2-1、序言

2、THE TEXT

2、文本

2-1、PROLOGUE

In the name of God, the Merciful and Compassionate, God bless our Prophet Muhammad and his Companions and grant them sal- vation.'

2-1、序言

奉至仁至慈的真主之名，求真主賜福我們的先知穆罕默德和他的同伴，並賞賜他們敬畏。

Praise be to God, mover of creation on aland and sea, opener of ways and means for whoever wished to follow to places both pop- ulous and desolate. Thanks to Him, whoever put concern for his fellow man first found that his affairs profited and his efforts yielded the highest return. But whoever was destined for a life of misery would lose his way and find that his dealings were unsuccessful. "If God had wished, He would have made you one umma." Praise be to God who proclaimed His uniqueness by means of His Oneness, His authority by means of His divine attributes, His absolute distance from earthly time, place, and relationships by irrefutable proofs which no man of reason can doubt. "For how could He have a child, when He has no wife?"

讚美真主，他是海陸創造的創造者，他開闢了許多道路和方法，使任何人都能前往人煙稠密或荒涼的地方。感謝真主，誰把對同胞的關懷放在第一位，誰就會發現他的事情得到了好處，他的努力得到了最高的回報。但是，誰注定要過悲慘的生活，誰就會迷失方向，並發現他的交易是不成功的。「如果真主願意，他會使你們成為一個民族。讚美真主，祂以祂的獨一來宣示祂的唯一性，以祂的神聖特質來宣示祂的權威，以任何有理性的人都無法懷疑的無可辯駁的證據來宣示祂與世俗的時間、地點和關係的絕對距離。「祂沒有妻子，怎麼會有孩子呢？

We testify that there is no God but Allah, nor has He any asso- ciate. He is alone in creating this world, and His skill is unprece- dented. There is no one like Him. He made the towns and the set- tled places, the open country and the wastelands, and the cities large and small, dispersing among them people of various tongues, col- ors, creeds, and religions, so that men of intelligence would increase their understanding, and men of good sense their insight. The proof of His omnipotence is manifest in His great works.

我們證實，除真主外，絕無其他的真主，他也沒有任何伴侶。他是獨自創造這個世界的，他的技能是無與倫比的。沒有人能像他那樣。他創造了城鎮和叢林，開闊的郊野和荒地，以及大大小小的城市，把不同語言、種族、信仰和宗教的人分散在其中，以便有智慧的人增加他們的理解力，有聰明的人增加他們的洞察力。祂偉大的作為彰顯了祂的全能。

Oh how astonishing! How can the unbeliever reject God or deny him? In all things He has given a sign Proving that He is the One.

哦，這是何等的驚人！不信的人怎能拒絕神或否認他呢？祂在萬事上都有徵兆，證明祂是唯一的。

Praise be to God who separated all creation into monotheist and polytheist, imprinting upon the hearts [of believers] the unshakable truths of monotheism. To some He gave a good life in this world, and for others He reserved the pleasures of the hereafter, raising the lowly on high in reward for their good deeds. "He will not be tested about what He does; rather, it is they who will be tested."

讚美真主，他把一切被造物分為一神教和多神教，在[信士們]的心中烙下一神教不可動搖的真理。真主賜予某些人今世美好的生活，而為另一些人保留了後世的樂趣，使卑微的人升入高處，以報酬他們的善行。「他不會因他所做的事而受到考驗；相反地，他們才會受到考驗。

We testify that our Master, prophet, and protector Muhammad, His servant and messenger, Lord of the Arabs and the non-Arabs, confirmer of His miracles, was sent to the other nations to spread His message over the world from West to East. Whoever responded was saved, but whoever resisted had the sword of God raised over his neck. Thus the strength of God broke the noses of tyrants, and His true religion eclipsed all others. God bless [Muhammad], his family and his companions, his wives and his descendents, and grant them salvation. May His blessing be perfect, holy, and ever- lasting. May we reach the highest places and be well-received there, following His unswerving path until we arrive in the presence of our noble Master, the Merciful, the Compassionate. There is no Lord other than He, and no hope other than in His goodness.

我們見證我們的主，先知，保護者穆罕默德，他的僕人和使者，阿拉伯人和非阿拉伯人的主，他的蹟象的証實者，被派遣到其他民族，從西方到東方在全世界傳播他的信息。凡是回應的人都得救了，但凡是反抗的人，神的劍就會架在他的脖子上。因此，真主的力量打破了暴君的鼻子，他真正的宗教使所有其他宗教黯然失色。真主保佑[穆罕默德]、他的家人和他的同伴、他的妻子和他的後裔，賜予他們救恩。願真主的賜福完美、聖潔、永存。願我們能到達最高的地方，並在那裡受到歡迎，追隨他堅定不移的道路，直到我們到達我們尊貴的主，仁慈的主，慈悲的主面前。除了祂之外，沒有別的主，除了祂的仁慈之外，沒有別的希望。

Let us continue. After that, God opened the heart of our Sire, pillar of our religion and of this world, the great, majestic, celebrated Sultan, that lofty and venerable believer in God, the mightiest and most protective of his people, the sword of the Islamic com- munity, the pride of Islam, the greatest of the great.

讓我們繼續。之後，真主開啟了我們的陛下、我們的宗教和這個世界的支柱、偉大、莊嚴、著名的蘇丹的心靈，他是崇高、可敬的真主信徒，他是最強大、最能保護他的人民，他是伊斯蘭社會的劍，他是伊斯蘭的驕傲，他是偉大中的偉大。

King of all time and delight of the eye, Full moon and hidden pearl. A king who beautifies with majesty And whose being radiates great knowledge and wisdom. Issue of Sultans [?] from the seed of Muhammad, Most great in his glory and worship of the Merciful One.

萬世之王、眾目之寵、滿月與隱珠。國王的威嚴與美麗，他的存在散發著偉大的知識與智慧。他是穆罕默德的後裔，他是蘇丹的後裔，他是最偉大的榮耀，他崇拜至仁主。

He is a sharif by descent, Alawi in rank and relation, Hasani by birth, a branch of the Lord of the Arabs and the non-Arabs." May God make him victorious and sustain him in his faith. May He make his future easy, until free men become the slaves of their slaves. May He provide him with his full share of blessings, accord- ing to his portion. May He make his sword triumphant over the necks of the evildoers, and spread the carpet of his happiness over the earth. May He bestow on him possessions whose like will not be seen again, and make "caliphate" a word that will remain with his children. May [God] bless his days and provide for his people. [The Sultan] was inspired to send an envoy to the King of the French, so that some benefit might result from it for Muslims and for Islam. He decided on it according to sound judgment and good sense, mindful of his duty to watch over the orderly affairs of all our people, both highborn and low. It has always been a concern of the leaders of our community to protect the people of our faith. The Prophet, God bless him and grant him salvation, often sent out the best from among his companions on missions, providing an exam- ple followed by the rightly-guided Caliphs and Imams," as we know from the sources.

