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Cambridge Semitic Languages and Cultures

The Marvels Found in the Great Cities


and in the Seas and on the Islands
A Representative of ʿAǧa-ʾib Literature in Syriac

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

A Representative of ‘Aǧā’ib Literature


in Syriac

Sergey Minov
https://www.openbookpublishers.com

© 2021 Sergey Minov.

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Representative of ‘Aǧā’ib Literature in Syriac. Cambridge, UK: Open Book Publishers, 2021,
https://doi.org/10.11647/OBP.0237

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ISBN Paperback: 978-1-80064-032-0


Semitic Languages and Cultures 6.
ISBN Hardback: 978-1-80064-033-7
ISSN (print): 2632-6906
ISBN Digital (PDF): 978-1-80064-034-4
ISSN (digital): 2632-6914
DOI: 10.11647/OBP.0237

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

How many miles to Babylon?


Three score miles and ten.
Can I get there by candle-light?
Yes, and back again ...
If your heels are nimble and your toes are light,
You may get there by candle-light.

I. Opie and P. Opie, The Oxford Dictionary of Nursery


Rhymes (Oxford: Oxford University Press, 1997).
CONTENTS

Acknowledgments ix

1. INTRODUCTION 1
1.1. Textual tradition 5
1.2. Language 14
1.3. Content 17
1.4. Date and milieu 27

2. EDITION AND TRANSLATION 29


2.1. Sigla and Conventions 30
2.2. Recension I 32
2.3. Recension II 68
2.4. Synopsis of Recensions 90

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

6. APPENDIX: Manuscript Facsimiles 189


ACKNOWLEDGEMENTS

Since no scholar is an island, I gladly acknowledge my indebted-


ness to those colleagues of mine without whose support and en-
couragement this book would never have been written.
While the thought of publishing the Marvels has been on
my mind since I first came across this fascinating composition in
Berlin’s Staatsbibliothek in the year 2014, the main bulk of re-
search behind this book was carried out while being a member
of the project Stories of Survival: Recovering the Connected Histories
of Eastern Christianity in the Early Modern World, which is suppor-
ted by funding from a European Research Council Starting Grant
under the European Union’s Horizon 2020 research and innova-
tion programme (grant agreement no. 638578). I am deeply gra-
teful to John-Paul Ghobrial, the head of the project, for his gene-
rous support, as well as to its other members — Salam Rassi, Lucy
Parker, Feras Krimsti, Tobias Graf, and Nora Schmid, whose sug-
gestions have helped me to improve this book significantly.
Moreover, I owe a great debt of gratitude to two syriaci-
santes of Paris — Flavia Ruani, who provided me with some cru-
cial information on the manuscript tradition of the Marvels, and
Alice Croq, who generously put her impressive knowledge of
Muslim and Christian Arabic literature at my disposal. I am also
grateful to Sebastian P. Brock, Alessandro Mengozzi, Nikolai
Seleznyov, as well as to two reviewers of the book, for their
thoughtful comments and corrections. Needless to say, all re-
maining errors are my own.
x

In addition to that, I would like to express my thanks to


organizers and participants of the two academic venues, where I
had a chance to present and discuss my research related to this
work: the workshop Text and Context in Late Antiquity, put toge-
ther by Brouria Bitton-Ashkelony (The Hebrew University of
Jerusalem) in Zikhron Yaʿakov on 9–10 February 2015, and the
conference on Syriac and Its Users in the Early Modern World
c.1500–c.1750, convened by Lucy Parker (University of Oxford)
in Oxford on 15–16 March 2018.
I also wish to express my appreciation to the Bavarian State
Library in Munich for permission to use the image from the
manuscript Bayerische Staatsbibliothek München, Cod. arab.
463, and to Staatsbibliothek zu Berlin for allowing reproduction
of the two manuscripts of the Marvels from their collection, i.e.,
Orient. quart. 802 and Sachau 118.
I am most grateful to Aaron D. Hornkohl for correcting my
English, and to the team of Open Book Publishers, especially to
Melissa Purkiss and Alessandra Tosi, for their exemplary work.
Last but not least, I would like to thank Prof. Geoffrey Khan
for his willingness to accept this book to be published in the
recently launched series ‘Cambridge Semitic Languages and Cul-
tures’, which sets a high bar in the field of academic publishing
by following its rigorous standards, while at the same time
making scholarly works accessible to everyone thanks to the open
access policy.
1. INTRODUCTION

© Sergey Minov, CC BY 4.0 https://doi.org/10.11647/OBP.0237.01


2 Marvels

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

also examples of whole works that originated in a Muslim milieu,


being read and transmitted by Christians, as in the case of some
stories from the One Thousand and One Nights, such as that of
Sindbad the Sailor, found in Christian Arabic manuscripts, 3 or the
Story of the Ten Viziers, translated from the New Persian Baḵtīār-
nāma, and transmitted both in Arabic and Neo-Aramaic
versions. 4
In this book, I would like to present for the first time a
hitherto unpublished Syriac composition, entitled the Marvels
Found in the Great Cities and in the Seas and on the Islands, which
presents its readers with a loosely organized catalogue of mar-
vellous events, phenomena, and objects, natural as well as
human-made, found throughout the world. This work is unique
in that it bears witness to the adoption by Syriac Christians of
another literary mode that was popular among Muslims, the so-
called ʿaǧāʾib, literally ‘marvels’, which is paradoxographical
literature. 5

ḫamriyyāt: Taylor (2010); on rubāʿiyāt: Mengozzi (2014).


3
See Braida (2016); Bellino (2019); Mengozzi (Forthcoming).
4
For the Christian Arabic version, see mss. Paris, BnF Syr. 324 (1889),
fols. 3v–66v; Paris, BnF Syr. 331 (1883), fols. 101v–166v; Berlin, Sachau
231; Berlin, Sachau 164, fols. 1r–23r. For the Neo-Aramaic version in the
Fellīḥī dialect, see ms. Berlin, Sachau 230. See Mengozzi (Forthcoming).
5
See Dubler (1986); Bosworth & Afshar (1985); Rodinson (1978); Ron-
Gilboa (2017). For a detailed inventory of these works in the Arabic
literary tradition, see Demidchik (2004, 119–219). By using the term
‘ʿaǧāʾib literature’ I do not imply that there is such a formally defined
literary genre, but imagine rather a cluster of the works of diverse
4 Marvels

There is a rich and developed tradition of the paradoxo-


graphical mode of writing in Arabic and Persian literatures, the
earliest preserved specimens of which, such as Buzurg Ibn Šahri-
yār’s ʿAǧāʾib al-hind and Abū Dulaf’s second risāla, go back to the
ninth and tenth centuries. This tradition finds its culmination in
the most famous composition of Muslim paradoxography, ʿAǧāʾib
al-maḫlūqāt wa-ġarāʾib al-mawǧūdāt, the encyclopaedia of natural
history produced in Arabic by Zakariyā al-Qazwīnī (1203–
1283). 6 As for its purpose, this literature had not only erudite or
entertaining functions, but a religious dimension as well, as it
sought to instil in its audience the feeling of amazement and,
thus, advance it in the knowledge of God ‘through observing his
creations, and contemplating the wonders of his works’. 7 As I am
going to demonstrate, the Syriac Christian compiler of the
Marvels appropriated this mode of writing creatively, both
following its conventions and adjusting it to the needs of his
audience.

genres, often closely related to geographical literature, that have in


common a pronounced tendency to present natural and human-made
phenomena and objects that are meant to evoke the feeling of
astonishment. For an argument against the existence of a literary genre
of ʿaǧāʾib, see von Hees (2005); cf. also Bellino & Mengozzi (2016, 433).
6
For a general introduction into his life and work, see von Hees (2002);
Demidchik (2004, 45–118).
7
According to the passage from Asrār al-maḫlūqāt of al-Ġazālī, quoted
by von Hees (2005, 106).
Introduction 5

1.1. Textual tradition

The Syriac text of the Marvels is attested in the following four


manuscripts, described here in chronological order:

V = Vatican, Biblioteca Apostolica, Borgia sir. 39; paper,


31/31.5 × 21.5/22 cm, 298 fols., 1 col., ca. 1680. 8

The manuscript is written in a partially vocalized East Syrian


script. Although its final section, which may have included a
colophon, is lost, the scribal notes found on fols. 162v, 219r, and
281v provide information that this manuscript was produced by
a scribe named Yaldā (‫ )ܝܠܕܐ‬for a church dedicated to Mary in the
village of Karsabā (‫)ܟܪܣܒܐ‬. In a detailed investigation of Borgia
sir. 39, Joseph-Marie Sauget comes to the conclusion that this
scribe should be identified as the priest Yaldā bar Daniel, a
member of an established East Syrian scribal dynasty in Alqosh,
and that the manuscript was produced around the year 1680, at
the beginning of Yaldā’s prolific scribal career, which spanned
the period of approximately 1679 to 1725. 9 It should also be
mentioned that we know of at least five other manuscripts that

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

were commissioned from different scribes of Alqosh for the


church of Mary in Karsabā (also spelled as Karsāpā) during the
seventeenth century. 10
Borgia sir. 39 is an anthology of writings, mostly
comprising hagiographical works, with the addition of some
parabiblical and other texts. The text of the Marvels is located on
fols. 111r–115v: it follows an edifying story about a boy killed by
his teacher (fols. 109v–111r), and is followed by the Fables of
Aesop (fols. 115v–122v). The title of the work as well as its
concluding sentence are rubricated. Throughout the text,
rubricated subtitles and introductory words, such as ‘a marvel’ or
‘marvels’, are used as well.

L = London, British Library, Or. 4528; paper, 17 × 10 cm, 248


fols., 1 col., 1737. 11

The manuscript is written in a partially vocalized East Syrian


script. According to the information provided in the extended
colophon (fols. 244r–245r), it was produced by the priest
ʿAbdīšōʿ bar Qūrǧībeg (‫ܓܝܒܓ‬
̰ ‫ )ܥܒܕܝܫܘܥ ܒܪ ܩܘܪ‬in the village of
Qūdšānīs (‫ܓܢܝܤ‬
̰ ‫ )ܩܘ‬in the region of Bārwār (‫)ܒܪܘܪ‬, in the year of
the Greeks 2048 (i.e., 1737). The scribe also relates that he
carried out his task during the reign of ‘Mār Shemʿon, Catholicos
and Patriarch of the East’. Taking into consideration the date and

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

place where the manuscript was produced, we can safely identify


this hierarch as Šemʿōn XIV Šlemōn (1700–1740). This indicates
that ʿAbdīšōʿ was a member of the East Syrian community.
As for its content, Or. 4528 is an anthology of diverse works
that includes parabiblical texts, such as Pseudo-Basil’s History of
Joseph, as well as hagiographical, exegetical, chronological, and
some other compositions. The text of the Marvels is located on
fols. 73v–78v: it follows a brief question and answer addressed
to an unnamed doctor (fol. 73v) and is followed by the Story of
Arsanis (fols. 78v–81r). The title of the work is rubricated.
Throughout the text, rubricated subtitles and introductory words,
such as ‘there is’, ‘another’ or the first words of a unit, are used
as well.

B1 = Berlin, Staatsbibliothek zu Berlin, Orient. quart. 802


(Berlin Syr. 59); paper, 21.5 × 15.5 cm, 80 fols., 1 col., 18th c. 12

The manuscript, written in a partially vocalized East Syrian


script, was produced by the scribe and priest Īšō bar Ḥediršā
(‫ܕܪܫܐ‬ ̇ ‫)ܐܝ‬, who left several scribal marks (fols. 41r, 75r,
ܵ ‫ܫܘ ܒܪ ܹܚ‬ ܼ
80v). According to Eduard Sachau, who dates it to the beginning
of the eighteenth century, it was produced in the vicinity of
Urmia. 13 The confessional affiliation of the scribe should, most
likely, be regarded as East Syrian, given the kind of script used,

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.

B2 = Berlin, Staatsbibliothek zu Berlin, Sachau 118 (Berlin Syr.


86); paper, 16.5 × 10.5 cm, 31 fols., 1 col., 17th–18th cc. 14

This composite manuscript binds together portions from various


manuscripts, written in a vocalized East Syrian script, although
by different hands. Unfortunately, none of the included parts
features a colophon or a scribal mark with a date or other
information. While Sachau tentatively dates the script of the
manuscript to the eighteenth century, 15 Richard Gottheil, who
published one of the works that it contains, dates its script to the
seventeenth century. 16

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

A collection of various works, it includes compositions


dealing with natural history and human nature. The text of the
Marvels is preserved only partially, represented by two folios, 7
and 8: they follow a folio containing a section of an unidentified
zoological work (fol. 6) and are followed by a hexaemeric
composition, 17 also partially preserved (fols. 9a–13b). Through-
out the text, rubricated subtitles and introductory words, such as
‘a marvel’ or ‘marvels’, are used.

The two textual witnesses V and L should be grouped together


since they are almost identical in regard to the sequence of units
as well as their content, except for minor textual variants. Most
significant among the differences are the absence of unit I.40 in
L, and the relocation in L of unit I.23 after I.19, and of unit I.16
after I.64. It should be pointed out that although the manuscript
containing L is somewhat younger than that of V, the former is
not derived directly from the latter, as one can conclude from
some cases where L offers better readings than V. 18 To this group
of manuscripts also belongs B2, comprising two disparate folios.
As far as their content allows us to judge, this version contains
the same units in precisely the same order as V, that is: fols. 7r–v
— the second half of I.27, I.28, I.29; fols. 8r–v — the end of I.41,

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

Moreover, one cannot exclude the possibility that some of the


textual units that are absent from Recension I, but appear in
Recension II, 21 were not a part of the original composition. In
fact, given the fluid textual tradition of our work, whose
atomistic literary structure makes it easily amenable to alteration
and rearrangement, it might be futile to try to reconstruct the
original text of the Marvels.

In addition to the Syriac version, there are also a Neo-Aramaic


and, closely related to it, Arabic version of the Marvels. Found in
the same single manuscript, London, British Library, Or. 9321
(fols. 231v–244r), both versions have been published recently by
Francesca Bellino and Alessandro Mengozzi. 22 The two versions
of the Marvels are included in an anthology of texts in North-
Eastern dialects of Neo-Aramaic that was compiled on behalf of
the German scholar Eduard Sachau by the Chaldean priest
Gabriel Quryaqoza during the last decade of the nineteenth
century. While the content of the Neo-Aramaic and Arabic
versions of the Marvels in this textual witness is practically
identical, it comprises only about a third of the original Syriac
composition. As for their textual affinity, their text corresponds

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

closely, both in the sequence of units and in their content, 23 to


the part of Recension I that encompasses units I.1 to I.25.
According to Bellino and Mengozzi, who were not aware of
the existence of a complete Syriac version of the Marvels, the
Vorlage behind the Neo-Aramaic version was ‘a Christian Arabic
text, written or transmitted in East Syrian milieu’. 24 Although
they do refer to the Syriac fragments of the Marvels from ms.
Sachau 118 in their discussion, 25 Bellino and Mengozzi were not
able to identify them as coming from the same composition. The
main reason for this is that these fragments come from the part
of the work that, for some reason, was not translated into Arabic
and Neo-Aramaic.
As has been suggested by Bellino and Mengozzi, it was most
likely Gabriel Quryaqoza himself who translated the text of the
Marvels from Arabic into Neo-Aramaic. 26 While this suggestion
seems plausible, there are still several difficult questions that are
posed by the published Arabic and Neo-Aramaic versions of our
work.
Thus, the task of establishing the exact nature of the
relationship between the two versions poses a certain challenge.
On the one hand, one comes across evidence that suggests the
primacy of the Arabic version, namely, instances where its text
stands closer to the Syriac original than to that of the Neo-

23
It lacks only unit I.23.
24
Bellino & Mengozzi (2016, 449).
25
Bellino & Mengozzi (2016, 434).
26
Bellino & Mengozzi (2016, 449).
Introduction 13

Aramaic version. One such case, pointed out by Bellino and


Mengozzi, is the translation of the Syriac toponym Taymnā ‘the
South’ in unit I.22/II.17 with the similarly sounding toponym al-
Taymāʾ 27 in the Arabic and with the general daštā ‘the plain’ in
the Neo-Aramaic version. 28 An even more telling example comes
from unit I.9/II.9, where the Syriac noun qūmrē ‘chains, bonds’ is
rendered as ‘moons’ — aqmār in the Arabic and sērē in the Neo-
Aramaic version. As one can recognize at once, it is the Arabic
version that mistranslates the Syriac original, most likely as a
result of confusion over the nominal derivatives of the root qmr
(attested both in Syriac and Arabic, albeit with different
meanings), whereas the Neo-Aramaic version follows the choice
made by the Arabic translation. On the other hand, however,
there are readings that go in the opposite direction, such as the
case of the Syriac noun esṭūnē ‘columns’ in the same unit I.9/II.9
being faithfully reproduced in the Neo-Aramaic version, while
rendered as ahrām ‘pyramids’ in the Arabic one. 29 One possible
explanation for this inconsistency is that the author of the Neo-
Aramaic version carried out his translation on the basis of the
Arabic version, while making occasional use of the Syriac
original.
In their discussion, Bellino and Mengozzi seem to hold the
opinion that the Arabic version is a full or abridged copy of the
aforementioned Christian Arabic Vorlage. In light of the much

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

longer Syriac version of the work, however, the abridged and


derivative character of the Arabic version becomes evident. What
remains unclear is who and for what purposes produced this
truncated translation of the Marvels. One possibility is that it was
made impromptu by Gabriel Quryaqoza, or one of his associates,
for the sake of inclusion in the anthology that he was preparing
for Sachau. Another possibility is that this version was already in
existence before this project. Since there is no textual evidence
so far that would confirm the latter, the former scenario appears
to be more likely.

1.2. Language

In the absence of any unequivocal textual evidence that would


confirm the hypothesis of Bellino and Mengozzi about a Christian
Arabic Vorlage of the Marvels, I find it preferable to regard this
work as an original Syriac composition. So far, there seem to be
no unambiguous linguistic or other markers that would allow us
to establish with certainty that it was translated from Arabic. The
heavy reliance on Muslim sources by its compiler, as well as the
appearance in the text of Arabic and Persian loan-words, cannot
be taken as decisive arguments in favour of it being translated as
a whole from either of these languages. 30

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

The language of the Marvels in all four of the textual


witnesses is standard Classical Syriac. However, it exhibits a
number of peculiarities: some of them reflect the influence of the
Islamicate cultural milieu, in which the work was produced and
circulated, while others bear witness to its socio-linguistic matrix,
as it exhibits the impact of the Neo-Aramaic dialect that was,
apparently, spoken by the compiler or, alternatively, by the
scribes who copied his work.
In what concerns the former aspect, it manifests itself in the
appearance of a significant number of Arabic and Persian loan-
words or calques. Given the nature of the work, many of them
are found among toponyms or references to natural phenomena:
the cities of Baghdad (I.43), Basra (I.49–50, II.52), and Tus (I.43),
Qōnyā for Iconium (I.12), Hejaz (I.22/II.17), Serendib for Sri
Lanka (I.33, I.51), the Sea of Qūlzam for the Red Sea (I.58/II.49,
II.53), the fabulous tree of Waqwaq (I.42/II.32), the island Barṭīl
(I.64/II.58), the explicitly marked as ‘Persian’ gloss gālīm gōš to
refer to the ‘ear-people’ (I.28/II.19). In addition to these, there
are also cases like the weight measurement unit qafīz (I.44/II.33),
the nouns haǧ and haǧāyē for ‘pilgrimage’ and ‘pilgrims’ (I.47),
and the ethnonym parangāyā for a Frankish man (I.46/II.35).
In this regard, one should also mention the use by the scribe
of V of the Garshuni sign for marking the letter ǧamal, in order
to render the consonant ǧ, absent from Classical Syriac, in cases
of such borrowed nouns and toponyms as haǧ ‘pilgrimage’ and
haǧaye ‘pilgrims’ (I.47), Ādurbayǧ, i.e., Azerbaijan (I.23), Bēt Dlīǧ
(I.24–25), Qātāǧ (I.25). Yet, as the case of Hejaz spelled as ‫ܚܓܐܙ‬
(I.22) demonstrates, he was not consistent in following this path.
16 Marvels

The same inconsistency characterizes the approach of the scribe


of L, who sometimes uses ǧamal, but more often does not. 31
The influence of everyday speech in the text of the Marvels
can be recognized, first of all, in the cases of phonetic spellings
of Classical Syriac words, such as ‫ ܩܒܝܐ‬as ‫( ܩܘܝܐ‬I.17), or ‫ ܢܦܛܐ‬as
‫( ܢܘܛܐ‬II.12). More interesting, however, are instances of the
intrusion of Neo-Aramaic vocabulary in the text or the use of
intratextual vernacular glosses to explain some Classical Syriac
words. As for the former, one could point out the Neo-Aramaic
spāqē ‘jars’ used alongside the Classical Syriac gūrnē (I.5/II.5),
and the Neo-Aramaic gamešē ‘buffalo bulls’ used instead of the
Classical Syriac gāmūšē (I.51). As for the glosses, one comes
across the Classical Syriac noun šūšmānē ‘ants’ glossed with the
Neo-Aramaic šekwānē (I.10). In a similar manner, the Syriac noun
gālē ‘turtles’ is glossed with the Neo-Aramaic qrāyē (I.54/II.54).
At this point, it is difficult to establish with certainty
whether this Neo-Aramaic stratum belongs to the original text of
the work or whether it was introduced later, during the process
of its transmission by East Syrian scribes. However, because the
Neo-Aramaic noun spāqē, ‘jars’ in I.5/II.5 is not marked as a gloss,
but appears as an organic element of the text in both recensions,
the former scenario seems entirely plausible.

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

In what concerns the general structure of the Marvels, it is rather


simple, being made up of a sequence of units of varying length,
in which various wondrous objects or events are described. These
units are grouped roughly into three main parts, that is, the
marvels of the cities, marvels of the seas, and marvels of the
islands. This tripartite division is signalled in the title of
Recension I, as well as marked by additional paratextual means,
such as subheadings written in red ink. 32 In Recension I, there
are two subheadings: ‘About marvels of springs and waters’
before I.13, and ‘About marvels that are in the Eastern islands
and beyond’ before I.28. Recension II, likewise, features two
subheadings: ‘About rivers’ before II.8, and ‘Again, marvels in the
Eastern islands’ before II.19. It should be noted that the content
of some of the units within the subsections marked by these
subheadings does not always fit their proclaimed subject.
Another paratextual feature of the work is the marker
‘marvel/marvels’, also written in red ink, that introduces most of
the textual units.
As one reads through the text of the Marvels, it becomes
apparent that its compiler derived this diverse material from a
wide range of sources, written as well as oral. It is, however, only
on rare occasions that he indicates the origin of individual units.

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

1.3.1. Christian background

In what concerns the composition’s milieu and the confessional


identity of its author, there is no doubt that it was produced by a
Christian. Setting aside the fact that it is preserved in Syriac, the
language used during the Middle Ages exclusively by Christians,
the work features several distinctively Christian themes and
images.

33
Note that unit I.25 features a local proverb.
Introduction 19

To begin with, one should point out Christian names of


several among the compiler’s informants, such as Joseph, the
brother of Mār ʿAbdīšōʿ of Elam (I.12), the priest Qūryāqōs of
Mosul (I.41, I.47), and Rabban Emmanuel (II.47).
In addition to that, one comes across several instances of
the compiler’s dependence on Christian written sources. There is
only one instance when he mentions explicitly a Christian work
used by him, that is, when he introduces the story about the ape-
martyr in I.48 as coming from ‘the book of Mār Basil’ (i.e., Basil
of Caesarea). And indeed, this account has a very close parallel
in the Arabic version of the Questions of Basil and Gregory. 34
However, most of the Christian sources, on which our compiler
apparently relied, remain unnamed. Nevertheless, one can single
out at least two Syriac compositions that were likely used by him,
whether directly or indirectly.
One of them is the Syriac version of Pseudo-Callisthenes’s
Alexander Romance, 35 in which a number of units connected with
the figure of Alexander the Great find close parallels, such as the
scorpion-legged people (I.31/II.22), the people with dogs’ teeth

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

(I.34/II.24), the headless people (I.35/II.25), the raven-like


people (I.37/II.27), the ass-legged people (I.38/II.28), the wolf
and leopard (I.53), Alexander and the two talking birds
(I.61/II.39), Alexander and the two talking trees (I.63/II.42), the
people with lions’ heads (II.29), the horned serpents (II.37), the
animal bigger than an elephant (II.38), Alexander and the
growing trees (II.40/I.62, 65), the partridge-looking bird (II.41),
the half-human animal (II.43), the animals attacking Alexander’s
troops (II.44), the threatening bats (II.45), the bird on a tree-top
(II.46). It is noteworthy that all these parallels come from chapter
7 of the third book of the Romance, comprising the letter of Ale-
xander to Aristotle, in which the king describes his journey to
India. 36
Another written source that might have been used by the
compiler seems to be the Syriac Book of Natural Beings, 37 in which
several units dealing with rivers or seas find close counterparts,
such as the river Bāeṭlas (I.13/II.18), the Sea of Reeds (I.14/II.9),
the place ʾEwrīqōs (I.15/II.10), the river that flows one day
during the week (I.16/II.11), the river that flows on the Sabbath
(I.19/II.14), and the river of sand (I.20/II.15).

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

It should be emphasized, however, that in the case of


neither the units that find parallels in the Alexander Romance nor
those that are similar to the Book of Natural Beings is there
unambiguous evidence of direct textual dependence of the
compiler of the Marvels on either of the two written sources. A
most likely explanation for this textual dissimilarity is that
material from the two works reached the compiler by way of oral
transmission, hence the concise character of many such units in
comparison with the original passages.
Furthermore, the text of the Marvels features several
references to Christian religious beliefs or practices. One should
point out such cases as the mention of ḥnānā, the mixture of
blessed oil, water, and dust from the tombs of saints (I.18/II.13),
and the mention of Antichrist (I.64/II.58). However, the most
striking expression of the Christian background of the work’s
compiler is found in two grotesque stories, one following the
other in units I.47 and I.48.
The former story (i.e., I.47) is, perhaps, the most unusual
apologetic attempt to affirm the primacy of Syriac as the
primeval language. The notion of Syriac primacy is old and goes
back to Late Antiquity, found in such Syriac works as the Cave of
Treasures. 38 The compiler of the Marvels or, to be more precise,
the source he used for this unit, offers a novel argument in
support of this idea, by presenting the account of a child who
grew up alone in the desert while suckling on the breast of his
dead mother and who, when brought back to human society by
his father, started to speak Syriac. Typologically, this argument

38
See Rubin (1998); Moss (2010); Minov (2013, 165–75).
22 Marvels

follows the pattern established already in Greco-Roman anti-


quity, in the famous story recounted by Herodotus (Hist. 2.2)
about an experiment conducted by the pharaoh Psammetichus,
who had ordered that a couple of new-born children be brought
up without a person speaking with them, in order to see what
would be the first words they speak and, thus, establish what
nation is oldest in the world. The story in I.47 employs a similar
logic while embedding it within the grotesque narrative
framework, where a half-decayed corpse is able to breastfeed.
An equally bizarre account in unit I.48 explores another
important Christian theme: the notion of baptism as a primary
marker of belonging to the community. It does so by telling a
story of the martyrdom of the offspring of a woman and an ape.
Longing to become a full member of the Christian community,
but denied the sacrament of baptism by the bishop on account of
his ambiguous status, the half-human protagonist of the story
finds an alternative path to obtain his goal, by inflicting on
himself voluntary martyrdom and, thus, being baptized by his
own blood. Much like the previous story, this narrative continues
the late antique tradition of the Christian understanding of
martyrdom as the second baptism, but does so by resorting to
grotesque imagery.
These two stories serve as an excellent example of how the
rhetoric of monstrosity and grotesque narrative conventions
typical of Islamic ʿaǧāʾib literature were appropriated by Syriac
Christians and employed to convey distinctively Christian
messages of the Syriac language as an essential identity marker
and of the crucial role of baptism as a sine qua non for belonging
Introduction 23

within the Christian community. Regardless of the original


context of these stories, the compiler’s decision to include them
in his compilative work bears witness to the importance of the
issues they problematize in the milieu in which the Marvels were
composed and circulated.

