5、OUR STAY IN THIS CITY 5、我們在這座城市的行程

 

5、OUR STAY IN THIS CITY

5、我們在這座城市的行程

5-1 OUR STAY IN THIS CITY

5-1、我們在這座城市的行程

Concerning what we saw, our audience with their Sultan, and other matters.

 

關於我們的所見所聞、我們拜見他們的蘇丹以及其他事情。

 

We have already noted that we arrived in Paris on Sunday, the 28th day of Dhū al-Hijja, and our departure took place on Monday, the 19th day of Safar. The length of our stay was fifty days. Not only was our visit brief but we rarely ventured out, leaving our place of residence only when invited somewhere special, such as to an evening in their hospitality, or to the theater. The reason for this was that we wished to preserve our reputation, our pride, and our dignity. Praise be to God, we were valued in their eyes and considered with respect. We could have been commonplace by coming and going frequently, but we were opposed to that. As Ardashir said to his son, "Don't let people gain power over your soul; the boldest one with the lion is he who sees him the most."

 

我們已經注意到，我們是在 Dhū al-Hijja 第 28 天 (星期日) 抵達巴黎，並在 Safar 第 19 天 (星期一) 離開。
我們停留的時間是 50 天。
我們不僅停留的時間很短，而且很少外出，只有在受到特別邀請時才會離開住處，例如參加他們招待的晚會或看戲院。
這樣做的原因是，我們希望維護自己的聲譽、自尊和尊嚴。
讚美上帝，我們在他們眼中是有價值的，是受到尊重的。
我們本來可以經常來來去去，變得普普通通，但我們反對這樣做。
正如阿爾達希爾對他兒子說的：
「不要讓人們獲得控制你靈魂的力量；最有膽量與獅子打交道的人，就是最能看見獅子的人」。

Just as new clothes become threadbare through overuse,

So do searching eyes wear out the man.

就像新衣服用久了會變得殘舊一樣、

搜尋的眼睛也會讓人疲憊不堪。

Moreover, we never ventured out by ourselves, because of our ignorance of the place and the language, but were always in the company of a guide. Therefore we should be excused for a lack of details about this city and its inhabitants.

 

此外，由於我們不熟悉當地的環境和語言，所以我們從來沒有自己冒險出門，而是一直由一位嚮導陪同。
因此，我們對這座城市及其居民的瞭解不夠詳細也是情有可原的。

When we arrived in Paris we were settled into a house prepared for us on the famous Champs-Elysées mentioned above, which means "garden of paradise" in their language. It is one of their favorite places for strolling, relaxation, and amusement, with its straight rows of splendid trees. It runs along the river, and extends from the Sultan's garden at one end to a lofty arch built by Bonaparte at the other. Its length exceeds six thousand paces. Despite its great length, it is so straight and level that if you stand at one end you will see the other directly opposite. They selected a house for us there because of its superb location. On a sunny day, and especially on Sunday, which is their day of leisure, everyone in the city comes there to promenade and relax with his companions. They arrive in carriages or on foot, but mostly in carriages; they leave their carriages waiting and continue on foot, walking to their heart's content. From time to time one sees young maidens there, giving intense pleasure and distraction to the eye.

香榭麗舍大道

當我們抵達巴黎時，我們被安頓在上述著名的香榭麗舍大道上為我們準備的房子裡，在他們的語言裡，香榭麗舍大道的意思是 「天堂花園」。
這是他們最喜歡散步、休閒和娛樂的地方之一，有一排排整齊華麗的樹木。
它沿河而建，從一端的蘇丹花園延伸到另一端由 Bonaparte 建造的高大拱門。
它的長度超過六千步。
儘管長度很大，但它卻非常平直，如果您站在一端，就能看到正對面的另一端。
他們在那裡為我們選了一棟房子，因為它的地理位置極佳。
在陽光明媚的日子，尤其是星期天，是他們的休閒日，城裡的每個人都會到那裡與同伴們一起漫步、休閒。
他們有的坐馬車，有的步行，但大多數是坐馬車；他們讓馬車在那等著，然後繼續步行，盡情地散步。
在那裡不時會看到年輕的少女，給人強烈的快感，讓人的視線分心。

When we entered the house we found that they had readied it with the very finest things for us. It was reserved for us alone, for it was not a hotel open to the public. They had installed the richest furnishings, the most priceless clocks, the brightest chandeliers, and the most willing servants to demonstrate their high esteem for us.

旅館

當我們進入房子時，我們發現他們已經為我們準備好了最好的東西。
這是專門為我們準備的，因為這不是對外開放的旅館。
他們為我們準備了最豐富的擺設、最無價的時鐘、最明亮的吊燈，以及最願意服侍的僕人，以表示他們對我們的崇高敬意。

They also assumed the costs for all our needs, food and otherwise, and even had carriages waiting for us whenever we went out. Each day our expenses for food and the rest came to about two hundred riyāls. Twenty servants were provided to us, and each had a special duty. For our chief they set aside the best bedchamber with the finest appointments; we also had a salon where we all gathered. Every two or three of us had a separate chamber for resting and sleeping, and each had his own bed. Every chamber was equipped with writing instruments, [washing vessels, and comfortable chairs.

 

他們還承擔了我們所有的費用，包括食物和其他方面的需求，甚至在我們外出時都有馬車等著我們。
每天，我們的食物和其他費用約為 200 里亞爾。
我們有二十名僕人，每個人都有特別的職責。
他們為我們的首領預留了最好的臥室，裡面有最好的設備；我們還有一個沙龍，大家都聚集在那裡。
我們每兩個或三個人就有一個獨立的休息室和睡房，每個人都有自己的床。
每間臥室都配備了書寫工具、洗滌器皿和舒適的椅子。

The day of our arrival we rested. The next day, we received a summons from their Sultan to an audience at ten o'clock the following (morning), and we spent the whole day preparing for our meeting. In the morning his chief of protocol arrived, accompanied by a general and four coaches. The largest one, for our chief, was drawn by ten horses and adorned with silks and rich brocades inside and out. Following it was another drawn by eight horses for other dignitaries, and then a third and a fourth for the different ranks of our party. Each of us rode in a coach, and each coach stood out because of its magnificence.

觐見

我們抵達當天就休息了。
第二天，我們收到了他們的蘇丹的傳票，要求我們在第二天（上午）十點觐見他，我們花了一整天的時間為我們的會面做準備。
早上，他的禮賓主管到達，隨行的有一位將軍和四輛馬車。
最大的一輛是為我們的首領準備的，由十匹馬拉著，裡外都裝飾著絲綢和華麗的錦緞。
接著是另一輛由八匹馬牽引的車廂，供其他貴賓乘坐，然後是第三和第四輛車廂，供我們一行不同等級的人乘坐。
我們每個人都乘坐一輛馬車，每輛馬車都因其華麗而引人注目。

The [people] knew we were coming, and they thronged the streets and avenues, eager to catch sight of us. When we reached the palace, they honored us by having us pass beneath the arch reserved for the Sultan and his family; we entered a vast courtyard where we were met by soldiers standing at attention. They stood in groups, dressed in their finest uniforms and bearing arms. In front of each [group] stood an officer, who held an unsheathed sword. Hardly had we arrived when music broke out. We alighted from our carriages and entered the palace, where they had some light refreshments readied for us, and then we climbed the stairs.

 

人們知道我們來了，他們擠滿了街道和大道，急切地想看到我們。
當我們到達宮殿時，他們讓我們從為蘇丹和他的家人預留的拱門下通過，以表敬意；我們進入一個廣闊的庭院，在那裡我們遇到了立正站崗的士兵。
他們分組站立，穿著最好的制服，手持武器。
每組士兵前面都站著一位軍官，他手持一把未出鞘的劍。
我們還沒到達，音樂就開始了。
我們下車進入宮殿，他們為我們準備了一些小點心，然後我們爬上樓梯。

 

This was an imposing palace of marvelous construction and unusual decor, with lofty domes and the finest furnishings, superb statues, exquisite vases, crystal-clear mirrors, and rich ornamentation. It was the palace of a king who knows no limit or constraint: [in it] was everything that gives pleasure in this life. "Yearn not for that which We have provided some wedded couples to enjoy of the splendors of this world, that We may thereby try them." We passed from one vast room to the next until we reached the chamber of the Sultan, which was the most splendid and ornate of all. We found him seated on the throne of his kingdom, surrounded by the great men of state. His throne had three steps and was encircled by a golden rail, and from above hung silken draperies fringed and corded with gold. The dress of the Sultan was like that of the others about him, not exceptional in any way. He wore a sword and a hat¹ while the others were bareheaded, which is their practice when standing before their superiors.

 

這是一座巍峨的宮殿，建築奇特，裝潢不尋常，有高聳的圓頂、最精美的陳設、高超的雕像、精緻的花瓶、晶瑩剔透的鏡子和豐富的裝飾品。
這是一個國王的宮殿，他不知道任何限制或約束：
[在裡面]有今生所能享受的一切。
「不要嚮往我所提供給一些已婚夫婦享受今世華麗的東西，我可以藉此考驗他們」。
我們從一個巨大的房間到另一個房間，直到我們到達了蘇丹的房間，那是所有房間中最華麗、最華麗的一間。
我們發現他坐在王國的寶座上，身邊圍繞著國家的大人物。
他的寶座有三級台階，四周圍著金色的柵欄，上面懸掛著鑲有金邊和金線的絲質帷幔。
蘇丹的衣著與他身邊的其他人一樣，沒有任何特別之處。
他佩劍戴帽¹，而其他人則光頭，這是他們站在上司面前的習慣。

Their custom in greeting is that the envoy contrives" some choice expressions, writes them down on a piece of paper, and recites them upon meeting the Sultan; the Sultan then responds in a like manner. Our chief prepared such a speech, writing it down on a piece of paper, which he took out and read in Arabic. His words were as follows: he praised and complimented the Commander of the Muslims, may God grant him victory and think well of him, since it was he who sent [us] to this Sultan. He also complimented the [French] Sultan with appropriate words, and mentioned his subjects, lauding them for their civilized and proper conduct in worldly affairs, and the kindness and good intentions shown [us] since our arrival in his country, along with other topics required at such occasions. As they say, "Don't insult a host in his own house." The blessings of God upon him who said:

 

他們打招呼的習慣是，使節想出 "一些精選的詞句，寫在一張紙上，在見到蘇丹時再次引用；蘇丹隨後以類似的方式回應。
我們的首領準備了這樣一篇演說，寫在一張紙上，他拿出來用阿拉伯語讀出來。
他說了以下幾句話：
他讚美並讚揚穆斯林的統帥，願真主賜予他勝利，並為他著想，因為是他派遣 [我們] 去見這位蘇丹王的。
他還用適當的言詞稱讚了 [法國] 蘇丹，並提到了他的下屬，讚揚他們在世俗事務上的文明和恰當行為，以及我們到達他的國家後對 [我們] 所表現出的仁慈和善意，還有在這種場合所需的其他主題。
俗話說：
「不要在主人家裡侮辱他」。
真主保佑他說：

He who fails to dissimulate in many matters

Will be pierced by the eyetooth

And flattened by the foot of destiny.

 

And another said:

 

Greet with gladness if you are unable to engage in combat,

Conquer thusly if you are unable to succeed by arms.

Meet the enemy courteously during his happiness,

Until his world is overturned.

And another said:

God rewards the wise man

Who takes fate in his stride,

Who recompenses friends with good deeds

And puts the enemy aside until the right time,

Who clothes destiny in pleasing garb

And dances with the monkey in his house.

And another said:

 

If weaker than your enemy but in his house

Make merry if it is seemly;

For fire is put out by water,

But together they cook, though its nature is to burn.

 

Blame or reproach [were out of place] here. As it says in the Hadith: "Let us smile outwardly, while in our hearts [we] despise them."

 

在許多事物上不能偽裝的人

將被眼齒刺穿

並被命運的腳踏平。

又有人說

如果你不能參與戰鬥，就應當高興地迎接、

如果你不能勝利，就以這種方式征服。

在敵人快樂時，以禮相待、

直到他的世界被顛覆。

又有人說

上帝酬賞聰明的人

聰明的人能從命運的安排中走過來、

以善行報答朋友

把敵人放在一旁，直到適當的時候、

為命運披上愉悅的外衣

在家中與猴子共舞。

另一個人說：

如果你的敵人比你弱小，但在他的家中

如果是合宜的話，就應當歡樂；

因為水能撲滅火、

因為火是用水撲滅的。

在此，責備或譴責是不合適的。
正如《聖训》中所說的 「讓我們外表微笑，而內心鄙視他們」。

 

After he had ended his speech and the interpreter translated it, the Sultan gave us his reply, saying, among other things, that he praised God for the renewal of the truce and friendship between him and the state [dawla] of the Sultan of the Maghrib, and said he would not issue any order opposing the state of Marrakesh and the Maghrib. He spoke in his own language, and the interpreter translated it into Arabic. We then handed over the letter of our Sultan and he took it with great feeling. After that, we left him and were presented to his wife, his daughters, and his other female relations. They were very polite and spoke pleasantly with us until our departure.

 

在他結束演講並由傳譯員翻譯之後，蘇丹給了我們他的回覆，他說，除其他事項外，他讚美真主讓他和馬格裡布蘇丹國 [dawla] 之間的休戰和友誼得以恢復，並說他不會發出任何反對馬拉喀什國和馬格裡布國的命令。
他用自己的語言說話，翻譯員將其轉換成阿拉伯語。
然後我們把蘇丹的信交給他，他非常感動地收下了。
之後，我們離開了他，拜見了他的妻子、女兒和其他女性親戚。
他們非常有禮貌，和我們談得很愉快，直到我們離開。

 

When we arrived home, we found invitations to honor them with our presence at dinner. That evening we went to [the palace] and found the rooms lit by huge crystal chandeliers whose brilliant reflections captivated the eye. The walls were hung with great mirrors, taller than a man, which caught in the clarity of their glass the chandeliers and everything else, so that one imagined seeing a second room just like this one. All of his ministers and notables, their wives and daughters, and all his sons and their wives were there, about seventy people in all.

出席晚宴

當我們抵達家裡時，我們發現有邀請我們出席晚宴的邀請函。
當天晚上，我們到了[宮殿]，發現房間裡亮著巨大的水晶吊燈，燦爛的反光令人目眩神迷。
牆上掛著比人還高的巨大鏡子，鏡子清晰地照出水晶吊燈和其他一切，讓人不禁想像自己又看到了一個和這個房間一模一樣的房間。
他所有的大臣和名流、他們的妻子和女兒，以及他所有的兒子和他們的妻子都在那裡，總共約有七十人。

We entered the dining room and found a huge table, long enough to accommodate that number; indeed, so long that you could not see from one end who was at the other. It was laden with fruits and sweets, vases of flowers, and a row of golden candelabras in the middle. From above hung crystal chandeliers aglow with candles, with smaller ones at the sides; in all, there were three hundred thirty candles lighting the room. All the serving dishes were of silver and gold, and the guests wore gold on their clothing and on their swords. The scene was one of magnificent splendor, with the flickering of the candles on the gleaming dishes and attire of the diners, the brilliant mirrors and chandeliers, the fine pearls and rare gems of the ladies. The glowing cheeks of the maidens were enough to make the hearts of young men ache. The splendid repast and the delectable fruits and sweets were plentiful and in perfect taste.

 

我們進入餐廳，發現有一張巨大的餐桌，長得足以容納這麼多人；實際上，長得讓人無法從一端看到另一端是誰。
餐桌上擺滿了水果和糖果、花瓶，中間是一排金色的燭台。
上面懸掛著亮著蠟燭的水晶吊燈，兩旁則擺放著較小的蠟燭；總共有三百三十支蠟燭照亮整個房間。
所有的餐具都是金銀製成，賓客們的衣服和劍上都鑲有金子。
燭光在金光閃閃的餐具和用餐者的服裝、絢麗的鏡子和吊燈、女士們的精美珍珠和稀有寶石上閃爍，場面華麗璀璨。
少女們光彩照人的臉頰足以讓年輕人心花怒放。
饕餮盛宴、美味水果和甜點豐富而美味。

When we finished, first the Sultan, then the whole company, rose and went into another room where we remained standing, except for the women, which is their custom. The Sultan came to each of us and spoke in an easy and open manner, asking about our health and making friendly gestures. Also his wife, who is quite ancient; nevertheless she was bedecked with jewelry, pearls, and diamonds, whose like you have never seen except there. His daughters too spoke with us, for women talking to men is not considered shameful or harmful to one's virtue. On the contrary, it is encouraged, as long as it is done with modesty and discretion, even if a woman is alone. Talk with women should be polite, gentle, and subdued, with questions about her children, their names, and so on. We stayed there for about an hour after dinner, and then we left.

 

當我們吃完後，首先是蘇丹，然後是全體人員，起身到另一個房間，除了婦女外，我們都站著，這是他們的習慣。
蘇丹走到我們每個人面前，以輕鬆開放的態度說話，詢問我們的健康狀況，並做出友善的手勢。
他的妻子也是如此，她已經很老了；儘管如此，她還是鑲滿了珠寶、珍珠和鑽石，除了在那裡，您從未見過這樣的東西。
他的女兒們也和我們說話，因為女人和男人說話並不被視為可恥或有損美德。
恰恰相反，只要謙虛和謹慎，即使是獨自一人，也是值得鼓勵的。
與婦女交談時應禮貌、溫柔、有節制，詢問她的孩子、他們的名字等等。
晚餐後，我們在那裡待了大約一小時，然後就離開了。

The following day and the days after, there was not a single forcign ambassador's in Paris who did not call upon our ambassador to greet him and wish him well, following the example of the Sultan and his ministers.

