼܛܠܐ | |fol. 111vܚܕ ܕܙܓܘܓܝܬܐ .ܘܐܝܬ ܗܘܐ ̇
̈
ܐܚܖܢܐ ܕܠܐ ̈
ܥܡܡܐ ̈
ܝܗܘܕܝܐ ܣܛܪ ܡܢ ̈
ܐܠܦܝܢ ܫܬܡܐܐ
ܡܢܝܢܐ.
̇
ܒܪܫܗ ܘܐܝܬ ܗܘܐ ܒܐܠܟܣܢܕܪܝܐ ܡܚܙܝܬܐ ܚܕܐ ܕܬܠܝܐ 4
ܬܚܘܬܝܗ .ܚܙܐ ܗܘܐ ܠܗ̇
̇ ܡܢܪܬܐ .ܘܟܠ ܡܢ ܕܝܬܒ ܗܘܐ
ܠܩܘܣܛܢܛܝܢܦܘܠܝܤ ܡܕܝܢܬܐ .ܘܟܠ ܤܦܝܢܬܐ ܕܢܦܩܐ ܡܢܗ̇
ܒܝܡܐ.
2
Arabic version: ‘hill’; Neo-Aramaic version: ‘mountain, hill’.
34 Marvels
̇
ܪܫܗ ܦܪܫܐ ܚܕ ܘܐܝܬ ܒܚܕܐ ܕܘܟܬܐ ܡܢܪܬܐ ܕܢܚܫܐ ܘܥܠ 5
̇ ̈
ܕܢܚܫܐ .ܘܒܝܘܡܐ ܕܥܐܕܐ ܕܝܠܗܘܢ ܢܒܥܝܢ ܡܝܐ ܡܢ ܗܝ
ܒܢܝܢܫܐ ܕܡܬܘܥܕܝܢ ܠܬܡܢ ̈ ̇
ܡܢܗ ܟܠܗܘܢ ܡܢܪܬܐ .ܘܫܬܝܢ
̈
ܠܩܢܝܢܝܗܘܢ .ܘܡܠܝܢ ܟܠܗܘܢ ܣܦܩܐ ܕܗܘܝܢ ܥܡܗܘܢ. ̈ ܘܡܫܩܝܢ
̈
ܘܠܓܘܖܢܐ ܕܐܝܬ ܬܡܢ .ܒܬܪ ܥܐܕܐ ܦܣܩܐ ܡܪܕܝܬܐ ܕܡܝܐ. ̈
̇
ܥܝܕܗ. ܘܠܐ ܬܘܒ ܡܪܕܝܐ ܐܝܟ
ܫܘܖܐ ܚܕ ܠܓܘ ܚܕ .ܘܒܝܬ̈ ܘܐܝܬ ܠܡܕܝܢܬܐ ܕܐܝܬ ̇
ܠܗ ܫܒܥܐ 6
ܫܘܪܐ ܠܫܘܪܐ ܫܒܥܐ ̈ܡܝܠܐ .ܘܟܠ ܬܠܬܐ ̈ܡܝܠܐ ܚܕ ܦܪܣܚܐ.
̈
ܘܫܩܝܐ ܘܟܖܡܐ ̈ ܘܢܗܖܘܬܐ̈ ܦܖܕܝܣܐܘܒܝܬ ܫܘܪܐ ܠܫܘܪܐ ̈
̈
ܘܐܖܚܘܬܐ.
ܐܝܬ ܫܘܪܐ ܕܒܢܐܘܗܝ ̈ܡܠܟܐ ܡܢ ܝܡܐ ܕܓܙܪ ܘܥܕܡܐ ܠܝܡܐ 7
ܕܣܘܪܝܐ .ܡܬܚܐ ܕܬܡܢܝܐ ̈
ܝܘܡܝܢ.
̇
ܘܐܝܬܝܗ ܡܕܝܢܬܐ ܪܒܬܐ .ܕܐܝܬ ܬܕܡܘܪܬܐ .ܕܡܕܝܢܬܐ ܚܕܐ 8
̇
ܬܖܥܐ .ܘܐܝܬܘܗܝ ܗܘܐ ܒܢܝܢܗ ܕܡܕܝܢܬܐ ܫܒܥܝܢ ̈
ܠܗ ̈ܗܘܘ ̇
ܡܢ ܢܚܫܐ ܘܡܢ ܦܪܙܠܐ .ܘܢܦܩܝܢ ܡܢ ܬܚܝܬ ܥܪܣܗ ܕܡܠܟܐ
ܢܗܖܘܬܐ ̈
ܪܘܖܒܐ. ̈ ܐܪܒܥܐ
5eܒܬܪ[ ܘܒܬܪ L ̈ 5b-cܡܝܐ ܡܢ ̇ܗܝ ܡܢܪܬܐ[ ܡܢ ̇ܗܝ ܡܢܪܬܐ ̈ܡܝܐ L
6aܘܐܝܬ[ ܐܝܬ | Lܠܡܕܝܢܬܐ[ ܡܕܝܢܬܐ | Lܠܓܘ[ ܠܓܘ ܡܢ L
7aܕܓܙܪ[ ܕܟܙܪ L
ܘܐܝܬܝܗ ܡܕܝܢܬܐ[ | L om.ܕܐܝܬ[
̇ 8aܕܡܕܝܢܬܐ[ ܐܝܬ ܡܕܝܢܬܐ | L
ܘܐܝܬ L
8cܕܡܠܟܐ[ ܕܡܠܟܐ ܕܡܕܝܢܬܐ ܗܕܐ L
Edition and Translation 35
6 And there is a city that has seven walls, one within the
other. And between one wall and the other, there are
seven miles. And every three miles is one parasang. And
between one wall and the other, there are orchards, and
rivers, and vineyards, and canals, and mills.
7 There is a wall that the kings built from the Sea of the
Khazars (i.e., the Caspian Sea) to the Sea of Syria (i.e.,
the Mediterranean Sea). (Its) length — eight days.
3
Or ‘minaret’.
36 Marvels
4
L add. ‘And the places of that water are green’.
5
I.e. Neo-Aramaic ‘ ܸܫ ̈ܟ ܵܘ ܹܢܐants’.
38 Marvels
̈
ܬܕܡܖܬܐ .ܐܫܬܥܝ ܠܢ ܝܘܣܦ ܐܚܘܗܝ ܕܡܪܝ ܥܒܕܝܫܘܥ 12
̇
ܒܩܘ ܼܢܝܐ ܡܕܝܢܬܐ .ܘܓܒܪܐ ̇ܗܘ ܕܥܝܠܡ .ܕܚܙܐ ܓܒܪܐ
̈
ܪܗܘܡܝܐ ܐܝܬܘܗܝ ܗܘܐ .ܘܐܝܬ ܗܘܘ ܠܗ ܫܒܥܐ ܐܠܦܐ
̈
ܕܐܒܗܘܗܝ .ܘܟܠ ̈
ܙܒܝܢܝ ܟܣܦܗ ܡܢ ]ܝܪܬܘܬܐ[ ̈
ܦܖܕܝܣܐ
ܦܪܕܝܣܐ ܫܘܪܗ ܡܢܗ .ܘܠܗ ̈
ܚܕܖܘܗܝ .ܘܠܐ ܡܬܚܠܛ ܦܪܕܝܣܐ
ܒܚܒܪܗ.
̈
ܘܢܗܖܘܬܐ. ̈
ܕܡܒܘܥܐ ̈
ܬܕܡܖܬܐ ܥܠ
̈
ܫܥܝܢ ܡܢ ܫܘܪܝ ܐܛܠܤ ܬܠܬ ܐܝܬ ܚܕ ܢܗܪܐ ܕܡܬܩܪܐ ܵܒ ܸ 13
ܡܘܗܝ ܠܝܡܐ .ܘܬܠܬ ̈ܫܥܝܢ ܡܬܟܠܝܐ ̈ ܐܝܡܡܐ ܡܪܕܝܢ
ܡܪܕܝܬܗ .ܘܝܒܫܐ ܕܘܟܬܐ ܕܡܪܕܝܬܗ.
ܒܗ ܒܪܢܫܐ ܐܘ ܒܥܝܪܐܬܕܡܘܪܬܐ .ܝܡܐ ܕܣܘܦ ܟܕ ܢܦܠ ̇ 14
ܟܡܐ ܕܐܝܬܘܗܝ ܚܝܐ ܘܐܝܬ ܒܗ ܢܦܫܐ .ܛܐܦ ܠܥܠ ܡܢ ̈ܡܝܐ.
ܘܟܕ ܡܐܬ ܛܒܥ ̈
ܒܡܝܐ.
ܐܘܪܝ ̇
ܩܘܤ. ̈ 15
ܬܕܡܖܬܐ .ܘܐܝܬ ܒܝܡܐ ܕܘܟܬܐ ܚܕܐ ܕܡܬܩܪܝܐ ܹ ܼ
̈
ܙܒܢܝܢ .ܘܡܬܟܠܝܐ ܡܪܕܝܬܗ ܪܕܐ ܘܡܬܦܣܩ ܒܝܘܡܐ ܬܠܬ
ܫܥܝܢ> .ܚܡܫܡܐܐ ̈
ܕܖܥܐ .ܘܟܢ ܒܨܪ< ܥܕܡܐ ܕܡܬܚܙܝܐ ܬܠܬ ̈
ܐܪܥܐ ܝܒܝܫܬܐ.
6
Lit. ‘Roman’.
7
While the manuscript has ‘abundance’, the emendation follows the
reading ‘ الورثinheritance’ of the Arabic version.
8
In this context, the Dead Sea.
40 Marvels
ܐܝܬ ܢܗܪܐ ܚܕ ܕܡܪܕܐ ܟܠܗ ܚܠܐ ܝܒܝܫܐ .ܕܠܐ ̈ܡܝܐ .ܘܠܐ 20
ܡܨܐ ܒܪܢܫܐ ܘܠܐ ܒܥܝܪܐ ܘܠܐ ܣܦܝܢܬܐ ܠܡܥܒܪ ܒܗ.
ܘܒܝܘܡܐ ܕܫܒܬܐ ܡܬܟܠܝܐ ܡܪܕܝܬܗ .ܘܚܙܝܢ ܕܘܟܬܐ
̈
ܠܐܦܝ ܡܥܪܒܐ. ܕܡܪܕܝܬܗ
9
L add. ‘In Azerbaijan, there is a river from which waters flow, and dry
up, and turn into stones’. (= I.23)
42 Marvels
̈ ̈
ܬܕܡܖܬܐ .ܐܝܬ ܒܐܬܪܐ ܕܖܗܘܡܝܐ ܥܠ ܝܡܐ ܿ ܼ
ܕܐ ̣ܟ ܼܿܙܪ ܐܬܪܐ 21
ܛܠܝܐ .ܠܐ ܡܬܦܣܩ ܡܢܗ ܡܛܪܐ ܠܐ ܣܬܘܐ ܕܡܬܩܪܐ ܿ ܼܡ ܼ
ܥܠܠܬܐ ܐܠܐ ܠܓܘ ̈ܒܬܐ. ܘܠܐ ܩܝܛܐ .ܘܐܦܠܐ ܡܨܝܢ ܠܡܟܢܫܘ ̈
ܵ
ܓ[ ܵܩܬܓ L
ܵ 25bܩܐܬ ̰
̇
ܓ[ ܕܠܝܫ L ܵ 26aܛܛܘܢ[ ܒܛܛܘܢ ܼ | L
ܕܠܝ ̰
26eܡܬܚܐ ܕܥܣܪܐ[ ܘܡܬܚܐ ܕܥܝܢܐ ܥܣܪܝܢ L
ܓ[ ܕܠܝܫ L 27aܕܒܝܬ ܼ
ܕܠܝ ̰
27jܕܚܛܝܬܐ[ ܢܗܪܐ ܕܚܛܝܬܐ L
Edition and Translation 45
̈
ܡܕܢܚܝܬܐ ܘܣܛܪ. ̈
ܒܓܙܖܬܐ ̈
ܬܕܡܖܬܐ ܕܐܝܬ ܥܠ
ܐܝܬ ܒܓܙܪܬܐ ܚܕܐ ̈
ܒܢܝܢܫܐ ܕܐܝܬ ܠܗܘܢ ̈ܐܕܢܐ ̈
ܐܖܝܟܐ 28
̈
ܠܦܓܖܝܗܘܢ. ܘܦܬܝܐ ܕܡܟܣܝܢ ܠܗܘܢ ܡܢ ̈ܖܫܝܗܘܢ ܘܥܕܡܐ̈
ܕܘܟܬ ܓܠܐ .ܘܡܬܩܪܝܢ ܦܪܣܐܝܬ ܵܓܠܝܡ ̇
ܓܘܫ. ܼ
̈ ̈ ̈
ܡܕܢܚܝܬܐ ܓܙܪܬܐ ܚܕܐ ܒܓܙܖܬܐ ܬܕܡܖܬܐ .ܐܝܬ 29
ܟܠܒܢܐ̈ .
ܕܟܖܝܗܘܢ ܐܝܟ ܒܢܝܢܫܐ ̈ܒܗ ̈ ܪܢܫ .ܘܐܝܬ ̇ ܕܡܬܩܪܝܐ ܿܟ ܵ
ܼ
̈ܟܠܒܐ .ܘܟܕ ܢܡܛܘܢ ܠܘܬܗܘܢ ܒܥܠܕܒܒܐ ܢܥܠܘܢ ܘܢܣܚܘܢ
̈
ܒܢܗܪܐ ܕܐܝܬ ܬܡܢ .ܘܢܬܥܪܓܠܘܢ ܥܠ ܚܠܐ ܕܢܗܘܐ ܕܘܟܬ
ܙܝܢܐ .ܘܠܐ ܥܒܪ ܒܗܘܢ ܓܐܪܐ ܘܠܐ ܪܘܡܚܐ ܘܠܐ ܣܝܦܐ.
ܒܢܝܢܫܐ ܢܬܢܩܦ ̈
ܠܢܫܝܗܘܢ ܒܙܢܐ ܕܙܘܘܓܐ .ܒܪ ܘܐܢ ܐܢܫ ܡܢ ̈
ܫܥܬܗ ܡܐܬ.