1.3.2. Muslim background

Alongside the Christian elements, the text of the Marvels exhibits


numerous traces of indebtedness to the Muslim geographical and
literary tradition. Most significant among them is the choice of
the literary form itself, as indicated explicitly in the work’s title.
The Syriac plural noun tedmrātā in the title of our work
corresponds to Arabic ʿaǧāʾib ‘marvels, wonders’ that appears in
the title of many works. The title of the Marvels, thus, evokes
titles of such Arabic compositions as ‘Marvels of India’ (ʿAǧāʾib
al-Hind) by Buzurg Ibn Šahriyār and ‘Marvels of the Sea’ (ʿAǧāʾib
al-baḥr) by several other authors, which are listed in the Fihrist
by Ibn al-Nadīm (10th c.). 39
It should be pointed out that, so far, there is no compelling
evidence proving that the Marvels as a whole was derived from
any of the Arabic or Persian paradoxographical compositions that
are known to us. One cannot, however, rule out entirely the
possibility that such a composition existed and was available to
the Christian compiler of our work. In that regard, Ibn al-Nadīm

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

provides us with an interesting testimony. He opens a brief


section dealing with ʿaǧāʾib works in chapter 8 of his catalogue
with the following report:
There is the book known as The Book of Ṣaḫr al-Maġribī,
which was written by ... 40 It contains thirty stories: ten
about the wonders of the land, and ten about the wonders
of the dawn, and ten about the wonders of the sea. 41

There are two noteworthy details in this concise description


of an apparently lost work. First of all, like the Marvels, it is a
relatively brief and simply organized composition. Second, it had
a tripartite structure, similar to what we see announced in the
title of the Marvels. Moreover, its ‘the wonders of the land’ section
corresponds to ‘the marvels of the great cities’ in the Marvels,
while ‘the wonders of the sea’ part corresponds to ‘the marvels in
the Eastern islands’. Of course, these similarities are not specific
enough to presume that the Marvels was modelled after the lost
book of Ṣaḫr al-Maġribī. The testimony of Ibn al-Nadīm is still
significant, however, as a witness that, alongside extended and
sophisticated ʿaǧāʾib compositions, such as the works of Buzurg

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

Ibn Šahriyār or Zakariyā al-Qazwīnī, there existed more modest


representatives of this genre, which offered not much more than
a simple catalogue of the wonders of nature and culture.
The presence of a significant number of Arabic and Persian
loan-words or calques in the vocabulary of the Marvels has
already been discussed above. In addition to these cases, one
comes across many parallels between geographical and mytho-
logical traditions incorporated into our work and the works of
Muslim authors. Most of them come from geographical or
paradoxographical works, such as Kitāb al-masālik wa-l-mamālik
by Ibn Ḫordāḏbeh, 42 Aḫbār al-ṣīn wa-l-hind by Abū Zayd al-Sīrāfī,43
ʿAǧāʾib al-hind by Buzurg Ibn Šahriyār, 44 ʿAǧāʾib al-maḫlūqāt by
Zakariyā al-Qazwīnī, 45 and some others. Sometimes these paral-
lels can be narrowed down to particular works or authors, such

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

as the story about a child raised by a dog (I.49), which finds a


very similar account in Kitāb al-ḥayawān by al-Ǧāḥiẓ. Some of
them, however, such as the image of the legendary insular tree
of Waqwaq (I.42/II.32), are attested in such a diverse range of
Arabic and Persian sources, that any attempt to establish the
exact source used by our compiler would be impossible.
Especially remarkable are rare occasions when the com-
piler of the Marvels introduces Islamic religious vocabulary or
traditions. In what concerns the former, he uses the Arabic loan-
word haǧ and its derivative haǧāyē to refer to ‘pilgrimage’ and
‘pilgrims’, respectively, in I.47. As for the latter, in I.64/II.58, he
represents Antichrist by locating him on the island of Barṭīl, full
of sounds of musical instruments. In doing so, he follows Muslim
conventions about the corresponding eschatological figure of
Daǧǧāl, who is often represented in Arabic sources as chained to
a mountain on a distant island in the sea.
It remains an open question as to how exactly the Syriac
Christian compiler of the Marvels became acquainted with this
rich assortment of Muslim geographical and anthropological lore.
Although the possibility of his dependence on some specific
ʿaǧāʾib composition cannot be ruled out completely, it does not
seem particularly likely, as I was unable to discover an Arabic or
Persian work that would contain all these traditions. A more
plausible scenario, thus, is that he culled these traditions while
perusing a number of existing Muslim geographical and para-
doxographical works, such as those by Ibn Ḫordāḏbeh or al-Qaz-
wīnī, and reworked them according to his taste, as he rendered
Introduction 27

this material into Syriac. 46 At the same time, a possibility of the


oral transmission of at least some of these traditions, which one
can easily imagine becoming a part of the folklore of the Islami-
cate world, should also be taken into consideration.

1.4. Date and milieu

The anonymous and compilative character of the Marvels makes


the task of determining the date of its composition particularly
challenging. The terminus ante quem of ca. 1680, provided by the
date of the oldest textual witness in which it is attested (i.e.,
Borgia sir. 39), could be pushed to a somewhat earlier date, given
the fact that this manuscript does not present an autograph. The
terminus post quem is, however, much more difficult to establish.
Such linguistic markers as the appearance of a gloss in New Per-
sian (I.28/II.19) and the mention of a Frankish man (I.46/II.35)
certainly point to a post-Crusader period. Moreover, the story
about the victims of the ‘great plague’ in Basra (I.49) might
indicate the time after the onslaught of the Black Death in the
middle of the fourteenth century. At the moment, the period
between the fifteenth and the first half of the seventeenth century
appears to be the most plausible time of the work’s composition.
In what concerns the milieu, from which the composition
originates, it may be said with a fair degree of confidence that it
was produced by a member of the East Syrian Christian

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

community, most likely, in Northern Mesopotamia. As for a more


exact location of the place where the compiler of the Marvels
might have carried out his work, it cannot be established with
absolute certainty. It should, however, have been one of the
urban centres, where a literate member of the East Syrian com-
munity might be exposed both to Arabic (and/or Persian) Muslim
culture as well as to oral traditions from such regions as Central
Anatolia (cf. I.12), Kurdistan (cf. I.24–27), and the Persian Gulf
(cf. I.40). In a manner of speculation, a city like Mosul, the
commercial hub of north-eastern Iraq, seems to be a likely option.
In that direction points also the fact that one of the compiler’s
informants, the priest Quryāqos (I.41, I.47), is said to be a native
of this city. However, other cities with significant East Syrian
communities, such as Alqōš or Urmia, cannot be ruled out
completely.
2. EDITION AND TRANSLATION

© Sergey Minov, CC BY 4.0 https://doi.org/10.11647/OBP.0237.02


30 Marvels

2.1. Sigla and Conventions

[…] indicates emendations or extended abbreviations in the


Syriac text; in the English translation, indicates render-
ings based on emendations or variant readings;

<…> indicates readings that are added in the margins or


between the lines of the main text;

|…| indicates folio numbers of Syriac manuscripts;

(…) indicates a supplied word or words;

Manuscripts

B1 Berlin, Staatsbibliothek zu Berlin, Orient. quart. 802


(Berlin Syr. 59);
B2 Berlin, Staatsbibliothek zu Berlin, Sachau 118 (Berlin
Syr. 86);
L London, British Library, Or. 4528;
V Vatican, Biblioteca Apostolica, Borgia sir. 39;

For the sake of readability, I have chosen to reproduce the origi-


nal text of the Marvels with the standard and non-confessional
Estrangelo typeface, most commonly used in academic editions
Edition and Translation 31

of Syriac texts. Another editorial decision was to omit vocaliza-


tion, which in all four manuscripts is partial and does not seem
to deviate in any significant manner from the standard rules of
Classical Syriac grammar. The vocalization was retained, how-
ever, where it could be of importance for establishing correct pro-
nunciation or meaning of words, as in the case of toponyms,
proper names, and rare or corrupt forms. Those who are inter-
ested in the vocalization can easily access it directly in the fac-
similes of the manuscripts, reproduced in Appendix (B1, B2) or
available online (V).
The text of the Marvels is presented as divided into separate
units. This division, meant to facilitate analysis of the work’s con-
tent and comparison between the two recensions, is based on the
rubricated words, such as ‘a marvel’, ‘marvels’, ‘another’, etc.,
which introduce many of the units in the manuscripts or, when
they are absent, on the content of the units.
For transcribing Syriac, I use a slightly modified version of
the simplified system of transcription that was outlined by Sebas-
tian P. Brock and adopted by the Library of Congress. 1 Unless
specified otherwise, all translations of Syriac and Arabic texts in
the commentary part are mine.

1
The description is available online at
https://www.loc.gov/catdir/cpso/romanization/syriac.pdf.
‫‪32‬‬ ‫‪Marvels‬‬

‫)‪2.2. Recension I: Text (V‬‬

‫̈‬
‫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.‬‬

‫‪ Title‬ܒܝܕ ܐܠܗܐ[ ‪L om.‬‬


‫ܿ ܿ‬
‫‪ 1a‬ܡܢ ܢܚܫܐ‪ .‬ܒܐܬܪܐ ܼ‬
‫ܕܐܢܕ ܼܠܤ[ ‪L om.‬‬
‫‪ 1c‬ܒܗ[ ܠܗ ‪L‬‬
‫̇‬ ‫̇‬ ‫ܕܪܘܝܚܘܬܗ ܐܘܪܚ ‪L‬‬
‫̇‬ ‫̇‬
‫ܕܪܘܝܚܘܬܗ[‬ ‫‪1b‬‬
‫̈‬ ‫̈‬ ‫̈‬
‫‪ 2c‬ܒܣܘܕܖܐ[ ܒܖܕܝܕܐ ‪ | L‬ܓܗܖܢ[ ܢܬܢܟܝܢ ‪L‬‬
‫‪ 4b‬ܡܢܪܬܐ[ ܕܡܢܪܬܐ ‪L‬‬ ‫‪ 4a‬ܗܘܐ[ ‪L om.‬‬ ‫‪ 3b‬ܗܘܐ[ ‪L om.‬‬
Edition and Translation 33

2.2. Recension I: Translation

Again, with God’s help, I write down marvels that are


found in the great cities and in the seas and on the islands.

1 Alexander built a city of brass on some island in the


country of Andalus, the width of which is four months.
And he placed many treasures in it. And it is a great and
sealed city, and there are no gates in it.

2 Alexandria and Rome were built over a period of three


hundred years. And they (i.e., the inhabitants) were not
able to walk in their midst during the daytime, (but
only) when their eyes were covered with black veils so
that they would not be dazzled by the exceeding white-
ness and splendour and rays and adornments and build-
ings of the city.

3 And there was in the city of Alexandria a lighthouse that


was built upon dew 2 of glass. And there were six hundred
thousand Jews in it, besides other countless nations.

4 And there was in Alexandria a mirror that was hung on


the top of the lighthouse. And anyone who would sit un-
der it would see the city of Constantinople and every
ship that was going out of it into the sea.

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

5 And in a certain place, there is a lighthouse 3 of brass,


and on its top a horseman of brass. And on the day of
their festival, the water flows forth from this lighthouse.
And all the people who are assembled there drink from
it and water their cattle and fill all the jars they have
with them and the vessels that are there. After the festi-
val, the stream of water ceases and no longer flows as it
used to.

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.

8 A marvel: [There is] a certain city, which is a great city,


that has seventy gates. And the city was built of brass
and iron. And four great rivers flow forth from beneath
the king’s throne.

3
Or ‘minaret’.
‫‪36‬‬ ‫‪Marvels‬‬

‫ܐܣܛܘܢܐ‪ .‬ܘܒܪܫܗ‬ ‫̈‬ ‫ܬܕܡܘܪܬܐ‪ .‬ܐܝܬ ܗܘܐ ܒܐܪܥܐ ܕܡܨܪܝܢ‬ ‫‪9‬‬


‫̈‬
‫ܩܘܡܖܐ ܕܢܚܫܐ‪ .‬ܘܢܛܦܝܢ ܗܘܘ ܡܝܐ ܡܢ‬ ‫̈‬ ‫ܕܟܠ ܐܣܛܘܢܐ‬
‫̈‬
‫ܕܘܟܝܬܐ ܕܩܘܡܖܐ ܥܕܡܐ ܠܦܠܓܗ ܕܐܣܛܘܢܐ‪ .‬ܘܠܐ ܥܒܪܝܢ‬ ‫̈‬
‫ܡܬܦܣܩܢ ̈‬
‫ܗܘܝ‬ ‫̈‬ ‫ܗܘܘ ܡܢ ܦܠܓܗ ܕܐܣܛܘܢܐ ܘܠܬܚܬ‪ .‬ܘܠܐ‬
‫ܛܘܦܐ ܠܐ ܠܠܝܐ ܘܠܐ ܐܝܡܡܐ‪.‬‬‫̈‬
‫̇ ̇‬ ‫ܵ‬
‫ܕܩܘܪܢܬ ̇ܘܤ‪.‬‬ ‫ܬܕܡܘܪܬܐ‪ .‬ܐܝܬ ܗܘܐ ܒܐܪܥܐ ܕܐܢܕܠܤ ܗܢܘ ܕܝܢ‬ ‫‪10‬‬
‫ܦܪܫܐ ܚܕ ܕܢܚܫܐ ܕܪܟܝܒ ܥܠ ܣܘܣܝܐ ܕܢܚܫܐ ܘܐܝܕܗ ܦܫܝܛܐ‬
‫ܐܝܟ ̇ܗܘ ܕܡܪܡܙ ܪܡܙ‪ .‬ܘܐܡܪ ܕܠܝܬ ܡܟܐ ܘܠܗܠ ܕܘܟܬܐ‬
‫ܕܥܡܘܪܝܐ‪ .‬ܘܟܠ ܡܢ ܕܥܒܪ ܥܠ ܦܪܫܐ ̇ܗܘ‪ .‬ܒܠܥܝܢ ܠܗ‬
‫̈‬
‫ܫܘܫܡܢܐ‪ .‬ܗܢܘ |‪ |fol. 112r‬ܕܝܢ ܸܫ ̈ܟ ܵܘ ܹܢܐ ܕܐܝܬ ܬܡܢ‪.‬‬
‫ܬܕܡܘܪܬܐ‪ .‬ܘܐܝܬ ܒܐܪܥܐ ܕܡܨܪܝܢ ܒܢܝܢܐ ܚܕ ܐܘܪܟܗ‬ ‫‪11‬‬
‫ܕܖܥܐ‪ .‬ܘܟܬܝܒ‬‫ܕܖܥܐ‪ .‬ܘܦܬܝܗ ܐܪܒܥܡܐܐ ̈‬ ‫ܐܪܒܥܡܐܐ ̈‬
‫ܠܥܠ ܡܢܗ ܕܚܢܢ ܒܢܝܢܢ ܗܢܐ ܒܢܝܢܐ‪ .‬ܟܠ ܡܠܟܐ ܕܐܝܬ ܒܗ‬
‫>ܚܝܠܐ< ܢܥܩܪܝܘܗܝ‪ .‬ܘܥܩܘܪܝܐ ܦܫܝܩܐܝܬ ܡܢ ܒܢܝܢܐ‪.‬‬
‫ܘܟܠܗܘܢ ̈ܡܠܟܐ ܕܥܠܡܐ ܠܐ ܡܨܝܢ ܠܡܥܩܪܘܬܗ‪.‬‬

‫‪ 9d‬ܗܘܘ[ ܗܘܘ ̈ܡܝܐ ‪L‬‬


‫̈‬ ‫̈‬
‫ܘܕܘܟܝܬܐ ̈‬
‫ܕܡܝܐ ܗܢܘܢ ܝܘܖܩܐ ‪L‬‬ ‫‪ 9e‬ܠܠܝܐ[ ܒܠܠܝܐ ‪ | L‬ܐܝܡܡܐ[ ܒܐܝܡܡܐ‪.‬‬
‫̇‬
‫ܕܩܘܪܢܬ ̇ܘܤ[ ܩܘܪܢܬܘܤ ‪L‬‬
‫̇‬ ‫‪ 10a‬ܕܝܢ[ ‪| L om.‬‬
‫‪ 10e‬ܗܢܘ ܕܝܢ ܸܫ ̈ܟ ܵܘ ܹܢܐ[ ‪L om.‬‬
‫̈‬
‫‪ 11b‬ܐܪܒܥܡܐܐ ܕܖܥܐ[ ܗܟܢ ‪L‬‬ ‫‪ 11a‬ܘܐܝܬ[ ܐܝܬ ‪L‬‬
‫‪ 11d‬ܚܝܠܐ[ ‪V Added in superscript‬‬
Edition and Translation 37

9 A marvel: In the land of Egypt, there were columns, and


on the top of each column brass chains. And the water
dropped from the places of the chains until halfway
down the column, but it did not pass below the midpoint
of the column. And drops did not stop day and night. 4

10 A marvel: In the land of Andalus, that is Qōrnetōs, there


was a brass horseman riding a brass horse. And his hand
is stretched out, as of someone who beckons and says,
‘From now on, there is no inhabited place’. And the ants,
that is šekwānē, 5 that are there devour everyone who
passes beyond that horseman.

11 A marvel: In the land of Egypt, there is a building whose


length is four hundred cubits; and its width is four hun-
dred cubits. And there is written on it, ‘We built this
building. Every king who has the power in himself, let
him pull it down!’ And to destroy is easier than to build,
but all the kings of the world are not able to pull it down.

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.‬‬

‫‪ 12d‬ܝܪܬܘܬܐ[ ܝܬܝܪܘܬܐ ‪LV‬‬ ‫‪ 12c‬ܗܘܘ[ ܗܘܐ ‪L‬‬


‫‪ 13c‬ܕܡܪܕܝܬܗ[ ܕܡܪܕܝܬܐ ‪L‬‬
‫̈‬ ‫̈‬ ‫̈‬
‫‪ 15c‬ܕܖܥܐ[ ܕܖܥܐ ܥܘܡܩܗ ‪ | L‬ܚܡܫܡܐܐ ܕܖܥܐ‪ .‬ܘܟܢ ܒܨܪ[ ‪V Added‬‬
‫‪in the left margin by the same hand.‬‬
Edition and Translation 39

12 Marvels: Joseph, the brother of Mār ʿAbdīšōʿ of Elam,


told us that he saw a man in the city of Qōnyā. And that
man was a Greek, 6 and he had seven thousand gardens,
bought with his money from the [inheritance] 7 of his
parents. And each garden has its own wall that sur-
rounds it, and no garden overlaps another.

About marvels of springs and rivers.

13 There is a river that is called Bāeṭlas. Its waters flow to


the sea for three hours from the beginning of the day.
And its flow stops for three hours, and the place of its
flow dries up.

14 A marvel: The Sea of Reeds: 8 when a man or an animal


falls into it, as long as he is alive and there is breath in
him, he floats upon the water. But when he dies, he sinks
in the water.

15 Marvels: And in the sea, there is a certain place that is


called ʾEwrīqōs. It flows and stops three times during the
day, and its flow pauses for three hours. [Its depth] is
five hundred cubits. And afterward, it withdraws until
the dry land appears.

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

‫ܬܕܡܖܬܐ‪ .‬ܘܐܝܬ ܒܣܘܪܝܐ ܚܕ ܢܗܪܐ ܕܡܪܕܐ ܒܫܒܬܐ ܚܕ‬‫̈‬ ‫‪16‬‬


‫̈‬
‫ܐܚܖܬܐ‬ ‫ܝܘܡܬܐ‬‫̈‬ ‫ܡܘܗܝ‪ .‬ܘܒܫܬܐ‬ ‫̈‬ ‫ܝܘܡܐ‪ .‬ܘܣܓܝܢ‬
‫ܡܬܦܣܩܝܢ‪ .‬ܥܕܡܐ ܕܡܬܚܙܝܐ ܐܪܥܐ ܝܒܝܫܬܐ‪.‬‬
‫ܓܪ ܐܝܬ ܒܪܐ ܕܡܦܩܐ ̈ܡܝܐ‬ ‫ܬܕܡܖܬܐ‪ .‬ܐܝܬ ܒܐܪܥܐ ܿܕܟ ܿ‬
‫̈‬ ‫‪17‬‬
‫ܢܝ ܼ‬
‫ܼ ̣ ܼ‬
‫ܘܡܠܚܐ ܘܢܦܛܐ‪ .‬ܘܡܬܦܣܩܝܢ ̈ܡܝܐ ܒܩܘܝܐ‪ .‬ܪܕܝܢ ̈ܡܝܐ‬
‫̈ܡܠܝܚܐ‪ .‬ܘܗܘܝܢ ܡܠܚܐ ܚܠܝܐ ܘܚܘܪܐ‪ .‬ܘܠܐ ܗܘܐ ܒܗ ܛܥܡܐ‬
‫ܕܢܦܛܐ ܘܐܦܠܐ ܪܝܚܐ‪ .‬ܘܢܦܛܐ ܦܐܫ ܒܕܘܟܬܗ ]ܒܩܘܝܐ[‪ .‬ܟܕ‬
‫ܠܝܬ ܒܗ ܛܥܡܐ ܕܡܠܚܐ‪.‬‬
‫̇‬
‫ܕܦܘܫܬ ܼܝܕܪ‪ .‬ܐܝܬ ܡܥܝܢܐ ܒܟܐܦܐ‬‫̣‬ ‫ܬܕܡܘܪܬܐ‪ .‬ܒܐܬܪܐ‬ ‫‪18‬‬
‫ܕܡܪܕܝܐ ܕܡܐ‪ .‬ܘܪܝܚܗ ܘܛܥܡܗ ܘܙܦܪܘܬܗ ܣܓܝ‪ .‬ܘܪܕܐ‬
‫|‪ |fol. 112v‬ܘܝܒܫ ܘܗܘܐ ܥܦܪܐ ܣܘܡܩܐ‪ .‬ܟܕ ܠܝܬ ܒܗ‬
‫ܛܥܡܐ ܘܠܐ ܪܝܚܐ ܕܕܡܐ‪ .‬ܘܫܩܠܝܢ ܡܢܗ ܵ‬
‫ܚܢܢܐ‪.‬‬
‫ܕܣܦ ܹ̈ܖܐ ܐܝܬ ܢܗܪܐ ܕܪܕܐ ܒܝܘܡܐ‬ ‫ܵ‬ ‫̈‬
‫ܬܕܡܖܬܐ‪ .‬ܒܐܬܪܐ‬ ‫‪19‬‬
‫ܕܝܘܡܬܐ ܡܬܦܣܩ‪.‬‬ ‫ܕܫܒܬܐ‪ .‬ܘܫܪܟܐ ̈‬

‫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

‫‪In L this unit follows unit I.64. 16‬‬


‫ܓܪ ‪ | L‬ܕܡܦܩܐ[ ܘܡܦܩܐ ‪ 17b L‬ܘܡܬܦܣܩܝܢ[‬ ‫‪ܿ 17a‬ܕܟܢܝ ܿܓܪ ܐܝܬ[ ܿܕܟ ܿ‬
‫ܢܝ ܼ‬
‫ܼ ̣ ܼ‬ ‫ܼ ̣ ܼ ܼ‬
‫‪ 17d‬ܒܩܘܝܐ[ ܒܩܘܬܐ ‪ V‬ܒܩܒܝܐ ‪L‬‬ ‫ܕܡܬܦܣܩܝܢ ‪ | L‬ܒܩܘܝܐ[ ܒܩܒܝܐ ‪L‬‬
‫̇ ܵܵ‬ ‫̇‬
‫‪ 18b‬ܣܓܝ[ ܐܝܟ ܕܡܐ ‪L‬‬ ‫ܝܕܪܐ ‪L‬‬ ‫ܫܬ‬
‫ܕܦܘ ܼ‬‫ܕܦܘܫܬ ܼܝܕܪ[ ̣‬ ‫̣‬ ‫‪18a‬‬
‫‪ 19b‬ܡܬܦܣܩ[ ܡܬܦܣܩ‪ .‬ܐܝܬ ܢܗܪܐ ܚܕ‬ ‫ܕܣܦ ܹܖܐ[ ܕܣܦܪܐ ‪L‬‬
‫ܵ̈‬ ‫‪19a‬‬
‫̈‬ ‫̈‬
‫ܒܐܕܘܪܒܝܓܢ‪ .‬ܕܪܕܝܢ ܡܢܗ ܡܝܐ ܘܝܒܫܝܢ‪ .‬ܘܗܘܝܢ ܟܐܦܐ‪L .‬‬
‫̈‬
‫‪ 20b‬ܘܠܐ ܣܦܝܢܬܐ ܠܡܥܒܪ ܒܗ[ ܕܢܥܒܪ ܒܗ ܘܠܐ ܣܦܝܢܬܐ ‪L‬‬
Edition and Translation 41

16 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.

17 Marvels: There is a well in the land of Knīgar that brings


forth water and salt and naphtha (i.e., crude oil). And
[when] the water stops in a pool, the salty waters flow
forth and turn into sweet and white salt, and it has nei-
ther taste nor smell of naphtha. And the naphtha re-
mains in its place in the pool, while there is no (more)
taste of salt in it.

18 A marvel: In the country of Pūštīdar, there is a spring in


a stone that runs blood. And its smell and taste and
stench are [like those of blood]. And it flows and dries
up and turns into red dust that has no taste or smell of
blood. And they take from it ḥnānā.

19 Marvels: There is a river in the country of Spārē that


flows on the day of the Sabbath and stops on the remain-
ing days. 9

20 There is a river that flows entirely with dry sand without


(any) water. And neither man, nor animal, nor ship can
cross it. And on the day of the Sabbath, its flow stops.
And (people) see the place of its flow in the direction of
the West.