他是沙里夫的後裔，阿拉維的地位和關係，哈桑尼的出生，阿拉伯人和非阿拉伯人的主的分支"。願真主使他勝利，並在他的信仰中支持他。願真主使他的未來容易，直到自由人成為奴隸的奴隸。願真主按照他的份量，給予他應得的全部福分。願真主使他的劍勝過作惡者的脖子，使他的幸福的地毯鋪滿大地。願真主賜予他永世不變的財產，使 「哈里發 」成為他子子孫孫永存的字眼。願 [真主] 保佑他的日子，供養他的子民。[蘇丹]受到啟示，派遣使者去見法國國王，以便為穆斯林和伊斯蘭帶來一些利益。他是根據正確的判斷和理智而決定這樣做的，他牢記自己的職責是監督我們所有人民（無論是高級的還是低級的）的有序事務。保護我們信仰的人民，一直是我們社會領袖所關心的問題。先知（真主保佑他，並賜予他救恩）經常派遣他的同伴中最優秀的人去執行任務，為後來受到正確引導的哈里發和伊瑪目提供了一個範例。

The Sultan, may God render him victorious, had a high opinion of his servant, the wise and successful fruit of his planting, advo- cate of his sound policies and executor of his authority, guardian of the well-being of his flock, the most illustrious and happy Qa'id and Hajj Abd al-Qadir, son of the deceased Qa'id Muhammad Ash'ash, may God be his protector and his sustenance. The Sultan chose him because of his excellent qualities, and ordered him to take along two bright and intelligent amins from families of distinction and piety in Tetuan, as well as whatever talibs, ¹ servants, and help- ers he needed to demonstrate the superiority of Muslims and Islam over the worshippers of idols and the proclaimers of fatherhood and sonhood. As it says in the Hadith: "God have mercy on him who shows strength at the right time."16

蘇丹（願真主使他勝利）對他的僕人有很高的評價，他的僕人是他種植的智慧和成功的果實，是他健全政策的建議者和他權力的執行者，是他羊群福祉的守護者，是最傑出和幸福的 Qa「id 和 Hajj Abd al-Qadir，他是已故 Qa」id Muhammad Ash'ash 的兒子，願真主成為他的保護者和他的養料。蘇丹因為他的優秀品質而選擇了他，並命令他帶著兩位來自特圖安傑出和虔誠家庭的聰明伶俐的阿明，以及他所需要的任何塔里卜、¹ 僕人和幫手，以顯示穆斯林和伊斯蘭教優越於偶像崇拜者和父子宣稱者。正如聖訓中所說的 「真主憐憫在適當時機顯示力量的人。

Then the Qa'id chose from among the men of the first rank his distinguished son-in-law Muhammad b. al-Hajj Muhammad al-Li- bādī, who is known far and wide, and the bright and sincere Häjj al-'Arabī b. 'Abd al-Karim al-'Attar, who is skilled in dealings with other peoples and has traveled widely in other parts. He also showed good sense by choosing a secretary to accompany him, since he found no shortcomings in him and was in need of his spe- cialty." It is wise for those who go far from home to record every- thing they see and hear, since they may find some knowledge and value in it. There is no better way of obtaining useful information than by mixing with people. According to a wise saying of the an- cients: "The eye never tires from seeing, nor the car from hearing."

然後，卡伊德從一等人中選擇了他的傑出女婿穆罕默德-哈吉-穆罕默德-利-巴迪（Muhammad b. al-Hajj Muhammad al-Li-bādī），他是遠近馳名的人物；還有聰明誠懇的哈吉-阿拉比-阿布德-卡里姆-阿塔爾（Häjj al-'Arabī b. 'Abd al-Karim al-'Attar），他擅長與其他民族打交道，並曾在其他地方廣泛旅行。他也很明智地選擇了一位秘書陪伴他，因為他發現他沒有任何缺點，而且需要他的專長。對於那些遠離家鄉的人來說，記錄下他們所見所聞的每一件事是明智的，因為他們可能會從中發現一些知識和價值。要獲得有用的資訊，最好的方法莫過於與人交往。根據古人的一句至理名言： 「百看不厌，百聽不厭」。

Therefore, I decided with the help of God to blacken these pages with what I saw and heard during this voyage, be it clear or obscure. For I am but a woodgatherer of the night, the one who lags behind, a horse who is out of the race. You should not judge me too harshly, for I am only doing it as a reminder to myself, and to inform others who may ask me from among my fellow countrymen. Let the mas- ters of composition and rhetoric excuse me, and let the burdens of the men of metaphor and allusion be lifted from me. I beseech God to cover my mistakes. May He help me complete the task and be pleased with me, for I say, I take my hope from Him.

因此，在上帝的幫助下，我決定將我在這次航行中的所見所聞，無論是清晰的還是模糊的，都塗在這幾頁紙上。因為我只是黑夜中的樵夫，落在後面的人，脫穎而出的馬。你們不應過於嚴厲地批評我，因為我這樣做只是為了提醒自己，也是為了告知其他可能向我詢問的同胞。讓作文和修辭學家為我開脫，讓隱喻和典故學家為我卸下重擔。我懇求上帝掩蓋我的錯誤。願祂幫助我完成任務，並喜悅我，因為我說，我的希望來自祂。

Our departure from the seat of our happiness, the comfort of our daily lives, the pillow of our heads, the nest of our youth, the abode of our joy and vitality, our Tetuan, may God keep it safe forever, took place early Saturday morning in the month of Dhū al-Hijja al- Haram, in which exactly thirteen nights had already passed. It was the year 1261.

在 Dhū al-Hijja al- Haram 月的星期六清晨，我們離開了我們的幸福之地、我們日常生活的舒適之處、我們的枕頭、我們的青春之窩、我們的喜樂與活力的居所、我們的特圖安（願真主永保它的安全）。當時是 1261 年。

At the start of the journey, the caravan leader bridled the animals and composed these verses, the words giving him comfort:

在旅程開始時，商隊領隊為牲畜上韁，並創作了這些詩句，這些詩句讓他感到安慰：

O my splendid Tetuan, will fate allow us 

To come home, and will we meet again?

Will your face appear and draw near, after

The crashing waves, will we be reunited? 

May torrential rain sweep your quarters and refresh 

Your sheltering walls, after the horses have run the course!

I commend to your care my loved ones, and I 

Hold their memory dear, even though I am far away.

哦，我華麗的德端，命運會允許我們 

回家，我們會再相遇嗎？

你的容顏是否會出現，在

洶湧的波濤，我們能否重逢？

願滂沱大雨席捲您的莊園，使 

在駿馬奔騰之後，你那遮風擋雨的牆壁！

我將我所愛的人交給您照顧，我 

儘管我遠在他鄉，我仍珍視他們的記憶。

We rode out of town to the port. A huge vessel had been sent for us, one of the ships of fire known as bābūr.19 They had chosen one of their very best for us, as a sign of their friendship and good faith. We rode to the larger ship in small boats and then went down into its belly just as one goes down into a grave of the dead. The captain settled us in the best quarters, separate from the crew. His people greeted us with friendly smiles and kind attentions. They put us in a cabin with fine clean rugs and low comfortable beds, and their spokesman said to us: "Be at your ease, for we wish you to be as comfortable as possible." When everything was ready, we took our leave from those who had come to bid us farewell.

