1{2 "document_id": "lb_hotpotqa_d6fe5bc54941b566b3c88598bbc459ee4d7098d6c6f22c4d",3 "family": "public_hotpotqa",4 "split": "dev",5 "text": "Passage 1:\nSinbad the Sailor\nSinbad the Sailor (; Arabic: سندباد البحري, romanized: Sindibādu al-Bahriyy or Sindbad) is a fictional mariner and the hero of a story-cycle. He is described as hailing from Baghdad during the early Abbasid Caliphate (8th and 9th centuries A.D.). In the course of seven voyages throughout the seas east of Africa and south of Asia, he has fantastic adventures in magical realms, encountering monsters and witnessing supernatural phenomena.\n\nOrigins and sources\nThe tales of Sinbad are a relatively late addition to the One Thousand and One Nights – they do not feature in the earliest 14th-century manuscript, and they appear as an independent cycle in 18th- and 19th-century collections. The tale reflects the trend within the Abbasid realm of Arab and Muslim sailors exploring the world. The stories display the folk and themes present in works of that time. The Abbasid reign was known as a period of great economic and social growth. Arab and Muslim traders would seek new trading routes and people to trade with. This process of growth is reflected in the Sinbad tales. The Sinbad stories take on a variety of different themes. Later sources include Abbasid works such as the \"Wonders of the Created World\", reflecting the experiences of 13th century Arab mariners who braved the Indian Ocean.The Sinbad cycle is set in the reign of the Abbasid Caliph Harun al-Rashid (786–809). The Sinbad tales are included in the first European translation of the Nights, Antoine Galland's Les mille et une nuits, contes arabes traduits en français, an English edition of which appeared in 1711 as The new Arabian winter nights entertainments and went through numerous editions throughout the 18th century.\nThe earliest separate publication of the Sinbad tales in English found in the British Library is an adaptation as The Adventures of Houran Banow, etc. (Taken from the Arabian Nights, being the third and fourth voyages of Sinbad the Sailor.), around 1770. An early US edition, The seven voyages of Sinbad the sailor. And The story of Aladdin; or, The wonderful lamp, was published in Philadelphia in 1794. Numerous popular editions followed in the early 19th century, including a chapbook edition by Thomas Tegg. Its best known full translation was perhaps as tale 120 in Volume 6 of Sir Richard Burton's 1885 translation of The Book of the Thousand Nights and a Night.\n\nTales\nSinbad the Porter and Sinbad the Sailor\nLike the 1001 Nights, the Sinbad story-cycle has a frame story which goes as follows: in the days of Harun al-Rashid, Caliph of Baghdad, a poor porter (one who carries goods for others in the market and throughout the city) pauses to rest on a bench outside the gate of a rich merchant's house, where he complains to God about the injustice of a world which allows the rich to live in ease while he must toil and yet remain poor. The owner of the house hears and sends for the porter, finding that they are both named Sinbad. The rich Sinbad tells the poor Sinbad that he became wealthy \"by Fortune and Fate\" in the course of seven wondrous voyages, which he then proceeds to relate.\n\nFirst Voyage of Sinbad the Sailor\nAfter dissipating the wealth left to him by his father, Sinbad goes to sea to repair his fortune. He sets ashore on what appears to be an island, but this island proves to be a gigantic sleeping whale on which trees have taken root ever since the whale was young. Awakened by a fire kindled by the sailors, the whale dives into the depths, the ship departs without Sinbad, and Sinbad is only saved by a passing wooden trough sent by the grace of Allah. He is washed ashore on a densely wooded island. While exploring the deserted island, he comes across one of the king's grooms. When Sinbad helps save the king's mare from being drowned by a sea horse (not a seahorse, but a supernatural horse that lives underwater), the groom brings Sinbad to the king. The king befriends Sinbad, and he rises in the king's favor and becomes a trusted courtier. One day, the very ship on which Sinbad set sail docks at the island, and he reclaims his goods (still in the ship's hold). Sinbad gives the king his goods and in return the king gives him rich presents. Sinbad sells these presents for a great profit. Sinbad returns to Baghdad, where he resumes a life of ease and pleasure. With the ending of the tale, Sinbad the sailor makes Sinbad the porter a gift of a hundred gold pieces and bids him return the next day to hear more about his adventures.\n\nSecond Voyage\nOn the second day of Sinbad's tale-telling (but the 549th night of Scheherazade's), Sinbad the sailor tells how he grew restless of his life of leisure, and set to sea again, \"possessed with the thought of traveling about the world of men and seeing their cities and islands.