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 ̈‬

‫ܓܐܙ ܗܘܐ ܟܠܗ ܡܛܪܐ‪.‬‬ ‫ܬܕܡܖܬܐ‪ .‬ܒܐܬܪܐ ܕܬܝܡܢܐ ܿ ܵ‬ ‫̈‬ ‫‪22‬‬


‫ܘܕܚ ̣‬‫ܼ‬
‫ܘܒܣܬܘܐ ܗܘܐ ܩܝܛܐ‪.‬‬
‫ܝܓ‪ .‬ܕܪܕܝܢ ܡܢܗ ̈ܡܝܐ‪.‬‬ ‫ܵ‬ ‫̈‬
‫ܕܪܒ ̰‬‫ܒܐ ܿ ܼ‬ ‫ܬܕܡܖܬܐ‪ .‬ܐܝܬ ܢܚܠܐ ܚܕ‬ ‫‪23‬‬
‫ܘܝܒܫܝܢ ܘܗܘܝܢ ܡܢܗ ̈‬
‫ܟܐܦܐ‪.‬‬
‫ܓ ܡܕܝܢܬܐ ܒܩܪܝܒܘܬܐ ܕܩܪܝܬܐ‬ ‫̈‬ ‫‪24‬‬
‫ܕܠܝ ̰‬
‫ܼ‬ ‫ܬܕܡܖܬܐ‪ .‬ܒܒܝܬ‬
‫ܥ ܿ ܼܡܤ‪ .‬ܐܝܬ ܡܒܘܥܐ ܚܕ ܙܥܘܪܐ ܥܠ ܣܦܬܗ‬ ‫ܕܡܬܩܪܝܐ ܿ‬
‫ܼ‬
‫ܘܚܡܘܨܐ ܐܝܟ ܚܠܐ ܬܩܝܦܐ‪.‬‬ ‫̈‬ ‫ܕܝܡܐ‪ .‬ܘܡܪܕܐ ̈ܡܝܐ ̈‬
‫ܣܘܡܩܐ‬
‫ܘܐܝܬ ܒܛܥܡܗ ܚܪܝܦܘܬܐ ܘܓܘܢܗ ܐܝܟ‪ .‬ܘܪܕܝܢ ܘܪܡܝܢ‬
‫ܘܒܙܩܐ‪.‬‬‫̈‬ ‫ܟܐܦܐ‬‫ܣܘܡܩܐ ̈‬ ‫ܒܢܗܪܐ‪ .‬ܘܦܝܫܝܢ ̈ܡܝܐ ̇ܗܢܘܢ ̈‬

‫ܚܝ ܵܙ ܢ ܠܒܝܬ‬ ‫ܵ ̇‬ ‫̈‬ ‫‪25‬‬


‫ܬܕܡܖ ܬܐ‪ .‬ܐܝܬ ܒܐܬܪܐ ܕܡܬܩܪܐ ܦ ܢܘ ܪ ܒܝܬ ܼ‬
‫ܓ ‪ .‬ܛܘܪܐ ܚܕ ܡܫܘܚܬܐ ܕܪܫܗ ܚܕ ܦܪܣܚܐ‪ .‬ܘܐܝܬ ܠܗ‬ ‫ܕܠ ܼܝ ̰‬
‫̈‬ ‫̈‬
‫ܡܣܩܢܐ ܡܢ ܬܪܝܗܘܢ ܓܒܐ‪ .‬ܘܒܬܚܬܝܐ ܕܬܪܝܗܘܢ ܐܝܟ‬‫̈‬
‫ܡܒܘܥܐ‪ .‬ܘܢܦܩ ܡܢܗ ܢܗܪܐ‪ .‬ܘܡܫܩܐ ܠܚܕ ܡܢ ܓܒܗ‬
‫ܕܛܘܪܐ‪ .‬ܡܫܪܐ ܡܢ ܢܝܣܢ‪ .‬ܘܢܦܩ ܘܡܫܩܐ ܠܓܒܐ ܕܒܝܬ‬
‫ܛܝܩ‪ .‬ܘܓܒܐ ܐܚܪܢܐ ܟܠܗ‬‫ܓ ܠܐܬܪܐ ܕܡܬܩܪܐ ܵܛ ܼ‬ ‫ܕܠ ܼܝ ̰‬
‫ܡܬܛܪܦܝܢ ܡܢ ܨܗܝܐ‪ .‬ܘܟܢ ܡܬܦܣܩ ܢܗܪܐ ܘܝܒܫ ܡܒܘܥܗ‪.‬‬

‫‪ 21c‬ܠܓܘ[ ܠܓܘ ܡܢ ‪L‬‬ ‫‪ܼ ܿ 21a‬‬


‫ܕܐ ̣ܟ ܼ ܿܙܪ[ ܕܟܙܪ ‪L‬‬
‫‪ 22a‬ܟܠܗ[ ܟܠܗ ܩܝܛܐ ‪L‬‬
‫‪In L this unit follows unit I.19. 23‬‬
‫‪ 24d‬ܐܝܟ[ ܐܝܟ ܣܪܝܩܘܢ ‪L‬‬ ‫ܓ[ ܕܠܝܫ ‪L‬‬
‫ܕܠܝ ̰‬‫ܼ‬ ‫‪24a‬‬
‫‪ 25d‬ܓܒܗ[ ܓܒܐ ‪L‬‬
‫̈‬ ‫ܕܠܝܓ[ ܕܠܝܫ ‪L‬‬
‫ܼ‬ ‫‪25b‬‬
‫ܓ[ ܕܠܝܫ ‪ | L‬ܠܐܬܪܐ[ ܘܠܐܬܪܐ ‪ | L‬ܟܠܗ[ ܟܠܗ ܩܝܛܐ ‪L‬‬ ‫ܕܠܝ ̰‬ ‫ܼ‬ ‫‪25f‬‬
‫ܘܟܢ[ ܘܡܢ ܬܫܪܝܢ ‪L‬‬ ‫‪25g‬‬
Edition and Translation 43

21 Marvels: In the country of Romans, there is a place on


the Sea of the Khazars (i.e., the Caspian Sea), which is
called Maṭlayā. It does not stop raining there, in winter
as well as in summer. And they cannot even store crops,
unless inside the houses.

22 Marvels: In the country of the South and of the Hejaz, it


rains during the whole [summer], and it is summer in
the winter.

23 Marvels: In Azerbaijan, there is a river from which wa-


ters flow, and dry up, and turn into stones.

24 Marvels: In the city of Bēt Dlīǧ (i.e., Bitlis), in the vicinity


of a town called ʿAmas, there is a small fount on the sea-
shore, and it flows with water that is red and sour like
strong vinegar. And it has a sharp taste, and its colour is
like (that of) [minium]. And it flows and runs into a
river, and those red waters become stones and pebbles.

25 Marvels: In the place called Pānōr, between Ḥīzān and


Bēt Dlīǧ, there is a mountain whose top measures one
parasang. And it has ascents on both sides, and beneath
both of them there is a sort of fount, and from it, a river
comes out and waters one of the sides of the mountain.
Beginning with Nisan, it comes out and waters the side
of Bēt Dlīǧ, the place called Ṭāṭīq, while (on) the other
side they are afflicted by thirst the whole [summer]. And
[from Teshrin], the river stops, and its fount dries up.
‫‪44‬‬ ‫‪Marvels‬‬

‫ܘܢܦܩ ܒܓܒܐ ܐܚܪܢܐ ܕܛܘܪܐ ܒܬܚܘܡܐ ܕܚܝܙܢ ܒܐܬܪܐ‬


‫ܵ‬
‫ܓ‪ .‬ܘܪܕܐ ܟܠܗ ܣܬܘܐ‪ .‬ܘܠܐ ܝܬܪܝܢ ܡܢܗ‬ ‫ܕܡܬܩܪܐ ܵܩܐܬ ̰‬
‫ܒܢܝ ܐܬܪܐ ܡܬܠܐ‪ |fol. 113r| .‬ܘܐܡܪܝܢ‬ ‫ܡܕܡ‪ .‬ܘܡܡܬܠܝܢ ܒܗ ̈‬
‫ܵ ܵ‬ ‫ܕܝܘܬܪܢܐ ܵ‬
‫ܓ‪.‬‬
‫ܒܩܐܬ ̰‬ ‫ܛܝܩ‪ .‬ܘܚܘܣܪܢܐ‬ ‫ܒܛ ܼ‬
‫̇‬ ‫̈‬
‫ܓ‪ .‬ܐܝܬ ܝܡܐ‬ ‫ܬܕܡܖܬܐ‪ܵ .‬ܛܛܘܢ ܩܪܝܬܐ ܒܐܬܪܐ ܕܒܝܬ ܼ‬
‫ܕܠܝ ̰‬ ‫‪26‬‬
‫ܚܕ ܒܩܪܝܒܘܬܐ ܕܩܪܝܬܐ‪ .‬ܘܐܝܬ ܒܓܘ ܝܡܐ ܡܒܘܥܐ ̈‬
‫ܕܡܝܐ‬
‫̈ܚܠܝܐ ܘܩܪܝܒ ܠܝܒܫܐ‪ .‬ܘܢܦܠ ܚܘܛܪܗ ܕܚܕ ܓܒܪܐ ܪܥܝܐ ܒܓܘ‬
‫̇ܗܘ ܡܒܘܥܐ‪ .‬ܘܢܦܩ ܒܐܬܪܐ ܐܚܪܢܐ ܒܡܥܝܢܐ ̈‬
‫ܕܡܝܐ‪.‬‬
‫ܡܬܚܐ ܕܥܣܪܐ ܝܘܡܝܢ‪.‬‬
‫ܒܛ ̇‬
‫ܓ ܵ‬ ‫̈‬
‫ܪܘܢ ܢܗܪܐ‬ ‫ܕܠܝ ̰‬
‫ܬܕܡܖܬܐ‪ .‬ܐܝܬ ܬܘܒ ܒܐܬܪܐ ܕܒܝܬ ܼ‬ ‫‪27‬‬
‫ܥܡܝܩܐ ܘܪܩܝܩܐ‪ .‬ܘܐܝܬ ܒܗ ܒܢܗܪܐ ܕܘܟܬܐ ܚܕܐ ܪܘܝܚܬܐ‬
‫ܐܝܟ ܐܓܡܐ‪ .‬ܘܒܡܨܥܬ ܕܘܟܬܐ ̇ܗܝ ܓܙܪܬܐ ܚܕܐ‬
‫ܙܥܘܪܬܐ‪ .‬ܘܛܝܦܐ ܥܠ ̈ܐܦܝ ̈ܡܝܐ‪ .‬ܘܒܝܘܡܐ ܕܥܪܘܒܬܐ ܣܠܩܐ‬
‫̇ܗܝ ܓܙܪܬܐ ܠܥܠ ܡܢ ̈ܡܝܐ‪ .‬ܘܐܬܝܐ ܘܟܠܝܐ ܒܕܘܟܬܐ‬
‫ܥܠܝܗ ܐܝܟ ܓܫܪܐ ܥܕܡܐ‬ ‫̇‬ ‫ܥܡܝܩܬܐ‪ .‬ܘܥܒܪܝܢ ̈‬
‫ܒܢܝܢܫܐ‬
‫ܠܕܘܟܬܗ‪ .‬ܘܐܢ ܡܣܬܩܒܠ‬‫̇‬ ‫ܫܥܝܢ‪ .‬ܘܟܢ ܗܦܟܐ ܓܙܪܬܐ‬ ‫ܠܬܫܥ ̈‬
‫ܥܠܝܗ ܦܐܫ ܒܕܘܟܬܗ ܥܕܡܐ ܠܥܪܘܒܬܐ ܐܚܪܬܐ‪.‬‬ ‫̇‬ ‫ܐܢܫ‬
‫̇‬ ‫̇‬
‫ܕܣܠܩܐ ܬܘܒ ܠܗܝ ܕܘܟܬܐ‪ .‬ܘܥܒܪ ܘܐܙܠ ܘܡܬܩܪܐ ܗܘ ܢܗܪܐ‬
‫ܕܚܛܝܬܐ‪.‬‬

‫ܵ‬
‫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

And it comes out on the other side of the mountain, in


the territory of Ḥizān, in the place called Qātāǧ. And it
flows (there) the whole winter, but they do not benefit
at all from it. And the locals have a proverb about it, and
they say, ‘Gain in Ṭāṭīq, and loss in Qātāǧ’.

26 Marvels: [In] the town of Ṭāṭōn in the country of Bēt


Dlīǧ, there is a sea in the vicinity of the town. And in the
midst of the sea, there is a fount of sweet-water, and it
is close to the dry land. And the staff of one of the shep-
herds fell into that fount, and it came out in the water
spring in a different country, located ten days afar.

27 Marvels: Again, in the country of Bēt Dlīǧ, in Ṭārōn, there


is a deep and narrow river. And in this river, there is a
wide place, like a pond, and in the middle of that place
a small island, and it floats upon the surface of the water.
And on Fridays, that island raises above the water and
comes and stops at a deep place. And people cross over
it as if upon a bridge for nine hours. And then the island
returns to its place. And if a man comes upon it, he stays
in his place until the next Friday, when it rises up again
to that place, and he crosses and leaves. And that river
is called ‘[the River] of Sin’.
‫‪46‬‬ ‫‪Marvels‬‬

‫̈‬
‫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
‫̈‬

‫ܓ ̣ܘܫ ‪L‬‬ ‫ܵ‬ ‫̇‬ ‫ܵ‬


‫‪ 28c‬ܓ ܼܠܝܡ ܓܘܫ[ ̰‬
‫ܓ ̣ܠܝܡ ̰‬
‫‪ 29d‬ܕܢܗܘܐ[ ܕܢܗܘܐ ܠܗܘܢ ‪L‬‬
‫̈‬
‫‪ 30b‬ܒܢܝܢܫܐ[ ܠܒܪܢܫܐ ‪L‬‬
‫̈‬
‫‪ 30a‬ܬܕܡܖܬܐ[ ‪L om.‬‬
‫‪ 31b‬ܬܠܬ[ ܫܬ ‪L‬‬ ‫‪ 31a‬ܢܦܩ[ ܢܦܩܘ ‪L‬‬
Edition and Translation 47

On marvels that are in the Eastern islands and beyond.

28 On a certain island, there are people who have long and


wide ears that cover them from their heads to their [feet]
instead of a cloak. And in Persian, they are called gālīm
gōš.

29 Marvels: In the Eastern islands, there is an island called


Karnāš, and on it, there are dog-people, whose males are
like dogs. And when enemies approach them, they enter
and swim in the river, which is there. And they roll in
the sand, so that it would serve [them] instead of ar-
mour; and neither arrow, nor spear, nor sword can reach
them. And if a regular man would cleave to their women
by way of intercourse, he dies immediately.

30 Marvels: And in the desert of the Arabs, there are people


who have fat tails, like those of sheep. And when they
see [a man], they flee from him. And the Arabs of that
country eat them.

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

‫ܝܗ ܐܟܠܝܢ ̈‬ ‫̈‬


‫ܕܥܡܘܖ ̇‬ ‫̈‬
‫ܒܢܝܢܫܐ ܟܕ‬ ‫ܬܕܡܖܬܐ‪ .‬ܓܙܪܬܐ ܚܕܐ ܐܝܬ‬ ‫‪32‬‬
‫̣ܗܘ ܚܝ‪ .‬ܠܐ ܕܒܚܝܢ ܠܗ‪ .‬ܐܠܐ ܦܣܩܝܢ ܠܨܘܪܗ‪ .‬ܘܐܟܠܝܢ ܠܗ ܟܕ‬
‫̣ܗ ܵܘ ܚܝ ܟܕ ܠܐ ܡܛܘܝ ܘܐܦܠܐ ܡܒܫܠܐ‪ .‬ܘܓܙܪܬܐ ܡܬܩܪܝܐ‬
‫ܒܗ ̈‬
‫ܒܢܝܢܫܐ‪.‬‬ ‫ܡܝܤ‪ .‬ܐܟܠܝܢ ̇‬ ‫ܟܠ ̣‬
‫ܠܐܝܠܢܐ ̈‬‫ܒܢܝܢܫܐ ܕܣܠܩܝܢ ̈‬ ‫ܒܣܪܕܝܒ ̈‬ ‫ܿ‬ ‫̈‬
‫ܐܖܝܟܐ‪.‬‬ ‫ܬܕܡܖܬܐ‪ .‬ܐܝܬ ܼ ܼ ̣‬ ‫‪33‬‬
‫ܟܕ ܠܐ ܣܝܡܝܢ ̈ܖܓܠܝܗܘܢ ܥܠ ̈ܐܝܠܢܐ‪.‬‬
‫ܒܢܝܢܫܐ ܕܐܝܬ ܠܗܘܢ ̈‬
‫ܬܕܡܖܬܐ‪ .‬ܚܙܐ ܐܠܟܣܢܕܪܘܤ ̈‬
‫̈‬
‫ܫܢܐ ܐܝܟ‬ ‫‪34‬‬
‫̈‬
‫ܕܟܠܒܐ‪.‬‬
‫̈‬ ‫̈‬ ‫̈‬
‫ܒܢܝܢܫܐ ̈ܖܫܝܗܘܢ‬
‫ܘܥܝܢܝܗܘܢ‬ ‫ܘܦܘܡܝܗܘܢ‬ ‫ܘܚܙܐ ܬܘܒ‬ ‫‪35‬‬
‫ܒܚܕܝܗܘܢ‪.‬‬ ‫̈‬
‫ܥܖܩܐ ̈‬ ‫ܘܖܓܠܝܗܘܢ ܐܝܟ ̈‬ ‫ܕܫܩܝܗܘܢ ̈‬‫̈‬ ‫ܘܐܝܬ ̈‬
‫ܐܖܝܟܐ‪.‬‬ ‫ܒܢܝܢܫܐ‬ ‫‪36‬‬
‫ܥܖܩܝ ̈ܖܓܠܐ‪ .‬ܘܪܡܝܢ‬‫ܒܫܩܝܗܘܢ‪ .‬ܘܡܬܩܪܝܢ ̈‬
‫̈‬ ‫ܟܕ ܠܝܬ ܓܪܡܐ‬
‫̈ܖܓܠܝܗܘܢ ܥܠ ܐܝܠܢܐ ܕܟܡܬܖܐ ܕܐܝܬ ܠܘܬܗܘܢ‪ .‬ܘܣܠܩܝܢ‬
‫̈‬ ‫̈‬
‫ܕܐܝܠܢܐ‪.‬‬ ‫̈‬
‫ܦܐܖܐ ̈‬ ‫ܒܗܘܢ ܐܝܟ ܐܢܫ ܕܣܠܩ ܒܚܒܠܐ‪ .‬ܘܐܟܠܝܢ ܡܢ‬
‫ܠܒܢܝܢܫܐ ܫܘܪܝܢ ܘܠܒܟܝܢ ܠܗ ܘܪܟܒܝܢ ܠܗ ܥܠ‬ ‫̈‬ ‫ܘܡܐ ܕܚܙܝܢ‬
‫̈‬ ‫̈‬
‫̈ܟܬܦܬܗ‪ .‬ܘܡܟܪܟܝܢ ܖܓܠܝܗܘܢ ܥܠ ܟܬܦܬܗ ܘܚܢܩܝܢ ܠܗ‪.‬‬

‫ܕܗܘ ܚܝ‪ .‬ܐܠܐ ܡܐ ܕܡܐܬ ‪ | L‬ܠܨܘܪܗ[ ܨܘܪܗ ‪L‬‬


‫‪ 32b‬ܠܗ‪ .‬ܐܠܐ[ ܠܗ ܟܡܐ ̣‬
‫‪ 32c‬ܚܝ[ ܚܝ‪ .‬ܗ]ܢܘ[ ‪ | L‬ܡܒܫܠܐ[ ܡܒܫܠ ‪ | L‬ܘܓܙܪܬܐ[ ܘܓܙܪܬܐ ̇ܗܝ ‪L‬‬
‫ܵ‬
‫‪ 32d‬ܟܠܡܝܤ[ ܿܒ ̇‬
‫ܠܘܤ ‪ | L‬ܐܟܠܝܢ[ ܕܐܟܠܝܢ ‪L‬‬ ‫ܼ‬ ‫̣‬
‫‪ 36e‬ܠܗ[ ‪L om.‬‬
‫̈‬ ‫‪̈ 36c‬ܐܝܠܢܐ[ ̈‬
‫ܐܝܠܢܐ ܪܘܖܒܐ ‪L‬‬
‫̈‬ ‫̈‬
‫‪ 36f‬ܖܓܠܝܗܘܢ ܥܠ ܟܬܦܬܗ[ ܖܓܠܝܗܘܢ ܥܠ ܨܘܪܗ ‪L‬‬
‫̈‬
Edition and Translation 49

32 Marvels: There is an island whose inhabitants eat people


while they are still alive. They do not slay him, but cut
his throat and eat him while he is alive, without roasting
or boiling. And the island is called Klāmīs; 11 they eat
people there.

33 Marvels: In Serendib (i.e., Sri Lanka), there are people


who climb the tall trees without putting their feet on the
trees.

34 Marvels: Alexander saw people who have teeth like those


of dogs.

35 And moreover, he saw people with their head and their


mouth and their eyes on their chest.

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

‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬


‫ܕܡܘܬܐ‬ ‫ܕܡܘܬܗܘܢ ܐܝܟ‬ ‫ܒܢܝܢܫܐ‪.‬‬ ‫ܬܕܡܖܬܐ‪ .‬ܘܐܝܬ‬ ‫‪37‬‬
‫̈‬
‫ܘܚܘܛܖܐ‪.‬‬ ‫ܟܐܦܐ ܬܪܝܨܐܝܬ‪.‬‬‫̈‬ ‫ܒܒܢܝܢܫܐ‬‫̈‬ ‫̈‬
‫ܕܥܘܖܒܐ‪ .‬ܘܫܕܝܢ‬
‫̈‬
‫ܚܝܠܘܬܗ ܕܐܠܟܣܢܕܪܘܤ‪.‬‬ ‫ܣܓܝܐܐ ܡܢ‬ ‫ܘܩܛܠܘ ̈‬

‫ܕܖܓܠܝܗܘܢ ܐܝܟ ̈ܖܓܠܐ ܕܚܡܪܐ‪ .‬ܘܫܪܟܐ‬ ‫ܘܐܝܬ ܐܢܫܐ ̈‬ ‫‪38‬‬


‫ܕܗܕܡܐ ܕܝܠܗܘܢ ܐܝܟ ̈‬
‫ܒܢܝܢܫܐ‪.‬‬ ‫̈‬
‫ܬܕܡܖܬܐ‪ .‬ܘܐܝܬ ̈‬ ‫̈‬
‫ܐܢܫܝܢ ܒܡܕܢܚܐ ܟܕ ܠܐ ܐܝܬ ܠܗܘܢ ܣܥܪܐ‬ ‫‪39‬‬
‫ܬܠܦܐ‪ .‬ܘܟܕ ܕܢܚ ܫܡܫܐ‬ ‫̈‬ ‫̈‬
‫ܓܒܝܢܐ ܘܠܐ‬ ‫ܟܠ ܟܠܢܐܝܬ‪ .‬ܘܠܐ‬
‫̈‬
‫ܒܐܦܝܗܘܢ‪ .‬ܥܐܠܝܢ ܒܡܝܐ ܡܢ ܚܡܝܡܘܬܐ ܕܫܡܫܐ ܥܕܡܐ‬ ‫̈‬
‫̈‬
‫ܠܬܫܥ ܫܥܝܢ‪.‬‬
‫ܬܕܡܖܬܐ‪ .‬ܐܫܬܥܝ ܠܢ ܐܢܫ ܕܫܡܗ ܿ ܼܐ ܵܢܤ ܕܚܙܐ ܒܓܙܪܬܐ‬ ‫̈‬ ‫‪40‬‬
‫ܕܟ ܼܝܫ‪ .‬ܒܪܢܫܐ ܚܕ ܕܡܢ ܚܕܝܗ ܘܠܬܚܬ ܚܕ ܦܓܪܐ ܘܚܕܐ ܟܪܣܐ‬ ‫̣‬
‫ܘܬܪܝܢ ̈ܖܫܐ‪ .‬ܘܡܢ ܚܕܝܗ ܠܬܚܬ ܐܪܒܥ ̈ܐܝܕܝܐ‪ .‬ܘܢܨܝܢ ܗܘܘ‬
‫ܥܡ ̈ܚܕܕܐ ܥܠ ܝܪܬܘܬܐ ܕܐܒܘܗܘܢ‪ .‬ܘܟܕ ܡܝܬ ܚܕ ܡܢܗܘܢ‬
‫ܝܘܡܝܢ‪ .‬ܘܡܝܬ ̇ܗܘ ܓܒܐ‬ ‫ܦܫ ܓܘܫܡܗ ܬܠܝܐ ܒܚܒܪܗ ܬܠܬܐ ̈‬
‫ܐܚܪܢܐ‪|fol. 114r| .‬‬

‫̈‬ ‫̈‬
‫‪ 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

37 Marvels: And there are people whose appearance is like


the appearance of ravens, and they throw stones and
sticks straight at men. And they killed many from the
army of Alexander.

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.

39 Marvels: And there are people in the East who have no


hair whatsoever, and neither eyebrows nor eyelids. And
when the sun shines upon their faces, they enter the wa-
ter because of the sun’s heat for as long as nine hours.

