3、THE CITY OF PARIS 3、巴黎市

 

3、THE CITY OF PARIS

3、巴黎市

3-1 PARIS

3-1 巴黎

And everything about it. What we saw with our own eyes or learned by hearsay, including some words on the manners and customs of the French and the state of their affairs.

 

以及关于它的一切。
我们亲眼所见或道听途说的一切，包括一些关于法国人的礼仪和风俗以及他们的状况的文字。

You should know that this city is the seat of government of the land of the French, the mother of its cities, the throne of its kingdom, the abode of its great men, the source of its laws, the home of its learning and sciences. The [French] glory in its name and aspire to live there, while imitating its inhabitants in their behavior, refined manners, and cultured way of life.

法兰西城市之母

你们应该知道，这座城市是法兰西的政府所在地，是法兰西城市之母，是法兰西国王的宝座，是法兰西伟人的居所，是法兰西法律的渊源，是法兰西学术和科学的发源地。
法国人]以它的名字为荣，向往在那里生活，同时模仿那里居民的行为举止、讲究礼仪和有教养的生活方式。

 

It is an enormous city, one of the greatest cities in those parts, just as Constantinople is for the Muslims, to which it may be compared; some say its distance around is forty-eight miles. Others among its inhabitants told me it takes twenty-seven hours to cross it on foot, and someone else told me that its circumference is twenty-one miles. Rifa'a Effendi says in his voyage that its circumference is seven parasangs, and he stayed there about five years.' It is situated at forty-nine degrees and fifty minutes in the northern direction [from the equator] and is therefore very cold. Places shielded by walls that face south never see the sun in winter. The clouds are endless in that season and the sun is a rarity, coming out perhaps one day a month.

 

它是一座巨大的城市，是这些地区最伟大的城市之一，就像君士坦丁堡对穆斯林的意义一样，可以与之相比；有人说它周围的距离是四十八英里。
居民中还有人告诉我，步行穿越它需要二十七个小时，还有人告诉我，它的周长是二十一英里。
Rifa'a Effendi 在他的航行中说，它的周长是 7 个 parasangs，他在那里呆了大约五年。
它位于[赤道]偏北 49 度 50 分，因此非常寒冷。
有城墙遮挡、坐北朝南的地方，冬天永远见不到太阳。
在那个季节，云层无边无际，太阳非常罕见，一个月才出来一天。

It is a city overflowing with people. Compared to the other cities of France, it is like a market day in our country compared with days on which there is no market. Alongside it, you would consider other places empty, even though they may be filled with people. We heard from the lips of more than one of them that it has a million [inhabitants], and that accounting does not seem strange to one who has been there. Anyone who is born or dies there, or comes there or departs, is recorded in a register-a ceaseless and perpetual task that is practiced everywhere in the land of Rüm.

一百万[居民]

这是一座人山人海的城市。
与法国其他城市相比，它就像我们国家的集市日与没有集市的日子相比。
与之相比，你会觉得其他地方空荡荡的，尽管那里可能挤满了人。
我们不止一次从他们口中得知，那里有一百万[居民]，对于去过那里的人来说，这个数字并不陌生。
在那里出生或死亡、到来或离开的人都会被登记在册--在鲁姆大陆上，到处都在进行着这项永无止境的工作。

Paris has a fortified wall of recent origin, for it did not have one in the old days. It can be seen from the outside but not from within, where it is completely covered up with earth and rubble. It is surrounded by a very deep and wide trench, and at its top are places for cannon. The wall is at some distance from the dwellings, leaving an open space between for more building so that the city can grow. There are [openings but] no gates in the wall, as there are in other cities. If you enter within the walls and reach the place where the houses begin, you will find iron gates flanked on both sides by railings; no one can enter except through such a gate. Soldiers and guards are posted there, inspecting everyone who comes or goes, making sure that they pay the taxes imposed by the city on certain goods as they enter or leave. Opposite this gate is a bureau (dīwān) for the tax collectors, found at every entrance to the city. I was not able to verify which goods are taxed and which are not, except that flour was exempt but meat was not, for slaughtering is done outside the city. The highest taxes are paid on wine. There is even a separate customs bureau for it, with storerooms set aside for keeping the barrels, for wine is a necessity of life there.

巴黎的城墙

巴黎的城墙是最近才修建的，因为以前没有。
从外面可以看到它，但从里面却看不到，因为它已被泥土和瓦砾完全覆盖。
城墙周围有一条很深很宽的壕沟，壕沟顶端有放置大炮的地方。
城墙离民居有一定距离，中间留出空地，以便修建更多的建筑，使城市得以发展。
城墙上有[开口，但]没有城门，其他城市也是如此。
如果你进入城墙内，到达房屋开始的地方，你会发现两侧有栏杆的铁门；除非通过这样的门，否则任何人都无法进入。
士兵和卫兵驻守在那里，检查来往的每个人，确保他们在进出时缴纳城市对某些商品征收的税款。
城门对面是征税官的办公室（dīwān），每个城市入口处都有这个办公室。
我无法核实哪些商品需要缴税，哪些不需要，只知道面粉可以免税，但肉类不能，因为屠宰是在城外进行的。
葡萄酒的税率最高。
甚至还有一个单独的海关局，专门用来存放酒桶，因为酒是那里的生活必需品。

 

The taxes which they collect on goods entering the city do not go into the coffers of the state, but are destined for municipal improvements such as repairing the roadways and lighting the streetlamps, which are found in every town but most of all in Paris, where it is said there are more than a hundred thousand of them. They are set up on tall wooden posts in orderly rows of equal height. Standing at the end of a row and looking down it, you see an endless line stretched out as far as the eye can see, not one out of place or taller than the next; and if you stand in an open place on a dark, cloudless night, especially near the river, they look just like the stars, a truly marvelous sight. Taxes also support the hospitals for the sick, schools for the children of the poor, and other good works.

进城货物征收的税款

他们对进城货物征收的税款并不上缴国库，而是用于市政建设，如修缮道路和点亮路灯，路灯在每个城市都有，但巴黎最多，据说有十几万盏。
路灯安装在高高的木柱上，有序地排成等高的一排。
如果你在万里无云的黑夜站在空旷的地方，尤其是在河边，它们看起来就像星星一样，真是令人叹为观止。
税收还支持了医院为病人服务、学校为穷人的孩子服务以及其他慈善事业。

 

Surrounding Paris and a short distance away are heavily fortified strongholds built to protect the city, garrisoned by soldiers and bristling with cannon. The artillerymen live there in many small houses with their weapons and personal belongings. There are also storerooms of every size for weaponry such as swords, muskets, bayonets, helmets and armor, and the like, all clean and in the best condition, neatly stored in rows and heaps and straight lines, each according to its own type. Also within these fortresses are stables for the horses which pull the cannons and their equipment. Each stable has many workers who attend to taking care of them. The horses are tied up by their heads, not by their feet; each has a bridle made of leather, with two chains on each side of the head ending in a wooden ball. They slip the chains through a ring pounded into the wall facing the horse, and that ball restrains him. They lay down straw for each horse, but if he urinates or drops dung on it just two or three times, they change it for clean. At the entrance to the stable is a board on which the rules of conduct for the horses and the quantity of fodder [to be given them] are written, along with other matters relating to their upkeep. Every horse has its own special name, which is written on a small board affixed to the front [of the stall]. They separate one horse from another with a heavy piece of wood hanging down inside. If the horse kicks it, it moves; for if it were fixed to the ground, it would splinter with the blow.

要塞

巴黎周围不远处是为保护城市而修建的重兵把守的要塞，驻扎着士兵和大炮。
炮兵们带着武器和个人物品，住在许多小房子里。
此外，还有大大小小的武器储藏室，用于存放刀剑、火枪、刺刀、头盔和盔甲等武器装备，所有这些武器装备都干净整洁，处于最佳状态，整齐地摆放在一排排、一堆堆和一条条直线上，每种武器装备都有自己的类型。
这些要塞内还有马厩，供拉动大炮及其装备的马匹使用。
每个马厩都有许多工人负责照料它们。
每匹马都有一个皮制的缰绳，马头两侧各有两条铁链，铁链的末端是一个木球。
他们把铁链穿过一个打在马头对面墙上的圆环，木球就会束缚住马。
他们为每匹马铺上稻草，但如果马在稻草上撒尿或掉粪两三次，他们就会把稻草换成干净的。
马厩入口处有一块木板，上面写着马的行为规则和饲料的数量，以及其他有关马匹养护的信息。
每匹马都有自己的名字，写在贴在（马厩）前面的小木板上。
他们用一块沉重的木头将一匹马和另一匹马分开，木头垂在马厩内。
如果马踢它，它就会动；因为如果它固定在地上，就会被踢得四分五裂。

Inside this stronghold are wagons and mountings for pulling cannons, and all the materials needed for them, such as gunpowder and balls and so on. There are many types of cannon, both large and small, arranged according to their size and type of shot. All of it is pleasing to the eye because of the brightness and neat arrangement; they looked as if they had just come from the foundry. There is also a storeroom for weapons, as I mentioned, and the workers are diligent in keeping them well oiled and in working order. A larger storeroom contained equipment for the horses, such as saddles, reins, ropes, chains, and so on. It went on as far as the eye could see. Each fortress is surrounded by a huge wall, like the wall of a city, and in front is a ditch crossed by a drawbridge; indeed, each fortress is like a city in itself.

大炮据点

据点内有拉大炮的马车和支架，以及大炮所需的所有材料，如火药和炮弹等。
大炮种类繁多，有大有小，按照大小和炮弹种类排列。
所有这些都让人赏心悦目，因为它们光亮整齐，看起来就像刚从铸造厂出来一样。
正如我提到的，这里还有一个武器储藏室，工人们勤勤恳恳地为武器上好油，使其保持良好的工作状态。
还有一个更大的储藏室，里面有马鞍、缰绳、绳索、链条等马匹用具。
目之所及，无不如此。
每个堡垒都有一道巨大的城墙环绕，就像一座城市的城墙，前面是一条由吊桥横跨的壕沟；实际上，每个堡垒本身就像一座城市。

The city of Paris is divided in two by a large river called the Seine, which flows through it from east to west. Crossing it are seventeen bridges of various types. Some are built with stone arches, and these are the majority, while others are made of iron arches, and between the arches and the flat part of the bridge are huge circles made up of large and small [pieces] of iron on which the flat part rests. Yet another type, which is truly amazing, hangs from above and is not resting on arches, like the others, but rests on the sides of the river. They build a solid structure [on each bank of the river] like a pillar with an arch in its middle to allow passage through it; and sometimes; if the river is exceptionally wide, they add another in the middle. The roadway is made of sturdy wooden boards resting on tron bars. Those bars are held in place by iron rods standing along the sides of the bridge. The rods enter the sides [of the bridge] as far as the lower edge of those boards, reaching the iron bars which support them, and are then nailed to them. Those standing iron rods are held from above by other huge rods stretching along the edges of the bridge from beginning to end, joining it with the structures already mentioned at the sides; and that is how the bridge is held together. When you cross over this kind of bridge you feel it tremble, because it is not resting on anything below.

塞纳河

一条名为塞纳河的大河将巴黎市一分为二，从东向西流过。
塞纳河上横跨着 17 座不同类型的桥梁。
有些是石拱桥，占大多数；有些是铁拱桥，在拱桥和桥面之间有一个巨大的圆圈，圆圈由大大小小的铁片组成，桥面就架在铁片上。
还有一种桥非常奇妙，它不是像其他桥一样架在拱桥上，而是架在河的两侧。
他们[在河的两岸]建造一个坚固的结构，就像一根柱子，中间有一个拱门，以便通过；有时，如果河面特别宽，他们就在中间再加一个拱门。
路面是用坚固的木板铺成的，木板放在铁栏杆上。
铁杆由桥两侧的铁棍固定。
铁杆从木板的下边缘进入桥的两侧，到达支撑木板的铁条，然后钉在铁条上。
这些竖立的铁杆由其他巨大的铁杆从上面固定，这些铁杆沿着桥的边缘从头延伸到尾，与前面提到的两侧结构连接在一起；这就是桥的固定方式。
当你从这种桥上走过时，你会感觉到它在颤抖，因为它并没有依靠下面的任何东西。

 

Another type of bridge is made entirely of wood but has iron railings along the sides to prevent passersby from falling into the river. One comes across [wooden bridges], but the other type [of stone or iron] are the majority. Carts and carriages are found on all the bridges, but on those of unusual design, which are the newer ones, they charge a toll until the costs of construction are fully recovered. After that they are free like the others. Before they built these new bridges, the distance between the old bridges was often great, and they would cross the river by ferry, paying the small price of two coppers or so of their money for those on foot, and two or three times that for carriages and wagons. These are the types of bridges we saw in that city, and not once during our stay there did we see anyone fording a river either on foot or on horseback.

 

还有一种桥完全是木头做的，但两边有铁栏杆，防止路人掉进河里。
人们会遇到[木桥]，但其他类型的[石桥或铁桥]占大多数。
所有的桥上都有马车，但那些设计独特的桥，也就是较新的桥，要收取过桥费，直到建筑成本全部收回为止。
之后，它们就和其他桥梁一样免费了。
在修建这些新桥之前，老桥之间的距离往往很远，他们会乘坐渡船过河，步行者只需支付两个铜板左右的小钱，而马车和货车则需支付两三倍的钱。
这就是我们在这座城市看到的桥梁类型，在我们逗留期间，没有一次看到有人步行或骑马渡河。

In the middle of this river is an island which was the original Paris in ancient times, and they call it by a name that means "ancient Paris."" On it is a very old church, the largest and most ancient in Paris. The river is crowded with boats of all sizes, including many steamers. One also sees great houses made of wood, shaped like large boats, except that they are covered with a roof. Some of them are open on the side facing the river, and are anchored in one spot. They are for washing clothes, and they rise and fall with the river just like boats.

古代巴黎的原址

在这条河流的中央有一个小岛，它就是古代巴黎的原址，人们称它为 "古巴黎"。
岛上有一座非常古老的教堂，是巴黎最大最古老的教堂。
河上挤满了大大小小的船只，包括许多汽船。
人们还能看到木头做的大房子，形状像大船，只是上面盖着屋顶。
有些房子朝河的一面是敞开的，停在一个地方。
这些房子是用来洗衣服的，就像船一样随着河水起伏。

 

There is another kind of structure made of wood, which is their públic bathhouse. Inside it are small rooms that are enclosed, each with a large tub that may be filled with hot or cold water, or both to make it tepid. Whoever wants to bathe enters there, for it is their hammam; they do not have a hammām like ours. Other large bathhouses are found in the residential quarters and in the marketplaces.

公共澡堂

还有一种木制建筑是公共澡堂。
里面有一些封闭的小房间，每个房间都有一个大浴盆，浴盆里可以注入热水或冷水，也可以同时注入热水和冷水，使水变得温热。
想洗澡的人都可以进去，因为这是他们的浴室；他们没有像我们这样的浴室。
在居民区和集市上还有其他一些大澡堂。

The tub inside the bathing room may be of copper, but usually it is of marble and large enough to permit a person to more or less stretch out in it, legs and all. Two pipes lead into it, one for cold and the other for hot, and each has a spigot that may be opened or shut. In the bottom of the tub is an outlet for the water, which also opens and shuts. When the bather is ready to enter, they open the two spigots for him until the tub is filled, and the water is to his liking. Then he enters and undresses, and hangs his clothes on a hook. After locking the door, he gets into the tub and lies down in it. If the water is tepid, that is fine; but if it is burning hot, he may add cold, or if cold, then hot. When the water gets dirty, he may change it by opening the outlet at the bottom and letting it run out. After rinsing the tub, he closes the outlet and opens the two spigots again; and so on until he is fully satisfied, and gets out.

 

浴室内的浴缸可能是铜制的，但通常是大理石的，其大小足以让人或多或少地伸展双腿。
有两根水管通向浴缸，一根用于冷水，另一根用于热水，每根水管都有一个可以打开或关闭的水龙头。
浴缸底部有一个出水口，也可以打开或关闭。
当沐浴者准备进入浴缸时，他们会为他打开两个水龙头，直到浴缸装满水，水温符合他的要求。
然后，他进去脱掉衣服，把衣服挂在钩子上。
锁上门后，他进入浴缸，躺在里面。
如果水温不高，那也没关系；但如果水很烫，他可以加点冷水，如果是冷水，那就加点热水。
当水变脏时，他可以打开底部的出水口，让水流出来。
冲洗完浴缸后，他关闭出水口，再打开两个水龙头；如此反复，直到他完全满意为止，然后离开。

This room is lit by a large glass window covered on the inside by a thin curtain, which lets in the light while keeping out unwanted observers. Moreover, if you wish to take a bath in your own room, you may do so. They bring the tub along with containers of hot water and towels for drying, and one can wash in one's own room. But in this case it is not possible to change the bathwater when it is dirty, because there is no outlet at the bottom, and in their rooms they have no drains or holes for throwing out water. In fact, it was difficult for us to perform our ritual ablutions for that very reason."

房间

房间里有一扇大玻璃窗，窗户内侧有一层薄薄的帘子，既能透光，又能遮挡不速之客。
此外，如果您想在自己的房间里洗澡，也可以这样做。
他们会把浴缸和装热水的容器以及擦干用的毛巾一起送来，这样就可以在自己的房间里洗澡了。
但在这种情况下，如果洗澡水脏了就无法更换，因为底部没有出水口，而且他们的房间里也没有排水沟或泼水孔。
事实上，正是因为这个原因，我们很难进行礼仪洗浴"。

We had to use two vessels, one for the [clean] water, and the other for the unclean. All of this was done with much difficulty and great contortions, due to the small size of the vessels and because of the rugs on the floor, which would have been spoiled if water had dripped on them. Indeed, they have no need for pouring out water [on the floor] and are ill-equipped for it.

