Never Told: The First Arabic History of the New World,” 263n8, suggests that Diyāb is the copyist of al-Mawṣilī’s book.
36 E.g., Université Saint-Joseph MS BO 594, 298v.
37 Université Saint-Joseph MS BO 645, 132r.
38 Ong, Orality and Literacy: The Technologizing of the World, 39.
39 Ott, “From the Coffeehouse into the Manuscript,” 447.
40 On the Bustān see Graf, Geschichte, 3:413.
41 Ghobrial, “The Secret Life of Elias of Babylon and the Uses of Global Microhistory,” 66.
42 In the Islamic context, as shown by Touati, Islam et Voyage au Moyen Âge, 187–91, siyāḥah refers to long desert journeys undertaken in order to seek mystical union with God. In the Christian context, siyāḥah means being a hermit—that is, a wandering monk who lives in remote places and practices piety.
43 On Evliya Çelebi and his books, see Özay, “Evliyâ Çelebi’s Strange and Wondrous Europe.”
44 See Krimsti, “The Lives and Afterlives of the Library of the Maronite Physician Ḥannā al-Ṭabīb (c. 1702–1775) from Aleppo,” 206.
45 The Arabic manuscripts of Yirmisekiz Mehmed Çelebi’s sefâretnâmeh found in the households of Diyāb and Shukrī are falsely attributed to one Saʿīd Bāshā, very likely Mehmed Çelebi’s son, Mehmed Said Paşa, who returned from Paris in 1742. A list of the gifts for the French king is attached to Arsāniyūs’s travelogue (MS Gotha arab. 1549, 215v).
46 Cf. Krimsti, “Arsāniyūs Shukrī al-Ḥakīm’s Account of His Journey to France, the Iberian Peninsula, and Italy (1748–1757) from Travel Journal to Edition.”
47 On Mehmed Çelebi’s account, see Göçek, East Encounters West: France and the Ottoman Empire in the Eighteenth Century.
48 Ghobrial, “The Life and Hard Times of Solomon Negri: An Arabic Teacher in Early Modern Europe,” 311, 331; and Kilpatrick and Toomer, “Niqūlāwus al-Ḥalabī (c.1611–c.1661): A Greek Orthodox Syrian Copyist and His Letters to Pococke and Golius,” 15, 16.
49 These include khawf (fear), fazʿ (fright), and tawahhum (apprehension).
50 Qarāʿalī, “Mudhakkirāt.”
51 See the edition in Al-Mashriq by Hayek, “al-Rāhibah Hindiyyah (1720–1798),” and further Heyberger, Hindiyya. For an English translation, see Hindiyya, Mystic and Criminal.
52 See the recent edition of Al-Ṣāyigh, Riḥlat ilā bādiyat al-Shām wa-Ṣaḥārā l-ʿIrāq wa-l-ʿajam wa-l-Jazīrah al-ʿArabiyyah.
53 The only earlier reference to the text appears in Martin’s short 1979 piece “Souvenirs d’un compagnion de voyage de Paul Lucas en Égypte (1707),” which uses it as a source for contextualizing the early modern history of French archaeology.
54 See Fahmé-Thiéry, “L’arabe dialectal allepin dans le récit de voyage de Hanna Dyâb,” 223.
55 Stone, “Foreword” in Diyāb, The Man Who Wrote Aladin, viii.
56 Cf. also Lentin, “Note sur la langue de Hanna Dyâb,” on this matter.
57 Lentin, “Recherches,” Kallas, “The Aleppo Dialect According to the Travel Accounts of Ibn Raʿd (1656) Ms. Sbath 89 and Ḥanna Dyāb (1764) Ms. Sbath 254,” and Fahmé-Thiéry, “L’arabe dialectal.”
58 Also very useful in preparing both the text and the translation were Dozy’s Supplément aux dictionnaires arabes, Redhouse’s Turkish and English Lexicon, and Graf’s Verzeichnis arabischer kirchlicher Termini as well as al-Asadī’s Mawsūʿat Ḥalab al-muqāranah.
59 This term was known to Diyāb, who speaks of “pure language” (al-ʿarabī al-faṣīḥ) when recounting one of his encounters in Paris.
60 On this tripartite division of features see Lentin, “Middle Arabic,” and further Blau, On Pseudo-Corrections in Some Semitic Languages.
61 The full description of linguistic features will appear independently in a scholarly edition with the Library of Arabic Literature.
62 See Kallas, “Aleppo Dialect,” 30–31.
63 Lentin, “Note,” 49.
64 See Lentin, “Recherches,” vol. 2, especially chapters 12–14, 18, and 19.
كتاب السياحة
المجلّد الأوّل
The Book of Travels
Volume One
الفصل الأوّل١
Chapter One
١ عنوان الفصل غير معروف لأنّ الصفحات الأولى مفقودة.
١،١
... مايدتهم غير الرهبان والمبتديين