40 Marvels: The man called Anās told us that he saw on the


island of Kīš a man who from his chest downwards had
one body and one belly, and (upwards) from his chest —
two heads and four arms. And they were quarrelling
with one another about the inheritance of their father.
And when one of them died, his body remained hanging
upon his companion for three days, and that other side
(also) died.
‫‪52‬‬ ‫‪Marvels‬‬

‫ܩܘܤ ܡܘܨܠܝܐ‪ .‬ܬܓܪܐ‪ .‬ܕܒܙܒܢ ܟܕ ܪܕܝܢ‬ ‫ܪܝ ̇‬


‫ܩܘ ܵ‬ ‫‪41‬‬
‫ܐܫܬܥܝ ܠܢ ܩܫܝܫܐ ̣‬
‫ܕܡܝܛܠ‪ .‬ܚܙܝܢ ܟܐܦܐ ܪܒܬܐ ܡܨܥܬ‬ ‫ܵ‬ ‫ܿ‬ ‫ܼ‬ ‫ܗܘܝܢ ܒܝܡܐ ܠܘܩܒܠ‬
‫ܘܥܠܝܗ ܓܒܪܐ ܣܒܐ ܫܦܝܪ ܕܩܢܐ ܥܪܛܠ‪ .‬ܘܟܕ ܚܙܝܢܝܗܝ‬ ‫̇‬ ‫ܝܡܐ‪.‬‬
‫̇‬
‫ܣܒܪܢ ܕܡܢ ܛܘܒܥܐ ܐܫܬܘܙܒ‪ .‬ܘܩܪܒܢܗ ܠܐܠܦܐ ܠܘܬܗ‬
‫ܕܢܚܘܬ ܠܘܬܢ‪ .‬ܘܟܕ ܚܙܐ ܠܐܠܦܐ‪ .‬ܢܩܫ ܟܦܐ ܘܓܚܟ‪ .‬ܘܐܪܡܐ‬
‫ܢܦܫܗ ܒܝܡܐ ܘܣܚܐ ܘܐܙܠ‪.‬‬
‫̈‬
‫ܒܓܙܖܬܐ ̈ܐܝܠܢܐ ܕܛܥܢܝܢ‬ ‫ܬܓܖܐ ܕܐܝܬ‬ ‫̈‬ ‫̈‬
‫ܬܕܡܖܬܐ‪ .‬ܐܡܪܝܢ‬ ‫‪42‬‬
‫ܘܦܖܚܬܐ ܘܡܬܢܦܚܐ ܚܝܘܬܐ‪ .‬ܘܡܬܩܪܐ ܐܝܠܢܐ‬ ‫̈‬ ‫̈‬
‫ܒܢܝܢܫܐ‬
‫ܕܒ ܵܩ ܵܘܤ‪ .‬ܘܟܕ ܡܬܓܡܪܝܢ ܦܪܚܝܢ ܘܐܙܠܝܢ‪ .‬ܘܐܡܪܝܢ ܕܢܦܩܐ‬ ‫ܼܿ‬
‫ܚܝܘܬܐ ܡܢ ܝܡܐ ܘܐܟܠܐ ܠܗܘܢ‪.‬‬
‫̇‬
‫ܘܫܩܠܗ ܠܐܢܬܬܗ‬ ‫ܬܕܡܖܬܐ‪ .‬ܓܒܪܐ ܚܕ ܐܙܕܘܓ ܒܒܓܕܕ‪.‬‬ ‫̈‬ ‫‪43‬‬
‫̇‬
‫ܒܟܪܣܗ ܥܣܪܝܢ‬ ‫ܠܛܘܤ‪ .‬ܘܒܛܢܬ ܐܢܬܬܗ‪ .‬ܘܦܫ ܥܘܠܐ‬ ‫̇‬ ‫ܘܐܙܠ‬
‫̈‬ ‫̈‬
‫ܘܐܪܒܥܐ ܝܖܚܝܢ‪ .‬ܘܟܕ ܝܠܕܬ‪ .‬ܐܝܬ ܗܘܐ ܠܗ ܠܥܘܠܐ ܫܢܐ‪.‬‬
‫ܫܬܝܢ ̈‬ ‫̈‬
‫ܒܢܝܐ‪ .‬ܒܬܠܬܝܢ‬ ‫ܬܕܡܖܬܐ‪ .‬ܐܢܬܬܐ ܕܝܢ ܚܕܐ ܝܠܕܬ‬ ‫‪44‬‬
‫̈‬
‫ܘܬܖܬܝܢ ܝܚܛܐ ܗܘܬ‪.‬‬ ‫̈‬
‫ܙܒܢܝܢ‪ .‬ܘܒܟܠ ܫܢܬܐ ܙܒܢܬܐ‬ ‫ܘܚܡܫ‬
‫ܕܟܘܪܐ ܐܝܬܘܗܝ ܫܬܝܢ‬ ‫̇‬ ‫̈‬
‫ܐܡܪܝܢ ܗܘܘ ܝܠܕܬ ܟܘܪܐ ܕܒܢܝܐ ܒܗܝ‬
‫̈‬
‫ܩܦܝܣܐ‪.‬‬

‫ܿ‬
‫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

41 We have been told by the priest Qūryāqōs of Mosul, a


merchant, ‘When we were sailing on the sea towards
Myaṭāl, we saw a big rock in the midst of the sea, and
upon it an old man, [good-looking], fair-bearded (and)
naked. And when we saw him, we thought that he es-
caped a shipwreck. And we brought the ship near him
so that he might get down to us. And when he saw the
ship, he struck the rock and laughed. And he threw him-
self into the sea and swam and got away’.

42 Marvels: The merchants say that on the islands, there are


trees that bear humans and birds, and life is breathed
[into them]. And it is called the tree of Baqāwās. 12 And
when they fully develop, they fly away and leave. And
they say that a beast comes out of the sea and eats them.

43 Marvels: A certain man got married in Baghdad, and he


took his wife and went to Ṭōs (i.e., Tus). And his wife
became pregnant, and the fetus remained in her womb
twenty-four months. And when she gave birth, the infant
had teeth.

44 Marvels: A certain woman, then, gave birth to sixty chil-


dren in thirty-five times. And every year, she would mis-
carry once and again. They would say, ‘She gave birth to
a kōr of children’, because one kōr contains sixty qpīzē. 13

12
Waqwaq in B1 in II.32.
13
Both kōr and qpīzā are measures of capacity.
‫‪54‬‬ ‫‪Marvels‬‬

‫ܒܢܝܐ ܒܚܡܫܐ ̈‬‫ܬܕܡܖܬܐ‪ .‬ܐܢܬܬܐ ܚܕܐ ܝܠܕܬ ܥܣܪܝܢ ̈‬


‫̈‬
‫ܒܛܢܐ‬ ‫‪45‬‬
‫ܘܚܝܘ ܟܠܗܘܢ‪.‬‬
‫ܬܕܡܖܬܐ‪ .‬ܘܐܡܪܝܢ ܕܓܒܪܐ ܚܕ ܦܪܢܓܝܐ ܝܠܕܬ ܠܗ ܐܢܬܬܗ‬‫̈‬ ‫‪46‬‬
‫ܫܒܥܐ ̈‬
‫ܒܢܝܢ ܒܚܕܐ ܟܪܣܐ ܘܚܝܘ ܟܠܗܘܢ‪.‬‬
‫ܩܘܤ ܡܘܨܠܝܐ‪ .‬ܕܓܒܪܐ‬ ‫ܪܝ ̇‬
‫ܩܘ ܵ‬ ‫̈‬ ‫‪47‬‬
‫ܬܕܡܖܬܐ‪ .‬ܐܫܬܥܝ ܠܢ ܩܫܝܫܐ ̣‬
‫ܠܦܠܓܗ ܕܐܘܪܚܐ‪.‬‬ ‫̇‬ ‫ܓ ̣ܗܘ ܘܐܢܬܬܗ‪ .‬ܘܟܕ ܡܛܘ‬ ‫ܚܕ ܐܙܠ ܼܿ‬
‫ܠܚ ̰‬
‫ܘܣܡܗ ܒܕܘܟܬܐ‬ ‫̇‬ ‫ܫܩܠܗ ܓܒܪܐ‬ ‫̇‬ ‫ܒܚܒ ̇‬
‫ܠܝܗ‪.‬‬ ‫̈‬ ‫ܡܝܬܬ ܐܢܬܬܗ‬
‫̇‬
‫ܣܬܝܪܬܐ ܒܡܕܒܪܐ‪ .‬ܘܐܡܪ ܕܟܕ ܗܦܟܢܐ ܢܣܒ ܐܢܐ ܠܗ ܥܡܝ‪.‬‬
‫ܚܓ‪ .‬ܐܙܠܘ ܒܐܘܪܚܐ ܐܚܪܬܐ‪ .‬ܘܒܬܪ‬ ‫ܓܝܐ ܡܢ‬‫̈‬
‫̰‬ ‫ܘܟܕ ܗܦܟܘ ܚ ̰‬
‫ܠܗܝ ܕܘܟܬܐ‪.‬‬ ‫ܚܓ ܘܐܙܠ ܒܐܘܪܚܐ ̇‬ ‫̈‬
‫ܫܒܥ ܫܢܝܢ ܬܘܒ ܐܙܠ ܠ ̰‬
‫ܘܦܠܓܗ ܬܚܬܝܐ ܟܕ ܒܠܐ‪.‬‬‫̇‬ ‫ܘܐܫܟܚܗ ܠܐܢܬܬܗ ܟܕ ܡܝܬܐ‪.‬‬ ‫̇‬
‫ܘܦܠܓܗ ܥܠܝܐ ܟܕ ܠܐ ܡܫܓܢܝ ܒܣܪܗ ܘܠܐ ܐܬܚܒܠ‪ .‬ܘܛܠܝܐ‬ ‫̇‬
‫̇‬ ‫̈‬
‫ܥܠܝܗ ܟܕ ܝܢܩ ܚܠܒܐ ܡܢ ܬܕܝܗ‪ .‬ܘܟܕ ܚܙܝܗܝ ܛܠܝܐ |‪|fol. 114v‬‬
‫̇‬
‫ܘܗܘ ܐܒܘܗܝ ܪܬܚ ܚܘܒܗ ܠܘܬ ܒܪܗ‪ .‬ܘܪܗܛ ܒܬܪܗ‬ ‫ܥܪܩ‪̣ .‬‬
‫ܘܠܒܟܗ‪ .‬ܘܟܕ ܐܥܠܘܗܝ ܠܥܕܬܐ ܐܫܬܘܕܥ ܠܠܫܢܐ ܣܘܪܝܝܐ‪.‬‬
‫ܐܡܪܝܢ ܕܫܪܝܪܐܝܬ ܕܠܫܢܐ ܩܕܡܝܐ ܕܒܗ ܡܠܠ ܐܠܗܐ ܥܡ‬
‫ܐܕܡ‪ .‬ܐܪܡܝܐ ̣ܗܘ‪̇ .‬ܗܢܘ ܕܝܢ ܣܘܪܝܝܐ‪.‬‬

‫‪ 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

45 Marvels: A certain woman gave birth to twenty children


in five pregnancies, and all of them lived.

46 Marvels: They say about a certain Frankish man (that)


his wife bore him seven children in one womb, and all
of them lived.

47 Marvels: We have been told by the priest Qūryāqōs of


Mosul that a certain man went on a pilgrimage together
with his wife. And when they reached the middle of the
way, his wife died in childbirth. [And that] man took
[him (i.e., the new-born baby) and his mother and put
them] in some hidden place in the desert. And he said,
‘When I return, I will take [the baby] with me’. And
when the pilgrims returned from the pilgrimage, they
went by another road. And after seven years, he again
went on the pilgrimage, and he went on the way to that
place. And he found the dead woman, her lower half-
decayed and her upper half with its flesh unchanged and
uncorrupted, and upon her the child sucking milk from
her breasts. And when the child saw him, he fled away.
And the father became inflamed with love for his son,
and he ran after him and caught him. And when they
brought him into the church, he recognized the Syriac
language. They say that the first language in which God
spoke to Adam was indeed Aramaic, that is Syriac.
‫‪56‬‬ ‫‪Marvels‬‬

‫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

48 Marvels: It was told in the book of Mār Basil that in the


city of Callinicum a certain woman had slept with an
ape. And she got pregnant and gave birth to a male
child, whose whole body was like that of an ape, and
(his) face (was) like a human face. And he used to go
to the church and listen to the divine scriptures. And
after twenty years, he sought baptism, but they did not
baptize him. And there was a great debate on this ac-
count: some said that he should not be denied baptism,
while some said he is not worthy of baptism. And Dio-
nysios, the bishop of Athens, said, ‘I will not baptize the
likenesses of unclean beasts!’ And everyone agreed with
his word. And when the king Tiberius came to the city of
Callinicum, he requested from them to sacrifice to demons
and idols and graven images. And that misshapen one
came and stood before the king, and said, ‘I am Chris-
tian, and I worship Christ’. And the king became angry
and ordered that they should beat him and inflict upon
him tortures and lacerations and blows. And the king
cried out and in a fiery rage said and ordered, and they
brought pitch and brimstone and boiled them together.
‫‪58‬‬ ‫‪Marvels‬‬

‫ܘܫܩܠܘܗܝ ܠܒܪ ܩܘܦܐ‪ .‬ܘܫܕܐܘܗܝ ܒܓܘܗ‪ .‬ܘܡܙܥܩ ܗܘܐ‬


‫ܘܐܡܪ‪ .‬ܕܐܢܐ ܟܪܣܛܝܢܐ ܐܢܐ ܘܠܡܫܝܚܐ ܣܓܕܢܐ‪ .‬ܘܩܥܐ‬
‫ܘܐܡܪ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܢܗܘܐ ܠܝ ܩܕܣܐ ܗܢܐ ܓܘܪܢܐ‬
‫ܐܒܗܬܐ‬‫̈‬ ‫ܕܡܥܡܘܕܝܬܐ‪ .‬ܘܒܕܘܟܬ ܥܡܕܐ ܘܐܡܪܘ ܟܠܗܘܢ‬
‫̈‬
‫ܕܗܘ ܡܗܝܡܢܐ ܗܘܐ ܒܝܘܡܐ ܕܩܝܡܬܐ‪ .‬ܘܥܡ ܣܗܕܐ‬ ‫̇‬
‫̈‬
‫ܘܙܕܝܩܐ ܝܪܬ ܡܠܟܘܬܐ ܕܫܡܝܐ‪.‬‬ ‫̈‬
‫ܘܡܘܕܝܢܐ‬
‫̈‬
‫ܬܕܡܖ ܬܐ‪ .‬ܐܫܬܥܘ ܠܢ ܕܒܡܕܝܢܬܐ ܒܨܪܐ‪ .‬ܓܕܫܘ ܡܘܬܢܐ‬ ‫‪49‬‬
‫ܪܒܐ‪ .‬ܘܚܙܐ ܓܒܪܐ ܚܕ ܠܟܠܒܬܐ ܚܕܐ ܕܥܐܠܐ ܒܒܙܥܐ‬
‫ܠܒܝܬܐ ܚܕ‪ .‬ܕܠܐ ܦܫܘ ܒܗ ܐܢܫ ܡܢ ܡܘܬܢܐ‪ .‬ܘܐܙܠ ܥܠ‬
‫ܒܬܪܗ ‪ .‬ܘܚܙܐ ܛܠܝܐ |‪ |fol. 115r‬ܙܥܘܪܐ ܟܕ ܡܫܦܦ ܥܠ‬‫̇‬
‫̇‬
‫ܡܢܗ ܚܠܒܐ‪ .‬ܘܫܩܠ‬ ‫̈ܐܝܕܘܗܝ‪ .‬ܘܐܬܐ ܘܩܡ ܩܕܡ ܟܠܒܬܐ ܘܝܢܩ‬
‫ܠܛܠܝܐ ̇ܗܘ ܘܪܒܝܗ‪ .‬ܘܩܪܝܢ ܗܘܘ ܠܗ ܒܪ ܟܠܒܬܐ‪.‬‬

‫ܘܗܘ ܡܙܥܩ ‪L‬‬


‫‪ 48a‬ܘܫܩܠܘܗܝ[ ܘܫܘܩܠܘܗܝ ‪ | L‬ܘܡܙܥܩ[ ̣‬
‫‪ 48b‬ܣܓܕܢܐ[ ܣܓܕ ܐܢܐ ‪L‬‬
‫‪ 48c‬ܓܘܪܢܐ[ ܘܙܢܐ ‪L‬‬
‫‪ 48d‬ܘܒܕܘܟܬ[ ܘܕܡܘܬ ‪L‬‬
‫̈‬
‫‪ 49a‬ܐܫܬܥܘ[ ܐܫܬܥܝܘ ‪ | L‬ܠܢ[ ܐܢܫܝܢ ‪ | L‬ܕܒܡܕܝܢܬܐ[ ܕܡܕܝܢܬܐ ‪| L‬‬
‫ܒܨܪܐ[ ܕܒܨܪܐ ‪ | L‬ܓܕܫܘ[ ܓܕܫ ‪L‬‬
‫̈‬ ‫‪̈ 49d‬ܐܝܕܘܗܝ[ ̈‬
‫ܐܝܕܘܗܝ ܘܖܓܠܘܗܝ ‪L‬‬ ‫‪ 49c‬ܦܫܘ[ ܦܫ ‪L‬‬
‫‪ 49e‬ܘܝܢܩ[ ܘܝܢܩ ܗܘܐ ‪L‬‬
Edition and Translation 59

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.

49 Marvels: They told us that in the city of Basra, there was


a great plague. And a certain man saw a bitch entering
through a hole into a house in which no people were left
after the plague. And he followed her and saw a small
child, crawling on his hands [and his legs]. And he came
and stood up before the bitch and sucked her milk. And
he took that child and raised him, and they used to call
him ‘Son of a Bitch’.
‫‪60‬‬ ‫‪Marvels‬‬

‫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 ̈‬

‫ܘܐܝܬ ܒܗ ܢܘܢܐ ܕܡܘܬ ܓܡܠܐ‪.‬‬ ‫‪55‬‬

‫‪ 50b‬ܓܒܪܐ[ ܓܒܪܐ ܚܕ ‪L‬‬ ‫‪ 50a‬ܡܝܬ[ ܡܝܬܘ ‪L‬‬


‫̈‬
‫‪ 50e‬ܡܢܝܗ[ ‪ | L om.‬ܒܢܝܢܫܐ[ ‪L om.‬‬ ‫‪ 50c‬ܟܠ[ ܗܘܐ‬
‫̈‬
‫ܡ ܹܫܐ[ ܓܫܝܡܐ ‪L‬‬‫̈‬ ‫ܿ‬
‫ܓ ܸ‬‫‪ 51‬ܐܚܪܢܐ[ ܬܕܡܘ]ܪܬܐ[ ‪ܼ | L‬‬
‫‪ 52‬ܐܚܪܢܐ[ ܬܕܡ]ܘܪܬܐ[ ‪ | L‬ܚܕ[ ܚܕ ܕܐܝܬ ܒܗ ‪L‬‬
‫‪The whole unit is absent from L. 54‬‬
‫‪The whole unit is absent from L. 55‬‬
Edition and Translation 61

50 Marvels: And at that time, twenty thousand people died


in Basra on one day. And a certain man from among the
citizens took date stones, (and) whenever biers of the
dead would pass, he would throw a stone into an earthen
jar. And he would count them in the evening. And their
number came to twenty thousand people.

51 Another: In Serendib, there are large buffalo bulls that


have no tails.

52 Another: There is a mountain, [whereon there are] de-


vouring snakes.

53 Alexander saw a wolf and a leopard, whose tails were


like the tails of scorpions.

54 Another: In the sea, there are turtles, that is qrāyē, 14 each


of them twenty cubits in circumference. And they have
one thousand offspring each in its belly.

55 And there is in it a fish there that looks like a camel.

ܵ
̈ ‘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.‬‬

‫‪ 56a‬ܐܚܪܢܐ[ ܬܕܡ]ܘܪܬܐ[ ‪ | L‬ܘܐܝܬ[ ܐܝܬ ‪L‬‬


‫‪ 56b‬ܡܢܗܘܢ[ ܡܢܗܝܢ ‪L‬‬
‫‪ 56e‬ܐܚܪܬܐ[ ‪L om.‬‬
‫‪ 57b‬ܥܠ ܡܛܪܐ[ ܠܡܛܪܐ ‪L‬‬
‫‪ 58a‬ܢܘܢܐ[ ܢܘܢܐ ܚܕ ‪ | L‬ܐܘܪܟܗ[ ܕܐܘܪܟܗ ‪L‬‬
‫‪ 58c‬ܩܠܐ ܕܩܝܣܐ[ ‪L om.‬‬ ‫‪ 58b‬ܕܚܠܝܢ[ ܘܕܚܠܝܢ ‪L‬‬
‫‪ 59a‬ܐܝܬ[ ܘܐܝܬ ‪ | L‬ܢܘܢܐ[ ܢܘܢܐ ܐܚܪܢܐ ‪L‬‬
‫ܘܒܟܪܣܗ ܕܐܚܪܬܐ[ ܘܐܝܬܝܗܘܢ ‪L‬‬
‫̇‬ ‫‪ 59a‒b‬ܘܒܟܪܣܗ ܕܢܘܢܐ ܢܘܢܬܐ ܐܚܪܬܐ‪.‬‬
‫‪ 59c‬ܠܓܘ[ ܠܓܘ ܡܢ ‪L‬‬
Edition and Translation 63

56 Another: In the Western sea there are two islands. On one


of them no one dies at all. And when his body wears out,
and his strength fails, and he hates his life, his people
take him and bring him to the other island. And when
he reaches that other island, he dies at once.

57 Marvels: In India there is an island where, on any day


when they need rain, they raise their hands to heaven
and beseech God, and the rain comes to them at once.

58 Marvels: In the Sea of Qūlzam there is a fish whose length


is two hundred cubits. The sailors are afraid of it, and
when they see it, they strike a piece of wood, and it hears
the sound of wood and flees.

59 There is in it a fish whose length is two hundred cubits.


And in the belly of this fish there is another smaller fish,
and in the belly of the other (fish) four fishes, one inside
of another, like the peels of onion, one inside of another.
‫‪64‬‬ ‫‪Marvels‬‬

‫ܘܐܝܬ ܒܗ ܢܘܢܐ ܨܘܪܬܗ ܐܝܟ ܕܬܘܪܐ ܝܠܕܐ ܘܡܝܢܩܐ‪ .‬ܘܡܢ‬ ‫‪60‬‬


‫ܓܠܕܗ ܥܒܕܝܢ ]ܣܟ ̈ܖܐ[‪.‬‬
‫ܦܖܚܬܐ ܕܡܘܬܗܝܢ‬ ‫ܬܖ ܬܝܢ ̈‬
‫ܬܕܡܖ ܬܐ‪ .‬ܚܙܐ ܐܠܟܣܢܕܪܘܤ ̈‬‫̈‬ ‫‪61‬‬
‫̈‬
‫ܗܘܝ ܐܝܟ‬ ‫|‪ |fol. 115v‬ܐܝܟ ܕܡܘܬܐ ܕܒܪܢܫܐ‪ .‬ܘܡܡܠܠܢ‬
‫ܒܢܝܢܫܐ‪ .‬ܘܐܘܕܥܘ ܥܠ ܡܘܬܗ ܕܡܠܟܐ ܐܠܟܣܢܕܪܘܤ‪ .‬ܘܥܠ‬ ‫̈‬
‫ܟܠܡܕܡ ܕܗܘܐ‪ .‬ܘܥܕܠܘܗܝ ܥܠ ܝܥܢܘܬܗ‪ .‬ܕܠܐ ܣܒܥ ̈‬
‫ܚܝܘܗܝ ܡܢ‬
‫ܥܠܡܐ‪.‬‬
‫ܘܚܙܐ ܬܘܒ ܐܠܟܣܢܕܪܘܤ ܬܪܝܢ ̈ܐܝܠܢܐ ܕܡܢ ܨܦܪܐ ܘܥܕܡܐ‬ ‫‪62‬‬
‫ܠܥܕܢ ܪܡܫܐ ܙܥܪܝܢ ܗܘܘ‪.‬‬
‫̈‬
‫ܪܘܖܒܐ‪ .‬ܘܡܡܠܠܝܢ‬ ‫ܘܚܙܐ ܬܘܒ ܐܠܟܣܢܕܪܘܤ ܬܪܝܢ ̈ܐܝܠܢܐ‬ ‫‪63‬‬
‫ܒܢܝܢܫܐ ܘܡܠܠ ܥܡܗ ܚܕ ܡܢܗܘܢ ܒܠܫܢܐ ܝܘܢܝܐ‪.‬‬ ‫ܐܝܟ ̈‬
‫ܘܐܚܪܢܐ ܒܠܫܢܐ ܪܗܘܡܝܐ‪ .‬ܘܐܘܕܥܘܗܝ ܥܠ ܡܘܬܗ‪ .‬ܘܗܦܟ‬
‫ܡܢ ܬܡܢ ܘܡܝܬ‪.‬‬
‫ܒܗ ܩܠܐ ܕܙܡܪܐ‬ ‫ܪܛܝܠ‪ .‬ܡܫܬܡܥ ̇‬ ‫ܓܙܪܬܐ ܚܕܐ ܕܡܬܩܪܝܐ ܿ ܼܒ ̣‬ ‫‪64‬‬
‫ܐܢܫܝܢ ܡܢ ܒܢܝ̈‬ ‫̈‬ ‫ܘܕܦܠܓܐ ܘܒ ̈ܖܒܝܥܐ ܟܠܗ ܠܠܝܐ‪ .‬ܘܐܡܪܝܢ‬
‫̈‬
‫̇‬ ‫ܢܛܝ ̇ܟܪ ܼܝ‬
‫ܣܛܘܤ‪.‬‬ ‫ܐܬܪܐ‪̇ .‬ܗܘ ܕܡܢ ܬܡܢ ܢܦܩ ܒܪ ܐܒܕܢܐ‪ .‬ܕܗܘܝܘ ܿ ܼܐ ܼ‬

‫̈‬ ‫̈‬
‫‪ 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

60 And there is in it a fish that looks like a bull that gives


birth and suckles. And they make [shields] 15 from its skin.

61 Marvels: Alexander saw two birds whose appearance was


like the appearance of humans, and they were talking
like humans. And they related the death of the king Al-
exander and everything that is going to happen. And
they reproached him for his covetousness, that he is not
satisfied in his life with the world.

62 And again, Alexander saw two trees that grew shorter


from the morning until evening.

63 And again, Alexander saw two great trees, and they


spoke like humans. And one of them talked to him in the
Greek language, and another in the Latin language. And
they made known to him about his death. And he re-
turned from there and died.

64 An island called Barṭīl: the sound of singing and tambou-


rines and [timbrels] is heard there during the whole
night. And the people from among the locals say that
from there will come the son of perdition, who is Anti-
christ. 16

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

‫ܘܚܙܐ ܬܘܒ ܐܠܟܣܢܕܪܘܤ ̈ܐܝܠܢܐ ܕܡܢ ܨܦܪܐ ܘܥܕܡܐ ܠܦܠܓܗ‬ ‫‪65‬‬


‫ܝܖܟܢ ̈‬
‫ܗܘܝ‪ .‬ܘܡܢ ܦܠܓܗ ܕܝܘܡܐ ܘܥܕܡܐ ܠܥܕܢ ܪܡܫܐ‬ ‫ܕܝܘܡܐ ̈‬
‫̈‬
‫ܙܥܖܢ ̈‬
‫ܗܘܝ‪.‬‬
‫̈‬
‫ܬܕܡܖܬܐ ܘܠܐܠܗܐ ܫܘܒܚܐ ܐܡܝܢ‪.‬‬ ‫ܫܠܡ‬

‫‪ Desinit‬ܫܘܒܚܐ[ ܫܘܒܚܐ ܐܡܝܢܐ‬


Edition and Translation 67

65 And again, Alexander saw trees that grew taller from the
morning until midday and grew shorter from midday un-
til evening time.

Completed are the marvels, and glory to God. Amen.


‫‪68‬‬ ‫‪Marvels‬‬

‫)‪2.3. Recension II: Text (B1‬‬

‫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<‪.‬‬

‫‪ 1c‬ܘܫܝܥܬܐ[ ܘܫܥܝܥܬܐ ‪B1‬‬


‫‪ 4d‬ܚܙܝܢ ܗܘܘ ̇‬
‫ܠܗ[ ‪B1 Added in the right margin by the same‬‬
‫‪hand.‬‬
Edition and Translation 69

2.3. Recension II: Translation

Again, I write down the marvels that are found in the great
cities.

1 Alexander built a city from brass in the country of An-


dalus on some island, the width of which is four months.
And he placed many treasures there. And it is a great
and sealed city, and it has no gates.

2 Alexandria and Rome were built over the course of three


hundred years. And for seventy years, their inhabitants
were not able to walk in their midst during the daytime,
(but only) when their eyes were covered with black
veils, so that they would not be harmed by the exceed-
ing whiteness and splendour and rays and adornments
and buildings of the city.

3 And there was in Alexandria a lighthouse that was built


upon a dew of glass. And there were six hundred thou-
sand Jews in it, besides other countless nations.