 

翌日及之後的日子，在巴黎的諸國大使沒有一個不向我們的大使問候，並祝他好運，效法蘇丹和他的部長們。

 

On Thursday, two days after our reception, their New Year began-the year 1846 since the birth of Jesus, peace be unto him-the first day of January, which corresponds to the twentieth day of December according to our reckoning, for they are eleven days ahead of us in every one of [our] non-Arab months. The reason for that, according to what they told me, is that the sun is faster in movement than the days of the year by some minutes. They ignored this for some time until about six hundred years ago, when one of their authorities calculated that a number of days had already accumulated from those minutes. When it was the first day of January, according to the old calendar, they determined that [the date] should advance by eleven days made up from those minutes. And they have continued according to that reckoning ever since, 16

新年曆法

在星期四，也就是我們接待後的兩天，他們的新年，也就是耶穌（願主福安之）誕生後的第 1846 年，也就是一月一日，根據我們的計算法，相當於十二月二十日，因為他們在每個非阿拉伯月份都比我們早十一天。
他們告訴我，原因是太陽的運行速度比一年中的天數快幾分鐘。
他們有一段時間忽略了這一點，直到大約六百年前，他們的一位權威計算出這些分鐘已經累積了很多天。
到了一月一日，按照舊曆法，他們決定[日期]應該提前從那些分鐘累積的十一天。
從那時起，他們就一直按照這個方法計算。

It is their custom on the New Year that everyone of consequence in the city of Paris comes before the Sultan, it being one of their feast days. We had no choice but to do the same. We went at the time of the afternoon prayer. Entering the palace, we found all the great men of state and foreign ambassadors there in a multitude, all gorgeously arrayed and conversing in flattering tones. Among the Muslims we met there were seven Egyptians. Two were grandsons of Muhammad Ali, Pasha of Egypt, and two were the children of his stepson, Ibrahim Pasha. We also met another person from the inner circle of Muhammad 'Alī named Sami Pasha, along with two more from their retinue. In all, there were about sixty people sent there by Muhammad Ali to learn the sciences one finds only there. These Muslims were not dressed like Christians, but wore long gowns covered with so much gold embroidery, pearls, and precious stones that the cloth beneath could hardly be seen. Their buttons were studded with gems, and the girdles from which they hung their swords were heavy with gold. Their splendor was indescribable; they were more handsome than the Christians by far. The ambassador of the Ottoman Sultan was also present.**

新年習俗

根據他們的習俗，每逢新年，巴黎市內所有有影響力的人都會來到蘇丹面前，因為這是他們的節日之一。
我們別無選擇，只能這樣做。
我們是在下午禱告時去的。
進入宮殿後，我們發現所有的大人物和外國大使都聚集在那裡，他們都穿著華麗的禮服，用奉承的口吻談話。
在我們遇到的穆斯林中，有七個埃及人。
其中兩個是埃及帕夏（Pasha）穆罕默德-阿里（Muhammad Ali）的孫子，兩個是他的繼子易卜拉欣-帕夏（Ibrahim Pasha）的孩子。
我們還見到另一位來自穆罕默德阿里核心圈子的人，名叫薩米-帕夏 (Sami Pasha)，還有兩位來自他們的隨從。
總共約有六十人被穆罕默德阿里派到那裡學習只有在那裡才能學到的科學。
這些穆斯林的穿著不像基督徒，而是穿著長袍，袍子上繡滿了金飾、珍珠和寶石，幾乎看不出下面的布料。
他們的鈕扣上鑲滿寶石，掛劍的腰帶上也鑲滿了黃金。
他們的華麗無以倫比，遠比基督徒英俊。
奧斯曼蘇丹的大使也在場。

When we had all gathered, the Sultan appeared and greeted first the ambassador from Rome, which is the font of their religion and the seat of their Pope (bābā al-kabir), who guides them in matters of faith. They claim that he is the deputy of Jesus, peace be unto him. First the ambassador from Rome spoke, reading from a paper, as is their custom. His words were as follows: "This blessed New Year we take joy in the well-being of you and your people. Praise be to God who has put you here and given you the strength to bear the burdens of your rank. Since the day you assumed the throne of France you have led firmly, reining in the wild horses, checking those who wished to deviate and go their own way. With reason and good sense you have brought them together, leading them down the straight path. The Sultan rules only with the permission of God. We see your work is guided by Him, and that His power protects you. And we ask Him to keep you as rudder of this ship. that you may steer it according to your best judgment. May God bless you and increase the number of your grandchildren in the year to come, so that your family tree will branch out in glorious profusion. May God preserve us both."

教皇大使

當我們都聚集在一起時，蘇丹出現了，他首先迎接了來自羅馬的大使，羅馬是他們宗教的源頭，也是他們教皇（bābā al-kabir）的所在地，教皇在信仰問題上指導他們。
他們聲稱教宗是耶穌（願主福安之）的副手。
首先，來自羅馬的大使發言，按照他們的習慣宣讀文件。
他的話如下 「在這祝福的新年，我們為你和你的人民的福祉感到喜樂。
讚美上帝，是他讓您來到這裡，並賜予您力量來承擔您的職責。
自從您登上法國王位的那一天起，您就一直堅定地領導著，馴服野馬，制止那些想偏離自己的道路的人。
您用理性和理智將他們凝聚在一起，引領他們走上正途。
只有得到真主的允許，蘇丹才能統治天下。
我們看到您的工作得到了真主的指導，真主的力量保護著您。
我們祈求真主讓您成為這艘船的舵手，讓您根據自己的最佳判斷來掌舵。
願上帝保佑您，讓您的孫子在未來的一年裡增多，讓您的家族樹枝繁茂，光彩照人。
願真主保佑我們倆"。

 

Then the Sultan answered him by saying: "God bless you and reward you for this speech and for your friendly wishes; for those are meant for you as well, and for the people who sent you here. Truly it is God who has placed me here, inspired me in this work, guided me on this path, and empowered me in what I do. All Sultans have a responsibility for which we are answerable only to God. We are shepherds who must protect our flock. I will remain on the path of goodness so long as I am called on to continue in the kingship. My whole purpose is to protect the [ties of] brotherhood among mankind. I do not prefer one nation over another, but wish for pure love to exist among all of us equally. May God protect you for your good wishes to me and those who will be born to us [in the coming year). May God make our progeny follow the right path, granting us goodness." The end.

 

然後蘇丹回答他說：
 「真主保佑您，獎賞您的這番話和您友好的祝願；因為那也是為了您，為了派您來此的人們。
誠然，是真主把我安置在這裡，啟發我做這項工作，引導我走上這條道路，並增強我的能力。
所有的蘇爾坦人都有一個責任，我們只對神負責。
我們是牧羊人，必須保護我們的羊群。
只要我被召喚繼續在王船上，我就會一直走在善的道路上。
我的全部目的是保護人類之間的兄弟關係。
我並不偏愛某一個國家，而是希望我們所有人之間都能平等地存在純潔的愛。
願真主保佑您對我和那些[來年]將出生的人的良好祝願。
願真主使我們的後代遵循正道，賜予我們善良"。
結束。

Then the Sultan greeted everyone until he had spoken to one and all, and we left.

On Tuesday, the 7th of Muharram, the Minister of Foreign Affairs, named Guizot, invited us to spend the evening with him. He accompanied us into a very beautiful domed chamber, in whose center hung a huge chandelier of crystal. Set around the edges were plants and flowers, so arranged that their containers were invisible; it seemed as if they were growing there. Circling the dome on all sides were columns decorated with gold, and from each column [hung] a cluster of candles. There were also many comfortable chairs set about. Leading from it was another domed room containing musical instruments, among them tall violins (kamanjat) the height of a man, more bowed instruments (rabābāt), and other such things for making music. Their custom in singing is that they recite it from pieces of paper. Chairs were set up in front, and placed on each were more papers written with music, so that each [singer] would have a book before him.

 

然後，蘇丹向每個人問好，直到他和每個人都談過，我們才離開。

禮拜二，即回教元月七日，外交大臣吉佐 (Guizot) 邀請我們與他共度良宵。
他陪我們進入一個非常美麗的圓頂房間，房間中央懸掛著一盞巨大的水晶吊燈。
邊緣擺放著植物和花卉，它們排列得如此整齊，以至於看不到它們的容器；彷彿它們就生長在那裡。
環繞圓頂的四面都有裝飾著黃金的柱子，每根柱子上都懸掛著一簇蠟燭。
還擺放著許多舒適的椅子。
從這裏通往另一個有圓頂的房間，裡面有許多樂器，其中有一人高的小提琴 (kamanjat)、更多的弓弦樂器 (rabābāt)，以及其他用來製作音樂的東西。
他們唱歌的習慣是用紙片重新引吭高歌。
前面設置了椅子，每張椅子上都放著更多寫著樂譜的紙張，這樣每個 [歌手] 面前都有一本書。

 

透過 DeepL.com（免費版）翻譯

After getting up from dinner with the other guests, we entered the domed room, men and women together. A herald stood at the doorway, and when someone entered he announced him by saying, "So-and-so has arrived." Some men came with their wife or daughter, but there were also women alone. And so it went until the place was filled.

 

和其他賓客用完晚餐後，我們一起進入圓拱形的房間，男男女女都在。
門口站著一位傳令員，當有人進來時，他會說 「某某到了」，以此來宣告他的到來。
有些男人是和妻子或女兒一塊兒來的，但也有女人單獨來的。
就這樣，直到這個地方坐滿了人。

No one sat except for the women, who wore their finest frocks in a multitude of colors, white, red, and blue. Their clothing covered their breasts, which were hidden from view, but the rest of their bosom, face, and neck was bare and exposed. They cover their shoulders and upper arms in part with filmy, closefitting sleeves that do not reach the elbow. They bind in their waists beneath their dresses with tight girdles which give them a very narrow middle. It is said that they are trained into this [shape] from earliest childhood by means of a special mold. Indeed, you could make a circle around the waist with your fingers, it is so slender and fragile. Moreover, their clothes fit tightly over it, so that its exquisite delicacy is open to view. In the lower part they drape their clothing in such a way that the backside is greatly exaggerated, but perhaps this is due to something they put underneath. And it was just as the poet says:

 

除了那些穿著各式各樣顏色、白色、紅色和藍色最漂亮連衣裙的婦女之外，沒有人坐過來。
她們的衣服遮住了乳房，乳房被遮住了，但是胸部、臉部和頸部的其他部分卻裸露在外。
她們的肩膀和上臂部分用絲質的緊身袖子遮住，袖子長不到手肘。
她們在裙子下面用緊身腰帶束住腰部，使她們的中間非常狹窄。
據說她們從小就被用特殊的模具訓練成這種 [形狀]。
事實上，您可以用手指在腰部畫一個圓圈，因為它是如此纖細和脆弱。
此外，她們的衣服緊緊地蓋在腰上，讓她們的纖細美態盡收眼底。
在下半身，她們的衣服垂得很低，以至於背部被大大誇張地襯托出來，但也許是因為她們在下面穿了什麼東西的緣故。
正如詩人所說

Women smooth of body, slender of waist,

Yet luxuriant in the drapery enfolding them.

 

Their dresses hang down to cover their ankles, and nothing of their lower part shows. If one of them is close by you, you are seized with the desire to grab her by the waist.

女人

女人身體光滑，腰肢纖細、

卻有華麗的帷幔包裹著她們。

她們的裙襬垂到腳踝，下半身一點也不顯露。
如果其中一個在你身邊，你就會慾火焚身，想要摟住她的腰。

 

The thinness of his waist appealed to me And I said, "The middle is the best of things." But he hid his backside from me with its heaviness And I said, "This excess is the cause of my impotence."

 

他腰部的纖細吸引了我 我說 「中間是最好的東西」 我說：
「這就是我陽痿的原因」

 

 

As for her hair, she begins by combing it through, and then she divides it into two parts from the forehead, leaving a path like a glistening rivulet between. Then she braids the [parts] together, twisting them into one plait on her crown so that it forms a perfect shape like the tip of a pomegranate. Then she sets a comb of mother-of-pearl studded with diamonds in it, or perhaps intertwines a rope of jewels into the braid when she coils it around her head. Some adorn their heads with a fine silken veil bordered with pearls and precious stones, but only the old ones do this. The young women leave their heads bare, a lovely sight. By combing their hair away from the temples, the forehead is laid naked as the moon. Sometimes she will plait a sprig of flowers into her hair at the sides.

 

至於她的頭髮，她會先把頭髮梳理乾淨，然後從額頭開始把頭髮分成兩部分，在兩部分之間留下一條路，就像一條晶瑩的小溪。
然後，她將這兩部分的頭髮編成辮子，扭成一條辮子放在頭頂上，使它形成一個完美的形狀，就像石榴的頂端一樣。
然後，她將一把鑲滿鑽石的珍珠母梳子插在辮子上，或者在辮子纏繞頭髮時，將珠寶繩子纏繞在辮子上。
有些人會用珍珠和寶石鑲邊的絲質面紗裝飾頭髮，但只有年長的人才會這樣做。
年輕的婦女則光著頭，非常可愛。
把頭髮從鬢角梳開，額頭就像月亮一樣裸露。
有時候，她會在兩側的頭髮上綁上一枝花。

 

On their necks they wear necklaces of the finest pearls, perfect in their roundness, a single bead of which costs about sixty riyāls. On their bosoms they wear a brooch studded with jewels, and on their wrists they hang bracelets of gold and gems, or strings of precious stones. Their jewels are the finest and clearest diamonds that dazzle the sight with their brilliance, for they do not use fake gems and only the roundest and purest pearls. This is their finery on occasions when they gather for a spectacle. However, on the streets they cover their entire body and even their hands, leaving only their faces exposed.

 

她們脖子上戴著最美麗的珍珠項鏈，渾圓完美，一顆珠子的價格約為 60 瑞亞爾。
她們的胸前佩戴鑲滿寶石的胸針，手腕上懸掛著金和寶石的手鐲或寶石串。
她們的珠寶是最細緻、最清澈的鑽石，光彩奪目，因為她們不用假寶石，只用最圓潤、最純淨的珍珠。
這是他們在聚會時的裝束。
但在街上，他們會遮住全身，甚至連手也遮住，只露出臉部。

After everyone had gathered in the room, the musicians entered,and a row of young girls dressed in white seated themselves on chairs in front of the musicians, each holding a book in her hand. They began strumming and singing in their language. An old patriarch came forward with a baton in his hand and directed them to raise or lower their voices. They played their instruments for a short while and then fell silent in order to look at the pages before them. Then they returned to their playing, and so it went. All in all, their music and singing did not arouse in us the desire to either clap or sway. We stayed there for a short time and then left the company amidst their resounding applause.

 

當所有人都聚集在房間後，音樂家們進來了，一排身穿白衣的年輕女孩坐在音樂家前面的椅子上，每人手上都拿著一本书。
她們開始用自己的語言彈奏和歌唱。
一位老頭拿著一根指揮棒走上前來，指揮他們提高或降低聲音。
他們彈奏了一會兒的樂器，然後沉寂下來，看著面前的書頁。
然後，他們又繼續演奏，就這樣繼續著。
總而言之，他們的音樂和歌唱並沒有激起我們拍手或搖擺的欲望。
我們在那兒停留了一小會兒，然後在他們熱烈的掌聲中離開了公司。

 

In a group, all about they laughed with joy

Because it was marvelously strewn with blossoms.

 

And another [verse]:

 

They say that Umm 'Umar is distant;

Earth and sky are between us.

Know that the closeness of a beloved or her distance

Is all the same, if one cannot reach her.

 

他們歡笑成群

因為它奇妙地開滿了花。

還有另一節[經文]：

他們說：
「烏姆-歐瑪是遙遠的；

大地和天空在我們之間。

你要知道，摯愛的親近或疏遠

都是一樣的，如果一個人無法接近她。

 

The next evening they urged us to attend the theater, which we had never seen before and knew nothing about. I have already described it in detail.

 

第二天晚上，他們催促我們去看戲劇，我們以前從未看過，也對戲劇一無所知。
我已經詳細描述過了。

On Friday, the 10th of Muharram, we were invited to visit one of their ministers, a respected man of great age named Soult. At his house there was no singing or strumming, only the music of trumpets and drums, for it is their custom to play music during the meal to increase their desire for food. Other ministers followed suit with their hospitality, but we only accepted invitations from the royal entourage or men of state.

 

星期五，回教元月十日，我們被邀請去拜訪他們的一位部長，他是一位德高望重的老人，名叫蘇特 (Soult)。
在他家裡，沒有唱歌或彈弦，只有喇叭和鼓的音樂，因為他們的習慣是在用餐時播放音樂，以增加他們對食物的慾望。
其他大臣也效法他們的款待方式，但我們只接受皇室隨從或國家人員的邀請。

On Wednesday, the fifteenth of the month, the Sultan invited us to a night of dancing at his palace, which they do every year. We arrived there and found the palace overflowing with the most beautiful daughters of Rüm, wearing jewels and gowns that defy description. Their bare necks and shoulders, dainty waists, ponderous backsides, and ample bosoms were lovely enough to make the sun and the moon blush. Their naked upper arms flashed like lightning. They dazzled the senses with their honeyed curls, graceful shapes, rosy cheeks, lithe limbs, and clinging folds. Men in even greater number were there too, but the women stayed apart from them. Some of the women were seated, while others stood. Only the daughters and wives of men of standing were there, such as the womenfolk of the Sultan and his close associates, and those of the ministers of state, or other notables. No whores or harlots were present.