我們騎馬出城，前往港口。他們為我們挑選了一艘最好的船，以表示他們的友誼和誠意。我們乘著小船上了大船，然後下沉到船腹，就像下沉到死人的墳墓一樣。船長把我們安置在最好的地方，與船員分開。他的人以友善的笑容和親切的關懷迎接我們。他們把我們安置在一個鋪有乾淨地毯和舒適矮床的船艙裏，他們的發言人對我們說： 「請放心，我們希望你們住得越舒服越好」 一切就緒後，我們向那些來向我們道別的人告別。

Then the ship raised its anchor, its parts stirred into motion, and we prayed: "Keep us from the cursed Satan. In the name of God, let us reach our destination and put safely into port, for the Lord is compassionate and merciful." Cannons of rejoicing were fired and the sea accepted us into its tranquility. We put ourselves into the hands of the eternal life, for there is no defense or refuge other than Him, praise be unto Him. "If the evil in the sea touches you, there is no help other than from Him." As Ibn al-'Arabi said, "Whoever is willing may be assured that God alone is the First Cause, and [other] reasons pale [beside Him]"; so ride upon the sea and it will be as he said. And it is said: "Whoever sails the sea puts his life in jeopardy, but even greater is the danger for him who counsels the Sultan un- wisely." There is no doubt that he who travels by sea is nothing but a worm on a piece of wood, a trifle in the midst of a powerful crea- tion. The waters play about with him at will, and no one but God can help him. Our goal was the city of Marseille, which is on the northern shore of this sea.

然後船起了錨 它的各個部分開始運轉 我們祈禱說： 「讓我們遠離被詛咒的撒旦。奉主之名，讓我們到達目的地，安全入港，因為主是慈悲仁慈的"。歡欣的炮聲響起，大海接受了我們的安寧。我們把自己交託在永恆生命的手中，因為除了祂之外，沒有任何防禦或避難所，讚美歸於祂。「如果海中的惡魔碰觸到你們，除了祂之外，沒有其他的幫助」。正如伊本-阿拉比所說的：「誰願意，誰就可以確信，只有真主是第一因，[其他的]原因是蒼白的。有人說 「誰在海上航行，誰的生命就會受到威脅，但對於那些不明智地向蘇丹請教的人來說，威脅更大」。毫無疑問，在海上航行的人不過是木頭上的蟲子，在強大的造物中微不足道。海水會隨意玩弄他，除了上帝，沒有人能幫助他。我們的目標是馬賽城，它就在這片海的北岸。

You should know that this sea is called the Sea of Rüm be- cause of the great number of countries of Rüm along its shores, especially to the north.24 It used to be called the Sea of Sham because it ended in the land of Sham; also [it was called] the Middle Sea. But today it is known among most people of Morocco as the Small Sea in contrast to the Surrounding [Sea], which we call the Great Sea. It begins at the narrow opening between Tan- gier and Tarifa, which is about twelve miles wide and commonly known to us as būghaz. In the south, the straits are between Ceuta and Qaşı al-Jawāz, also known as Qaşı aş-Şaghir; in the north, between Algeciras and Tarifa. The [Small Sea] has no other outlet to the Surrounding Sea than this. The straits are in the fourth zone. 29

你們應當知道，這個海被稱為魯姆海，是因為沿岸有許多魯姆國家，尤其是在北邊。24 以前它被稱為沙姆海，因為它的盡頭是沙姆地；它也被稱為中海。但今天，摩洛哥大多數人都稱它為小海，與我們稱為大海的環繞[海]形成對比。它始於 Tan- gier 和 Tarifa 之間的狹窄開口，寬約 12 英里，我們通常稱之為 būghaz。在南部，海峽位於 Ceuta 和 Qaşı al-Jawāz（又稱 Qaşı aş-Şaghir）之間；在北部，位於 Algeciras 和 Tarifa 之間。除此以外，[小海] 沒有其他出口通往環繞海。海峽在第四區。29

The explanation of this is that the shape of the earth, according to the ancients, is spherical, and is surrounded by the element of water, like a floating grape. The water withdrew from some parts of it, about one-half of the surface of the sphere. There- fore the earth has a spherical form surrounded on all sides by a body of water called the Surrounding Sea. 30 This sphere is divided into two halves by a long line extending from east to west, called the equator. If you stand on this line and face east, everything on your right will be south, everything on your left north. Next to the equator in the southern direction it is almost completely wasteland, because of the excessive heat and the very slight inclination of the sun there from the equinoxes. The in- habited area to the north of the equator is sixty-four degrees [wide]. The rest is barren and uninhabited because of the freezing cold.

古人認為地球的形狀是球形的，並被水元素包圍，就像一顆漂浮的葡萄。水從地球的某些部分，也就是球體表面的二分之一流走了。因此，地球呈球形，四面被稱為環海的水體包圍。30 這個球體被一條從東到西延伸的長線分成兩半，這條線叫做赤道。如果您站在這條線上，面朝東方，您右邊的所有東西都在南邊，您左邊的所有東西都在北邊。赤道南邊幾乎完全是荒地，因為熱度過高，而且太陽的傾斜度與赤道相差很遠。赤道以北有人居住的地方有六十四度 [寬]。由於極度寒冷，其餘的地方都是荒蕪和無人居住的。

透過 DeepL.com（免費版）翻譯

Thus the settled land on the exposed part of the earth is equal to one-fourth of it. This cultivated area was divided by the ancients into seven parts, each part called a "zone."" This is what is meant by the seven zones. These zones are equal in width but unequal in length, because their length goes from west to east and their width from north to south. The first zone is longer than the second, the second longer [than the third], and so on until the seventh, which is the shortest of all, because of what happens when you divide a hemisphere. The beginning of the first zone is the length of the equator, and its width extends in the northerly direction. It runs along the equator from west to east, bordering the equator in the south and the second zone on the north. The beginning of the sec- ond zone is where the first zone ends. Its extent is also from west to east and on the south it borders the first zone, and on the north the third zone, and so on. The first [zone] is the longest and the last the shortest, because the longest line around any sphere is that which goes around its middle, and we have already said that the equator divides [the earth] in two. Then they divided each zone lengthwise from east to west into ten equal sections. That is why you hear someone say that such-and-such a place is in the fourth or fifth sec- tion of the first zone or the second.