4 And there was in Alexandria a mirror that was hanging


on the top of the lighthouse. And every one who would
sit under it saw the city of Constantinople. And they
would see every ship that went out of it by sea.
‫‪70‬‬ ‫‪Marvels‬‬

‫ܘܐܝܬ ܒܚܕܐ ܕܘܟܬܐ ܡܢܪܬܐ ܐܚܪܬܐ ܕܢܚܫܐ‪ .‬ܘܥܠ‬ ‫‪5‬‬


‫̇‬
‫ܪܫܗ ܦܪܫܐ ܚܕ ܕܢܚܫܐ‪ .‬ܘܒܝܘܡܐ ܕܥܐܕܐ ܕܝܠܗܘܢ ܢܒܥܝܢ‬
‫̈‬
‫̈ܡܝܐ ܡܢ ̇ܗܝ ܡܢܪܬܐ ܘܫܬܝܢ ܡܢܗܘܢ ܟܠܗܘܢ ܒܢܝܢܫܐ‬
‫ܕܡܬܘܥܕܝܢ ܠܬܡܢ‪ .‬ܘܡܫܩܝܢ ܠܩܢܝܢܗܘܢ ܘܡܠܝܢ ܟܠܗܘܢ‬
‫̈‬
‫ܘܠܓܘܖܢܐ ܕܐܝܬ ܬܡܢ‪ .‬ܘܒܬܪ‬ ‫ܣܦܩܐ ܕܗܘܝܢ ܥܡܗܘܢ‬ ‫̈‬
‫ܥܐܕܐ ܦܣܩܐ ܡܪܕܝܬܐ ܕܡܝܐ‪ .‬ܘܠܐ ܬܘܒ ܡܪܕܝܐ ܐܝܟ‬
‫̇‬
‫ܥܝܕܬܗ‪.‬‬
‫̈‬
‫ܫܘܖܐ ܚܕ ܠܓܘ ܡܢ ܚܕ‪.‬‬ ‫ܐܝܬ ܡܕܝܢܬܐ ܕܐܝܬ ̇‬
‫ܠܗ ܫܒܥܐ‬ ‫‪6‬‬
‫ܘܒܝܬ ܫܘܪܐ ܠܫܘܪܐ ܫܒܥܐ ̈ܡܝܠܐ‪ .‬ܘܟܠ ܬܠܬܐ ̈ܡܝܠܐ‬
‫̈‬
‫ܘܢܗܖܘܬܐ‬ ‫ܦܖܕܝܣܐ‬‫ܚܕ ܦܪܣܚܐ‪ .‬ܘܒܝܬ ܫܘܪܐ ܠܫܘܪܐ ̈‬
‫ܘܫܩܝܐ ̈‬
‫ܘܖܚܘܬܐ‪.‬‬ ‫̈‬ ‫|‪̈ |fol. 69r‬‬
‫ܘܟܖܡܐ‬
‫ܐܝܬ ܫܘܪܐ ܕܒܢܐܘܗܝ ̈ܡܠܟܐ‪ .‬ܡܢ ܝܡܐ ܵ‬
‫ܕܟ ܵܙܪ ܘܥܕܡܐ‬ ‫‪7‬‬
‫̣‬
‫ܠܝܡܐ ܕܣܘܪܝܐ ܐܘܪܚܐ ܕܬܡܢܝܐ ̈‬
‫ܝܘܡܝܢ‪.‬‬
‫̈‬
‫ܢܗܖܘܬܐ‪.‬‬ ‫ܥܠ‬
‫ܿ‬
‫ܢܗܪܐ ܕܡܬܩܪܐ ܿ ܼܒܐܛ ܼܠܤ ܬܠܬ ܫܥܝܢ ܡܢ ܫܘܪܝ ܐܝܡܡܐ‬ ‫‪8‬‬
‫ܡܘܗܝ ܠܝܡܐ‪ .‬ܘܬܠܬ ܫܥܝܢ ܡܬܟܠܝܐ ܡܪܕܝܬܗ‪.‬‬ ‫̈‬ ‫ܡܪܕܝܢ‬
‫ܘܝܒܫܐ ܕܘܟܬܐ ܕܡܪܕܝܬܐ‪.‬‬
Edition and Translation 71

5 And there is in a certain place another lighthouse 17 of


brass, and on its top a horseman of brass. And on the
day of their festival, water would flow from this light-
house and all the people who were assembled there,
would drink from it and water their cattle and fill all the
jars they had with them and the vessels that are there.
And after the festival, the stream of water ceases and
does not flow anymore as it used to.

6 There is a city that has seven walls, one inside another,


and between one wall and another seven miles. And
every three miles is one parasang. And between the
walls: orchards, and rivers, and vineyards, and chan-
nels, and mills.

7 There is a wall, which 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.

On rivers.

8 The river called Baʾṭlas: from the beginning of days, its


waters flow to the sea for three hours. And its flow stops
for three hours, and the place of the flow dries up.

17
Or ‘minaret’.
‫‪72‬‬ ‫‪Marvels‬‬

‫ܒܗ ܒܪܢܫܐ ܐܘ ܒܥܝܪܐ‪ .‬ܟܡܐ‬ ‫ܝܡܐ ܕܣܘܦ ܟܕ ܢܦܠ ̇‬ ‫‪9‬‬


‫ܕܐܝܬܘܗܝ ܚܝܐ ܘܐܝܬ ܒܗ ܢܦܫܐ ܛܐܦ ܠܥܠ ܡܢ ̈ܡܝܐ‪.‬‬
‫ܘܟܕ ܡܐܬ ܛܒܥ ̈‬
‫ܒܡܝܐ‪.‬‬
‫ܩܘܤ ̈ܖܕܐ‬‫ܐܝܬ ܒܝܡܐ ܕܘܟܬܐ ܕܡܬܩܪܝܐ ܐܘܪܝ ̇‬
‫ܼ‬ ‫‪10‬‬
‫ܙܒܢܝܢ ܘܡܬܥܠܝܐ ܡܪܕܝܬܗ‬‫ܘܡܬܦܣܩ ܒܝܘܡܐ ܬܠܬ ̈‬
‫ܕܖܥܐ‪ .‬ܘܟܢ ܒܨܪ ܥܕܡܐ‬ ‫ܚܕܐ ܫܥܐ ܚܡܫܡܐܐ ̈‬
‫ܕܡܬܚܙܝܐ ܐܪܥܐ ܝܒܝܫܐ‪.‬‬
‫ܐܝܬ ܢܗܪܐ ܚܕ ܕܡܪܕܐ ܒܫܒܬܐ ܚܕ ܝܘܡܐ‪ .‬ܘܣܓܝܢ‬ ‫‪11‬‬
‫ܐܚܖܢܐ ܡܬܦܣܩܝܢ ܥܕܡܐ‬‫̈‬ ‫ܝܘܡܐ‬‫ܡܘܗܝ‪ .‬ܘܒܫܬܐ ̈‬‫̈‬
‫ܕܡܬܚܙܝܐ ܐܪܥܐ ܝܒܝܫܬܐ‪.‬‬
‫ܵ ܵ‬
‫ܢܝܠܙ ܐܝܬ ܒܪܐ ܚܕܐ ܕܡܦܩܐ ̈ܡܝܐ ܘܡܠܚܐ‬ ‫ܒܐܬܪ ܕܟ ̣‬ ‫‪12‬‬
‫̈‬ ‫̈‬ ‫̈‬
‫ܘܢܘܛܐ‪ .‬ܘܡܢ ܕܡܬܦܣܩܢ ܡܝܐ ܒܩܒܝܐ‪ .‬ܖܕܝܢ ܡܝܐ‬
‫̈ܡܠܝܚܐ ܘܗܘܝܢ ܡܠܚܐ ܚܠܝܐ ܘܚܘܪܐ ܘܠܐ ܗܘܐ ̇‬
‫ܒܗ‬
‫ܛܥܡܐ ܕܢܘܛܐ ܘܐܦܠܐ ܪܝܚܐ‪ .‬ܘܢܘܛܐ ܦܐܫ ܒܕܘܟܬܗ‬
‫]ܒܩܘܝܐ[ ܟܕ ܠܝܬ ܒܗ ܛܥܡܐ ܕܡܠܚܐ‪.‬‬
‫̇‬
‫ܕܦܘܫܬ ̣ܝ ܐܝܬ ܡܥܝܢܐ ܒܟܐܦܐ ܕܡܪܕܝܐ ܕܡܐ‬
‫ܒܐܬܪܐ ̣‬ ‫‪13‬‬
‫ܘܪܝܚܗ ܘܛܥܡܗ ܘܙܦܪܘܬܗ ܐܝܟ ܕܡܐ‪ .‬ܘܪܕܐ ܘܝܒܫ‬
‫ܘܗܘܐ ܥܦܪܐ‪ .‬ܣܘܡܩܐ ܟܕ ܠܝܬ ܒܗ ܠܐ ܛܥܡܐ ܘܠܐ‬ ‫̇‬
‫ܵ‬
‫ܪܝܚܐ ]ܕܕܡܐ[ ܘܫܩܠܢ ܡܢܗ ܚܢܢܐ‪.‬‬

‫‪ 12e‬ܒܩܘܝܐ[ ܒܩܘܬܐ ‪B1‬‬


‫‪ 13d‬ܕܕܡܐ[ ܕܪܡܐ ‪B1‬‬
Edition and Translation 73

9 The Sea of Reeds: 18 when a man or animal falls into it,


as long as he is alive and there is breath in him, he
floats upon the water, but when he dies, he sinks into
the water.

10 In the sea there is a place called ʾEwrīqōs. It flows and


stops three times during a day. And its flow rises for
five hundred cubits in one hour. And afterward, it with-
draws until the dry land appears.

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.

12 In the land of Kānīlāz, there is a well that brings forth


water and salt and naphtha (i.e., crude oil). And when
the waters stop in a pool, the salty waters flow away,
and there remains sweet and white salt that has neither
taste nor smell of naphtha. And the naphtha remains in
its place in the pool, while there is no (more) taste of
salt in it.

13 In the country of Pūštī, there is a spring in a rock that


flows with blood, and its smell and taste and stench are
like those of blood. And it flows and dries up and turns
into red dust that has no taste or smell of blood. And
they take from it ḥnānā.

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

14 In the country of Spārē, there is a river that flows on


the day of the Sabbath and stops on the remaining days.
And it is called the ‘Sabbatical river’.

15 In the country of Persia there is a river that flows with


dry sand, without any water. And neither man nor ani-
mal nor ship is able to cross it. And on the day of the
Sabbath, its flow stops. And (people) see the place of its
flow in the direction of the West.

16 In the country of Romans, (there is) a place on the Sea


of the Khazars which is called Maṭlāyā. It does not stop
raining there, in winter as well as in summer. And they
cannot even store crops, unless inside the houses.

17 In the country of the South and of the Hejaz, it rains


during the whole summer, and in winter it is summer.
Summer there is winter and winter is summer.

18 In the country of Bēt Dlīš, in the vicinity of the town


called ʿAms, there is a certain small spring on the sea-
shore, and it flows with water that is red and sour like
strong vinegar. And it has a sharp taste, and its color is
like that of minium. And it flows and runs into a river,
and the course of those red waters is (made of) stones
and pebbles.
‫‪76‬‬ ‫‪Marvels‬‬

‫ܒܓܙܖܬܐ ܕܡܕ ̈ܢܚܝܬܐ‬


‫̈‬ ‫̈‬
‫ܬܕܡܖܬܐ‬ ‫ܬܘܒ‬
‫ܐܝܬ ܒܓܙܪܬܐ ܚܕܐ ̈‬
‫ܒܢܝܢܫܐ ܕܐܝܬ ܠܗܘܢ ̈ܐܕܢܐ ̈‬
‫ܐܖܝܟܐ‬ ‫‪19‬‬
‫ܘܦܬܝܐ ܕܡܟܣܝܢ ܠܗܘܢ ܡܢ ܪܫܗܘܢ ܘܥܕܡܐ ̈‬
‫ܠܖܓܠܝܗܘܢ‪.‬‬ ‫̈‬
‫̈‬
‫ܘܡܬܩܖܝܢ ̈ܐܕܢܐ‪ .‬ܦܪܣܐܝܬ ܩܪܝܢ ܠܗܘܢ‬ ‫ܕܘܟܬ ܓܠܐܐ‬
‫ܓܠܝܡ ̇ܓ ̇ܘܫ‪.‬‬‫ܼ‬
‫ܒܗ ̈‬ ‫ܐܝܬ ܓܙܪܬܐ ܚܕܐ ܕܡܬܩܪܝܐ ܿܟ ܵ‬
‫ܪܢܫ‪ .‬ܘܐܝܬ ̇‬
‫ܒܢܝܢܫܐ‬ ‫ܼ‬ ‫‪20‬‬
‫ܟܠܒܐ‪ .‬ܘܟܕ ܢܡܛܘܢ ܠܘܬܗܘܢ‬ ‫̈‬ ‫ܟܠܒܢܝܐ‪̈ .‬‬
‫ܕܟܖܝܗܘܢ ܐܝܟ‬ ‫̈‬
‫ܒܥܠܕܒܒܐ ܢܥܠܘܢ ܘܢܣܚܘܢ ܒܢܗܪܐ ܕܐܝܬ ܬܡܢ‪.‬‬ ‫̈‬
‫ܘܢܬܥܪܓܠܘܢ ܥܠ ܚܠܐ ܕܢܗܘܐ ܠܗܘܢ ܕܘܟܬ ܙܝܢܐ‪ .‬ܘܠܐ‬ ‫̣‬
‫ܥܒܪ ܒܗܘܢ ܠܐ ܠܐܓܪܐ ܘܠܐ ܪܘܡܚܐ ܘܠܐ ܣܝܦܐ‪.‬‬
‫ܠܢܫܝܗܘܢ ܒܙܢܐ ܕܙܘܘܓܐ‬‫ܒܢܝܢܫܐ ܢܬܢܩܦ ̈‬ ‫ܘܐܢ ܐܢܫ ܡܢ ̈‬
‫|‪ |fol. 70r‬ܒܪܫܥܬܗ ܡܐܬ‪.‬‬
‫̈‬ ‫ܕܥܖܒܝܐ ̈‬‫̈‬
‫ܐܢܫܐ ܕܐܝܬ ܠܗܘܢ ܐܠܝܬܐ‬ ‫ܘܐܝܬ ܒܡܕܒܪܐ‬ ‫‪21‬‬
‫̈‬ ‫̈‬
‫ܐܝܟ ܐܠܝܬܐ ܕܥܖܒܐ‪ .‬ܘܟܕ ܚܙܝܢ ܠܒܪܢܫܐ ܥܪܩܝܢ ܡܢܗ‪.‬‬
‫̈‬
‫ܘܥܖܒܝܐ ܕܐܬܪܐ ̇ܗܘ ܐܟܠܝܢ ܠܗܘܢ‪.‬‬
‫ܢܦܩ ܥܠ ܐܠܟܣܢܕܪܘܤ ܐܝܬ ̈‬
‫ܒܢܝܢܫܐ ̈‬
‫ܕܖܓܠܝܗܘܢ ܐܝܟ‬ ‫‪22‬‬
‫ܨܒܥܢ ܒܟܠ ܚܕܐ‬ ‫ܗܘܝ ܠܗܘܢ ܫܬ ̈‬ ‫̈‬
‫ܕܥܩܖܒܐ‪ .‬ܘܐܝܬ ̈‬ ‫̈ܖܓܠܐ‬
‫ܪܓܠܐ‪.‬‬
‫ܝܗ ܐܟܠܝܢ ̈‬ ‫̈‬
‫ܕܥܡܘܖ ̇‬
‫ܒܢܝܢܫܐ‪ .‬ܟܕ ̣ܗܘ ܚܝ‬ ‫ܐܝܬ ܓܙܪܬܐ ܚܕܐ‬ ‫‪23‬‬
‫ܠܐ ܕܒܚܝܢ ܠܗ‪ .‬ܐܠܐ ܦܣܩܝܢ ܠܒܣܪܗ‪ .‬ܘܐܟܠܝܢ ܠܗ ܟܕ ̣ܗܘ‬
‫ܚܝ‪ .‬ܟܕ ܠܐ ܡܛܘܝܢ‪ .‬ܘܐܦܠܐ ܡܒܫܠܐ‪ .‬ܘܓܙܪܬܐ ܐܝܬ‬
‫ܒܠܘܤ‪.‬‬
Edition and Translation 77

Again, marvels in the Eastern islands.

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.

20 There is one island called Karnāš, and on it, there are


dog-people, whose males are like dogs. And when ene-
mies approach them, they enter and swim in the river
which is there. And they roll in the sand, which serves
them instead of armour, so that neither arrow nor spear
nor sword can reach them. And if a regular man would
cleave to their women by way of intercourse, he is go-
ing to die immediately.

21 And in the desert of the Arabs, there are people who


have fat tails like those of the sheep. And when they see
humans, they flee from them. And the Arabs of that
country eat them.

22 It appeared to Alexander (that) there are people whose


legs are like those of scorpions, and they had six digits
on each leg.

23 There is an island whose inhabitants eat people while


they are still alive. They do not slaughter him, but cut
off his flesh and eat him while he is alive, without roast-
ing or boiling. And the island is Balōs.
‫‪78‬‬ ‫‪Marvels‬‬

‫̈‬ ‫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

24 Alexander saw people whose teeth are like the teeth of


dogs.

25 And moreover, he saw people who have no head, and


their mouths and eyes are on their breasts.

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.

27 And there are people, whose appearance is like that of


ravens, and they throw stones and sticks directly at
men. And they killed many from the army of Alexander.

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

30 And there are smooth (i.e., hairless) people in the East,


and they have no hair whatsoever, neither eyebrows
nor eyelids. And when the sun shines upon their faces,
they enter the water from the sun’s heat for as long as
nine hours.

31 The man called Anās told us that he saw on the island


of Kīš a man who had above his breast two heads and
four arms, and below his breast one body and one belly.
And they were quarrelling one with another about the
inheritance of their father. And when one of them died,
his body remained hanging upon his companion for
three days, and then that other side also died.

32 There are trees in the islands that bear humans and


birds, and life is breathed into them. And it is called the
‘tree of Waqwaq’. And when they fully develop, they fly
away and leave. And an animal comes out of the sea
and eats them.

33 A certain woman gave birth to sixty children in thirty-


five pregnancies. And every year, she would miscarry
once and again. They would say, ‘She gave birth to a
kōr of children’, because one kōr contains sixty qpīzē. 19

34 Another woman gave birth to twenty children in five


pregnancies, and all of them lived.

19
Both kōr and qpīzā are measures of capacity.
‫‪82‬‬ ‫‪Marvels‬‬

‫ܘܚܙܐ ܬܘܒ ̈ܐܝܠܢܐ ܕܡܢ ܨܦܪܐ ܘܥܕܡܐ ܠܦܠܓܗ ܕܝܘܡܐ‬ ‫‪40‬‬


‫ܗܘܝ‪ .‬ܘܡܢ ܦܠܓܗ ܕܝܘܡܐ ܘܥܕܡܐ ܠܥܕܢ ܪܡܫܐ‬ ‫ܝܖܟܢ ̈‬ ‫̈‬
‫ܗܘܝ ܥܕܡܐ ܕܠܐ ܡܬܚܙܐ >ܗܘܐ‬ ‫̈‬ ‫̈‬
‫ܗܘܝ ̈‬
‫ܘܒܠܝܢ‬ ‫ܙܥܖܢ‬ ‫̈‬
‫ܡܢܗܝܢ ܡܕܡ ܠܥܠ ܡܢ ܐܪܥܐ‪ .‬ܘܟܕ ܫܪܘ ܩܛܦܘ ܡܢ<‬
‫ܦܐܖܝܗܘܢ ܘܐܟܠܘ‪ .‬ܘܢܦܩܬ ܥܠܝܗܘܢ ܪܘܚܐ ܣܪܝܬܐ‪.‬‬ ‫̈‬
‫ܪܘܖܒܬܐ ܥܠ ܚܨܝܗܘܢ‪ .‬ܘܥܠ‬ ‫̈‬ ‫̈‬
‫ܡܚܘܬܐ‬ ‫ܘܐܬܡܚܝܘ‬
‫ܗܕܡܝܗܘܢ ܟܕ ܠܐ ܚܙܝܢ ܗܘܘ ܕܡܚܝܢ ܗܘܘ ܠܗܘܢ‪ .‬ܘܫܡܥܘ‬ ‫̈‬
‫ܗܘܘ ܩܠܐ ܕܪܥܡܐ ܡܢ ̈ܐܝܠܢܐ‪̇ .‬ܗܢܘܢ ܕܐܡܪ‪ .‬ܕܠܐ ܢܗܘܐ‬
‫ܒܟܘܢ ܐܢܫ ܕܡܐܬ ܐܘ ܕܫܩܠ ܡܢ ̈ܐܝܠܢܐ ܗܠܝܢ ܡܕܡ‪.‬‬
‫ܘܐܠܐ ܟܠܟܘܢ ܡܝܬܝܬܘܢ‪.‬‬
‫ܘܐܝܬ ܗܘܐ ܬܡܢ ܦܪܚܬܐ ܕܕܡܝܐ ܠܚܓܠܐ‪.‬‬ ‫‪41‬‬
‫ܘܚܙܐ ܐܠܟܣܢܕܪܘܤ ܬܪܝܢ ̈ܐܝܠܢܐ ̈‬
‫ܪܘܖܒܐ ܘܡܡܠܠܝܢ ܗܘܘ‬ ‫‪42‬‬
‫ܒܢܝܢܫܐ ܘܡܠܠ ܥܡܗ ܚܕ ܡܢܗܘܢ ܒܠܫܢܐ ܝܘܢܝܐ‬ ‫ܐܝܟ ̈‬
‫ܘܐܚܖܢܐ ܒܠܫܢܐ ̈ܖܗܘܡܝܐ‪ .‬ܘܐܘܕܥܘܗܝ ܥܠ ܡܘܬܗ‪.‬‬ ‫̈‬
‫ܘܗܦܟ ܡܢ ܬܡܢ ܘܡܝܬ ܒܒܒܠ‪.‬‬
‫ܘܢܦܩܬ ܥܠܝܗܘܢ ܚܝܘܬܐ ܪܒܬܐ‪ .‬ܘܐܝܬ ܗܘܬ ̇‬
‫ܠܗ‬ ‫‪43‬‬
‫̇‬
‫ܘܐܝܬܝܘܗ ܐܢܬܬܐ‬ ‫ܕܡܘܬܐ ܕܒܪܢܫܐ ܘܕܒܥܝܪܐ‪.‬‬
‫̇‬ ‫̇‬ ‫̇‬
‫ܩܕܡܝܗ‪ .‬ܘܦܣܩܬܗ ܘܐܟܠܬܗ ܐܝܟ‬ ‫̇‬
‫ܘܫܕܐܘܗ‬ ‫ܥܪܛܠܝܬܐ‬
‫ܚܝܘܬ ܫܢܐ‪.‬‬
‫̈‬
‫ܪܘܖܒܬܐ ܟܠ ܚܕܐ ܡܢܗܝܢ‬ ‫ܚܝܘܬܐ‬‫̈‬ ‫ܘܢܦܩܘ ܥܠܝܗܘܢ‬ ‫‪44‬‬
‫ܐܡܝܢ ܐܘܪܟܗ‪̇.‬‬‫ܚܡܫܥܣܪ ̈‬
‫̈‬ ‫ܦܪܚܕܘܕܐ |‪ |fol. 71v‬ܐܝܟ ̈‬
‫̈‬
‫ܘܫܢܝܗܘܢ ܐܝܟ‬ ‫ܢܫܖܐ‪.‬‬ ‫ܘܚܙܘ‬ ‫‪45‬‬
‫̈‬ ‫̈‬
‫ܫܢܐ ܕܟܠܒܐ‪.‬‬

‫‪ 40c‒d‬ܗܘܐ ܡܢܗܝܢ ‪ ...‬ܩܛܦܘ ܡܢ[ ‪B1 Added in the left margin‬‬


‫‪by the same hand.‬‬
Edition and Translation 83

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!’

41 And there was a bird there that looked like a partridge.

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.

43 And a great animal went out against them, which had


the appearance of both human and beast. And they
brought a woman stripped naked and threw her in front
of it, and it tore her apart and ate her, like a wild beast.

44 And great animals went out against them, each of them


fifteen cubits long.

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.

47 Rabban Emmanuel told us that he heard from a man,


who was a merchant from Alexandria, that there is an
island in the sea, and no human is able to enter it be-
cause of the multitude of rapacious animals. And there
are great trees there. He said that when they were trav-
elling near that island, one of them dared and went up
to that island, and he climbed one of the trees that are
there. And an animal that looked like a dog went out
from the sea, and its tail was rolled around its loins.
And it came and stood under that tree and beckoned
him many times to get down, but that man did not go
down from the tree. And it loosened its tail and rolled
it around (the tree) and started to shake its tail with the
tree towards that man. And at once, both he and the tree
were set on fire. And it went away and entered the sea.

48 The animal called rhinoceros brings its head forth from


the womb of its mother, and feeds on dried grass and
turns back and puts its head into the womb of its mother.
This rhinoceros animal is, in fact, unicorn. And they say
that it has on its head one horn, the length of which is
one elbow, and its thickness as that of a human thigh or
an animal or bird, according to nature. And they make
good belts from it — from two hundred dinars and up to
four thousand dinars, on account of (their) beauty.
‫‪86‬‬ ‫‪Marvels‬‬

‫ܒܝܡܐ ܕܩܘܠܙܡ ܐܝܬ ܢܘܢܐ ܐܘܪܟܗ ܡܐܬܝܢ ̈‬


‫ܐܡܝܢ‪ .‬ܕܚܠܝܢ‬ ‫‪49‬‬
‫ܠܗ ܢܩܫܝܢ ܥܠ ܩܝܣܐ‬ ‫̈‬
‫ܐܠܦܐ‪ .‬ܘܟܕ ܚܙܝܢ ̇‬ ‫̈‬
‫ܥܡܖܝ‬ ‫̇‬
‫ܡܢܗ‬
‫̈‬
‫ܘܫܡܥ ܩܠܐ ܕܩܝܣܐ‪ .‬ܘܥܪܩ‪.‬‬
‫ܐܡܝܢ‪ .‬ܘܒܟܪܣܗ‬‫̈‬ ‫̇‬
‫ܐܘܪܟܗ ܡܐܬܝܢ‬ ‫ܒܗ ܢܘܢܐ‬‫ܘܐܝܬ ̇‬ ‫‪50‬‬
‫̇‬
‫ܘܒܟܪܣܗ ܕܐܚܪܬܐ ܐܪܒܥܐ‬ ‫ܕܢܘܢܐ ܢܘܢܬܐ ܐܚܪܬܐ‪.‬‬
‫̈‬
‫ܢܘܢܐ ܚܕ ܒܟܪܣܐ ܕܚܒܪܗ‪ .‬ܐܝܟ ܩܠܦܐ ܕܒܨܠܐ ܚܕ ܠܓܘ‬ ‫̈‬
‫ܡܢ ܚܕ‪.‬‬
‫ܒܗ ܐܝܟ ܨܘܪܬܗ ܕܬܘܪܐ ܝܠܕܐ ܘܡܝܢܩܐ ܘܡܢ‬ ‫ܘܐܝܬ ̇‬ ‫‪51‬‬
‫̈‬
‫ܓܠܕܗ ܥܒܕܝܢ ܣܟܪܐ‪̇ .‬ܗܢܘ ܕܝܢ ]ܡܓܢܐ[‪.‬‬
‫ܘܚܙܝܢ ܒܒܨܪܐ ܐܠܥܐ ܚܕܐ ܕܢܘܢܐ ܕܥܒܝܕܐ ܓܫܪܐ ܥܠ‬ ‫‪52‬‬
‫ܢܗܪܐ‪ .‬ܘܐܠܥܐ ܐܚܪܬܐ ܡܥܒܪܐ ܠܒܝܬܐ‪.‬‬
‫ܘܐܝܬ ܒܝܡܐ ܕܩܘܠܙܡ ܢܘܢܐ ܕܦܪܚ ܘܡܬܩܪܐ ܩܡܨܐ‬ ‫‪53‬‬
‫ܕܝܡܐ‬
‫ܘܐܝܬ ܓܠܐ ̇ܗܢܘ ܕܝܢ ܵ̈‬
‫ܩܖ ܹܝܐ‪ .‬ܟܠ ܚܕ ܡܐܐ ܘܥܣܪܝܢ ܐܡܝܢ‬ ‫‪54‬‬
‫ܚܘܕܪܗ ܘܒܟܪܣܐ ܕܟܠ ܚܕ ܡܢܗܘܢ ܐܠܦ ̈‬
‫ܒܢܝܢ‪.‬‬ ‫̇‬

‫̈‬
‫ܡܓܢܐ[ ̈ܡܥܢܐ ‪B1‬‬ ‫‪51b‬‬
Edition and Translation 87

49 In the Sea of Qūlzam, there is a fish whose length is two


hundred cubits. The sailors are afraid of it, and when
they see it, they strike a piece of wood. And it hears the
sound of wood and flees.

