Ibn Battuta's Travels, Volume 2
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Description
Book Introduction
A 14th-century travelogue of Arab civilization, comparable to Marco Polo's travelogue.
In the early 14th century, when Islamic forces were exerting influence throughout the world.
An adventurous 21-year-old young man born into a noble family in Tangier, Morocco, sets out on a pilgrimage to Mecca.
30 years since then.
The travelogue of Ibn Battuta, Volumes 1 and 2, is a collection of artifacts that he experienced while traveling across a whopping 100,000 km across Asia, Africa, and Europe.
The various aspects of the 14th-century Islamic Eastern world, viewed through a thoroughly Islamic perspective, are vividly presented through his keen eye.
It is also a valuable cultural anthropological resource that provides detailed information on the life of the time, including Islamic religious rites and ceremonies, the architectural styles and operational methods of mosques in famous cities around the world, and the relationship between Muslims and pagans, as well as the customs of weddings, funerals, folk remedies, and plants, animals, and crops of each region.
In addition to the 25 detailed maps of Ibn Battuta's journey that were included in the original book, the translator's meticulous research, including the 'Comprehensive Map of Ibn Battuta's Travels' and the 'Comparative Map of Marco Polo and Ibn Battuta's Travels', adds to the vividness of the travelogue.
An adventurous 21-year-old young man born into a noble family in Tangier, Morocco, sets out on a pilgrimage to Mecca.
30 years since then.
The travelogue of Ibn Battuta, Volumes 1 and 2, is a collection of artifacts that he experienced while traveling across a whopping 100,000 km across Asia, Africa, and Europe.
The various aspects of the 14th-century Islamic Eastern world, viewed through a thoroughly Islamic perspective, are vividly presented through his keen eye.
It is also a valuable cultural anthropological resource that provides detailed information on the life of the time, including Islamic religious rites and ceremonies, the architectural styles and operational methods of mosques in famous cities around the world, and the relationship between Muslims and pagans, as well as the customs of weddings, funerals, folk remedies, and plants, animals, and crops of each region.
In addition to the 25 detailed maps of Ibn Battuta's journey that were included in the original book, the translator's meticulous research, including the 'Comprehensive Map of Ibn Battuta's Travels' and the 'Comparative Map of Marco Polo and Ibn Battuta's Travels', adds to the vividness of the travelogue.
Into the book
Among the trees in our country, the only tree found in India is the date palm (nabq).
But the jujube trees there are very thick.
The dates are as big as five afs and very sweet.
There are many species there, some of which do not exist in our country or other countries.
Among them is the anbah tree, which is similar to the naring tree.
However, it is thicker and has more leaves, and therefore provides more shade.
Because the shade is so dark, people who sleep under it often get sick.
The fruit is as big as a large pear, and the green fruit that falls before it is ripe is picked and pickled in salt, much like limes or lemons are pickled in Korea.
They also pickle ginger and pepper whole and eat them with rice.
After taking a bite of rice, take a bite of these pickled vegetables.
The fruit turns yellow when ripe in early autumn and is eaten like an apple.
Some are cut with a knife and eaten, and some are juiced.
It's sweet, but a little salty.
There are large seeds, so if you plant a seed like a tangerine tree, a tree will grow.
There are also trees called shaki and barki.
It is a common tree, with leaves similar to walnut leaves and fruit growing on the roots of the tree.
But among them, they say to pick the tree whose fruit grows to touch the ground, and its fruit is very sweet and tasty.
In contrast, a tree that grows so that its fruit hangs above the ground is called a shakki.
The fruit resembles a large gourd and the skin is like cowhide.
When you pick the shaki fruit in the fall when it turns yellow and split it open, you will find 100 to 200 cucumber-like seeds inside.
There is a yellowish membrane between the seeds, and inside the seeds there is a flesh similar to the flesh of a large silk bean.
If you fry or boil the flesh, it tastes just like a persimmon.
Of course, there is no sleep there.
If you bury this flesh in red soil, it will be preserved until the following year.
Shakti and Barki are considered good fruits in the Indian region.
The tandu, the fruit of the ebony tree (abnus), is as large as an apricot seed and has the same color, but is very sweet.
The fruit of a very long-lived and tall tree, jamun, is similar to an olive (zaitun), but is black and has a single seed like an olive.