 

我们不得不使用两个容器，一个盛[干净]的水，另一个盛不干净的水。
所有这一切都做得非常艰难和费力，因为容器太小，而且地板上铺着地毯，如果水滴在地毯上，地毯就会被弄脏。
事实上，他们根本不需要倒水，也没有倒水的设备。

 

Whatever is collected in the room in the way of dirty water or urine or the like, they carry off in containers. Urine is removed in receptacles intended for it, and performing one's bodily functions is also done into a vessel. As for urinating, it is done in something like a little milking jug, while the other is done into a container found inside a covered box. On top of it is another clean container, with a hole at its bottom that opens and shuts by itself. If you put something in the upper vessel, it immediately drops through the opening into the lower one, and the hole closes again. A small amount of water from the box enters the upper vessel with sufficient force to clean it. When you are finished, you close the whole thing up, thus preventing foul odors from escaping even when it is full. The servants then take it out, clean it, and return it to its place.

 

房间里收集到的脏水、尿液或类似的东西，他们都会用容器装走。
尿液要放在专门的容器中清除，做身体活动时也要放在容器中。
至于小便，则是用一个类似挤奶壶的东西来完成，而另一种则是用一个有盖的盒子里的容器来完成。
上面还有一个干净的容器，底部有一个可以自动开合的孔。
如果你在上面的容器里放了什么东西，它就会立刻从开口处掉进下面的容器里，然后孔又会关上。
盒子里的少量水进入上层容器，足以清洗干净。
清洗完毕后，将整个容器盖上，这样即使容器满了，也不会有臭味散发出来。
然后，仆人将其取出，清洗干净，放回原处。

Along its entire length within the city, the banks of the river are built from large hewn rocks reaching up to the level of the road, about half the height of a man. Along its banks are wide streets bordered by shops and houses, whose windows overlook the river. The streets of Paris are paved with rough stones in the middle and smooth ones at the sides. The middle is for carts and wagons and the sides are for pedestrians. Its roadways are very wide and open to the sky, without any overhanging balconies or coverings. The houses are lit by the windows, which face onto the streets and squares. If the streets were covered over, the houses would be dark.

巴黎的街道

城内的整个河岸都是用凿成的大石头砌成的，直达路面，大约有半人高。
沿河两岸是宽阔的街道，街道两旁是商店和房屋，从窗户可以俯瞰河景。
巴黎的街道中间用粗糙的石头铺成，两边用光滑的石头铺成。
中间供马车通行，两侧供行人通行。
街道非常宽阔，通向天空，没有任何悬挑的阳台或遮盖物。
房屋的窗户朝向街道和广场，可以采光。
如果街道被覆盖，房屋就会变得漆黑一片。

 

There is a vast number of carts and carriages in this city. They say that there are 13,000 of them, with 8,000 for hire and the rest privately owned. Indeed, the number of horses that draw them is reputed to be about 48,000. All of these carriages are very clean, shining, and well built, so that one would think that all of them are brand-new. For that matter, all the horses of this city are well fed, with glistening coats, sturdy bodies, and fine shapes. We did not see carriages or horses like those [of Paris] in any other place. To sum up, in comparison with the rest of what we saw of the land of the French, Paris is like a center of civilization compared with the countryside, and other cities seem rustic beside her.

马车

这座城市有大量的马车。
据说有 13000 辆，其中 8000 辆出租，其余为私人所有。
事实上，拉车的马匹据说约有 48000 匹。
所有这些马车都非常整洁、光亮、精良，让人以为它们都是全新的。
此外，这座城市的所有马匹都喂养得很好，毛色光亮、体格健壮、体形优美。
我们在其他任何地方都没有看到过像巴黎这样的马车和马匹。
总之，与我们在法国看到的其他地方相比，巴黎就像一个文明的中心，而其他城市在她身边则显得土里土气。

People of wealth and importance do not walk on foot, but are almost always in carriages. This is for two reasonsi first, their natural haughtiness and love of display keeps them from walking except as a means of relaxation and taking in the sights; and second,the enormous size of the city makes traveling from one place to another there like going on a journey. For these two reasons you will see long wagons carrying many people, with "This one goes to such-and-such quarter" written on it, so that whoever wants to go there may ride, even if he is a servant or the like. Along the way,some get off while others get on. 's The uproar of the carriages and the wagons does not cease day or night. The glass in the windows is perpetually rattling and shaking from the terrible din. For days sleep eluded us because of the frightful roar that never stopped. It felt as though we were standing at the seashore or next to a turning grindstone.

 

有钱有势的人不会步行，几乎都是乘坐马车。
这有两个原因：
第一，他们天生的傲慢和爱炫耀的性格使他们除了作为一种放松和观赏风景的手段外，不愿意步行；第二，城市的巨大规模使他们从一个地方走到另一个地方就像在旅行。
由于这两个原因，你会看到载着许多人的长长的马车，上面写着 "此车去某某区"，这样，谁想去那里，即使是仆人或类似的人，也可以乘坐。
一路上，有人下车，有人上车。
马车的喧闹声不分昼夜。
窗户上的玻璃总是被可怕的噪音震得嘎嘎作响，摇摇欲坠。
由于可怕的轰鸣声从未停止过，我们一连几天都无法入睡。
我们仿佛站在海边，又仿佛站在转动的磨盘旁。

 

All of the marketplaces and pass passageways are filled with carts for hire. As for the marketplaces, they are so numerous that you could say the whole city is a süq, because all their markets are inside shops. It is their custom when building to make the ground floor into shops, with dwellings above. In most places you will find shops right next to one another, but occasionally one will stand alone. It is seldom that you enter into a narrow lane and do not find a few shops. All of them are of a single design with respect to their decoration, doors, and windows; those which sell silk and jewelry appear the same as those selling groceries and vegetables. All of them are close to the street, not raised above it as ours are. They decorate them by lining the walls with bright mirrors that reflect everything in the shop, so that you have no idea where the shop begins or ends, or whether it is small or large. Nor does a marketplace specialize in one certain thing. You will find a butcher shop or a fish market next door to a clothing store or a jeweler's shop. Each of them is of equal cleanliness. In the butcher shops there are no bones or blood or disgusting odors, and the meat can stay there for days without spoiling or smelling rotten.

集市

所有的集市和通道都停满了出租马车。
至于集市，它们是如此之多，以至于可以说整座城市都是一个 "苏克"（süq），因为他们所有的集市都在商店里。
按照他们的习惯，建筑时底层是商店，上面是住宅。
在大多数地方，你会发现商店紧挨着商店，但偶尔也会有单独的商店。
走进一条狭窄的小巷，很少会找不到几家店铺。
所有商店的装饰、门窗都是统一设计的；卖丝绸和珠宝的商店与卖杂货和蔬菜的商店一样。
所有店铺都紧靠街道，不像我们的店铺那样高高在上。
它们用明亮的镜子装饰墙壁，镜子会反射出店里的一切，这样你就不知道这家店从哪里开始，在哪里结束，也不知道它是大是小。
集市也不专卖某一种东西。
在服装店或珠宝店的隔壁，你会看到肉铺或鱼市。
每家店都同样干净整洁。
肉铺里没有骨头、血迹或异味，肉可以在那里放上好几天而不会变质或腐臭。

 

One of their most renowned markets, where very expensive goods are sold, is called the "Royal."" It is formed by two squares around which there are more than four hundred shops. In the middle are trees and a large fountain; above the shops is a palace of the same name, which they say belongs to the present Sultan. The very finest things are sold here, such as jewelry, precious stones, gold, silver, and silken cloth, and there are cafés here too.

皇家市场

其中一个最有名的市场叫做 "皇家市场"，这里出售非常昂贵的商品。
它由两个广场组成，周围有四百多家商店。
中间是树木和一个大喷泉；商店上方是一个同名的宫殿，据说是现在的苏尔坦的。
这里出售最精美的物品，如珠宝、宝石、金银和丝绸，还有咖啡馆。

Another market is called the Boulevard." Everything is sold here, and it is very long. It took us more than an hour to travel its length in a carriage. Another market nearby is called the Rue Montmartre," where there is a gathering place for businessmen called "the Bourse." The largest shop in Paris is located thereit is a [whole] marketplace in itself. 19 All kinds of silk, wool, and cotton clothing are sold there, along with other kinds of cloth, both sewn and unsewn. It has one hundred forty employees. The owner of the shop stands by the door to welcome customers and find out what they are looking for. Then he leads the customer to the right place, and the employees assist him in finding what he needs.

林荫大道

另一个市场叫林荫大道"。
这里什么都卖，而且很长。
我们坐马车走了一个多小时才走完。
附近的另一个市场叫蒙马特街，"那里有一个商人聚集的地方，叫 "交易所"。
巴黎最大的商店就在那里，它本身就是一个[完整的]集市。
19 这里出售各种丝绸、羊毛和棉布服装，以及其他缝制和未缝制的布匹。
店里有 140 名员工。
店主站在门口迎接顾客，了解他们想要什么。
然后，他把顾客领到正确的地方，员工们会帮助顾客找到他所需要的东西。

Everything has a price written on it, and there is no need to bargain or haggle. When the customer decides on something, the employee accompanies him with the article to the door of the shop. There four clerks keep the accounts and receive payment. The employee leaves the buyer with the clerks, who show him the account, take his money, and make the correct change. We went there more than once and always found these clerks overwhelmed with doing the accounts and taking money from customers. They say that every day about 12,000 riyāls worth [of goods] are sold there. It has many sections, each with its own type of goods, and at night one hundred seventy lamps are needed to illuminate it.

价格，无需讨价还价

所有东西都写有价格，无需讨价还价。
顾客选好东西后，店员会陪他一起把东西送到店门口。
四名店员在那里记账和收款。
员工把买主交给店员，店员会给他看账目，收下他的钱，并找好零钱。
我们不止一次去那里，总是发现这些店员忙得不可开交，既要记账，又要收顾客的钱。
据说，那里每天要卖出价值约 12 000 里亚尔的[商品]。
它有许多分区，每个分区都有自己的商品种类，晚上需要 170 盏灯来照明。

 

Goods in this city are very expensive because of the wealth of its inhabitants and the high quality of the merchandise. The franc there is equal to one-fifth of a riyal of our money, and is like copper money is for us. Their five-franc piece is like our dirham. These two coins form the major part of their coinage. Most accounts there are in francs, as accounts with us are in mithqāls, and if they do it in something else, like riyāls, they go over it twice. For gold coins they have small dīnārs, each one equal to four of their riyāls. Their small money is copper; there are twenty in a franc, and they are called sols.

法郎

这个城市的商品非常昂贵，因为这里的居民很富有，商品质量很高。
那里的法郎相当于我们货币里亚尔的五分之一，对我们来说就像铜钱一样。
他们的五法郎就像我们的迪拉姆。
这两种硬币构成了他们硬币的主要部分。
他们的大部分账目都是用法郎记账，就像我们用米特卡尔记账一样，如果他们用其他货币记账，比如里亚尔，他们就会记上两遍。
他们的金币都是小面额的，每个面额相当于四个里亚尔。
他们的小钱是铜币；一法郎有二十个铜币，称为索尔。

 

Precious objects like pearls and gems are usually bought in shops that specialize in them. Another indication of their eagerness to sell their goods is that merchants write out papers mentioning their goods and their virtues, praising them so that people will want them. The price and the place are also mentioned. Then they affix these papers to walls where people pass by, or on the numerous little kiosks where they relieve themselves, or at the gates to the city so that whoever enters will see them, and in every place where people gather. They do not have secondhand shops (jūțiyāt) where a middleman (simsar) does the selling, as we have.24

珍珠和宝石專卖店

珍珠和宝石等贵重物品通常在专卖店购买。
商人们急于出售商品的另一个表现是，他们会撰写文书，提及他们的商品及其优点，对其大加赞美，以吸引人们购买。
此外，还提及价格和地点。
然后，他们把这些纸张贴在人们经过的墙壁上，或贴在他们解手的无数小亭子上，或贴在城门口，让进城的人都能看到，或贴在人们聚集的每一个地方。
他们没有像我们一样的二手店（jūțiyāt），由中间人（simsar）负责销售。

 

As for the types of houses found there, they are quite different from ours, for they do not have a courtyard, a ground floor, and upper stories, with large rooms and small ones, such as we have; rather, their courtyard is outside the house, where the carts and draft animals stand. As soon as you enter the gate, you climb the steps and see the rooms laid out story upon story until you reach the top. The rooms are called salons, and have very large windows which look out onto the street, the shops, and the squares. You will see one [window] shaped like an arch, clear like the others, but with an iron grating in front of it that is marvelously wrought. Behind the house there is usually a garden, and even if it is very small it will have water and plantings of some sort. In their gardens you never see fruit trees, grapevines, sweet-smelling flowers, or herbs like mint, basil, or marjoram, such as we have.

房屋类型

至于那里的房屋类型，与我们的大不相同，因为他们不像我们有庭院、底层和上层，有大房间和小房间；相反，他们的庭院在房屋外面，大车和牲口就停在那里。
一进大门，登上台阶，就能看到层层叠叠的房间，直到顶层。
这些房间被称为沙龙，有很大的窗户，可以看到外面的街道、商店和广场。
你会看到一扇形状像拱门的窗户，和其他窗户一样是透明的，但窗前有一个铁栅栏，锻造得非常精美。
房子后面通常有一个花园，即使很小，也会有水和一些植物。
在他们的花园里，你永远看不到果树、葡萄藤、香甜的花朵，也看不到像我们这样的薄荷、罗勒或马郁兰等香草。

Throughout the city in the shopping places are kiosks in the shape of round enclosures intended for urination. In the doorway is an iron plate with two outcroppings above the ground [to stand on] so that the user will not stain his clothes. They also urinate at the base of walls and in alleyways, which is not disgraceful in their opinion. However, they are diligent in cleaning the streets by sweeping them and sprinkling them with water.

小便

在整个城市的购物场所，都有小卖部，形状像圆形围栏，供人小便。
门口有一块铁板，铁板上有两块凸出地面的地方[供人站立]，这样小便者就不会弄脏衣服。
他们还在墙根和巷子里小便，在他们看来这并不丢人。
不过，他们会勤于清扫街道并洒水。

 

In Paris there are places where people take walks, which is one of their forms of entertainment. A fellow takes the arm of his friend, man or woman, and together they go to one of the spots known for it. They stroll along, chatting and taking in the sights. Their idea of an outing is not eating or drinking, and certainly not sitting. One of their favorite promenades is a place called the Champs-Elysées, which is close by the Seine on the same bank as the royal palace; our lodgings were here too. Along its length are even rows of trees, and between them straight pathways. When the foliage appears, and the birds twitter in the lattice of branches above, it is a sight to behold. Here too are many cafés and places for spectacles such as the theater, and huge fountains with statues of human forms with water gushing from their mouths. They claim that these are the gods of water; they are holding fishes which also spurt out water. The water is in constant motion, and rises up in a single column. It is emptied out in cold weather because it would freeze.

散步的地方

巴黎有很多散步的地方，这也是人们的一种娱乐方式。
一个人挽着他的朋友（无论男女）的胳膊，一起前往其中一个著名景点。
他们一边漫步，一边聊天，一边欣赏风景。
他们眼中的郊游不是吃喝，当然也不是坐着。
他们最喜欢的长廊之一是一个叫香榭丽舍大街的地方，它靠近塞纳河，与皇宫同在一条河岸上；我们的住处也在这里。
香榭丽舍大街上树木成行，树与树之间是笔直的小路。
每当枝繁叶茂，鸟儿在树枝的格子间叽叽喳喳地鸣叫时，这里就是一道亮丽的风景线。
这里还有许多咖啡馆和剧院等观赏场所，以及巨大的喷泉，喷泉中的人形雕像口中喷水。
他们声称这些是水神；他们手持鱼，鱼也会喷水。
水在不停地流动，呈单一柱状上升。
在寒冷的天气里，水会被倒掉，因为它会结冰。

Not far from here is the garden of the Sultan, where people also go to promenade. 26 This garden is walled and its gates are guarded,but no one is kept from entering. A small section near the palace is reserved for the Sultan alone. In this garden there are many huge trees, planted as they do for shade, with open spots and chairs for resting surrounded by lush greenery. Whoever is wearied by walking may sit, but they are usually women or old people. Here too are large fountains and cafés.

苏丹的花园

离这里不远的地方是苏丹的花园，人们也在那里散步。
26 这个花园有围墙，大门也有守卫，但没有人被阻止进入。
靠近宫殿的一小块地方只留给苏丹。
花园里有许多巨大的树木，这些树木是为了遮荫而种植的，花园里有空地和供休息的椅子，周围是郁郁葱葱的绿色植物。
走累了的人可以坐下，但通常是妇女或老人。
这里还有大型喷泉和咖啡馆。

Another of their diversions is the Sultan's park, where wild animals of land and sea are found, both living and dead. They play tricks with the dead ones, making them look as if they were alive, so that you see a fish and there is no doubt in your mind that it has just emerged from the sea. The way they do this is by skinning it in one piece and then stuffing it with straw or the like, so that it looks like a fish, flesh and all. Then they lacquer it in such a way that the body is preserved. We saw innumerable creatures kept in this manner, everything from the tiniest to the biggest fish, from the smallest turtle to the most enormous crocodile, from the Sea of Rüm, the Indian Ocean, the Great Sea, and the Nile.

海陆野生动物公园

他们的另一个消遣场所是苏丹公园，那里有海陆野生动物，有活的，也有死的。
他们在死鱼身上做手脚，让它们看起来就像活的一样，这样你看到一条鱼，就会毫不怀疑它是刚从海里游出来的。
他们的做法是把鱼皮剥成一片一片的，然后用稻草或类似的东西塞进去，这样看起来就像一条鱼，肉和所有的东西都是。
然后，他们再用漆把鱼身涂上，这样鱼身就保存下来了。
我们在这里看到了无数的生物，从最小的鱼到最大的鱼，从最小的海龟到最巨大的鳄鱼，从吕姆海、印度洋、大海到尼罗河，应有尽有。

There were several kinds of crocodiles, those from the Indian Ocean being larger and more dreadful than those of the Nile. There was also a huge fish with a long toothed bill with two rows of teeth like a saw coming out of his mouth, and another which they claim was the kind that swallowed up Jonah, peace be upon him. Another had huge claws-I don't know its name and was suspended from the ceiling by an iron strap. The tiny fishes were so numerous that they could not be counted. So, too, the birds, gathered from every clime, many of them gorgeous and strange in appearance. One kind had bills on its wings, like those on its head. Each one was in its own room, even the tiny butterfly. There were also huge and awful serpents and vipers coiled around pieces of wood, terrifying to look at, some at least as thick as the thigh of a man. Some of the living animals were creatures that came from western lands, such as the animals of America (bilād mirika) and India, whose names I do not know.

