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『東洋文庫所蔵』貴重書デジタルアーカイブ

4° (YS, 3, 2 a) : In the 2nd year [of Hsien-tsung, Mongka] (1252), in the spring, « 乞 都 不 花 Ch'i-tu-pu-hua was sent to attack the fortress (寨 chai) 吉 見 都 怯 Chi-êrh-tu-ch'ieh (*Girdkä = Girdkoh; cf. Br, II, 110-111) of the 末 來 Mo-lai (Mulāḥidah) ». Ch'i-tu-pu-hua is the noyan, protector of the Christians, who was beaten and lost his life in 1260 at the « Spring of Goliath »; his name is often transcribed « Keit-bugha »; I am not yet certain of the true form; although كتو بقا Kitu-buqa is also met with in Mussulman sources (cf. QUATREMÈRE, Hist. des Sultans Mamlouks, I, 97; Ber, I, 46).

5° (YS, 3, 2 a) : In the 2nd year [of Mongka] (1252), in the autumn, the 7th month, order was given to 怯 的 不 花 Ch'ieh-ti-pu-hua (*Kit-buγa) to reduce the 沒 里 愛 Mo-li-hsi (Mulāḥidah) ».

6° (YS, 3, 3 b) : In the 7th year [of Mongka] (1257), in the spring, « Ch'i-tu-pu-hua and others made a punitive expedition against the fortress of Chi-êrh-tu-ch'ieh (Girdkoh) of the Mo-lai (Mulāḥidah) and pacified it ».

7° (Ch'ang Tê's account of his journey in 1259). A paragraph concerns the 木 乃 愛 Mu-nai-hsi (Mulāḥidah); it has been translated in Br, I, 133-136, and is too long to be reproduced here. I shall only make two remarks : α) In Br, I, 133, the would-be « Ki-du-bu-gu » must be read only 乞 都 不 Ch'i-tu-pu; ku is no part of the name and belongs to the following sentence; moreover, Ch'i-tu-pu is a very poor transcription of Girdkoh, and would seem to have been contamined by Ch'i-tu-pu-hua's name, if it did not appear also in the next text. β) Instead of « Da(大)-dje Na-shi-rh » of Br, I, 134, we must certainly read 火 者 納 失 見 Huo-chê-na-shih-êrh, Ḥōjah Naṣīr, and the man intended is really the famous minister and astronomer Naṣīru-'d-Dīn Aṭ-Ṭūsī, † 1274.

8° (YS, 147, 6 a; biogr. of Kuo K'an). Kuo K'an took part in the campaign of 1253-1256 under Kitbuqa's orders. This part of his biography has been translated in Br, I, 134-135. The text writes that in 1253, Kuo K'an arrived in the Kingdom of the 木 乃 分 Mu-nai-hsi (Mulāḥidah); in 1256, he arrived at 乞 都 卜 Ch'i-tu-pu. We have here, with a scarcely different spelling, the same anomalous transcription of Girdkoh as in Ch'ang Tê's account. As a matter of fact, I think that Ch'ang Tê must have been dependent on Kuo K'an for his information about these events, which would explain their common error in the name. Naṣīru-'d-Dīn's name is altered here too, but by some copyist's mistake, and we must again read Huo-chê-na-shih-êrh, Ḥōjah Naṣīr, instead of « Pu (卜) -chêh-na-shih-êrh ».

9° In the Cho-kêng lu of 1366, end of ch. 3, there is a legend about the Mussulman 木 乃 伊 Mu-nai-i which seems to apply to the founder of the Mulāḥidah. It is said that the man, when he was 78 years old, lived only on honey, was buried in a coffin full of honey, and that, when the coffin was opened a hundred years later, the honey was still there and had wonderful healing properties. Mu-nai-i would mean « honey-man ». I do not know the origin of this legend, where honey has perhaps taken the place of hashish.

10° The name of the main Ismailian fortress Alamūt is given as 阿 剌 模 忒 A-la-mu-t'ê on the Ching-shih ta-tien map and in YS, 63, 16 b (cf. Br, II, 109).