ܕܥܖܒܝܐ .ܐܢܫܐ ܕܐܝܬ ܠܗܘܢ ̈ ܬܕܡܖܬܐ .ܘܐܝܬ ܒܡܕܒܪܐ ̈ 30
ܕܥܖܒܐ .ܘܟܕ ܚܙܝܢ ̈
ܒܢܝܢܫܐ ܥܪܩܝܢ ̈ ̈ܐܠܝܬܐ .ܐܝܟ ̈ܐܠܝܬܐ
ܘܥܖܒܝܐ ܕܐܬܪܐ ̇ܗܘ ܐܟܠܝܢ ܠܗܘܢ. ̈ ܡܢܗ.
ܬܕܡܖܬܐ .ܢܦܩ ܥܠ ܐܠܟܣܢܕܪܘܤ ̈
ܒܢܝܢܫܐ ̈ ̈
ܕܖܓܠܝܗܘܢ ܐܝܟ 31
̈
ܕܥܩܖܒܐ .ܘܐܝܬ ̈
ܗܘܝ ܠܗܘܢ ܬܠܬ ̈
ܨܒܥܢ |̈ |fol. 113vܖܓܠܐ
ܒܟܠ ܚܕܐ ܪܓܠܐ.
̈ ̈
ܥܠ ܬܕܡܖܬܐ ܕܐܝܬ ܒܓܙܖܬܐ ܡܕܢܚܝܬܐ ܘܣܛܪL om. [.
̈
̈ ̈
28bܖܫܝܗܘܢ[ ܪܫܗܘܢ | Lܠܦܓܖܝܗܘܢ[ ܠܖܓܠܝܗܘܢ .ܘܐܝܬܝܗܝܢ ܠܗܘܢ L
̈
31 Marvels: The people whose legs are like the legs of scor-
pions went out against Alexander, and they had three 10
digits on each leg.
10
‘Six’ in L and B1 in II.22.
48 Marvels
36 And there are people whose thighs and legs are like long
straps, because there are no bones in their thighs. And
they are called ‘strap-feet’. And they cast their legs upon
the pear trees that they have there, and climb with their
help like a man who climbs with a rope, and eat the fruit
of the trees. And when they see a human, they jump and
seize him and mount on his shoulders. And they twist
their legs around his shoulders and strangle him.
11
Balōs in L and B1 in II.23.
50 Marvels
̈ ̈
37bܘܚܘܛܖܐ[ ܘܚܘܛܖܐ ܫܕܝܢ ܬܪܝܨܐܝܬ L
̈
ܘܣܓܝܐܐ ܩܛܠܘ L 37cܘܩܛܠܘ ̈
ܣܓܝܐܐ[
38bܐܝܟ[ L om.
39aܠܐ ܐܝܬ[ ܠܝܬ L
The whole unit is absent from L. 40
Edition and Translation 51
38 And there are people whose legs are like the legs of an
ass, whereas the rest of their limbs are like those of hu-
mans.
ܿ
ܕܡܝ ܵܛ ܼܠܛ | Lܪܒܬܐ[ ܪܟܝܟܬܐ L
ܼ ܕܡܝ ܵܛܠ[
ܼܿ 41b 41aܬܓܪܐ[ L om.
41cܣܒܐ[ ܣܒܐ ܘܫܦܝܪ ܚܙܘܐ | Lܫܦܝܪ[ ܘܫܦܝܪ L
ܚܙܗ | Lܘܐܪܡܐ[ ܘܐܪܡܝ L
41eܚܙܐ[ ̇ 41dܠܐܠܦܐ[ ܐܠܦܐ L
ܕܒ ܵܩ ܵܘܤ L
ܕܒ ܵܩ ܵܘܤ[ ܵ
ܼ ܿ 42c 42bܘܡܬܢܦܚܐ[ ܘܡܬܢܦܚܐ ܒܗܘܢ L
̈
43aܬܕܡܖܬܐ[ ܬܕܡܘܪܬܐ | B2ܒܒܓܕܕ[ ܒܒܝܝܕܪ L
44cܗܘܘ[ ܗܘܘ ̇
ܠܗ | Lܐܝܬܘܗܝ[ ܗܘܐ L
Edition and Translation 53
12
Waqwaq in B1 in II.32.
13
Both kōr and qpīzā are measures of capacity.
54 Marvels
46aܚܕ[ L om.
47aܡܘܨܠܝܐ[ L om.
ܒܚܒܠܐ ܕܥܘܠܐ | Lܫܩܠܗ[ ܘܫܩܠܗ ̣ܗܘ ܘܐܡܗ | Lܓܒܪܐ[
̇ ̈ ܒܚܒ ̇
ܠܝܗ[ ̈ 47c
ܓܒܪܐ ܗܘ | Lܘܣܡܗ[ ܘܣܡ ܐܢܘܢ L
̇ ̇
47dܗܦܟܢܐ[ ܗܦܟ ܐܢܐ | Lܢܣܒ ܐܢܐ[ ܢܣܒܢܐ | Lܠܗ[ ܠܗ ܠܥܘܠܐ L
̇
47kܠܠܫܢܐ[ ܠܫܢܐ L ܒܣܪܗ L
̇ 47hܒܣܪܗ[
47mܕܝܢ[ L om. 47lܕܠܫܢܐ[ ܗܘܝܘ ܠܫܢܐ L
Edition and Translation 55
ܬܕܡܖܬܐ .ܐܬܡܠܠ ܡܢ ܟܬܒܐ ܕܡܪܝ ܵܒ ܹܣ ܼܠܝܤ ܐܝܬ ܗܘܐ ܕܝܢ ̈ 48
ܝܗ ܡܕܝܢܬܐ .ܐܢܬܬܐ ܚܕܐ ܕܕܡܟܬ ܥܡ ܩܘܦܐ ܚܕܐ. ܒܩܠ ܼܢܝ ܹܩ ̇ ܼܿ
ܘܒܛܢܬ ܘܝܠܕܬ ܒܪܐ ܕܟܪܐ ܟܠܗ ܓܘܫܡܗ ܕܡܘܬ ܩܘܦܐ.
ܕܒܢܝܢܫܐ .ܘܥܐܠ ܗܘܐ ܠܥܕܬܐ. ̈ ܘܦܪܨܘܦܗ ܐܝܟ ܦܪܨܘܦܐ
̈
ܟܬܒܐ ܐܠܗܝܐ .ܘܒܬܪ ܥܣܪܝܢ ܫܢܝܢ ܒܥܐ ̈ ̈ ܘܫܡܥ ܗܘܐ ̇
ܥܡܕܐ ܘܠܐ ܐܥܡܕܘܗܝ .ܘܗܘܬ ܒܥܬܐ ܣܓܝܐܬܐ ܥܠ ܗܕܐ.
ܡܢܗܘܢ ܐܡܪܝܢ ܗܘܘ ܕܠܐ ܡܬܟܠܐ ܡܢ ܥܡܕܐ .ܘܡܢܗܘܢ
ܘܣܝ ̇ܘܤ ܐܦܣܩܘܦܐ ܐܡܪܝܢ ܗܘܘ ܕܠܐ ܫܘܐ ܠܥܡܕܐ .ܘܐܡܪ ܵ
ܕܝ ܹܢ ܼ
̈ ̈
ܐܘܤ .ܕܐܢܐ ܠܐ ܡܥܠ ܐܢܐ ܠܥܡܕܐ .ܝܘܩܢܐ ܕܚܝܘܬܐ ܕܐܬ ̇ ܵ
ܹ
̇ ̈
ܪܝܘܤ ܛܡܐܬܐ .ܘܫܠܡܘ ܠܡܠܬܗ ܟܠܗܘܢ .ܘܟܕ ܐܬܐ ܛܸ ̣ܵܒ ܼ
ܠܫܐܕܐ ̈ ܝܗ .ܒܥܐ ܡܢܗܘܢ ܕܢܕܒܚܘܢ ܠܙܝ ܹ̈ܩ ̇
ܩܘ ܼ ܡܠܟܐ ܠܡܕܝܢܬ ̣
̈
ܘܠܓܠܝܦܐ .ܐܬܐ ܗܘ ܡܫܚܠܦ ܨܘܖܬܐ .ܘܩܡ ܩܕܡ ̇ ̈ ̈
ܘܠܨܠܡܐ
ܡܠܟܐ ܘܐܡܪ ܕܐܢܐ ܟܪܣܛܝܢܐ ܐܢܐ .ܘܠܡܫܝܚܐ ܣܓܕܢܐ.
ܘܣܖܩܐ̈ ܘܪܓܙ ܡܠܟܐ .ܘܦܩܕ ܕܢܡܚܘܢܝܗܝ .ܘܢܣܒܠܘܢ ܠܗ ̈
ܫܢܕܐ
ܘܡܚܘܬܐ .ܘܩܥܐ ܗܘܐ ܘܐܡܪ .ܡܠܟܐ ܒܢܘܪܐ ܕܚܡܬܐ. ̈
ܘܦܩܕ ܘܐܝܬܝܘ ܙܦܬܐ ܘܟܒܪܝܬܐ ܘܐܪܬܚܘ ܥܡ ̈ܚ ܕܕܐ.
ܵ
ܢܝ ̈ ܹܩܐ | Lܩܘܦܐ ܚܕܐ[ ܩܘܦܐ ܚܕ L ܼ ܿ 48b
ܒܩܠ ܼܢܝ ܹܩ ̇
ܝܗ[ ܵ
ܒܩܠ ̣
̈
48dܘܦܪܨܘܦܗ ܐܝܟ[ ܦܪܨܘܦ | Lܦܪܨܘܦܐ ܕܒܢܝܢܫܐ[ ܒܪܢܫܐ L
48fܒܥܬܐ[ ܒܟܬܐ L
48gܐܡܪܝܢ ܗܘܘ ܕܠܐ ܡܬܟܠܐ ܡܢ ܥܡܕܐ .ܘܡܢܗܘܢ[ L om.
ܕܐܬ ̇
ܐܘܤ[ ܕܐܬܢܘܤ L ܵ 48i
ܹ
ܝܗ[ ܩܘ ̈
ܠܟܩܐ L ̣ ܠܙܝ ̈ ܹܩ ̇
ܩܘ ܼ 48kܡܠܟܐ[ ̣ | L om.
̈ ̈ ̈
ܘܠܨܠܡܐ | Lܨܘܖܬܐ[ ܒܨܘܖܬܗ L ܘܠܓܠܝܦܐ[ ̈
ܘܠܓܠܝܦܐ ܘܠܨܠܡܐ ̈
̈ 48l
48mܣܓܕܢܐ[ ܣܓܕ ܐܢܐ L
48nܘܢܣܒܠܘܢ ܠܗ[ ܘܢܣܒܠܘܢܝܗܝ L
48pܘܐܝܬܝܘ[ ܕܐܝܬܘ L
Edition and Translation 57
And they took the ape’s son and threw him into it. And
he proclaimed and said, ‘I am Christian, and I worship
Christ!’ And he cried out and said, ‘Our Lord Jesus
Christ, Let this cauldron be for me a baptismal font and
instead of baptism!’ And all the Fathers said that he will
be counted as a believer on the day of resurrection and
will inherit the kingdom of heaven together with mar-
tyrs, confessors, and righteous ones.
ܒܗܘ ܙܒܢܐ ܡܝܬ ܒܒܨܪܐ ܥܣܪܝܢ ̈ܐܠܦܝܢ ܬܕܡܖܬܐ .ܘܒܗ ̇̈ 50
ܓܘܠܥܐ ܒܢܝ ܡܕܝܢܬܐ ̈ܒܢܝܢܫܐ .ܒܚܕ ܝܘܡܐ ܘܫܩܠ ܓܒܪܐ ܡܢ ̈ ̈
ܕܡܝܬܐ .ܪܡܐ ܥܖܣܬܐ ̈ ܕܬܡܖܐ .ܟܠ ܐܡܬܝ ܕܥܒܪܝܢ ܗܘܘ ̈
̈
ܟܠ ܚܕܐ ܓܘܠܥܐ ܒܙܒܘܪܐ ܕܚܨܦܐ .ܘܒܪܡܫܐ ܡܢܐ ܐܢܘܢ
ܡܢܝܢܗܘܢ ܠܥܣܪܝܢ ̈ܐܠܦܝܢ ̈
ܒܢܝܢܫܐ. ܘܣܠܩ ܡܢܝܗ ̈
ܪܘܖܒܐ ܕܠܝܬ ܠܗܘܢ ̈ ܐܚܪܢܐ .ܐܝܬ ܿ ܵ
ܪܢܕܝܒ ܿܓ ̈ܡܫܐ ̈
ܕܘܢܒܐ. ܒܣ ܼ ̣ ܼ ܸ ܹ ܼ 51
̈
ܚܘܘܬܐ ܕܒܠܥܝܢ. ܐܚܪܢܐ .ܐܝܬ ܛܘܪܐ ܚܕ 52
ܕܘܢܒܝܗܘܢ ܐܝܟ ̈ ܚܙܐ ܐܠܟܣܢܕܪܘܤ ܕܐܒܐ ܘܢܡܪܐ̈ .
ܕܘܢܒܐ ܹ 53
̈
ܕܥܩܖܒܐ.
ܐܚܪܢܐ .ܐܝܬ ܒܝܡܐ ̈ܓܠܐ̇ .ܗܢܘ ܕܝܢ ܵ̈
ܩܖ ܹܝܐ .ܟܠܚܕ ܡܢܗܘܢ 54
ܐܡܝܢ ܚܘܕܪܗ .ܘܒܟܪܣܐ ܕܟܠ ܡܢܗܘܢ ܐܠܦ ̈
ܒܢܝܢ. ܥܣܪܝܢ ̈
ܵ
̈ ‘turtles’.