舞會

這個月的第十五個星期三，蘇丹邀請我們到他的宮殿參加一個跳舞之夜，他們每年都會這樣做。
我們到達宮殿後，發現宮殿裡擠滿了 Rüm 最美麗的女兒們，她們戴著珠寶，穿著難以形容的長袍。
她們裸露的頸項、肩膀、纖細的腰肢、豐滿的胸部，可愛得讓日月都為之臉紅。
她們裸露的上臂像閃電般閃爍。
她們蜜糖般的鬈髮、優雅的身形、紅潤的臉頰、纖細的四肢和緊繃的褶皺讓人目眩神迷。
男人的數量更多，但女人則與他們隔開。
有些婦女坐著，有些則站著。
只有有地位的男人的女兒和妻子才會在那裡，例如蘇丹和他的親信、國務大臣或其他名人的女眷。
沒有妓女或娼妓在場。

 

After everyone gathered together, the music sounded and the men and women began to dance. A man would take the hand of a woman and the two would dance together delightfully, holding hands. Their best dance is when the man holds her by the waist, putting his arm around her and gently embracing her without squeezing her too hard, and then dancing. Their dancing is mostly in circles, with the feet indicating the direction. Sometimes the women and the men dance separately, and at other times two men may take hold of a woman and dance with her, for that is not considered shameful or indecent. A woman may even dance with a man other than her husband in his presence. It also happens that a man pursues a woman so that the one with her must release her, and the other who wishes to dance with her takes hold of her. She delights in this and makes much of him, for it is considered a compliment to her marvelous dancing. I even saw the Sultan himself, his daughters, his sons, and their wives all dancing together and with others. He was laughing and enjoying himself immensely.

 

所有人聚集在一起後，音樂響起，男人和女人開始跳舞。
男人會拉著女人的手，兩個人會愉悅地手拉手一起跳舞。
他們最棒的舞步是男方摟著女方的腰，用手臂環繞著她，輕輕地擁抱著她，但又不會太用力地擠壓她，然後跳起舞來。
他們的舞蹈大多數是繞圈，用腳來指示方向。
有時女人和男人分開跳舞，有時兩個男人可以抱著一個女人一起跳舞，因為這不會被視為可恥或不雅。
女人甚至可以當著丈夫的面和丈夫以外的男人跳舞。
也有這樣的情況：
一個男人追求一個女人，這樣，和她在一起的那個男人就必須放開她，而另一個想和她跳舞的男人就會抱住她。
她對此感到很高興，並對他大加讚賞，因為這被認為是對她美妙舞姿的讚美。
我甚至看到了蘇丹本人、他的女兒、兒子和他們的妻子一起跳舞，而且是和其他人一起跳。
他笑得非常開心。

 

All in all, this was a great occasion for merrymaking and enjoyment that comes only once or twice a year. They continued dancing for an hour or so, then the music stopped and they rested; then they resumed dancing, and so it went until late at night. Whoever wished to rest a bit could go into another room set aside especially for sitting, for only the women sat in the place of entertainment. Servants were in attendance the entire night with drink, fruits, and sweets for those who wished them. If someone tired and lost interest in dancing, he could go to yet another room where tables of refreshments were set up just for the women. If he were interested, he could position himself high above that place and feast his eyes below.

 

總而言之，這是一年只有一、兩次的歡樂時光。
他們繼續跳了一個小時左右，然後音樂停止，他們休息了一下；然後又繼續跳，就這樣一直跳到深夜。
想休息一下的人可以到另一個專門供人坐的房間，因為只有婦女才坐在娛樂場所。
整晚都有僕人為想要的人提供飲料、水果和糖果。
如果有人累了，對跳舞失去興趣，他可以去另一個房間，那裡有專為婦女準備的茶點。
如果他有興趣，他可以站在高處，在下面大快朵頤。

They say that more than four thousand people attended that night, fifteen hundred of them women. The reception rooms of the palace, despite their great number and size, were so tightly packed with people that you could not pass through them. It was also said that the total sum spent by the Sultan that night was twenty thousand riyāls. As for the candles and lamps that were lit, they must have been in the thousands.

 

據說當晚有四千多人參加，其中一千五百名是女性。
宮殿的接待室，儘管人數眾多、面積龐大，卻擠滿了人，根本無法通過。
另據說，當晚蘇丹共花了兩萬里亞（riyāls）。
至於點燃的蠟燭和燈具，肯定數以千計。

NOTES：

1. The arrival was Sunday, 28 December 1845, and the departure Monday, 16 February 1846.

2. Founder (d. 242) of the Sassanid dynasty of pre-Islamic Persia, and the inspiration of an oral tradition on princely duty that passed into Arabic literature and was "cited whenever worldly wisdom and circumspect behaviour in politics or war were in question." C. E. Bosworth, "The Persian Impact on Arabic Literature," in A. F. L. Beeston et al., eds., Arabic Literature to the End of the Umayyad Period (Cambridge, 1983). p. 488; El 2, s.v. "Ardashir."

 

3. The Arc de Triomphe, begun under Napoleon in 1806, completed in 1836.

4. The pace (khatwa) is the length of a stride, about one yard.

5. Or 1,000 francs, a considerable sum. Beaumier said that the daily cost of food alone was about 600 francs. AAE/ADM/Voyage, Beaumier to "Mes chers amis," no date.

6. Qa'id al-mashwar. See Introduction, note 106. This event was reported home in a letter from Ash'äsh to his brother in Tetuan, who in turn forwarded the news to the court. See, for example, DAR 17579, 'Abd alQadir Ash'äsh to his brother 'Abd Allah, dated 1 Muharram 1262/30 December 1845. In the handwriting of Muhammad aş-Şaffär, this letter recounts the reception at the palace in language resembling that used here, suggesting that Ash'ash and aş-Şaffär worked together in composing at

least some parts of the Rihla(旅行).

 

7. Koran 20:131. The rest of the verse reads: "The provision of thy Lord is better and longer lasting."

8. Ibn Khaldūn noted that one of the marks of kingship is a raised throne, symbolizing the superiority of the monarch over others. Muqaddimah 2:53.

9. Kiswa, literally "cloth"; especially, the richly embroidered cloth covering the Ka'ba, within the great mosque at Mecca; also, the cloth covering on the tomb of a saint. Dozy 2:469; SEI, s.v. "Ka'ba."

10. Barnița, from the Italian berretta. In the Moroccan dialect, a European-style hat. Dozy 1:80.

11. The Arabic verb root is z-w-r. Used in the second form, it has the sense of "falsifying" or "forging," bearing out the motif of dissimulation that underlies this account of the meeting with the King. The Arabic text of Ash'ash's speech is found in AAE/MDM 4/135-36.

 

12. Amir al-muslimin, a title of the Moroccan Sultans. Compare with alGhassani's account of his meeting with King Carlos II. Iftikāk, pp. 42-44-

13. Muhadana, an armistice.

14. Al-yamand. In al-Ghassani, yamant. Iftikāk, p. 84.

15. Bāshādür, from the Spanish embajador. Lévi-Provençal (Les historiens, p. 82 note 62) counted this among the "new words" found in az-Zayyāni's At-tarjamāna al-kubrä (late eighteenth century), but it already appears in the seventeenth century in al-Ghassänī's Iftikāk, p. 40.

16. The solar calendar followed in Morocco for agricultural purposes was the old Roman (Julian) calendar. However, that calendar was inaccurate, and had to be corrected in 1582 by Pope Gregory XIII. The new Gregorian calendar, eleven days ahead of the old, was not known in Morocco. While the gist of aş-Şaffär's explanation, probably provided by an interpreter, is correct, the details are inaccurate. See S. B. Burnaby, Elements of the Jewish and Muhammadan Calendars (London, 1901), pp. 512-15.

17. Muhammad Ali, governor and later khedive of Egypt, ruled from 1805 to 1848. Illiterate himself until the age of 47, he had a passionate belief in education, and sent student missions to study modern science in France. The first, in 1826, included at-Tahțāwī. In 1844, thirty more students arrived in Paris, among them four royal princes: two sons of Muhammad 'Ali, Halim and Husayn, and two of his grandsons, the sons of his eldest son Ibrahim (incorrectly referred to here as his "stepson"). They were Ahmad and Isma'il, the future khedive. The two were attended by their Armenian governor, Stefan Bey. The Sami Pasha mentioned by aş-Şaffar is unidentified. Louca, Voyageurs et écrivains, pp. 75-83.

18. This comment was written later in the margin.

19. Arabic duman. Dozy 1:463.

20. Tuesday was actually the 8th of Muharram, corresponding to 6 January 1846. F. P. G. Guizot (1787-1874), the Foreign Minister, is called wazir al-muwakkal bilarräni, "Minister in charge of the Exterior." This soirée was reported in the Journal des débats of 8 January 1846: "The Minister of Foreign Affairs gave a grand dinner for Ben Aschache.…After dinner…..the Concert Society and the students of the Conservatory, numbering about three hundred, performed pieces from Gluck, Beethoven, Weber, Rossini, and Handel with rare perfection. The ambassador appeared very pleased with the brilliant reception."

 

21. See H. G. Farmer, A History of Arabian Music to the XIIIth Century (London, 1929), p. 210.

22. Erotic love poems in Arabic were sometimes phrased in the masculine gender.

 

23. The name of a woman; here, the beloved one.

24. Friday, 9 January 1846, was actually the 11th of Muharram. J. Mayr and B. Spuler, Wüstenfeld-Mahler'sche Vergleichungs-Tabellen (Wiesbaden, 1961), p. 27. Nicolas Jean de Dieu Soult was Minister of War, President of the Conseil d'État, and Marshal of France. A hero of the Revolution and the Napoleonic Wars, in 1846 he was 77 years old. Dictionnaire d'histoire de France Perrin, 1981 ed., s.v. "Soult."

 

註解：

1. 抵達日期為 1845 年 12 月 28 日（星期日），離開日期為 1846 年 2 月 16 日（星期一）。

2. 2. 前伊斯蘭教波斯薩珊王朝的創始人（卒於 242 年），是關於王子職責的口頭傳統的靈感來源，該傳統流傳到阿拉伯文學中，「每當政治或戰爭中出現世俗智慧和謹慎態度的問題時，都會被引用」。
C. E. Bosworth, 「The Persian Impact on Arabic Literature,」 in A. F. L. Beeston et al.

3. 凱旋門，1806 年拿破崙時期開始建造，1836 年完成。

4. 步伐 (khatwa) 是一跨步的長度，約一碼。

5. 或 1,000 法郎，相當可觀的金額。
Beaumier 說，光是每天的食物費用就大約 600 法郎。
AAE/ADM/Voyage, Beaumier 致 「Mes chers amis」，無日期。

6. Qa'id al-mashwar。
請參閱引言，註釋 106。
Ash'äsh 給他在德端的兄弟寫了一封信，將這件事傳回了家，而他的兄弟又將消息轉達給了宮廷。
例如，請參閱 DAR 17579，'Abd alQadir Ash「äsh 致其兄弟 」Abd Allah，日期為 1262 年 1 月 1 日/1845 年 9 月 30 日。
這封信由 Muhammad aş-Şaffär（穆罕默德-阿斯-薩法爾）親筆書寫，以類似這裡所用的語言重新數算在宮殿的接待情況，顯示 Ash'ash 和 aşŞaffär 共同編寫了至少部分的《Rihla(旅行)》。

至少有部分是共同創作的。

7. 古蘭經》20:131。
這節經文的其餘部分是 「你的主的供給是更好、更持久的」。

8. Ibn Khaldūn（伊本‧哈爾敦）指出，王權的標記之一是高高隆起的寶座，象徵君主比其他人優越。
Muqaddi mah 2:53.

9. Kiswa，字面意思是「布」；特別是指蓋在麥加大清真寺內 Ka'ba 上的刺繡豐富的布；也指聖人墳墓上的蓋布。
Dozy 2:469; SEI, s.v. 「Ka'ba」.

10. Barnița，源自義大利語 berretta。
在摩洛哥方言中，是一種歐洲式的帽子。
Dozy 1:80.

11. 阿拉伯語的動詞字根是 z-w-r。
以第二種形式使用時，有「偽造」或「偽造」的意義，印證了這段與國王見面的記載中所隱含的偽裝主題。
阿什阿什的阿拉伯語演講文本見 AAE/MDM 4/135-36。

12. Amir al-muslimin，摩洛哥蘇丹的稱號。
比較 alGhassani 與國王卡洛斯二世會面的記載。
Iftikāk, pp.

13. Muhadana，停戰。

14. Al-yamand. 在 al-Ghassani，yamant。
Iftikāk，第 84 頁。

15. Bāshādür，源自西班牙大使。
Lévi-Provençal (Les historiens, p. 82 note 62) 將其列為 az-Zayyāni 的 At-tarjamāna al-kubrä（十八世紀後期）中的「新詞」，但它在十七世紀已出現在 al-Ghassänī 的 Iftikāk, p. 40 中。

16. 摩洛哥農業所採用的太陽曆是舊羅馬曆（儒略曆）。
然而，該曆法並不準確，必須在 1582 年由教皇 Gregory XIII 更正。
新的格列高利曆比舊曆早十一天，但摩洛哥人並不知道。
儘管 aş-Şaffär 的解釋要點（可能是由 interpreter 提供）是正確的，但細節卻不準確。
見 S. B. Burnaby, Elements of the Jewish and Muhammadan Calendars (London, 1901), pp.

17. Muhammad Ali 是埃及的總督，後來成為 Khedive，於 1805 至 1848 年間統治埃及。
他在 47 歲之前都是文盲，但他對教育抱有熱切的信念，並派遣學生使團前往法國研究現代科學。
第一次是在 1826 年，包括 At-Tahțāwī。
1844 年，又有 30 名學生來到巴黎，其中包括四位皇室王子：
穆罕默德-阿里的兩個兒子哈利姆 (Halim) 和侯賽因 (Husayn)，以及他的兩個孫子，即他的長子易卜拉欣 (Ibrahim) 的兒子 (在此誤稱為他的「繼子」)。
他們是未來的哈迪夫 Ahmad 和 Isma'il。
這兩個人由他們的 Armenian 總督 Stefan Bey 陪同。
aş-Şaffar 提到的 Sami Pasha 身份不明。
Louca, Voyageurs et écrivains，第 75-83 頁。

18. 此評論後來寫在頁邊。

19. 阿拉伯文 duman。
Dozy 1:463.

20. 星期二實際上是回教元月 8 日，即 1846 年 1 月 6 日。
F. P. G. Guizot（1787-1874 年），外交大臣，被稱為 wazir al-muwakkal bilarräni，「負責外事的大臣」。
1846 年 1 月 8 日的 Journal des débats 報導了這場晚宴：
 「外交大臣為 Ben Aschache 舉辦了盛大的晚宴....，晚宴後.....，音樂協會和音樂學院的學生（約三百人）表演了 Gluck、Beethoven、Weber、Rossini 和 Handel 的曲目，完美無瑕。
大使似乎對這場精彩的招待會感到非常滿意"。

21. 請參閱 H. G. Farmer, A History of Arabian Music to the XIIIth Century (London, 1929)，第 210 頁。

22. 阿拉伯語中的情愛詩有時是以男性的性別來敘述的。

23. 女人的名字；在此指心愛的人。

24. 1846 年 1 月 9 日（星期五）實際上是穆哈拉姆月 11 日。
J. Mayr and B. Spuler, Wüstenfeld-Mahler's sche Vergleichungs-Tabellen (Wiesbaden, 1961), p. 27. Nicolas Jean de Dieu Soult 曾任法國軍事部長、行政院長及法國元帥。
他是大革命和拿破侖戰爭的英雄，1846 年已 77 歲高齡。
Dictionnaire d'histoire de France Perrin，1981 年版，s.v. 「Soult」。

5-2 Their House of Books

5-2 他們的書屋

 

The next day we went to the Sultan's house of books, that is, his library (khizāna), which was a large building, four stories high, each floor having five or six great lofty rooms. Every wall was filled with books on wooden shelves from floor to ceiling, and in the middle was another row of shelves the length of the room. They were crammed with books newly bound in red leather, the title of each written on its spine." All these rooms were spotlessly clean; no rubbish, dust, cobwebs, bookworms, or bugs were to be seen.

圖書館

第二天，我們去了蘇丹的書屋，也就是他的圖書館 (khizāna)，那是一座很大的建築，有四層樓高，每層都有五六個很大的房間。
從地板到天花板，每一面牆的木架上都堆滿了書籍，中間還有一排長達房間的書架。
這些書架擠滿了新裝訂的紅皮書，每本書的書脊上都寫著書名。
所有這些房間都一塵不染，看不到任何摩擦、灰塵、蜘蛛網、書蟲或小蟲。

 

Custodians and workers tend the books and guard them. Their chief holds the key to the rooms and they allow whoever wishes to enter, but he must sit in a designated place at a table surrounded by chairs. He requests the books he wants from the custodian, who brings them and then stands on guard. You may read and copy from them to your heart's content; but no one is permitted to carry off a single book. The custodians are always there on duty, but they do not bother you. They know the name of every book. You may ask for whatever you want [by saying]: "Bring me such-and-such a book," and they will fetch it for you in an instant. Some of them know Arabic, and if an Arab goes there, he will find someone who comprehends his words.