50 And there is in it a fish, whose length is two hundred


cubits. And in the belly of this fish, there is another fish,
and in the belly of this other (fish), there are four fishes,
one inside of another, like the peels of onion — one
inside of another.

51 And there is in it [a fish] that looks like a bull, that gives


birth and suckles. And from its skin, they make shields,
that is bucklers.

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.

53 And there is in the Sea of Qūlzam a fish that flies, and


it is called ‘sea-locust’.

54 And there are turtles, that is qrāyē, 20 and each of them


is one hundred and twenty cubits in circumference. And
there is one thousand offspring in the belly of each of
them.

ܵ
̈ ‘turtles’.
20
Neo-Aramaic ‫ܩܖ ܹܝܐ‬
‫‪88‬‬ ‫‪Marvels‬‬

‫̈‬
‫ܓܡܠܐ‪.‬‬ ‫ܘܐܝܬ ܒܗ ܢܘܢܐ ܕܡܘܬ‬ ‫‪55‬‬

‫ܘܐܝܬ ܓܙܪܬܐ ܚܕܐ ܟܠ ܝܘܡܐ ܕܣܢܩܝܢ ܥܠ ܡܛܪܐ‬ ‫‪56‬‬


‫ܡܪܝܡܝܢ ̈ܐܝܕܝܗܘܢ ܠܫܡܝܐ‪ .‬ܘܒܥܝܢ ܡܢ ܐܠܗܐ‪ .‬ܘܐܬܐ‬
‫ܥܠܝܗܘܢ ܡܛܪܐ ܒܪܫܥܬܗ‪.‬‬
‫ܝܘܡܝܢ ܐܫܬܟܚ‬ ‫ܓܙܪܬܐ ܒܗܢܕܘ ܐܝܬܘܗܝ‪ .‬ܒܚܕ ܡܢ ̈‬ ‫‪57‬‬
‫ܸ ̣‬
‫ܕܟܝܫ ܩܐܛܐ ܚܕ ܪܒܐ ܘܥܓܪܐ‬ ‫ܬܐ‬ ‫̈‬
‫ܓܙܖ‬ ‫ܒܚܕܐ ܡܢ‬
‫ܼ‬
‫̈‬
‫ܘܡܝܬܐ‪ .‬ܘܦܩܕ ܡܠܟܐ ܕܢܣܒܘܢ ܒܢܝ ܡܕܝܢܬܐ ܒܣܪܗ‬
‫ܝܘܡܝܢ ܡܢ ܒܣܪܗ‬ ‫ܒܢܝ ܡܕܝܢܬܐ ܬܠܬܐ ̈‬‫ܠܡܐܟܠ‪ .‬ܘܫܩܠܘ ̈‬
‫ܬܘܠܬܐ‪ .‬ܘܦܫܬ ܬܘܠܬܐ ܐܚܪܬܐ‪ .‬ܓܒܐ ܕܪܫܗ‬ ‫̈‬
‫ܬܖܬܝܢ ̈‬
‫ܩܘܠܐ ܡܫܚܐ‬ ‫ܡܢܬܐ ܕܡܠܟܐ‪ .‬ܘܫܩܠܘ ܡܢ ܥܝܢܗ ܬܫܥܝܢ ̈‬
‫̈‬
‫ܠܥܝܢܘܗܝ‬ ‫̈‬
‫ܠܢܗܝܪܐ‪ .‬ܕܠܝܢ ܗܘܘ ܠܩܘܠܐ ܒܚܒܠܐ |‪|fol. 72v‬‬
‫ܘܡܣܩܝܢ ܗܘܘ ܡܫܚܐ‪.‬‬
‫ܒܗ ܩܠܐ‬‫ܪܛܝܠ ܡܫܬܡܥ ̇‬ ‫ܓܙܪܬܐ ܚܕܐ ܕܡܬܩܪܝܐ ܿ ܼܒ ܼ‬ ‫‪58‬‬
‫ܘܕܖܒܝܥܐ ܟܠܗ ܠܠܝܐ‪ .‬ܘܐܡܪܝܢ ܐܢܫܝܢ‬‫ܘܕܦܠܓܐ ̈‬
‫̈‬ ‫ܕܙܡܪܐ‬
‫̇‬
‫ܒܢܝ ܐܬܪܐ ܗܘ ܕܡܢ ܬܡܢ ܢܦܩ ܒܪ ܐܒܕܢܐ ܕܗܘܝܘ‬ ‫ܡܢ ̈‬
‫ܐܢܛܝܟܪܣܛܘܤ‪ .‬ܐܝܢ ܘܐܡܝܢ‪.‬‬
Edition and Translation 89

55 And there is in it a fish that looks like a camel.

56 And there is an island where when every day when they


need rain, they raise their hands to heaven and beseech
God, and the rain comes to them at once.

57 There is an island in India: on one of the days, they have


found on one of the islands of Kīš a great whale, heavy
and dead. And the king ordered that the people of the
city should take its meat to eat. And during three days
the people of the city took away two-thirds of its meat,
and one third remained. The side of its head was the
king’s portion. And they took from its eye ninety pitch-
ers of oil for (making) light. They were drawing the
pitchers with a rope into its eyes and bringing up the
oil.

58 An island called Barṭīl: the sound of singing and tam-


bourines and timbrels is heard there all night. And the
people from among the locals say that it is from there
the son of perdition, who is Antichrist, shall come. So
be it, Amen.
90 Marvels

2.4. Synopsis of Recensions

RI RII RII RI

I.1 II.1 II.1 I.1

I.2 II.2 II.2 I.2

I.3 II.3 II.3 I.3


I.4 II.4 II.4 I.4

I.5 II.5 II.5 I.5

I.6 II.6 II.6 I.6


I.7 II.7 II.7 I.7

I.8 II.8 I.13


I.9 II.9 I.14

I.10 II.10 I.15


I.11 II.11 I.16

I.12 II.12 I.17

I.13 II.8 II.13 I.18

I.14 II.9 II.14 I.19

I.15 II.10 II.15 I.20

I.16 II.11 II.16 I.21

I.17 II.12 II.17 I.22

I.18 II.13 II.18 I.24

I.19 II.14 II.19 I.28

I.20 II.15 II.20 I.29


Edition and Translation 91

I.21 II.16 II.21 I.30

I.22 II.17 II.22 I.31

I.23 II.23 I.32

I.24 II.18 II.24 I.34

I.25 II.25 I.35

I.26 II.26 I.36

I.27 II.27 I.37


I.28 II.19 II.28 I.38

I.29 II.20 II.29


I.30 II.21 II.30 I.39

I.31 II.22 II.31 I.40

I.32 II.23 II.32 I.42


I.33 II.33 I.44

I.34 II.24 II.34 I.45


I.35 II.25 II.35 I.46

I.36 II.26 II.36

I.37 II.27 II.37

I.38 II.28 II.38

I.39 II.30 II.39 I.61

I.40 II.31 II.40 I.62, I.65

I.41 II.41

I.42 II.32 II.42 I.63

I.43 II.43
92 Marvels

I.44 II.33 II.44

I.45 II.34 II.45

I.46 II.35 II.46

I.47 II.47

I.48 II.48

I.49 II.49 I.58

I.50 II.50 I.59


I.51 II.51 I.60

I.52 II.52
I.53 II.53

I.54 II.54 II.54 I.54

I.55 II.55 II.55 I.55


I.56 II.56 I.57

I.57 II.56 II.57


I.58 II.49 II.58 I.64

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

© Sergey Minov, CC BY 4.0 https://doi.org/10.11647/OBP.0237.03


94 Marvels

The primary objective of this section is twofold. First of all, it


provides philological observations that aim at elucidating some
rare, obscure, or misspelt words, especially various toponyms. In
addition to that, it makes an attempt at a source-critical analysis
of the extremely diverse material that was used by the compiler
of the Marvels.
At this point, a caveat is in order. While I did my best to be
as comprehensive as possible in tracing relevant parallels in the
corpus of Syriac literature, the scope of Muslim sources used for
this commentary is more modest. It is limited, mainly, to the most
important geographical and paradoxographical compositions in
Arabic (and to a certain extent in Persian) up to the time of al-
Qazwīnī. The resulting parallels, thus, are by no means exhaus-
tive, and for some of the discussed traditions or accounts more
relevant material from Muslim sources could be adduced. I belie-
ve that paradoxographical works of some post-Qazwīnīan writers,
such as Ḫarīdat al-ʿaǧāʾib wa-farīdat al- ġarāʾib by Ibn al-Wardī, 1
as well as various later reworkings of ʿAǧāʾib al-maḫlūqāt in
Arabic and Persian, many of which are unstudied and unpub-
lished, 2 may provide additional comparanda for some of the tra-
ditions in the Marvels. The same applies to the rich corpus of pa-
radoxographical literature produced in Ottoman Turkish during
the period from the fifteenth to the seventeenth century, which
for the most part remains unstudied and partially unedited. 3

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

Another clarification concerns the use of al-Qazwīnī’s


ʿAǧāʾib al-maḫlūqāt. As a result of its immense popularity, the
composition has a complicated textual history and is attested in
at least four different recensions. 4 While a critical edition of
ʿAǧāʾib al-maḫlūqāt is still a desideratum, anyone interested in the
original text of al-Qazwīnī’s work should start with consulting its
text in ms. München, Bayerische StaatsBibliothek, Cod. arab.
464, that was copied in the year 1280, during the lifetime of the
author, 5 as well as make use of the Cairo edition(s) and that of
Fārūq Saʿd. 6 The compiler of the Marvels, however, was active,
most likely, several centuries after al-Qazwīnī’s death and, thus,
if he had direct access to the text of this work, it was, probably,
already in a revised and expanded form. In light of these
considerations, I believe that the eclectic text published by Hein-
rich Ferdinand Wüstenfeld in 1848, which reflects a very late
stage in the textual development of ʿAǧāʾib al-maḫlūqāt, 7 would
serve purposes of this commentary better than the original ver-
sion. Accordingly, although I habitually refer to Wüstenfeld’s text
as that of al-Qazwīnī, it is only for the sake of convenience, while
being fully aware that some of the passages discussed might be
later additions to the original composition.

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

* * *

I.1 (= II.1) the city of brass in Andalus

This city should be identified with the legendary ‘city of brass’


(often referred to in Arabic as madīnat al-baht) of Muslim
sources. 8 A very popular motif among Arab and Persian writers,
its account was included in One Thousand and One Nights. While
most of the Muslim sources agree in locating this city in the West,
most commonly, in the region of Andalus, there is a difference of
opinions as to who was its founder, Solomon or Alexander the
Great. Thus, among the authors, who mention the city of brass in
connection with Alexander or Ḏū l-Qarnayn, his Islamic alter ego,
are Ibn al-Faqīh al-Hamaḏānī (10th c.) 9 and al-Bīrūnī (11th c.). 10
Closer to the time of the Marvels, we see Zakariyā al-
Qazwīnī (13th c.) including this legend into his Āṯār al-bilād: ‘The
City of Brass, also called the City of Copper, to which pertains a
strange tale, very much out of the ordinary: now, I have seen a
number (of writers) write about it in a certain number of writ-
ings, some of which I wrote myself, and withal it is indeed a City
famous in the mentioning of it, Ibn al-Faqīh says that the Ancient
Sages were of the opinion that as for the City of Brass, it was built
by Dhu-l-Qarnayn, who deposited therein his treasures and their
talisman which no one is able to withstand. He placed therein the

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

I.2 (= II.2) the splendour of Alexandria

Popular among Muslim writers, this tradition appears in many


works, 12 usually in connection with the city of Alexandria only.
A close parallel is provided by the following account from Ibn
Ḫordāḏbeh’s Kitāb al-masālik: ‘As for the building of Rome and
Alexandria, it is said that the construction (of the latter) lasted
three hundred years and that for seventy years its inhabitants
would not dare go out during the day without wearing a black veil,
to protect their eyes from the dazzling whiteness of its walls’. 13 It
is possible that the compiler of the Marvels, or the source he used
for this unit, misunderstood Ibn Ḫordāḏbeh’s account and took the
description of Alexandria to apply to Rome as well.

I.3 (= II.3) the lighthouse of Alexandria

The described monument is the famous lighthouse of Pharos in


Alexandria. This tradition, which ultimately goes back to Classi-
cal sources, was popular among Muslim authors and is found in

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

various works. 14 For a very similar account, see Ibn Ḫordāḏbeh’s


Kitāb al-masālik: ‘Its unusual lighthouse is built in the sea, upon
a crab of glass. Besides its own inhabitants, there are there 600
000 Jews, who are like slaves to them’. 15
In what concerns Syriac writers before the compiler of the
Marvels, we find this tradition included by the anonymous West
Syrian author of the Chronicle of the Year 1234 into a small sec-
tion dealing with ‘the marvels that are in the world’: ‘In the great
Alexandria, then, there is a lighthouse, that is a place of observa-
tion, built on the seashore, upon the four crabs of glass’. 16
It should be added that the noun ‫ܛܠܐ‬ܿ
ܼ ‘dew’ does not make
much sense in the context of the description of the lighthouse,
and, probably, is a result of textual corruption. Perhaps, the orig-
inal reading was the noun ‫‘ ܹܬܠܐ‬hill’. In favour of this suggestion
speaks the fact that both the Arabic and Neo-Aramaic version
feature a similar alternative reading in this place: ‫‘ ربوة‬hill’ and
ܵ
̣ ‘mountain, hill’, respectively. 17
‫ܛܘܪܐ‬ 16F

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

I.4 (= II.4) the mirror of the lighthouse of Alexandria

This tradition, which ultimately goes back to Classical sources, was


popular among Muslim authors and is found in various works,
where it was often transmitted together with the previous unit
I.3. 18 For a similar account, see Ibn Ḫordāḏbeh’s Kitāb al-masālik:
‘A mirror that hangs on the lighthouse of Alexandria: a person sit-
ting under it could see another person, who would be at Constan-
tinople, notwithstanding the width of the sea between them’. 19
Like the previous unit I.3, this tradition was included in his
work by the West Syrian author of the Chronicle of the Year 1234:
‘And on its top — a mirror, in which they see everything that
happens in the sea for a hundred miles’. 20

I.5 (= II.5) the lighthouse of brass

A very close parallel is provided by the following account from Ibn


Ḫordāḏbeh’s Kitāb al-masālik: ‘The minaret (or lighthouse) of brass
in the land of ʿAd, with a horseman of brass on it: during the sacred
months, water flows from it, and people drink it, water with it
(fields) and pour it into their cisterns. After the sacred months, this
water ceases’. 21 For other attestations of this tradition in the works
of Muslim writers, see Muḫtaṣar kitāb al-buldān of al-Hamaḏānī. 22

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

There is a certain ambiguity as to how better to translate in


this context the Syriac noun mnārtā, which could refer both to
‘lighthouse’ and ‘minaret’. 23 While in the previous two units
where it also appears (i.e., I.3–4/II.3–4), the meaning ‘lighthouse’
fits well the context, here it is less so. In fact, the Syriac mnārtā
in this unit preserves ambiguity of the cognate Arabic noun
manāra, used by Ibn Ḫordāḏbeh and other Arab writers to refer
to this monument, which likewise can mean both ‘lighthouse’ and
‘minaret’.
A noteworthy linguistic aspect of this unit is that it features
the Neo-Aramaic noun spāqē ‘vessels, jars’ alongside its Classical
Syriac synonym gūrnē. 24 Perhaps, in this way, the compiler of the
Marvels (or his source) wanted to refer to two different kinds of
reservoirs for keeping water.

I.6 (= II.6) the city surrounded by seven walls

The exact source of this tradition is unclear. Among the distant


parallels, one can mention the Median fortress of Ecbatana that
was made of seven concentric walls, according to Herodotus
(Hist. 1.98). Later on, in the Muslim geographical tradition, sev-
eral cities are reported to have seven walls: some writers, such as

(2016, 446, n. 96).


23
See Sokoloff (2009, 785).
24
For the Neo-Aramaic spāqā, see Maclean (1901, 229). Cf. also the
cognate verb sapəq ‘to empty’ and adjective spiqa ‘empty’ in the Urmi
dialect of Neo-Aramaic; Khan (2016, 3:274, 279).
Commentary 101

al-Mas‘ūdī and al-Qazwīnī, relate that about Alexandria, 25 while


others, such as al-Hamaḏānī, 26 about Jerusalem.

I.7 (= II.7) the wall between the Caspian and Mediterranean


seas

A close parallel can be found in a brief passage dealing with the


Byzantine province of Ṭāfilā, i.e. Thrace, in Ibn Ḫordāḏbeh’s
Kitāb al-masālik. Its geographical limits are described in the fol-
lowing way: ‘Borders of this province: from the East — the gulf
of the Mediterranean Sea; from the West — the wall (al-sūr), built
from the Caspian Sea (baḥr al-Ḫazar) to the Mediterranean Sea
(baḥr al-Šām), and its length is four days’ journey’. 27
The exact origins of this tradition are unclear. Bellino and
Mengozzi suggest that this tradition may refer to the legendary
wall built by Alexander the Great in the Caucasus to defend his
realm from the barbaric nations of Gog and Magog. 28 Another
possibility is that it might be a distorted echo of a description of
the Great Wall of Gorgan, a Sasanian-era defence system stretch-
ing eastwards of the Caspian Sea. 29 Moreover, it might refer to

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

I.8 the city with seventy gates

The city should be identified as Memphis in Egypt. 34 For a very


close parallel, see the following description from Ibn
Ḫordāḏbeh’s Kitāb al-masālik: ‘Memphis — the city of Pharaoh,
who lived here and made seventy gates, and made the city walls
from iron and brass. There where there four rivers that flowed

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.

I.9 the brass columns with chains in Egypt

A close parallel is provided by the following account from Ibn


Ḫordāḏbeh’s Kitāb al-masālik: ‘There are two columns in ‘Ayn

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

Šams in the land of Egypt. These are remains of (former) col-


umns. On the top of each of the columns was a string of brass.
From one of the tops, the water flows from under the string,
which reaches only until the half of the column, not going lower.
It oozes continuously, night and day. The wet part of the column
is green and moist; the water does not fall to the ground. This is
a work of Hūšhank’. 40
It is noteworthy that the plural noun qūmrē ‘chains, bonds’
of the Syriac Vorlage is mistranslated as ‘moons’ in both the Ara-
bic and Neo-Aramaic version, i.e. ‫ ا��قمار‬and ‫ܐܖܐ‬
̈ ‫ܣ‬, respectively. 41
ܹ ܹ 40F

I.10 the brass horseman in Andalus

The meaning of the inner-textual gloss Qōrnetōs, meant to explain


the toponym Andalus in this unit, is unclear. For some reason, it
has been omitted in both the Arabic and Neo-Aramaic version.
Another inner-textual gloss in this unit provides us with infor-
mation regarding the linguistic background of the compiler or
transmitters of the Marvels as it explains the Classical Syriac noun
šūšmānē, ‘ants’ with the Neo-Aramaic šekwānē. 42
A close parallel is provided by the following account from
Ibn Ḫordāḏbeh’s Kitāb al-masālik: ‘The horseman of brass in the
land of Andalus: with his hands in this manner, spreading his arm
as if he was saying, “There is no passage beyond me. No one can

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

enter this land because he will be devoured by ants.”’ 43 For other


attestations of this tradition in the works of Muslim writers, see
Kitāb al-aʿlāq an-nafīsa of Aḥmad ibn Rustah. 44
An interesting case of an independent reception of this lit-
erary motif among Syriac Christians can be found in the tradition
of the oral circulation of the narratives from the One Thousand
and One Nights among the speakers of Neo-Aramaic. One of the
offspins of this work, recorded among the speakers of Barwar di-
alect, features a story about the overseas adventures of a certain
king of Yemen and his son (cf. Night 503). When they arrive at
an island inhabited by monkeys who are engaged in an ongoing
war against wolves, the leader of the monkeys provides the king
and his son with the following information regarding the limits
of his domain: ‘He said “The border of the monkeys is the top of
the mountain there. There King Solomon has written a monu-
ment’. He said ‘From here onwards is the valley of the ants (wádi-
t šǝkwàne)’. He said ‘Everything that enters this valley will be
eaten by the ants”’. 45

I.11 the gigantic building in Egypt

This building should be identified as one of the Egyptian pyra-


mids, 46 an unsurprisingly popular item in the descriptions of

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

Egypt by Muslim writers. 47 A close parallel is provided by the


following account from Ibn Ḫordāḏbeh’s Kitāb al-masālik:

Two pyramids in Egypt: the height of each of them is 400


cubits; they become narrow with their height. They both
are laid over with marble and alabaster. Their length, as
well as width, is 400 royal cubits. All magic and all marvels
of medicine and astronomy are engraved on them in the
musnad script. They say that only Allah knows that they
are buildings of the king Claudius Ptolemy. And it is writ-
ten upon them: “I built them. The one who lays claim to
the might of his kingdom, let him destroy them. And to
destroy is easier than to build. (But) even the tax money of
the (whole) world would not (suffice to) destroy them.” 48

I.12 the gardens of Qōnyā

The ‘city of Qōnyā’ is, most likely, Konya of Central Anatolia,


known in antiquity as Iconium, which served as the capital of the
Seljuk Sultanate of Rūm.49 The story, which is explicitly intro-
duced as a part of oral tradition, refers, perhaps, to the famous
gardens of Meram, located in the southern suburbs of Konya,
whose history can be traced back to the high days of the Seljuk
rule over the city. 50

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 noun yatīrūtā ‘abundance’ in the description of how the


gardens’ owner came in possession of his fortune seems to be a
result of textual corruption of the original yārtūtā ‘inheritance’.
In favour of this suggestion speaks the corresponding reading al-
wirṯ ‘inheritance’ in unit 12 of the Arabic version. 51
The ethnic identity of the unnamed owner of the gardens is
described with the adjective rhūmāyā, literally ‘Roman’. In the
context of the medieval Middle East, however, it could be also
translated as ‘Greek’ or even as ‘Byzantine’. 52
The identity of Joseph, the transmitter of the story, as well
as that of his brother Mār ʿAbdīšōʿ of Elam (apparently a bishop),
is unclear. In the Neo-Aramaic version (as well as in the Arabic
one), the latter is referred to as ‘Mār ʿAbdīšōʿ, metropolitan of
Elam’ (‫)ܡܪܝ ܥܒܕܝܫܘܥ ܡܛܪܐܢ ܕܥܝܠܡ‬. 53 At the moment, it is impossible
52F

to ascertain whether he should be identified with the East Syrian


bishop and hymnographer, bearing the same name, who was ac-
tive during the 13th century. 54 53F

I.13 (= II.8) the river Bāeṭlas

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

parallel to this tradition in Arabic and Persian geographical works,


it is possible to regard it as a later modification of a somewhat
similar account that appears in the Syriac Book of Natural Beings:
‘They say that in the inner Spain there is a river called Baṭes, which
pours its waters into the sea during the first six hours of the day,
while they follow their natural order. And during the other six
hours, its waters are stopped in their source, and the whole riv-
erbed appears dry’. 56 This account also appears in Bar ʿEbroyo’s
Candelabrum of the Sanctuary, in almost the same form. 57

I.14 (= II.9) the Sea of Reeds

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

I.15 (= II.10) the place ʾEwrīqōs

The roots of this tradition in Syriac literature could be traced


back to the following passage in the Syriac version of Pseudo-
Nonnos’ scholia on the homilies of Gregory of Nazianzus: ‘Now
the Euripos (‫ )ܐܘܪܝܦܘܤ‬is a region of the sea between the island
of Boiotia and Attica which changes (direction) seven times in a

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.

I.16 (= II.11) the river in Syria

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

Establishing the original form of the toponym poses a certain dif-


ficulty, as it is spelt differently across the manuscripts: Knīgar in

67 ̈ ‫ܒܬܚܘܡܐ ܕܣܘܪܝܐ ܒܝܢܬ ܥܝܩܐ ܠܕܐܘܦܣܤ ܐܝܬ ܢܗܪܐ ܕܚܕܐ ܠܫܒܥܐ‬


‫ܝܘܡܝܢ‬
‫ܝܘܡܝܢ ܠܓܡܪ ܩܛܥ ܘܡܘܦܐ‬̈ ‫ ܘܒܗܠܝܢ ܫܬܐ‬.‫ܘܥܫܝܢܐ ܡܪܕܐ ܫܦܝܪ‬
̈ ̈ ‫̈ܡܝܐ‬
‫ܣܓܝܐܐ‬
.‫ ܘܠܗܢܐ ܢܡܘܣܐ ܒܟܠܙܒܢ ܢܛܪ ܒܗ܆ ܡܪܕܝܬܗ ܒܝܘܡܐ ܕܫܒܬܐ ܥܒܕ‬.‫ ;ܪܕܝܗ‬ed.
Ahrens (1892, 49–50 [Syr.]).
68
Ed. Thackeray et al. (1926–1965, 3:534–35). On the transmission of
Josephus’ works in Syriac, see Minov (2019, 112–14).
69
Ed. Wüstenfeld (1848–1849, 1:182).
112 Marvels

V and L, 70 Kānīlāz in B1. Both the Arabic and Neo-Aramaic ver-


sions omit it, featuring the generic ‘a country’ instead. Since none
of these variants is attested as a recognizable toponym in Syriac
or other sources that were available to me, perhaps, it should be
emended to ‫ ܟܫܓܪ‬Kašgar, 71 a city in Central Asia.
70F

Another noteworthy aspect of this unit is that it features


several non-standard spellings. Thus, the Classical Syriac noun
for ‘pool’ ‫ܒܝܐ‬
ܵ ‫ ܸܩ‬, qebyā is spelt as ‫ܘܝܐ‬
ܵ ‫ ܿ ܼܩ‬, qawyā in V. Another
spelling variant of this noun, found in this unit in V and B1 of
ܵ
II.12, is ‫ ܹܩܘܬܐ‬, qewtā, which, however, might be the result of a
scribal mistake. In addition to that, we come across the spelling
‫ܢܘ ܵܛܐ‬
̣ , nūṭā for ‘naphtha’ in B1 of II.12, which is a phonetic
ܵ ‫ ܵܢ‬. 72 In fact, both
spelling of the East Syrian pronunciation of ‫ܦܛܐ‬
these cases of phonetic spelling could be due to the influence of
Neo-Aramaic orthography. Thus, Maclean’s Dictionary gives the
ܵ ‫ ܸܩ‬, qewyā for the former, and ‫ܢܘ ܵܛܐ‬
forms ‫ܘܝܐ‬ ̣ , nūṭā for the latter. 73
72F

I.18 (= II.13) the red spring in Pūštīdar

The toponym Pūštīdar (spelt as Pūštīdārā in L, Pūštī in II.13, and


Pūštīdār in the Neo-Aramaic version 74) is, most likely, of an Ira-
nian origin. Bellino and Mengozzi explain it by referring to the

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

Persian compound pušt dār ‘prop, thick clothing, propped’. 75 Per-


haps, it should be identified with the toponym Pušt-ī Dār, men-
tioned by the Qajar official Mirza Mohib ʿAli Khan Nizam al-Mulk
in his treatise on the disputed borderlands between the Ottoman
Empire and Qajar Iran. 76
This tradition, which does not seem to be attested in the
major Arabic and Persian paradoxographical and geographical
works, could be a part of the local folklore of Kurdistan that
might have reached the compiler of the Marvels by way of oral
transmission. Remarkably, it features an explicitly Christian ele-
ment: the last sentence of the unit mentions ḥnānā (lit. ‘grace,
mercy’), a kind of contact relic typical for the Syriac Christian
tradition. It consists of a mixture of blessed oil, water, and dust
from the tombs of saints, and was used mostly for the purposes
of healing. 77 In both the Arabic and Neo-Aramaic versions, this
understanding of ḥnānā in our passage is made unambiguous
through the addition of a gloss that explains it to be ‘the dust of
ܵ
blessing’ (‫البركة‬ ‫ تراب‬/ ‫ܦܪܐ ̇ܕܒ ̣ܘ ̇ܪܟ ̣ ܵܬܐ‬
7F ‫) ̣ܐܘ‬. 78 Perhaps, the addressee of this
gloss was Eduard Sachau, the Western scholar, on whose behalf
these two versions were produced, and who was not expected to
know what ḥnānā is.