14
I.e., Neo-Aramaic ܩܖ ܹܝܐ
62 Marvels
̈
ܓܙܖܬܐ .ܚܕܐ ̈
ܬܖܬܝܢ ܐܚܪܢܐ .ܘܐܝܬ ܒܝܡܐ ܕܡܥܪܒܐ 56
ܒܗ ܐܢܫ ܟܠ ܟܠܗ .ܘܟܕ ܒܠܐ ܓܘܫܡܗ ܡܢܗܘܢ ܠܐ ܡܐܬ ̇
̈
ܘܒܛܠ ܚܝܠܗ .ܘܣܢܐ ܠܚܝܘܬܗ .ܘܡܘܒܠܝܢ ܠܗ ܐܢܫܘܗܝ
ܠܗܝ ܓܙܪܬܐ ܐܚܪܬܐ .ܘܟܕ ܡܛܐ ̇
ܠܗܝ ܓܙܪܬܐ ܘܡܥܒܪܝܢ ܠܗ ̇
ܐܚܪܬܐ .ܒܪܫܥܬܗ ܡܐܬ.
ܢܕܘ ܓܙܪܬܐ ܚܕܐ ܕܟܠ ܝܘܡܐ ܕܣܢܩܝܢ ̈
ܬܕܡܖܬܐ .ܘܐܝܬ ܒܗ ̇ 57
ܸ
ܥܠ ܡܛܪܐ ܡܪܝܡܝܢ ̈ܐܝܕܝܗܘܢ ܠܫܡܝܐ .ܘܒܥܝܢ ܡܢ ܐܠܗܐ.
ܘܐܬܐ ܥܠܝܗܘܢ ܡܛܪܐ ܒܪܫܥܬܗ.
ܠܙܡ ܢܘܢܐ ܐܘܪܟܗ ܡܐܬܝܢ ܕܩܘ ܿ ̈
ܬܕܡܖܬܐ .ܐܝܬ ܒܝܡܐ 58
̣ ܼ
ܥܡܖܝ ܐܠܦܐ .ܘܟܕ ܚܙܝܢ ܠܗ ܢܩܫܝܢ ܥܠ ̈ ̈
ܐܡܝܢ .ܕܚܠܝܢ ܡܢܗ
ܩܝܣܐ .ܘܫܡܥ ܩܠܐ ܕܩܝܣܐ ܘܥܪܩ.
ܐܡܝܢ .ܘܒܟܪܣܗ ܕܢܘܢܐ̈ ܐܝܬ ܒܗ ܢܘܢܐ ܐܘܪܟܗ ܡܐܬܝܢ 59
̈
ܘܒܟܪܣܗ ܕܐܚܪܬܐ ܐܪܒܥܐ ܢܘܢܐ ܚܕ ̇ ܢܘܢܬܐ ܐܚܪܬܐ.
̈ ̈
ܒܟܪܣܐ ܕܚܒܪܗ .ܐܝܟ ܩܠܦܐ ܕܒܨܠܐ ܚܕ ܠܓܘ ܚܕ.
̈ ̈
60bܣܟܖܐ[ ܣܘܟܖܐ Vܣܘܕܖܐ L
̈ 60aܝܠܕܐ[ ܘܝܠܕܐ L
61bܘܡܡܠܠܢ[ ܘܡܡܠܠܝܢ ̈ | L
ܗܘܝ[ L om.
̈
ܒܚܝܘܗܝ L ̈
ܚܝܘܗܝ[ 61d 61cܘܐܘܕܥܘ[ ܘܐܘܕܥ L
63bܥܡܗ[ ܥܡܗܘܢ | Lܝܘܢܝܐ[ ܝܘܢܝܐ ܡܡܠܠ L
63dܘܡܝܬ[ ܘܡܝܬ ̇
ܒܗ ܒܡܕܝܢܬܗ L
64aܡܫܬܡܥ[ ܘܡܫܬܡܥ L
̈ ̈ ̈
64bܘܒܖܒܝܥܐ[ ܘܕܖܒܝܥܐ | Lܒܢܝ[ L om.
̈ ̇ ܢܛܝ ̇ܟܪ ܼܝ
ܬܕܡܖܬܐ .ܘܐܝܬ ܒܣܘܪܝܐ ܚܕ ܢܗܪܐ .ܕܡܪܕܐ ܒܫܒܬܐ ܣܛܘܤ[. ܼ ܿ 64cܐ ܼ
̈ ̈ ̈
ܚܕ ܝܘܡܐ ܘܣܓܝܢ ܡܘܗܝ .ܘܒܫܬܐ ܝܘܡܬܐ ܐܚܖܢܐ ܡܬܦܣܩܝܢ ܥܕܡܐ
ܕܡܬܚܙܝܐ ܐܪܥܐ ܝܒܝܫܬܐL add. .
Edition and Translation 65
15
V ‘bolts’; L ‘clothes’. The emendation follows the reading of B1 in
II.51.
16
L add. ‘Marvels: And there is a river in Syria that flows one day during
the week, and its waters increase. And during the other six days they
stop until the dry land appears’ (= I.16).
66 Marvels
65 And again, Alexander saw trees that grew taller from the
morning until midday and grew shorter from midday un-
til evening time.
ܪܘܖܒܬܐ. ̈
ܒܡܕܝܢܬܐ ̈ ̈
ܬܕܡܖܬܐ ܕܐܝܬ ܬܘܒ ܟܬܒܢܐ
ܿ ܵ
ܕܐܢܕܠܤܒܢܐ ܐܠܟܣܢܕܪܘܤ ܡܕܝܢܬܐ ܡܢ ܢܚܫܐ ܒܐܬܪܐ ܼ 1
ܕܪܘܝܚܘܬܗ ܐܪܒܥܐ ̈
ܝܖܚܐ .ܘܣܡ ܒܗ̇ ̇ ܒܓܙܪܬܐ ܚܕܐ.
̇
ܣܓܝܐܐ .ܘܐܝܬܝܗ ܡܕܝܢܬܐ ܪܒܬܐ ܘ]ܫܝܥܬܐ[ ̈ ̈
ܓܙܐ
̈
ܠܗ ܬܖܥܐ.ܘܠܝܬ ̇
ܘܖܗܘܡܐ ܒܬܠܬ ܡܐܐ ̈ ܐܬܒܢܝܬ ܐܠܟܣܢܕܪܝܐ ̈
ܫܢܝܢ 2
ܫܢܝܢ ܠܐ ܡܨܝܢ ܗܘܘ ܕܢܗܠܟܘܢ ܥܡܘܖܝܗܝܢ ܫܒܥܝܢ ̈
̈ ܘܦܫܘ
̈ ̈ ̈ ̈
ܒܓܘܗܝܢ ܒܐܝܡܡܐ .ܟܕ ܥܝܢܝܗܘܢ ܡܟܣܝܢ ܗܘܝ ܒܣܕܖܐ ̈
ܘܨܡܚܐ̈ ̈
ܚܘܖܬܐ ܐܘܟܡܐ .ܕܠܐ ܢܬܢܟܝܢ ܡܢ ܣܓܝܐܘܬ ̈
̈
ܘܒܢܝܢܐ ܕܡܕܝܢܬܐ. ̈
ܘܣܩܠܐ ̈
ܘܙܠܝܩܐ
ܘܐܝܬ ܗܘܬ ܒܐܠܟܣܢܕܪܝܐ ܡܢܪܬܐ ܚܕܐ ܕܐܬܒܢܝܬ ܥܠ 3
̈
ܐܠܦܝܢ ܒܗ ܫܬܡܐܐ ܛܠܐ ܚܕ ܕܙܓܘܓܝܬܐ .ܘܐܝܬ ܗܘܘ ̇
̈
ܐܚܖܢܐ ܕܠܐ ܡܢܝܢ. ܥܡܡܐ ̈
ܝܗܘܕܝܐ .ܣܛܪ ܡܢ ̈
̇
ܒܪܫܗ ܘܐܝܬ ܗܘܬ ܒܐܠܟܣܢܕܪܝܐ ܡܚܙܝܬܐ ܚܕܐ ܕܬܠܝܐ 4
ܬܚܘܬܝܗ ܚܙܐ ܗܘܐ ܠܗ̇
̇ ܕܡܢܪܬܐ .ܘܟܠܡܢ ܕܝܬܒ ܗܘܐ
ܠܩܘܛܢܛܝܢܦܘܠܝܤ ܡܕܝܢܬܐ .ܘܟܠ ܤܦܝܢܬܐ ܕܢܦܩܐ ܡܢܗ̇
ܒܝܡܐ >ܚܙܝܢ ܗܘܘ ̇
ܠܗ<.
Again, I write down the marvels that are found in the great
cities.
On rivers.
17
Or ‘minaret’.
72 Marvels
11 There is a river that flows one day during the week, and
its waters increase. And during the other six days, they
stop until the dry land appears.
18
In this context, the Dead Sea.
74 Marvels
̈
ܕܣܦܖܐ ܐܝܬ ܢܗܪܐ ܕܪܕܐ ܒܝܘܡܐ ܕܫܒܬܐ. ܒܐܬܪܐ 14
ܵ ̇ ̈
ܘܫܪܟܐ ܕܝܘܡܬܐ ܡܬܦܣܩ .ܘܡܬܩܪܐ ܢܗܪܐ ܫܒܬܝܐ.
ܒܐܬܪܐ ܕܦܪܤ ܐܝܬ ܢܗܪܐ | |fol. 69vܢܗܪܐ ܚܕ ܕܡܪܕܐ 15
ܚܠܐ ܝܒܝܫܐ ܕܠܐ ̈ܡܝܐ .ܘܠܐ ܡܨܐ ܒܪܢܫܐ ܘܠܐ ܒܥܝܪܐ
ܘܠܐ ܣܦܝܢܬܐ ܠܡܥܒܪ ܒܗ .ܘܝܘܡܐ ܕܫܒܬܐ ܡܬܟܠܝܐ
ܡܪܕܝܬܗ .ܘܚܙܝܢ ܕܘܟܬܐ ܕܡܪܕܝܬܗ ܠܐܦܝ ܡܥܪܒܐ.
ܕܖܗܘܡܝܐ ܥܠ ܝܡܐ ܵ
ܕܟ ܵܙܪ ܐܬܪܐ ܕܡܬܩܪܐ ܒܐܬܪܐ ̈ 16
ܵ
ܿ ܼܡܛܠ ܵܝܐ .ܠܐ ܡܬܦܣܩ ܡܢܗ ܡܛܪܐ .ܠܐ ܣܬܘܐ ܘܠܐ
ܥܠܠܬܐ .ܐܠܐ ܠܓܘ ܡܢ ܩܝܛܐ .ܘܐܦܠܐ ܡܨܝܢ ܠܡܟܢܫܘ ̈
̈ܒܬܐ.
ܵ
ܘܕܚܓܐܙ ܗܘܐ ܟܠܗ ܩܝܛܐ ܡܛܪܐ. ܒܐܬܪܐ ܕܬܝܡܢܐ 17
̣
ܘܒܣܬܘܐ ܗܘܐ ܩܝܛܐ .ܩܝܛܐ ܕܬܡܢ ܣܬܘܐ .ܘܣܬܘܐ
ܩܝܛܐ.
ܕܠܝܫ ܡܕܝܢܬܐ ܒܩܪܝܒܘܬܐ ܕܩܪܝܬܐ ܕܡܬܩܪܝܐܒܒܝܬ ̣ 18
ܥܡܤ ܐܝܬ ܡܒܘܥܐ ܚܕ ܙܥܘܪܐ ܥܠ ܣܦܪܗ ܕܝܡܐ ܿ
ܼ
̈ ̈ ̈
ܘܡܪܕܐ ܡܝܐ ܣܘܡܩܐ ܘܚܡܘܨܐ ܐܝܟ ܚܠܐ ܬܩܝܦܐ
ܘܐܝܬ ܒܛܥܡܗ ܚܪܝܦܘܬܐ .ܘܓܘܢܗ ܐܝܟ ܣܪܝܩܘܢ
̈
ܣܘܡܩܐ ܘܪܕܝܢ ܘܪܡܝܢ ܒܢܗܪܐ .ܘܐܘܪܚܐ ̈
ܕܡܝܐ ̇ܗܢܘܢ
̈
ܘܒܙܩܐ. ̈
ܟܐܦܐ
Edition and Translation 75
19 On one island, there are people who have long and wide
ears that cover them from their head to their feet in-
stead of a cloak. And they are called ‘ears’. In Persian,
they call them glīm gōš.
̈ ܒܢܝܢܫܐ ̈
ܕܫܢܝܗܘܢ ܐܝܟ ̈ܫܢܐ ܚܙܐ ܐܠܟܣܢܕܪܘܤ ̈
ܕܟܠܒܐ. 24
̈ ܘܚܙܐ ܬܘܒ ̈
ܘܦܘܡܝܗܘܢ ܒܢܝܢܫܐ ܕܠܝܬ ܠܗܘܢ ܪܫܐ 25
̈
ܘܥܝܢܝܗܘܢ ܒܚܕܝܝܗܘܢ.
̈ ܕܫܩܝܗܘܢ ̈
̈ ̈
ܥܖܩܐ ܘܖܓܠܝܗܘܢ ܐܝܟ ܒܢܝܢܫܐ ܘܐܝܬ 26
̈ ̈
ܐܖܝܟܐ .ܟܕ ܠܝܬ ܓܪܡܐ ܒܫܩܝܗܘܢ .ܘܡܬܩܪܝܢ ܥܖܩܝ ̈
̈
ܕܟܡܬܖܐ ̈ܖܓܠܐ .ܘܪܡܝܢ ̈ܖܓܠܝܗܘܢ ܥܠ ̈ܐܝܠܢܐ ̈
ܪܘܖܒܐ
ܕܐܝܬ ܠܘܬܗܘܢ ܘܣܠܩܝܢ ܒܗܘܢ ܐܝܟ ܐܢܫ ܕܣܠܩ ܒܚܒܠܐ
ܕܐܝܠܢܐ .ܘܡܐ ܕܚܙܝܢ ܠܒܪܢܫܐ ܫܘܪܝܢܦܐܖܐ ̈̈ ܘܐܟܠܝܢ ܡܢ
̈ ̈
ܘܠܒܟܝܢ ܠܗ ܘܪܟܒܝܢ ܥܠ ܟܬܦܬܗ ܘܡܟܪܟܝܢ ܖܓܠܝܗܘܢ ܥܠ
ܟܬܦܬܗ ܘܚܢܩܝܢ ܠܗ.̈
̈ ̈ ܘܐܝܬ ̈
ܕܥܘܖܒܐ. ܕܡܘܬܐ ܒܢܝܢܫܐ ܕܡܘܬܗܘܢ ܐܝܟ 27
̈
ܘܚܘܛܖܐ .ܘܩܛܠܘ ̈
ܟܐܦܐ ܬܪܝܨܐܝܬ ̈
ܒܒܢܝܢܫܐ ܘܫܕܝܢ
̈
ܣܓܝܐܐ ܡܢ ܚܝܠܘܬܗ ܕܐܠܟܣܢܕܪܘܤ. ̈
ܕܖܓܠܝܗܘܢ ܐܝܟ ̈ܖܓܠܐ ܕܚܡܪܐ ܘܫܪܟܐ ̈
ܕܗܕܡܐ ܘܐܝܬ ̈ 28
ܐܝܟ ̈
ܒܢܝܢܫܐ.