 

管理員和工人負責看管和守衛這些書籍。
他們的首領持有房間的鑰匙，他們允許任何想要進入的人，但他必須坐在指定的地方，坐在一張四周有椅子圍繞的桌子旁。
他向保管人索取他想要的書籍，保管人會把書籍拿來，然後站崗看守。
您可以隨心所欲地閱讀和抄寫，但任何人都不得帶走任何一本書。
保管員總是在那裏值班，但他們不會打擾您。
他們知道每本書的名字。
您可以[說]要任何您想要的東西：
 「他們會馬上幫您取來。
他們中有些人懂阿拉伯語，如果阿拉伯人去那裡，他會找到能聽懂他說話的人。

 

All kinds of books are found there, [such as] books in Arabic from the Arab West and the Arab East; books written by hand or printed on a press; and non-Arabic books in Greek, Latin, Hindi, Turkish, Coptic, Ethiopic, and Persian. We asked for Arabic books and they brought us an enormous Koran in a single volume; two men had to carry it between them because of its size. It was in eastern script, and we had never seen anything approaching it in beauty, splendor, and perfection. The gold and ornamentation on it were beyond words. It should rightfully belong in the library of one of the kings of Islam, may God render them victorious and deliver it from the hands of the infidel!29 It is guarded extremely closely and no one may touch it except those of the front rank of learning. We asked them from whence it came, and they told us from Egypt, when they conquered it.

 

那裡有各式各樣的書，[例如] 來自西方阿拉伯和東方阿拉伯的阿拉伯語書籍；手寫或印刷的書籍；以及希臘語、拉丁語、印地語、土耳其語、科普特語、埃塞俄比亞語和波斯語等非阿拉伯語書籍。
我們要求購買阿拉伯語書籍，他們為我們帶來了一冊巨大的《古蘭經》；由於書籍太大，不得不由兩個人抬著走。
這本古蘭經是用東方文字寫成的，我們從未見過如此美麗、絢爛和完美的古蘭經。
上面的金色和裝飾無法用言語形容。
這本書應該屬於伊斯蘭國王的圖書館，願真主賜予他們勝利，並將它從異教徒手中拯救出來！29 這本書被嚴密看管著，除了學術界的前輩，任何人都不能碰觸它。
我們問他們這本古蘭經是從何處來的，他們告訴我們是從埃及來的，那時他們征服了埃及。

 

They showed us other Korans, including one written on one long page inside of the Verse of the Throne; that is, they wrote the Verse of the Throne in large letters, and then the entire Koran from beginning to end in very tiny letters inside of it." Then they brought us the Muwatta of Imam Malik, written in Andalusian script on parchment; the Sharh al-'Ayni alā al-jāmi aş-şahih; and a book entitled Kashf az-zunün 'an asāmī al-kutub wal-funün, as well as other Arabic books. If our eyesight had allowed it, we would have whiled away the entire day there.

 

他們還給我們看了其他的《古蘭經》，其中有一本是在《寶座經》裡面的一長頁上寫的；也就是說，他們用大字寫了《寶座經》，然後用非常小的字把整本《古蘭經》從頭到尾寫在裡面"。
然後，他們帶給我們伊瑪目馬利克用安達魯西亞文字寫在羊皮紙上的 Muwatta、Sharh al-「Ayni alā al-jāmi aş-şahih、一本名為 Kashf az-zunün 」an asāmī al-kutub wal-funün 的書，以及其他阿拉伯語書籍。
如果我們的視力允許的話，我們會在那裡消磨一整天。

 

Then we visited the other rooms, and they told us about the books in them. They showed us samples of the earliest writing and how it changed, along with many old manuscripts. In addition to books, they have many things from the ancients, such as signet rings, princely armor, shields, swords, maces of iron, axes, and so forth; and everything that belonged to [the king]. If they have a thing that is rare or valuable, they guard it in their library as a relic for later generations. They do not lose it or let it get destroyed.

 

之後，我們參觀了其他房間，他們向我們介紹了房間裡的書籍。
他們向我們展示了最早的文字樣本以及文字的變化，還有許多古老的手稿。
除了書籍之外，他們還有許多古人的東西，例如簽名戒指、王子的盔甲、盾牌、劍、鐵矛、斧頭等等；以及所有屬於［國王］的東西。
如果他們擁有稀有或珍貴的東西，就會把它收藏在圖書館中，作為後世的遺物。
他們不會遺失，也不會讓它被毀壞。

There were many ancient coins there, some of stone and iron, including coins of the kings of Andalus and the Maghrib. Each coinage was laid out in a small circle, and the name of its Sultan and its place [of origin) were indicated. They were displayed in rows of cases covered with glass to protect them. There were also many kinds of keys and other ancient objects, such as a golden bowl standing on tiny legs and encrusted with jewels and precious stones. They claimed it was sent to them by Härün ar-Rashid as recompense for a Koran which their Sultan sent to him. Also many artifacts from the Greeks, and necklaces of gold found buried in graves from the time of ignorance, 16

 

那裡有許多古代的錢幣，有些是石頭，有些是鐵，包括安達魯斯和馬格里布國王的錢幣。
每種錢幣都擺放在一個小圓圈中，並標明了其蘇丹的名字和[產地]。
這些錢幣陳列在一排用玻璃覆蓋的箱子中，以保護它們。
此外，還有各式各樣的鑰匙和其他古代物件，例如一個用小腿站立、鑲滿珠寶和寶石的金碗。
他們聲稱這是 Härün ar-Rashid 送給他們的，作為對他們的蘇丹送給他的《古蘭經》的推薦。
此外，還有許多來自希臘人的器物，以及在無知時代的墳墓中發現的黃金項鏈。

The following day their Sultan summoned us to attend a review of the troops as an extravagant expression of his high esteem for us, for he does that only for those whom he holds in great favor. But for us it was more a gesture of spiteful mockery. We came to a great building, where they put our chief and several of our cavalrymen on horseback, while the rest of us went up to a balcony overlooking a great long field filled with soldiers, cavalry to one side and infantry to the other. We were blinded by the flashing of their swords, the gleam of the horses' trappings, the shine of their helmets, and the radiance of the armor they wore both front and back. In the midst of the field stood their Sultan's eldest son and his brothers, along with our chief.

軍隊檢閱

翌日，他們的蘇丹召喚我們參加一次軍隊檢閱，以表達他對我們的崇高敬意，因為他只會對那些他非常喜歡的人這樣做。
但對我們來說，這更像是一種諷刺。
我們來到一棟大樓前，他們把我們的首領和幾名騎兵放在馬背上，而我們其餘的人則走到一個陽台上，俯瞰著一大片長長的田野，田野上站滿了士兵，騎兵在一邊，步兵在另一邊。
我們被他們閃爍的劍光、馬飾的光芒、盔甲的光澤以及他們前胸後背所穿戴的盔甲的光芒所蒙蔽。
田野中央站著他們蘇丹的長子和他的兄弟，還有我們的首領。

 

Then the cavalry moved back to the sides of the field, and the infantry began to march. At first they stood in close ranks, but then they separated into rows and columns. Then they divided again into ranks to pass in review. Then they split into six or seven sections, each section made up of twelve companies, each company with its own leader who held a naked sword. Then they formed into three lines of more than thirty men each, not counting the line of musicians. In the lead of each section, which they call a "troop" (tarūnba), was a row of thirteen men bearing muskets and carrying hatchets across their shoulders. They wore leather and tall black hats like inflated goatskins on their heads. They come first to remove any trees, brush, or fallen logs encountered on the march.

 

然後，騎兵退到戰場兩側，步兵開始行進。
一開始他們站成一排，但後來他們分成了行和列。
然後，他們再次分成不同的行列，以便通過檢閱。
然後，他們分成六或七個部分，每個部分由十二個連隊組成，每個連隊都有自己的領袖，領袖手持裸劍。
然後，他們排成三列，每列超過三十人，還不包括樂師隊。
他們稱之為 「部隊」（tarūnba）的每個部隊的首領是一排十三人，他們手持火槍，肩上扛著斧頭。
他們頭上戴著像充氣山羊皮一樣的皮革和高高的黑色帽子。
他們先來移除行軍路上遇到的樹木、灌木叢或倒下的原木。

 

Then came two rows of musicians, led by a man carrying a baton. Behind him were two lines of drummers of eighteen men each, followed by one man with a large drum, and with him were two others, each with a set of large copper cymbals which he was banging together. Then came the woodwinds, and after them men carrying brass poles topped with tiny bells. When they struck the poles with their palms, the bells tinkled. That was all their music.

 

接著是兩排樂手，由一個扛著 baton 的男人帶領。
在他後面是兩排鼓手，每排十八人，後面有一個人拿著一面大鼓，和他一起的還有另外兩個人，每個人都拿著一套大銅鑼來敲打。
接著是木管樂隊，在他們之後是拿著銅柱的人，銅柱上有小鈴。
當他們用手掌敲打銅柱時，鈴聲就會叮噹作響。
這就是他們所有的音樂。

 

Following them were the companies of soldiers, moving their legs as one, each staying in line and not straying to the right or the left or leaving his place. When a row reached the corner of the field and was about to turn, the end toward the middle marched [in place] while the other end wheeled, so that the row stayed even. As they turned, their leader walked backwards and directed them with his baton, extending it outward to indicate who should advance and who should stay behind. When the musicians in the lead reached the center of the field, they continued playing until their troop had passed. Whenever a leader drew near to those at the center of the field, he pointed the tip of his sword to the ground in a salute, which they returned by raising their hats. The troops followed each other in rapid order, always keeping the same distance apart. Each troop had its own pennant carried by someone in the rear, for they do not carry them in front. Some were torn, for they had been in battle and were kept that way out of pride.

 

跟在他們之後的是一連串的士兵，他們的腳步一致，每個人都排成一排，不會偏左或偏右，也不會離開自己的位置。
當一排士兵到達場地的角落準備轉身時，朝中間的一端[原地]行軍，另一端則輪著轉身，這樣一排士兵就保持一致。
當他們轉身時，他們的領隊向後走，用指揮棒指揮他們，並將指揮棒向外伸，指示誰應該向前走，誰應該留在後面。
當領頭的樂手走到場中央時，他們會繼續演奏，直到他們的隊伍經過為止。
每當一位領隊接近場中央的隊伍時，他會將劍尖指向地面以示敬禮，隊伍則會舉起帽子還禮。
各隊伍按順序快速跟隨，並始終保持相同的距離。
每支部隊都有自己的旗幟，由後方的人攜帶，因為他們不在前方攜帶旗幟。
有些是破爛的，因為它們曾經上過戰場，為了自尊而保持這樣。

 

Some of the companies had a woman in military garb in the rear. She marched with them and carried a box with drink. There was also a doctor, his assistant, a female nurse, and a bearer for his medical instruments. Each soldier carried a sack on his back containing his food and other needs. At the top of the sack was a rolled-up cloth, perhaps his bedroll, and in his hand a musket. He also wore a sword and carried his powder, bullets, and other battle gear stuffed into his belt, so that if his leader ordered him to march, he would be ready in an instant.

 

有些連隊的後方有一位身著軍裝的女士。
她和他們一起行軍，並帶著一箱飲料。
還有一名醫生、他的助手、一名女護士，以及一名攜帶醫療工具的人。
每個士兵都背著一個麻袋，裡面裝著食物和其他所需。
在麻袋的頂端有一塊捲起來的布，也許是他的床單，而他的手上則拿著一把火槍。
他還佩帶著一把劍，並將火藥、子彈和其他戰鬥裝備塞在腰帶裡，這樣，如果他的領袖命令他行進，他就可以馬上做好準備。

After the foot soldiers came the cannoneers. There were twentyfour cannons of the twelve [pound] type, each shining on its mounting. They were lined up in four rows of six cannons each, followed by a second row of caissons that carried the supplies. Each cannon was mounted on a cart drawn by six horses, two by two, and accompanied by ten artillerymen. Three rode on the horses, while the rest rode on the cannon or the caissons. Hanging from every cannon were traces [connecting it] to the caisson behind, pulling it carefully lest anything be broken. In this way, everything is close at hand.

 

步兵之後是大炮手。
他們有二十四門十二[磅]型大炮，每門都在支架上閃閃發光。
它們排成四排，每排六門大炮，第二排是運送補給品的沉箱。
每門大炮都裝在六匹馬拉的車上，兩匹對兩匹，由十個炮兵陪伴。
三人騎在馬上，其餘的騎在大炮或沉箱上。
每門大炮上都懸掛著[連接]到後面沉箱的繩索，小心翼翼地拉著，生怕有任何東西被弄壞。
如此一來，一切都近在咫尺。

After the lines of cannon came the cavalry, who were also sectioned into troops and companies like the footsoldiers. First came the musicians, mounted on horses; they played only woodwinds (ghaytat) and had no drums. Then the cavalry, who were of different types: some had drawn swords and short muskets at their sides, while others had lances tipped with small, tricolored pennants, red, white, and blue. The fluttering and waving of the flags from afar is intended to increase the fear and astonishment [of the enemy], just as the glinting of swords and armor is calculated to strike terror into their hearts. Still others wore helmets and armor like the infantry. Each group has a special task in the conduct of war, either taking part or standing in reserve, or putting out fires if they occur, and so on.

 

在大炮之後是騎兵，騎兵也像步兵一樣被分成軍隊和連隊。
首先是騎在馬上的樂師；他們只吹奏木管樂（ghaytat），沒有鼓。
接著是不同類型的騎兵：
有些騎兵在身邊攜帶拔刀和短火槍，有些騎兵則手持長矛，矛尖上插著紅、白、藍三色的小橫幅。
從遠處看來，旌旗的飄揚和揮舞是為了增加[敵人]的恐懼和驚訝，就像劍和盔甲的閃爍是為了讓他們心生恐懼一樣。
還有一些人像步兵一樣戴著頭盔，披著鎧甲。
在戰爭進行時，每個團體都有特殊的任務，或參戰或後備，或在發生火災時救火等等。

透過 DeepL.com（免費版）翻譯

 

So it went until all had passed, leaving our hearts consumed with fire from what we had seen of their overwhelming power and mastery, their preparations and good training, their putting everything in its proper place. In comparison with the weakness of Islam, the dissipation of its strength, and the disrupted condition of its people, how confident they are, how impressive their state of readiness, how competent they are in matters of state, how firm their laws, how capable in war and successful in vanquishing their enemiesnot because of their courage, bravery, or religious zeal, but because of their marvelous organization, their uncanny mastery over affairs, and their strict adherence to the law.

壓倒性的力量和軍隊

就這樣，直到所有的人都走過去，讓我們看到他們壓倒性的力量和軍隊，他們的準備和良好的訓練，他們把一切都放在適當的位置，讓我們的心被火燒著。
相對於伊斯蘭的弱小、力量的消散、人民的破壞，他們是何等的自信，他們的準備狀態是何等的令人印象深刻，他們在國家事務上是何等的能幹，他們的法律是何等的堅定，他們在戰爭中是何等的能幹，他們在擊敗敵人時是何等的成功--不是因為他們的勇氣、勇敢或宗教的熱忱，而是因為他們奇妙的組織、對事務超乎常人的掌控、對法律的嚴格遵守。

 

Even when one of them commits a crime, they know what to do, for he is subject to their law, regardless of whether he is great or humble. If one of them shows excellence, they elevate him in standing. They do not fear that another will seize their property, nor do they covet what is not theirs. In battle they give their utmost, hurling themselves into the thick of it. If you could see their conduct and their laws [at work], you would be profoundly impressed with them, despite their infidelity (kufruhum) and the extinction of the light of religion from their hearts. [As it is said:] "Seeing is believing." May God return to Islam its strength and renew His support for [our] faith with the help of the Prophet, God bless him and grant him salvation.

遵守法律

即使他們中有人犯罪，他們也知道該怎麼做，因為他必須遵守他們的法律，不論他是偉大還是卑微。
如果他們中有人表現卓越，他們會提升他的地位。
他們不怕別人奪取他們的財產，也不貪戀不屬於他們的東西。
在戰鬥中，他們全力以赴，投入戰鬥。
如果你能看到他們的行為和他們的法律，你一定會對他們留下深刻的印象，儘管他們不忠誠（kufruhum），而且宗教之光已從他們心中熄滅。
[正如所言：
「眼見為實」。
願真主讓伊斯蘭教重獲力量，並在先知（真主保佑他，並賜予他救恩）的協助下，重新支持（我們的）信仰。

The next day and the one after they took us to two palaces of their Sultan, one called the Palais Royal" and the other called the "Louvre." Each was enormous and solidly built. The first contained furnishings of their kings no longer in use, yet preserved and kept in readiness at all times. It is empty and no one lives there. Here too are furnishings belonging to the present Sultan and portraits of his family, including some of him from an early age until he inherited the throne.

羅浮宮

第二天和後天，他們帶我們去了蘇丹的兩個宮殿，一個叫 「皇家宮」，另一個叫 「羅浮宮」。
每座宮殿都非常巨大，建築堅固。
第一個宮殿裡有他們國王不再使用的陳設，但仍被保存下來，隨時準備使用。
它是空的，沒有人住在那裡。
這裡也有屬於現任蘇丹的陳設和他家人的肖像，包括一些他從幼年直到繼承王位時的肖像。

 

The palace of the Louvre is close by, and it too is uninhabited, but it is not furnished. Instead, it is filled with portraits and likenesses too numerous to count, along with bodies made of stone, and all kinds of drawings. Here you will find many likenesses of Mary and Jesus, so they claim; portraits of their former sultans; portraits of the Greeks, including Socrates and Plato, the two wise men; and likenesses of those who lived in the days of the Flood at the moment the waters overtook them and they clung to the trees; all of these images were hanging together.