\" Accidentally abandoned by his shipmates again, he finds himself stranded in an island which contains roc eggs. He attaches himself with the help of his turban to a roc and is transported to a valley of giant snakes which can swallow elephants; these serve as the rocs' natural prey. The floor of the valley is carpeted with diamonds, and merchants harvest these by throwing huge chunks of meat into the valley: the birds carry the meat back to their nests, and the men drive the birds away and collect the diamonds stuck to the meat. The wily Sinbad straps one of the pieces of meat to his back and is carried back to the nest along with a large sack full of precious gems. Rescued from the nest by the merchants, he returns to Baghdad with a fortune in diamonds, seeing many marvels along the way.\n\nThird Voyage\nSinbad sets sail again from Basra. But by ill chance, he and his companions are cast up on an island where they are captured by a \"huge creature in the likeness of a man, black of colour, ... with eyes like coals of fire and large canine teeth like boar's tusks and a vast big gape like the mouth of a well. Moreover, he had long loose lips like camel's, hanging down upon his breast, and ears like two Jarms falling over his shoulder-blades, and the nails of his hands were like the claws of a lion.\" This monster begins eating the crew, beginning with the Reis (captain), who is the fattest. (Burton notes that the giant \"is distinctly Polyphemus\".)\nSinbad hatches a plan to blind the beast with the two red-hot iron spits with which the monster has been kebabbing and roasting the ship's company. He and the remaining men escape on a raft they constructed the day before. However, the giant's mate hits most of the escaping men with rocks and they are killed. After further adventures (including a gigantic python from which Sinbad escapes using his quick wits), he returns to Baghdad, wealthier than ever.\n\nFourth Voyage\nImpelled by restlessness, Sinbad takes to the seas again and, as usual, is shipwrecked. The naked savages amongst whom he finds himself feed his companions a herb which robs them of their reason (Burton theorises that this might be bhang), prior to fattening them for the table. Sinbad realises what is happening and refuses to eat the madness-inducing plant. When the cannibals lose interest in him, he escapes. A party of itinerant pepper-gatherers transports him to their own island, where their king befriends him and gives him a beautiful and wealthy wife.\nToo late Sinbad learns of a peculiar custom of the land: on the death of one marriage partner, the other is buried alive with his or her spouse, both in their finest clothes and most costly jewels. Sinbad's wife falls ill and dies soon after, leaving Sinbad trapped in a cavern, a communal tomb, with a jug of water and seven pieces of bread. Just as these meagre supplies are almost exhausted, another couple—the husband dead, the wife alive—are dropped into the cavern. Sinbad bludgeons the wife to death and takes her rations.\nSuch episodes continue; soon he has a sizable store of bread and water, as well as the gold and gems from the corpses, but is still unable to escape, until one day a wild animal shows him a passage to the outside, high above the sea. From here, a passing ship rescues him and carries him back to Baghdad, where he gives alms to the poor and resumes his life of pleasure.\nBurton's footnote comments: \"This tale is evidently taken from the escape of Aristomenes the Messenian from the pit into which he had been thrown, a fox being his guide. The Arabs in an early day were eager students of Greek literature.\" Similarly, the first half of the voyage resembles the Circe episode in The Odyssey, with certain differences: while a plant robs Sinbad's men of their reason in the Arab tales, it is Circe's magic which \"fattened\" Odysseus' men in The Odyssey. It is in an earlier episode, featuring the 'Lotus Eaters', that Odysseus' men are fed a similar magical fruit which robs them of their senses.\n\nFifth Voyage\n\"When I had been a while on shore after my fourth voyage; and when, in my comfort and pleasures and merry-makings and in my rejoicing over my large gains and profits, I had forgotten all I had endured of perils and sufferings, the carnal man was again seized with the longing to travel and to see foreign countries and islands.\" Soon at sea once more, while passing a desert island Sinbad's crew spots a gigantic egg that Sinbad recognizes as belonging to a roc. Out of curiosity, the ship's passengers disembark to view the egg, only to end up breaking it and having the chick inside as a meal. Sinbad immediately recognizes the folly of their behaviour and orders all back aboard ship. However, the infuriated parent rocs soon catch up with the vessel and destroy it by dropping giant boulders they have carried in their talons.Shipwrecked yet again, Sinbad is enslaved by the Old Man of the Sea, who rides on his shoulders with his legs twisted round Sinbad's neck and will not let go, riding him both day and night until Sinbad would welcome death. (Burton's footnote discusses possible origins for the old man—the orang-utan, the Greek god Triton—and favours the African custom of riding on slaves in this way).Eventually, Sinbad makes wine and tricks the Old Man into drinking some. Sinbad kills him after he falls off. A ship carries him to the City of the Apes, a place whose inhabitants spend each night in boats off-shore, while their town is abandoned to man-eating apes. Yet through the apes, Sinbad recoups his fortune and eventually finds a ship which takes him home once more to Baghdad.