ܘܐܝܬ ̈
ܐܢܫܝܢ ̈
ܕܖܫܝܗܘܢ ܐܝܟ ܪܫܐ ܕܐܪܝܐ .ܘܐܝܬ ܠܗܘܢ 29
̈
ܕܘܢܒܐ ܐܝܟ ܙܠܦܬܐ.
Edition and Translation 79
26 And there are people whose thighs and legs are like
long straps because there are no bones in their thighs.
And they are called ‘strap-feet’. And they cast their legs
upon the great pear trees that they have there and go
up with their help, like a man who climbs with a rope,
and eat from the fruit of the trees. And when they see a
human, they jump and seize him and mount on his
shoulders and twist their legs around his shoulders and
strangle him.
28 And there are those, whose legs are like the legs of an
ass, while the rest of bodily members are like those of
humans.
29 And there are people whose heads are like the head of
a lion, and they have scaly tails.
80 Marvels
ܫܥܝܥܐ .ܘܠܐ ܐܝܬ ܘܐܝܬ ܐܢܫܝܢ ܒܡܕܢܚܐ |̈ |fol. 70v 30
̈
ܬܠܦܐ .ܘܟܕ ܠܗܘܢ ܣܥܪܐ ܟܠ ܟܠܢܐܝܬ ܘܠܐ ̈
ܓܒܝܢܐ ܘܠܐ
ܒܐܦܝܗܘܢ ܥܐܠܝܢ ܒܓܘ ̈ܡܝܐ ܡܢ ̈ ܕܢܚ ܫܡܫܐ
̈
ܚܡܝܡܘܬܐ ܕܫܡܫܐ ܥܕܡܐ ܠܬܫܥ ܫܥܝܢ.
ܕܟܝܫ
ܼ ܐܫܬܥܝ ܠܢ ܐܢܫ ܕܫܡܗ ܿ ܼܐ ܵܢܤ ܕܚܙܐ ܒܓܙܪܬܐ 31
ܒܪܢܫܐ ܕܡܢ ܚܕܝܗ ܘܠܥܠ ܬܪܝܢ ܪܫܝܢ ܘܐܪܒܥ ܐܝܕܝܢ .ܘܡܢ
ܚܕܝܗ ܘܠܬܚܬ ܚܕ ܦܓܪܐ ܘܚܕܐ ܟܪܣܐ .ܘܢܨܝܢ ܗܘܘ ܥܡ
ܚܕܕܐ ܥܠ ܝܪܬܘܬܐ ܕܐܒܘܗܘܢ .ܘܟܕ ܡܝܬ ܚܕ ܡܢܗܘܢ ̈
ܝܘܡܝܢ .ܘܟܢ ܡܝܬ ܦܫ ܓܘܫܡܗ ܬܠܝܐ ܒܚܒܪܗ ܬܠܬܐ ̈
ܐܦ ̇ܗܘ ܓܒܐ ܐܚܪܢܐ.
̈ ̈ ̈
ܒܓܙܖܬܐ ̈ܐܝܠܢܐ ܕܛܥܢܝܢ
ܘܦܖܚܬܐ ܒܢܝܢܫܐ ܐܝܬ 32
ܩܘܩ.ܿ ܿ
ܕܘ ܼ ܘܡܬܢܦܚܐ ܒܗܘܢ ܚܝܘܬܐ .ܘܡܬܩܪܐ ܐܝܠܢܐ ܼ
ܘܟܕ ܡܬܓܡܪܝܢ ܦܪܚܝܢ ܘܐܙܠܝܢ ܘܢܦܩܐ ܡܢ ܝܡܐ ܚܝܘܬܐ
ܘܐܟܠܐ ܠܗܘܢ.
̈ ܚܕܐ ܐܢܬܬܐ ܝܠܕܬ ܫܬܝܢ ̈
ܙܒܢܝܢ ܒܢܝܐ ܒܬܠܬܝܢ ܘܚܡܫ 33
ܘܬܖܬܝܢ ܝܚܛܐ ܗܘܬ .ܐܡܪܝܢ ܗܘܘ ̈ ܘܒܟܠ ܫܢܬܐ ܙܒܢܬܐ
̈ ̇
ܕܝܠܕܬ ܟܘܪܐ ܕܒܢܝܐ .ܒܗܝ ܕܟܘܪܐ ܐܝܬܘܗܝ ܫܬܝܢ ܩܦܝܙܐ.
ܐܢܬܬܐ ܐܚܪܬܐ ܝܠܕܬ ܥܣܪܝܢ ̈
ܒܢܝܐ .ܒܚܡܫܐ ̈
ܒܛܢܐ 34
ܘܚܝܘ ܟܠܗܘܢ.
Edition and Translation 81
19
Both kōr and qpīzā are measures of capacity.
82 Marvels
40 And again, he saw the trees that were grew taller from the
morning until midday and grew shorter from midday un-
til evening time. And they wasted away until nothing of
them could be seen above the earth. And when they en-
camped (there) and plucked some of their fruit and ate
them, a foul spirit went out against them. And they were
afflicted with many sores on their loins and their limbs,
while not seeing what struck them. And they heard a
voice of thunder from among those trees, saying, ‘Let no
one take anything from these trees, lest anyone of you
should die! And if not, all of you will die!’
42 And Alexander saw two great trees that spoke like hu-
mans. And one of them talked to him in the Greek lan-
guage and another in the Latin language. And they
made known to him about his death. And he turned
back from there and died in Babylon.
45 And they saw bats who were like eagles and had teeth
like the teeth of dogs.
84 Marvels
̈
ܦܐܖܐ .ܘܦܪܚܬܐ ܚܕܐ ܥܠ ܘܚܙܘ ̈ܐܝܠܢܐ ܕܠܝܬ ܠܗ ܘܠܐ 46
̇
ܡܢܗ ܕܦܪܚܬܐ ܙܠܝܩܐ ܐܝܟ ܙܠܝܩܐ ܪܫܗ ܕܐܝܠܢܐ ܘܠܥܠ
ܕܫܡܫܐ.
ܥܡܢܘܐܝܠ ܕܫܡܥ ܡܢ ܓܒܪܐ ܬܓܪܐ ̣ ܐܫܬܥܝܢܢ ܪܒܢ 47
ܐܠܟܣܢܕܪܝܐ .ܕܐܝܬ ܓܙܪܬܐ ܚܕܐ ܒܝܡܐ ܘܠܐ ܡܫܟܚ
̈
ܡܚܒܠܬܐ ܚܝܘܬܐ̈ ܣܓܝܐܘܬ ̈ ܠܗ ܡܢ ܒܪܢܫܐ ܠܡܥܠ ̇
ܪܘܖܒܐ .ܐܡܪ ܕܟܕ ܪܕܝܢ ܗܘܝܢ ܥܠ ̈ ܒܗ ̈ܐܝܠܢܐ ܘܐܝܬ ̇
ܩܪܝܒܘܬܐ ܕܓܙܪܬܐ ̇ܗܝ .ܐܡܪܚ ܚܕ ܡܢܢ ܘܣܠܩ ܠܓܙܪܬܐ
̇ܗܝ ܘܣܠܩ ܠܚܕ ܡܢ ̈ܐܝܠܢܐ ܕܬܡܢ .ܘܢܦܩܬ ܡܢ ܝܡܐ
ܚܨܗ .ܘܐܬܬ̇ ܘܕܘܢܒܗ ܟܪܝܟ ܥܠ̇ ܚܝܘܬܐ ܕܕܡܝܐ ܠܟܠܒܐ.
̈ ̇
ܘܩܡܬ ܠܬܚܬ ܡܢ ܐܝܠܢܐ ܗܘ .ܘܪܡܙܬ ܠܗ ܕܢܚܘܬ ܙܒܢܝܢ
ܣܓܝܐܢ ܘܠܐ ܢܚܬ ܓܒܪܐ ̇ܗܘ ܡܢ ܐܝܠܢܐ .ܘܐܪܦܝܬ ̈
ܠܕܘܢܒܗ ܒܐܝܠܢܐ ܠܩܘܒܠܗ ̇ ܕܘܢܒܗ ܘܟܪܟܬܗ ܥܠ ܘܢܦܨܬܗ ̇
ܕܓܒܪܐ ̇ܗܘ .ܘܒܪ ܫܥܬܗ ܝܩܕܘ ̇ܗܘ ܘܐܝܠܢܐ .ܘܫܒܩܬ
ܘܥܠܬ ܠܝܡܐ.
̇
ܡܪܒܥܗ ̇
ܪܫܗ ܡܢ ܪܟ ܵܕܢ ܡܦܩܐ ܚܝܘܬܐ ܕܡܬܩܪܝܐ ܵܟ ̇ 48
ܪܫܗ ܠܟܪܣܐ ̇ ܐܡܗ .ܘܪܥܝܐ ܓܠܐ .ܘܗܦܟܐ ܘܡܥܠܐ ̇ ܕ
ܕܐܡܗ .ܘܗܕܐ ܚܝܘܬܐ ܟܪܟܕܢ ̣ܗܝ ̣ܗܝ ܪܝܡܐ .ܘܐܡܪܝܢ ̇
̇
ܘܥܒܝܘܬܗ ܐܝܟ ̇
ܐܘܪܟܗ ܕܪܥܐ ܒܪܫܗ ܩܪܢܐ ܚܕܐ ̇ ܕܐܝܬ
ܥܛܡܗ ܕܒܪܢܫܐ ܘܕܚܝܘܬܐ ܘܕܦܪܚܬܐ ܟܝܢܐܝܬ .ܘܥܒܕܝܢ
̈
ܕܝܢܖܝܢ. ܛܒܐ ܡܢ ܡܐܬܝܢ̈ ̈
ܩܘܡܖܐ ̇
ܡܢܗ ||fol. 72r
̈ ̈
ܘܥܕܡܐ ܠܐܪܒܥܐ ܐܠܦܐ ܕܝܢܖܐ ܡܛܠ ܫܘܦܪܐ.
Edition and Translation 85
46 And they saw trees that had no fruit, and a certain bird
on the top of a tree, and above the bird rays, like the
rays of the sun.
̈
ܡܓܢܐ[ ̈ܡܥܢܐ B1 51b
Edition and Translation 87
52 And one can see in Basra the rib of a fish, from which a
bridge over the river is made, and another rib — a ves-
tibule to a house.
ܵ
̈ ‘turtles’.
20
Neo-Aramaic ܩܖ ܹܝܐ
88 Marvels
̈
ܓܡܠܐ. ܘܐܝܬ ܒܗ ܢܘܢܐ ܕܡܘܬ 55
RI RII RII RI
I.41 II.41
I.43 II.43
92 Marvels
I.47 II.47
I.48 II.48
I.52 II.52
I.53 II.53
I.59 II.50
I.60 II.51
I.61 II.39
I.62 II.40
I.63 II.42
I.64 II.58
I.65 II.40
3. COMMENTARY
1
See Demidchik (2004, 210–19).
2
For an overview and references to some of them, see Demidchik (2004,
49–50).
3
For an overview, see Sariyannis (2015).
Commentary 95
4
See von Hees (2002, 91–96); Ruska (1913).
5
A digital reproduction of the manuscript is available online at
https://daten.digitale-sammlungen.de/~db/0004/bsb00045957/ima-
ges/
6
Saʿd 1973. For an Italian translation of the work, based on this edition,
see Bellino (2008).
7
It reproduces the text of the fourth, most evolved, redaction of the work.
96 Marvels
* * *
8
For a comprehensive overview of Muslim sources, which includes
original texts in Arabic and Persian, see Barry (1984). For non-Muslim
medieval writers, see also Russell (1984); Ambartsumian (2013).
9
See Muḫtaṣar kitāb al-buldān; ed. de Goeje (1885, 71).
10
See Kitāb al-ǧamāhir; ed. Krenkow (1936, 101–102).
Commentary 97
bahta-stone, and this is the Magnet of Man: for should a man stop
facing towards it, it draws him like the magnet draws iron, nor
can he separate himself from it until he dies. Now (the City) is in
the wilds of Andalus…’ 11
11
Ed. Wüstenfeld (1948–1949, 2:375); trans. Barry (1984, 307). Cf. also
ʿAǧāʾib al-maḫlūqāt; ed. Wüstenfeld (1948–1949, 1:211–13).
12
For some references, see Bellino & Mengozzi (2016, 446, nn. 93–94).
13
Ed. de Goeje (1889, 160).
98 Marvels
14
For references and discussion, see Behrens-Abouseif (2006); Doufikar-
Aerts (2010, 186–87); Vorderstrasse (2012); Bellino & Mengozzi (2016,
446, n. 95).
15
Ed. de Goeje (1889, 160).
16
.ܐܝܬ ܗܟܝܠ ܒܐܠܟܣܢܕܪܝܐ ܪܒܬܐ ܡܢܪܬܐ ܐܘܟܝܬ ܕܘܩܐ ܕܒܢܐ ܥܠ ܣܦܪ ܝܡܐ
̈ ;ܥܠ ܐܪܒܥܐed. Chabot (1916–1937, 1:112).
.ܣܖܛܢܐ ܕܙܓܘܓܝܬܐ
17
Bellino & Mengozzi (2016, 441, unit 3).
Commentary 99
18
For references and discussion, see Behrens-Abouseif (2006).
19
Ed. de Goeje (1889, 115).
