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1 Since the first five folios of the MS of the work are lost, we based our choice of Kitāb al-Siyāḥah as the title on Diyāb’s frequent use of the word siyāḥah (on which, see below).

2 His full name is Ḥannā ibn Diyāb (Ḥannā son of Diyāb), but Ḥannā Diyāb has become current in English.

3 Zotenberg, “Notice sur quelques manuscrits des Mille et Une Nuits et la traduction de Galland,” 194.

4 The sole exception is Lentin, “Recherches sur l’histoire de la langue arabe au Proche-Orient à l’époque moderne,” 1:48–49. After Lentin’s discovery, the first comprehensive nonlinguistic studies of the text are Heyberger’s introduction to Dyâb, D’Alep à Paris, and, from a literary perspective, Stephan, “Von der Bezeugung zur Narrativen Vergegenwärtigung” and “Spuren fiktionaler Vergegenwärtigung im Osmanischen Aleppo,” both 2015.

5 Sbath, Bibliothèque de manuscrits: Catalogue, 1:122, previously published with a slightly different description in his “Les manuscrits orientaux de la bibliothèque du R.P. Paul Sbath (Suite),” 348. See also the reference to the travelogue in Graf, Geschichte, 3:467.

6 Notable are the recent works of Bottigheimer, “East meets West: Hannā Diyāb and The Thousand and One Nights”; Marzolph, “The Man Who Made the Nights Immortal”; and Horta, Marvellous Thieves: Secret Authors of the Arabian Nights.

7 Lucas, Troisième Voyage du Sieur Paul Lucas dans le Levant, 101–2.

8 Heyberger, introduction to Dyab, D’Alep à Paris, 9, uncovers a source which reveals that in 1740, Diyāb was head of a household of twelve persons. A 1748 petition to the Maronite patriarch to protect the Aleppan monks has his signature as well as those of other family members (Fahd, Tārīkh al-rahbāniyyah, 147).

9 See Heyberger, introduction to Dyab, D’Alep à Paris, 9, on the father, who probably died when Diyāb was young.

10 See the concise overviews in Raymond, “An Expanding Community: The Christians of Aleppo in the Ottoman Era,” 84; Masters, Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism, chapters 3 and 4; and Patel, The Arab Nahḍah: The Making of the Intellectual and Humanist Movement, chapter 2. On the proliferation of books, see Heyberger, Hindiyya: Mystique et criminelle 1720–1798, chapter 2.

11 Qarāʿalī, “Mudhakkirāt,” 24–26.

12 Heyberger, Les chrétiens du Proche-Orient au temps de la réforme catholique, 110–11 and 434.

13 See the account in Qarāʿalī, “Mudhakkirāt,” 32ff. on this matter; also cf. Heyberger, Les chrétiens, 434.

14 On Lucas’s family and early travels, see Omont, Missions archéologiques françaises en Orient aux XVIIè et XVIIIè siècles, 317ff., and Commission des Antiquités, “Note sur Paul Lucas.”

15 E.g., Lucas, Deuxième Voyage du Sieur Paul Lucas dans le Levant, 169.

16 For examples, see Horta, Marvellous Thieves, chapter 2.

17 Other episodes include the account of a visit to ruins near Kaftīn and of bathing at Hammam-Lif in Tunisia (§§1.35–1.36 and §5.94).

18 Lucas, Deuxième Voyage, 53.

19 Lucas, Deuxième Voyage, 197–98.

20 Lucas, Deuxième Voyage, 117.

21 Galland, Le journal d’Antoine Galland (1646–1715), 1:290.

22 Galland, Journal, 1:358.

23 Galland, Journal, 1:321.

24 Galland, Journal, 2:253.

25 For a comprehensive list of Diyāb’s stories, see Marzolph, “The Man Who Made the Nights Immortal,” 118–19.

26 Gerhardt, The Art of Story-Telling: A Literary Study of the Thousand and One Nights, 14–15.

27 Russell, The Natural History of Aleppo, 1:148–49.

28 Van Leeuwen and Marzolph, Arabian Nights Encyclopedia, 425.

29 Among the tales Diyāb told Galland is one about a prince who falls in love with a portrait. Here Diyāb may be reversing the motif: Instead of falling in love with the subject of a portrait, the hero paints a portrait out of love.

30 See the quotation and explanation in Görner, “Das Regulativ der Wahrscheinlichkeit: Zur Funktion literarischer Fiktionalität im 18. Jahrhundert,” 92; and the study by Peucker, “The Material Image in Goethe’s Wahlverwandtschaften,” 197–98.

31 Chraïbi, “Galland’s ‘Ali Baba’ and Other Arabic Versions,” 166.

32 See Sadan, “Background, Date and Meaning of the Story of the Alexandrian Lover and the Magic Lamp.”

33 Syrian Catholic Archdiocese of Aleppo, Ar 7/25.

34 Université Saint-Joseph MS BO 645. I am grateful to Ibrahim Akel, who directed my attention to this and the previous manuscript and thus helped confirm the hypothesis that Diyāb was an owner of several books.

35 See note in Université Saint-Joseph MS BO 29, fol. 2r, and in the Preface to his edition, “Riḥlat awwal sāʾiḥ sharqī ilā Amirka,” 823, and further Matar, In the Lands of the Christians: Arab Travel Writing in the Seventeenth Century, 48. Ghobrial, “Stories 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.