\n\nSixth Voyage\n\"My soul yearned for travel and traffic\". Sinbad is shipwrecked yet again, this time quite violently as his ship is dashed to pieces on tall cliffs. There is no food to be had anywhere, and Sinbad's companions die of starvation until only he is left. He builds a raft and discovers a river running out of a cavern beneath the cliffs. The stream proves to be filled with precious stones and it becomes apparent that the island's streams flow with ambergris. He falls asleep as he journeys through the darkness and awakens in the city of the king of Serendib (Sri Lanka/Ceylon), \"diamonds are in its rivers and pearls are in its valleys\". The king marvels at what Sinbad tells him of the great Haroun al-Rashid, and asks that he take a present back to Baghdad on his behalf, a cup carved from a single ruby, with other gifts including a bed made from the skin of the serpent that swallowed an elephant (\"And whoso sitteth upon it never sickeneth\"), and \"A hundred thousand miskals of Sindh lign-aloesa.\", and a slave-girl \"like a shining moon\". Sinbad returns to Baghdad, where the Caliph wonders greatly at the reports Sinbad gives of Serendib.\n\nSeventh and Last Voyage\nThe ever-restless Sinbad sets sail once more, with the usual result. Cast up on a desolate shore, he constructs a raft and floats down a nearby river to a great city. Here the chief of the merchants gives Sinbad his daughter in marriage, names him his heir, and conveniently dies. The inhabitants of this city are transformed once a month into birds, and Sinbad has one of the bird-people carry him to the uppermost reaches of the sky, where he hears the angels glorifying God, \"whereat I wondered and exclaimed, 'Praised be God! Extolled be the perfection of God!'\" But no sooner are the words out than there comes fire from heaven which all but consumes the bird-men. The bird-people are angry with Sinbad and set him down on a mountain-top, where he meets two youths, servants of God who give him a golden staff; returning to the city, Sinbad learns from his wife that the bird-men are devils, although she and her father were not of their number. And so, at his wife's suggestion, Sinbad sells all his possessions and returns with her to Baghdad, where at last he resolves to live quietly in the enjoyment of his wealth, and to seek no more adventures.\nBurton includes a variant of the seventh tale, in which Haroun al-Rashid asks Sinbad to carry a return gift to the king of Serendib. Sinbad replies, \"By Allah the Omnipotent, Oh my lord, I have taken a loathing to wayfare, and when I hear the words 'Voyage' or 'Travel,' my limbs tremble\". He then tells the Caliph of his misfortune-filled voyages; Haroun agrees that with such a history \"thou dost only right never even to talk of travel\". Nevertheless, at the Caliph's command, Sinbad sets forth on this, his uniquely diplomatic voyage. The king of Serendib is well pleased with the Caliph's gifts (which include, among other things, the food tray of King Solomon) and showers Sinbad with his favour. On the return voyage, the usual catastrophe strikes: Sinbad is captured and sold into slavery. His master sets him to shooting elephants with a bow and arrow, which he does until the king of the elephants carries him off to the elephants' graveyard. Sinbad's master is so pleased with the huge quantities of ivory in the graveyard that he sets Sinbad free, and Sinbad returns to Baghdad, rich with ivory and gold. \"Here I went in to the Caliph and, after saluting him and kissing hands, informed him of all that had befallen me; whereupon he rejoiced in my safety and thanked Almighty Allah; and he made my story be written in letters of gold. I then entered my house and met my family and brethren: and such is the end of the history that happened to me during my seven voyages. Praise be to Allah, the One, the Creator, the Maker of all things in Heaven and Earth!\".\nSome versions return to the frame story, in which Sinbad the Porter may receive a final generous gift from Sinbad the Sailor. In other versions the story cycle ends here, and there is no further mention of Sinbad the Porter.\n\nAdaptations\nSinbad's quasi-iconic status in Western culture has led to his name being recycled for a wide range of uses in both serious and not-so-serious contexts, frequently with only a tenuous connection to the original tales. Many films, television series, animated cartoons, novels, and video games have been made, most of them featuring Sinbad not as a merchant who stumbles into adventure, but as a dashing dare-devil adventure-seeker.