 

盧浮宮(Palace of the Louvre)就在附近，也沒有人居住，但也沒有陳設。
盧浮宮的宮殿就在附近，宮殿內也沒有人居住，但卻沒有任何陳設，相反，宮殿內充滿了數之不盡的肖像和像章，還有用石頭製成的屍體，以及各式各樣的圖畫。
在這裡，您會發現許多馬利亞和耶穌的肖像（他們是這樣說的）；他們以前的蘇丹的肖像；希臘人的肖像，包括蘇格拉底和柏拉圖這兩位智者的肖像；以及那些生活在大洪水時代的人的肖像，在大水覆蓋他們的那一刻，他們依附在樹上；所有這些肖像都掛在一起。

 

This palace is solidly built. Among the things there are relics of the ancients, including bodies of the dead preserved by coating them with a kind of plaster. [The body) was wrapped in a striped cloth, and on the outside they put a face with two huge eyes and black eyebrows, just like a living person. They claim that these bodies were found in Egypt, and that these were the earliest people of that land. When someone died they treated him like that, and left him in his house. They are still found underground in Egypt. Someone there told me that he was present a year ago when they opened one that had been purchased in Egypt. After much preparation (for it was coated with tar), they opened it and found a woman. Some of them are stretched out on boxes in the midst of the room, while others are standing about.

木乃伊

這座宮殿建造得很堅固。
其中有古人的遺物，包括塗上一種石膏而保存下來的死者屍體。
[屍體）被條紋布包裹著，在外面他們貼上了一張有兩隻巨大眼睛和黑色眉毛的臉，就像活人一樣。
他們聲稱這些屍體是在埃及發現的，這些人是那片土地上最早的人。
當有人死了，他們就這樣對待他，把他留在他的房子裡。
在埃及的地底下還發現了這些屍體。
那裡有人告訴我，一年前他們打開一具在埃及購買的屍體時，他也在場。
經過一番準備（因為上面塗了焦油），他們打開後發現了一個女人。
有些人在房間中央的箱子上伸展身體，其他人則站在一旁。

I read a few words about them in one of their history books. It is said that the people of Egypt did this so that their dead would never leave them. Moreover, if one Egyptian borrowed money from another or bought on credit, he would give one of these bodies, such as his father or daughter, as security until he had repaid the debt; then it would be returned to him.**

 

我在他們的一本歷史書中讀到一些關於他們的文字。
據說埃及人這樣做是為了讓死者永遠不離開他們。
此外，如果一個埃及人向其他人借錢或賒賬買東西，他會把其中一具屍體，例如他的父親或女兒，作為抵押，直到他還清債務；然後屍體就會歸還給他。

 

There are many rooms in this place, story upon story. Here are pictures of all the ports of their country, their manner of construction, and their special features. Also, models of ships that were real, not pictures, but very small; such as a steamship, a huge warship, and a frigate (firāgt); also a locomotive (bābür al-barr). [They showed] how ships were made from the earliest times. Each ship had all its equipment-masts, ropes, and chains even though it was tiny. Ancient instruments of war are also found there, such as bows, shields, armor, lances, and the like, and likenesses of cannon of all sizes that resembled the ships [in their detail). Everything was pleasing to the eye. In short, this huge and well-built palace would have been nicely decorated were it not for the many portraits which disfigured its beauty.

 

這個地方有很多房間，故事一個接一個。
這裡有他們國家所有港口的圖片，它們的建造方式和特點。
此外，還有真實的船舶模型，不是圖片，而是非常小的；例如一艘蒸汽船、一艘巨大的戰艦和一艘護衛艦 (firāgt)；還有一個火車頭 (bābür al-barr)。
[他們展示了]自古以來船舶的製造過程。
每艘船都有它所有的設備-桅桿、繩索和鏈條，即使它很小。
那裡也有古代的戰爭工具，例如弓、盾牌、盔甲、長矛等，還有大小不一的大炮的像片，與船[在細節上]很相似。
一切都令人賞心悅目。
簡而言之，這座巨大而建造精良的宮殿，如果不是因為有許多肖像襯托出它的美麗，應該會被裝飾得非常漂亮。

 

Plate 9. The military review on the Champ-de-Mars. From L'Illustration, 31 January 1846.

圖 9. 香榭大道上的軍事審查。
摘自 L'Illustration，1846 年 1 月 31 日。

NOTES：

25. Compare with al-Ghassani's comments on Spanish customs in dancing, Iftikāk, p. 30.

26. The Bibliothèque Royale, now part of the Bibliothèque Nationale. In Morocco, great libraries were attached to the mosque-universities, such as the Qarawiyin, while private collections were found in the homes of wealthy individuals. G. Salmon, "Catalogue des manuscrits d'une bibliothèque privée de Tanger," AM 5 (1905): 134-46; R. Basset, "Les manuscrits arabes de deux bibliothèques de Fés," Bulletin de correspondance africaine 1, 7 (November-December 1883): 366-93; P. Maillard, "Bibliothèque de la Grande Mosquée de Tanger," RMM 35 (1917-18): 107-92.

27. In Muslim libraries books were usually stacked flat, with the title of the book written on the bottom edges of the leaves facing the observer, rather than on the spine. F. Rosenthal, Technique and Approach, p. 11 note 3.

28. Arabic was taught in Paris at the Ecole des Langues Vivantes from the late eighteenth century. Silvestre de Sacy (1758-1838) was the leading French Arabist of the period. In 1824 he became director of the new Ecole des Langues Orientales and trained a generation of disciples. Some worked in the Bibliothèque Royale, where de Sacy himself was named conservator of manuscripts in 1833; others became official interpreters, such as Alix Desgranges, who knew both Arabic and Turkish and accompanied the Moroccan delegation in Paris. De Sacy was also the inspector of Oriental type at the Imprimerie Royale. Henri Dehérain, Orientalistes et antiquaires: Silvestre de Sacy, ses contemporains et ses disciples (Paris, 1938), pp. iii, vi, xvii,

1-12.

 

29. Compare with Ahmad b. Qasim al-Hajarī al-Andalusi (known as Afuqay), Nāşir ad-din 'ala al-qawm al-kafirin, ed. Muhammad Razūq (Casablanca, 1987): "I became incensed when I saw the Holy Book in the hands of an impure unbeliever (käfir najis)" (p. 50).

30. Napoleon invaded Egypt in 1798 and brought with him a team of Orientalist scholars who "discovered" manuscripts and other treasures, later removing them to France. This giant Koran from Egypt is still in the collection of the Bibliothèque Nationale; it comes from the al-Azhar mosque in Cairo, where it was "saved from flames during the revolt of 30 vendémiaire VII (21 October 1798) and brought to France." Bibliothèque Nationale, Catalogue des manuscrits arabes, part 2, "Manuscrits musulmans," Tome 1, 2, "Les manuscrits du Coran," ed. F. Deroche (Paris, 1985), pp. 60-61.

31. The Verse of the Throne is Sura 2:255. This seventeenth-century Koran is still part of the collection of the Bibliothèque Nationale. See Splendeur et majesté: Corans de la Bibliothèque Nationale (Paris, 1987), p. 57, entry 26.

32. The Leveled Path, the earliest surviving book of Muslim law, written by Malik b. Anas (d. 197/795), a jurist of Medina and founder of the Maliki school of jurisprudence. SEI, s.v. "Malik b. Anas."

 

33. A commentary by Abū Muhammad Mahmüd b. Ahmad al-'Ayni on the Sahih of Bukhari. The full title is "Umdat al-qari fi sharh al-Bukhari. GAL 2:52-53; S 2:50-51.

34. A great bibliographical dictionary containing over 14,500 entries, written by the seventeenth-century Ottoman scholar Katib Çelebi, also known as Hajji Khalifa (d. 1067/1657). El 2, s. v. "Katib Čelebi."

35. Härün ar-Rashid, the fifth Abbasid Caliph (d. 193/809), made famous by the Thousand and One Nights. An exchange of embassies and gifts was said to have taken place between him and Charlemagne, but the incident goes unmentioned in the Arabic sources. Hitti, History of the Arabs, p. 298; El 2, s.v. "Härün al-Rashid."

36. Al-jahiliya. The name given to the condition of the Arabs before the coming of Islam; hence, pre-Islamic times. SEI, s. v. "Djahiliya."

 

37. This review took place on Saturday, 17 January 1846, on the Champ-de-Mars. Troops gathered from Paris and its environs in order to show the ambassador "the brilliant and varied uniforms of the French army." They moved "with a precision which completely astonished and aroused [his] admiration." L'Illustration, 31 January 1846. See illustration, p. 191.

 

38. Arabic handaqa [?]. Not found in any dictionary; the meaning is surmised from the context.

 

39. Şiqala, from the Italian scala, meaning a staging or scaffolding. Dozy 1:839.

40. Rabia, a box for holding ammunition. In Moroccan usage, a strongbox placed at a saint's tomb for the purpose of collecting donations. Harrell, p. 123.

41. Ibn Khaldūn noted the psychological effect of flags and music in battle, saying that "the display of banners and flags and the beating of drums and the blowing of trumpets and horns" were intended to arouse terror. Music causes "a kind of drunkenness" among one's own troops, making men willing to die, and this is why non-Arabs bring musicians into battle. Muqaddimah 2:48-49.

 

42. Priests in the necropolis where royal mummies were kept during the Ptolemaic period could hold an interest in mummies that "could be disposed of by will or contract, bought and sold." Encyclopaedia Britannica, 11th ed., s.v. "Mummy."

 

註解：

25. 比較 al-Ghassani 對西班牙舞蹈習俗的評論，Iftikāk，第 30 頁。

26. 皇家圖書館 (Bibliothèque Royale)，現為國家圖書館 (Bibliothèque Nationale) 的一部分。
在摩洛哥，大圖書館隸屬於清真寺大學，例如 Qarawiyin，而私人收藏則在富裕人士家中。
G. Salmon, 「Catalogue des manuscrits d'une bibliothèque privée de Tanger,」 AM 5 (1905)：
 134-46; R. Basset, 「Les manuscrits arabes deux bibliothèques de Fés,」 Bulletin de correspondance africaine 1, 7 (November-December 1883)：
 366-93; P. Maillard, 「Bibliothèque de la Grande Mosquée de Tanger,」 RMM 35 (1917-18)：
 107-92.

27. 在穆斯林圖書館中，書籍通常是平放的，書名寫在面向觀察者的書葉底邊，而不是書脊上。
F. Rosenthal, Technique and Approach, p. 11 note 3。

28. 從十八世紀後期開始，巴黎的 Ecole des Langues Vivantes 學院開始教授阿拉伯語。
Silvestre de Sacy (1758-1838) 是當時法國最主要的阿拉伯學家。
1824 年，他成為新的東方語言學院 (Ecole des Langues Orientales) 的院長，並培養了一代弟子。
有些人在 Bibliothèque Royale 工作，de Sacy 本人在 1833 年被任命為手稿保存人；其他人則成為官方翻譯，例如 Alix Desgranges，他同時懂阿拉伯語和土耳其語，曾陪同摩洛哥代表團到巴黎。
De Sacy 也是 Imprimerie Royale 的東方字體檢查員。
Henri Dehérain, Orientalistes et antiquaires：
 Silvestre de Sacy, ses contemporains et ses disciples (Paris, 1938), pp、

1-12.

29. 比較 Ahmad b. Qasim al-Hajarī al-Andalusi（又名 Afuqay），Nāşir ad-din 'ala al-qawm al-kafirin，ed. Muhammad Razūq (Casablanca, 1987)：
 「當我看到聖經在不潔的不信者 (käfir najis) 手中時，我變得憤怒」(第 50 頁)。

30. 拿破崙於 1798 年入侵埃及，並帶來了一隊東方學家，他們「發現」了手稿和其他珍寶，後來將它們帶到法國。
這本來自埃及的巨型《古蘭經》仍存放在國家圖書館 (Bibliothèque Nationale) 的收藏庫中；它來自開羅的愛資哈尔清真寺 (al-Azhar mosque)，「在 30 vendémiaire VII (1798 年 10 月 21 日) 叛變時從火中被救出，並被帶到法國」。
Bibliothèque Nationale, Catalogue des manuscrits arabes, part 2, 「Manuscrits musulmans,」 Tome 1, 2, 「Les manuscrits du Coran,」 ed. F. Deroche (Paris, 2007). F. Deroche (Paris, 1985), pp.

31. 寶座的經文是 Sura 2:255。
這本十七世紀的《古蘭經》仍是國家圖書館的藏品之一。
見 Splendeur et majesté：
 Corans de la Bibliothèque Nationale (Paris, 1987), p. 57, entry 26。

32. 32. The Leveled Path 是現存最早的回教法律書籍，由麥迪那的法學家、馬利基法學派的創始人 Malik b. Anas（卒於 197/795）所著。
SEI，s.v. 「Malik b. Anas」。

33. Abū Muhammad Mahmüd b. Ahmad al-'Ayni 對《布哈里聖典》的評論。
全名是「Umdat al-qari fi sharh al-Bukhari」。
gal 2:52-53; s 2:50-51.

34. 由十七世紀的鄂圖曼學者 Katib Çelebi（又稱 Hajji Khalifa，卒於 1067/1657）撰寫，是一部包含超過 14,500 個詞條的偉大書目辭典。
El 2, s. v. 「Katib Čelebi」.

35. Härün ar-Rashid，第五任阿拔斯王朝哈里發（卒於 193/809），因《一千零一夜》而成為法老。
據說他和查理曼大帝曾互派使節和互贈禮物，但阿拉伯文的資料中沒有提及此事。
Hitti, History of the Arabs, p. 298; El 2, s.v. 「Härün al-Rashid」.

36. Al-jahiliya. 伊斯蘭教來臨前阿拉伯人的狀況，因此稱為前伊斯蘭教時代。
SEI，s. v. 「Djahiliya」。

37. 1846 年 1 月 17 日星期六，在香榭麗舍大道（Champ-de-Mars）上舉行了這次會議。
來自巴黎及其周邊地區的軍隊聚集在一起，向大使展示「法國軍隊絢麗多變的制服」。
他們的動作 「精確無誤，令[他]驚嘆不已，欽佩不已」。
L'Illustration，1846 年 1 月 31 日。
見插圖，第 191 頁。

38. 阿拉伯語 handaqa [?］ 在任何字典中都找不到，其意義根據上下文推測。

39. Şiqala，來自義大利語 scala，意思是舞台或腳手架。
Dozy 1:839。

40. 拉比亞 (Rabia)，用來放置彈藥的箱子。
在摩洛哥的用法中，是放在聖人墓前募捐的保險箱。
Harrell, p. 123。

41. Ibn Khaldūn注意到旗幟和音樂在戰鬥中的心理影響，他說「展示橫幅和旗幟、擊鼓、吹號角」是為了引起恐懼。
音樂會在自己的部隊中造成「一種醉意」，使人甘願赴死，這也是非阿拉伯人將音樂家帶上戰場的原因。
Muqaddimah 2:48-49。

42. 托勒密時期，在存放皇室木乃伊的墳墓中，祭司可以持有木乃伊的權益，「可以透過遺囑或契約來處置、買賣」。
Encyclopaedia Britannica, 11th ed.，s.v. 「木乃伊」。

5-3The House of Physics

5-3物理之家

 

The next day we went to one of their institutions for learning called "the House of Physics," which is the name of one of their sciences and can be translated as "the science of natural things" or "the science of chemistry." Its subject matter is acquiring knowledge about the natural properties of things, such as the magnet's pull, the vibration of the air when sound passes through it, and other [things] whose names we do not know. In this place are many strange instruments and marvelous devices. 44

法蘭西學院

自然科學

第二天，我們去了他們的一個學習機構，叫做 「The House of Physics「，這是他們其中一門科學的名稱，可以翻譯成 」自然事物的科學 「或 」化學的科學」。
它的主題是獲得關於事物自然特性的知識，例如磁鐵的拉力、聲音穿過空氣時空氣的沸騰，以及其他我們不知道名稱的 [事物]。
在這個地方有許多奇怪的儀器和奇妙的裝置。
44

 

The first thing we saw was a circle of brass spools standing on little legs, and connected with a moving force from above. 45 On its face was a large round piece of glass turning like a waterwheel, with a handle like the handle of a waterwheel. If a person put his hand near the spools while the glass turned, something like lightning in color and speed came out at him in brief flashes. His hand felt as if it had been struck, causing a sharp pain; but no trace of the pain remained afterward, as it would have from a real blow.

 

我們首先看到的是一圈站在小腳上的銅線軸，由上方的移動力連接著。
45 在它的表面有一大塊像水車一樣轉動的圓形玻璃，有一個像水車把手一樣的把手。
如果一個人在玻璃轉動時把手放在轉軸附近，在顏色和速度上都像閃電的東西就會短暫地向他閃出來。
他的手感覺好像被擊中了一樣，產生了劇痛；但之後並沒有留下疼痛的痕跡，就像真的被擊中了一樣。

 

An amazing aspect of this was that when someone stood near the glass while it was turning, and held a brass ball connected with the spools, his hair stood on end, one hair after another. When he took the ball in his right hand and stretched out his left toward another person, lightning jumped from the outstretched hand, though the person holding the ball felt nothing. Nor can it be said that the one holding the ball was playing a trick, because one of us held the ball and we felt nothing either. Those spools are enclosed on all sides. They claim this is like lightning in the sky, which has its source in the compression of air, just as fire has its origin in the compression of the space between rocks and iron.

 

一個令人驚訝的現象是：
當玻璃杯轉動時，有人站在玻璃杯旁邊，拿著連接線軸的銅球，他的頭髮就會一根接一根地豎立起來。
當他右手拿著球，左手伸向另一個人時，閃電就從伸出來的手上跳了出來，雖然拿球的人什麼也感覺不到。
也不能說拿球的人在耍把戲，因為我們其中一個人拿著球，也沒有任何感覺。
那些線軸四面都被封住了。
他們聲稱這就像天空中的閃電，閃電的來源是空氣的壓縮，就像火的來源是岩石和鐵之間空間的壓縮一樣。

 

Then we went to another place where we saw a hollowed-out board; inside it was a moving force and coming out from its sides were two wires, vibrating like a metal thread; wound around them were other threads made of silk. At the ends of these two wires were two spools of copper. If the force inside the board moved, the spools began to tremble. If someone touched the spools, the veins inside his hand would shake unbearably. They say the force continues the length of the wires, even to the other end of the country, and whoever touches them will feel their force, even at a great distance. The utility of it is in sending the news, as I will explain shortly.