因此，地球裸露部分的定居土地相當於地球的四分之一。古人將這片耕地分成七個部分，每個部分稱為一個「區」「」。這就是七區的意思。這些區域的寬度相等，但長度不等，因為它們的長度從西到東，寬度從北到南。第一個區域比第二個區域長，第二個區域比第三個區域長，如此類推，直到第七個區域，這是所有區域中最短的，因為當你分割一個半球時會發生什麼事。第一區的起點是赤道的長度，它的寬度向北延伸。它沿赤道由西向東延伸，南邊與赤道接壤，北邊與第二區接壤。第二區的起點是第一區的終點。它的範圍也是從西到東，南邊與第一區接壤，北邊與第三區接壤，如此類推。第一[區]是最長的，最後一區是最短的，因為任何球體周圍最長的線就是繞其中間的線，而我們已經說過赤道將[地球]一分為二。然後他們把每個區域從東到西縱向分成十個相等的部分。這就是為什麼你會聽到有人說，某某地方是在第一區的第四或第五區，或是第二區的第四或第五區。

The Small Sea begins at the abovementioned straits, which are in the [] section of the fourth zone. It terminates at the end of the fourth section of the fourth zone at the coast of Syria, 1,160 para- sangs from its starting point. After leaving the straits, the Small Sea heads eastward and spreads out toward the north and the south, entering the third zone in the south and reaching as far as the fifth zone in the north, according to what Ibn Khaldūn says. On its southern shore are Tangier, Ceuta, Tetuan, then the coast of the Rif where Melilla and Badis, both owned by the Spanish, are located. 35 Then Oran and Algiers and the rest of that province, which is now in the hands of the French. Then Tunis, Sfax, and Sousse and the rest of the coast of Ifriqiya," then Jerba, which is in the bay there. Then Tripoli and Maserata, the place where Sīdī Ahmad Zarrūq, 37 may God be of assistance to us, is buried. Then the bay known as the Bay of Kibrit, then Derna and the other lands of Barqa, then Alexandria. Then one passes on to the land of Sham.

小海從上述位於第四區 [] 段的海峽開始。它的終點在第四區第四段的敘利亞海岸，距離起點 1,160 段。根據 Ibn Khaldūn 的說法，小海離開海峽之後，向東流，向南北擴散，從南部進入第三區，最遠可達北部的第五區。在其南岸有丹吉爾、休達、特圖安，然後是里夫（Rif）海岸，西班牙人擁有的梅利利亞（Melilla）和巴迪斯（Badis）都位於此地。35 接著是奧蘭 (Oran) 和阿爾及爾 (Algiers) 以及該省的其他地區，這些地區現在都在法國人手中。然後是突尼斯（Tunis）、斯法克斯（Sfax）和蘇塞（Sousse），以及伊夫里基亞（Ifriqiya）沿岸的其他地方。」然後是傑爾巴（Jerba），在那裡的海灣。然後是的黎波里（Tripoli）和馬塞拉塔（Maserata），也就是埋葬 Sīdī Ahmad Zarrūq 的地方。接著是被稱為 Kibrit 灣的海灣，然後是 Derna 和 Barqa 的其他土地，接著是亞歷山大。然後前往沙姆（Sham）之地。

On its northern shore are Tarifa, then Algeciras, then Gibraltar, then Malaga, then Almeria, and the rest of the shore of Andalus, now known as Spain. All of it belongs to the Spanish except for Gibraltar, which is English. Then comes the country of France. The first port after Spain is a small one called Port-Vendres, then Mar- seille, then Toulon, and the rest of the coast of France. Then comes the land of Italy. Among its cities are Genoa, which belongs to Sar- dinia, Livorno, which belongs to the Livornese, then the great city of Rome, which is not on the coast but is inland. Then comes Na- ples, which belongs to the Neapolitans. It is on a mountain which extends into the sea; at its tip is the island of Sicily. Between them is a small opening called the Straits of Messina, which also belongs to the Neapolitans. Then the sea enters a gulf beyond Naples called the Gulf of Venice, which ends in the land of Austria, to which both Venice and the straits of the above-mentioned Gulf belong.

在它的北岸有塔里法（Tarifa），然後是阿爾赫西拉斯（Algeciras），然後是直布羅陀（Gibraltar），然後是馬拉加（Malaga），然後是阿爾梅里亞（Almeria），以及安達魯斯（Andalus）海岸的其他地方，也就是現在的西班牙。除了直布羅陀屬於英國之外，其他都屬於西班牙。接著是法國。西班牙之後的第一個港口是一個叫 Port-Vendres的小港口，然後是Mar-seille，然後是Toulon，以及法國海岸的其他地方。接下來是義大利。其城市包括屬於薩爾地亞的熱那亞 (Genoa)、屬於利沃諾人 (Livornese) 的利沃諾 (Livorno)，然後是大城羅馬 (Rome)，它不在海岸上，而是在內陸。接著是那不勒斯，屬於那不勒斯人。它位於一座延伸入海的山上，山頂是西西里島。兩島之間有一個小口，稱為墨西拿海峽 (Straits of Messina)，也屬於那不勒斯人。之後，海水進入那不勒斯以外的一個海灣，稱為威尼斯灣，盡頭是奧地利的土地，威尼斯和上述海灣的海峽都屬於奧地利。

On the coast of this Gulf after Austria and opposite Naples is the land of the Turks and Albania. Numerous islands are crowded to- gether there. Then following the land of the Turks along this shore comes the Peloponnesus, which belongs to the Greeks. After the Peloponnesus the sea enters a small bay and emerges again in the land of the Turks. It ends at the narrow straits known as the Straits of the Dardanelles, which open out directly to the city of Constantinople the Great, which is Istanbul. Then it leaves by the straits known as the Straits of Constantinople and ends in the land of Mos- cow. That sea, which is surrounded by land, is generally known as the Black Sea, and the Turks call it kara deniz, which is two words, kara signifying "black" and deniz meaning "sea" in Turkish, that is, the Black Sea, with the adjective coming first according to the rule of structure in languages other than Arabic. From here it leaves through the Straits of the Dardanelles and goes on to the city of Izmir, where many of the peoples of Rum and of the Turks [live], and so on until it reaches the land of Sham, where it turns back in the direction of Alexandria and comes to an end. In this sea are many inhabited islands, among them the islands of Ibiza, Majorca, and Minorca, all belonging to Spain and close to it. Also the island of Sardinia, which belongs to the Sardinians, and the island of Cor- sica, which belongs to the French, and the island of Şiqillīya, which belongs to the Neapolitans and is called Sicily nowadays, as we have mentioned. Also, the famous island of Malta, which is under En- glish rule, and the island of Crete facing the Peloponnesus, and the island of Cyprus opposite Syria, and many other small islands, es- pecially [between] the Peloponnesus and the land of the Turks.