\n\nTheatrical films\nEnglish language animated films\nSinbad the Sailor (1935) is an animated short film produced and directed by Ub Iwerks.\nPopeye the Sailor Meets Sindbad the Sailor (1936) is a two-reel animated cartoon short subject in the Popeye Color Feature series, produced in Technicolor and released to theatres on 27 November 1936 by Paramount Pictures. It was produced by Max Fleischer for Fleischer Studios, Inc. and directed by Dave Fleischer.\nSinbad (1992) is an animated film originally released on 18 May 1992 and based on the classic Arabian Nights tale, Sinbad the Sailor, and produced by Golden Films.\nSinbad: Beyond the Veil of Mists (2000) is the first feature-length computer animation film created exclusively using motion capture. While many animators worked on the project, the human characters were entirely animated using motion capture.\nSinbad: Legend of the Seven Seas (2003) is an American animated adventure film produced by DreamWorks Animation and distributed by DreamWorks Pictures. The film uses traditional animation with some computer animation. It was directed by Tim Johnson.\n\nNon-English language animated films\nArabian naito: Shindobaddo no bôken (Arabian Nights: Adventures of Sinbad) (1962) (animated Japanese film).\nA Thousand and One Nights (1969) Story created by Osamu Tezukui, combination of other One Thousand and One Nights stories and the legends of Sinbad.\nPohádky Tisíce a Jedné Noci (Tales of 1,001 Nights) (1974), a seven-part animated film by Karel Zeman.\nDoraemon: Nobita's Dorabian Nights (1991).\nSinbad (film trilogy) (2015–2016) is a series of Japanese animated family adventure films produced by Nippon Animation and Shirogumi.\nThe Adventures of Sinbad (2013) is an Indian 2D animated film directed by Shinjan Neogi and Abhishek Panchal, and produced by Afzal Ahmed Khan.\nSinbad: Pirates of Seven Storm (2016) A Russian animated film by CTB Film Company.\n\nLive-action English language theatrical films\nArabian Nights is a 1942 adventure film directed by John Rawlins and starring Sabu, Maria Montez, Jon Hall and Leif Erickson. The film is derived from The Book of One Thousand and One Nights but owes more to the imagination of Universal Pictures than the original Arabian stories. Unlike other films in the genre (The Thief of Bagdad), it features no monsters or supernatural elements.\nSinbad the Sailor (1947) is a 1947 American Technicolor fantasy film directed by Richard Wallace and starring Douglas Fairbanks Jr., Maureen O'Hara, Walter Slezak, and Anthony Quinn. It tells the tale of the \"eighth\" voyage of Sinbad, wherein he discovers the lost treasure of Alexander the Great.\nSon of Sinbad (1955) is a 1955 American adventure film directed by Ted Tetzlaff. It takes place in the Middle East and consists of a wide variety of characters including over 127 women.\nThe 7th Voyage of Sinbad (1958) is a 1958 Technicolor heroic fantasy adventure film directed by Nathan H. Juran and starring Kerwin Mathews, Torin Thatcher, Kathryn Grant, Richard Eyer, and Alec Mango. It was distributed by Columbia Pictures and produced by Charles H. Schneer.\nCaptain Sindbad (1963) is a 1963 independently made fantasy and adventure film, produced by Frank King and Herman King (King Brothers Productions), directed by Byron Haskin, that stars Guy Williams and Heidi Brühl. The film was shot at the Bavaria Film studios in Germany and was distributed by Metro-Goldwyn-Mayer.\nThe Golden Voyage of Sinbad (1973) a fantasy film directed by Gordon Hessler and featuring stop motion effects by Ray Harryhausen. It is the second of three Sinbad films released by Columbia Pictures.\nSinbad and the Eye of the Tiger (1977) is a fantasy film directed by Sam Wanamaker and featuring stop motion effects by Ray Harryhausen. The film stars Patrick Wayne, Taryn Power, Margaret Whiting, Jane Seymour, and Patrick Troughton. It is the third and final Sinbad film released by Columbia Pictures.\n\nLive-action English language direct-to-video films\nSinbad: The Battle of the Dark Knights (1998) - DTV film about a young boy that must go back in time to help Sinbad.\nThe 7 Adventures of Sinbad (2010) is an American adventure film directed by Adam Silver and Ben Hayflick. As a mockbuster distributed by The Asylum, it attempts to capitalise on Prince of Persia: The Sands of Time and Clash of the Titans.\nSinbad and The Minotaur (2011) starring Manu Bennett is a 2011 Australian fantasy B movie directed by Karl Zwicky serving as an unofficial sequel to the 1947 Douglas Fairbanks Jr. film and Harryhausen's Sinbad trilogy. It combines Arabian Nights hero Sinbad the Sailor with the Greek legend of the Minotaur.\nSinbad: The Fifth Voyage (2014) starring Shahin Sean Solimon, low budget film.\nSinbad and the War of the Furies (2016) An American action film starring John Hennigan, direct-to-streaming.\n\nLive-action non-English language films\nSinbad Khalashi, or Sinbad the Sailor is a 1930 Indian silent action-adventure film by Ramchandra Gopal Torney.