 

然後，我們到了另一個地方，在那裡我們看見一個中空的木板；木板裡面有一股移動的力量，從木板的兩側伸出兩條線，像金屬線一樣震動；在它們周圍繞著其他絲線。
這兩條線的兩端是兩個銅線軸。
如果板內的力量移動，銅線軸就會開始震動。
如果有人碰了銅線軸，他手裏的血管就會顫動得難以忍受。
他們說，這股力量會一直延續到電線的長度，甚至延伸到國家的另一端，即使在很遠的地方，碰到電線的人也會感受到它的力量。
它的功用在於傳送新聞，我稍後會解釋。

 

Then one of them stood next to a board with a small tube at its center wrapped in a ring. Over its opening was a piece of glass shaped like a little bucket that opened and shut. A motion began inside the little tube and the glass came down tightly onto the board. Then the little tube opened up and filled with drafts of air; one saw steam coming out of the tube and circulating inside the glass. Then the tube closed but the air remained inside the glass. The glass stuck so firmly in place that no one could raise it. It may be that something other than the heaviness of the air inside made it expand and then rise up. For them, that is an example of how, when air is present and has no outlet, it makes whatever descends on it so heavy that it cannot be moved or lifted.

 

其中一個人站在一塊木板旁邊，木板中央有一個用環包著的小管子。
在它的開口處有一塊玻璃，形狀就像一個開關的小水桶。
小管子裡開始動作，玻璃緊緊地落在木板上。
然後，小管子打開並充滿了氣流，人們看到蒸氣從管子裡冒出，並在玻璃內循環。
然後，管子閉合，但空氣仍留在玻璃內。
玻璃牢牢地卡在原地，沒有人能把它升起來。
也許不是因為玻璃裡面的空氣太重，而是其他原因讓玻璃膨脹，然後升了起來。
對他們來說，這就是一個例子，說明當空氣被預先擠壓而沒有出口時，它會使任何降在上面的東西變得非常重，以至於無法移動或舉起。

We went from that place to another, where a man brought a small sheet of copper with a spring in its center. He put some fine black sand on it and took a bow like that of a fiddle, drawing it over the edge of the metal so that it resounded sharply. The sand moved and took on shapes [that looked] as if they were made by hand with a precise instrument. Here is a drawing of it:

 

我們從那個地方到了另一個地方，有個人拿了一小片銅片，銅片中央有一個彈簧。
他在上面放了一些黑色的細沙，然後拿了一張像小提琴的弓，在金屬邊緣拉弓，使它發出尖銳的響聲。
沙粒移動並呈現出各種形狀，[看起來] 就像是用精密的儀器手工製成的。
這是一張圖畫：

Figure 1. An experiment with sound waves.

圖 1. 聲波實驗。

That is all of it, although in reality it is better and more exact. They claim that the sound is what causes the shapes and circles; for them, that is an example of how the air moves in waves with sound, producing shapes that spread out in ripples like those in the sand. It is a demonstration of perception by the senses. Another example is when you throw stones in water and make ripples and circles that spread out as far as the eye can see. Their objective in this is to arrive at a knowledge of how long it takes for sound to travel from one place to another.

 

這就是全部，儘管在現實中它更好、更精確。
他們聲稱聲音是造成形狀和圓圈的原因；對他們來說，這就是空氣如何隨著聲音的波動而移動，產生像沙地上的漣漪一樣的形狀。
這是感官知覺的示範。
另一個例子是當您在水中拋石子時，會產生漣漪和圓圈，這些漣漪和圓圈會擴散到眼睛所能看到的範圍。
他們這樣做的目的是要了解聲音從一個地方傳到另一個地方所需的時間。

They have many instruments of different types there, but only they understand their effects. We saw instruments that increase [the size of] small bodies, making them look large to the eye. They did this by closing off a room and making it pitch-black. Then they brought out a lamp made of wood and metal, not of glass, with a tiny hole covered by a bit of glass the size of an ant. They lit a small candle inside it and closed it, and then placed the opening facing a wall. When they put something against the glass, even the smallest thing, it would reappear imprinted in light on the wall, but in a much greater size. The stinger of a bee looked [as large as] seven spans of the hand, almost like a broom. They put a louse in it and it looked like an eagle, and the eye of a fly looked like a huge sieve, full of tiny holes. They put the tongue of a frog in it and it appeared imprinted on the wall as large as could be; all the blood vessels could be seen, with the blood flowing back and forth like ants running from a ruined anthill. A bit of yeast that had been left standing until it spoiled was put in it, and we could see worms like huge snakes twisting and coiling around each other. When it is not in that [device], one sees nothing. They put in it a piece of meat, and we saw what happened when it spoiled.

 

他們在那裡有許多不同類型的儀器，但只有他們了解這些儀器的效果。
我們看到的儀器可以增大小體積，讓它們看起來很大。
他們的做法是關閉一個房間，使它變得漆黑一片。
然後，他們拿出一盞用木頭和金屬製成的燈，不是玻璃製成的，燈上有一個小孔，小孔被一塊螞蟻大小的玻璃覆蓋著。
他們在裡面點了一根小蠟燭，然後關上，再把燈口對著牆。
當他們把東西放在玻璃上時，即使是最小的東西，也會再次出现在牆上的光線中，但尺寸要大得多。
蜜蜂的毒刺看起來 [有] 七個手掌那麼大，幾乎像一把掃帚。
他們把虱子放進去，它看起來就像鷹，而蒼蠅的眼睛看起來就像一個巨大的篩子，上面滿是小孔。
他們把青蛙的舌頭放進去，它就像印在牆上一樣大；所有的血管都看得一清二楚，血液來回流動，就像螞蟻從廢棄的蟻穴中跑出來一樣。
放了一點酵母在裡面，直到它變質為止，我們可以看到像巨蛇一樣的蟲子互相扭動、盤繞。
當它不在那個[de-vice]裡時，人們什麼也看不見。
他們放了一塊肉在裡面，我們看到肉變壞時的情形。

 

Then they brought in a glass open at the sides and standing on iron rods. Resting on it from above were more rods, and where the two rods met was a piece of copper connected to a device [in which] there was a moving force. When the tips touched, a great light illuminated the room, even though it was pitch-black. They said that if they [could] put this thing high above Paris, it would light the whole city and make streetlamps unnecessary. Then they put a bit of silver between the heads of the two rods, and it melted in an instant; then another piece of metal (they claim that fire has nothing to do with it), and that melted too. If one of the two pieces of copper touches the other, fire comes out between them like lightning. One of them took it in his hand wet with saliva, and the veins of his hands shook so, he had to drop it. When they removed the pieces of copper from the device, [the shaking] stopped. This device was [made of] small metal dishes all joined together with bits of copper. I wonder if the explanation is in those dishes.

 

然後，他們拿來一個兩邊打開的玻璃杯，立在鐵棒上。
兩根鐵棒相交的地方有一塊銅連接到一個裝置上，[在這個裝置上]有一個移動的力量。
當兩根銅棒的尖端相碰時，房間裡儘管漆黑一片，卻發出了巨大的光。
他們說，如果能把這東西放在巴黎的高空，就能照亮整個城市，也就不需要路燈了。
然後，他們在兩根棒子的頭之間放了一點銀，銀瞬間就熔化了；然後又放了另一塊金屬（他們聲稱與火無關），那塊金屬也熔化了。
如果兩塊銅中的一塊碰到另一塊，兩者之間就會像閃電一樣冒出火來。
其中一個人把它拿在沾滿唾液的手上，手的血管顫抖得要掉下來。
當他們取出裝置上的銅片時，[顫抖] 停止了。
這個裝置是[由]小金屬盤子[製成]的，所有的盤子都用銅片連接在一起。
我不知道解釋是否就在那些碟子裡面。

 

The most remarkable and strangest thing we saw here was a force that carries news from one place to another in an instant with complete clarity and accuracy, even if the two places are far apart, because it is done with writing." The way they did it was with a disk of brass like the face of a clock, engraved with all the letters (and the vowels too, because the vowels are letters for them). This disk was firmly fixed to a stand, which had as many holes in its sides as there were letters, a hole under each letter. Across from it was another disk, lying flat, that was also marked with all the letters, with a pointer at its center. The two disks were connected by two wires that vibrated. If one person wished to talk with another, he would turn the first disk so that the needle lodged in the hole below the letter [desired]; the pointer on the second disk would stop at the same [place]. So it went until the words were complete and perfectly understood-all with the greatest speed. They claim that the force between these two disks can carry words instantly from one place to another. Even if there were thousands of hours of travel time between them, it would take just a second, that is, one-sixtieth of a minute.

電報

我們在這裡看到的最顯著、最奇特的東西是一種力量，它能在瞬間將消息從一個地方傳到另一個地方，而且完全清晰準確，即使兩個地方相隔很遠，因為它是用書寫的方式來完成的"。
他們的方法是用一個像鐘面一樣的黃銅圓盤，上面刻著所有的字母（也包括元音，因為元音對他們來說就是字母）。
這個圓盤牢牢地固定在一個支架上，支架的側面有和字母一樣多的孔，每個字母下面都有一個孔。
在它的對面有另一個平放的磁片，上面也標有所有的字母，中心有一個指針。
這兩個圓盤由兩條可以振動的電線連接。
如果一個人想和另一個人交談，他就會轉動第一個圓盤，讓指針停在[想要的]字母下方的孔中；第二個圓盤上的指針也會停在相同的[位置]。
就這樣，直到說出完整且完全明白的單字為止 一切都以最快的速度進行。
他們聲稱這兩個磁片之間的力量可以將文字從一個地方瞬間帶到另一個地方。
即使它們之間的傳輸時間長達數千小時，也只需要一秒，也就是六十分之一分鐘。

 

This device completely staggers the senses, but one who has seen it with his own eyes will not doubt it. We tried it ourselves with a few words and could not move our eyes from one disk to the other before the pointer stood at the correct letter. They claim that they have set this up between Paris and Orléans, a distance of ninety miles, and also between the Chamber where they gather to make their laws and the palace of the Sultan, by means of a device hidden underground with an attendant at each end. They talk to the Sultan from the Chamber while he is in his palace, and he answers them, although they are a great distance apart. Here is an approximate drawing of all of it:

 

這個裝置完全攪亂了我們的感官，但只要親眼見過的人就不會懷疑。
我們親自試了幾個字，在指針指向正確的字母之前，我們的眼睛無法從一個圓盤移到另一個圓盤。
他們聲稱，他們在巴黎和奧爾良之間設置了這個裝置，距離長達九十英里，而且還在他們聚集制定法律的會議廳和蘇丹的宮殿之間設置了這個裝置，裝置藏在地下，兩端各有一名隨從。
當蘇丹在他的宮殿時，他們從會議廳與蘇丹通話，而蘇丹也會回答他們，儘管他們相隔很遠。
以下是全部的近似圖畫：

Figure 2. The telegraph.

This is everything we saw in that place.

 

圖 2. 電報機。

這是我們在那個地方看到的一切。

NOTES：

43. Dar al-Fizig. The word fizig is aş-Şaffar's creation, from the French physique. He defines it as "the science of natural things," but in fact he uses the term in a wider sense, to mean "scientific experimentation." He witnessed experiments with static electricity, compression, sound waves, and magnification. At-Tahțāwī offered little help on the subject, although he mentions chemistry among the sciences to be found in France, saying that its aim is "knowledge of the composition of things not... finding the philosopher's stone, for the Franks know nothing of this, nor do they believe in it." Takhlis, p. 22; L'or, p. 57. The Tunisian Khayr ad-Din also used the word fizik to indicate the idea of scientific experimentation. AtTūnisi (trans. Brown), The Surest Path, p. 109 note 112. The "House of Physics" was the Conservatoire des Arts et Métiers, now known as the Musée National des Techniques, where most of the instruments seen by aşŞaffär were still on display as of June 1990. AAE/ADM/Voyage, "Visites dans Paris."

44. In aş-Şaffar's day, Maghribi science had not advanced much since the time of Ibn Khaldün. The lack of innovation did not mean a disinterest in scientific matters, however, for students continued to study centuriesold texts, chiefly for the knowledge they contained on subjects relating to religious practice, such as astronomy (for calculating the correct times for prayer) and geometry (to fix the direction of prayer in the mosque). See

H. P. J. Renaud, "L'enseignement des sciences exactes et l'édition d'ouvrages scientifiques au Maroc avant l'occupation européenne," Hesp. 14. 1 (1932): 78-89.

Aş-Şaffär himself was keenly interested in the "science of timekeeping"

('ilm at-tawqit), according to Dawud, TT 7:93. Muhammad al-Manūnī

showed me a manuscript in aş-Şaffar's handwriting entitled: Nuşra ba'd al-

muta'akhkhirin li-mihrab masjid al-Qarawiyin, a treatise on the orientation of the qibla of the Qarawiyin mosque in Fes. Ministry of Culture, Exposition 1973, no. 220. 45. Aş-Şaffär uses the word haraka, which I have translated as "moving force," to denote the various new and mysterious forms of energy-electrical, steam, and mechanical-that made things work in France. "Spools" in Arabic qanuța, from the Spanish canete. In popular speech in Tetuan,

these are wooden bobbins around which thread is wound. Al-Khattabī,

"Mushahadat," part 2, p. 43 note 17. Here aş-Şaffar is describing an exper-

iment with static electricity.

 

46. At that time the electrical telegraph was still in its infancy. In 1844. the Chambers voted funds to establish the first telegraph line between Paris and Rouen, but it was not opened for public use until 1851. Grande encyclopédie Larousse, 1886 ed., s. v. "Télégraphe"; Pinkney, Decisive Years, pp. 58-59.

 

 

註解：

43. Dar al-Fizig. fizig一詞是aş-Şaffar的創造，來自法語physique。
他將其定義為 「自然事物的科學」，但事實上，他使用這個詞的意義更廣泛，意指 「科學實驗」。
他進行了靜電、壓縮、聲波和放大的實驗。
At-Tahțāwī 在這個問題上沒有提供什麼幫助，雖然他在法國的科學中提到化學，並說化學的目的是「認識事物的組成，而不是......尋找哲人石，因為法蘭克人對此一無所知，也不相信它」。
Takhlis, p. 22; L'or, p. 57。
突尼西亞人 Khayr ad-Din 也用 fizik 一詞來表示科學實驗的概念。
AtTūnisi (trans. Brown), The Surest Path, p. 109 注 112。
物理之家 "是 Conservatoire des Arts et Métiers，現稱為 Musée National des Techniques，截至 1990 年 6 月，aşŞaffär 所見的大部分儀器仍在此展出。
AAE/ADM/Voyage，「Visites dans Paris」。

44. 在 aş-Şaffar 的時代，馬格裡比科學自伊本-哈爾敦 (Ibn Khaldün) 時代以來就沒有多大進步。
然而，缺乏創新並不代表對科學問題不感興趣，因為學生們仍持續研讀數世紀前的典籍，主要是為了學習其中與宗教實踐相關的知識，例如天文學（用於計算正確的祈禱時間）和幾何學（用於確定清真寺的祈禱方向）。
請參閱

H. J. Renaud, 「L'enseignement des sciences exactes et l'édition d'ouvrages scientifiques au Maroc avant l'occupation européenne,」 Hesp. 1 (1932): 78-89.

Aş-Şaffär 本人對「計時科學」極感興趣

('ilm at-tawqit)，根據 Dawud，TT 7:93。
Muhammad al-Manūnī

給我看了一份 aş-Şaffar 的手稿，標題是：
Nuşra ba'd al-

muta'akhkhirin li-mihrab masjid al-Qarawiyin，一篇關於費斯 Qarawiyin 清真寺朝向的論文。
文化部，1973 年博覽會，編號 220。
45. Aş-Şaffär 使用 haraka 一詞，我將其翻譯為 「移動的力量」，以表示在法國使事物運轉的各種新穎而神秘的能源形式--電能、蒸汽和機械。
「Spools" 在阿拉伯語中為 qanuța，源自西班牙語 canete。
在德圖安的流行語中、

這些是繞線的木制線軸。
Al-Khattabī、

「Mushahadat"，第 2 部分，第 43 頁註 17。
在這裡，aş-Şaffar 描述了一個靜電實驗。

在此，阿斯-薩法爾描述了一個靜電實驗。

46. 當時電報仍處於起步階段。
1844 年，Chambers 投資在巴黎和 Rouen 之間建立了第一條電報線，但直到 1851 年才開放給公眾使用。
Grande encyclopédie Larousse, 1886 ed., s. v. 「Télégraphe」; Pinkney, Decisive Years, pp.58-59

 

5-4 The House of Printing

5-4 印書館

 

On Thursday, the twenty-third day of the month, we went to the house for printing books called the aştanbā," which is another of their amazing crafts, First of all, you should know that the letters are cast in tin, thick at the bottom and narrow at the top. Some letters are single, and others are made of two letters joined together. [The printer] takes the letters he wants and puts them in a frame the size of the page to be printed, setting them in straight lines like writing. The letters are held tightly with a clamp that keeps them in order. Then they coat them with ink and lay a sheet of paper over them, pressing it down firmly by means of a vise. When the paper emerges, it is completely covered with writing. This is a general description of it. Now let me tell in detail about what we saw in this place.