 

鳄鱼有好几种，印度洋的鳄鱼比尼罗河的鳄鱼更大、更可怕。
还有一种巨大的鱼，长着长长的齿喙，嘴里长着两排像锯子一样的牙齿；还有一种鱼，他们声称就是吞掉约拿（愿主赐福之）的那种鱼。
还有一条长着巨大的爪子，我不知道它叫什么名字，它被一根铁带吊在天花板上。
小鱼多得数不清。
鸟类也是如此，它们来自各个地方，其中许多外形华丽奇特。
有一种鸟的翅膀上长着喙，就像它头上的喙一样。
每种鸟都有自己的房间，连小小的蝴蝶也不例外。
还有一些巨大可怕的蛇和毒蛇盘绕在木片上，令人望而生畏，有的至少有一个人的大腿那么粗。
一些活的动物是来自西方的生物，比如美洲（bilād mirika）和印度的动物，我不知道它们的名字。

Among the stuffed ones were the elephant-there were live ones too and the rhinoceros, which is a huge animal, smaller than an elephant, having a single great horn on its nose. Because of its weight the head is always lowered. They say that it can fight an elephant with its horn and overcome it. One of its characteristics, so they say, is that when the female is close to giving birth, the newborn sticks its head out from her opening and begins to graze on the tips of the foliage; when it is satisfied, it puts its head back into her belly. They say that no other animal will stay within a hundred parasangs of it in any direction, such is their dread of it. The wild ox, also stuffed, is there. It resembles the horse, except that its legs are covered with thick hair, and the bear, which is an animal capable of great speed. They have both kinds [of bears], the white and the black, and they claim that the white one is found on the frozen water in the Sea of Darkness. Also there were many lions and tigers, hyenas, wildcats, foxes, gazelles, horses, 29 and so on, all of them dead, but looking exactly as if they were alive.

 

毛绒玩具中有大象（也有活的）和犀牛，犀牛是一种体型巨大的动物，比大象小，鼻子上有一根独角。
由于重量大，它的头总是低着。
据说它能用角与大象搏斗，并战胜大象。
据说，它的一个特点是，当母马快要分娩时，新生儿会把头从母马的开口处伸出来，开始吃叶尖；当它吃饱后，就会把头缩回母马的肚子里。
他们说，无论从哪个方向看，其他动物都不会在离它一千米以内的地方逗留，因为他们非常害怕它。
野牛也在那里。
除了腿上长满厚厚的毛以外，它与马和熊都很相似，熊是一种速度极快的动物。
他们有两种熊，白色的和黑色的，他们声称白色的熊是在黑暗之海的冰水上发现的。
此外，还有许多狮子和老虎、鬣狗、野猫、狐狸、瞪羚、马、29 等等，它们都是死的，但看起来就像活的一样。

Among the live animals were the elephant, which is an enormous creature with a long trunk having its mouth at the base. With this trunk he grasps things and tosses them into his mouth. Despite the huge size of his body he has an understanding and gentleness toward his master. He was inside a huge iron cage, and behind him was another cage made of wood with a door. His master spoke to him, saying, "Open the door," and he did so by turning the handle with his trunk. Then his master told him to close it, and he did that too. One of the other spectators told me that in the theater there are two elephants that play together, understand each other, and respond to whoever calls to them. If something is given to them, they will return it by grasping it in that trunk.

 

大象是一种巨大的动物，它有一根长长的躯干，躯干根部有嘴。
大象用这根躯干抓起东西扔进嘴里。
尽管体型巨大，但它对主人却很善解人意，很温柔。
它被关在一个巨大的铁笼子里，后面是另一个带门的木头笼子。
它的主人对它说：
"把门打开。
"它用树干转动门把手，把门打开了。
然后主人让他把门关上，他也照做了。
还有一位观众告诉我，在剧院里有两头大象，它们一起玩耍，互相理解，谁叫它们，它们就回应谁。
如果有人给它们东西，它们会用那根躯干抓住东西重新转动。

They also have the giraffe there. 3º It is an animal with a wondrous shape. His forelegs are longer than his hind legs, and if you place something on the ground for him to eat, he will seize it with his forelegs. He is gentle and has a handsome appearance: his neck is long, like a camel's, but even longer; his head is elongated, like a horse's, but even narrower; on his forehead are two short hornlike things, except that they are of flesh and hair, like cut-off ears. His tail begins like the tail of a cow, but becomes hairy at the end. His coat is beautiful; it is not one color, but spotted both white and red. The giraffe is clean-you will not see the marks of dung on its hind parts-and its nature is tender, kind, and affectionate. A person can feed it by hand and it will come up close to eat, and if he turns his back, it will not kick or harm him. They say that it is the offspring of three animals: the wild she-camel, the wild cow, and the hyena. The hyena mated with the she-camel, producing a male, and this male mated with the cow, which produced a giraffe. But the truth is that this is a completely separate creature, having both male and female, like all other living things.

 

那里还有长颈鹿。
3º 这是一种外形奇特的动物。
它的前腿比后腿长，如果你把东西放在地上让它吃，它就会用前腿抓住东西。
它性情温顺，外表英俊：
它的脖子很长，像骆驼的脖子，但比骆驼的脖子还要长；它的头很长，像马的头，但比马的头还要窄；它的额头上有两只像角一样的短东西，只不过是肉和毛组成的，就像截下来的耳朵。
它的尾巴一开始像牛尾巴，但最后长满了毛。
它的皮毛很漂亮，不是一种颜色，而是有白色和红色的斑点。
长颈鹿很干净，在它的后肢上看不到粪便的痕迹，它的天性温柔、善良、多情。
人可以用手喂它，它也会凑过来吃，如果人背对着它，它也不会踢人或伤害人。
据说它是三种动物的后代：
野母驼、野牛和鬣狗。
鬣狗与母骆驼交配，生下一只公骆驼，这只公骆驼又与母牛交配，生下一只长颈鹿。
但事实上，长颈鹿是一种完全独立的生物，和其他所有生物一样，既有雄性，也有雌性。

There are buffalo here too, and the Bactrian camel, and the deer, which is an animal capable of great speed having two horns, each horn with tiny horns coming out of it, so that it looks like the branches of a tree. They say that the deer adds two small horns every year. There were donkeys from India of a handsome red color. They have violent natures and attack whoever comes near. They also had one of our donkeys there, claiming it was both male and female. We inquired further, but they were mindful of the presence of the ladies. The many gazelles, lions, and leopards there were familiar to us, but they also had another type whose skin was striped. They said it was a tiger from the land of America. We also saw wolves, larger than the wolves of our country, which were violent and aggressive toward whoever approached them; many kinds of monkeys; and a large number of animals that resembled closely the rabbit, the hare, the weasel, and the rat. Also a huge cage filled with all kinds of birds, made of fine wire which let in the light but kept them from flying away.

 

这里还有水牛、双峰骆驼和鹿，鹿是一种速度极快的动物，长着两只角，每只角上都长着小角，看起来就像树枝一样。
据说鹿每年都会增加两只小角。
还有来自印度的毛驴，它们的颜色是鲜艳的红色。
它们生性凶猛，谁靠近就攻击谁。
他们还养了一头我们的驴，声称是公驴和母驴。
我们进一步询问，但他们顾虑到女士们的安全。
那里有许多羚羊、狮子和豹子，我们都很熟悉，但他们还养了另一种皮有条纹的动物。
他们说这是来自美洲大陆的老虎。
我们还看到了狼，它们比我们国家的狼更大，无论谁靠近它们，它们都会凶猛地攻击对方；还有许多种猴子；以及大量与兔子、野兔、黄鼠狼和老鼠十分相似的动物。
还有一个巨大的笼子，里面装满了各种鸟类，笼子是用细铁丝做成的，既能透光，又能防止它们飞走。

A large pavilion in this garden had many small rooms in which there were countless stones and rare minerals. In the first room we entered, we saw a lump of congealed mud and bones; they claimed it was a remnant of the Flood. Also a huge chunk of pure gold whose like, they said, could be found in mines. There were innumerable samples of rocks containing gold and silver, copper, lead, and iron, and a great boulder of iron which they claim fell from the sky. Also many kinds of uncut emeralds, diamonds, and other [stones] whose names I do not know, although every type had written on it its name and description.

博物館

花园里有一个大亭子，亭子里有许多小房间，房间里摆放着数不清的石头和稀有矿物。
在我们进入的第一个房间里，我们看到了一坨凝固的泥巴和骨头；他们声称这是洪水的遗迹。
还有一大块纯金，他们说这是在矿井里才能找到的。
还有一些含金、银、铜、铅和铁的岩石样本，以及一块巨大的铁块，他们声称这是从天上掉下来的。
还有许多种未经切割的祖母绿、钻石和其他[宝石]，我不知道它们的名字，尽管每种宝石上都写着它们的名字和描述。

There were also varieties of crystal, both clear and colored, and dead bones which they claim were left over from the Flood; indeed,they have compared them to the forms of animals still living and cannot find their like. Also you will see there the skin of a salamander, and all kinds of cereals that grow in their country, some whole and others displayed with their grains [under] glass.

 

那里还有各种水晶，有透明的，也有彩色的，还有死人的骨头，他们声称这些骨头是洪水过后留下的；事实上，他们把这些骨头与仍然活着的动物的形态进行了比较，却找不到类似的东西。
你还会在那里看到蝾螈的皮，以及生长在他们国家的各种谷物，有些是完整的，有些则是连同谷粒一起[放在]玻璃下展示的。

In this garden there are various types of exotic plants. Some are planted outside, each planting having a bit of wood next to it with a paper telling its name and characteristics. Unusual [plants] which cannot endure the cold of that country are placed in rooms enclosed. by walls and a roof of glass framed in wood that can be opened and shut. In the floor of the room are iron pipes flowing with water heated by a fire outside the room. The floor itself is made of an iron grating, and the plants are set on it in boxes and containers. The temperature of the room agrees with the plants in it. If the plants are from the desert, such as the date palm, they heat it like the Sahara so they will flourish; if the plant is from America, they heat it like America, and so forth. If it is the season of clouds and cold, they close the room on all sides and grow the plants by that heat alone; but if it is sunny and mild, they open it up partly to let in the air. In the summertime they take the plants out-of-doors altogether.

植物園

在这个花园里，有各种奇特的植物。
有些植物种在室外，每种植物旁边都有一块木板，上面贴着一张纸，写着植物的名字和特性。
不能忍受该国寒冷的稀有[植物]被放在房间里，这些房间由木框围成的玻璃墙和屋顶围成，可以打开和关闭。
房间的地板上有铁管，里面流淌着用房间外的火加热的水。
地板本身是用铁栅栏做成的，植物就放在上面的盒子和容器里。
房间的温度与里面植物的温度一致。
如果是沙漠里的植物，比如椰枣，他们就像萨哈拉一样加热，这样植物就会生长茂盛；如果是美洲的植物，他们就像美洲一样加热，以此类推。
如果是多云和寒冷的季节，他们就把房间四面封闭，仅靠热量让植物生长；但如果是阳光明媚、气候温和的季节，他们就把房间部分打开，让空气流通。
到了夏天，他们就把植物全部搬到室外。

 

Among the plants we saw here were the date palm, the banana, the trees of coffee and tea, both of which are quite small, and a fruit called the pineapple," which they get from the land of America. It is the size of a large orange with leaves coming out of its head, but graduated like the cone of a pine tree. They adore it even though a single one costs five riyāls or more. They cut it up into small pieces and eat it with sugar, and sometimes they cook it. Its taste is both sweet and sour at once, and for that reason they pass sugar with it.

 

我们在这里看到的植物有椰枣树、香蕉、咖啡树和茶树（这两种树都很小），还有一种叫做菠萝的水果，"这种水果是从美洲大陆运来的。
菠萝有一个大橘子那么大，叶子从头上长出来，但又像松树的圆锥体。
尽管一个菠萝要 5 里亚尔或更贵，但他们还是爱不释手。
他们把橘子切成小块，加糖吃，有时也煮着吃。
它的味道酸甜可口，因此他们把糖和它一起吃。

 

The expanse of this garden outside of the buildings includes huge trees [planted] in even rows, sources of water, sitting places of every shape, and houses for servants and staff and the soldiers who guard it. It is one of the most renowned places in Paris. The purpose of putting all these animals, plants, and minerals in one place is so that whoever is engaged in the study of science and sees a name in a book can come here and observe the object in reality. Anyone who wishes to learn by firsthand observation is free to come, although parts of it may be closed to the public except on certain days, such as Sunday.

从事科学研究

建筑群外的这个花园占地广阔，有成行成列的大树、水源、各种形状的休憩处、仆人、工作人员和守卫士兵的住所。
它是巴黎最著名的地方之一。
把所有这些动物、植物和矿物集中在一个地方，是为了让任何从事科学研究的人，只要在书上看到一个名字，就可以到这里来实地观察。
任何希望通过亲身观察来学习的人都可以来这里，尽管除了周日等特定日子，这里的部分区域可能不对公众开放。

 

NOTES：

1. Seven parasangs is about twenty-one miles (see note s below). "Rifa'a Effendi" is Rifa'a Rafi at-Tahțawi (see Introduction, note 132). References to his Takhliş are taken from M. 'Amāra, ed., Al-a'mal al-kämila li-Rifa'a Rafi at-Tahtāwī, part 2 (Beirut, 1973), pp. 9-266, and from the abridged French translation by Anouar Louca, L'or de Paris: Relation de voyage, 1826-1831 (Paris, 1988).

 

2. According to Ibn Khaldün, Paris was in the second section of the inhospitable sixth zone. Muqaddimah 1:159. André Miquel says that most medieval Muslim accounts of Europe were based on the writings of a Jewish traveler, Ibrāhīm b. Ya'qüb (10th c.), whose own work has been lost. "L'Europe occidentale dans la relation arabe d'Ibrāhīm b. Ya'qüb (X s.)." Annales: Economies, Sociétés, Civilisations 21, 5 (September-October 1966): 1051. Mas'ūdī (d. 345/956) speaks of Paris (al-Bawira) as a "huge city, the home of the [Frankish] kingdom." Les prairies d'or, trans. C. Barbier de Meynard and Pavet de Courteille, 3 vols. (Paris, 1864), 3:67. Al-Idrīsī (12th c.) also mentions Paris (Ibārīz) as "a city of some importance, endowed with vineyards and orchards, situated on an island in the Seine." Charles Pellat, "La France dans la géographie d'al-Idrīsī," Studi maghrebini 10 (1978): 62. On the "Franks" in general, see Miquel, Géographie humaine, vol. 2, Géographie arabe et représentation du monde: La terre et l'étranger, pp. 354-59.

 

3. On süg days, rural Moroccan towns become the scene of bustling activity, as country folk crowd in to buy and sell goods and livestock.

 

4. At-Tahțāwī said the population of Paris was "about a million people." Takhlis, p. 74; L'or, p. 117.

 

5. In 1840, a new fortified wall was built around Paris some distance from the eighteenth-century customs wall, which was now part of a densely inhabited area. Completed in 1843, its circumference was about twenty-one miles. Built into it were bastions for cannons, and it was protected outside by a wide ditch. Sixteen new forts were built surrounding the city, at the distance of a "cannon-shot" away. The purpose was to give Paris the appearance of a well-fortified camp. P. Lavedan, Histoire de Paris, series "Que sais-je?" no. 34 (Paris, 1960), pp. 78-79.

 

6. Darābīz. In Dozy, darābīz; 1:430.

 

7. These are the old customs gates to Paris, known as barrières, manned by customs officers responsible for collecting the gate taxes. Jacques-Louis Ménétra, Journal of My Life (New York, 1986), p. 134 and note 167. In Morocco, diwān meant both the tax rolls themselves and the place where taxes were collected, hence "bureau." Dozy 1:478-79.

 

8. Arabic asbītār, perhaps from the Spanish hospital. The classical word is bimäristän (from Persian bimär "sick" + istan "place"), often shortened to märistän, but in Morocco this word has the special meaning of "asylum." El 2, s.v. "Bīmāristān"; W. Marçais, Textes arabes de Tanger (Paris, 1911), p. 465.

 

9. Aş-Şaffär visited the fortress of St. Cloud, southwest of Paris, on 5 February 1846. AAE/ADM Voyage, Beaumier to de Chasteau, 8 February 1846.

 

10. Tubjiya, from the Turkish. Dozy 2:20.

 

11. Ancient Lutetia, known today as La Cité, was the original settlement of Paris; it is the site of the cathedral of Notre Dame.

 

12. In Muslim practice, the ritual ablution (wudu) is performed each time prayers are recited. It consists of washing the face, hands, forearms, and feet. The water used is considered unclean and must be discarded. In the courtyard of the mosque large fountains are used for washing, and drains in the floor carry the waste water away. SEI, s. v. "Wudü"."

 

13. Aş-Şaffar's figure is far too low. L'Illustration reported on 15 No-

 

vember 1845 that Paris had 28,520 vehicles just for carrying people.

 

14. Compare with at-Tahțawi, Takhliş, p. 76; L'or, pp. 120-21.

 

15. The "Entreprise des Omnibus," founded in 1828, was the first public transportation company in Paris. Soon other private companies began carrying paying passengers, and in aş-Şaffär's day omnibuses with colorful names such as Josephine, Gazelle, and Hirondelle traversed the city. Guide Michelin: Paris, 1988 ed., p. 4.