\nSinbad Jahazi, or Sinbad the Sailor, is a 1952 Indian Hindi-language adventure film by Nanabhai Bhatt.\nSindbad ki Beti, or Daughter of Sindbad, is a 1958 Indian Hindi-language fantasy film by Ratilal. It follows the daughter of Sindbad as she goes out in search for her missing father.\nSon of Sinbad is a 1958 Indian Hindi-language film by Nanabhai Bhatt. A sequel to Sinbad Jahazi, it follows the adventures of the son of Sinbad in high seas.\nSinbad contro i sette saraceni (Sinbad against the Seven Saracens). (Italian: Sindbad contro i sette saraceni, also known as Sinbad Against the 7 Saracens) is a 1964 Italian adventure film written and directed by Emimmo Salvi and starring Gordon Mitchell. The film was released straight to television in the United States by American International Television in 1965.\nSindbad Alibaba and Aladdin is a 1965 Indian Hindi-language fantasy-adventure musical film by Prem Narayan Arora. It starred Pradeep Kumar in the role of Sindbad.\nShehzade Sinbad kaf daginda (Prince Sinbad of the Mountains) (1971) (Turkish film).\nSimbad e il califfo di Bagdad (Sinbad and the Caliph of Baghdad) (1973) (Italian film).\nSinbad of the Seven Seas (1989) is a 1989 Italian fantasy film produced and directed by Enzo G. Castellari from a story by Luigi Cozzi, revolving around the adventures of Sinbad the Sailor. Sinbad must recover five magical stones to free the city of Basra from the evil spell cast by a wizard, which his journey takes him to mysterious islands and he must battle magical creatures in order to save the world.\n\nTelevision\nEnglish language series and films\nSinbad Jr. and his Magic Belt (1965).\nThe Freedom Force (TV Series) (1978).\nThe Adventures of Sinbad (1979) - TV animated film.\nMystery Science Theater 3000 (1993) episode: The Magic Voyage of Sinbad\nThe Fantastic Voyages of Sinbad the Sailor (1996–1998) is an American animated television series based on the Arabian Nights story of Sinbad the Sailor and produced by Fred Wolf Films that aired beginning 2 February 1998 on Cartoon Network.\nThe Adventures of Sinbad (1996–98) is a Canadian Action/Adventure Fantasy television series following on the story from the pilot of the same name.\nThe Backyardigans (2007) episode: \"Sinbad Sails Alone\".\nSinbad (2012) - A UK television series from Sky1.\nSindbad & The 7 Galaxies (2016 by Sun TV, picked up by Toonavision in 2020) is an animated children's comedy adventure TV series created by Raja Masilamani and IP owned by Creative Media Partners.Note: Sinbad was mentioned, but did not actually appear, in the Season 3 episode Been There, Done That of Xena Warrior Princess when one of the story's lovers tells Xena that he was hoping that Hercules would have appeared to save his village from its curse.\n\nNon-English language series and films\nArabian Nights: Sinbad's Adventures (Arabian Naitsu: Shinbaddo No Bôken, 1975).\nManga Sekai Mukashi Banashi: The Arabian Nights: Adventures of Sinbad the Sailor (1976) Japanese anime TV series, Directed by Sadao Nozaki and Tatsuya Matano. Producer Yuji Tanno. The origins of this is a series called Manga Hajimete Monogatari This is dubbed in English and narrated by Telly Savalas.\nAlif Laila (1993–1997), an Indian television series based on the One Thousand and One Nights which aired on Doordarshan's DD National. Episodes titled \"Sindbad Jahaazi\" focus on the adventures of the sailor, where he is portrayed by Shahnawaz Pradhan.\nPrincess Dollie Aur Uska Magic Bag (2004–2006), an Indian teen fantasy adventure television series on Star Plus where Vaquar Shaikh portrays Sinbad, one of the main characters in the show along with Ali Baba and Hatim.\nMagi: The Labyrinth of Magic (2012), Magi: The Kingdom of Magic (2013) and Magi: Adventure of Sinbad (2016) are Japanese fantasy adventure manga series.\nJanbaaz Sindbad (2015–2016), an Indian adventure-fantasy television series based on Sinbad the Sailor which aired on Zee TV, starring Harsh Rajput in the titular role.Note: A pair of foreign films that had nothing to do with the Sinbad character were released in North America, with the hero being referred to as \"Sinbad\" in the dubbed soundtrack. The 1952 Russian film Sadko (based on Rimsky-Korsakov's opera Sadko) was overdubbed and released in English in 1962 as The Magic Voyage of Sinbad, while the 1963 Japanese film Dai tozoku (whose main character was a heroic pirate named Sukezaemon) was overdubbed and released in English in 1965 as The Lost World of Sinbad.\n\nVideo games\nIn the Arabian Nights-themed video game Sonic and the Secret Rings, Sinbad looks almost exactly like Knuckles the Echidna.\nIn 1978 Gottlieb manufacturing released a pinball machine named Sinbad, the artwork featured characters from the movie Sinbad and the Eye of the Tiger. Also released, in a shorter run, was an Eye of the Tiger pinball game.\nin 1996 the pinball game Tales of the Arabian Nights was released featuring Sinbad. This game (manufactured by Williams Electronics) features Sinbad's battle with the Rocs and the Cyclops as side quests to obtain jewels. The game was adapted into the video game compilation Pinball Hall of Fame: The Williams Collection in 2009.