印刷廠

在星期四，也就是每月的第二十三天，我們去了印刷書籍的房子，叫做 「aştanbā」，這是他們另一個令人驚奇的工藝，首先，您應該知道字母是用錫製成的，底部厚，上部窄。
有些字母是單個的，有些則由兩個字母拼接而成。
[印刷師]取下他想要的字母，將它們放在一個與要印刷的頁面大小相同的框架中，像寫字一樣將它們排成直線。
字母會被夾子緊緊夾住，以保持它們的順序。
然後，他們在上面塗上墨水，再在上面鋪上一張紙，用老虎鉗牢牢地壓住。
當紙張出現時，上面就完全被文字覆蓋了。
這是一般的描述。
現在讓我詳細講講我們在這個地方看到的東西。

透過 DeepL.com（免費版）翻譯

 

First we entered a room with an oven where the workers cast the letters in copper per molds the size of the type; the letter is engraved on the bottom of that mold, like the letter sin, for example. 48 When the melted tin comes out, the letter at its head is reversed, but when they print with it, it comes out straight like any stamp. These workers cast letters in many types, both Arabic and non-Arabic. In the next room there were many workers, more than in the first; their task was to straighten and polish the letters, removing the bumps so that they would fit smoothly together in the frames. There were others who sorted the letters into compartments, one for each letter.

 

首先，我們進入一個有烤箱的房間，工人在烤箱裡用銅模鑄造字母，鑄模的大小與字體的大小相同；字母刻在鑄模的底部，例如 sin 這個字母。
48 當熔化的錫出來時，頭部的字母是反的，但當他們用它印刷時，它會像任何郵票一樣直直地印出來。
這些工人鑄造了許多種類的字母，有阿拉伯語的，也有非阿拉伯語的。
在下一個房間裡，有許多工人，人數比第一個房間還多；他們的任務是將字母拉直和拋光，去掉凸起的部分，使它們能平順地裝在相框裡。
還有一些人將字母分門別類，每個字母一個格子。

 

Next came the room of the typesetters. " Sitting before the book to be printed, the typesetter takes the frame and arranges the letters in it just as they are on the page. He sets down the first line on a metal rule and puts it in the frame, then he composes the second line, and so on until he fills [the frame). Even if he does not understand the writing and cannot read it, he knows its equivalent in type. We tested one of them by writing out a line [in Arabic], and he set it down exactly. We told him to break it up, which he did, and there were thirty-four letters. Then he returned each to its place swiftly and without a mistake. This completely astonished us.

接下來是排字員的房間。
「排字員坐在要印刷的書籍前，拿起字框，將字母按照頁面上的排列方式排好。
他在金屬規則上寫下第一行，然後放入框中，再寫第二行，如此類推，直到填滿[框]為止。
即使他不明白寫法，無法閱讀，他也知道其相對應的字型。
我們測試其中一個人寫出一行 [阿拉伯文]，他很準確地寫下來了。
我們叫他把它拆開，他照做了，一共有 34 個字母。
然後，他迅速地將每個字母放回原處，而且毫無錯誤。
這完全讓我們感到驚訝。

 

Once the type is set in the frames, it goes into the hands of others. We entered a room in which there were large open tanks of water with bundles of paper resting on their edges. Here they soak the paper in water, four or five pages at a time, and set it on the edge of the tank to drip off. Then it goes into another room with machines and rollers worked by a fire you cannot see which dries the papers. Each machine is run by three women workers: one puts the [wet] paper into the rollers, another turns the rollers, and the third takes it out, completely dry from the heat of the fire inside.

 

一旦把字打好，就會交到其他人手上。
我們進入一個房間，裡面有很多開放式的大水缸，水缸的邊緣放著一捆捆的紙張。
在這裡，他們把紙張浸泡在水中，一次浸泡四、五頁，然後把紙張放在水槽邊緣讓水滴落。
然後，紙張會被運到另一個房間，在一個你看不到的火堆下，紙張會被烘乾。
每台機器由三名女工操作：
一名女工將[濕]紙放入滾筒，另一名女工轉動滾筒，第三名女工將紙張取出，紙張已被機器內的火完全烘乾。

Then the sheets of paper and the frames go to the printing room, where there are two types [of printing): one is by hand, the other by rollers. The first requires three people. One worker takes the frame with the letters and sets it in place. The next has a piece of leather in his hand, folded over several times and coated with ink, which he passes over the letters to blacken them. Their ink is not liquid like ours but gives color nevertheless. The first worker then takes a blank sheet of paper, putting it on a second frame which is pressed down on the letters from above by means of a heavy iron device that moves with a turning motion. Then they open it up and out comes the printed sheet, which a third worker removes. With these letters they can print as many pages as they want, a hundred, a thousand, or ten thousand, all exactly alike. They do the same for every page, until they reach the last page of the book. The day a book is completed, it may come out in a thousand copies. If all the necessities are on hand, and no difficulty is encountered in the printing, two hundred or more pages can be printed in a single hour.

手工印刷

然後，紙張和畫框被送往印刷室，那裡有兩種 [印刷]：
一種是手工印刷，另一種是滾筒印刷。
第一種需要三個人。
一名工人拿起印有字母的框架並將其安裝到位。
下一個工人手中拿著一塊皮革，折疊幾次後塗上墨水，然後在字母上塗黑。
他們的墨水不像我們的墨水是液體的，但也會塗上顏色。
接著，第一位工人拿起一張空白的紙張，放在第二個框架上，再用一個轉動的重鐵裝置從上方壓在字母上。
然後，他們打開框架，拿出印刷好的紙張，由第三名工人取下。
他們可以用這些字母印製任意多的頁面，一百頁、一千頁或一萬頁，所有頁面都一模一樣。
他們對每一頁都做同樣的工作，直到印到書的最後一頁。
一本书完成的那一天，可能会发行一千本。
如果所有的必需品都在手邊，而且在印刷過程中沒有遇到任何困難，兩百頁或更多頁可以在一個小時內印刷完成。

 

The other type of printing is with rollers, sometimes turned by hand, at other times turned by steam power or by running water like a mill. [A worker] takes the sheets and feeds them into the rollers, which swallow them up until they pass over the letters and emerge printed. The leather that takes up the ink and blackens the letters works by a moving force, not by hand. With the first turn, the paper comes down on the letters and is printed, and with the second, ink is put on [the letters] to blacken them [again]. Everything happens in one continuous movement. When the printing is completed, the letters in the frame are broken up and new letters are set to print a different page. However, they leave some books set in their entirety, so that when they want to print them again they do not have to bother with resetting the letters. We saw rooms with frames [containing] books set in type.

 

滾筒印刷

另一種印刷方式是使用滾筒，有時是用手轉動，有時是用蒸氣或流水轉動，就像磨坊一樣。
[工人]拿起紙張送入滾筒，滾筒會吞下紙張，直到紙張經過字母並印出來。
吸附油墨並使字母變黑的皮革是靠移動的力量而非人手運作。
第一次轉動時，紙張落在字母上並被印刷出來，第二次轉動時，墨水被塗在 [字母] 上，使它們 [再次] 變黑。
每一個動作都是連續進行的。
印刷完成後，框架中的字母會被打散，新的字母會被設定為印刷不同的頁面。
然而，他們會留下一些完整的書本，以便再次印刷時，不必再重新設定字母。
我們看見房間裡有[裝有]以字型設定的書籍的框架。

 

After a book is printed it must be bound, and that too is a craft there. They take it into other rooms where they trim the margins of the pages by means of steam power, which operates the knives. In another room they gather the papers in a bundle between two boards, and press them from below with an iron bar moved by water power. Yet another room is for binding. [In sum,] paper enters this place blank and comes out a bound book.

装订书

一本书印好后必须装订，这也是那里的一种工艺。
他們把書帶到其他房間，在那裡利用蒸汽動力操作刀具來修整頁邊。
在另一個房間裡，他們將紙張捆綁在兩塊木板之間，然後用鐵棒從下方以蒸汽動力將紙張壓下。
還有一個房間是用來裝訂的。
[總而言之，] 紙張進入這個地方時是空白的，出來時則是一本裝訂好的書。

The most amazing writing machine we saw there was a special way of printing a book regardless of the writing, be it Arabic or non-Arabic, eastern or western [script], or whatever. They do this by taking a sheet written on with special ink that is reddish, like the dye from walnuts. Then they fasten it to a stone. When they open it up, the writing appears on the stone just as it was on the page. With this stone they print as many pages as they like; all of them emerge exactly like the original, without additions or subtractions, corruptions or alterations. I wrote a line with that ink on a piece of paper, which they then placed on a stone, and the writing became imprinted on it. Then they printed other pages from the stone, which came out exactly like the first page. [In this way] one can print an entire book in whatever handwriting one wishes. 50

書寫機器

我們在那裡看到的最神奇的書寫機器是一種特殊的印刷方式，無論書寫的是阿拉伯語還是非阿拉伯語、東方的還是西方的[文字]，或者其他什麼。
他們使用一種特殊的墨水來印刷，這種墨水是紅色的，就像核桃的染料一樣。
然後固定在石頭上。
當他們打開這張紙的時候，字跡就會出現在石頭上，就像在紙上一樣。
用這塊石頭，他們想印多少頁就印多少頁；所有出現的頁面都與原來的一模一樣，沒有增減、損壞或更改。
我用這種墨水在紙上寫了一行字，然後他們把這行字放在石頭上，字跡就印在上面了。
然後，他們從石頭上印出其他頁面，印出來的效果與第一頁一模一樣。
[這樣]人們就可以隨心所欲地用任何筆跡印刷出一整本書。
50

那家公司一共僱用了八百名工人，他們持續不斷地工作，從未間斷過。
人們不禁要問，這些書都到哪裡去了？但那裡的一切都記錄在書上，沒有一個地方沒有書。
他們記下資訊，並從中受益，而不是依賴記憶，生怕忘記。
正如所言：

知識是獵物，書籍是陷阱；用堅固的繩索拴住你的獵物。
無知是困住鴿子，讓它無拘無束地與少女在一起。

還有一些關於書籍的說法：

 

The total number of workers employed in that establishment was eight hundred, and they work continually, without a stop. One wonders, where do all these books go? But everything there is recorded in books; no place is without them. They take down information and benefit from it, not depending on memory for fear of forgetting it. As it is said:

Knowledge is the prey, and the book its snare; Tie down your quarry with a strong rope. Ignorance is trapping a pigeon And leaving it unfettered with maidens.

And something that is said about books:

When you sit with my companion, he relieves

Your heart of pain and suffering.

He gives you knowledge and adds to your wisdom.

Not jealous or given to hatred,

He keeps faithfully what is entrusted to him,

Not betraying his trust with the passage of time.

And another said:

 

While others sit in their houses

With limpid wine and women with lovely breasts,

And fate has been good to them,

Bringing noble friends and torrential rain,

I sit alone with my companions, books of knowledge,

And spend the night with my bride, daughter of a book.

And another said:

 

When I left my friends,

And my notebook was my sole companion,

I did not lack the finest poet,

A scholar who was devoted and faithful.

There was wisdom between its two covers,

And benefit for the seeker and thinker.

If at times my heart was constricted with happiness

I consigned my secret to it, keeping it unseen.

When poetry proclaimed the name of my love,

I was neither embarrassed nor speechless before it.

When I responded to anger with mockery

That provoked the Caliph, I was not afraid.

I need no other companion.

We are friends, until the Day of Judgment.

And another said:

I got used to solitude during my life, With no friends in all the world.

I made my notebook my comrade and companion

At the table, instead of a friend.

I have no need for a horse or an unruly mule

When I voyage, for I have my feet.

My lap is my table, my pockets are my saddlebags,

My girdle and purse are always with me.

My abode is wherever the heavens shelter me,

And my family all have rare good sense.

This is everything relating to the printing press.

 

當你和我的同伴坐在一起時，他能解除

你心中的痛苦。

他給你知識，增加你的智慧。

不嫉妒，不憎恨、

他忠心地守護所託付的、

不因時間的流逝而背信棄義。

又有人說

當別人坐在家中

有美酒和美乳的女人、

命運對他們很好、

帶來高貴的朋友和傾盆大雨、

我獨自與我的同伴、知識的書本坐在一起、

和我的新娘，書中的女兒共度良宵。

另一個人說

當我離開我的朋友

而我的筆記本是我唯一的伴侶、

我並不缺乏最優秀的詩人、

一位盡忠職守的學者。

在它的兩個封面之間有智慧、

讓探索者和思考者獲益良多。

如果有時我的心因幸福而窒息

我把秘密託付給它，讓它不被發現。

當詩歌宣揚我愛的名字、

我在它面前既不尷尬也不啞口無言。

當我以嘲諷回應憤怒

激怒哈里發時，我並不害怕。

我不需要其他同伴。

我們是朋友，直到審判日。

另一個人說

我一生習慣了孤獨，在世上沒有朋友。

我把我的筆記本當成我的同志和夥伴

而不是朋友。

我不需要一匹馬，也不需要一頭任性的騾子

因為我有自己的腳。

我的大腿就是我的桌子，我的口袋就是我的鞍囊、

我的腰帶和錢包總是隨身攜帶。

我的居所就在上天庇佑我的地方、

我的家人都有罕見的智慧。

 

這就是與印刷機相關的一切。

 

About two days later we went to a place they call the "Panthéon," a very tall building with a very lofty dome about four hundred cubits high from which all of Paris can be seen; from it people on the ground look like small children. Their great ones are buried there inside stone boxes in underground chambers, with the boxes sealed over them. On the side of the box is an urn containing the heart of the dead one; they remove it and coat it with something that preserves it, and then put it into the urn and hang a sign on it saying it was his heart. Here too are huge statues of humans, and one of them was carrying a crown. They claimed it was an image of Fate. When one of their kings dies, [Fate] removes his crown and places it on another; kings grow old and die, but [Fate] never dies. In the hand of another [statue] was a sword, and they claimed it was the Day of Judgment.

先賢祠（法語：Panthéon）

大約兩天後，我們去了一個他們稱為 「Pan-théon 」的地方，那是一座非常高的建築物，有一個非常高的圓頂，大約有四百多立方公尺高，從那裏可以看到整個巴黎；從那裏看下去，地上的人就像小孩子一樣。
他們偉大的人被埋葬在地下墓室的石箱內，石箱是密封的。
盒子的側面有一個骨灰甕，裡面裝有死者的心臟；他們把心臟取出來，塗上保存心臟的東西，然後把心臟放進骨灰甕，並在上面掛上標誌，說這是他的心臟。
這裡也有巨大的人類雕像，其中一個帶著皇冠。
他們聲稱那是命運的形象。
當他們的國王死了，[命運] 會摘下他的王冠，戴在另一個國王身上；國王會老、會死，但 [命運] 永遠不會死。
另一個 [雕像] 手中拿著一把劍，他們宣稱那是審判日。

 

One of the stories they tell [about the Panthéon] goes like this: In one corner is a hole that opens into the crypt. If the custodian puts his mouth to it and calls out to the dead, an echo will answer from underground, saying, "How are you?" If he says, "Well," the echo will answer, "Well," as if the dead were answering him; but he is really answering himself by himself. If he drums on a piece of hide, a great noise like thunder is heard underground, as if the dead had cannon down there and were firing them.

 

他們所說的[關於 Panthéon 的]故事是這樣的：
 在一個角落有一個洞，洞口通向墓穴。
如果保管人把嘴對著它呼喚死者，就會有回音從地下回答說：
「你好嗎？」 如果他說 「好」，回音也會回答 「好」，就好像死人在回答他一樣；但他實際上是在自己回答自己。
如果他在一塊獸皮上敲鼓，地下就會發出像打雷一樣的巨大聲響，就好像死人在下面有大炮正在發射一樣。

 

Some days later they insisted that we go to two palaces of the Sultan outside of Paris, one of them in the village called Saint Cloud and the other in a village called Versailles. Both are close to Paris, and are strongly built palaces surrounded by enormous gardens with graceful trees, gushing streams, and fountains with statues spouting jets of water. In one of them we saw a table of marble they claimed was a piece of wood which stayed in the water until it became marble. That for them is a special kind of wood. They take great care with plantings, especially along the pathways, where they trim and prune the trees so that they are even with each other both above and below. They also set down benches and make open places [for sitting]; they have houses in the gardens where the plants stay during the cold weather. [These gardens) are of such vast extent you would think they went on forever.

凡爾賽宮

幾天之後，他們堅持要我們去巴黎城外蘇丹的兩個宮殿，一個在叫聖雲村的地方，另一個在叫凡爾賽村的地方。
這兩座宮殿都靠近巴黎，建築堅固，四周環繞著巨大的花園，花園裡有婀娜多姿的樹木、潺潺的溪流和噴著水柱的雕像噴泉。
在其中一座宮殿裡，我們看到了一張大理石桌子，他們聲稱那是一塊木頭，在水裡泡了很久才變成大理石。
對他們來說，那是一種特殊的木材。
他們非常小心地種植樹木，尤其是沿著小徑，他們修剪樹木，使樹木上下平整。
他們還在花園中建了房子，讓植物在寒冷的天氣中可以住在裡面。
[這些花園）的範圍非常廣闊，您會以為它們永無止境。

 

Among the objects we saw in the palace of Versailles were paintings of wars from the beginning of time to the present; but they only show the wars in which they were victorious. [An anecdote:] They tell the story about a man who walked through the marketplace and saw people gathered around the picture of a man overwhelming a lion. He went on until he met a lion, and he told the lion what he had seen. The lion said to him: "If the lion knew how to draw, you would see what he would do; but since he does not know how, then each one draws what he pleases."