 

16. Aş-Şaffar's notion of a great marketplace was the qaysariya of Fes. People shopped there in the day, but at night its gates were closed and its streets empty. Selling was from open stalls raised above the street, and the same goods were often found in shops located side by side. Basic items were also sold in residential quarters, but these shopkeepers were petty tradesmen compared to the grand merchants of the qaysariya. R. Le Tourneau, La vie quotidienne à Fes en 1900 (Paris, 1965), pp. 121-24; al-Qadiri (trans. Cigar), Nashr, p. 221 and note 6; El 2, 5. v. "Kaysāriyya."

 

17. The Palais Royal, built in the sixteenth century. By the eighteenth century, boutiques, gambling houses, and other amusements filled its galleries. Halet Effendi, a Turkish traveler of the early nineteenth century, noted that the rooms above were used as brothels, and that "to go to that place by night is shameful, but. there is no harm in going there by day." Lewis, Muslim Discovery, p. 291. By aş-Şaffär's time, the more bawdy forms of entertainment had been closed down. Guide Michelin: Paris, 1988 ed., pp. 113-15.

 

18. The Grands Boulevards were built where the medieval fortifications of Paris once stood. In the 1840s, their sidewalks were lined with dance halls, spectacles, and restaurants.

 

19. This was the "Ville de France," the first large magasin de nouveautés in Paris and the forerunner of the modern department store, which opened in 1843. The shop was a novelty for Parisians too, for unlike other shops, it sold a variety of goods, had fixed prices, and made its profit on a rapid turnover. Michael Miller, The Bon Marche: Bourgeois Culture and the Department Store, 1869-1920 (Princeton, 1981), pp. 21-25.

 

20. About 60,000 francs a day in trade. A franc was worth about twenty cents.

 

21. When aş-Şaffär says "their five-franc piece is like our dirham," he is not referring to the specific value of the dirham, which was about one-tenth the value of the 5-franc piece, but rather means that the 5-franc piece was the basic unit of French coinage, as the dirham was in Morocco.

 

French goods seemed expensive because of the diminishing demand for Moroccan currency relative to foreign specie. The French 5-franc piece, weighing 25 grams, was used in Morocco and called the riyal. In the eighteenth century, the principal Moroccan coins were local ones: the mithqäl, a silver coin of 29 grams; the dirham, a silver coin of 2.9 grams, or one-tenth of a mithgal; and the üqiya, a bronze coin equal to one dirham. In the nineteenth century, the heavier silver mithqāl was replaced on the local market by European coins of inferior value, such as the 5-franc piece, now called the riyal. The Makhzan permitted this in order to maintain a desired nominal ratio between bronze and silver coinage; by the 1840s the old rate of 10 üqiyas 1 mithgal had changed to a new rate of 16 ūqiyas = 1 riyal. I am grateful to Thomas Park for this information. See his "Inflation and Economic Policy in 19th Century Morocco: The Compromise Solution," Maghreb Review 10, 2-3 (1985): 51-56; 'Umar Afa, Mas'alat an-nuqüd fi tārīkh al-Maghrib fi qarn at-tasi 'ashr: Süs 1822-1906 (Casablanca, 1988), pp. 20314; and G. Ayache, "Aspects de la crise financière au Maroc après l'expédition espagnole de 1860," in Études d'histoire marocaine (Rabat, 1983), pp.97-138.

22. The louis d'or, which equaled 20 francs. The dinar (from the Latin denarius) was an Islamic gold coin weighing about 4.25 grams. IB 2:444 note 111; El 2, s.v. "Dinar."

 

23. In Arabic, șuld; a copper coin equal to five centimes.

 

24. The jūțiya is a secondhand market, or flea market. R. Le Tourneau, Fes avant le Protectorat (Casablanca, 1949), p. 242; simsärs were brokers dealing in new and used goods. Ibid., p. 378.

 

25. These two large fountains, still to be seen in the Place de la Concorde, were installed by Louis-Philippe to change the public image of the place where the guillotine of the Revolution had once stood. Guide Michelin: Paris, 1988 ed., p. 47.

 

26. The Jardin des Tuileries borders the right bank of the Seine; at one end was the royal residence, the Palace of the Tuileries, and at the other the Place de la Concorde. The palace was destroyed during the Paris Commune of May 1871.

 

27. The Jardin des Plantes, founded in 1626 to provide a living laboratory for scientists and researchers in natural history. In 1640 it was opened to the public, and French naturalists enriched its collections with specimens gathered from all over the world. The menagerie was added during the Revolution, when the royal zoo was moved there from Versailles. Guide Michelin: Paris, 1988 ed., p. 205. For at-Tahțāwī's impressions, see Takhlis,p. 164; L'or, pp. 190-92.

28. The Arctic Ocean.

 

29. Arabic arwā, a word denoting the mounts in the Sultan's stables. See Ibn Zaydän, Izz 1:47.

30. Zarafa, a word of Arabic origin. The giraffe had arrived at the Jardin des Plantes only a few years before, and was a novelty even for Parisians. Louca, Voyageurs et écrivains, pp. 40, 254-55. This passage bears a striking resemblance to the 'Aja'ib al-makhlūgāt wa-ghara' ib al-mawjūdāt, by Zakariya b. Muhammad b. Mahmüd Abū Yahya, known as al-Qazwini (d. 682/ 1283), still a standard Muslim reference on natural science in aş-Şaffär's day. Part Two of this work contains descriptions of the animal kingdom. The entry under "giraffe" reads: "Its head is like the head of a camel, and its horns like the horns of a cow. Its skin is like the skin of a leopard, and its hoofs like those of an ox. Its neck is extremely long, its forelegs long, and its hind legs short. It is shaped like a camel.... They say that a giraffe is born from an Abyssinian she-camel, a wild cow, and a hyena in the land of Ethiopia." See Kamal ad-Din ad-Damiri, Hayat al-hayawan al-kubra, 2 vols. (Cairo, 1306/1888-89), vol. 2; al-Qazwīnī's text is in the margin on p. 177. Also El 2, s. v. "al-Kazwīnī, Zakariyyā' b. Muhammad b. Mahmüd Abū Yahyä." For an illuminated manuscript copy, see E. Atil, Art of the Arab World (Washington, D.C., 1975), pp. 128-29.

 

31. As-Saffär says it is khunthā, meaning "hermaphrodite." Perhaps the French interpreter provided this word. The identity of the ladies is unknown.

 

32. The "Flood" was the interpreter's means of describing prehistory to aş-Şaffär, who of course had no notion of history that did not presume God's creation.

 

33. Anana, in Arabic, from the French ananas. The botanical name is ananas comosus.

34. Botanical classification was not unknown in Morocco. A sixteenthcentury scholar from Fes, Qasim b. Muhammad al-Wazir al-Ghassani, wrote a treatise classifying 379 medicinal plants found locally. But the classification of plants having no practical use was new to aş-Şaffär. See H. P. J. Renaud, "Un essai de classification botanique dans l'oeuvre d'un médecin marocain du XVIe siècle," Mémorial Henri Basset: Nouvelles études nord-africaines et orientales, 2 vols. (Paris, 1928), 2:197-206.

 

35. At-tayātrű, al-kūmathiya, al-awbra. Public performances of a theatrical nature were not part of Sunni Muslim culture, and theater-going was a novel experience for most visitors to the West. At-Tahțāwī stressed the utility of the theater in teaching public morality (Takhlis, p. 119; L'or, p. 154). and Khayr ad-Din at-Tünisi described it as "a poetical form suitable to be recited at meetings and intended for the polishing of manners." At-Tūnisi, The Surest Path: The Political Treatise of a Nineteenth-century Muslim Statesman, trans. L. C. Brown (Cambridge, Mass., 1967), p. 140. The Moroccans enjoyed the Parisian theater and went often. In one week (1-7 February 1846) they saw three different theatrical events: an opera, a play, and a performance by the celebrated Mlle Rachel. AAE/ADM/Voyage, Beaumier to de Chasteau, 8 February 1846.

 

註解：

1. 7 parasangs 约等于 21 英里（见下文注释 s）。
"Rifa'a Effendi "即 Rifa'a Rafi at-Tahțawi（见导言，注 132）。
关于他的 Takhliş 的参考文献摘自 M. 'Amāra 编辑的《Al-a'mal al-kämila li-Rifa'a Rafi at-Tahtāwī》，第 2 部分（贝鲁特，1973 年），第 9-266 页，以及 Anouar Louca 的法文节译本《L'or de Paris》：
 Relation de voyage, 1826-1831》（巴黎，1988 年）。

2. 根据伊本-哈勒敦的说法，巴黎位于荒凉的第六区的第二段。
穆卡迪玛》1:159。
André Miquel 说，大多数中世纪穆斯林对欧洲的描述都是基于一位犹太旅行家 Ibrāhīm b. Ya'qüb（公元前 10 年）的著作，他本人的作品已经遗失。
"L'Europe occidentale dans la relation arabe d'Ibrāhīm b. Ya'qüb (X s.)"。
Annales：
 Annales: Economies, Sociétés, Civilisations 21, 5 (September-October 1966)：
 1051. Mas'ūdī（卒于 345/956 年）称巴黎（al-Bawira）为 "巨大的城市，[法兰克]王国的故乡"。
Les prairies d'or, trans. C. Barbier de Meynard 和 Pavet de Courteille，3 卷（巴黎，1864 年），3:67。
阿尔-伊德里西（Al-Idrīsī，公元 12 年）也提到巴黎（Ibārīz）是 "一座具有一定重要性的城市，拥有葡萄园和果园，位于塞纳河的一个小岛上"。
Charles Pellat, "La France dans la géographie d'al-Idrīsī," Studi maghrebini 10 (1978)：
 62. 关于一般的 "法兰克人"，见 Miquel，《人类地理学》，第 2 卷，《阿拉伯地理学与世界再现》：
 La terre et l'étranger》，第 354-59 页。
3. 每逢节庆日，摩洛哥农村城镇就会热闹非凡，乡下人挤在一起买卖货物和牲畜。

4. At-Tahțāwī 说巴黎的人口 "约有一百万"。
Takhlis，第 74 页；L'or，第 117 页。

5. 1840 年，在巴黎周围修建了一道新的坚固城墙，距离十八世纪的海关城墙有一段距离，现在已成为人口稠密地区的一部分。
1843 年竣工，周长约 21 英里。
墙内建有大炮堡垒，墙外有宽阔的壕沟保护。
城市周围新建了十六座堡垒，距离仅一 "炮 "之遥。
这样做的目的是让巴黎看起来像一个防御严密的营地。
P. Lavedan, Histoire de Paris, series "Que sais-je?" no. 34 (Paris, 1960), pp.

 

6. 达拉比兹。
见 Dozy, darābīz; 1:430。

7. 这些是通往巴黎的旧海关关口，称为 barrières，由负责收取关口税的海关官员把守。
Jacques-Louis Ménétra，《我的生活日志》（纽约，1986 年），第 134 页和注释 167。
在摩洛哥，diwān 既指税卷本身，也指收税的地方，因此称为 "局"。
Dozy 1:478-79.

 

7. 這些是通往巴黎的舊式海關大門，稱為 barrières，由負責收取關稅的海關人員把守。
Jacques-Louis Ménétra, Journal of My Life (New York, 1986)，第 134 頁及註 167。
在摩洛哥，diwān 既指稅卷本身，也指收稅的地方，因此稱為 「局」。
Dozy 1:478-79。

8. 阿拉伯文 asbītār，或許源自西班牙文 hospital。
古典字是 bimäristän（來自波斯文 bimär 「生病」 + istan 「地方」），通常縮寫為 märistän，但在摩洛哥這個字有 「收容所」 的特殊意義。
El 2, s.v. 「Bīmāristān」; W. Marçais, Textes arabes de Tanger (Paris, 1911), p. 465。

9. 1846 年 2 月 5 日，Aş-Şaffär 参观了巴黎西南部的圣克劳德要塞。
AAE/ADM Voyage，Beaumier 致 de Chasteau，1846 年 2 月 8 日。

10. Tubjiya，來自土耳其語。
Dozy 2:20.

 

11. 古代的 Lutetia，今天稱為 La Cité，是巴黎最初的聚落；也是巴黎聖母院大教堂的所在地。

12. 在伊斯蘭教的慣例中，每次誦讀禱文時都要進行洗禮 (wudu)。
它包括洗臉、洗手、前臂和腳。
所使用的水被認為是不潔淨的，必須丟棄。
在清真寺的庭院中，有大型噴水池供清洗之用，地板上的排水溝將廢水排出。
SEI，s. v. 「Wudü」。

13. Aş-Şaffar 的數字太低了。
1845 年 11 月 15 日《畫報》報導

 

1845 年 11 月 15 日，《畫報》報導巴黎有 28520 輛汽車，僅用於載人。

14. 與 at-Tahțawi, Takhliş, p. 76; L'or, pp.

 

15. 1828 年成立的 「Entreprise des Omnibus 」是巴黎第一家公共交通公司。
很快，其他私人公司也開始運載付費乘客，在 aş-Şaffär 的時代，名字多姿多彩的巴士，如 Josephine、Gazelle 和 Hirondelle 穿梭於城市之中。
米其林指南：
 巴黎，1988 年版，第 4 頁。

16. 16. Aş-Şaffar心目中的大集市是菲斯的qaysariya。
人們白天在那裡購物，但到了晚上，大門關閉，街道空無一人。
人們在街道上方的露天攤位上販賣，而相同的商品通常會在並排的商店中找到。
住宅區內也有基本物品出售，但與 qaysariya 的大商人相比，這些店主只是小商人。
R. Le Tourneau, La vie quotidienne à Fes en 1900 (Paris, 1965), pp.

 

17. 皇宮，建於十六世紀。
到了十八世紀，精品店、賭場和其他娛樂場所充斥其間。
十九世紀初的土耳其旅行者 Halet Effendi 指出，上面的房間被用作妓院，「晚上去那個地方是可恥的，但白天去也無妨」。
Lewis, Muslim Discovery, 第 291 頁。
到了 aş-Şaffär 的時代，較為庸俗的娛樂形式已被關閉。
Guide Michelin：
 巴黎，1988 年版，第 113-15 頁。

18. 18. 林蔭大道 (Grands Boulevards) 建於巴黎中世紀碉堡曾經聳立的地方。
在 19 世紀 40 年代，林蔭大道上的舞廳、劇院和餐廳林立。

19. 這是「Ville de France」，巴黎第一家大型新式百貨公司，也是現代百貨公司的前身，於 1843 年開幕。
對巴黎人來說，這家商店也是新奇的，因為它不像其他商店，它銷售各種商品，有固定的價格，並透過快速的營業額來獲取利潤。
Michael Miller, The Bon Marche：
 Bourgeois Culture and the Department Store, 1869-1920 (Princeton, 1981), pp.

 

20. 每天交易約 60,000 法郎。
一法郎約值 20 美分。

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21. 當aş-Şaffär說 「他們的5法郎就像我們的迪拉姆 」時，他指的不是迪拉姆的具體價值（約為5法郎的十分之一），而是指5法郎是法國硬幣的基本單位，就像迪拉姆在摩洛哥一樣。

法國貨品看起來很昂貴，因為相對於外國貨幣，摩洛哥貨幣的需求越來越少。
法國的 5 法郎硬幣重 25 克，在摩洛哥使用，稱為里亞爾。
在十五世紀，主要的摩洛哥錢幣是當地的錢幣：
mithqäl，29 克的銀幣；dirham，2.9 克的銀幣，或十分之一的 mithgal；üqiya，等於一個 dirham 的銅幣。
在十一世紀，較重的銀幣 mithqāl 在當地市場上被價值較低的歐洲硬幣所取代，例如 5 法郎的硬幣，現在稱為里亞爾。
Makhzan 允許這樣做是為了維持銅幣與銀幣之間理想的名義比率；到了 1840 年代，10 üqiyas 1 mithgal 的舊比率已轉變為 16 ūqiyas = 1 riyal 的新比率。
感謝 Thomas Park 提供這些資訊。
請參閱他的「19 世紀摩洛哥的通貨膨脹與經濟政策：
 The Compromise Solution," Maghreb Review 10, 2-3 (1985)：
 51-56; 'Umar Afa, Mas'alat an-nuqüd fi tārīkh al-Maghrib fi qarn at-tasi 'ashr：
 Süs 1822-1906 (Casablanca, 1988), pp. 20314; and G. Ayache, 「Aspects de la crise financière au Maroc après l'expédition espagnole de 1860,」 in Études d'histoire marocaine (Rabat, 1983), pp.97-138.

22. 路易金，相當於 20 法郎。
第納爾（源自拉丁文 denarius）是一種伊斯蘭金幣，重約 4.25 克。
IB 2:444 註 111; El 2, s.v. 「第納爾」。

23. 在阿拉伯語中，șuld 是等於五仙的銅幣。

24. jūțiya 是二手市場或跳蚤市場。
R. Le Tourneau, Fes avant le Protectorat (Casablanca, 1949), p. 242; simsärs 是經營新舊貨品的經紀人。
同上，第 378 頁。

25. 路易-菲利普為了改變大革命時期斷頭台所在位置的公眾形象，在康德廣場（Place de la Con-corde）安裝了這兩座大型噴泉，至今仍可看到。
Guide Michelin：
 巴黎，1988 年版，第 47 頁。

26. 杜伊勒利花園（Jardin des Tuileries）與塞納河右岸相鄰，一端是皇室宅邸杜伊勒利宮（Palace of the Tuileries），另一端是協和廣場（Place de la Concorde）。
宮殿在 1871 年 5 月的巴黎公社中被摧毀。

27. 植物園 (Jardin des Plantes)，建於 1626 年，為科學家和自然歷史研究者提供了一個活生生的實驗室。
1640 年，它向公眾開放，法國博物學家從世界各地收集標本，豐富了它的收藏。
大革命時期，皇家動物園從凡爾賽遷至此地，因此增加了動物園。
米其林指南：
 巴黎，1988 年版，第 205 頁。
關於 At-Tahțāwī 的印象，請參閱 Takhlis,p. 164; L'or, pp.