\nIn 1984 game simply called Sinbad was released by Atlantis Software.\nIn 1986 game called Sinbad and the Golden Ship was released by Mastertronic Ltd.\nAnother 1986 game called The Legend of Sinbad was released by Superior Software.\nin 1987 game called Sinbad and the Throne of the Falcon was released by Cinemaware.\n\nMusic\nIn Nikolai Rimsky-Korsakov's suite Scheherazade, the 1st, 2nd, and 4th movements focus on portions of the Sinbad story. Various components of the story have identifiable themes in the work, including rocs and the angry sea. In the climactic final movement, Sinbad's ship (6th voyage) is depicted as rushing rapidly toward cliffs and only the fortuitous discovery of the cavernous stream allows him to escape and make the passage to Serindib.\nThe song \"Sinbad the Sailor\" in the soundtrack of the Indian film Rock On!! focuses on the story of Sinbad the Sailor in music form.\nSinbad et la légende de Mizan (2013) A French stage musical. the musical comedy event in Lorraine. An original creation based on the history of Sinbad the Navy, heroes of 1001 nights. A quest to traverse the Orient, 30 artists on stage, mysteries, combats, music and enviable dances ... A new adventure for Sinbad, much more dangerous than all the others.\nSinbad's adventures have appeared on various audio recordings as both readings and dramatizations, including Ali Baba and the Forty Thieves/Sinbad the Sailor (Riverside Records RLP 1451/Golden Wonderland GW 231, played by Denis Quilley), Sinbad the Sailor (Tale Spinners for Children on United Artists Records UAC 11020, played by Derek Hart), Sinbad the Sailor: A Tale from the Arabian Nights (Caedmon Records TC-1245/Fontana Records SFL 14105, read by Anthony Quayle), Sinbad the Sailor /The Adventures of Oliver Twist and Fagin (Columbia Masterworks ML 4072, read by Basil Rathbone), 1001 Nights: Sinbad the Sailor and Other Stories (Naxos Audio 8.555899, narrated by Bernard Cribbins) and The Arabian Nights (The Voyages of Sinbad the Sailor) (Disneyland Records STER-3988).\n\"Nagisa no Sinbad\" (渚のシンドバッド) was the 4th single released by Pink Lady, a popular Japanese duo in the late 1970s and early 1980s. The song has been covered by former idol group W and by the Japanese super group Morning Musume.\n\nLiterature\nIn The Count of Monte Cristo, \"Sinbad the Sailor\" is but one of many pseudonyms used by Edmond Dantès.\nIn his Ulysses, James Joyce uses \"Sinbad the Sailor\" as an alias for the character of W.B. Murphy and as an analogue to Odysseus. He also puns mercilessly on the name: Jinbad the Jailer, Tinbad the Tailor, Whinbad the Whaler, and so on.\nEdgar Allan Poe wrote a tale called \"The Thousand-and-Second Tale of Scheherazade\". It depicts the 8th and final voyage of Sinbad the Sailor, along with the various mysteries Sinbad and his crew encounter; the anomalies are then described as footnotes to the story.\nPolish poet Bolesław Leśmian's Adventures of Sindbad the Sailor is a set of tales loosely based on the Arabian Nights.\nHungarian writer Gyula Krúdy's Adventures of Sindbad is a set of short stories based on the Arabian Nights.\nIn John Barth's \"The Last Voyage of Somebody the Sailor\", \"Sinbad the Sailor\" and his traditional travels frame a series of 'travels' by a 20th-century New Journalist known as 'Somebody the Sailor'.\nPulitzer Prize winner Steven Millhauser has a story entitled \"The Eighth Voyage of Sinbad\" in his 1990 collection The Barnum Museum.\n\nComics\n\"Sinbad the Sailor\" (1920) artwork by Paul Klee (Swiss-German artist, 1879–1940).\nIn 1950, St. John Publications published a one shot comic called Son of Sinbad.\nIn 1958, Dell Comics published a one shot comic based on the film The 7th Voyage of Sinbad.\nIn 1963, Gold Key Comics published a one shot comic based on the film Captain Sinbad.\nIn 1965, Dell Comics published a 3 issue series called Sinbad Jr.\nin 1965 Gold Key Comics published a 2 issue mini-series called The Fantastic Voyages of Sinbad.\nIn 1974 Marvel Comics published a two issue series based on the film The Golden Voyage of Sinbad in Worlds Unknown #7 and #8. They then published a one shot comic based on the film The 7th Voyage of Sinbad in 1975 with Marvel Spotlight #25.\nIn 1977, the British comic company General Book Distributors, published a one shot comic/magazine based on the film Sinbad and the Eye of the Tiger.\nIn 1988, Catalan Communications published the one shot graphic novel The Last Voyage of Sinbad.\nIn 1989 Malibu Comics published a 4 issue mini-series called Sinbad, and followed that up with another 4 issue mini-series called Sinbad Book II: In the House of God In 1991.\nIn 2001, Marvel Comics published a one shot comic that teamed Sinbad with the Fantastic Four called Fantastic 4th Voyage of Sinbad.\nIn 2007, Bluewater Comics published a 3 issue mini-series called Sinbad: Rogue of Mars.\nIn 2008, the Lerner Publishing Group published a graphic novel called Sinbad: Sailing into Peril.