在奧地利之後、那不勒斯對面的海灣沿岸，是土耳其和阿爾巴尼亞的土地。許多島嶼擠在一起。然後，土耳其人的土地沿著這片海岸來到屬於希臘人的伯羅奔尼撒。經過伯羅奔尼撒後，大海進入一個小海灣，再次出现在土耳其人的土地上。它的盡頭是被稱為達達尼爾海峽（Straits of the Dardanelles）的狹窄海峽，直接通向君士坦丁堡大帝的城市，也就是伊斯坦布爾。然後，它從被稱為君士坦丁堡海峽（Straits of Constantinople）的海峽出發，終點在莫斯牛（Mos- cow）的土地上。那片被陸地包圍的海一般被稱為黑海，土耳其人稱它為 kara deniz，這是兩個單詞，在土耳其語中，kara 表示「黑色」，deniz 表示「海」，也就是黑海，根據阿拉伯語以外語言的結構規則，形容詞在前。從這裡出發，經過達達尼爾海峽（Straits of the Dardanelles），一直到伊茲密爾城（Izmir），那裡有許多魯姆人和土耳其人[居住]，如此類推，一直到達沙姆（Sham）地區，在那裡折回亞歷山大（Alexandria）方向，到此為止。在這片海域中，有許多有人居住的島嶼，其中伊比沙島、馬略卡島和米諾卡島都屬於西班牙，而且離西班牙很近。還有屬於薩丁尼亞人的薩丁尼亞島（Sardinia）、屬於法國人的科西嘉島（Cor- sica），以及屬於那不勒斯人的錫基利亞島（Şiqillīya），正如我們所提到的，它現在被稱為西西里島（Sicily）。此外，著名的馬耳他島也在英國人的統治之下，克里特島面向伯羅奔尼撒，塞浦路斯島在敘利亞對面，還有許多其他小島，特別是在伯羅奔尼撒和土耳其人的土地之間。

Returning to where we were, for four days we traveled in the greatest comfort and luxury. Sometimes the waves lifted us up; at other times, when the wind subsided and the weather became pleas- ant, they set us down. As the distance grew shorter our joy in- creased, for we were in dread of the terrors of the sea and our voy- age was in the month of December. But God kept us safe from its trickery, although each of us received a share of its motion. On Thursday, some small disturbances began, but we had already en- tered into the Gulf of Lions, where the crossing is almost always difficult. Moreover, the ship had an urgent need for coal, so it was decided to put in at Port-Vendres, the first French port [on this coast], where we anchored on Wednesday afternoon. Our insideş settled down and our excitement abated: each of us regained vital- ity, our dizziness stopped, and we returned to life.

回到原來的地方後，我們在最舒適和豪華的環境中旅行了四天。有時，海浪會把我們托起；有時，當風力減弱，天氣變好時，海浪又會把我們放下。隨著距離越來越短，我們的喜悅也越來越多，因為我們害怕大海的恐怖，而且我們的航程是在十二月。雖然我們每個人都受到了海流的影響，但上帝還是讓我們安全地躲過了它的詭計。星期四，一些小的騷動開始了，但我們已經進入了獅子灣，在那裡渡海幾乎總是困難的。此外，船隻急需煤炭，因此決定停靠在旺德爾港（Port-Vendres），這是法國[在此海岸]的第一個港口，我們於週三下午在此下錨。我們的內心安定下來，激動也減退了：我們每個人都恢復了活力，頭暈也停止了，我們又回到了生活中。

This is a small port, but due to the skill and exactitude of its design and the excellent construction of its entranceway and shores, it is equal to or even better than a large one. There are no winds or waves inside it, and the ship sailed as if it were in a basin. When we reached the shore, they tied ropes [from the ship) to heavy iron rings nailed into the great rocks from which the shores are built. Fortifications for cannon guard its entranceway, and huge beacons sit upon the mountain to illuminate the darkness and lead [ships] into port. There is a small town here of the same name, with houses and shops along the shore where one can buy foodstuffs such as bread, meat, fruit, and vegetables. It also has many vineyards, for it belongs to the countryside and is not a large city. In the port the only goods we saw were vats of wine, perhaps because this is the country of the grape.

這是一個小港口，但由於其設計的技巧和精確性，以及其入口和海岸的優良結構，它等同於甚至優於一個大港口。它的內部無風無浪，船隻航行就像在一個盆地中一樣。當我們抵達海岸時，他們將[船上的]繩索綁在釘在巨大岩石上的沉重鐵環上，而海岸就是由這些岩石建成的。大炮的堡壘守衛著入口，巨大的燈塔坐落在山上，照亮黑暗，引導 [船隻] 進港。這裡有一個同名的小鎮，沿岸有房屋和商店，可以買到麵包、肉類、水果和蔬菜等食品。這裡也有許多葡萄園，因為它屬於郊區，並不是一座大城市。在港口，我們唯一看到的貨品是大桶的葡萄酒，也許因為這是葡萄之鄉。

We spent the night there and the ship took on what it needed,and with the coming of the day, we raised anchor and reentered the Gulf of Lions. There we met calm going, which was unusual, except that during three hours of the last night something or other hit us. On Friday we awoke in the port of Marseille, and we thanked God for our safe arrival, for we had covered the distance and reached our goal. The length of our journey by sea apart from the stopover in Port-Vendres was five days.

我們在那裏過了一夜，船接受了它所需要的東西，隨著白天的來臨，我們起錨，重新進入了獅子灣。在那裡，我們遇到了平靜，這是不尋常的，除了在最後一夜的三個小時，有東西或其他東西打我們。星期五，我們在馬賽港醒來，感謝上帝讓我們平安抵達，因為我們已走完路程，達到目標。除了在旺德爾港（Port-Vendres）停留之外，我們的海上旅程長達五天。

After the sun rose, the most important man in the town came aboard to greet us, showing much friendliness and goodwill. We disembarked amidst ceremony and rejoicing while they fired off cannon, filling the air with news of our arrival for listeners both near and far. When we entered the town, we were greeted with respect and solicitude, for the chief of the militia had ordered the cav- alry and infantry to line up for us in an honor guard. They trans- ported us in fine coaches pulled by elegantly fitted horses until we arrived at a luxurious house, where we stayed in the greatest com- fort. 46 We remained there the day of our arrival and the next day, Saturday. Early Sunday morning we decided to leave for the city of Paris, the home of their Sultanate and the seat of their kingdom.

太陽升起後，鎮上最重要的人上船迎接我們，表現得非常友善和親切。我們在隆重的儀式和歡樂聲中登岸，同時他們放起了大炮，向遠近的聽眾傳播我們抵達的消息。當我們進入鎮子時，民兵首領命令騎兵和步兵列隊迎接我們。他們用優雅的馬拉著馬車接送我們，直到我們到達一棟豪華的房子，在那裡我們住得最舒適。46 我們抵達的當天和第二天，也就是星期六，都待在那裡。星期天一早，我們決定前往巴黎市，那是他們蘇丹國的故鄉，也是他們王國的所在地。

 

Plate 7. The Moroccan suite on board the Météore. From L'Illustration, 28 February 1846.

圖 7. Météore 號上的摩洛哥套房。摘自 L'Illustration，1846 年 2 月 28 日。

註解：

1. The rihla begins with a khutba, or "invocation to God," in which the author asks for His blessings on the enterprise, mentions his patrons, and states the main themes of the work.

2. Koran 16:93. Umma here refers to human groups bound by ties that may be ethnic, linguistic, or religious; usually umma refers specifically to the community of Islam. SEI, s.v. "Umma."

3. Koran 6:101.

4. Associating another with God (shirk) is considered a form of poly- theism by Muslims. The rejection of shirk is usually expressed along with a statement about the Oneness of God, as here. SEI, s. v. "Shirk."

5. Koran 21:23.

6. Mawla, or Mulay in the Moroccan dialect. One of the titles of the Sultan of Morocco (Dozy 2:624). The reference is to the reigning Sultan, 'Abd ar-Rahman b. Hisham (1822-59).