28. 北冰洋。

29. 阿拉伯語 arwā，指蘇丹馬廄中的坐騎。
請參閱 Ibn Zaydän, Izz 1:47。

30. Zarafa，源自阿拉伯語。
長頸鹿在幾年前才到達植物園，即使對巴黎人來說也是新奇的事物。
Louca, Voyageurs et écrivains, pp. 这段话与 Zakariya b. Muhammad b. Mahmüd Abū Yahya（卒于 682/ 1283 年）所著的《Aja'ib al-makhlūgāt wa-ghara' ib al-mawjūdāt》极为相似，在 aş-Şaffär（阿斯-沙法尔）时代，该书仍是穆斯林自然科学的标准参考书。
這本著作的第二部分包含動物王國的描述。
在 「長頸鹿 」一欄中寫道：
"它的頭像長頸鹿的頭一樣：
 「它的頭像駱駝的頭，角像牛的角。
其皮如豹之皮，其蹄如牛之蹄。
它的脖子極長，前腿長，後腿短。
它的形狀像駱駝....。
他們說長頸鹿是由阿比西尼亚母駝、野牛和埃塞俄比亞土地上的鬣狗所生"。
請參閱 Kamal ad-Din ad-Damiri, Hayat al-hayawan al-kubra, 2 vols. (Cairo, 1306/1888-89), vol. 2；al-Qazwīnī 的文字在第 177 頁的頁邊。
另 El 2, s. v. 「al-Kazwīnī, Zakariyyā' b. Muhammad b. Mahmüd Abū Yahyä」。
有關彩繪手稿副本，請參閱 E. Atil, Art of the Arab World (Washington, D.C., 1975)，第 128-29 頁。

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31. As-Saffär 說這是 khunthā，意思是 「雌雄同體」。
也許是法文口譯員提供了這個詞。
女士們的身份不明。

32. 洪水 "是口譯者向 aş-Şaffär 描述史前史的方法，他當然沒有任何不假設上帝創造的歷史觀念。

33. Anana，阿拉伯語，源自法文 ananas。
植物學名為 ananas comosus。

34. 在摩洛哥，植物學分類並非不存在。
16 世紀來自非斯的學者 Qasim b. Muhammad al-Wazir al-Ghassani 寫了一篇論文，將當地發現的 379 種藥用植物分類。
但對於 aş-Şaffär 來說，將沒有實際用途的植物分類是一種新的做法。
見 H. P. J. Renaud, 「Un essai de classification botanique dans l'oeuvre d'un médecin marocain du XVIe siècle,」 Mémorial Henri Basset: Nouvelles études nord-africaines et orientales, 2 vols. (Paris, 1928), 2:197-206.

 

35. At-tayātrű, al-kūmathiya, al-awbra. 劇場性質的公開表演並非遜尼派穆斯林文化的一部分，對於大多數西方遊客而言，觀賞劇場是一種新鮮的體驗。
At-Tahțāwī 強調戲劇在教導公眾道德方面的作用 (Takhlis, p. 119; L'or, p. 154)。
At-Tūnisi, The Surest Path：
 (劍橋) L. C. Brown (劍橋)。
L. C. Brown (Cambridge, Mass., 1967), p. 140。
摩洛哥人喜歡巴黎的劇院，而且經常去。
在一個星期內（1846 年 2 月 1 日至 7 日），他們看了三場不同的戲劇活動：
歌劇、戲劇和著名的 Mlle Rachel 的表演。
AAE/ADM/Voyage, Beaumier 致 de Chasteau，1846 年 2 月 8 日。

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3-2 The Theater

3-2 劇院

Among their spectacles are the "theater," the "comedy," and the "opera," where they put on plays that may be bizarre, humorous, fantastic, or heroic. It is seriousness in the form of levity, for the play may be a lesson in proper conduct, or a story rare and marvelous, or a dilemma of a special sort that leads them to a more perfect knowledge of things.

戲劇

在他們的表演中，有 「劇場」、「喜劇 」和 「歌劇」，他們在那裡上演可能是怪異、幽默、奇幻或英雄的戲劇。
這是以輕鬆的形式來表現嚴肅，因為戲劇可能是正確行為的教訓，也可能是罕見而奇妙的故事，或是引導他們對事物有更完美認識的特殊困境。

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The description of this place and the manner of playing is [as follows]: it is a huge domed place, and at its sides are little rooms, story upon story, that overlook the place of the play. Its floor is inclined and covered with chairs, row upon row, on which the spectators sit. The purpose of the slope is so that the person in front will not prevent the person behind from having his full share of viewing. Outside the domed part is a large open space for the play; its front is covered with a curtain that can be raised and lowered. The spectators sit in the little rooms at the sides, or on the [chairs] on the floor, each according to what he has paid. The players gather on the open space and the musicians next to it. It takes place only at night, when a huge chandelier is lit in the center of the dome, with smaller ones at the sides.

劇院

關於這個地方和遊戲方式的描述如下：
它是一個巨大的圓頂場所，兩側是一層一層的小房間，可以俯瞰遊戲的地方。
它的地板是傾斜的，上面鋪滿了一排一排的椅子，觀眾就坐在上面。
傾斜的目的是讓前面的人不會妨礙後面的人充分觀賞。
在圓頂部分的外面，有一大片開放的空間供表演使用；其前方覆蓋著可升降的幕布。
觀眾坐在兩旁的小房間裡，或坐在地上的椅子上，各人依其所付的費用而坐。
演奏者聚集在空地上，樂師則坐在空地旁邊。
只有在夜間才會舉行，這時圓頂中央會亮起巨大的吊燈，兩旁則是較小的吊燈。

At the front of the open place is a single row of lamps, of the kind lit by "spirits"3" which flow through pipes. They are remarkable in that they do not go out, even if they are puffed on with all the puffing in the world. They have no wick or candle, but a tongue of flame comes out of a small tube inside. There is a handle which may be turned to close off the flow to the tube, thus extinguishing the glow. But if it is turned in the opposite direction, [the flame] returns. All the lighting in their shops and marketplaces and in their streetlamps is of this type. Whoever desires (such lighting] can make a contract to receive it for a set period of time, such as an hour or two. When the time is past, the glow is extinguished because the sender has cut off the flow. This is one of their extraordinary ways of doing things.

路燈的照明

露天場地的前方有一排燈，是由流經管道的「靈魂」3 點亮的。
值得注意的是，即使用全世界的氣力吹，這些燈也不會熄滅。
它沒有燈芯或蠟燭，只有一條火舌從內部的小管子中噴出。
有一個把手可以轉動來關閉流向管子的水流，從而熄滅火焰。
但如果朝相反方向轉動，[火焰] 又會回來。
他們的商店、市場和路燈的照明都是這種類型的。
想要（這種照明）的人可以訂立合約，在一段固定的時間內接受照明，例如一小時或兩小時。
時間一過，燈光就會熄滅，因為發光者已經截斷了光源。
這是他們非凡的行事方式之一。

 

To return to the theater. When the hour of the play comes, people gather together before the curtain, which is then raised, revealing marvelous scenes and strange forms on the open stage. They show cities and forests, land and sea, the sun, moon, and stars. All of it is drawn on paper, but to those who see it, there is no doubt that it is real. They represent the light of day, the night, and the dawn; they [even] can show the light of the moon behind the clouds. There are always beautiful young courtesans (jawārī), gorgeously bejeweled and costumed, and a king and his men wearing armor and bearing arms such as spears, swords, or muskets. They put on four or five plays each night, ending each with the lowering of the curtain and the changing of the scenery. 37

戲劇開演

回到劇院。
當戲劇開演的時候，人們聚集在幕布前，幕布被拉開，在開放的舞台上展現出奇妙的場景和奇特的形式。
它們展示了城市和森林、陸地和海洋、太陽、月亮和星星。
所有這些都是畫在紙上的，但對看過的人來說，毫無疑問是真實的。
它們表現了白天、夜晚和黎明的光線；它們 [甚至] 能夠顯示出雲層後的月光。
總是有美麗的年輕歌妓 (jawārī)，珠光寶氣，盛裝打扮，還有國王和他的部下，身穿盔甲，手持武器，如長矛、劍或火槍。
他們每晚都會上演四、五場戲，每場戲都會以放下幕布和更換布景來結束。
37

 

Their plays are well known and faithfully preserved, not invented on the spot. The [title of] the play they will perform is written out beforehand on sheets of paper, announcing that such-and-such a play will be performed at such-and-such a place, thus making it known to all. The subjeet matter of their plays is the recitation of verses and the singing of songs in their language, especially between lovers. They make one of them the lover and the other the beloved, and the two of them come forward on the stage reciting and singing to one another. Sometimes the beloved is pleased with her lover, and draws near to him; at other times she loathes him and turns away from him, all the while reciting the proper words. Those who understand what they are saying to each other take pleasure in the talking and versifying. They enjoy that even more than the scenery and the other curiosities, because the talk is refined, well mannered, informative about unusual subjects and difficult problems, satisfying in its responses, and comical in its phrasing.

戲劇演出

他們的戲劇都很有名，而且忠實地保留下來，並非臨場發明。
他們要演出的戲劇的[劇名]會事先寫在紙張上，宣布將在某某地方演出某某戲劇，從而讓所有人都知道。
他們戲劇的主題是用他們的語言吟詩唱歌，尤其是在戀人之間。
他們把其中一個人當作情人，另一個人當作心上人，兩個人站在台上互相朗誦和唱歌。
有時候，愛人會對情人感到高興，並且靠近他；有時候，她會對情人感到厭惡，並且遠離他，同時還會背誦適當的歌詞。
那些明白對方在說什麼的人，會從談話和吟詩中得到樂趣。
比起景色和其他奇趣，他們更喜歡這樣，因為談話是精緻的、有禮貌的、對不尋常的題材和難題有知識的、回應令人滿意的、措辭滑稽的。

For example, when they want to depict a story of war, they show the Sultan and his army, horse, and weaponry as they were in that time and country where the war took place. Once we went to a play that told the story of a war in Seville, and they showed Seville and its minaret, gates, and famous places, so that someone who knew Seville said it was just like that. They dressed the Sultan and his men as they were in that time, and the women too. They fought until they entered the city.

 

舉例來說，當他們想要描繪一個戰爭故事時，他們會展示出戰爭發生的那個時代、那個國家的蘇丹和他的軍隊、馬匹和武器裝備。
有一次，我們去看一齣講述塞維利亞戰爭故事的戲劇，他們展示了塞維利亞和它的尖塔、大門和著名的地方，以致於熟悉塞維利亞的人說它就是那樣的。
他們把蘇丹和他的部下打扮成當時的樣子，女人也是。
他們一直戰鬥到進入城市。

They told a story about monks carousing and drinking, but when the monks saw other people, and especially women, they showed humility and abstinence in their sight. They showed the church and everything in it and the vessels for wine. When [they] saw someone looking, they quickly hid [the wine] and returned to praying. And when a woman came to seek their blessing, they paid no attention to her.

 

他們講了一個修道士縱酒狂歡的故事，但是當修道士看到其他人，尤其是女人時，他們表現出謙卑和節制的態度。
他們展示了教堂和教堂裡的一切，以及盛酒的器皿。
當他們看到有人在看時，他們就迅速地把[酒]藏起來，並回去祈禱。
有一個婦人來尋求他們的祝福，他們卻不理會她。

They told the story of Pharaoh and Moses, peace be unto him, showing the sea and crocodiles just as if they were real. [The sea] split open to allow Moses and his companions to pass through, but closed upon Pharaoh and his troop. Another time they depicted Paradise, with castles and trees and rivers, a lovely sight, and they showed the angels flying about in the air on white wings. The way they did this was by taking young girls and tying to each a fine rope which you could see only after much looking, holding them from above without revealing themselves. They also showed the dead rising from the grave, and someone swallowed up by the earth who later reappeared in Paradise. And they also showed the Flood and Noah's Ark.

 

他們講述法老和摩西（愿主赐福之，并使其平安）的故事，並顯示海和鱷魚，就好像它們是真實的一樣。
[海]裂開了，讓摩西和他的同伴可以通過，但是法老和他的軍隊卻閉合了。
另一次，他們描繪了天堂，那裡有城堡、樹木和河流，景象十分可愛，他們還顯示了天使乘著白色的翅膀在空中飛翔。
他們的方法是把年輕的女孩綁在一根細繩子上，只有經過仔細觀察才能看見，從上往下托著她們而不顯露自己。
他們還顯示了死人從墳墓中復活，以及被大地吞噬的人後來在天堂重現。
他們還展示了洪水和諾亞方舟。

One time we went to a place there called the "Diorama."38 We entered during the day, and went up a flight of stairs to find ourselves in total darkness, except for a light let in through a tiny window. The room was shaped like a theater. They lowered the curtain and began to furnish the place behind it. Then they raised the curtain, revealing a church with domes and pillars and niches lit up with a light made to look like the light of day. Then they lowered it again to resemble the light of evening with the sun setting in the west, until the light was entirely gone and darkness reigned. Then a tiny light hitherto hidden became apparent, and grew and spread until a huge chandelier appeared, and below it a church with many people praying. Then the curtain came down and they changed the scene, and a great city appeared, with solid buildings and towering fortifications. Flowing out of the city was a river crossed by a bridge, above it were mountains, and surrounding it were forests and fields. They made snow fall; we saw it piling up and heard it fall on the roof above us. Whoever did not know that this was a play would have had no doubt it was actually snow. It continued to fall until everything was covered with white.

 

有一次，我們去了一個叫 「Diorama 」38 的地方。
我們白天進去，上了一層樓梯，發現自己處於一片漆黑之中，只有一束光從一個小窗口射進來。
房間的形狀就像一個劇院。
他們放下幕布，開始佈置幕布後的地方。
然後，他們升起帷幕，露出一座教堂，教堂裡有圓頂、柱子和壁龕，點上燈光，看起來就像白天一樣。
然後，他們又把帷幕降下，就像夕陽西下的黃昏光線，直到光線完全消失，一片黑暗。
然後，一束一直隱藏的微光顯現出來，並且不斷擴散，直到一盞巨大的吊燈出現，吊燈下面是一座教堂，教堂裡有許多人在禱告。
然後，帷幕降下，他們改變了場景，一座巨大的城市出現了，有堅固的建築物和高聳的工事。
從城裡流出一條河，河上有一座橋，河的上方是山，山的周圍是森林和田野。
我們看見雪堆積，聽見雪落在我們頭頂的屋頂上。
不知道這是戲劇的人，絕不會懷疑這真的是雪。
雪一直在下，直到一切都被白色覆蓋。

 

Another scene showed a different city, with ancient buildings and a fortress, and people in the streets. It looked as if the sky were overcast, and then the clouds increased and darkness descended, and a violent wind began to blow, rain fell in torrents, and the sound of thunder came from above. Then a light like the dawn appeared on the horizon and rose until it shone everywhere. They made it look as if the rain were falling in the mountains, and from there ran down to a sea behind the city. A river began to gush forth [out of the mountains], looking as if it would deluge the place. And then the curtain came down. All this took place within a quarter arter of an hour. Sometimes their plays include women dancing. They clasp each other by the hands and begin a marvelous dance, intertwining their limbs and bending their joints until their mouths nearly touch their heels, then leaping on one leg and weaving in and out until it seems they are not human. At other times one of the men takes hold of a woman and the two dance together.

 

另一個場景是另一個城市，有古老的建築物和堡壘，街上人來人往。
天空看起來好像陰沉沉的，然後雲層增加，黑暗降臨，狂風開始吹襲，大雨滂沱而下，雷聲從上方傳來。
然後，地平線上出現了像曙光一樣的光線，並一直上升，直到照耀四方。
他們使雨水看起來好像落在山中，從那裡一直流到城後的一片海。
河水開始〔從山中〕湧出，看來好像要淹沒這個地方。
然後，帷幕降下來。
這一切都發生在一刻鐘之內。
有時候，他們的戲劇包括婦女跳舞。
她們彼此緊握雙手，開始一段奇妙的舞蹈，四肢交纏，關節彎曲，直到嘴巴幾乎碰到腳跟；然後單腿躍起，穿梭來去，直到她們看起來不像人類。
有時，其中一名男子會拉住一名女子，然後兩人一起跳舞。

 

The theater is not a place for riffraff or men of the lowest classes. On the contrary, their leaders and the people of virtue among them go there. Moreover, a man and his wife and daughters, or a fellow and his friends, may also attend. Even the Sultan has it in his house, where there is a special place for it. He invites the players and spectators, and sits with his children and womenfolk, his ministers and entourage, while the actors perform their dancing and lovemaking. They watch and take delight in it. In fact, they claim that it is edifying for the spirit, instructive in morals, and restful for the body and soul, so that one may return to one's accustomed work with joy and determination,..

劇場觀眾

劇場不是流氓或最下層階級的人的地方。
相反地，他們的領袖和他們當中有美德的人都會去那裡。
此外，男人和他的妻女，或是同鄉和他的朋友，也可以參加。
甚至蘇丹也會在他家裡舉行，那裡有一個特別的地方。
他會邀請演員和觀眾，並與他的子女和婦女、部長和隨行人坐在一起，看演員們表演舞蹈和戀愛。
他們看得津津有味。
事實上，他們聲稱這能鍛鍊精神、教導道德、讓身體和靈魂得到休息，這樣人們就能帶著喜悅和決心回到慣常的工作中。

Nourish your spirit exhausted by work with rest, Mending and healing it with a bit of humor.