20
.ܒܗ ܟܠ ܕܡܣܬܥܪ ܒܝܡܐ ܥܠ ܡܐܐ ̈ܡܝܠܝܢ
̇ ܘܒܪܝܫܗ ܡܚܙܝܬܐ ܕܚܙܝܢ
̇ ; ed. Cha-
bot (1916–1937, 1:112).
21
Ed. de Goeje (1889, 116).
22
Ed. de Goeje (1885, 72). For more references, see Bellino & Mengozzi
100 Marvels
25
See Āṯār al-bilād; ed. Wüstenfeld (1948–1949, 2:97). For additional
references, see Bellino & Mengozzi (2016, 446, nn. 97–98).
26
See Muḫtaṣar kitāb al-buldān; ed. de Goeje (1885, 97).
27
Ed. de Goeje (1889, 105). For additional references, see Bellino &
Mengozzi (2016, 439, n. 72).
28
Bellino & Mengozzi (2016, 439).
29
See Chaichian (2013); Sauer et al. (2013).
102 Marvels
the Derbent wall, another major defensive complex from the Sas-
anian period, located on the other side of the Caspian Sea and
stretching westwards. 30
Both marine toponyms, i.e., the ‘Sea of the Khazars’ ()ܝܡܐ ܕܟܙܪ
for the Caspian Sea and the ‘Sea of Syria’ ( )ܝܡܐ ܕܣܘܪܝܐfor the
Mediterranean Sea, are attested in the works of medieval Syriac
authors, such as Bar ʿEbroyo (13th c.). 31 It should be added, how-
ever, that there was some confusion among Muslim geographers
regarding the exact location of the ‘Sea of Khazars’, as a result of
which this name was sometimes applied to the Black Sea. 32 This
confusion can also be found in the works of Syriac Christian au-
thors, as demonstrates the Dictionary of Bar Bahlūl (10th c.), who
in the entry on ܦܢܛܘܤ, ‘Pontus’ quotes the following description of
this sea by Ḥunayn Ibn Isḥāq (9th c.): بحر يقال له فنطوس وهو بحر الخزر.33
32F
30
On this monument, see Gadjiev (2017).
31
See Candelabrum of the Sanctuary; ed. Bakoš (1930–1933, 2:308, 312).
32
See Takahashi (2003, 113).
33
Ed. Duval (1888–1901, 2:1578).
34
As has been suggested by Bellino & Mengozzi (2016, 439).
Commentary 103
out from under his throne’. 35 This account also appears in the
works of other Muslim writers. 36
Both the Arabic and Neo-Aramaic version of this unit fea-
ture seven gates instead of seventy, 37 which is, most likely, the
result of a scribal mistake. Bellino and Mengozzi raise a possibil-
ity that the opening phrase ‘ مدينة ماa certain city’ in the Arabic
version of this unit is the result of corruption of the original مدينة
‘ منفthe city of Memphis’. 38 In light of the Syriac original text,
however, this suggestion does not seem particularly likely, since
مدينة ماappears to be nothing else but a faithful rendering of the
phrase ܡܕܝܢܬܐ ܚܕܐ. Moreover, the authors themselves point out
that the postclitic mā is well attested as an indefinite marker
throughout the text of the Arabic version, 39 which prevents us
from regarding the case of ما مدينةas exceptional.
35
Ed. de Goeje (1889, 161).
36
Cf. al-Hamaḏānī, Muḫtaṣar kitāb al-buldān; ed. de Goeje (1885, 73).
37
Bellino & Mengozzi (2016, 442, unit 8).
38
Bellino & Mengozzi (2016, 449).
39
Bellino & Mengozzi (2016, 432).
104 Marvels
40
Ed. de Goeje (1889, 161).
41
The Neo-Aramaic noun sara ‘moon’ is attested in the dialect of Urmi;
see Khan (2016, 3:283).
42
See Maclean (1901, 305); Khan (2008, 2:1406; 2016, 3:52).
Commentary 105
43
Ed. de Goeje (1889, 116).
44
Ed. de Goeje (1892, 78).
45
Ed. and trans. Khan (2008, 3:1614–15).
46
As has been suggested by Bellino & Mengozzi (2016, 440).
106 Marvels
47
On pyramids in Arabic sources, see Fodor (1970); Pettigrew (2004);
Cooperson (2010).
48
Ed. de Goeje (1889, 159).
49
On the city’s history during the Islamic period, see Goodwin (1986).
50
See Redford (2000, 63–65).
Commentary 107
The name of the river is spelt as Baʾṭlas in II.8, and as Bāṭlās in the
Neo-Aramaic version. 55 While I have not been able to find a close
51
Bellino & Mengozzi (2016, 443).
52
On the range of meanings conveyed by this ethnonym, see Payne Smith
(1879–1901, 2:3831–32, as well as discussion in (Tannous 2018b).
53
Bellino & Mengozzi (2016, 443).
54
For the little that is known about this obscure figure, see Burkitt (1928,
269–70). See also discussion in Bellino & Mengozzi (2016, 435, n. 56).
55
Bellino & Mengozzi (2016, 443).
108 Marvels
For a very similar account, see the section on the Sea of Reeds in
the Syriac Book of Natural Beings: ‘And if it happens that some
animal or human falls into it, — as long as he is alive, he floats
upon the water and does not sink to the depth. But if he dies, or
some corpse falls into it, he sinks to the depth at once’. 58 Its ori-
gins go back to the Greco-Roman geographical tradition of Late
Antiquity, as one can judge from the following sentence in the
description of the Dead Sea by Julius Africanus (3rd c.): ‘Corpses
56 ̈
ܩܕܡܝܬܐ ܕܫܬ ̈ܫܥܐ.ܒܐܣܦܢܝܐ ܓܘܝܬܐ ܐܡܪܝܢ ܕܐܝܬ ܢܗܪܐ ܕܫܡܗ ܒܛܤ
̈
ܘܒܗܠܝܢ ܫܬ ̈ܫܥܐ.ܡܘܗܝ ܒܝܡܐ ܟܕ ܪܗܛܝܢ ܒܛܟܣܐ ܕܟܝܢܗܘܢ ܕܝܘܡܐ ܫܕܐ
̈ ̈
. ܘܟܠܗ ܫܛܚܗ ܡܬܚܙܐ ܝܒܝܫܐ.ܐܚܖܢܝܬܐ ܡܬܟܠܝܢ ܡܘܗܝ ܒܡܒܘܥܝܗܘܢ̈ ; ed.
Ahrens (1892, 46 [Syr.]).
57
See ed. Bakoš (1930–1933, 2:319–20).
58
ܘܐܢ ܓܕܫ ܘܬܦܠ ܒܗ ܚܝܘܬܐ ܡܕܡ ܐܘ ܒܪܢܫܐ ܟܡܐ ܕܚܝ ̣ܗܘ ܠܥܠ ܛܐܦ ܘܠܐ
ܐܢ ܕܝܢ ܢܡܘܬ ܐܘ ܫܠܕܐ ܡܕܡ ܬܥܘܠ ܠܗ ܒܪ ܫܥܬܗ ܠܥܘܡܩܐ.ܢܚܬ ܠܥܘܡܩܐ
. ;ܡܬܛܒܥ ܠܗed. Ahrens (1892, 48 [Syr.]).
Commentary 109
are carried beneath its depths, but the living would not easily
even dip under it’. 59
It should be pointed out that the toponym ‘Sea of Reeds’
()ܝܡܐ ܕܣܘܦ, derived in its turn from the biblical יַ ם סוּף, 60 could
refer to two different locations in Syriac sources. Thus, some writ-
ers, like the author of the Book of Natural Beings, quoted above,
identify it with the ‘Dead Sea’ ()ܝܡܐ ܡܝܬܐ. 61 On the other hand,
Bar Bahlūl in his Dictionary explains it as the sea that the Israelites
crossed during their exodus from Egypt, while giving the ‘Red Sea’
( )ܝܡܐ ܣܘܡܩܐas its alternative name. 62 It is noteworthy that the
authors of both the Arabic and Neo-Aramaic versions of the Mar-
vels follow the latter understanding of this toponym, as they trans-
late it as ا��حمر ܵ ܣܡܘ
البحرand ܩܬܐ ̇ ܵܝ ܵܡܐ, respectively. 63
62F
59
Ed. Wallraff et al. (2007, 61).
60
Cf. the Peshitta version of Exod. 10.19, 13.18 et passim.
61
Ed. Ahrens (1892, 48 [Syr.]).
62
See the entry ;ܝܡܐed. Duval (1888–1901, 1:846). Cf. Bar ʿEbroyo’s
Candelabrum of the Sanctuary; ed. Bakoš (1930–1933, 2:309–10). See
also discussion by Takahashi (2003, 107–108).
63
Bellino & Mengozzi (2016, 443, unit 14).
110 Marvels
day. Now it changes in that the water in this part escapes and as
it were is sucked up and again vomited forth, and the water again
fills up as it was (before). This happens, as they say, seven times
a day’. 64 Later, Bar Bahlūl includes a brief reference to this topo-
nym into his Dictionary. 65 In the process of its reception and trans-
mission by Syriac writers, this tradition was further modified, as
one can see from the following description in the Syriac Book of
Natural Beings: ‘About the sea of ʾĀrōpōs. There is a rock in the
sea called ʾĀrōpōs that goes up and down ten times during a day.
It, then, goes down for five hundred cubits at one time, until the
sea bottom shows up, and goes up in the (same) manner’. 66 Our
passage, apparently, reflects one of such later reworkings of the
original tradition, during which, among other things, the topo-
nym ‘Euripos’ was changed into ‘Euriqos’ as a result of confusion
between the letters Pē and Qōp.
The river described in this unit is very similar to that of unit I.19,
with the only significant difference being that I.16 does not spec-
ify on which day of the week it flows. For a very similar account,
see the Syriac Book of Natural Beings: ‘On the border of Syria,
between ʿĪqā and Deʾōpāsās, there is a river that on one day out
of seven flows well with plentiful and mighty waters. And during
64
Scholia to ‘Invective I’ 34; ed. Brock (1971, 229–230 [Syr.], 98 [trans.]).
65
See the entry ;ܐܘܪܝܦܘܤed. Duval (1888–1901, 1:92).
66 ̈ ܐܝܬ ܫܢܐ ܚܕܐ ܒܝܡܐ ܕܡܬܩܪܐ ܐܪܘܦܘܤ ܕܥܣܪ.ܦܘܤ ܝܡܐ
ܙܒܢܝܢ ܿ ܪܘ
ܿ ܥܠ ܵܐ
̈
ܢܚܬܐ ܕܝܢ ܐܝܟ ܚܡܫ ܡܐܐ ܐܡܝܢ ܒܚܕ ܥܕܢܐ܇ ܥܕܡܐ.ܒܝܘܡܐ ܣܠܩܐ ܘܢܚܬܐ
. ;ܕܡܬܓܠܝܐ ܐܫܬܗ ܕܝܡܐ ܘܣܠܩܐ ܒܗ ܒܙܢܐed. Ahrens (1892, 49 [Syr.]).
Commentary 111
those six days, its flow stops and ceases completely. And it always
observes this law: it flows on the day of Sabbath’. 67 The ultimate
source of this tradition is, most likely, the following description
of a river that the Roman emperor Titus saw in Syria, provided
by Josephus (Bell. 7.5.1): ‘It runs between Arcea (Ἀρκέας) ... and
Raphanea (Ῥαφαναίας), and has an astonishing peculiarity. For,
when it flows, it is a copious stream with a current far from slug-
gish; then all at once its sources fail, and for the space of six days
it presents the spectacle of a dry bed; again, as though no change
had occurred, it pours forth on the seventh day just as before.
And it has always been observed to keep strictly to this order;
whence they have called it the Sabbatical river, so naming it after
the sacred seventh day of the Jews’. 68 In the Muslim tradition of
paradoxography, a similar river is described in ʿAǧāʾib al-maḫlū-
qāt of al-Qazwīnī, who, however, locates it in the ‘land of Slavs’. 69
I.17 (=II.12) the well flowing with water, salt and naphtha
70
In L the reading ܟܫܝܓܪis also possible.
71
For attestation in Syriac sources, see Payne Smith (1879–1901,
1:1842).
72
See Nöldeke (2001, 15, n. 3).
73
Maclean (1901, 272 and 210, respectively).
74
Bellino & Mengozzi (2016, 444, unit 18).
Commentary 113
75
Bellino & Mengozzi (2016, 448, n. 101).
76
See Zoroufi (1968, 89).
77
See Jullien & Jullien (2010).
78
Bellino & Mengozzi (2016, 444, unit 18).
114 Marvels
The river described in this unit is very similar to that of unit I.16,
with the only significant difference being that I.19 says explicitly
on which day of the week it flows. For a very similar account, see
the Syriac Book of Natural Beings: ‘And moreover, in Spain, there
79
For Neo-Aramaic, see Maclean (1901, 102); Khan (2016, 3:328).
80
See Colin (1986).
81
For examples, see Khan (2016, 3:328, 4:311).
Commentary 115
For a very similar account, see the Syriac Book of Natural Beings:
‘On the river of sand: It is told about this river that it flows not
with water, but with dry sand. And it makes a loud sound and
flows with great vehemence and frightening force. And it cannot
be crossed on a ship or on foot. And its flow stops on the day of
Sabbath and until the sunset. The sand, which is in it, appears
solid as the dry land’. 83 An almost identical account is found in
Bar ʿEbroyo’s Candelabrum of the Sanctuary. 84 In Syriac sources,
this river is also mentioned in the prayer of Cyriacus in the Mar-
tyrdom of Cyriacus and Julitta. 85
This river should be identified with the famous river Sam-
bation of late antique and medieval Jewish sources, which was
thought to flow during six days of the week, but stand still on
Sabbath. 86 The ‘river of sand’ (Arab. wādī al-raml) that stops on
Sabbath was also a popular motif among Arab geographers. 87
Some of them, like Abū Ḥāmid al-Ġarnāṭī (12th c.), 88 situated this
river in the West. It is this element, absent from the Syriac paral-
lels quoted above, that brings the compiler of the Marvels close
to the Muslim geographical tradition in this particular case.
86
See Pennacchietti (1998, 30–33); Rothkoff (2007).
87
See Doufikar-Aerts (2010, 181–83).