\nIn 2009, Zenescope Entertainment debuted Sinbad in their Grimm Fairy Tales universe having him appearing as a regular ongoing character. He first appeared in his own 14 issue series called 1001 Arabian Nights: The Adventures of Sinbad. Afterwards he appeared in various issues of the Dream Eater saga, as well as the 2011 Annual, Giant-Size, and Special Edition one-shots.\nIn 2012, a graphic novel called Sinbad: The Legacy, published by Campfire Books, was released. He appears in the comic book series Fables written by Bill Willingham, and as the teenaged Alsind in the comic book series Arak, Son of Thunder—which takes place in the 9th century AD—written by Roy Thomas.\nIn Alan Moore's The League of Extraordinary Gentlemen: Black Dossier, Sinbad appears as the Immortal Orlando's lover of thirty years, until he leaves for his 8th Voyage and never returns.\nIn The Simpsons comic book series \"Get Some Fancy Book Learnin'\", Sinbad's adventures are parodied as \"Sinbart the Sailor\".\n\"The Last Voyage of Sinbad\" by Richard Corben and Jan Strnad originally appeared as \"New Tales of the Arabian Nights\" serialized in Heavy Metal magazine, issues #15–28 (1978–79) and was later collected and reprinted as a trade paperback book.\nSinbad is a major character in the Japanese manga series Magi: The Labyrinth of Magic written and illustrated by Shinobu Ohtaka.\n\nTheme parks\nSinbad provides the theme for the dark ride Sinbad's Storybook Voyage at Tokyo DisneySea.\nSinbad embarks on an adventure to save a trapped princess in the water-based boat ride, The Adventures of Sinbad at Lotte World in Seoul, South Korea.\nThe Efteling theme park at Kaatsheuvel in the Netherlands has a land themed after Sinbad called De Wereld van Sindbad (The World of Sinbad). It includes the indoor roller coaster Vogel Rok, themed after Sinbad's fifth voyage, and Sirocco, a teacups ride.\nThe elaborate live-action stunt show The Eighth Voyage of Sinbad at the Universal Orlando Resort in Florida features a story inspired by Sinbad's voyages.\n\nOther references\nActor and comedian David Adkins uses the stage name Sinbad.\nAn LTR retrotransposon from the genome of the human blood fluke, Schistosoma mansoni, is named after Sinbad. It is customary for mobile genetic elements like retrotransposons to be named after mythical, historical, or literary travelers; for example, the well-known mobile genetic elements Gypsy and Mariner.\n\nSee also\nAeneid\nGulliver's Travels\nList of literary cycles\nOdyssey\nSunpadh\nThe Voyage of Bran\n\nNotes\nPassage 2:\nBattle of Hama\nThe Battle of Hama was fought some 24 km (15 mi) from the city of Hama in Syria on 29 November 903 between the forces of the Abbasid Caliphate and pro-Isma'ili Bedouin (called \"Fatimids\" or \"Qarmatians\"). The Abbasids were victorious, resulting in the capture and execution of the Isma'ili leadership. This removed the Isma'ili presence in northern Syria, and was followed by the suppression of another revolt in Iraq in 906. More importantly, it paved the way for the Abbasid attack on the autonomous Tulunid dynasty and the reincorporation of the Tulunid domains in southern Syria and Egypt into the Abbasid Caliphate.\n\nBackground\nIn the second half of the 9th century, the Isma'ili Shi'ite sect began establishing a network of agents and sympathizers across the Muslim world. It was a time of millennialist expectations, coinciding with a deep crisis of the Abbasid Caliphate during the decade-long Anarchy at Samarra, the rise of breakaway and autonomous regimes in the provinces, and the large-scale Zanj Rebellion, whose leader claimed Alid descent and proclaimed himself as the mahdi. In this chaotic atmosphere, and with the Abbasids preoccupied with suppressing the Zanj uprising, the Isma'ili missionaries found fertile ground, aided by dissatisfaction among the adherents of the rival Twelver branch of Shi'a Islam with the political quietism of their leadership and the recent disappearance of their own imam. Missionaries like Hamdan Qarmat and his brother-in-law Abu Muhammad Abdan spread their network of agents to the area around Kufa in the late 870s, and from there to Yemen (Ibn Hawshab, 882) and thence India (884), Bahrayn (Abu Sa'id al-Jannabi, 899), Persia, and Ifriqiya (Abu Abdallah al-Shi'i, 893). In this period, the Isma'ili movement was based at Salamiya on the western edge of the Syrian Desert, and its leadership was assumed by Sa'id ibn al-Husayn, the future founder of the Fatimid Caliphate. Sa'id's claims to be the awaited mahdi instead of Muhammad ibn Isma'il, as had been hitherto assumed, caused a split in the movement in 899. Hamdan denounced the leadership in Salamiya, gathered the Iraqi missionaries and ordered them to cease the missionary effort. Shortly after he disappeared from his headquarters, and Abdan was assassinated at the instigation of Zakarawayh ibn Mihrawayh, who had remained loyal to Salamiya. These events caused a major split in the Isma'ili movement, between those who recognized Sa'id's claims to the imamate and those