用休息來滋養您因工作而疲憊的精神，用幽默來修補和治療它。

 

[A Hadith: One day ash-Sha'abī was asked, "Did the Companions of the Prophet, peace be unto him, make merry?" And he answered, "Yes, for belief was in their hearts like an immobile mountain." Of all the Companions of the Prophet, Nu iman was most given to mirth, and he was in the battle of Badr. It is said that he told the Prophet, peace be unto him, that he would like to make even more fun and laughter; and the Prophet replied, "He will enter Paradise laughing." One of the jokes that he told was about when he gave the Messenger of God a jar of honey which he bought from a Bedouin for a dīnār. He came with the Bedouin to the door of the Prophet and said to [the Bedouin], "Get the money from him." And when the Prophet heard that, he asked Nu'îmân, "Why did you do that?" And Nu'îmän answered, "I wanted to buy you a gift, but I had no money." And the Prophet laughed and gave the Bedouin the money.

 

[聖經：
 有一天，有人問他：
"先知（愿主福安之）的僕人們歡樂嗎？他回答說：
"是的，因為信仰在他們心中就像一座不動的山。
在所有的先知的同伴中，努伊曼最喜歡歡樂，他參加了巴德爾之戰。
據說，他告訴先知（願主福安之），他希望能製造更多的樂趣和笑聲；先知回答說：
「他將在笑聲中進入天堂」。
他說的其中一個笑話是，他給了真主的使者一罐蜂蜜，那是他花了一丁那爾（dīnār）從貝都因人那裡買來的。
他和貝都因人一起來到先知門前，對 [貝都因人] 說：
「從他那裡拿錢。
先知聽到後，問努伊曼說：
「你為什麼這樣做？努伊曼回答說：
「我想給你買禮物，但我沒有錢。
先知笑著把錢給了貝都因人。

 

 [Another Hadith:] One day, Nu'îman was passing Makhrama Ibn Nawfal az-Zuhrī, a blind man, who said to him, "Take me along, because I have to urinate." And Nu'iman took him by the hand and led him to the mosque. The people started shouting at him, "You are in the mosque!" And he said, "Who brought me here?" And they told him it was Nu'îman. And he said, "By God, I am going to beat him with my stick if I find him." And Nu'îmân heard about it and came to him and said, "O Abū Miswar, do you want Nu'îman?" And he said, yes. And Nu iman said, "He is over there praying." And he took the [blind man] by the hand and led him to 'Uthman Ibn 'Affan, who was praying, and said, "This is Nu'îman." And the blind man was about to raise his stick over him when the people cried out, "It is the Commander of the Faithful!" Ibn Nawfal said, "Who led me here?", and they told him it was Nu'îman. And he said, "May God not harm him after all." "Attā Ibn as-Sa'ib, may God be pleased with him, said, "It was Sa'id Ibn Jubayr who told this story, and he made us laugh until we cried."*" [Ibn Jubayr] did not leave [people] until he had made them laugh and lifted their spirits.

[另一段聖經：
]有一天，努伊曼路過一個盲人 Makhrama Ibn Nawfal az-Zuhrī，他對努伊曼說：
「帶我一起走吧，因為我要小便」。
努伊曼拉著他的手，帶他到清真寺。
人們開始對他喊：
「你在清真寺裡！」 他說「誰帶我來的？ 」 他們告訴他是努伊曼 他說：
「真主啊，如果我找到他，我就用棍子打他」 努曼聽到了，就來找他，說：
「阿布-米斯瓦爾啊，你要找努曼嗎？」 他說：
「是的。
努伊曼說：
「他在那邊禱告。
他拉著盲人的手，把他帶到正在禱告的烏斯曼-伊本-阿凡面前，說：
「這就是努伊曼。
瞎子正要舉起棍子打他，人們喊道：
「這是信士的統帥！」 伊本-諾法勒說：
「誰引導我到這裡來？」他們告訴他是努伊曼。
他說：
「願真主畢竟不傷害他」。
「Attā Ibn as-Sa'ib（願真主喜悅他）說：
「是 Sa'id Ibn Jubayr（賽義德-伊本-朱拜爾）說的這個故事，他讓我們笑到哭。
」*" [Ibn Jubayr（伊本-朱拜爾）]直到他讓[人們]開懷大笑、振作精神，才離開[人們]。

 

[Another Hadith:] One day, Nu'îman was passing Makhrama Ibn Nawfal az-Zuhri, a blind man, who said to him, "Take me along, because I have to urinate." And Nu'imän took him by the hand and led him to the mosque. The people started shouting at him, "You are in the mosque!" And he said, "Who brought me here?" And they told him it was Nu'imān. And he said, "By God,I am going to beat him with my stick if I find him." And Nu'îmân heard about it and came to him and said, "O Abū Miswar, do you want Nu'îman?" And he said, yes. And Nu'îman said, "He is over there praying." And he took the [blind man] by the hand and led him to 'Uthman Ibn 'Affan, who was praying, and said, "This is Nu iman." And the blind man was about to raise his stick over him when the people cried out, "It is the Commander of the Faithful!" Ibn Nawfal said, "Who led me here?", and they told him it was Nu'îman. And he said, "May God not harm him after all." "Aţţă" Ibn as-Sa'ib, may God be pleased with him, said, "It was Sa'id Ibn Jubayr who told this story, and he made us laugh until we cried."** [Ibn Jubayr] did not leave [people] until he had made them laugh and lifted their spirits.

 

[另一段聖經：
]有一天，努伊曼路過盲人馬赫拉馬-伊本-諾法爾-祖赫里 (Makhrama Ibn Nawfal az-Zuhri)，他對努伊曼說：
「帶我一起去吧，因為我要小便」。
努伊曼拉著他的手，帶他到清真寺。
人們開始對他喊：
「你在清真寺裡！」 他說：
「誰帶我來的？」 人們告訴他是努伊曼。
他說：
「真主啊，如果我找到他，我就用棍子打他」 努伊曼聽說了這件事，就來找他，說：
「阿布-米斯瓦啊，你要找努伊曼嗎？」 他說：
「是的。
努曼說：
「他在那邊禱告。
他拉著盲人的手，帶他到正在禱告的烏斯曼-伊本-阿凡面前，說：
「這就是努伊曼。
瞎子正要舉起棍子打他，人們喊道：
「是信士的統帥！」 伊本-諾法勒說：
「誰引導我到這裡來？」他們告訴他是努伊曼。
他說：
「願真主畢竟不傷害他。
「Aţţă"。
伊本-薩伊卜（願真主喜悅他）說：
「是薩伊德-伊本-朱拜爾說的這個故事，他讓我們笑到流淚。
」** [伊本-朱拜爾] 不讓[人們]笑、不讓他們的精神振作起來，他是不會離開[人們]的。

 

Another joke [Ibn Jubayr] told was that once, after leaving an appointment, he heard the people quoting [a passage] incorrectly. 45 He said, "I did not know [the passage) and decided to inform myself, so I went to the street of the scribes and bought the book, and the first thing I saw in it was sakbāj distorted as nik tāj, and I swore never to look at it again." The people laughed at his words until they nearly fainted.

 

另一個 [Ibn Jubayr] 所說的笑話是，有一次，他在離開約會之後，聽到人們錯誤地引用 [一段經文]。
45 他說：
「我不知道 [這段經文]，決定要告訴我自己，於是我到經師街買了這本書，我在書中看到的第一件事就是 sakbāj 被歪曲成 nik tāj，我發誓再也不看這本書了。
人們被他的話逗得哈哈大笑，直到幾乎昏倒。

 

Plate 8. An invitation to a spectacle at the Royal Palace. AAE/ADM/"Voyage de Sidi Aschasch, Pacha de Tetouan."

圖 8. 皇宮奇觀邀請函。
AAE/ADM/「Voyage de Sidi Aschasch, Pacha de Tetouan」。

NOTES：

34. Botanical classification was not unknown in Morocco. A sixteenthcentury scholar from Fes, Qasim b. Muhammad al-Wazir al-Ghassani, wrote a treatise classifying 379 medicinal plants found locally. But the classification of plants having no practical use was new to aş-Şaffär. See H. P. J. Renaud, "Un essai de classification botanique dans l'oeuvre d'un médecin marocain du XVIe siècle," Mémorial Henri Basset: Nouvelles études nord-africaines et orientales, 2 vols. (Paris, 1928), 2:197-206.

35. At-tayātrű, al-kūmathiya, al-awbra. Public performances of a theatrical nature were not part of Sunni Muslim culture, and theater-going was a novel experience for most visitors to the West. At-Tahțāwī stressed the utility of the theater in teaching public morality (Takhlis, p. 119; L'or, p. 154). and Khayr ad-Din at-Tünisi described it as "a poetical form suitable to be recited at meetings and intended for the polishing of manners." At-Tūnisi, The Surest Path: The Political Treatise of a Nineteenth-century Muslim Statesman, trans. L. C. Brown (Cambridge, Mass., 1967), p. 140. The Moroccans enjoyed the Parisian theater and went often. In one week (1-7 February 1846) they saw three different theatrical events: an opera, a play, and a performance by the celebrated Mlle Rachel. AAE/ADM/Voyage, Beaumier to

de Chasteau, 8 February 1846.

 

36. Asbīriņu, in aş-Şaffar's Arabic. Gas lamps first appeared in Paris in the second decade of the nineteenth century, and were called bec de gaz. Asbiritü in the Moroccan dialect means denatured alcohol, a fuel which looks like gaslight when lit.

37. Understanding neither language nor plot, aş-Şaffär thought each scenery change was the start of a new play.

 

38. The Diorama, invented by Louis-Jacques-Mandé Daguerre (17871851), was a major Parisian attraction of the day. It consisted of a realistic backdrop with foreground figures painted in miniature, viewed through a small opening. The lighting was such that the scene looked lifelike. Dolf Sternberger, Panorama of the Nineteenth Century, trans. Joachim Neugroschel (New York, 1977), pp. 188-89; Grande encyclopédie Larousse, 1973 ed., s.v. "Daguerre, Louis Jacques Mandé." Aş-Şaffär saw a representation of the change of the seasons, and a scene of the interior of the Church of St. Mark in Venice. L'Illustration, 7 February 1846.

 

39. From Ibn Hajar al-Asqalānī (d. 852/1449), Al-işāba fi tamyiz aş-şahaba (Calcutta, 1856-93), 3:569-70. El 2, s.v. "Ibn Hadjar al-'Asķalānī." My thanks to A. Mahdavi-Damghani for this reference. Ash-Sha'abī is 'Amr b. Sharahil ash-Sha'abī, a noted scholar of the eighth century.

40. The first decisive military victory of Islam took place in 624 at Badr, not far from Medina. Hitti, History of the Arabs, pp. 116-17.

 

41. The Prophet Muhammad.

 

42. Literally "father of Miswar," another name for the blind man.

43. The Caliph 'Uthman (d. 35/655), third in succession after the Prophet, was a rich merchant of Mecca known for his piety, elegance, and good taste. He was murdered in Medina by mutinous troops from Egypt while reading the Koran. SEI, s.v. " "Uthman b. 'Affan."

44. These two were Companions (sahaba) of the Prophet Muhammad. See Muhammad Ibn Sa'd, Kitab at-tabaqat al-Kubra, ed. Eduard Sachau, 9 vols. (Leiden, 1909), 6:178, 235.

45. Tashif or the misplacing of diacritical marks, can completely change the meaning and pronunciation of a word in Arabic, and is the source of many jokes.

註解：

34. 摩洛哥並非沒有植物分類。
十六世紀來自非斯的學者 Qasim b. Muhammad al-Wazir al-Ghassani 寫了一篇論文，將當地發現的 379 種藥用植物分類。
但對於 aş-Şaffär 來說，將沒有實際用途的植物分類是一種新的做法。
見 H. P. J. Renaud, 「Un essai de classification botanique dans l'oeuvre d'un médecin marocain du XVIe siècle,」 Mémorial Henri Basset: Nouvelles études nord-africaines et orientales, 2 vols. (Paris, 1928), 2:197-206.

35. At-tayātrű, al-kūmathiya, al-awbra. 劇場性質的公開表演並非遜尼派穆斯林文化的一部分，對於大多數西方遊客而言，觀賞劇場是一種新鮮的體驗。
At-Tahțāwī 強調戲劇在教導公眾道德方面的作用 (Takhlis, p. 119; L'or, p. 154)。
At-Tūnisi, The Surest Path：
 (劍橋)，L. C. Brown (劍橋)。
L. C. Brown (Cambridge, Mass., 1967), p. 140。
摩洛哥人喜歡巴黎的劇院，而且經常去。
在一個星期內（1846 年 2 月 1 日至 7 日），他們看了三場不同的戲劇活動：
歌劇、戲劇和著名的 Mlle Rachel 的表演。
AAE/ADM/Voyage, Beaumier to

de Chasteau，1846 年 2 月 8 日。

36. Asbīriņu，在 aş-Şaffar 的阿拉伯文中。
瓦斯燈最早出現在十九世紀後十年的巴黎，當時稱為 bec de gaz。
Asbiritü 在摩洛哥方言中的意思是變性酒精，是一種燃料，點燃時看起來像煤氣燈。

37. aş-Şaffär 既不懂語言，也不懂情節，他認為每次換景都是一出新戲的開始。

38. Diorama 由 Louis-Jacques-Mandé Daguerre（1787-1851 年）發明，是當時巴黎的主要景點。
它由一個逼真的背景和繪成微縮圖的前景人物組成，從一個小口徑觀看。
燈光使畫面看起來栩栩如生。
Dolf Sternberger, Panorama of the Nineteenth Century, trans. Joachim Neugroschel (New York, 1977), pp. 188-89; Grande encyclopédie Larousse, 1973 ed., s.v. 「Daguerre, Louis Jacques Mandé」. Aş-Şaffär看到一幅表現四季變化的作品，以及威尼斯聖馬克教堂內部的場景。
L'Illustration, 1846 年 2 月 7 日。

39. 摘自 Ibn Hajar al-Asqalānī (d. 852/1449), Al-işāba fi tamyiz aş-şahaba (Calcutta, 1856-93), 3:569-70。
El 2, s.v. 「Ibn Hadjar al-'Asķalānī」. 感謝 A. Mahdavi-Damghani 提供此參考資料。
Ash-Sha「abī 是 」Amr b. Sharahil ash-Sha'abī，八世紀的著名學者。

40. 伊斯蘭教第一次決定性的軍事勝利發生於 624 年，地點在離麥地那不遠的 Badr。
Hitti, History of the Arabs, pp.

41. 先知穆罕默德。

42. Miswar 的父親」是盲人的另一個名字。

43. 烏斯曼哈里發（卒於 35/655）是先知之後的第三位繼承人，他是麥加的富商，以虔誠、優雅和品味著稱。
他在麥地那閱讀《古蘭經》時被來自埃及的叛軍謀殺。
SEI, s.v. 「 」Uthman b. 'Affan」.

44. 這兩位是先知穆罕默德的同伴 (sahaba)。
請參閱 Muhammad Ibn Sa'd，Kitab at-tabaqat al-Kubra，ed. Eduard Sachau, 9 vols. (Leiden, 1909), 6:178, 235。

45. Tashif 或錯誤放置變音符號，可以完全改變阿拉伯語單字的意思和發音，也是許多笑話的來源。

3-3 The Gazettes

3-3 公報、憲報

 

The people of Paris, like all the French-indeed, like all of Rümare eager to know the latest news and events that are taking place in other parts. For this purpose they have the gazette. 47 These are papers in which they write all the news that has reached them that day about events in their own country and in other lands both near and far.

議院公報

巴黎人和所有法國人一樣，事實上也和所有呂姆人一樣，渴望知道其他地區發生的最新消息和事件。
為此，他們有了憲報。
47 他們在憲報上記載了當天傳達給他們的有關自己國家和其他國家發生的事件的所有新聞。

This is the way it is done. The owner of a newspaper dispatches his people to collect everything they see or hear in the way of important events or unusual happenings. Among the places where they collect the news are the two Chambers, the Great and the Small, where they come together to make their laws. When the members of the Chamber meet to deliberate, the men of the gazette sit nearby and write down everything that is said, for all debating and ratifying of laws is matter for the gazette and is known to everyone. No one can prevent them from doing this. However, if their words are about a disgraceful subject, they must conceal them from the public, and are not allowed [to write them].

 

事情是這樣發生的。
報社的老闆派遣他的人去收集他們所看到或聽到的所有重要事件或不尋常事件。
他們收集新聞的地方包括兩個議院，大議院和小議院，他們在那裡一起制定法律。
當議會成員開會商議時，憲報人員就坐在附近，記下所說的一切，因為所有法律的辯論和批准都是憲報的事，每個人都知道。
沒有人可以阻止他們這樣做。
但是，如果他們所說的是不光彩的話題，他們就必須隱瞞，不允許 [寫下來]。

They also have correspondents and reporters in other lands, who know what is happening there. You will find that the newspaper people are advised about unusual events before anyone else. [They] spend their day collecting news, handing in at night what they have gathered during the day. The owner of the newspaper then prints it, making numerous sheets by means of the printing press, which will be explained later. Then it is distributed to everyone who takes it, each receiving a set. All the leaders of France, and especially in Paris, make a contract with the owner of the newspaper to receive a new gazette each day, in return for a fixed sum paid annually. Likewise, all the cafés receive numerous gazettes each day from many places. When someone enters a café, first the waiter brings him a newspaper so he may learn what is new, and then he serves him his coffee. The newspapers are handed back and kept there. Whoever wishes to know what has happened in the past can hunt around in the café for a gazette from that time, and read about it.