There are many tangerines there, so fresh tangerines are very rare.
But there is a third type of tangerine that is sweet and sour, and it is the size of a lime and very tasty, so I enjoyed eating it.
But the jujube trees there are very thick.
The dates are as big as five afs and very sweet.
There are many species there, some of which do not exist in our country or other countries.
Among them is the anbah tree, which is similar to the naring tree.
However, it is thicker and has more leaves, and therefore provides more shade.
Because the shade is so dark, people who sleep under it often get sick.
The fruit is as big as a large pear, and the green fruit that falls before it is ripe is picked and pickled in salt, much like limes or lemons are pickled in Korea.
They also pickle ginger and pepper whole and eat them with rice.
After taking a bite of rice, take a bite of these pickled vegetables.
The fruit turns yellow when ripe in early autumn and is eaten like an apple.
Some are cut with a knife and eaten, and some are juiced.
It's sweet, but a little salty.
There are large seeds, so if you plant a seed like a tangerine tree, a tree will grow.
There are also trees called shaki and barki.
It is a common tree, with leaves similar to walnut leaves and fruit growing on the roots of the tree.
But among them, they say to pick the tree whose fruit grows to touch the ground, and its fruit is very sweet and tasty.
In contrast, a tree that grows so that its fruit hangs above the ground is called a shakki.
The fruit resembles a large gourd and the skin is like cowhide.
When you pick the shaki fruit in the fall when it turns yellow and split it open, you will find 100 to 200 cucumber-like seeds inside.
There is a yellowish membrane between the seeds, and inside the seeds there is a flesh similar to the flesh of a large silk bean.
If you fry or boil the flesh, it tastes just like a persimmon.
Of course, there is no sleep there.
If you bury this flesh in red soil, it will be preserved until the following year.
Shakti and Barki are considered good fruits in the Indian region.
The tandu, the fruit of the ebony tree (abnus), is as large as an apricot seed and has the same color, but is very sweet.
The fruit of a very long-lived and tall tree, jamun, is similar to an olive (zaitun), but is black and has a single seed like an olive.
There are many tangerines there, so fresh tangerines are very rare.
But there is a third type of tangerine that is sweet and sour, and it is the size of a lime and very tasty, so I enjoyed eating it.
--- pp. 29
The place we left from Janani City and arrived at was Sayustan City.
Although it is a large city, the outskirts are nothing but desert and sand, the only trees are the Arabic gum tree (Ummu Ghailan), and the only things planted along the river are watermelons.
Foodstuffs include corn and julban, a wild bean called mushnak, from which bread is also made.
Fish and buffalo milk are common here, and people hunt and eat lizards (saqanqur).
The lizard is a small animal, similar to the ummu hanin, which the Maghrib call the 'heavenly viper' (hanishatu'l jannah), but without a tail.
I saw them digging in the sand, catching lizards in it, cutting open their bellies, throwing out the entrails, and putting turmeric powder inside.
They call it 'zard shubah', which means 'yellow agarwood'.
They use turmeric instead of saffron (za'faran).
I was so disgusted to see them eating lizards that I couldn't eat anything.
The place we left from Janani City and arrived at was Sayustan City.
Although it is a large city, the outskirts are nothing but desert and sand, the only trees are the Arabic gum tree (Ummu Ghailan), and the only things planted along the river are watermelons.
Foodstuffs include corn and julban, a wild bean called mushnak, from which bread is also made.
Fish and buffalo milk are common here, and people hunt and eat lizards (saqanqur).
The lizard is a small animal, similar to the ummu hanin, which the Maghrib call the 'heavenly viper' (hanishatu'l jannah), but without a tail.
I saw them digging in the sand, catching lizards in it, cutting open their bellies, throwing out the entrails, and putting turmeric powder inside.
They call it 'zard shubah', which means 'yellow agarwood'.
They use turmeric instead of saffron (za'faran).
I was so disgusted to see them eating lizards that I couldn't eat anything.
Although it is a large city, the outskirts are nothing but desert and sand, the only trees are the Arabic gum tree (Ummu Ghailan), and the only things planted along the river are watermelons.
Foodstuffs include corn and julban, a wild bean called mushnak, from which bread is also made.