7. Word not clear in manuscript.

8. Titles for rulers of Morocco, who claim descent from the Prophet Muhammad. A sharif is a relative of the Prophet. In Morocco, most sharifs are from the branch of the Prophet's grandson al-Hasan, son of 'Ali and Fatima; thus" "Alawi" and "Hasani." C. E. Bosworth, The Islamic Dynas- ties (Edinburgh, 1967), pp. 38-41; El 2, s. v. "Hasani," and table.

9. Moroccan sovereigns laid claim to the spiritual title of "Caliph" along with the temporal title of "Sultan." Their official title of Amir al- Mu'minin ("Commander of the Faithful") underscored the fact that their legitimacy rested not only on family and political power but also on reli- gious authority. On the Caliphate, see H. A. R. Gibb, "The Sunni Theory of the Caliphate," in Studies on the Civilization of Islam, eds. Stanford J. Shaw and William R. Polk (Boston, 1962), pp. 141-50; SEI, s.v. "Khalifa." 10. Literally, "to the exalted one of the French people" (li-azim jins al- faransis). Louis-Philippe's official title was Roi de France, but aş-Şaffär usu- ally refers to him as "Sultan" rather than "King" (malik), following the us- age in Makhzan correspondence.

11. Al-khulafa ar-räshidün wal-a'imma al-muhtadün, a reference to the re- vered immediate successors to the Prophet, who served as models of be- havior to subsequent generations of believers. 12. Khadim. High officials in the Makhzan were called "servants," even

those who served in the upper ranks. Dozy 1:354; Laroui, Origines, p. 117.

13. The qa'id was a Makhzan official appointed by the Sultan who had

various functions; here, the governor of a large town. Ibn Zaydän, Izz, 1.

glossary, p. 412.

14. A Makhzan official entrusted with fiscal responsibilities. The amins in Tetuan were inspectors in the port, charged with collecting customs rev- enues and making payments on orders from the Sultan. Ibn Zaydän, Izz, 1. glossary, pp. 396-97.

15. Literally, a student of Islamic studies, but in Morocco, a title also applied to an educated man who earned his living through commerce. La- roui, Origines, pp. 90, 441.

16. The Hadith are collections of sacred traditions about the life of the Prophet and his companions. SEI, s. v. "Hadith." 

17. This was Muhammad aş-Şaffar.

18. 13 December 1845.

19. Here, a steamship, from the Spanish vapor. Ibn Zaydan, Izz, 1,

glossary, p. 414.

20. Arabic qamra, from the Spanish cámara, a room or cabin on a ship.

Dozy 2:403.

21. Koran 17:67.

22. Muhammad Ibn al-'Arabi, celebrated Sufi mystic of Andalusian or- igin, who died in Damascus in 638/1240. SEI, s.v. "Ibn (al-) Arabi."

23. The Greeks and Romans idealized the sea, but Arabic writers often spoke of it with loathing. 'Amr b. al-As, the Arab conqueror of Egypt, reportedly wrote to the Caliph 'Umar that "the sea is a great creature upon which weak creatures ride, like worms on a piece of wood." At-Tabari, Annales, ed. M. J. de Goeje et al. (Leiden, 1879-1901), 1:2821, anno 28 [648-49], quoted in the Muqaddimah 2:39. Abū al-Hasan Ali at-Tamgrūtī (Tamgrouti), author of En-nafkhat el-miskiya fi-s-sifarat et-tourkiya: Relation d'une ambassade marocaine en Turquie, 1589-1591, trans. H. de Castries (Paris, 1929), used a similar expression (p. 39). Despite their proximity to the sea, Moroccans rarely chose seamanship as an occupation, and local folklore reflects a fear of it. See L. Brunot, La mer dans les traditions et les industries indigènes à Rabat et Salé (Paris, 1921), pp. 1-12.

24. Rum was the medieval Arabic term for Greek Byzantium; by exten- sion, Rūmi meant Christian, and the "lands of Rüm" meant Christian Eu- rope. According to S. D. Goitein, Rūmi was used by Arabic-speaking Egyptian Jews (in the Geniza documents) "well into the twelfth century": thereafter, the word Ifranji emerges (from "Frank"), with a distinction made between Europeans in the East (Rūmīs) and the West (Ifränjis). After the thirteenth century, Fransa is used in the Geniza letters to designate France. Goitein, A Mediterranean Society, 5 vols. (Berkeley, 1967-88), 1:43.

In Morocco, Europeans are commonly known as naşārā, or "Naza- renes." As-Saffär uses the following terms: 1) bilad ar-Rüm, by which he means all the lands of Christian Europe; 2) bilad al-Faransis, the "land of the French"; and 3) Fransa, France. For further discussion, see Lewis, Muslim Discovery, pp. 20, 140; IB 2:415 note 14.

25. Ash-Sham, the medieval Arabic term for the land of Syria.

26. The Atlantic Ocean.

27. The Moroccan word for "straits." Harrell, p. 14. At-Tamgrūti says it is Turkish. En-nafkhat, p. 43- 28. Qaşr aş-Şaghir was the departure point for expeditions against

Spain; hence the name Qaşr al-Jawaz, "the fort of the passage." E. Mi-

chaux-Bellaire, "El-Qçar Eç-Çeghir," RMM 16, 12 (1911): 350. 29. The word for "zone" (iqlim) comes from the Greek klima, meaning a latitudinal section of the earth's surface. Muqaddimah 1:111.

30. Ibn Khaldūn: "The earth has a spherical shape and is enveloped by water. It may be compared to a grape floating upon water. The water withdrew from certain parts of (the earth)... [about] one-half the surface of the sphere... [It] is surrounded on all sides by Surrounding Sea." Muqaddimah 1:94-95. a sea called 'the

31. See note 29 above.

32. Aş-Şaffar left a blank space, probably because he did not know; nor did Ibn Khaldūn provide the information.

33. A parasang, from the Persian farsang, originally the distance covered on foot in one hour. According to Ibn Khaldün, it measures 12,000 cubits or about three Arabic miles, hence 3.5 English miles. Muqaddimah 1:96 and note 19.

34. This section is based on Ibn Khaldün's Second Prefatory Discus- sion, updated with contemporary place names and more recent historical data. Muqaddimah 1:129-33, 139-43.

35. Melilla was captured by the Spanish in 1497; Badis was ceded to the Spanish in 1564. C.-A. Julien, History of North Africa: Tunisia, Algeria, Mo- rocco (London, 1970), pp. 206, 226, 253.

36. The medieval Arabic term for Tunisia. Zakariya b. Muhammad b. Mahmüd al-Qazwīni, Āthār al-bilad wa-akhbar al-ibād (Beirut, n.d.). pp. 148-49.

37. Abū al-'Abbas Ahmad b. Muhammad b. İsa al-Burnūsi al-Fasi, known as Zarrūq (b. 846/1442), a famous jurisconsult revered throughout North Africa. Al-Qadiri (trans. Cigar), Nashr, p. 160 and note 13; Lévi- Provençal, Les historiens, p. 187 note 3.