88
See his Tuḥfat al-albāb; ed. Ferrand (1925, 48).
89
Ed. de Goeje (1889, 156). See also comments in Bellino & Mengozzi
(2016, 441).
Commentary 117
and they gather harvest during the winter. In Sanaa and neigh-
bouring countries, it rains during the whole of June, July, August,
and a part of September, from midday until sunset’. 90
It is noteworthy that the toponym Taymnā, ‘the South’ of
the Syriac Vorlage is rendered as التيمى
ٔ ‘Tayma’ (i.e. the large oasis
For a very similar account, compare the entry on the ‘river of Azer-
baijan’ (اذربيجان )نهر in al-Qazwīnī’s ʿAǧāʾib al-maḫlūqāt:
‘Muḥammad ibn Zakariyyāʾ al-Rāzī, who got the report from Abū
al-Qāsim al-Ǧayhānī, the author of al-Masālik wa-l-mamālik al-
šarqiyya, related that in Azerbaijan there is a river whose waters
flow, turn into stones and become slabs of rock used for build-
ing’. 91
90F
90
Ed. de Goeje (1889, 156).
91
Ed. Wüstenfeld (1848–1849, 1:176). Al-Qazwīnī reports a very similar
tradition in connection with the ‘fount of Azerbaijan’ (اذربيجان ;)عينed.
Wüstenfeld (1848–1849, 1:189).
118 Marvels
92
See Sinclair (1987–1990, 1:297–311); Hewsen (2001).
93
See Sinclair (2001); Thomson (2001).
94
Spelled as ʿAms in II.18. In the Neo-Aramaic and Arabic versions, it is
spelled as ʿAmās and ʿAmmās, respectively; Bellino & Mengozzi (2016,
445).
95
See Sinclair (1987–1990, 1:226, 229).
Commentary 119
The toponym Ṭāṭōn in this unit refers, most certainly, to the mod-
ern Tatvan (Kurd. Tetwan; Arm. Datvan), a coastal town on the
western shore of Lake Van. 99 In the early modern Muslim sources,
it appears as Tātwān, as in Sharafnama of Sharaf al-Din Bidlisi
96
See Sinclair (1987–1990, 1:230–34).
97
See Sinclair (1987–1990, 1:230–31), as well as the map following p.
326.
98
Sinclair (1987–1990, 1:230). Cf. Sharafnama of Sharaf al-Din Bidlisi,
where it is mentioned several times as Tātīk; ed. Véliaminof-Zernof
(1860–1862, 1:213, 432).
99
See Sinclair (1987–1990, 1:274).
120 Marvels
100
Ed. Véliaminof-Zernof (1860–1862, 1:349).
101
Ed. Dankoff (1990, 60, 198).
102
See Sinclair (1987–1990, 1:291–96); Hewsen (2001).
103
See Wilmshurst (2000, 417).
Commentary 121
104
For an overview, see Kirtley (1963).
105
Trans. Nichols (2011, 80).
106
Ed. Wüstenfeld (1848–1849, 1:448); trans. van Donzel & Schmidt
(2009, 66).
122 Marvels
107
See Steingass (1892, 1096).
108
Ed. de Biberstein-Kazimirski (1886, 181 [Pers.]).
109
For the image of this folio, see Carboni (2015, 90, fig. 3.34). The
whole manuscript is also available online: https://www.qdl.qa/en/ar-
chive/81055/vdc_100023586788.0x000001.
Commentary 123
110
Ed. Brooks (1919–1924, 2:214); see also translation and comments
in Greatrex et al. (2011, 451).
111
Edited by van Esbroeck (1998, 93–105).
112
For some references, see Bellino & Mengozzi (2016, 434, n. 54).
124 Marvels
It seems likely that this unit is derived from the description of the
men with scorpion legs in the following passage from the Syriac
version of the Alexander Romance (III.7):
113
Ed. Smirnova (1993, 410, fol. 135b).
114
See Viré (1986, 133–34); Kruk (1995, 33–34); El-Zein (2009, 142–
43).
115
Ed. Rapoport & Savage-Smith (2014, 512–13).
116
Ed. Minorsky (1942, 59–60).
Commentary 125
saw men with scorpions’ legs and teeth like dogs and faces
like women. 117
117 ̈
.ܕܬܘܖܐ ܕܒܪܐ ̈
ܘܦܝܠܐ.ܥܩܖܒܐ ̈ ܘܚܝܘܬܐ
ܕܕܘܢܒܝ ̈ ܘܢܡܖܐ ܘܦܢܬܘܪ ̈ ̈
ܕܐܒܐ ܘܚܙܝܢ
̈ ̈ ̈ ̈ ̈ ̈ ̈
ܘܕܦܪܨܘܦ. ܘܫܢܝ ܟܠܒܐ. ܘܚܙܝܢ ܥܩܖܒܝ ܖܓܠܐ. ܘܓܒܖܐ ܕܫܬ ܫܬ ܐܝܕܝܐ.ܘܬܘܖܝ ܦܝܠܐ
̈
. ;ܢܫܐed. Budge (1889, 174–75 [Syr.], 98 [trans.]). I have modified the
̈ ̈ ̈ ̈
translation of Budge, who prefers to read ܥܩܖܒܝ ܖܓܠܐas ܥܖܩܝ ܖܓܠܐ, and
translates them, correspondingly, as ‘men with twisted legs’.
118
For general discussion, see Szombathy (2015).
119
Ed. Mackintosh-Smith & Montgomery (2014, 27).
120
Trans. Freeman-Grenville (1981, 73–74).
121
Ed. Rapoport & Savage-Smith (2014, 482).
126 Marvels
122
Ed. de Goeje (1889, 66).
123
Ṭabāʾiʿ al-ḥayawān; ed. Minorsky (1942, 49* [Arab.], 59 [trans.]).
124
Minorsky (1970, 187).
125
See Candelabrum of the Sanctuary; ed. Bakoš (1930–1933, 2:310, 314).
126
Ed. de Goeje (1889, 65).
127
Minorsky 1970, p. 187, n. 5.
Commentary 127
128
Trans. Minorsky (1970, 57).
129
Cf. the description of Gog and Magog in al-Qazwīnī’s ʿAǧāʾib al-
maḫlūqāt; ed. Wüstenfeld (1848–1849, 1:448).
130
. ܘܕܦܪܨܘܦ ̈ܢܫܐ.ܟܠܒܐ ̈ .ܥܩܖܒܝ ̈ܖܓܠܐ
̈ ܘܫܢܝ ̈ ;ܘܚܙܝܢed. Budge (1889, 174–75
[Syr.], 98 [trans. (modified)]).
131
Cf. the description of the inhabitants of the island of Ǧāba in al-
Qazwīnī’s ʿAǧāʾib al-maḫlūqāt; ed. Wüstenfeld (1848–1849, 1:112).
128 Marvels
132 ̇
ܕܒܗܝ ̈
ܘܒܢܝܢܫܐ . ܘܠܕܘܟܬܐ ܚܕܐ ܐܬܝܢ.ܬܘܒ ܡܢ ܕܚܠܬܐ ܡܢ ܬܡܢ ܐܫܩܠܢ
ܥܝܢܐ ܘܦܘܡܐ ܒܚܕܝܗܘܢ ܐܝܬ ܗܘܐ ̈ ܐܠܐ.ܕܘܟܬܐ ܟܠ ܟܠܗ ܪܫܐ ܠܝܬ ܗܘܐ ܠܗܘܢ
̈
ܘܡܠܩܛܝܢ ܗܘܘ ܥܖܕܐ ܡܢ ܐܪܥܐ ܘܐܟܠܝܢ.ܒܢܝܢܫܐ ܡܡܠܠܝܢ ܗܘܘ ̈ ܘܐܝܟ.ܠܗܘܢ
̈ ̇ ̈
ܘܗܢܘܢ ܒܢܝܢܫܐ ܪܥܝܢܗܘܢ. ܘܟܠ ܥܪܕܐ ܡܢܗܘܢ ܥܣܪܝܢ ܠܝܛܖܝܢ ܬܩܠ ܗܘܐ.ܗܘܘ
̈
.ܘܒܕܘܒܖܝܗܘܢ ܣܓܝ ܒܪܝܪܝܢ ܗܘܘ ̈ ;ܐܝܟ ܪܥܝܢܐed. Budge
.ܕܛܠܝܐ ܐܝܬܘܗܝ ܗܘܐ
(1889, 179–80 [Syr.], 100–101 [trans.]).
133
Cf. Pliny, Nat. Hist. 5.8.46; Strabo, Geogr. 2.1.9; Pomponius Mela,
Chor. 3.103; Pseudo-Callisthenes, Alexander Romance 3.28.
134
For Persian and some Arabic sources, see Aʿlam (1996).
135
ܘܟܕ ܚܙܘ ܠܢ ܫܪܝܘ ܠܡܫܕܐ.ܕܥܖܩܝ ̈ܖܓܠܐ ܡܛܝܢܢ
̈ ܘܠܐܬܪܐ.ܘܡܢ ܬܡܢ ܐܫܩܠܢ
Commentary 129
̈
. ܘܬܪܝܨܐܝܬ ܫܕܝܢ ܗܘܘ ܘܚܢܝܢ ܗܘܘ ܠܢ.ܟܐܦܐ ; ed. Budge (1889, 177–78 [Syr.],
99 [trans.]).
136
See Wüstenfeld (1848–1849, 1:121–22).
130 Marvels
The exact origin of this account is unclear. The story finds distant
parallels among expressions of the general interest in the cases of
conjoined twins, exhibited by not a few Muslim men of letters.
For examples, see al-Bīrūnī, Kitāb al-āṯār al-bāqiyah; 139 al-Qazwīnī,
137 ̈
.ܠܢܥܒܐ ܦܖܨܘܦܗܘܢ ̈ ܕܕܡܐ ܗܘܐ.ܒܥܖܝܪܝܐ ܐܝܬ ܗܘܐ ̈ ̈ ܘܒܓܘܗ
ܒܢܝܢܫܐ
̈
ܟܕ ܕܝܢ ܚܙܘ.ܕܡܫܟܐ ̇
ܘܐܝܬܝܗ ܗܘܬ ܬܟܣܝܬܗܘܢ ̈
.ܘܐܝܕܝܗܘܢ ̈ܫܕܝܬܐ ܐܚܝܕܝܢ ܗܘܘ
̈ ̈ ̈
. ܘܠܚܝܠܘܬܝ ܦܩܕܬ ܠܡܩܥܐ. ܘܠܐܢܫܐ ܡܢܗܘܢ ܩܛܠܘ. ̈ܫܕܝܬܐ ܥܠ ܚܝܠܘܬܝ ܫܕܘ.ܠܢ
ܩܛܠܢ ܡܢܗܘܢ ܫܬܡܐܐ ܘܬܠܬܝܢ. ܘܟܕ ܗܟܢ ܥܒܕܢ.ܘܒܪܗܛܐ ܥܠܝܗܘܢ ܠܡܐܙܠ
. ܡܐܐ ܘܫܬܝܢ ܘܫܒܥܐ.ܦܖܫܐ ܕܝܠܝ̈ ܘܗܢܘܢ ܩܛܠܘ ܡܢ
̇ . ;ܘܬܠܬܐed. Budge (1889,
176 [Syr.], 99 [trans.]).
138 ̈ ;ܘܐܦed. Budge (1889, 178 [Syr.], 99
.ܕܖܓܠܝ ܚܡܪܐ ܐܝܬ ܗܘܘ ܒܗܘܢ
[trans.]).
139
Sachau (1879, 93).
Commentary 131
140
Wüstenfeld (1848–1849, 1:12, 451).
141
Smirnova (1993, 477).
142
Le Strange (1919, 274–75).
143
See Potts (2004).
144
See Kauz (2006).
132 Marvels
145
On the complicated textual tradition of the cycle of Sindbad and in-
fluence of ʿaǧāʾib literature on this work, see Bellino (2015).
146
Cf. Ibn Ḫordāḏbeh, Kitāb al-masālik; ed. de Goeje (1889, 65); the
anonymous Kitāb ġarāʾib al-funūn wa-mulaḥ al-ʿuyūn; ed. Rapoport &
Savage-Smith (2014, 512); the anonymous Persian ʿAǧāʾib al-dunyā; ed.
Smirnova (1993, 441–42).
147
For references and discussion, see Ferrand et al. (2002); Toorawa
(2000).
148
See articles in Bacqué-Grammont et al. (2007). To the sources dis-
cussed in this volume one might also add accounts from the anonymous
Kitāb ġarāʾib al-funūn wa-mulaḥ al-ʿuyūn; ed. Rapoport & Savage-Smith
(2014, 519), and the anonymous Persian ʿAǧāʾib al-dunyā; ed. Smirnova
(1993, 342).
Commentary 133
149
Trans. Freeman-Grenville (1981, 39).
150
For references and discussion, see Kueny (2013, 189–90).
151
Ed. Jahier & Noureddine (1956, 33).
152
For references and discussion, see Verskin (2020, 72–73).
134 Marvels
153
For references and discussion, see Kueny (2013, 187).
154
Ed. Siddiqi (1928, 37).
155
See Sokoloff (2009, 612, 1391).
156
See Ciancaglini (2008, 250).
Commentary 135
157
Ed. Siddiqi (1928, 37).
158
Ed. Jahier & Noureddine (1956, 27).
159
Ed. al-Ḥarastānī & al-Zaġlī (1994, 305).
160
Hist. anim. 7.4; trans. Thompson (1910, sect. 584b).
161
On development of this notion in Late Antiquity, see Rubin (1998);
Moss (2010).
136 Marvels
162
Cave 24.9–11; see also Minov (2013, 165–75).
163
Hist. 2.2; ed. Godley (1926–1930, 1:274–77. For an analysis of this
story, see Gera (2003, 68–111).
Commentary 137
164
Trans. from Schine (2019, 182).
165
Ed. Dankoff et al. (1996, 198). I thank Aslı Niyazioğlu for drawing
my attention to this parallel.
166
On this monument, see Crane (2000, 367).