 

我們在凡爾賽宮中看到的物件中，有繪畫自古至今的戰爭的繪畫；但這些繪畫只展示了他們勝利的戰爭。
[一則軼事：
]他們講述了一個故事：
一個人走過市集，看到人們圍在一個人壓倒一頭獅子的畫前。
他繼續往前走，直到遇到一頭獅子，他告訴獅子他所看到的。
獅子對他說 「獅子說：
「如果獅子知道怎麼畫畫，你就會看到他會怎麼做；但既然他不知道怎麼畫，那麼每個人就畫他喜歡的東西。

We saw likenesses of their notables and great men, their sultans, heroes, and priests; some were carved in stone and others were drawn. We saw painting[s] of their entry into the cities of Algiers and Constantine, and a picture of their victory over all those lands; a likeness of the Ottoman Sultan Abd al-Majid, and one of Muhammad 'Alī, the Pasha of Egypt. This castle is built of the finestcolored marble. Some rooms there belonged to Louis XVI, and when he died they remained exactly as they were, with his furnishings, bed, chairs, crown, and chapel preserved down to the very last detail.

 

我們看見他們的名人和偉人、蘇丹、英雄和祭司的肖像；有些是刻在石頭上的，有些則是畫上去的。
我們看見了他們進入阿爾及爾和君士坦丁城的畫作，以及他們贏得所有這些土地的畫作；一幅照片是奧斯曼蘇丹阿卜杜勒-馬吉德（Abd al-Majid），另一幅是埃及帕夏穆-哈馬德-阿里（Muhammad 'Alī, the Pasha of Egypt）。
這座城堡是用最優質的彩色大理石建造的。
路易十六死後，這裡的一些房間仍保持原貌，他的家具、床、椅子、王冠和小教堂等細節都一絲不苟地保存下來。

 

NOTRS：

47. The Imprimerie Royale. Astanbā comes from the French estampe (Spanish estampa), or printing press. Secretary and man of letters, aş-Şaffär not surprisingly paid rapt attention to the mechanical printing press. The first Moroccan press was a lithograph workshop set up in Fes in 1864, where works of a primarily religious nature were printed. The first typographical press appeared in Tangier in 1880, but typography was not generally used for Arabic books until early in the twentieth century. For the history of printing in Morocco, see M. Al-Manūnī, Mazahir 1:201-51; G. Ayache, "L'apparition de l'imprimerie au Maroc," H-T 5 (1964): 14361; and Fawzi A. Abdulrazak, The Kingdom of the Book: The History of Printing as an Agency of Change in Morocco between 1865 and 1912 (Ph.D. dissertation, Boston University, 1990). A complete list of Fes lithographs is found in Fawzi 'Abd ar-Razāq, Matbü'at al-hajariya fil-Maghrib (Rabat, 1989).

48. A little sketch of the Arabic letter sin as it appeared on the mold is drawn in the text.

 

49. Nassakh, "copyist" or "scribe," but from the context, a typesetter.

 

50. This is the lithographic process. Traditional scholars admired it because it avoided the step of typesetting, and so reduced the chance of errors entering the text; at the same time, it did not sacrifice the individuality of the scribal hand. Abd ar-Razaq, Matbu āt, p. 8. Also see n.47 above.

51. Built in the eighteenth century as a church, the Panthéon was rededicated during the Revolution to the ancient gods. The huge crypt beneath it became the resting place of many of France's great men.

 

52. The reigning Ottoman Sultan. El 2, s.v. ""Abd al-Madjid I."

53. King of France who, together with his wife Marie-Antoinette, died on the guillotine of the Revolution. Dictionnaire d'histoire de France Perrin, 1981 ed., s.v. "Louis XVI."

 

註解：

47. The Imprimerie Royale。
Astanbā 源自法文 estampe（西班牙文 estampa），即印刷機。
阿斯-沙法爾是一位文人秘書，他對機械印刷機的熱切關注不足為奇。
摩洛哥的第一台印刷機是 1864 年在非斯成立的平版印刷作坊，主要印刷宗教性質的作品。
第一台排版印刷機於 1880 年在丹吉爾出現，但直到 20 世紀初，阿拉伯文書籍才普遍使用排版技術。
有關摩洛哥的印刷史，請參閱 M. Al-Manūnī, Mazahir 1:201-51；G. Ayache, 「L'apparition de l'imprimerie au Maroc,」 H-T 5 (1964)：
 14361; and Fawzi A. Abdulrazak, The Kingdom of the Book：
 在 1865 年至 1912 年間，摩洛哥的印刷史是一場變革（波士頓大學博士論文，1990 年）。
Fawzi 'Abd ar-Razāq，Matbü'at al-hajariya fil-Maghrib（拉巴特，1989 年）中有一份完整的菲斯石版畫清單。

48. 文中畫有阿拉伯字母 sin 在模具上的小草圖。

49. Nassakh，「抄寫員」或「抄寫員」，但從上下文來看，是排字員。

50. 這是平版印刷的過程。
傳統學者推崇平版印刷法，因為它避免了排版的步驟，減少了文字出錯的機會；同時，它也沒有犧牲抄寫手的個性。
Abd ar-Razaq, Matbu āt, 第 8 頁。
另請參閱上文 n.47。

51. 建於十八世紀的 Panthéon 是一座教堂，在大革命時期被重新獻給古代眾神。
其下的巨大墓穴成為法國許多偉人的安息之所。

52. 在位的奧斯曼蘇丹。
El 2, s.v. 「Abd al-Madjid I」。

53. 法國國王，與妻子瑪麗-安托瓦內特一起死於大革命的斷頭台上。
Dictionnaire d'histoire de France Perrin，1981 年版，s.v. 「路易十六」。

5-5 The Chamber[s]

5-5 議場

 

On the 14th of Safar we went to the two Chambers, the Great and the Small. 54 The Chamber is the house where they gather to fashion their laws and talk over their affairs. The place where they gather is domed and is built like the theater, with an inclined floor and rows of chairs. The reason for the slope is so that everyone can see what is in front of them. At one end there is a raised platform shaped like a minbars except that its steps are at the side.

上議院，參議院（法語：Sénat）。

下議院，國民國會（法語：Assemblée nationale）。

 

在沙法爾月十四日，我們去了大廳和小廳。
54 大會議廳是他們聚在一起制定法律和商談事務的地方。
他們聚集的地方是圓拱形的，建造得像劇院一樣，有傾斜的地板和一排排的椅子。
傾斜的原因是為了讓每個人都能看到眼前的事物。
一端有一個高台，形狀就像迷你酒吧，只是台階在側邊。

Whoever wishes to speak mounts this platform, looks out over those who are seated, and says his piece. Everyone seated has pen, ink, and paper. The speaker talks and they write it down. Then he sits down and they reflect on his words, either accepting them or rejecting them. If one of the listeners is opposed to the words of the speaker, he may rise from his chair and discuss it with him, but if the objection is a lengthy one, then he waits his turn, mounting the dais to speak. Behind the speaker are three people whose task is as follows: if the talk goes on too long, they may pass judgment and terminate the discussion.

發言討論

想發言的人可以登上這個平台，俯瞰在坐的人，然後發表自己的意見。
在坐的每個人都有筆、墨和紙。
演講者說完後，他們會寫下來。
然後，他坐下來，大家思考他的話，或接受或拒絕。
如果其中一位聽眾反對演講者的說法，他可以從椅子上站起來與演講者討論，但如果反對的理由很長，那麼他就等著輪到自己，登上講台發言。
在講者後面有三個人，他們的任務如下：
如果談話時間太長，他們可以作出判斷並終止討論。

According to a law recognized there, when it comes to choosing one of two sides [in a debate], the decision is in favor of the majority. That is, when ten people say such-and-such, and twenty are opposed, the decision is in favor of the twenty. This is true even if one side is greater by only a single person. This is the practice in the Small Chamber too.

 

根據當地公認的一項法律，當[在辯論中]要從兩方中選擇一方時，決定會對主要一方有利。
也就是說，當十個人說這樣那樣的話，而二十個人反對的時候，決定會對二十個人有利。
即使一方只有一個人贊成，也是如此。
這也是小會議廳的做法。

The difference between the two [Chambers] is as follows: The Great Chamber protects the interests of the King and the great [men] of state. Among its tasks are the renewing of defunct laws and the continuation of existing laws. The Small Chamber stands for the people, champions its [causes], and asserts its rights when it is in conflict with the other. A member of the Great Chamber must be twenty-five years of age, but he does not have the right to speak until he has reached thirty, unless he is a relative of the king. In that case, he attends from a very young age, but without the right to speak until he reaches twenty-five. The majority of those in the Great Chamber are the important men of state, such as ministers, judges, governors, and other public figures.

 

兩個 [分庭] 之間的區別如下：
 大會議廳負責保護國王和國家領導人的利益。
它的任務包括更新失效的法律和延續現有的法律。
小議會代表人民，支持人民的 [事業]，並在與其他議會發生衝突時維護自己的權利。
大議院的成員必須年滿 25 歲，但在年滿 30 歲之前沒有發言權，除非他是國王的親屬。
在這種情況下，他從很小的時候就會出席，但在年滿二十五歲之前沒有發言權。
大會議廳中的大多數人都是國家要員，如部長、法官、總督和其他公眾人物。

The Small Chamber is made up of representatives of the people sent from all parts of the country, more than four hundred in all. Conditions are imposed on those who are selected to represent [the people], and they are: A person may not enter this assemblys or speak before it unless he is (at least] forty years old, and he must own property on which he has paid taxes to the state treasury in the amount of a thousand francs [or more]. Another condition is that those who elect them must be thirty years old and own property on which they had paid at least three hundred francs a year.

 

小議院由來自全國各地的人民代表組成，總數超過四百人。
對於那些被選為 [人民] 代表的人施加了條件，這些條件是 除非年滿四十歲，否則不得進入議會或在議會上發言，而且必須擁有已向國庫納稅一千法郎[或以上]的財產。
另一個條件是，選出他們的人必須年滿三十歲，並擁有每年至少繳納三百法郎的財產。

 

This assembly sits from the first of one year to the first of the next, and only by order of the Sultan. When he wishes to dissolve it he may do so on condition that another be called in its place within three months. Not a single law or resolution may be passed without the approval of both Chambers, the Sultan, and his ministers. As for the legal precedents and special cases, 57 they are recorded in books, and the Sultan cannot act on his own in making laws. However, no law is passed that does not suit his purposes, for he is the most powerful man in the state. It is he who has authority over the army on land and sea; it is he who declares war and makes peace; it is he who concludes alliances and commercial ties between his people and others. Moreover, he presides over important occasions, he initiates law and policies and sees that they are passed into law once they are approved, and he officiates when they are signed. This is everything that relates to their Chamber[s].

議會開會

這個議會的開會時間為每年的 1 月 1 日到次年的 1 月 1 日，只有在蘇丹下令的情況下才能開會。
當蘇丹希望解散議會時，他可以這樣做，條件是在三個月內召開另一次會議。
未經兩院、蘇丹及其部長批准，不得通過任何法律或決議。
至於法律先例和特殊案例，則會被重新編輯成冊，而蘇丹不能自行制定法律。
然而，由於他是國家中最有權勢的人，因此不會通過任何不符合他的目的的法律。
他對陸上和海上的軍隊擁有權力；他負責宣戰和媾和；他負責在他的人民和其他人之間建立聯盟和商業關係。
此外，他還要主持重要場合，提出法律和政策，並確保這些法律和政策在獲得批准後通過成為法律，以及在簽署這些法律和政策時主持儀式。
這些都是與商會有關的一切。

Two days later we went to a school attended by 1, 125 students. 58

Six hundred went back and forth from their homes to the school, while 525 lived there. There were forty teachers and forty supervisors. It was a large building, and those who stayed there had their own rooms and beds for sleeping. There was also a place for the sick, a doctor's room complete with instruments and medicaments, places for bathing and keeping their clothes, and a place for washing their faces in the morning. Everything was extremely neat and clean.

軍事學院

兩天後，我們去了一所有 1 125 名學生就讀的學校。
有六百人從家裡往返學校，有五百二十五人住在那裡。
學校有四十位老師和四十位督學。
這是一棟很大的建築，住在那裡的人都有自己的房間和睡床。
學校也有一個生病的地方、一間醫生室，裡面有完整的儀器和藥品、洗澡和存放衣服的地方，以及早上洗臉的地方。
一切都非常整潔乾淨。

 

They study arithmetic, geometry, philosophy, languages, physics, chemistry, natural sciences, drawing, and anatomy. They also learn how to jump and climb walls, how to walk over narrow places, how to sail through the air holding on to a ring hung from above, how to vault over an outstretched rope raised up high, and so on. Some might consider this play, but for them it is one of their sciences. Here they study and learn everything from firsthand experience. One of their rules is that the students eat at midday. During the mealtime one of them stands on a dais and reads aloud to the others from a history book or the like, so that even this moment will not be wasted. After they finish eating, they are allowed to play, racing about and competing strenuously with one another for half an hour before returning to their work.

 

他們學習算術、幾何、哲學、語言、物理、化學、自然科學、繪畫和解剖學。
他們還學習如何跳躍和爬牆，如何在狹窄的地方行走，如何抓著懸在上面的環在空中航行，如何在高高舉起的伸出的繩子上跳躍，等等。
有些人可能會認為這是遊戲，但對他們來說，這是他們的科學之一。
在這裡，他們從第一手的經驗中研究和學習一切。
他們的規則之一是學生們在正午用餐。
在用餐期間，他們中的一個人會站在台子上，向其他人朗讀歷史書或類似的書籍，這樣即使是這一刻也不會浪費。
吃完飯後，他們可以玩耍，互相競賽半小時，然後才回去工作。

 

We visited another school for the education of young children. This place was for the children of the poor whose mothers and fathers had to work, leaving the children unattended. To keep them from wandering about the streets in a confused state, they brought them together here. A young woman teaches them something of good manners, their letters, and the fundamentals of reading. All this is done without payment. They also learn how to sit and stand, how to meet people and greet them properly, how to hold their slates and erase them, and how to walk in single file like soldiers. All are very young, about four years old, for after six the girls and boys do not remain together.

幼兒教育學校

我們參觀了另一所幼兒教育學校。
這所學校的對象是窮人的孩子，他們的母親和父親必須工作，留下孩子無人看管。
為了避免他們在街上混亂地遊蕩，就把他們集中到這裡來。
一位年輕的女士會教他們一些禮儀、字母和閱讀的基本知識。
這一切都是免費的。
他們還學習如何坐和站，如何見人和正確地打招呼，如何拿石板和擦石板，以及如何像士兵一樣排成一列行走。
他們的年紀都很小，大約只有四歲，因為六歲以後，女孩和男孩就不會待在一起了。

We went to another [school] for young boys. First they learn one letter, then two, then three, until they learn them all; then two letters are joined, then three letters, then a whole word, then two words, and then a sentence of words, and so on.

Two days later, we left Paris and returned to whence we came, praise be to God, Master of the Universe.

 

我們去了另一所為年輕男孩而設的 [學校]。
他們先學一個字母，然後學兩個，再學三個，直到全部學會為止；然後兩個字母連在一起，再學三個字母，再學一個完整的單詞，再學兩個單詞，再學一個由單詞組成的句子，如此類推。

兩天後，我們離開巴黎，回到我們來的地方，讚美上帝，宇宙的主宰。

 

NOTES：

54. Chamber is qamra. The Great was the Chamber of Peers, the Small the Chamber of Deputies. The former met in the Palais du Luxembourg. the latter in the Palais Bourbon; aş-Şaffar says he visited both. Most of this passage on the conduct of government is taken from at-Tahtawi. Takhlis, pp. 93-106; L'or, pp. 132-39; aş-Şaffär even adopts at-Tahțāwī's term malik ("king") instead of his usual sultan. The charte constitutionale, granted by King Louis XVIII in 1814 and revised in 1830 by Louis-Philippe, kept a limited suffrage and favored the nobility and propertied classes. Grande encyclopédie Larousse, 1972 ed., s. v. "France."

55. The pulpit of the mosque and the place from which the Friday sermon is delivered.

 

56. Diwan, in Ottoman usage, a council of state containing the chief officers of the realm and presided over by the sultan or grand vizir." Naff and Owen, Studies, glossary, p. 409.

57. The Arabic is nawāzil wa-juz'iyāt.

58. Most likely the Ecole Polytechnique. Founded during the Revolution, it was run like a military academy for students aged sixteen to twenty; the two-year course prepared them for higher scientific and technical studies. Grande encyclopédie Larousse, 1973 ed., s.v. "Polytechnique, école."

 

註解：

54. 議院是qamra。
大的是貴族院，小的是眾議院。
前者在盧森堡宮召開，後者在波旁宮召開；aş-Şaffar 說他參觀了這兩個地方。
這段關於政府行為的內容大部分取自 at-Tahtawi。
Takhlis，第 93-106 頁；L'or，第 132-39 頁；aş-Şaffär 甚至採用 at-Tahțāwī 的稱謂 malik（「國王」），而不是他慣用的 sultan。
路易十八國王於 1814 年頒佈憲法，路易-菲利普於 1830 年修訂憲法，保留了有限的選舉權，對貴族和有產階級有利。
Grande encyclopédie Larousse, 1972 ed., s. v. 「France」.

55. 清真寺的講壇，也是舉行週五齋戒的地方。

56. Diwan, 在奧斯曼語中，是指由蘇丹或大宰相主持的國會，成員包括國內的主要官員"。
Naff and Owen, Studies, 詞彙表，第 409 頁。

57. 阿拉伯語為 nawāzil wa-juz'iyāt。

58. 很可能是 Ecole Polytechnique。
該校於革命時期成立，以軍事學院的模式運作，招收 16 至 20 歲的學生；兩年的課程為他們進修更高層次的科學與技術課程作好準備。
Grande encyclopédie Larousse, 1973 ed., s.v. 「Polytechnique, école」。