38. The location is the Gulf of Sidra (khalij surt), but the name kibrit which aş-Şaffär uses could not be found in any of the standard geographical dictionaries. Kibrit is sulphur, important for making gunpowder and me- dicaments; perhaps this region was a source of it. El 2, s.v. "Kibrit."

39. A word applied by the medieval Arab geographers to the town of al-Marj and the region surrounding it, located in ancient Cyrenaica; present-day Libya. El 2, s. v. "Barka."

40. In Arabic shana qal'a, from the Turkish çanakkale, which is a com- bination of çanak, a Turkish word meaning "pot," and qal'a, Arabic for "fort."

41. Moroccan travelers used both names. Ibn Battüţa (fourteenth cen- tury) explained that "one of the two parts of the city of Constantinople is Astanbül. It is on the eastern bank of the river." IB 2:508. At-Tamgrūti (sixteenth century) referred to it as Constantinople. En-nafkhat, p. 43. For theories regarding the origin of the name, see D. J. Georgacas, "The Names of Constantinople," Transactions of the American Philological Association 78 (1947): 366-67; El 2, s. v. "Istanbul."

42. Conquered by the Aghlabids in the ninth century, Sicily remained under Arab dominion for almost two hundred years. Al-Qazwīni, Athar al- bilad, pp. 215-16; P. Hitti, The History of the Arabs (New York, 1967), pp. 602-6.

43. The migratory character of the Muslim lunar calendar made it im- practical for agricultural purposes, and in Morocco the months were known by their Latin names even in precolonial times. The Roman months were used in everyday speech, while the Muslim calendar was reserved for dating government documents and religious events. A. Joly, "Un calen- drier agricole marocain," AM 3, 2 (1905): 301-19; Dozy 1:425.

44. "A shortage of water and coal, in addition to a very strong wind, made the commanding officer decide to put in here." AAE/CPM 15/213.

Roches to Guizot, Port-Vendres, 17 December 1845.

45. The word for coach is kudshi (pl. akdash), from the Spanish coche. The word had been known in Morocco for some time; it appears in al- Ghassani's Iftikak, a report of travels in seventeenth-century Spain (p. 9). In the late eighteenth century, L. Chenier wrote that Sultan Muhammad b. 'Abd Allah (1757-90) "never appears in public but on horseback, or in his calesh." The Present State of the Empire of Morocco, 2 vols. (London, 1788), 2:307-8.

46. They stayed at the Hôtel d'Orient. AAE/CPM 15/215-16, Pourcet to Guizot, 19 December 1845. See also DAR 17578, Ash'ash to Sultan Mu- lay 'Abd ar-Rahman, 20 Dhū al-Hijja 1261/20 December 1845.

1. 里赫拉》以 「庫特巴」（khutba）或 「向真主祈禱」（invocation to God）開始，作者在其中祈求真主保佑他的事業，提到他的贊助者，並陳述作品的主要主題。

2. 古蘭經》16:93。這裡的 Umma 指的是以種族、語言或宗教為關係的人類團體；通常 umma 特指伊斯蘭教的團體。SEI, s.v. 「Umma」.

3. 古蘭經》6:101。

4. 穆斯林認為將他人與真主相提並論（shirk）是多神教的一種形式。拒絕歸順真主的教法通常與真主獨一性的聲明一起表達，就像這裡一樣。SEI, s. v. 「Shirk」.

5. 古蘭經》21:23。

6. 摩洛哥方言稱為 Mawla 或 Mulay。摩洛哥蘇丹的稱號之一（Dozy 2:624）。指的是在位的蘇丹 'Abd ar-Rahman b. Hisham (1822-59)。

7. 手稿中的字不清楚。

8. 摩洛哥統治者的頭銜，他們聲稱自己是先知穆罕默德的後裔。Sharif 是先知的親屬。在摩洛哥，大多數 sharif 都來自先知的孫子 al-Hasan（阿里和法蒂瑪的兒子）的分支；因此有「Alawi」和「Hasani」之稱。C. E. Bosworth, The Islamic Dynas- ties (Edinburgh, 1967), pp.

9. 摩洛哥君主聲稱自己擁有 「哈里發 」的精神稱號以及 「蘇丹 」的世俗稱號。他們的官方稱號 Amir al- Mu'minin（「信徒的指揮官」）強調了他們的正統性不僅取決於家族和政治權力，也取決於宗教權威。關於哈里發國，請參閱 H. A. R. Gibb, 「The Sunni Theory of the Caliphate,」 in Studies on the Civilization of Islam, eds. Stanford J. Shaw and William R. Polk (Boston, 1962), pp. 10. 字面意思是「給法國人民的尊貴者」(li-azim jins al- faransis)。路易-菲利普的官方頭銜是 Roi de France，但 aş-Şaffär 通常稱他為 「蘇丹 」而非 「國王」(malik)，與 Makhzan 通信中的用法相同。

11. Al-khulafa ar-räshidün wal-a'imma al-muhtadün，指先知的直接繼承人，他們是後代信徒的行為典範。12. 哈迪姆 (Khadim)。馬赫贊的高官被稱為「僕人」，即使是在上層服務的人也是如此。

12. Khadim. Dozy 1:354; Laroui, Origines, p. 117。

13. qa'id 是由蘇丹任命的 Makhzan 官員，有多種職能。

qa'id 是由蘇丹任命的 Makhzan 官員，具有多種職能；在此為一個大城鎮的總督。Ibn Zaydän, Izz, 1.

詞彙表，第 412 頁。

14. 負責財政的 Makhzan 官員。Tetuan 的 amins 是港口的檢查員，負責收取海關稅，並根據蘇丹的命令付款。Ibn Zaydän, Izz, 1. 詞彙，第 396-97 頁。

15. 字面意思是伊斯蘭學的學生，但在摩洛哥，這個稱號也適用於以商業為生的受過教育的人。La- roui, Origines, pp.

16. Hadith 是關於先知及其同伴生活的神聖傳說的集合。

17. 這是 Muhammad aş-Şaffar。

18. 1845 年 12 月 13 日。

19. 這裡，一艘蒸汽船，來自西班牙蒸汽。伊本紮伊丹，伊茲，1、

詞彙表，第 414 頁。

20. 阿拉伯文 qamra，源自西班牙文 cámara，船上的房間或船艙。

Dozy 2:403。

21. 古蘭經》17:67。

22. Muhammad Ibn al-'Arabi，著名的安達魯西亞神秘學家，638/1240 年死於大馬士革。SEI, s.v. 「Ibn (al-) Arabi」。

23. 希臘人和羅馬人將大海理想化，但阿拉伯作家經常以厭惡的口吻談論大海。據報導，埃及的阿拉伯征服者 「Amr b. al-As 曾寫信給哈里發歐瑪 (Caliph 」Umar) 說：「海是一種偉大的生物，弱小的生物騎在上面，就像蟲子騎在木頭上一樣。At-Tabari，Annales，ed. M. J. de Goeje et al. (Leiden, 1879-1901), 1:2821, anno 28 [648-49]，引自 Muqaddimah 2:39。Abū al-Hasan Ali at-Tamgrūtī (Tamgrouti)，En-nafkhat el-miskiya fi-sifarat et-tourkiya 的作者： Relation d'une ambassade marocaine en Turquie, 1589-1591, trans. H. de Castries (Paris, 1929)，使用了類似的表達方式 (第 39 頁)。儘管瀕臨大海，摩洛哥人很少選擇航海作為職業，當地的民間傳說也反映出他們對航海的恐懼。請參閱 L. Brunot, La mer dans les traditions et les industries indigènes à Rabat et Salé (Paris, 1921), pp.