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 mention of ḥnānā in this context, however, poses some


questions, since as far as we know, it was not a necessary condi-
tion for this substance to have red colour, not to speak of the fact
that it was supposed to be produced in an ecclesiastical setting.
A possible explanation of this oddity might be that the original
form of this tradition, before its integration into the Marvels, fea-
tured not ḥnānā, but another similar-sounding word, that is henna
(Arab. ḥinnāʾ, Pers. ḥinā, Neo-Aramaic xənna), 79 a plant-based
reddish dye popular through the Middle East, where it was and
is still used for temporary tattoos and hair colouring. 80 The East
Syrian Christians of Northern Mesopotamia were no strangers to
this practice and used henna for dyeing the hair and hands, espe-
cially at weddings. 81 Given the reddish colour of henna, this sub-
stance would make better sense in the context of this unit. Taking
into consideration a possibility of the oral transmission of this
tradition, it is conceivable that the compiler of the Marvels or
subsequent copyists of the work might have changed the original
henna to ḥnānā, whether intentionally or by accident.

I.19 (= II.14) the river flowing on Sabbath

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

is another river, whose flow is withheld during six days, and on


Sabbath, it flows’. 82 This river should not be confused with the
river Sambation of Jewish sources, on which see the next unit.

I.20 (= II.15) the river of sand

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

82 ̈ ‫ܘܒܗ ܬܘܒ ܒܐܣܦܢܝܐ ܐܝܬ ܢܗܪܐ ܐܚܪܢܐ ܕܫܬܐ‬


‫ܝܘܡܝܢ ܟܠܝܐ ܡܪܕܝܬܗ‬ ̇
‫ ;ܘܒܫܒܬܐ ܪܕܐ‬ed. Ahrens (1892, 46 [Syr.]).
83
‫ ܐܠܐ‬.‫ ܡܬܐܡܪ ܕܝܢ ܥܠ ܢܗܪܐ ܗܢܐ ܕܠܘ ̈ܡܝܐ ܐܢܘܢ ܡܪܕܝܬܗ‬.‫ܥܠ ܢܗܪܐ ܕܚܠܐ‬
‫ ܘܠܐ‬.‫ ܘܒܚܐܦܐ ܣܓܝܐܐ ܘܒܥܘܫܢܐ ܕܚܝܠܐ ܪܕܐ‬.‫ܘܡܫܡܥ ܩܠܐ‬. ‫ܚܠܐ ܝܒܝܫܐ‬
‫ ܘܒܝܘܡܐ ܕܫܒܬܐ ܟܠܝܐ ܡܪܕܝܬܗ ܘܥܕܡܐ ܕܥܪܒ‬.‫ܒܐܠܦܐ ܡܬܥܒܪ ܒܗ ܘܠܐ ܒܪܓܠ‬
.‫ ;ܫܡܫܐ ܡܬܚܙܐ ܚܠܐ ܕܒܓܘܗ ܟܕ ܡܓܫܡ ܐܝܟ ܐܪܥܐ ܝܒܝܫܬܐ‬ed. Ahrens
(1892, 46–47 [Syr.]).
84
‫ ܐܠܐ ܚܠܐ ܝܒܝܫܐ ܕܒܚܐܦܐ‬.‫ܘܡܬܐܡܪ ܥܠ ܢܗܪܐ ܚܕ ܕܠܘ ̈ܡܝܐ ܗܝ ܡܪܕܝܬܗ‬
.‫ ܘܒܝܘܡܐ ܕܫܒܬܐ ܟܠܝܐ ܡܪܕܝܬܗ‬.‫ܥܫܝܢܐ ܪܕܐ ܘܠܐ ܒܐܠܦܐ ܡܬܥܒܪ ܐܦܠܐ ܒܪܓܠ‬
.‫ ܡܬܚܙܐ ܚܠܐ ܕܒܓܘܗ ܟܕ ܡܓܫܡ ܐܝܟ ܐܪܥܐ ܝܒܝܫܬܐ‬.‫;ܘܥܕܡܐ ܕܥܪܒ ܫܡܫܐ‬
ed. Bakoš (1930–1933, 2:320).
85
See ed. Bedjan (1890–1897, 3:276).
116 Marvels

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.

I.21 (= II.16) the raining place Maṭlāyā

A very close parallel is provided by the following account from


Ibn Ḫordāḏbeh’s Kitāb al-masālik: ‘In the land of Romans, on the
sea of Khazars, there is a city called al-Mustaṭila. It rains there
continuously during winter as well as during summer so that its
inhabitants can neither beat nor winnow their grain. They pile it
in sheaves in their houses. Then, they take a certain quantity of
ears, according to their need, rub them in their hands, after which
they grind it and bake it’. 89

I.22 (= II.17) the rain in Hejaz

A close parallel is provided by the following account from Ibn


Ḫordāḏbeh’s Kitāb al-masālik: ‘The people of the Hejaz and
Yemen (al-Yaman) are under the rain during the whole summer,

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

of Tayma in north-west Arabia) in the Arabic version, whereas in


ܵ ‫‘ ܿܕ‬the
the Neo-Aramaic version it is changed into the generic ‫ܫܬܐ‬ ܼ
plain’.

I.23 the river in Azerbaijan

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

I.24 (= II.18) the fount near the city of ʿAmas

This and three following units (i.e., I.25–27) comprise a distinc-


tive group of traditions since all of them are connected with the
region of Bēt Dlīǧ / Bēt Dlīš. This toponym refers, most certainly,

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

to Bitlis (Kurd. Bidlīs; Arm. Baghaghesh / Baghesh), a city in east-


ern Turkey and the capital of Bitlis Province. 92 Located in the
valley of the Bitlis River, 15 km south-west of Lake Van, this city
stood on an important road that connected the Armenian plateau
with the Mesopotamian plain. The capital of a Kurdish Muslim
principality from the 13th to the 19th century, Bitlis was also
home to a large Armenian community. 93
The exact location of the town ʿAmas, 94 mentioned in this
unit is unclear. From the location of the fount on the ‘sea-shore’,
it could be deduced that the town was situated somewhere not
far from the south-western shores of Lake Van. Perhaps, it should
be identified with Himis (Arm. Khums, modern Emek Köy), a vil-
lage in the Kardshkan district, located ca. 10 km south of the
southern shore of the lake. 95 The description of the fount fits well
the geological profile of the area around Lake Van, characterized
by hydrothermal activity.
There seem to be no close parallels to this tradition in the
major Arabic and Persian paradoxographical and geographical
works. It might well have reached the compiler of the Marvels by
way of oral transmission.

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

I.25 the mountain fount of Pānōr

The toponym Ḥizān in this unit refers, most likely, to Hizan


(Kurd. Xīzan), a town and a district in Bitlis Province of Turkey,
located about 40 km south-east of the city of Bitlis. 96 The topo-
nym Pānōr should be identified with the Panor mountain pass,
located about halfway between Bitlis and Hizan. 97 As for the top-
onym Ṭāṭīq, it should be identified, most probably, with the small
plain to the left of the river Kocaçay, in the vicinity of the modern
villages Yolcular and Dereağzi. According to Sinclair, this area
was called Tatik or Dadig during the Medieval period. 98
Similarly to I.24, this tradition does not seem to be attested
in the major Arabic and Persian paradoxographical and geo-
graphical works. It might well have reached the compiler of the
Marvels by way of oral transmission.

I.26 the sweet-water fount in Lake Van

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

(16th c.), 100 or as Taḥt-ı Van, as in the Seyahatname of Evliya


Çelebi (17th c.). 101
Similarly to I.24 and I.25, this tradition does not seem to
be attested in the major Arabic and Persian paradoxographical
and geographical works. It might well have reached the compiler
of the Marvels by way of oral transmission.

I.27 the river island in Ṭārōn

The toponym Ṭārōn is of Armenian origin and refers to the region


of Taron, located to the north-west of Bitlis, that forms a part of
the Muş province of modern Turkey. 102 It is not clear whether the
river, described in this unit, should be identified with the modern
Murat river (Arm. Aratsani), the major watercourse of the region.
It might be noted that while the majority of the Christian
population of Taron was constituted by Armenians, there was
also a recognizable East Syrian presence in the region. To that
bears witness the existence of a bishopric that included this re-
gion, as one can conclude from the mention of ‘Mār Ḥnānīšōʿ
bishop of Rustāqā, Ṭārōn, and Ūrmī’ in the colophon of an East
Syrian manuscript, produced in the year 1577. 103
Similarly to I.24–26, this tradition does not seem to be at-
tested in the major Arabic and Persian paradoxographical and
geographical works and might have reached the compiler of the

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

Marvels by way of oral transmission. Given the prominence of


Friday as a beneficial day in this account, it is possible that it
originated in a Muslim milieu.

I.28 (= II.19) the long-eared people

The motif of people with ears large enough to cover themselves


is attested across many ancient cultures, including the Greco-Ro-
man world. 104 Thus, the Greek historian Ctesias in his description
of India, mentions the nation of Otoliknoi, who ‘have huge ears
which they use to cover themselves like an umbrella’. 105 This
monstrous race appears in the works of Muslim writers as well,
where they are often identified with one of the mythic nations
associated with Gog and Magog and called Mansak or Manšak.
For an example, cf. the following description from al-Qazwīnī’s
ʿAǧāʾib al-maḫlūqāt:

To these [living creatures] also belong peoples called


Mansak. They live in an eastern direction near Gog and
Magog, look like human beings but have ears like those
of an elephant. Each ear is like a garment. When they go
to sleep, they lie down on one ear and cover themselves
with the other. 106

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

A remarkable aspect of this unit is that it features the only


explicit inner-textual gloss in Persian in our work. In the conclud-
ing sentence, the ‘Persian’ name for the long-eared people is pro-
vided, transliterated into Syriac as gālīm gōš (ǧālīm ǧūš in L). This
loan-word reflects a singular form of the New Persian collective
compound noun ‫گليم گوشان‬, gilīm-gošān, literally ‘carpet-eared

ones’ or ‘blanket-eared ones’, 107 used to refer to the mythological


106F

long-eared people in Classical Persian sources. For instance, gilīm


gošān are mentioned in one of the poems of Manuchehri
Damghani (11th c.). 108 107F

It is unclear whether the inclusion of this gloss should be


ascribed to the compiler of the Marvels or, perhaps, to the liter-
ary (or oral) Muslim source that he might have used for this
tradition. In what concerns the latter scenario, it should be
pointed out that a very similar gloss with the Persian name is
added to al-Qazwīnī’s description of the long-eared people,
quoted above, in some copies of ʿAǧāʾib al-maḫlūqāt, such as the
one found in ms. London, British Library, Or. 14140 (early 14th
c.), fol. 131v: ‫كوشان‬ ‫ويقال لهم كليم‬.109

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

I.29 (= II.20) the dog-people of Karnāš

Some late antique Syriac works, such as the Chronicle of Pseudo-


Zachariah Rhetor (6th c.), contain brief references to the legen-
dary ‘dog-men’ (‫)ܟܠܒ ܒܪܢܫ‬, 110 which go back to Greco-Roman tra-
dition. Moreover, the dog-men play a central role in a metrical
homily on Apostle Andrew, ascribed to Ephrem, where God sends
the apostle to evangelise ‘the country of dogs’ (‫)ܐܬܪܐ ܕܟܠܒܝܢ‬. 111
Yet, none of these or other ancient and medieval Syriac compo-
sitions seem to contain an account comparable to that of this unit.
It seems more likely that this tradition reached the com-
piler of the Marvels through Muslim sources. 112 While I have not
been able so far to identify the toponym Karnāš and find a close
parallel to this account, I believe that its origins should be sought
among stories similar to the following account from the anony-
mous Persian composition ʿAǧāʾib al-dunyā (13th c.):

There is a people in the islands of Kūhra (‫ )كوهره‬and Bārīk

(‫)باريك‬, whose men wear garments (made) of tree bark,

whereas their women go around naked. They use swords


as weapons and eat human flesh. When they catch a man,
they hand him over to the women, before eating him, so
that they (i.e., the women) would become pregnant from
him and give birth to beautiful children, because they

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

themselves are ugly. They have prolonged faces, like


dogs. 113

I.30 (= II.21) the sheep-tailed people of Arabia

These creatures should be identified, most likely, with nasnās/nis-


nās (pl. nasānis), the legendary wild human-like creatures of Ar-
abic and Persian Muslim sources. 114 Thought to be the descend-
ants of the ancient Arab tribe of ʿAd, cursed by God, or the prod-
uct of crossbreeding between humans and animals, they were of-
ten located in the region of Yemen and said to be hunted by local
Arabs for food. For examples, see accounts found in the anony-
mous Kitāb ġarāʾib al-funūn wa-mulaḥ al-ʿuyūn (11th c.) 115 and
Ṭabāʾiʿ al-ḥayawān of al-Marwazī (12th c.). 116

I.31 (= II.22) the scorpion-legged people

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):

and we saw too wolves and leopards and panthers and


beasts with scorpions’ tails, and elephants, and wild bulls,
and ox-elephants, and men with six hands apiece; and we

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

I.32 (= II.23) the island of cannibals

The cannibal inhabitants of distant lands were one of the most


common topoi of Muslim paradoxographical and geographical
works. 118 References to various islands inhabited by cannibals are
found in the earliest specimen of Arabic travel writing, such as
Aḫbār al-ṣīn wa-l-hind by Abū Zayd al-Sīrāfī (9th c.), 119 and ʿAǧāʾib
al-hind by Buzurg Ibn Šahriyār (10th c.). 120 For parallels to the
notion of eating humans alive, cf. the anonymous Kitāb ġarāʾib al-
funūn wa-mulaḥ al-ʿuyūn (11th c.): ‘The island of al-Dāsbī. Its in-
habitants are of the Zanj race, with pepper-like hair. When a for-
eigner falls in their hands, they eat him alive. They devour hu-
man flesh like dogs’. 121
The name of the island in this unit varies somewhat across
the manuscripts: Klāmīs in V and Balōs in L and B1 of II.23. It is
the latter variant, however, that should be recognized as the orig-

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

inal form, since it reflects the well-attested in Arabic sources top-


onym, Bālūs, one of the most famous islands of cannibals in Mus-
lim literature. For example, see the following account from Ibn
Ḫordāḏbeh’s Kitāb al-masālik: ‘To the left, at the distance of two
days journey from it, there is the island of Bālūs, whose inhabitants
are cannibals’. 122 Cf. also al-Marwazī’s notice: ‘The inhabitants of
Bālūs are cannibals’. 123 According to Minorsky, this island should
be identified with the port on the south-western coast of Sumatra. 124

I.33 the tree climbers of Serendib

The toponym Serendib (spelt in V as Sarndīb), referring to the


modern island of Sri Lanka, is attested in the works of some me-
dieval Syriac authors, such as Bar ʿEbroyo (13th c.). 125 The island
is also mentioned in unit I.51.
A close parallel is provided by the following description of
the inhabitants of the island of al-Rāmī, located not far from Ser-
endib, from Ibn Ḫordāḏbeh’s Kitāb al-masālik: ‘And they climb
trees with their hands (only), without putting their feet on
them’. 126 According to Minorsky, this island should be identified
with Sumatra. 127 The identification of it as Serendib in the Mar-

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

vels could be a result of the reliance of its compiler on some geo-


graphical work that placed the island of al-Rāmī not far from Ser-
endib. For example, the author of the Persian geographical trea-
tise Ḥudūd al-ʿālam (10th c.) describes this island as located ‘in
the region of Sarandīb’. 128

I.34 (= II.24) the people with dog teeth

Although some Muslim writers also refer to people having dog


teeth, 129 given the mention of Alexander in this unit, it seems
more likely that this tradition derives from the following account
in the Syriac version of the Alexander Romance (III.7), describing
various monstrous races that the king and his men met during
their march from the Caspian gates to India: ‘and we saw men
with scorpions’ legs and teeth like dogs and faces like women’. 130

I.35 (= II.25) the headless people

While descriptions of the race of men without heads are found in


works of several Muslim writers, 131 it seems more likely that this
report is derived from the following account from the Syriac ver-
sion of the Alexander Romance (III.7):

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

Then we departed thence through fear, and came to a cer-


tain place. And the people who were in that place had no
head at all, but they had eyes and a mouth in their breasts,
and they spoke like men, and used to gather mushrooms
from the ground and eat them. Now each mushroom weighed
twenty pounds. And those men were like children in their
minds, and in their way of life they were very simple. 132

I.36 (= II.26) the strap-feet people

These mythological anthropoid creatures appear already in


Greco-Roman sources, where they are often referred to as
Ἱμαντόποδες / Himantopodes and located in Africa or India. 133 Later
on, one finds them mentioned in the works of various Muslim
authors. 134 To Syriac Christians these creatures were known from
the Syriac version of the Alexander Romance (III.7), where they
are said to attack Alexander’s troops: ‘And we departed thence
and arrived at the country of the people whose feet are twisted;
and when they saw us, they began to throw stones, and they
threw accurately and aimed at us’. 135

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

While in this case it is difficult to establish exact source


used by the compiler of the Marvels, one can point out a passage
from al-Qazwīnī’s ʿAǧāʾib al-maḫlūqāt, which has many common
elements with our unit. In this passage, al-Qazwīnī quotes at
length an account of a seafarer named Yaʿqūb ibn Isḥāq al-Sarrāǧ
about his adventures on the island of Saksar. 136 After he manages
to escape the cannibalistic dog-headed people, after whom the
island is named, Yaʿqūb wanders into a grove of fruit trees. There
he is ambushed and enslaved by one of the people living in this
part of the island, who mounts on Yaʿqūb’s shoulders. Twisting
his feet around his victim’s neck, the soft-legged man forces
Yaʿqūb to carry him around the fruit trees, so that he might pick
fruits from them. It is only with great difficulty that Yaʿqūb man-
ages to get rid of his captor.

I.37 (= II.27) the raven-like people

This account is most likely derived from the following passage


from the Syriac version of the Alexander Romance (III.7), which
describes an attack of the raven-like people against Alexander’s
troops:
and within the wood there were wild men, whose faces
resembled ravens, and they held missiles in their hands,
and their clothing was of skins. When they saw us, they
cast missiles at my troops and slew some of them; and I
commanded my troops to shout and to charge them at full

̈
.‫ 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

speed; and when we had done this, we slew six hundred


and thirty-three of them, and they slew of my horsemen
one hundred and sixty-seven. 137

I.38 (= II.28) the ass-legged people

This report is most likely derived from a brief description from


the Syriac version of the Alexander Romance (III.7), which con-
cludes the passage describing the attack by the strap-feet people,
quoted above in I.36, with the following statement: ‘and there
were some among them with asses’ legs’. 138

I.39 (= II.30) the hairless people

The exact origin of this account is unclear.

I.40 (= II.31) the conjoined twins from the island of Kīš

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

ʿAǧāʾib al-maḫlūqāt; 140 the anonymous Persian ʿAǧāʾib al-dunyā; 141


Ḥamdallāh Mustawfī Qazwīnī (14th c.), Nuzhat al-qulūb. 142
The toponym Kīš (also mentioned in unit II.57) is well-
known and refers to the island located in the lower Persian
Gulf. 143 Situated half-way between Siraf and Hormuz, its port was
one of the major emporiums of the Gulf in medieval times. 144 The
location of this story, as well as the fact that the narrator reports
hearing it from a certain Anās, probably a Muslim, makes it plau-
sible to suggest that it originated and/or circulated as a part of
the folklore of Muslim traders and seamen of the Persian Gulf.

I.41 the old man in the sea

The exact origin of this account is unclear. Likewise, the toponym


Myaṭāl (Mīṭālaṭ in L) is not immediately recognizable. Since the
narrator reports that he heard this story from a certain Christian
clergyman Qūryāqōs, a citizen of Mosul and merchant, it is pos-
sible that it originated and/or circulated as a part of the folklore
of Muslim traders and seamen of the Persian Gulf and the Indian
Ocean. Perhaps, the mysterious ‘old man’ could be related to the
figure of the ‘old man of the sea’ (Arab. šayḫ al-baḥr), a malevo-
lent protagonist who plays a major role in the fifth voyage of
Sindbad the Sailor, included in the One Thousand and One

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

Nights. 145 Moreover, Muslim paradoxographical and geographical


works contain a number of accounts about seafarers meeting peo-
ple in the middle of the ocean. 146

I.42 (= II.32) the tree of Waqwaq

The legendary island or archipelago of Waqwaq, located some-


times in the sea of China and sometimes in the Indian Ocean, was
one of the most popular topoi of the Muslim paradoxographical
imagination. 147 A number of accounts, dealing with this island,
feature descriptions of a miraculous tree bearing fruits that re-
semble human or animal shapes, or are actual living beings (often
women). 148 While the exact origin of the account in our unit is
difficult to establish, one can cite as a relatively early parallel the
following report from ʿAǧāʾib al-hind of Buzurg Ibn Šahriyār:

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

Muhammad b. Babishad told me that, according to what


he had learnt from men who had been to the Waqwaq
country, there is a large tree there, with round leaves, or
sometimes oblong, which bears a fruit like a marrow, only
larger, and looking somewhat like a human being. When
the wind blows, a voice comes out of it. The inside is full
of air, like the fruit of the ushar. If one picks it, the air
escapes at once, and it is nothing but skin. When he saw
this fruit, a sailor was pleased by it, and cut one off to take
it away. It burst immediately, and all that remained in the
man’s hands was like a dead crow. 149

I.43 the woman pregnant for two years

While the exact origin of this tradition is difficult to establish,


mention of the cities of Baghdad and Tus points to a Muslim mi-
lieu. Moreover, its content is in line with discussions of the ex-
traordinary cases of long periods of gestation found in the works
of some Muslim physicians. 150 For a close parallel, cf. ʿArīb ibn
Saʿīd al-Qurṭubī (10th c.), Kitāb ḫalq al-ǧanīn: ‘a tradition reports
that al-Ḍaḥḥāk ibn Muzāḥim stayed sixteen months in the womb
and that at birth he had teeth’. 151 As for the length of the preg-
nancy in our account, it evokes the views held by some Muslim
writers who claimed that gestation could last as long as two
years. 152

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

I.44 (= II.33) the woman who gave birth to sixty children

The story finds parallels among expressions of the general inter-


est in extraordinary cases of multiple pregnancies exhibited by
some Muslim physicians. 153 For a very close parallel, see the fol-
lowing account by ʿAlī al-Ṭabarī (9th c.), Firdaws al-ḥikma:

More than one woman told me that in our times a certain


black woman gave birth to sixty children. And they used
to say that she gave birth to a kor of children because one
kor is equal to sixty qafīz. And this was in thirty-five preg-
nancies or more, and she produced more twins than that.
And she would miscarry once or twice in a year. 154

Of the two measures of capacity that are mentioned in this


account, i.e., kōr and qpīzā, 155 the latter (spelt, in its plural form,
as qpīsē in V and L, and as qpīzē in B1) is a unit of weight equivalent
to about 64 lbs., and has an Iranian etymology. 156 It is well attested
both in Classical Arabic and New Persian as qafīz (or kafīz).

I.45 (= II.34) the woman who gave birth to twenty children

This tradition probably belongs to the same source as the previ-


ous unit. For close parallels in Muslim sources, see the recurring
mentions of the case of a woman giving birth to twenty children,
as in the following passage from Firdaws al-ḥikma of ʿAlī al-

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

Ṭabarī: ‘another woman gave birth to twenty children in four


pregnancies, five children in every pregnancy, and they (all)
lived’. 157 For similar accounts, see also ʿArīb ibn Saʿīd al-Qurṭubī,
Kitāb ḫalq al-ğanīn; 158 Ibn Qayyīm al-Ǧawzīyyah (14th c.), Tibyān
fī aqsām al-Qurʾān. 159 This tradition ultimately goes back to Aris-
totle, who, in one of his works, mentions ‘a certain woman who
had twenty children at four births; each time she had five, and
most of them grew up’. 160

I.46 (= II.35) the woman pregnant with seven children

While the immediate source of this account is unclear, the com-


piler of the Marvels likely derived it from the same source as the
three previous units. The mention of the ‘Frankish man’
(Prangāyā) as a protagonist points at its origins during the Cru-
sades or post-Crusader period.