138 Marvels
This unit provides us with the only instance when the compiler
of the Marvels explicitly mentions his written source. The refer-
ence to ‘the book of Mār Basil’ most likely points to the erotapo-
critic composition known as the Questions of Basil and Gregory,
which is attested both in Syriac and Arabic. 167 And indeed, an
account almost identical to that of our unit is found in some tex-
tual witnesses of the Arabic version of the Questions. Since the
only existing edition of this work by Ǧirǧis Bey Yaʿqūb is a rare
book in Western libraries, I offer below the complete Arabic text
and English translation of the story, based on one of the earliest
textual witnesses of the Questions, i.e., ms. Monastery of St. Cath-
erine, Sinai, Ar. 481 (1091), fols. 307v–308r. 168
167
On the Syriac version, which is still unpublished, see Baumstark
(1922, 79–80), who gives a list of its manuscripts in n. 1. The full text
of the Arabic version was published from an unspecified manuscript
by Bey Yaʿqūb (1920, 94–155). I thank Barbara Roggema for provid-
ing me with a copy of this rare edition. For a recent discussion of the
Arabic version that includes an inventory of its manuscripts, see
Roggema (2019).
168
I am most grateful to Alice Croq, who is currently preparing an edi-
tion of the Arabic version of the Questions, for letting me publish here
the Arabic text and English translation of this passage prepared by her.
Except for a few minor variants, this text is identical with that of Ques-
tion 70 in Bey Yaʿqūb (1920, 126–27).
Commentary 139
مسله احد وسبعين قال غريغوريوس ما تقول في مولود ولد له وجهان واربع
ارجل وفيه شبه من الحيوان يجب ان يعمد ام ��؟
اجاب باسيليوس ما ينبغي ان يعمد ولكن يستبقا منجل تسبيح الله واعلم
انه كان في قلونيه المدينة قرد ضاجع امراه نصران ّيه كان بولص الرسول قد
اعمدها فولدت من ذلك القرد ذكرا كان صورته قرد وانسان من صدره الي
رجليه قردا وعنقه ووجهه انسانا وكان يتكلم مثل انسان وكان يدخل الي
المقدسه ويتعلّم فل ّما صار ابن عشرين سنه كان
ّ الكنيسه ويسمع الكتب
يطلب ويحرص ان يعمد فاجتمع من اجله سنوذس اي مجمع وكان الريس
عليه تيموثاوس تلميذ بولص فجري بينهم خلفا في ذلك فمنهم من كان
يقول نعم ومنهم من يقول �� فوثب ذيونيسيوس اسقف اثينا فقال ا ّما انا ف��
ادخل ا��عضا النجسه الحيوانيّه في ما المعموديه المقدّسه واجتمع راي
الجماعه ورسموا تلك السنوذس ان �� يعمد انسان مختلف الخلقه فلما
دخل طربيوس 169الملك الكافر الي قلونيه المدينه والزمهم بالذبايح ل��صنام
جا هذا مسرعا فوقف قدّام الملك وقال له ا ّما انا فاني نصراني وان ذلك
الملك اجاز عليه اصنافا من العقوبات فلم ينتقل عن امانته بل كان وهو
يعذب 170يصيح ويقول انا نصراني فامر الملك ان يطرح في اناء مملو زفت
169
in Bey Yaʿqūb’s edition.طرنيوس
170
in the manuscript is a corruption; the reading of Bey Yaʿqūb’sيعمد
edition should be preferred.
140 Marvels
وكبريت وحين طرحوه فيه صرخ وقال هذا السفل يكون معموديّتي يا مسيح
.الله فبعد موته قال تيطوس ا��سقف بالحقيقه ان جسده يقوم يوم القيامه
As one can see, except for minor differences, the two versions of
this story, that of the Marvels and that of the Questions, present
basically the same narrative. The absence in the text of the for-
mer of such details as the mention of Paul baptising the woman,
of Paul’s disciple Timothy presiding over the council, and of the
bishop Titus in the concluding sentence, brings us to the conclu-
sion that the narrative of the Marvels is a slightly abbreviated
version of the more extensive original version of the Questions.
Unfortunately, given the absence of a critical edition of either
version of the Questions, i.e., Syriac and Arabic, it is difficult to
say anything certain as to when precisely and in which milieu
this story originated, nor whether the compiler of the Marvels re-
lied on Syriac or Arabic text in this specific case.
171
سفلin the manuscript, but it is better to adopt the reading of Bey
Yaʿqūb’s edition, i.e., اناء.
142 Marvels
The story presented in this unit is, most likely, one of the later
variants of a very similar account of the curious event, also said
to have taken place in the city of Basra in the aftermath of a
172
See Jeanes (1993).
173
Ed. Bedjan (1890–1897, 2:251).
174
See Bradshaw et al. (2002, 103).
Commentary 143
plague, which was included by al-Jāḥiẓ (9th c.) into his Kitāb al-
ḥayawān:
175
Ed. Hārūn (1965–1969, 2:155–56); trans. (augmented) Pellat (1969,
143).
144 Marvels
For a very close parallel, cf. the following passage from the
description of the island of Rāmī in Ibn Ḫordāḏbeh’s Kitāb al-
masālik: ‘After Serendib, there is the island of Rāmī. … And on it,
176
See Ashtor (1976, 87, 170, 278).
177
See Candelabrum of the Sanctuary; ed. Bakoš (1930–1933, 2:310,
314).
178
See Payne Smith (1879–1901, 1:741–42); Ciancaglini (2008, 137).
179
See Maclean (1901, 52), who lists the alternative spelling ܵܓ ܸܡܫon p.
53.
Commentary 145
there are buffaloes without tails (’)جواميس �� اذناب. 180 This tradition
179F
180
Ed. de Goeje (1889, 61). For a discussion of various locations of this
island, sometimes identified with Sumatra, in the works of Arab
geographers, see Carboni (2015, 354, n. 52).
181
Ed. Wüstenfeld (1848–1849, 1:108).
182
ܘܖܡܬܐ̈ .ܕܚܝܠܐ ̈
̈ ܛܘܖܐ ܒܢܝܢܫܐ ܐܠܐ ܐܢ̈ ܕܡܢܝܢܐ ܠܝܬ
̈ ܘܠܓܘ ܡܢ ܥܡܐ
̈ ̈ ̈ ̈ ̈
̈ ܘܦܩܥܬܐ
ܕܒܢܝܢܫܐ. ܕܐܝܬ ܒܗܘܢ ܚܘܘܬܐ ܘܐܘܫܦ ܘܐܟܕܢܐ.ܘܚܠܠܐ ܕܚܝܠܐ ̈
ܘܢܚܠܐ
̈ ̈ ̈
ܡܛܠ ܕܐܬܖܘܬܐ ܚܖܒܐ. ܕܠܐ ܡܚܕܐ ܐܟܠܝܢ ܠܗܘܢ ܚܘܘܬܐ.ܠܬܡܢ ܠܐ ܐܙܠܝܢ
. ܐܠܐ ܐܢ ܚܘܪܒܐ. ܘܡܕܡ ܠܝܬ ܬܡܢ. ;ܐܢܘܢed. Budge (1889, 265–66 [Syr.],
152 [trans.]).
146 Marvels
saw too wolves and leopards and panthers and beasts with scor-
pions’ tails’. 183
This unit most likely comes from the same source as the previous
one. For a very close parallel, cf. the following passage from the
description of the inhabitants of the ‘Great Eastern Sea’ in Ibn
183 ̈
.ܥܩܖܒܐ ̈ ܘܚܝܘܬܐ
ܕܕܘܢܒܝ ̈ ̈
ܘܢܡܖܐ ܘܦܢܬܘܪ ̈
ܕܐܒܐ ;ܘܚܙܝܢed. Budge (1889,
174 [Syr.], 98 [trans.]).
ܵ
184
See Maclean (1901, 284), under ;ܩܪܐKhan (2016, 3:54).
185
Ed. de Goeje (1889, 61).
186
Ed. Wüstenfeld (1848–1849, 1:109).
Commentary 147
187
Ed. de Goeje (1889, 61).
188
See Becker & Beckingham (1986).
189
See Candelabrum of the Sanctuary; ed. Bakoš (1930–1933, 2:309–10).
148 Marvels
190
ʿAǧāʾib al-hind 9; trans. Freeman-Grenville (1981, 9–10). This des-
cription might, in its turn, be based on a similar account of Abū Zayd
al-Sīrāfī, Aḫbār al-ṣīn wa-l-hind I.1.1; ed. Mackintosh-Smith & Mont-
gomery (2014, 34–35), beginning of which is lost. This tradition is
found in many later geographical and zoological works. Cf. also Ibn
Ḫordāḏbeh, Kitāb al-masālik; ed. de Goeje (1889, 61); Ḥamdāllah al-
Mustawfī al-Qazwīnī, Nuzhat al-qulūb; trans. Stephenson (1928, 58).
191
Ed. Mackintosh-Smith & Montgomery (2014, 22–23). Cf. also Buzurg
Ibn Šahriyār, ʿAǧāʾib al-hind 11; trans. Freeman-Grenville (1981, 11);
Ibn Ḫordāḏbeh, Kitāb al-masālik; ed. de Goeje (1889, 61).
192
Ed. de Goeje (1889, 61).
Commentary 149
This unit most likely comes from the same source as units I.54
and I.55. For a very close parallel, cf. the following passage from
the description of the inhabitants of the ‘Great Eastern Sea’ in Ibn
Ḫordāḏbeh’s Kitāb al-masālik: ‘There is (also) a fish that looks like
cattle (al-baqar), which gives birth and suckles. And they make
shields from its skin’. 193
193
Ed. de Goeje (1889, 61).
194 ̈
ܘܦܖܨܘܦܝܗܝܢ ̈
.ܒܓܘܫܡܝܗܝܢ ܣܓܝ ̈
ܕܥܫܝܢܢ ̈ ܬܖܬܝܢ
.ܦܖܚܢ ̈ ܘܒܝܘܡܐ ܕܫܒܥܐ ܚܙܝܢ
. ܘܡܢ ܫܠܝܐ ܚܕܐ ܡܢܗܝܢ ܒܠܫܢܐ ܝܘܢܝܐ ܐܡܪܐ ܗܘܬ.ܐܝܟ ܦܪܨܘܦ ܒܪܢܫܐ
̈
ܐܠܟܣܢܕܪܘܤ. ܘܬܘܒ ܒܗ ܒܠܫܢܐ ܐܡܪܬ ܠܝ.ܕܐܠܗܐ ܕܐܫ ܐܢܬ ܐܪܥܐ.ܐܠܟܣܢܕܪܐ
. ;ܟܕܘ ܠܟ ܙܟܘܬܐ ܕܡܢ ܕܪܝܘܫ ܘܫܘܥܒܕܗ ܕܦܘܪ ܡܠܟܐed. Budge (1889, 180
[Syr.], 101 [trans.]).
150 Marvels
195
Ed. Budge (1889, 185–89 [Syr.], 104–106 [trans.]).
196
Cf. the short Life of Alexander; ed. de Lagarde (1858, 207).
197
See Cook (2002, 117–20).
Commentary 151
ments) and drum beating are heard every night. And mariners
say that the Deceiver ( )الدجالis there’. 198 A very similar descrip-
197F
writers. 19F
200
It has been suggested by Minorsky that this island
might be identified with Bali. 201 20F
198
Ed. de Goeje (1889, 68).
199
Ed. Wüstenfeld (1848–1849, 1:111).
200
Cf. Kitāb ġarāʾib al-funūn wa-mulaḥ al-ʿuyūn; ed. Rapoport & Savage-
Smith (2014, 480); Šaraf al-Zamān Ṭāhir al-Marwazī, Ṭabāʾiʿ al-ḥaya-
wān; ed. Minorsky (1942, 38* [Arab.], 50 [trans.]).
201
Minorsky (1942, 152).
202
ܕܖܫܝ ̈ ܘܐܝܬ ܗܘܐ.ܘܡܢ ܬܡܢ ܬܘܒ ܐܫܩܠܢ ܘܠܐܚܪܬܐ ܕܘܟܬܐ ܐܬܝܢ
̈ ܒܢܝܢܫܐ
̈ ;ܐܪܝܐed. Budge (1889, 178 [Syr.], 100 [trans.]).
.ܘܕܘܢܒܝ ܙܠܦܬܐ
152 Marvels
The toponym Bēt Sasē does not seem to be attested in any other
Syriac sources. While the immediate origin of this story is un-
clear, it finds parallels among the expressions of general interest
in extraordinary cases of congenital disorders exhibited by some
Syriac Christian writers, as well as by Muslim paradoxographers.
Thus, a somewhat similar account is found in the excerpt from a
West Syrian chronicle, preserved in ms. Berlin, Sachau 315 (Ber-
lin Syr. 167), fol. 65r, which opens with the following report: ‘In
the year 1344 of the Greeks, which is the year 423 of the Arabs,
a certain woman in the city of Bagdad gave birth to a likeness of
a snake of short stature that had a head, mouth, and neck like
those of a human being, but no arms and legs’. 203
As for Muslim writers, in the part of the introduction to al-
Qazwīnī’s ʿAǧāʾib al-maḫlūqāt that elucidates the category of
‘strange’, the author notes among other examples such a group of
natural phenomena as ‘the birth of animals of strange appearance
(’)تولد حيوان غريب الشكل, within which he lists several cases of birth
203
ܕܛܝܝܐ ܐܢܬܬܐ ܚܕܐ ܒܓܕܕ ܡܕܝܢܬܐ ̈ ̈ ܒܫܢܬ ܐܫܡܕ
ܕܝܘܢܝܐ ܕܗܝ ܫܢܬ ܬܟܓ
ܕܠܐ. ܕܐܝܬ ܠܗ ܪܝܫܐ ܕܒܪܢܫܐ ܘܦܘܡܐ ܘܩܕܠܐ. ܟܪܐ ܩܘܡܬܐ.ܝܠܕܬ ܕܡܘܬܐ ܕܚܘܝܐ
. ; ̈ܐܝܕܝܐ ܘܕܠܐ ̈ܖܓܠܐSachau (1899, 2:525).
204
Ed. Wüstenfeld (1848–1849, 1:12). On nasnās, see the commentary
to unit I.30 above. For a discussion of Muslim views regarding the
causes of birth defects, see Kueny (2013, 181–82).