報社

他們在其他國家也有通訊員和記者，知道當地發生的事情。
你會發現報社的人比任何人都更早知道不尋常的事件。
[他們] 整天都在收集新聞，到了晚上就把白天收集到的消息交上去。
然後，報社的老闆會用印刷機（稍後會解釋）將報紙印刷成許多張紙。
然後分發給每一個人，每人一套。
法國的所有領導人，尤其是巴黎的領導人，都與報紙的所有者簽訂合約，每天都會收到一份新的報紙，而報紙的所有者每年都會支付固定的報酬。
同樣地，所有的咖啡館每天都會收到來自許多地方的無數份地報。
當有人進入咖啡館時，侍者會先拿一份報紙給他，讓他了解最新消息，然後再上咖啡。
報紙會被交回並保存在那裡。
想知道過去發生了什麼事的人，可以在咖啡館裡四處尋找當時的報紙，然後讀一讀。

On the front of the gazette is written its price each year. Every day during our stay in Paris, a new gazette with the most correct news arrived at our house. Written at the top was its price-sixteen riyals per year. One makes a contract with the owner [of the newspaper] and receives it for a short or long period, but never less than a month. They say that about fifteen thousand copies are printed daily. Each [sheet] is a piece of paper about two cubits long, written on both sides. In it you will find the news from Paris and the rest of the land of the French; from all the lands of the Christians; from the lands of the East and the West; in fact, from everywhere. Some copies even travel to other countries. Whenever you enter another part of France you will find the gazette of Paris, just as in Paris you find gazettes from the provinces.

報紙

報紙正面寫著每年的價格。
在我們逗留巴黎期間，每天都會有一份新的報紙送到我們家，上面有最正確的新聞。
最上面寫的是它的價格 每年 16 里亞爾。
人們與 [新聞報紙] 的擁有者簽訂合約，可以短期或長期收到報紙，但絕對不會少於一個月。
據說每天印刷約 15000 份。
每[張]是一張約兩立方長的紙張，正反面都寫上十個字。
您可以在其中找到來自巴黎和法國其他地區、所有基督徒國家、東方和西方國家的新聞；事實上，無處不在。
有些副本甚至可以到其他國家。
無論您何時進入法國的其他地區，您都會發現巴黎的憲報，就像在巴黎您會發現外省的憲報一樣。

For this reason they are well acquainted with all the news, whether it is local or foreign. Nor is it all necessarily true; it may be that the lies in it are more numerous than the truths, because it includes news that human nature loves to hear. But there are benefits in it too, such as learning what is new. Moreover, if someone has an idea about a subject but he is not a member of the press, he may write about it in the gazette and make it known to others, so that the leaders of opinion learn about it. If the idea is worthy they may follow it, and if its author was out of favor it may bring him recognition. As the poet says:

輿論

因此，他們熟知所有新聞，無論是本地新聞還是國外新聞。
這些新聞也不一定都是真的；其中的謊言可能比真話更多，因為它包含了人性中喜歡聽到的新聞。
但它也有好處，例如可以學習新事物。
此外，如果有人對某個主題有想法，但他不是新聞界的成員，他可以在憲報上寫出來，讓其他人知道，這樣輿論領袖就會知道。
如果這個想法很有價值，他們可能會跟隨它，如果它的作者不受歡迎，它可能會為他帶來認知。
正如詩人所說

Don't reject an idea if it is suitable,

Or Truth even if it comes from error.

Pearls are precious to acquire,

But it is not the diver who decides their worth. 49

 

如果想法是合適的，就不要拒絕它、

即使來自錯誤，也不要拒絕真理。

珍珠是寶貴的、

但並非由潛水者決定其價值。
49

Among the many laws which their Sultan Louis XVIII has made for them and they are obliged to follow is that no person in France is prohibited from expressing his opinion or from writing it and printing it, on condition that he does not violate the law. If he does, it is erased. One of the reasons they were so hostile to their King Charles X, who preceded the present king, and a cause for their overthrow of his rule, is that he proclaimed a ban on anyone expressing ideas, or writing them, or printing them in the newspapers, unless one of the men of state had read it [first]. Therefore nothing appeared except what he wanted to appear. 50

推翻查理十世統治的原因

在他們的蘇丹路易十八為他們制定的眾多法律中，有一項是他們必須遵守的，那就是在法國，任何人都不得表達自己的意見，也不得撰寫和印刷自己的意見，條件是他不得違反法律。
如果他違反了，就會被刪除。
他們如此敵視查理十世（現任國王之前的國王）的原因之一，也是他們推翻查理十世統治的原因之一，就是查理十世宣佈禁止任何人在報紙上表達意見、撰寫意見或印刷意見，除非有國家人員[首先]閱讀過。
因此，除了他希望出現的東西之外，什麼都不會出現。
50

 

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In the newspapers they write rejoinders to the men of the two Chambers about the laws they are making. If their Sultan demands gifts from the notables or goes against the law in any way, they write about that too, saying that he is a tyrant and in the wrong. He cannot confront them or cause them harm. Also, if someone behaves out of the ordinary, they write about that too, making it common knowledge among people of every rank. If his deeds were admirable, they praise and delight in him, lauding his example; but if he behaved badly, they revile him to discourage the like.

 

在報紙上，他們會就自己正在制定的法律向兩院的人提出反駁。
如果他們的蘇丹向有名望的人索要禮物，或者以任何方式違反法律，他們也會這樣寫，說他是暴君，是錯的。
他不能與他們對質或對他們造成傷害。
此外，如果某人的行為異於常人，他們也會寫出來，讓各階層的人都知道。
如果他的行為是可嘉的，他們會稱讚他、喜悅他，讚揚他的榜樣；但如果他的行為很差，他們會詆毀他，以阻止同類的行為。

 

Moreover, if someone is being oppressed by another, they write about that too, so that everyone will know the story from both sides just as it happened, until it is decided in court. One can also read in it what their courts have decided. Whoever wishes to advertise his wares can write about them in the newspaper, praising them and mentioning their location and price in the hope of selling them; and whoever wishes to sell a house or property can publish it in the gazette to inform people. All in all, the gazette is of such importance that one of them would do without food or drink sooner than do without reading the newspaper.

 

此外，如果某人受到另一人的欺壓，他們也會寫下此事，好讓每個人都知道雙方的故事，就像事情發生的經過一樣，直到法庭判決為止。
人們也可以從中讀到他們法院的判決。
無論誰想宣傳自己的商品，都可以在報紙上寫下對商品的讚美，並提及商品的地點和價格，希望能將商品賣出；無論誰想出售房屋或財產，都可以在憲報上刊登，通知人們。
總而言之，報紙是如此重要，以至於人們寧願不吃不喝，也不願不讀報紙。

The people of Paris, men and women alike, are tireless in their pursuit of wealth. They are never idle or lazy. The women are like the men in that regard, or perhaps even more so. You will never see one of them at loose ends. Even though they have all kinds of amusements and spectacles of the most marvelous kinds, they are not distracted from their work, and give every moment its due. Indeed, the spectacles help them by providing rest for the soul, allowing them to return to their labors refreshed. Nor do they excuse someone for being poor, for indeed death is easier for them than poverty, and the poor man there is seen as vile and contemptible. As it is said:

 

追求財富

 

巴黎的人們，不論男女，都孜孜不倦地追求財富。
他們從不怠惰或懶散。
在這方面，女人和男人一樣，甚至更甚。
您絕對不會看見她們中的任何一個人散漫無聊。
儘管她們有各種各樣的娛樂和最奇妙的眼鏡，但她們從不分心工作，而且每時每刻都盡心盡力。
事實上，這些眼鏡能幫助他們的靈魂得到休息，讓他們可以精神奕奕地回到工作崗位上。
他們也不會為窮人開脫，因為對他們來說，死亡確實比貧窮更容易，窮人在他們眼中是卑鄙可鄙的。
正如有人所說：

貧窮

 

Let me get rich quickly,

For I have seen people whose tragedy is to be poor.

They are scorned and derided

Even though they are from a good family.

Their relatives keep away from them,

Belittle their wives and heap insults on their children.

If you meet a rich man, he has dignity,

While his [poor] friend has lost his senses. 53

 

讓我快快致富吧、

因為我見過以貧窮為悲劇的人。

他們被鄙視和嘲笑

儘管他們出身良好。

他們的親戚遠離他們

貶低他們的妻子，侮辱他們的孩子。

如果你遇到一個富人，他有尊嚴、

而他（窮人）的朋友卻失去了理智。
53

It is said that poverty is a tragedy and a motive for people's hatred. Whoever is poor is stripped of his manhood and humiliated. When poverty descends on a person, he has no choice but to feel shame. It is said, whoever guards his religion guards two most precious things his honor and his faith. And as the poet says:

 

有人說，貧窮是一個悲劇，也是人們憤怒的動機。
誰貧窮，誰就會被剝奪男子氣概，受到羞辱。
當貧窮降臨在一個人身上時，他除了感到羞恥之外，別無選擇。
有人說，誰守護自己的宗教，誰就守護了兩件最珍貴的東西：
他的榮譽和他的信仰。
正如詩人所說：

Do not reproach me because I have [ornate] serving dishes,

For they are the vessels of my dignity.

 

不要因為我有[華麗的]餐具而責備我、

因為它們是我尊貴的器皿。

 

Luqman said to his son, "I have eaten the bitter apple and tasted the prickly pear, but I have never seen anything more bitter than poverty. If I ever become poor, do not tell others. They say that the rich man is fresher than water, higher than the sky, sweeter than the honeycomb, and more fragrant than the rose; his errors are truths, his sins are virtues, his words are accepted in councils and his speech is never boring, even though the fool may be falser than a shimmering mirage and heavier than lead; even though no one says hello to him when he arrives, or asks about him when he leaves; even though his hands violate the ritual ablutions and his recitations disrupt the prayers."

富人比水更清

魯克曼對他的兒子說：
「我吃過苦蘋果，嘗過刺梨，但我從未見過比貧窮更苦的東西。
如果有一天我變窮了，不要告訴別人。
他們說，富人比水更清，比天更高，比蜂巢更甜，比玫瑰更香；他的錯誤是真理，他的罪過是美德，他的話在議會中被接受，他的言論從不令人生厭，儘管這個傻瓜可能比閃爍的海市蜃樓還假，比鉛還重；儘管他來的時候沒有人跟他打招呼，走的時候也沒有人問起他；儘管他的手違反了洗禮儀式，他的誦經打亂了祈禱儀式。

Someone else said: "I have noticed what brings down the mighty and breaks them; and I have seen nothing more humbling or destructive than poverty." As the poet said:

 

有人說 「我注意到什麼能使強者倒下，什麼能使他們垮下；我看過沒有什麼比貧窮更能使人謙遜，也沒有什麼比貧窮更能使人脫離結構」。
正如詩人所說：

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When the poor wretch asks for something,

People take him for a criminal.

My cousins used to say "Welcome,"

But when they saw me destitute, the greetings died.

當窮人要求什麼的時候

人們把他當成罪犯。

我的表兄弟常說 「歡迎」

但是當他們看到我一貧如洗的時候，他們的問候就消失了。

 

And another said:

The wounds of time have no physician,

Nor do people benefit from privation.

You see how a poor man Is taken as a fool by his own kind, though he may be wise.

另一位詩人說：

 

時間的傷口沒有醫生、

人們也不會從匱乏中獲益。

你看一個窮人被他的同類當成傻瓜，儘管他可能是聰明的。

 

And another said:

By your life, money makes the man

Honorable, while poverty wears him down.

Nothing lifts the humble spirit like wealth,

And nothing debases the noble spirit like penury.

 

又有人說

以你的生命而言，金錢使人

榮譽，而貧窮卻使他消沉。

沒有什麼比財富更能提升謙卑的精神、

沒有什麼比貧窮更能貶低高貴的精神。

As some wise men said: "Liveliness is a blessing, idleness is a waste, and laziness an evil; a walking dog is preferable to a sleeping lion. Poverty comes from weakness and indolence." And the poet said:

 

Idleness married his daughter to indolence,

Bestowing upon her at the marriage a dowry

And a soft bed. Then he said to her, "Lie back and be dutiful,

For surely you two will give birth to poverty."

 

正如一些智者所言

活著是一種幸福，怠惰是一種浪費，懶惰是一種禍害；散步的狗比睡著的獅子更可取。
貧窮來自軟弱和懶散"。
詩人說：

 

懶惰把女兒嫁給了懶惰、

在婚禮上給了她嫁妝

和一張柔軟的床。
然後，他對她說：
"躺下，盡忠職守、

「因為你們倆一定會生下貧窮的孩子」

 

Most of the wealth of this people is from commerce and crafts. In commerce they have gone beyond buying and selling and have something called a "bank" A man deposits a sum of money with someone who keeps it safe, and the holder of the deposit pays him interest each year at a rate known to all. If the owner of the money wants his capital back, he may take it. There are two sorts of banks, the state bank and the commercial bank. The interest from a commercial bank is greater than the interest from a bank of the Sultan, but the bank of the Sultan is more secure because the state is always there and cannot fail, unlike [private] businessmen. 55

財富大多來自商業和工藝

這個民族的財富大多來自商業和工藝。
在商業方面，他們已經超越了買賣的層面，他們有一種稱為 「銀行 」的東西：
一個人把一筆錢存入一個人的銀行，這個人負責保管這筆錢，而存款的持有人每年都會按照大家都知道的利率付給他利息。
如果錢的主人想要回他的本金，他可以拿走。
銀行有兩種：
國家銀行和商業銀行。
商業銀行的利息比蘇丹銀行的利息高，但蘇丹銀行更有保障，因為國家永遠存在，不會倒閉，不像 [私人] 商人。
55

There is also an association whose name means "partners in guaranty," known there as the secours, 56 who are obligated to whoever pays them a set sum each year. If his house, or shop, or their contents are lost through unforeseen circumstances, a fire or a collapse, or if his ship goes down at sea or is damaged in a collision, they recompense him for everything he has lost. There is also something called a compagnie, 57 which is an association of businessmen. Each pays in an amount of money according to his means, and all together they open a mine, improve the roads, build bridges, or put ships on the rivers, having raised all [the money] required. Whatever profit they gain is divided up according to the amount of capital each put in. They also pay to the state treasury a fixed amount enabling them to do this, and the whole business returns to the state treasury after a certain period of time. Another of their laws is that no one can begin doing business without first paying a set sum to the state treasury and getting a license indicating he has permission to do so.

保險

還有一個組織，其名稱的意思是「擔保的合夥人」，在那裡稱為 secours，56 他們對每年向他們支付固定金額的人有義務。
如果他的房子、店鋪或他們的帳篷因意外情況、火災或倒塌而損失，或者如果他的船在海上沉沒或在碰撞中損毀，他們會補償他的一切損失。

集資投資

還有一種稱為 compagnie 的東西，57 是商人的聯合體。
每個人根據自己的經濟能力支付一定的金錢，然後他們一起開礦、改善道路、建造橋樑或在河流上放船，籌集所需的全部[金錢]。
他們所獲得的利潤會根據每個人投入的資金來分配。
他們還要向國庫支付固定金額，使他們能夠這樣做，而在一段時間之後，整個業務就會回到國庫。
他們的另一項法律規定，任何人若未先向國庫繳交一筆固定的款項，並取得許可證，則不得開始營商。

 

The science of commerce is one of the sciences they teach and write down in books, and there are schools and libraries for it. The women are skilled in commerce just like the men, or even more so. The majority of people running the shops are women. Another aspect of their desire for wealth is that you will never see a poor person who is capable of work begging from others. They do not allow this, considering that giving charity to an able person is a cause for laziness.

商業科學

商業科學是他們教授並寫在書本中的科學之一，而且有專門的學校和圖書館。
婦女和男人一樣精通商業，甚至更加精通。
經營商店的大多數都是婦女。
他們渴望財富的另一個表現是，您絕對看不到有工作能力的窮人向別人乞討。
他們不允許這樣做，認為施捨給有能力的人是懶惰的原因。

The people of Paris can be described as intelligent, perceptive, and quick-witted. They are not content with knowing things by tradition, but study the roots of a matter [before] drawing conclusions. Only then do they decide whether to accept or reject it. All of them know how to read and write, and they write down everything in books. Even their artisans must read and write in order to practice their craft and be inventive in it. If a craftsman does something [new], his prestige and reputation are increased. Then the state rewards him, praises him, and makes much of him. In that way the desire for progress is cultivated among them.

讀書寫字

巴黎人聰明、敏銳、機靈。
他們不滿足於傳統的知識，而是先研究事情的根源，然後才得出結論。
只有這樣，他們才會決定是接受還是拒絕。
所有的人都會讀書寫字，他們把所有的事情都寫在書上。
即使是他們的工匠，也必須閱讀和書寫，以練習他們的手藝和發揮他們的創造力。
如果一個工匠做了一些[新]東西，他的聲望和名聲就會提高。
這樣，國家就會獎勵他、讚美他、重用他。
這樣就培養了他們追求進步的慾望。

 

透過 DeepL.com（免費版）翻譯

 

Everything exists there in surplus, which allows them to give the closest scrutiny and attention to discovering and bringing to light the fine points of life. They have schools and libraries for the sciences of cooking, planting, building, farming, caring for plants, and producing livestock. Whatever they hear, see, invent, or learn from others they record in registers and keep forever.

紀錄

在那裡，所有的東西都是過剩的，這使他們能夠以最嚴謹的態度去發現和關注生活中的細節。
他們有烹飪、種植、建築、耕作、照料植物和生產牲畜的科學學校和圖書館。
無論他們聽到什麼、看到什麼、發明什麼或從別人那裡學到什麼，他們都會記錄下來並永遠保存。

By nature they are gay and frivolous. Whenever they get to gether they never settle down, but rather move about among one another like ripples at the seashore, only sitting down when it is time to eat. As soon as they finish they get up again, for to them sitting is considered ill-mannered and only the women do it, even if it means standing up the entire evening, which is the case when they gather for merrymaking or dancing. If one of them wishes to sit down and rest, he may go out to another room empty of people, except for those who have gone there for the same reason. We never saw men sitting during an evening's entertainment except at the theater during a play, but as soon as the play ended they stood.