I.47 the child suckled by the dead woman

The primary aim of this grotesque account is to promote the no-


tion of Syriac as the primeval language, an important expression
of Syriac Christian identity, roots of which can be traced back to
the pre-Islamic period. 161 While it seems to be implied already in

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

the discussion of biblical names based on Syriac etymologies by


Theodoret of Cyrus (5th c.), this idea finds fully articulated ex-
pression only in Pseudo-Ephrem’s Cave of Treasures (ca. 6th c.),
whose author claims that before the destruction of the tower of
Babel all people spoke Syriac and that all languages in the world
are derived from Syriac. 162 These and some additional expres-
sions of Syriac primacy continued to circulate among Syriac
Christians during the medieval period.
With this story, the compiler of the Marvels introduces what
seems to be a unique and novel argument in favour of the pri-
macy of Syriac. Its line of argumentation is akin to the one found
in an account from Herodotus’ Histories that describes a linguistic
experiment, supposedly conducted in ancient Egypt during the
reign of Psammetichus. 163 Driven by the desire to establish what
nation is oldest in the world, this king ordered that a couple of
new-born children should be brought up without a person speak-
ing with them. When the children grew up, the first sound they
had uttered was ‘bekos’ (βεκός), which was interpreted by the
king’s counsellors as the Phrygian word for ‘bread’. According to
Herodotus, it is as a result of this experiment that the Egyptians
conceded the honour of being the oldest nation to the Phrygians.
As for its possible antecedents, I have as yet been unable to
discover any close analogues of this story in Muslim or other
sources from the medieval Islamicate world. There are, however,
several literary works that share with our account the motif of

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

breastfeeding corpse, which, apparently, originated in the Mus-


lim literary imaginaire before the time of the composition of the
Marvels. One such example of miraculous nursing is found in the
Judeo-Arabic version of the popular medieval Arabic frontier
epic Sīrat Dhāt al-Himma. There, the recently-born hero Junduba
is found in the desert by his adoptive father prince Dārim, suck-
ling the breast of his murdered mother: ‘He (i.e., Dārim) saw the
princess Arbāb, left behind and slain, and this newborn was suck-
ling from her. The milk was pouring out in excess, by the power
of the Possessor of Power […], and his mother was nursing him,
though she was dead at his side’. 164
Another narrative that bears witness to this motif is the
story of Meyyitzâde from the Seyahatname of the famous Ottoman
traveller Evliya Çelebi (17th c.). 165 It appears as an etiological
account in the context of the description of the tomb, located in
the Kasımpaşa neighbourhood of Istambul, which was named af-
ter this person, i.e., Kabr-i Meyyitzâde. 166 According to Çelebi, the
father of Meyyitzâde left his pregnant wife at home when he set
out on a military campaign with Sultan Mehmed Khan III in the
year 1595–96. When upon his return, he learned that his wife
had died, he ordered her grave to be opened, at which point they
found inside the child alive, suckling the right breast of his dead
mother, whose body had not rotten (vâlidesinin sağ memesin emer,

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

aslâ çürümemiș). In the aftermath of this miraculous event, the


boy was given the name Meyyitzâde ‘the son of the corpse’.

I.48 the martyrdom of the ape’s son

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

Question seventy-one. Gregory said: ‘What do you say about


someone who was born with two faces or four legs and has
something similar to an animal, — should he be baptized
or not?’
Basil answered: ‘It is not right to baptize him, but he should
be allowed to live for the glorification of God. Know that
in the city of Callinicum, there was an ape who had slept
with a Christian woman. The apostle Paul had baptized her,
and from this ape, she gave birth to a male child whose
appearance was like that of a human and an ape: from his
chest to his feet he was an ape, and his neck and face were
human. He spoke like a human being, and he went to the
church and listened to the Holy Scriptures and learned.
When he reached the age of twenty, he asked and strove to
be baptized. A synod, that is to say, a council, was gathered
on his account, and it was presided over by Timothy, the
disciple of Paul. They disagreed on this matter: some of
them were saying “yes” and others “no”. And Dionysius,
the bishop of Athens, got up and said, “As for me, I am not
going to let impure animal limbs enter the waters of holy
baptism!” And the assembly agreed with his opinion, and
this synod laid down a rule that no human being of a dif-
ferent appearance should be baptized. And when the infidel
king Ṭarabiyūs came to the city of Callinicum, he requested
Commentary 141

from them to sacrifice to pagan idols. This one (i.e., the


boy) came quickly and stood in front of the king and said
to him, “As for me, I am a Christian”. And this king had
him suffer several kinds of punishments, but he did not
deny his faith, and moreover, as he was tortured, he
shouted and said, “I am Christian!” The king, then, ordered
that he should be thrown into a reservoir 171 filled with pitch
and brimstone. When they threw him into it, he shouted
and said, “May this reservoir be my baptism, O Christ God!”
After his death, Titus the bishop said, “Truly, his body will
rise up at the resurrection”’.

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

In what concerns the message of the story, it resorts to gro-


tesque imagery in order to tackle important issues related to the
problem of communal identity by stressing the paramount signif-
icance of baptism as the primary marker of belonging to the
Christian community. The notion of baptism of blood is crucial
for unpacking the meaning of this narrative. Rooted in the deep
symbolic connection between the sacrament of baptism and mar-
tyrdom, the understanding of martyrdom as the second baptism,
or even as a last-resort substitute for proper baptism, had devel-
oped among Christians already during Late Antiquity. 172 In the
Syriac milieu, this notion is attested in some hagiographic works,
such as the Martyrdom of Āzād, whose author describes the martyrs
̈ ), 173
as ‘baptized in a second baptism’ (‫ܥܡܝܕܝ ܒܡܥܡܘܕܝܬܐ ܕܬܪܬܝܢ‬ 172F

as well as in canonical compositions, such as the Canons of Hip-


polytus and the Testament of Our Lord, claiming that if a catechu-
men is martyred before having been baptized, he or she should
nevertheless be regarded as having successfully accomplished
this sacrament with his/her blood. 174 173F

I.49 the child raised by a dog

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:

The learned men of Basra claimed, and Abū ʿUbayda al-


Naḥwī, Abū l-Yaqẓān Suḥaym b. Ḥafṣ, Abū l-Ḥasan al-
Madāʾinī mentioned, (who knew it) from Muḥammad b.
Ḥafṣ, (who knew it from) from Maslama b. Muḥārib: A cer-
tain house having been ravaged by the plague, the neigh-
bours were convinced that there was no one left alive in it.
Now there was a baby in that house, not yet weaned nor
able to stand upright: it crawled on all fours. One of the
neighbours who had survived went and shut the door of
the house. Some months later, one of the family’s heirs
came to the house; he opened the door and went inside
into the courtyard, and was amazed to find a baby playing
with the puppies of a bitch that had belonged to the own-
ers of the house. He was dumbfounded. A few moments
later the bitch appeared: when the baby saw her, it crawled
over to her and began to suck her dugs, which the animal
offered to it. The baby, left alone and forgotten in the
house, must have felt hungry, and seeing the puppies being
suckled by their mother, have crawled over to the bitch,
which obligingly placed herself so as to allow it to suck.
Having once given it suck, she continued in the same way,
and the baby likewise. 175

Al-Jāḥiẓ brings this story as confirmation of the ‘divine direction’


that guides all created beings by instilling in them ‘innate
knowledge’ for the best course of action.

175
Ed. Hārūn (1965–1969, 2:155–56); trans. (augmented) Pellat (1969,
143).
144 Marvels

I.50 the plague in Basra

While the exact origin of this tradition is difficult to establish, the


mention of the city of Basra points to a Muslim milieu. Tracing
its origins is made difficult by the fact that there were quite a few
outbreaks of epidemics that afflicted the city during the medieval
period. Thus, in addition to the obvious case of the Black Death
(1346–1353), one comes across references to plagues that devas-
tated Basra during the years 688–689, 955, and 1436. 176

I.51 the buffalos of Serendib

The toponym Serendib (spelled in V as Sarnādīb), referring to the


modern island of Sri Lanka, is attested in the works of some me-
dieval Syriac authors, such as Bar ʿEbroyo (13th c.). 177 The island
̈
is also mentioned in unit I.33. The plural noun ‫ܓܡܫܐ‬ ‘buffalo
bulls’, vocalized in V as gamešē, should probably be understood
not as a misspelt form of the Classical Syriac gāmūšē, 178 but rather
17F

as a variant spelling of its Neo-Aramaic cognate gāmīšē. 179 178F

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

is also attested in al-Qazwīnī’s ʿAǧāʾib al-maḫlūqāt, although with-


out mention of Serendib. 181 180F

I.52 the mountain of snakes

It is possible that this report is derived from the following de-


scription from one of the offshoots of the Syriac Alexander Ro-
mance known as the Exploits of Alexander:

and beyond the nation of the Mnīnē there are no human


beings but only terrible mountains and hills and valleys
and plains and horrible caves, in which are serpents and
adders and vipers, so that men cannot go thither without
being immediately devoured by the serpents, for the lands
are waste, and there is nothing there save desolation. 182

I.53 the wolf and leopard

This report is almost certainly derived from the following passage


from the Syriac version of the Alexander Romance (III.7): ‘and we

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

I.54 (= II.54) the sea turtles

Similarly to unit I.10, this narrative features an inner-textual


gloss that explains the Classical Syriac noun gālē ‘turtles’ with the
Neo-Aramaic qrāyē. 184
A close parallel is provided by the following account from
the description of the inhabitants of the part of the ‘Great Eastern
Sea’ close to the port of Aden in Ibn Ḫordāḏbeh’s Kitāb al-masālik:
‘And there are in it (i.e., the sea) turtles (salāḥif). One such turtle
is twenty cubits in circumference, and it has about a thousand
eggs in its belly. And their shell makes a good shield’. 185 This
passage also appears in al-Qazwīnī’s ʿAǧāʾib al-maḫlūqāt 186 in a
form closer to that of our unit, that is, without the last sentence.

I.55 (= II.55) the camel-fish

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

Ḫordāḏbeh’s Kitāb al-masālik: ‘There is also a fish that looks like


a camel (‫الجمل‬ ‫’)سمك على خلقة‬. 187
186F

I.56 the islands of life and death

The exact origin of this account is unclear.

I.57 (= II.56) the island of prayers for rain

The exact origin of this account is unclear.

I.58 (= II.49) the giant fish and sailors

The hydronym ‘the sea of Qūlzam’ (also mentioned in unit II.53)


is a calque from the Arabic baḥr al-Qulzum of Muslim sources,
which was applied sometimes to the Red Sea as a whole and
sometimes only to the Gulf of Suez because the port known as
Qulzum (from Greek Κλύσμα) was located on its western banks. 188
An alternative Syriac name for the Read Sea, i.e. ‫ܝܡܐ ܣܘܡܩܐ‬, is
found in works of medieval authors, such as Bar ʿEbroyo. 189 18F

Two main elements of this description are found in an ac-


count by Buzurg Ibn Šahriyār (10th c.), who relates how Ahmad
b. Hilal, a ruler of Oman, came across a whale ‘more than 200
cubits long’ that was stranded ashore, while supplementing it
with the following information: ‘Ismailawayh the shipmaster told
me that this fish abounds in the Sea of Zanj and in the Great Sea

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

of Samarqand. It is called a Wal. It likes wrecking ships. If it at-


tacks a ship, [the sailors] strike pieces of wood against one an-
other, and shout and beat drums’. 190

I.59 (= II.50) the big fish with smaller fish inside

Compare a very similar description of a whale from Abū Zayd al-


Sīrāfī’s Aḫbār al-ṣīn wa-l-hind:

In this sea there is also a kind of fish that reaches twenty


cubits in length. We caught one of these and split open its
belly. Inside it was another fish of the same genus. We took
this second fish out then split its belly open too-and there
inside it was yet another fish of the same type! All of them
were alive and flapping about, and they all resembled each
other in form. 191

Cf. also the description of different kinds of fish by Ibn


Ḫordāḏbeh. 192

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

I.60 (= II.51) the bull-fish

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

I.61 (= II.39) Alexander and the two talking birds

This account is most likely derived from the following episode


from the Syriac version of the Alexander Romance (III.7), which
takes place when Alexander and his troops arrive at a place
called Obarkia:

And on the seventh day we saw two birds, the bodies of


which were very large, and their faces were like the face
of a man; and suddenly one of them said in the Greek
language, “O Alexander, thou art treading the land of the
gods;” and again it said to me in the same language, “Al-
exander, the victory over Darius and the subjection of
king Porus are enough for thee.” 194

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

I.62 (= II.40) Alexander and the two growing trees

See commentary on unit II.40 below.

I.63 (= II.42) Alexander and the two talking trees

It is most likely that this unit presents in a very abbreviated and


somewhat reworked form the extended account from the Syriac
version of the Alexander Romance (III.7), in which the king dur-
ing his journey through India comes across the sacred garden
with the two trees, the male tree of the sun and the female tree
of the moon, which can talk; when Alexander asks them about
his future, both trees inform him (one of them in the Greek lan-
guage) that he will die at Babylon. 195
It should be noted that the version of unit II.42 adds in the
concluding sentence that Alexander died ‘in Babylon’, which, per-
haps, reflects better the original version of the Marvels. Babylon
as the place of Alexander’s death is mentioned in some other Syr-
iac sources. 196

I.64 (= II.58) the island of the Antichrist

This account reflects the belief, widespread among Muslims,


that al-Daǧǧāl, the False Messiah of Islamic apocalypticism, is
restrained by being chained to a mountain on an island, from
which he eventually shall emerge at the time of eschatological
consummation. 197 A close parallel is provided by the following

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

account from Ibn Ḫordāḏbeh’s Kitāb al-masālik: ‘And the king of


Zābaǧ is called Maharāǧ. And in his kingdom, there is an island
called Barṭāīl (‫)برطايل‬, from where the sound (of musical instru-

ments) and drum beating are heard every night. And mariners
say that the Deceiver (‫ )الدجال‬is there’. 198 A very similar descrip-
197F

tion of the island of al-Daǧǧāl appears in al-Qazwīnī’s ʿAǧāʾib al-


maḫlūqāt, 199 as well as in the works of several other Muslim
198F

writers. 19F
200
It has been suggested by Minorsky that this island
might be identified with Bali. 201 20F

I.65 (= II.40) Alexander and the two growing trees

See commentary on II.40.

II.29 the people with lions’ heads and scaly tales

This account is most likely derived from the following passage


from the Syriac version of the Alexander Romance (III.7): ‘We set
out again from thence and came to another place where there
were men with lion’s heads and scaly tails’. 202

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

II.36 the woman giving birth to the lizard-like child

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

defects among humans, including that of a woman from the re-


gion of Balkh who gave birth to a child that looked like a
nasnās. 204
203F

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

II.37 the horned serpents

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

II.38 the animal bigger than an elephant

It is most likely that this report is an abbreviated form of the


following account from the Syriac version of the Alexander Ro-
mance (III.7):

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

II.40 (= I.62 and I.65) Alexander and the growing trees

It is most likely that this story is a somewhat modified form of


the following account from the Syriac version of the Alexander
Romance (III.7):

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

It should be noted that this unit also appears in Recension I, alt-


hough in a very reduced form, in two almost identical units, I.62

̈
‫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

and I.65. One should perhaps take it as an indication that Recen-


sion II better preserves the part of the original version of the Mar-
vels that was derived from the Alexander Romance.

II.41 the partridge-looking bird

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

II.43 the half-human animal attacking Alexander’s troops

It is most likely that this report is an abbreviated form of the


following account from the Syriac version of the Alexander Ro-
mance (III.7):

At the ninth hour of the day, behold a creature half beast


half man, which in its body was (like) a wild boar reared
upright; and it was not at all afraid of us. I commanded my
troops to catch it, and when they drew near to it, it was
not at all afraid and did not run away from them. Then I
ordered a naked woman to go towards it, that we might
easily seize it; but when the woman went up to it, the beast
took hold of the woman and rent her, and began to devour
her. When we saw this, we went against it at full speed,
and smote it and killed it. 209

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

II.44 the great animals attacking Alexander’s troops

This unit is most likely derived from the following passage from
the Syriac version of the Alexander Romance (III.7):

Then we set out from thence and came to a place amid


groves of trees which were large, and in these woods there
were wild beasts like the wild asses of our own country.
Each of them was fifteen cubits in length, and as they were
not dangerous, my troops killed a number of them and ate
them. 210

II.45 the threatening bats

This report is almost certainly derived from the following passage


from the Syriac version of the Alexander Romance (III.7): ‘and we
saw bats which were as big as vultures, and their teeth were like
those of men’. 211

‫ ܘܗܝܕܝܢ ܦܩܕܬ‬.‫ ܘܡܢ ܩܕܡܝܗܘܢ ܠܐ ܥܪܩܬ‬.‫ ܒܡܕܡ ܠܐ ܐܬܬܙܝܥܬ‬.‫ܠܘܬܗ ܐܬܩܪܒܘ‬̇


̇‫ ܘܟܕ ܐܢܬܬܐ ܠܘܬܗ‬.‫ܢܠܒܟܘܢܗ‬
̇ ̇
‫ ܘܕܠܝܠܐܝܬ‬.‫ܕܐܢܬܬܐ ܚܕܐ ܥܪܛܠܝܬܐ ܥܠܝܗ ܬܐܬܐ‬
̇
‫ ܘܟܕ ܚܙܝܢ‬.‫ܡܢܗ‬ ̇
‫ ܘܫܪܝܬ ܠܡܐܟܠ‬.‫ܘܨܪܬܗ‬ ̇
‫ܐܚܕܬܗ‬ ‫ ܚܝܘܬܐ ̇ܗܝ ܠܐܢܬܬܐ‬.‫ܐܙܠܬ‬
̇
.‫ܘܩܛܠܢܗ‬ ̇
‫ܘܡܚܝܢܗ‬ ̇
.‫ܥܠܝܗ ܐܙܠܢܢ‬ ‫ ;ܒܪܗܛܐ‬ed. Budge (1889, 177 [Syr.], 99
[trans.]).
210
‫ܪܘܖܒܝܢ ܗܘܘ‬ ̈
̈ ‫ܕܐܝܠܢܐ ܕܣܓܝ‬ ‫ܥܒܐ‬̈ ‫ܬܘܒ ܡܢ ܬܡܢ ܐܫܩܠܢ ܘܠܕܘܟܬܐ ܚܕܐ ܒܝܬ‬
̈ ̈
.‫ܐܝܟ ܥܖܕܐ ܒܥܪܝܖܝܐ ܕܒܐܬܪܐ ܕܝܠܢ‬ ̈ ‫ܚܝܘܬܐ ܐܝܬ‬
.‫ܗܘܝ‬ ̈ ‫ ܘܒܓܘ ̇ܗܘ ܥܒܐ‬.‫ܐܬܝܢ‬
̈ ‫ܚܒܠܬܐ ܐܝܬܝܗܝܢ‬
.‫ܗܘܝ‬ ̈
̈ ‫ ܘܠܘ‬.‫ܐܡܝܢ‬ ̈
‫ܘܐܘܪܟܐ ܕܚܕܐ ܚܕܐ ܡܢܗܝܢ ܚܡܫܥܣܖܐ‬
.‫ܕܝܠܝ ܩܛܠܘ ܡܢܗܝܢ ܣܘܓܐܐ ܘܐܟܠܘ‬ ̈ ; ed. Budge (1889, 180 [Syr.],
‫ܚܝܠܘܬܐ‬
101 [trans.]).
211 ̈
.‫ܕܒܢܝܢܫܐ‬ ̈
‫ܘܫܢܝܗܘܢ ܐܝܟ‬ ̈
.‫ܟܘܕܖܐ‬ ̈
‫ܕܥܫܝܢܝܢ ܐܝܟ‬ ̈ ‫ ;ܘܚܙܝܢ‬ed. Budge
‫ܦܖܚܕܘܕܐ‬
(1889, 176 [Syr.], 98 [trans. (modified)]).
Commentary 157

II.46 the bird on a tree-top

This unit is most likely derived from the following passage from
the Syriac version of the Alexander Romance (III.7):

And from thence we set out and came to a certain place


which was waste; and in the midst of that place there was
a bird sitting upon a tree without leaves and without fruit,
and it had upon its head something like the rays of the sun,
and they called the bird the ‘palm bird’ (phoenix). 212

II.47 the dog-like animal on the island

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.

II.48 the rhinoceros

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

also identifies this animal as raymā. The noun raymā is attested


already in the Peshitta version of the Old Testament, where it is
used to render the Hebrew ‫‘ ְר ֵאם‬wild ox’ (cf. Deut. 33.17; Ps.
29.6; 92.11; Job 39.9). As one can infer from such phrases as
̈ (Deut. 33.17) and ‫ܩܖܢܬܝ ܐܝܟ ܕܪܝܡܐ‬
‫ܩܖܢܬܐ ܕܪܝܡܐ‬ ̈ (Ps. 92.11),
during this early period speakers of Syriac regarded this animal
as having more than one horn. At some point, however, the
noun came to be used to refer to an animal that had only one
horn, often assumed to be the unicorn of Greco-Roman sources,
but sometimes also the rhinoceros. 214 One observes this seman-
tic shift in the entry on ‫ ܪܝܡܐ‬in the Dictionary of Bar Bahlūl,
who quotes the description of this animal by Ḥnanīšōʿ bar Sa-
rošway (9th c.): ‘In its body, it looks like a big and strong deer.
And it has one horn in the middle of its head. And it is very tall
and powerful’. 215 In this entry, Bar Bahlūl also quotes Moses ibn
Ḥunayn, who provides several Arabic synonyms of raymā, such
as ‫الحريش‬, ‫الريم‬, and, notably, ‫‘ الكركدن‬rhinoceros’.
As for the source-critical evaluation of the description of
the rhinoceros presented in this unit, its two main elements are
well attested in the Muslim tradition of zoological and geograph-
ical writing. Thus, already al-Jāḥiẓ in his Kitāb al-ḥayawān refers,

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

although with some reservations, to a belief held by Indians that


the young of the rhinoceros can graze upon the surrounding veg-
etation by putting their heads out of their mothers’ wombs. 216
One comes across several later Arab writers, who also find this
tradition problematic. 217
The other detail, that is, the report that the horn of rhi-
noceros is used to make exquisite and expensive belts, is like-
wise well represented in Muslim sources. The closest to the text
of this unit among them is perhaps the following passage from
the description of the country of Qāmirūn, situated between In-
dia and China, in Ibn Ḫordāḏbeh’s Kitāb al-masālik:

And there are rhinoceros (‫ )الكركدن‬here, who have on their

forehead a horn, one elbow (‫ )ذراع‬long and two handfuls

(‫ )قبضتان‬thick. This horn is covered with images from be-

ginning to end. And if it is cut, you can see images, white


on jet-like black, of humans or an animal, or a fish, or a
peacock, or some other bird. And the inhabitants of China
make from them belts that cost from three hundred dinars
up to three or even four thousand dinars. 218
217F

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

Similar accounts of the use of rhinoceros’ horn can be found,


with some variations, in the works of many other Arab and Per-
sian writers. 219

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:

Abu Muhammad al-Hasan b. Amr told me: With my own


eyes I have seen the side of a fish that a shipmaster brought
us. He had cut a piece that measured five cubits on the side
where the bone is thick; and then put it over a brook like
a bridge, by the gate of a garden that we had in an island.
The remaining portion was about twenty cubits long. 220

Similar accounts are found in works by later Muslim authors. 221

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

II.53 the fish called ‘sea-locust’

The reference is most likely to the flying fish (Exocoetidae fam-


ily). Compare the following passage from Abū Zayd al-Sīrāfī’s
Aḫbār al-ṣīn wa-l-hind: ‘They have also reported that in a certain
part of the sea there are small flying fish that fly over the surface
of the water, called ‘water locusts’ (‫الماء‬ ‫’)جراد‬.222
21F

II.57 the whale stranded ashore

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

the Dictionary of Bar Bahlūl. 25F


226

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

© Sergey Minov, CC BY 4.0 https://doi.org/10.11647/OBP.0237.04


164 Marvels

4.1. Index of toponyms

Alexandria I.2/II.2, I.3/II.3,


I.4/II.4, II.47
ʿAmas / ʿAms I.24/II.18
Andalus I.1/II.1, I.10
Azerbaijan I.23
Babylon II.42
Baghdad I.43
Balōs II.23
Baqāwās (i.e. Waqwaq) I.42
Barṭīl I.64/II.58
Basra I.49, I.50, II.52
Bāṭlas I.13/II.8
Bēt Dlīǧ / Bēt Dlīš (i.e. Bitlis) I.24/II.18, I.25, I.26,
I.27
Bēt Sasē II.36
Callinicum I.48
Constantinople I.4/II.4
Corinth (?) I.10
Egypt I.9, I.11
ʾEwrīqōs I.15/II.10
Hejaz I.22/II.17
Ḥīzān I.25
India I.57, II.57
Kānīlāz (= Knīgar) II.12
Karnāš I.29/II.20
Kīš I.40/II.31, II.57
Indexes 165

Klāmīs (= Balōs) I.32


Knīgar (= Kānīlāz) I.17
Maṭlāyā I.21/II.16
Myaṭāl I.41
Pānōr I.25
Persia II.15
Puštīdar / Pūštī I.18/II.13
Qātāǧ I.25
Qōnyā (i.e. Konya) I.12
River of Sin I.27
Rome I.2/II.2
Sabbatical river II.14
Sea of Khazars (i.e. the Caspian Sea) I.7/II.7, I.21/II.16
Sea of Qūlzam (i.e. the Red Sea) I.58/II.50, II.53
Sea of Reeds (i.e. the Dead Sea) I.14/II.9
Sea of Syria (i.e. the Mediterranean Sea) I.7/II.7
Serendib (i.e. Sri Lanka) I.33, I.51
Spārē I.19/II.14
Syria I.16
Ṭāṭīq I.25
Ṭāṭōn I.26
Ṭōs (i.e. Tus) I.43
Waqwaq II.32
166 Marvels

4.2. Index of ethnonyms, demonyms, and personal names

ʿAbdīšōʿ of Elam I.12


Adam I.47
Alexander (the Great) I.1, I.31/II.22,
I.34/II.24,
I.37/II.27, I.53,
I.61/II.39, I.62,
I.63/II.42, I.65, II.37
Anās I.40/II.31
Arabs I.30/II.21
Aramaic I.47
Basil (the Great) I.48
Dionysios, bishop of Athens I.48
Emmanuel, Rabban II.47
Frankish I.46/II.35
Greek I.12 (lit. ‘Roman’),
I.63
Jews I.3/II.3
Latin I.63
Quryāqos, priest of Mosul I.41, I.47
Romans I.21/II.16
Syriac I.47
Tiberius, king I.48
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6. APPENDIX: MANUSCRIPT FACSIMILES

B1 – Berlin, Staatsbibliothek zu Berlin, Orient. quart. 802 (Berlin


Syr. 59), fols. 68v–72v

© Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orien-


tabteilung. The images are in public domain and can be ac-
cessed online at http://resolver.staatsbibliothek-berlin.de/
SBB0001DF2700000000

B2 – Berlin, Staatsbibliothek zu Berlin, Sachau 118 (Berlin Syr.


86), fols. 7r–8v

© Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Orien-


tabteilung. The images are in public domain and can be ac-
cessed online at http://resolver.staatsbibliothek-berlin.de/
SBB0001E67500000000

© Sergey Minov, CC BY 4.0 https://doi.org/10.11647/OBP.0237.05


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Facsimiles 191

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B2 fol. 8v
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The Marvels Found in the Great Cities
and in the Seas and on the Islands
A Representative of ʿAǧaʾib
- Literature in Syriac
Sergey Minov, HSE University, Moscow

This volume presents the original text, accompanied by an English


transla�on and commentary, of a hitherto unpublished Syriac composi�on,
en�tled The Marvels Found in the Great Cities and in the Seas and on the
Islands. Produced by an unknown East Syrian Chris�an author during the
late medieval or early modern period, this work offers a loosely organized
catalogue of marvellous events, phenomena, and objects, natural as well
as human-made, found throughout the world. The Marvels is a unique
composi�on in that it bears witness to the crea�ve adop�on by Syriac
Chris�ans of the paradoxographical literary genre that was very popular
among Arab and Persian Muslim writers. The East Syrian author blends
together inherited Chris�an, borrowed Muslim, and local oral tradi�ons,
providing his audience with a fascina�ng panorama of imaginary geography.

As with all Open Book publica�ons, this en�re book is available to read
for free on the publisher’s website. Printed and digital edi�ons, together
with supplementary digital material, can also be found here: www.
openbookpublishers.com

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 Ga�

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