Fish and buffalo milk are common here, and people hunt and eat lizards (saqanqur).
The lizard is a small animal, similar to the ummu hanin, which the Maghrib call the 'heavenly viper' (hanishatu'l jannah), but without a tail.
I saw them digging in the sand, catching lizards in it, cutting open their bellies, throwing out the entrails, and putting turmeric powder inside.
They call it 'zard shubah', which means 'yellow agarwood'.
They use turmeric instead of saffron (za'faran).
I was so disgusted to see them eating lizards that I couldn't eat anything.
The place we left from Janani City and arrived at was Sayustan City.
Although it is a large city, the outskirts are nothing but desert and sand, the only trees are the Arabic gum tree (Ummu Ghailan), and the only things planted along the river are watermelons.
Foodstuffs include corn and julban, a wild bean called mushnak, from which bread is also made.
Fish and buffalo milk are common here, and people hunt and eat lizards (saqanqur).
The lizard is a small animal, similar to the ummu hanin, which the Maghrib call the 'heavenly viper' (hanishatu'l jannah), but without a tail.
I saw them digging in the sand, catching lizards in it, cutting open their bellies, throwing out the entrails, and putting turmeric powder inside.
They call it 'zard shubah', which means 'yellow agarwood'.
They use turmeric instead of saffron (za'faran).
I was so disgusted to see them eating lizards that I couldn't eat anything.
--- pp. 18
Publisher's Review
A timeless classic of travel literature that interprets the world through a thoroughly Islamic lens.
The first half of the 14th century, when Ibn Battuta was exploring the world, was a time when regional powers began to form around the world after the fall of the Abbasid Islamic Empire in 1258.
The Islamic world, spanning three continents, was still one of the world's dominant powers, but the previously unified Islamic world was becoming multipolar, centered around the Ilkhanate in the east, the Mamluks in the west, and the Nasrids on the Iberian Peninsula.
Islamic civilization, which had spread throughout various regions, was becoming localized while also incorporating regional characteristics, showing unique and diverse aspects.
These changing trends further fueled Ibn Battuta's curiosity and desire for exploration, and the accumulated experience and knowledge of Muslim scholars, merchants, and travelers who traveled the world during the golden age of Islamic civilization around the 10th century served as a faithful guide for his travels.
His great journey was recognized and recorded by Abu Anan, the ruler of the Islamic Mariniya dynasty at the time.
After completing his 27-year journey through Asia and Europe, Ibn Battuta was in the midst of traveling through the interior of Africa when he received a special mission from Abu Anan and returned home to begin writing his travelogue.
The original travelogue was later summarized and refined by the great writer of the time, Ibn Juzayi al-Kalbi, under the direction of Abu Anan. This is the basis of the travelogue we see today.
Ibn Juzayi's preface and postface, which precede and follow the travelogue, fully display the unique and ornate rhetorical style of Arabic writing, allowing us to experience the essence of Arabic literature that is rarely encountered.
Battuta's unique interpretation of the world and his exposure to civilization through a thoroughly Islamic perspective, along with his realistic content and vivid narrative, make this travelogue a classic of travel literature without hesitation.
The Islamic world, spanning three continents, was still one of the world's dominant powers, but the previously unified Islamic world was becoming multipolar, centered around the Ilkhanate in the east, the Mamluks in the west, and the Nasrids on the Iberian Peninsula.
Islamic civilization, which had spread throughout various regions, was becoming localized while also incorporating regional characteristics, showing unique and diverse aspects.
These changing trends further fueled Ibn Battuta's curiosity and desire for exploration, and the accumulated experience and knowledge of Muslim scholars, merchants, and travelers who traveled the world during the golden age of Islamic civilization around the 10th century served as a faithful guide for his travels.
His great journey was recognized and recorded by Abu Anan, the ruler of the Islamic Mariniya dynasty at the time.
After completing his 27-year journey through Asia and Europe, Ibn Battuta was in the midst of traveling through the interior of Africa when he received a special mission from Abu Anan and returned home to begin writing his travelogue.
The original travelogue was later summarized and refined by the great writer of the time, Ibn Juzayi al-Kalbi, under the direction of Abu Anan. This is the basis of the travelogue we see today.