24. Rum 是中世紀阿拉伯語中對希臘拜占庭的稱謂；推而廣之，Rūmi 意指基督徒，而「Rüm 的土地」意指基督徒的歐洲。根據 S. D. Goitein 的說法，說阿拉伯語的埃及猶太人 (Geniza 文件中) 「一直到十二世紀」 都在使用 Rūmi：之後，Ifranji 一詞出現 (源自 「Frank」)，並區分東方 (Rūmīs) 和西方 (Ifränjis) 的歐洲人。十三世紀之後，Geniza 信件中使用 Fransa 來指代法國。Goitein, A Mediterranean Society, 5 vols. (Berkeley, 1967-88), 1:43.

在摩洛哥，歐洲人通常被稱為 naşārā，或 「Naza-renes」。As-Saffär 使用下列詞彙： 1) bilad ar-Rüm，他指的是基督教歐洲的所有土地；2) bilad al-Faransis，「法國人的土地」；3) Fransa，法國。進一步的討論，請參閱 Lewis, Muslim Discovery, pp.

25. Ash-Sham，中世紀阿拉伯語中對敘利亞土地的稱呼。

26. 大西洋。

27. 摩洛哥語 「海峽」。Harrell, 第 14 頁。At-Tamgrūti 說這是土耳其語。En-nafkhat, p. 43- 28. Qaşr aş-Şaghir 是遠征西班牙的出發點。

因此被稱為 Qaşr al-Jawaz，「通道要塞」。E. Mi-

chaux-Bellaire, 「El-Qçar Eç-Çeghir,」 RMM 16, 12 (1911)： 350. 29. 區域」(iqlim) 一詞來自希臘文 klima，意指地球表面的緯度部分。Muqaddimah 1:111。

30. Ibn Khaldūn： 「地球呈球形，被水包覆。它可以比作浮在水面上的葡萄。水從（地球）的某些部分退去... [大約] 球體表面的二分之一... [它]四面環海"。Muqaddimah 1:94-95. 一個被稱為「的海」。

31. 見上文注 29。

32. Aş-Şaffar 留了空白，可能是因為他不知道；Ibn Khaldūn 也沒有提供相關資訊。

33. parasang，源自波斯語 farsang，原指一小時內步行的距離。根據 Ibn Khaldün，它的長度為 12,000 立方呎，或約 3 英里。Muqaddimah 1:96 及註 19。

34. 本節根據 Ibn Khaldün 的《第二篇序論》(Second Prefatory Discus- sion) 寫成，並加入當代地名和最新的歷史資料。Muqaddimah 1:129-33, 139-43。

35. 梅利利亞 (Melilla) 於 1497 年被西班牙人佔領；巴迪斯 (Badis) 於 1564 年割讓給西班牙人。C.-A. Julien, History of North Africa： C.-A. Julien, History of North Africa: Tunisia, Algeria, Mo- rocco (London, 1970), pp.

36. 中世紀阿拉伯語中的突尼西亞。Zakariya b. Muhammad b. Mahmüd al-Qazwīni, Āthār al-bilad wa-akhbar al-ibād (Beirut, n.d.). pp.

37. Abū al-'Abbas Ahmad b. Muhammad b. İsa al-Burnūsi al-Fasi，人稱 Zarrūq（生於 846/1442），著名的法學家，在整個北非備受尊崇。Al-Qadiri (trans. Cigar), Nashr, p. 160 and note 13; Lévi- Provençal, Les historiens, p. 187 note 3.

38. 地點是 Sidra 灣 (khalij surt)，但 aş-Şaffär 使用的 kibrit 名稱在任何標準地理字典中都找不到。Kibrit 是硫磺，對製造火藥和藥劑很重要；也許這個地區是硫磺的產地。El 2, s.v. 「Kibrit」。

39. 中世紀阿拉伯地理學家應用於 al-Marj 鎮及其周圍地區的詞彙，位於古 Cyrenaica，即今日的利比亞。El 2, s. v. 「Barka」.

40. 阿拉伯語 shana qal'a，源自土耳其語 çanakkale，由土耳其語 「çanak「（意指 」鍋「）和阿拉伯語 」qal'a「（意指 」堡壘」）組合而成。

41. 摩洛哥旅行者同時使用這兩個名稱。Ibn Battüţa（14 世紀）解釋說：「君士坦丁堡城的兩個部分之一是 Astanbül。它位於河東岸"。IB 2:508. At-Tamgrūti (16 世紀) 將其稱為君士坦丁堡。En-nafkhat，第 43 頁。關於這個名字的起源理論，請參閱 D. J. Georgacas, 「The Names of Constantinople,」 Transactions of the American Philological Association 78 (1947)： 366-67; El 2, s. v. "Istanbul.」

42. 西西里在九世紀被 Aghlabids 征服，在阿拉伯人的統治下維持了將近兩百年。Al-Qazwīni, Athar al- bilad, 第 215-16 頁；P. Hitti, The History of the Arabs (New York, 1967), 第 602-6 頁。

43. 穆斯林農曆的遷徙特性使其在農業上非常實用，在摩洛哥，即使在前殖民時代，月份也以拉丁名稱為人所知。羅馬月曆用於日常說話，而穆斯林曆法則用於政府文件和宗教活動。A. Joly, 「Un calen- drier agricole marocain,」 AM 3, 2 (1905)： 301-19; Dozy 1:425.

44. 「缺水和缺煤，再加上風很大，讓指揮官決定在這裡投放」。AAE/CPM15/213。

Roches 致 Guizot，Port-Vendres，1845 年 12 月 17 日。

45. 馬車一詞是 kudshi（pl. akdash），來自西班牙文 coche。這個詞在摩洛哥已經存在一段時間；它出現在 al- Ghassani 的 Iftikak 中，這是一份十七世紀西班牙的旅行報告（第 9 頁）。十八世紀末，L. Chenier 寫道，Sultan Muhammad b. 'Abd Allah（1757-90 年）「從未在公眾場合露面，只有在馬背上或在他的 calesh 中」。摩洛哥帝國現況》，2 卷（倫敦，1788 年），2:307-8。

46. 他們住在 Hôtel d'Orient。AAE/CPM 15/215-16，Pourcet 致 Guizot，1845 年 12 月 19 日。另請參閱 DAR 17578，Ash'ash to Sultan Mu- lay 'Abd ar-Rahman，20 Dhū al-Hijja 1261/20 December 1845。

註解：