Commentary 153
This unit is most likely derived from the following passage from
the Syriac version of the Alexander Romance (III.7): ‘And in the
midst of the phalanx there sprang up snakes with horns on their
heads, some red and some white, and they bit and killed a num-
ber of the men’. 205
After the moon had set and it was dark, an animal which
was bigger in its body than an elephant and which they
call Mašqlat in the language of the country, came into the
ditch and wished to spring upon us, but I straightway
called out to my troops to take courage and stand ready.
Now the longing and desire of the animal was to enter the
ditch and to kill men, and suddenly it rushed into the ditch
and killed twenty-six men, and amid loud noises and strug-
gles it too perished by the hands of my troops; and after it
was dead, we with three hundred men dragged it with
great toil from the ditch and lifted it out. 206
205 ̈
ܡܢ.ܕܚܘܖܝܢ ̈
ܘܐܝܬ ܗܘܐ.ܕܣܘܡܩܝܢ ̈ ܘܩܖܢܬܐ
ܒܖܫܝܗܘܢ ܐܝܬ ܗܘܐ ̈ ܚܘܘܬܐ
̈ ܐܦ
̈
. ܘܠܣܘܓܐܐ ܕܒܢܝܢܫܐ ܡܚܘ ܗܘܘ ܘܩܛܠܘ. ;ܡܨܥܬ ܦܠܓܐ ܣܠܩܘ ܗܘܘed. Budge
(1889, 174 [Syr.], 97 [trans.]).
206 ̇
ܕܒܦܓܪܗ ܡܢ ܦܝܠܐ ܚܝܘܬܐ ܚܕܐ.ܘܡܢ ܒܬܪ ܕܣܗܪܐ ܥܪܒ ܘܥܡܛܢܐ ܗܘܐ
ܠܓܘ ܚܐܪܝܬܐ ܐܬܬ ܘܨܒܬ.ܠܗ ̇ ܡܫܩܠܬ ܒܠܫܢܗ ܕܐܬܪܐ ̇ܗܘ ܩܪܝܢ.ܥܫܝܢܐ ܗܘܬ
̈
̣ܗܝ ܕܝܢ. ܕܐܬܠܒܒܘ ܘܡܥܬܕܐܝܬ ܠܡܩܡܘ.ܠܚܝܠܘܬܝ ܩܥܝܬ ܘܒܗ ܒܥܕܢܐ.ܕܥܠܝܢ ܬܫܘܪ
̇
ܘܡܢ ܫܠܝܐ ܠܓܘ. ܘܠܐܢܫܐ ܬܩܛܘܠ. ܕܠܚܐܪܝܬܐ ܬܐܬܐ.ܘܨܒܝܢܗ ܗܢܐ ܗܘܐ ̇
ܪܓܬܗ
154 Marvels
And upon the bank of the river there was a tree, which
grew and increased from dawn until the sixth hour, and
from the sixth hour until evening it diminished in height
until there was nothing to be seen of it. Its smell was very
pleasant, and I gave orders to gather some of its leaves and
fruit, when suddenly an evil wind burst forth upon my
troops and distressed them pitilessly; and we heard the
sound of violent blows, and swellings and weals appeared
upon the back of my troops; and after this we heard a voice
from heaven like the sound of thunder which spake thus:
“Let no man cut ought from this tree, neither let him ap-
proach it, for if ye approach it, all your troops will die.” 207
̈
ܘܒܬܟܬܘܫܐ ܐܦ ̈ ܘܒܩܠܐ
ܚܣܝܢܐ ̈ ̈
.ܓܒܖܝܢ ܩܛܠܬ ܘܥܣܪܝܢ ܘܫܬܐ.ܚܐܪܝܬܐ ܪܗܛܬ
ܘܡܢ ܒܬܪ ܕܡܝܬܬ ܒܥܡܠܐ ܣܓܝܐܐ ܒܬܠܬܡܐܐ.ܚܝܠܘܬܝ ܐܒܕܬ ̈ ̣ܗܝ ܡܢ ̈ܐܝܕܝ
̈
. ;ܓܒܖܝܢ ܦܓܪܗ ܡܢ ܚܐܪܝܬܐ ܓܪܢ ܘܐܣܩܢed. Budge (1889, 175 [Syr.], 98
̇
[trans.]).
207 ̈ ܘܡܢ ܨܦܪܐ ܘܥܕܡܐ ܠܫܬ.ܘܥܠ ܣܦܪ ܢܗܪܐ ̇ܗܘ ܐܝܠܢܐ ܚܕ ܐܝܬ ܗܘܐ
ܫܥܝܢ
ܥܕܡܐ.ܫܥܝܢ ܘܥܕܡܐ ܠܪܡܫܐ ܡܢ ܪܘܡܗ ܒܨܪ ܗܘܐ ̈ ܘܡܢ ܫܬ.ܡܪܒܐ ܪܒܐ ܗܘܐ
̈
ܘܡܢ ܛܖܦܘܗܝ ܘܡܢ. ܘܪܝܚܗ ܣܓܝ ܒܣܝܡ ܗܘܐ.ܕܡܕܡ ܡܢܗ ܠܐ ܡܬܚܙܐ ܗܘܐ
̈
ܘܕܠܐ ܚܘܣܢ.ܒܚܝܠܘܬܝ ܛܪܬ ܘܡܢ ܫܠܝܐ ܪܘܚܐ ܒܝܫܬܐ.ܦܐܖܘܗܝ ܦܩܕܬ ܠܡܩܛܦ ̈
̈ ̈ ̈ ̈ ̈ ̈
ܘܥܒܝܐ ܘܫܘܡܬܐ ܥܠ ܚܨ ܚܝܠܘܬܝ. ܘܩܠܐ ܕܡܚܘܬܐ ܚܣܝܢܐ ܫܡܥܢ.ܐܠܨܬ ܐܢܘܢ
ܐܝܟ ܩܠܐ ܕܪܥܡܐ ܘܗܟܢܐ ܐܡܪ. ܘܒܬܪܟܢ ܩܠܐ ܡܢ ܫܡܝܐ ܫܡܥܢ.ܡܬܚܙܝܢ ܗܘܘ
ܡܛܠ ܕܐܢ ܩܪܒܝܬܘܢ. ܐܦܠܐ ܕܢܬܩܪܒ ܠܗ. ܕܐܢܫ ܡܢ ܐܝܠܢܐ ܗܢܐ ܠܐ ܢܦܣܘܩ.ܗܘܐ
.ܚܝܠܘܬܟܘܢ ܟܠܗܘܢ ܡܝܬܝܢ̈ ;ܠܗed. Budge (1889, 178 [Syr.], 100 [trans.]).
Commentary 155
This unit is most likely derived from the following passage from
the Syriac version of the Alexander Romance (III.7), which follows
the preceding account of the trees: ‘And there were birds too
which were like partridges’. 208
208 ̈
.ܠܚܓܠܐ ̈
ܕܕܡܝܢ ܗܘܝ ̈ ;ܘܐܝܬ ܗܘܐ ܬܘܒed. Budge (1889, 178–79
ܦܖܚܬܐ
[Syr.], 100 [trans.]).
209 ̇
ܕܒܦܓܪܗ ܐܝܟ ܚܙܝܪ ܒܪܐ ̈ ܘܒܥܕܢ ܬܫܥ
. ܗܐ ܚܝܘܬ ܒܪܢܫ ܚܕܐ.ܫܥܝܢ ܕܐܝܡܡܐ
̈ ̇ ̈
ܘܟܕ ܚܝܠܘܬܝ. ܘܦܩܕܬ ܠܚܝܠܘܬܝ ܕܢܐܚܕܘܢܗ. ܘܡܢܢ ܒܡܕܡ ܠܐ ܐܬܬܙܝܥܬ.ܙܩܝܦ ܗܘܐ
156 Marvels
This unit is most likely derived from the following passage from
the Syriac version of the Alexander Romance (III.7):
This unit is most likely derived from the following passage from
the Syriac version of the Alexander Romance (III.7):
The exact origin of this account is unclear. Since the narrator re-
ports that he heard this story from a certain Christian clergyman
called Emmanuel, who in his turn had heard it from a certain
merchant from Egypt, it is possible that it originated and/or cir-
culated as a part of the folklore of Muslim traders and seamen of
the Persian Gulf and the Indian Ocean.
The text refers to the rhinoceros using the noun karkdānā, which
is derived from the usual Arabic term for this animal, i.e., karka-
dan, in its own turn a loan from the New Persian kargadan. 213 In
the following inner-textual gloss, the compiler of the Marvels
212
ܘܒܓܘ ̇ܗܝ. ܘܕܘܟܬܐ ̇ܗܝ ܚܪܒܐ ܗܘܬ.ܘܡܢ ܬܡܢ ܐܫܩܠܢ ܘܠܕܘܟܬܐ ܚܕܐ ܐܬܝܢ
ܛܖܦܐ ܐܝܬ ܗܘܐ ܒܗ ܝܬܒܐ ̈ ܦܐܖܐ ܘܠܐ
̈ ܕܠܐ.ܕܘܟܬܐ ܦܪܚܬܐ ܚܕܐ ܥܠ ܐܝܠܢܐ ܚܕ
̈
ܘܦܪܚܬܐ ܕܬܡܖܐ ܩܪܝܢ ܗܘܘ.ܙܠܝܩܐ ܕܫܡܫܐ ܐܝܬ ܗܘܐ ̈ ̇
ܪܫܗ ܒܕܡܘܬ ܘܥܠ.ܗܘܬ
̇. ;ܠܗed. Budge (1889, 180 [Syr.], 101 [trans.]).
213
See Sokoloff (2009, 654); Ciancaglini (2008, 198).
158 Marvels
214
This semantic shift might have taken place due to the influence of
the Septuagint tradition, where Hebrew ְר ֵאםis consistently rendered as
μονόκερως. Cf. also the chapter on raymā in the Syriac Book of Natural
Beings; ed. Ahrens (1892, 14–15 [Syr.]), which is derived from the
description of μονοκέρωτος ‘unicorn’ in the Greek version of Physiologus;
cf. ed. Sbordone (1936, 78–82).
215
Ed. Duval (1888–1901, 2:1898–99).
Commentary 159
216
Ed. Hārūn (1965–1969, 7:123–24).
217
Cf. polemic against the report of al-Jāḥiẓ in al-Masʾūdī’s Murūǧ al-
ḏahab; ed. de Meynard et al. (1966–1979, 1:215), or Abū Ḥāmid al-
Ġarnāṭī, Tuḥfat al-albāb; ed. Ferrand (1925, 109–110). For a discussion,
see Ettinghausen (1950, 15–16).
218
Ed. de Goeje (1889, 67–68).
160 Marvels
II.52 the bridge and vestibule made from the rib of a fish
While the exact origin of this tradition is not clear, the mention
of the city of Basra (see also units I.49, I.50) points to a Muslim
milieu. For a close parallel, cf. Buzurg Ibn Šahriyār’s ʿAǧāʾib al-
hind:
219
Cf. Abū Zayd al-Sīrāfī, Aḫbār al-ṣīn wa-l-hind; ed. Mackintosh-Smith
& Montgomery (2014, 40–43); Muḥammad al-Idrīsī (12th c.), Nuzhat
al-muštāq fī iḫtirāq al-āfāq; trans. Ahmad (1960, 30); Ḥamdāllah al-
Mustawfī al-Qazwīnī, Nuzhat al-qulūb; trans. Stephenson (1928, 28). For
a discussion, see Ettinghausen (1950, 53–55, 101–104).
220
Trans. Freeman-Grenville (1981, 21).
221
Cf. al-Qazwīnī, ʿAǧāʾib al-maḫlūqāt; ed. Wüstenfeld (1848–1849,
1:141); Ḥamdāllah al-Mustawfī al-Qazwīnī, Nuzhat al-qulūb, on Qusṭā
fish; trans. Stephenson (1928, 57).
Commentary 161
The toponym Kīš is well known and refers to the island located
in the lower Persian Gulf. 223 Similarly to the story in unit
I.40/II.31 that also mentions this island, this account might have
originated and/or circulated as a part of the folklore of Muslim
traders and seamen of the Persian Gulf. A similar story is found
in ʿAǧāʾib al-hind by Buzurg Ibn Šahriyār, who relates how Ahmad
b. Hilal, a ruler of Oman, came across a whale stranded ashore,
and had ‘the fat from its eyes’ extracted. 224 One comes across
mentions of ‘oil’ ( )ܡܫܚܐbeing extracted from whale eyes in some
medieval Syriac works, such as the Book of Natural Beings 225 and
24F
222
Ed. Mackintosh-Smith & Montgomery (2014, 34–35).
223
For references, see the commentary to unit I.40 above.
224
Trans. Freeman-Grenville (1981, 9). Cf. also Abū Zayd al-Sīrāfī,
Aḫbār al-ṣīn wa-l-hind II.16.1; ed. Mackintosh-Smith & Montgomery
(2014, 126–27).
225
Ed. Ahrens (1892, 53 [Syr.]).
226
See the entry ;ܩܐܛܘܤed. Duval (1888–1901, 2:1691).
4. INDEXES
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Dankoff, Robert. 1990. Evliya Çelebi in Bitlis: The Relevant Section
of the Seyahatname, Edited with Translation, Commentary,
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de Biberstein-Kazimirski, Albert. 1886. Menoutchehri, poète persan
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Khordâdhbeh et excerpta e Kitâb al-Kharâdj auctore Kodâma
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———. 1892. Kitâb al Aʿlâk an-nafîsa VII, auctore Abû Alî Ahmed
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170 Marvels
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Wright, William. 1901. A Catalogue of the Syriac Manuscripts Pre-
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188 Marvels
B1 fol. 68v
Facsimiles 191
B1 fol. 69r
192 Marvels
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Facsimiles 193
B1 fol. 70r
194 Marvels
B1 fol. 70v
Facsimiles 195
B1 fol. 71r
196 Marvels
B1 fol. 71v
Facsimiles 197
B1 fol. 72r
198 Marvels
B1 fol. 72v
Facsimiles 199
B2 fol. 7r
200 Marvels
B2 fol. 7v
Facsimiles 201
B2 fol. 8r
202 Marvels
B2 fol. 8v
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