Ibn Juzayi's preface and postface, which precede and follow the travelogue, fully display the unique and ornate rhetorical style of Arabic writing, allowing us to experience the essence of Arabic literature that is rarely encountered.
Battuta's unique interpretation of the world and his exposure to civilization through a thoroughly Islamic perspective, along with his realistic content and vivid narrative, make this travelogue a classic of travel literature without hesitation.
The world's second complete translation, meticulously researched and translated.
Although this book has been abridged and translated into about 15 languages, including English, Chinese, and Japanese, over the past 400 years, the only complete translation is the French version published in Paris between 1853 and 1858.
Therefore, it can be said that the book is the second complete translation in the world.
Taking full account of the limitations of the first translations, the translation preserved all the features of the original text, including the insertions of praise and prayer, which show the characteristics of medieval Arabic literature.
Additionally, to help resolve the sense of alienation and unfamiliarity resulting from the distance in time and space and to facilitate maximum understanding, detailed and extensive footnotes were added to proper nouns and cultural artifacts.
This complete Korean translation is also a valuable work, born from the translator's extensive knowledge, unwavering conviction, and passion, overcoming all difficulties.
In addition to the 25 detailed maps of Ibn Battuta's journeys included in the original book, the translator's meticulous research has produced 'A Comparative Map of Ibn Battuta's Travels' and 'A Comparative Map of Marco Polo and Ibn Battuta's Travels'.
Although this book has been abridged and translated into about 15 languages, including English, Chinese, and Japanese, over the past 400 years, the only complete translation is the French version published in Paris between 1853 and 1858.
Therefore, it can be said that the book is the second complete translation in the world.
Taking full account of the limitations of the first translations, the translation preserved all the features of the original text, including the insertions of praise and prayer, which show the characteristics of medieval Arabic literature.
Additionally, to help resolve the sense of alienation and unfamiliarity resulting from the distance in time and space and to facilitate maximum understanding, detailed and extensive footnotes were added to proper nouns and cultural artifacts.
This complete Korean translation is also a valuable work, born from the translator's extensive knowledge, unwavering conviction, and passion, overcoming all difficulties.
In addition to the 25 detailed maps of Ibn Battuta's journeys included in the original book, the translator's meticulous research has produced 'A Comparative Map of Ibn Battuta's Travels' and 'A Comparative Map of Marco Polo and Ibn Battuta's Travels'.
Therefore, it can be said that the book is the second complete translation in the world.
Taking full account of the limitations of the first translations, the translation preserved all the features of the original text, including the insertions of praise and prayer, which show the characteristics of medieval Arabic literature.
Additionally, to help resolve the sense of alienation and unfamiliarity resulting from the distance in time and space and to facilitate maximum understanding, detailed and extensive footnotes were added to proper nouns and cultural artifacts.
This complete Korean translation is also a valuable work, born from the translator's extensive knowledge, unwavering conviction, and passion, overcoming all difficulties.
In addition to the 25 detailed maps of Ibn Battuta's journeys included in the original book, the translator's meticulous research has produced 'A Comparative Map of Ibn Battuta's Travels' and 'A Comparative Map of Marco Polo and Ibn Battuta's Travels'.
Although this book has been abridged and translated into about 15 languages, including English, Chinese, and Japanese, over the past 400 years, the only complete translation is the French version published in Paris between 1853 and 1858.
Therefore, it can be said that the book is the second complete translation in the world.
Taking full account of the limitations of the first translations, the translation preserved all the features of the original text, including the insertions of praise and prayer, which show the characteristics of medieval Arabic literature.
Additionally, to help resolve the sense of alienation and unfamiliarity resulting from the distance in time and space and to facilitate maximum understanding, detailed and extensive footnotes were added to proper nouns and cultural artifacts.
This complete Korean translation is also a valuable work, born from the translator's extensive knowledge, unwavering conviction, and passion, overcoming all difficulties.
In addition to the 25 detailed maps of Ibn Battuta's journeys included in the original book, the translator's meticulous research has produced 'A Comparative Map of Ibn Battuta's Travels' and 'A Comparative Map of Marco Polo and Ibn Battuta's Travels'.
GOODS SPECIFICS
- Date of issue: September 30, 2001
- Page count, weight, size: 480 pages | 827g | 152*223*30mm
- ISBN13: 9788936470678
- ISBN10: 8936470671
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