天性

他們的天性是快樂和輕浮。
每當他們聚在一起的時候，他們從來都不會安定下來，而是像海邊的漣漪一樣互相走動，只有在吃飯的時候才會坐下來。
他們一吃完就又站起來，因為對他們來說，坐著是不禮貌的，只有婦女才會這樣做，即使這意味著整個晚上都要站著，當他們聚在一起歡樂或跳舞時就是這樣。
如果他們中有人想坐下來休息，他可以到另一個空無一人的房間去，除了那些因為同樣原因而去那裏的人。
除了在劇院看戲外，我們從未見過男人在晚上的娛樂活動中坐著，但只要戲一結束，他們就會站起來。

During their leisure time you will see them promenading on the streets and boulevards. One of them takes his friend, male or female, by the hand and they set out on a stroll, going back and forth with purposefulness as if they had a goal in mind, but their only intention is talk and relaxation. Sometimes one even does it by oneself. They say it is useful for reflection, for revealing hidden thoughts, and for discovering new ways of doing things; and I tried it and it was true.

散步遊蕩

閒暇時，您會看到他們在街上和林蔭大道上遊蕩。
其中一個人拉著他的朋友，不論是男是女，他們開始漫步，有目的地來回，好像他們心中有一個目標，但他們唯一的目的是聊天和放鬆。
有時候，人們甚至自己一個人去散步。
他們說這有助於反省、揭示隱藏的想法，以及發現新的做事方法；我試過，果然如此。

 

It is also their nature to be enamored of those who are light on their feet, cheerful in their visage, and a source of merriment. They are full of statements and inquiries on matters about which they want to know more, such as getting information about strange places, the conditions in [other] lands, and the customs of their people. They incline very much to those who have this quality and render them every affection, even if they have no prior acquaintance and their conversation together is by means of an interpreter. They find onerous those who are of a contrary nature, avoiding them by instinct.

 

他們的天性也是喜歡那些腳步輕盈、面容開朗、充滿歡樂的人。
他們對於想知道更多的事情充滿了滔滔不絕的陳述和詢問，例如關於陌生地方的資訊、[其他] 國家的狀況以及當地人民的風俗習慣。
他們非常傾向於那些具有這種特質的人，並且對他們充滿好感，即使他們事先並不認識，而且他們之間的交談是透過翻譯進行的。
他們覺得性情相反的人很討厭，本能地避開他們。

Another of their characteristics is a hot-tempered and stubborn arrogance, and they challenge each other to a duel at the slightest provocation. If one of them slanders or insults another, the challenged one has no choice but to respond, lest he be branded a despicable coward for the rest of his life. Then they decide the conditions of the combat-what weapons they will fight with, how it will be done, and the place and no one in authority interferes with them. [Yet] they have a generous share of culture, gentility, and refinement in worldly matters. They are mindful of good manners in their conversation, and you will rarely hear something improper from them. They do not regard Muslims or strangers to their religion with ill will, nor do their children jeer at them or do them harm, as is said about others of the Christian peoples. All their studying and reading and writing of books has made them superior. They stand apart from the rest of the Christian peoples because of their culture, civilization, and virtue in matters of this world, so much so that the notables of [other] nations send their sons [there] to learn the manners and ways of the French, and to Paris in particular, because it is the seat of their kingdom and the most civilized place in that land.

決鬥、教養

他們的另一個特點是脾氣暴躁、固執傲慢，只要稍有挑釁，他們就會挑戰對方決鬥。
如果其中一個人誹謗或侮辱另一個人，被挑釁的人別無選擇，只能回應，否則他的下半輩子就會被打成可鄙的懦夫。
然後，他們決定戰鬥的條件--用什麼武器戰鬥、如何戰鬥、在什麼地方戰鬥。
[然而]他們在世俗的事情上也有相當的教養、禮貌和修養。
他們在談話中注意禮節，你很少會從他們口中聽到不禮貌的說話。
他們不會對回教徒或來自他們宗教區域的陌生人懷有惡意，他們的孩子也不會嘲笑他們或傷害他們，就像其他基督徒所說的那樣。
他們所有的學習、閱讀和寫作都使他們高人一等。
他們與其他基督徒民族不同，因為他們的文化、文明，以及在世俗事務上的美德，以至於[其他]國家的名流將他們的兒子送往[那裡]學習法國人的禮儀和方式，尤其是巴黎，因為那是他們王國的所在地，也是那片土地上最文明的地方。

Among their qualities is honesty in trade and in the rest of their business and daily affairs. You will not find a swindler among them, as one finds among the Jews, or anyone straying from the right path. Nor are they sinful except in their religion. A clean appearance in their houses, streets, and shops and in their bodies and clothing is of the utmost importance to them. You will not see anyone wearing soiled or stained clothing, and in fact their garments are mostly new. In their residential quarters and their marketplaces people sit on chairs holding brushes; if someone sees that his clothes or shoes are dusty, he has them brushed until they look like new, and he pays something for that.

誠實、整潔

在他們的品質中，誠實是最重要的。
你不會在他們中間發現猶太人中的騙子，或偏離正道的人。
除了宗教之外，他們也沒有罪惡。
他們的房屋、街道、店鋪、身體和衣著的整潔對他們來說是最重要的。
你不會看見任何人穿著骯髒或有污點的衣服，事實上，他們的衣服大多是新的。
在他們的住宅區和市場裡，人們坐在椅子上，拿著刷子；如果有人看到他的衣服或鞋子沾滿灰塵，他就會把它們刷洗乾淨，直到它們看起來像新的一樣，而且他還會為此付出一些費用。

They do not neglect for a single day to shake out their beds, and after two or three days they change the linens and coverings for clean ones. Likewise, the little cloths you put on your knees at mealtime must always be clean. If a bit of grease or food drips on it, or C you wipe your hands with it, they will not return it to you until itas is washed. In their streets you do not see any refuse or garbage.

 

他們一天也不忽略搖床，兩、三天之後，他們就把床單和被罩換成乾淨的。
同樣地，用餐時放在膝蓋上的小布也必須經常保持乾淨。
如果有一點油脂或食物滴在上面，或者你用它擦手，他們就不會把它還給你，直到它洗乾淨為止。
在他們的街道上，你看不到任何垃圾或廢物。

 

Every day they sweep and water them if there has been no rain. But the most shameful thing they do is urinate at the bottom of the walls, and the water mixed with urine flows on the ground. However, the width of the street lessens its bad effect, for it stays to one side and does not bother the passerby. All the doors of their shops and houses, the bars of their windows, and the streetlamps in the marketplaces are wiped clean and shining as if they were put there that very day.

 

如果沒有下雨，他們每天都會清掃和澆水。
但他們做的最可恥的事，就是在牆的底部小便，混有尿液的水流到地上。
儘管如此，街道的寬度減輕了它的惡劣影響，因為它停留在一邊，不會影響路人。
他們所有商店和房屋的門、窗戶的柵欄、市集的路燈都擦得乾乾淨淨，閃閃發光，就像當天放在那裡一樣。

Their women are exceedingly beautiful, with white skin and voluptuous bodies. Blackening their eyes and eyebrows is either rare or not done at all, for it is not their custom. Their women dress in black, which becomes them more than other colors.

婦女

他們的婦女非常美麗，皮膚雪白，身材婀娜。
塗黑眼睛和眉毛的情況很少見，或者根本就沒有，因為這不是他們的習俗。
他們的女人穿著黑色的衣服，這比其他顏色更適合她們。

I saw you in black and said, it is the moon

Rising in the gloom of a pitch-dark night.

I saw you in black and said, it is the sun

Eclipsing with its radiance the light of the stars.

 

我看見你穿著黑色的衣服，我說，那是月亮

在漆黑的夜晚冉冉升起。

我看見你穿著黑衣，便說，那是太陽

它的光芒使星星的光芒黯然失色。

[A story:] They tell about the rich merchant who arrived in a town carrying veils from Iraq. He sold all of them except the black ones, and told his problem to an ascetic who was pious and observant. The ascetic composed two couplets and asked that they be sung in the town, and they were:

 

 

[一個故事：
]有一個富商從伊拉克帶著面紗來到一個城鎮。
他把所有的面紗都賣掉了，只剩下黑色的，他把他的問題告訴了一個虔誠的苦行者。
這位苦行僧寫了兩幅對聯，要求在城裡傳唱，結果真的傳唱了：

 

Ask the beauty in the black veil, What do you want from the pious ascetic? He was preparing his shawl for prayers When you met him at the gate to the mosque.

 

問黑紗美人，你想從虔誠的苦行者那得到什麼？當你在清真寺門口遇到他時，他正準備披著披肩做禱告。

And word spread in the town that the ascetic had abandoned his simple ways and was courting a woman in a black veil. There was not one beautiful woman left in town who did not buy a black veil. When nothing remained of the merchant's goods, the ascetic returned to his old habits, putting on his tattered garments once

again.

鎮子裡傳開了，說這位苦行僧拋棄了簡單的生活方式，正在追求一位戴著黑紗的女子。
鎮上沒有一個美麗的女人不買黑紗。
當商人的貨物所剩無幾時，苦行者又恢復舊習，再次穿上破爛的衣服。

再次穿上破爛的衣服。

 

Flirtation, romance, and courtship for them take place only with women, for they are not inclined to boys or young men. Rather, that is extremely disgraceful for them and punishable by law, even if the two are desirous of it. By contrast, love of women and intercourse with them takes place when she is willing, and no one will raise objections to it. Nor are they obligated in any way. But going with prostitutes, and especially female ones, is considered a corruption of morality and a defect in one's honor; no one pays heed to them and people of virtue avoid speaking to them or greeting them, even for some other purpose. For if that were freely permitted, then everyone would indulge in it.

對他們來說，調情、浪漫和求愛只發生在女人身上，因為他們不喜歡男孩或年輕的男人。
相反地，這對他們來說是極不光彩的事，即使兩人有此意願，也會受到法律的制裁。
相比之下，對女性的愛以及與女性的交往是在女性願意的情況下進行的，沒有人會提出反對。
他們也沒有任何義務。
但嫖妓，尤其是嫖婦女，則被視為道德的腐敗和榮譽的缺點；沒有人理會她們，有品德的人避免與她們說話或打招呼，即使是為了其他目的。
因為如果那是自由允許的，那麼人人都會沉溺其中。

As for the chaste women among them, if you enter a man's house and a woman is present, you are not considered gracious or wellmannered unless you approach her with greetings and friendly speeches in a tone of modest gentility. Her husband will delight in that and his esteem and love for you will increase. After that you greet the husband and the others present. When you wish to conclude your business with the man, you go again to the wife. This is how their custom has established it, and God is my witness.

問候

至於他們中的貞潔婦女，如果你進入一個男人的家而女人在場，除非你以謙恭的口吻向她問候和說友好的話，否則你就不被視為和藹可親或舉止得體。
她的丈夫會為此感到高興，他對您的尊敬和愛戴也會增加。
之後，您再向她的丈夫和在場的其他人問候。
當您想和那位男士談生意時，您再去找那位太太。
這是他們的習俗，神是我的見證。

NOTES：

46. Sakbāj is a kind of meat soup; nik taj is a wowme. Except for the diacritical marks, the written form of the two words is almost identical.

47. In Arabic, gāzīta (unvocalized in aş-Şaffär's text). Al-Ghassānī first described the "gazette" (kāsīța) in his seventeenth-century Rihla(旅行), saying that it often "exaggerated and told lies to arouse people's curiosity." Iftikāk, p. 67. Aş-Şaffar's description of the press owes much to at-Tahțawi. Takhliş, pp. 104, 171; L'or, pp. 138, 200-201. Newspapers did not appear regularly in Morocco until the 1880s, in Tangier. In aş-Şaffär's day, official news was transmitted by courier (raqqās), usually in the form of a letter from the Sultan to the local governor. Aubin, Morocco, pp. 68, 324; Ibn Zaydān, Izz, 1, glossary, p. 407.

 

48. For the particular newspaper aş-Şaffär received, 15,000 may have been correct; but the two most popular dailies of the 1840s, La Presse and La Siècle, together had a circulation of over 50,000. Pinkney, Decisive Years, р. 60.

 

49. Takhlis, p. 104; L'or, p. 138.

50. The source is at-Tahtawi, who witnessed the Revolution of 1830 at first hand and devoted a large section of the Takhliş to it. Takhliş, pp. 20124; L'or, pp. 237-63.

 

51. Mahall al-hukm, literally "place of judgment."

52. See at-Tahțāwī's chapter entitled "Profit and Proficiency in Business in Paris." Takhliş, pp. 149-53; L'or, pp. 173-75-

53. Compare with the verses of the Tază poet Ibn Shuja cited by Ibn Khaldūn. Muqaddimah 3:469.

54. A legendary figure from pre-Islamic times, known for his wise sayings, stories, and pithy proverbs. SEI, s. v. "Lukman."

55. The "state bank" (bankat ad-dawla) or "bank of the Sultan" is in fact the Bank of France. Drawing a parallel with his Moroccan experience, aşŞaffär saw no difference between the wealth of the King and the treasury of the State. While the Bank of France was the government's fiscal agent, it was privately owned and under only minimal government control. Pinkney, Decisive Years, p. 17; on the word dawla, see H. A. R. Gibb, "The Evolution of Government in Early Islam," in Studies on the Civilization of Islam, ed. S. Shaw and W. Polk (Boston, 1962), p. 46 note 1. For at-Tahtawi's comments, which influenced aş-Şaffär, see Takhliş, p. 149; L'or, pp. 173-74-

56. An insurance company. Aş-Şaffär learned about this from the Ta-

khliş, pp. 149-50; L'or, p. 174.

57. Aş-Şaffar's explanation of the joint stock company follows at-Tahtāwī's. On its role in the industrialization of France, see Pinkney, Decisive Years, pp. 36-39.

 

58. Arabic nishan. Letters written by clerks in the Ottoman imperial court and approved by the Sultan were sealed with the imperial stamp, called the nishan. At-Tamgrūti, En-nafkhat, p. 62.

59. This section is based on the discussion in at-Tahtawi's chapter entitled "Some Words about the People of Paris," Takhliş, pp. 75-91; L'or, pp. 118-31.

60. Jews were the only sizable non-Muslim minority in premodern Morocco, and stereotyped views of them abounded in the popular literature.

 

61. Arabic ghulam, a young man "whose mustache is growing forth"; sometimes, a "male slave." E. W. Lane, Arabic-English Lexicon, 1877 ed., 6:2286-87. See also at-Tamgrūti, En-nafkhat, p. 55.

註解：

46. Sakbāj 是一種肉湯；nik taj 是一種 wowme。
除了變音符號外，這兩個詞的書寫形式幾乎完全相同。

47. 阿拉伯語中的 gāzīta（在 aş-Şaffär 的文本中未發音）。
Al-Ghassānī 在其 17 世紀的 Rihla(旅行) 中首次描述了 「輿論」(kāsīța)，稱其經常 「誇大其詞，說謊以引起人們的好奇心」。
Iftikāk，第 67 頁。
Aş-Şaffar 對媒體的描述在很大程度上要歸功於 at-Tahțawi。
Takhliş，第 104、171 頁；L'or，第 138、200-201 頁。
直到 1880 年代，摩洛哥的丹吉爾才定期出現報紙。
在 aş-Şaffär 的年代，官方新聞是透過信使 (raqqās) 傳遞，通常是以蘇爾坦 (Sultan) 寄給當地總督信件的形式。
Aubin, Morocco, pp. 68, 324; Ibn Zaydān, Izz, 1, 詞彙，第 407 頁。

48. 就 aş-Şaffär 收到的特定報紙而言，15,000 份可能是正確的，但 1840 年代最流行的兩份日報 La Presse 和 La Siècle 的發行量合計超過 50,000 份。
Pinkney, Decisive Years, р. 60.

 

49. Takhlis, p. 104; L'or, p. 138。

50. 資料來源是 at-Tahtawi，他親眼目睹了 1830 年的革命，並在《Takhliş》中用了很大篇幅來描述。
Takhliş, pp. 20124; L'or, pp.

 

51. Mahall al-hukm，字面意思是「審判之地」。

52. 請參閱 at-Tahțāwī 題為「巴黎商業的利潤與效率」的章節。
Takhliş，第 149-53 頁；L'or，第 173-75頁。

 

53. 與 Ibn Khaldūn 引用的 Tază 詩人 Ibn Shuja 的詩句比較。
Muqaddimah 3:469。

54. 伊斯蘭前時代的傳奇人物，以睿智的言論、故事和精闢的諺語而聞名。
SEI，s. v. 「Lukman」。

 

55. 國家銀行」(bankat ad-dawla) 或「蘇丹銀行」實際上是法國銀行。
aşŞaffär 認為國王的財富與國家的金庫沒有區別，這與他在摩洛哥的經驗相似。
雖然法國銀行是政府的財政代理人，但它是私人擁有的，只受政府最低限度的控制。
Pinkney, Decisive Years, p. 17; 關於 dawla 一詞，請參閱 H. A. R. Gibb, 「The Evolution of Government in Early Islam,」 in Studies on the Civilization of Islam, ed. S. Shaw and W. Polb. S. Shaw and W. Polk (Boston, 1962), p. 46 note 1。
有關 at-Tahtawi 影響 aş-Şaffär 的評論，請參閱 Takhliş，第 149 頁；L'or，第 173-74頁。

56. 保險公司。
Aş-Şaffär 從 Ta-

khliş，第 149-50 頁；L'or，第 174 頁。

57. Aş-Şaffar 對股份公司的解釋沿用 at-Tahtāwī 的解釋。
關於其在法國工業化中的作用，請參閱 Pinkney, Decisive Years, pp.

 

58. 阿拉伯文 nishan。
由鄂圖曼皇室書記撰寫並經蘇丹批准的信件都蓋有皇室印章，稱為 nishan。
At-Tamgrūti, En-nafkhat, 第 62 頁。

59. 本節根據 at-Tahtawi 的章節討論，題為「關於巴黎人民的一些話」，Takhliş, 頁 75-91；L'or, 頁 118-31。

 

60. 猶太人是前現代摩洛哥唯一可觀的非穆斯林少數民族，在流行文學中對他們的刻板印象比比皆是。

61. 阿拉伯語 ghulam，指「鬍子長出來」的年輕男子；有時指「男奴」。
E. W. Lane, Arabic-English Lexicon, 1877 ed., 6:2286-87. 另請參閱 at-Tamgrūti，En-nafkhat，第 55 頁。