who rejected them. The latter are generally known by the term \"Qarmatians\", although this name was also applied by non-Isma'ilis in a pejorative sense to the supporters of the Fatimids.After his role in the murder of Abdan, Zakarawayh ibn Mihrawayh escaped Iraq and resumed his missionary efforts among the Bedouin tribes of the eastern Syrian Desert, but with little success. He then sent his sons, al-Husayn and Yahya, who became known by the names Sahib al-Shama (\"Man with the Mole\") and Sahib al-Naqa (\"Master of the She-camel\"), to proselytize among the large Bedouin tribal confederation of the Banu Kalb, between Palmyra and the Euphrates River. Many Bedouin from the Banu'l-Ullays and Banu'l-Asbagh flocked to them, thus acquiring a potent military force, albeit one with limitations: the Bedouin were more concerned with extracting booty from the settled communities, and were ill-suited to campaigns of conquering and holding territories. Buoyed by their success, the brothers and their followers adopted the name al-Fatimiyyun (\"Fatimids\") and rose in revolt in 902. The motivations of al-Husayn, Yahya, and their father, who remained in Iraq, have been variously interpreted by modern scholars. Traditionally this movement has been regarded as wholly \"Qarmatian\" in character, and was called that by the Abbasid government. In recent years, however, the consensus follows the analysis of Heinz Halm, which has shown that Zakarawayh and his sons remained loyal to Sa'id, and that their actions aimed at securing possession of Syria and triggering a general rebellion against the Abbasids. Nevertheless, this uprising was apparently without the knowledge or authorization of Sa'id, and would end up placing him in mortal danger, as it alerted the authorities to the whereabouts of the Isma'ili movement's true leader, who had to flee to Ramla.From their base in the region around Palmyra, the Fatimid Bedouin began launching raids against the Abbasid and Tulunid provinces of Syria, with devastating effect. In 902, they defeated the Tulunids under Tughj ibn Juff near Raqqa, and laid siege to Damascus for seven months, from December 902 until July 903. The city was successfully held by Tughj and the Sahib al-Naqa was killed. Leadership passed to the Sahib al-Shama, who led his men to ravage Homs, Hama, Ba'albek, and Ma'arrat al-Numan. Based at Salamiya, and in the expectation that his hidden master would come forth, the Bedouin began to establish the institutions of a state: at the mint of Homs, coins were issued in the name of the mahdi, and in the Friday sermon the name of the Abbasid caliph was dropped in favour of the—as yet unnamed—\"Successor, the rightly-guided Heir, the Lord of the Age, the Commander of the Faithful, the Mahdi\". Encamped at Salamiya, the Bedouin waited for Sa'id's arrival in vain, from August to November 903. Despite al-Husayn's repeated entreaties in his correspondence with his master, however, Sa'id refused to leave the safety of Ramla.\n\nBattle\nIn view of the apparent impotence of the Tulunid regime to stop the Bedouin raids, the Syrians called upon the Abbasid government to intervene directly, and on 30 July 903, Caliph al-Muktafi commanded that a campaign be undertaken. The campaign was nominally headed by al-Muktafi in person, who left Baghdad on 9 August and went to Raqqa. In mid-August, the Bedouin under a certain al-Mutawwaq surprised an Abbasid army some 10,000 strong near Aleppo, while it was resting and dispersed, with many troops seeking to escape the intense heat in a local river; the Abbasid troops were routed, and only about a thousand managed to reach the city, where, under the command of Abu al-Agharr, they repulsed the Bedouin attacks. At about the same time, however, the general Badr al-Hammami inflicted a heavy defeat on the Sahib al-Shama and his men near Damascus. The Bedouin fled to the desert, and Caliph al-Muktafi sent men under al-Husayn ibn Hamdan to pursue them. While al-Muktafi remained at Raqqa, command of the army in the field was given to the head of the department of the army (diwan al-jund), Muhammad ibn Sulayman al-Katib. On Tuesday, 29 November 903, the Abbasid army under Muhammad met the Fatimids at a location some 24 km from Hama. The course of the battle is described in a victory dispatch sent by Muhammad to the caliph afterwards and included in the History of the Prophets and Kings of al-Tabari.According to the latter, on the morning of 29 November, the Abbasid army set out from al-Qarwanah towards al-Alyanah—both unidentified locations—deployed in full battle order. During the march, Muhammad ibn Sulayman received a report that a part of the Fatimid army, comprising 3,000 horse and many foot under one of the Isma'ili chief missionaries, al-Nu'man, had encamped at a locality some 12 Arabic miles (about 24 kilometres (15 mi)) from Hama, and that the other detachments of the Bedouin army had joined him there. Muhammad led his army towards the Bedouin encampment, and found them deployed in battle array. According to the report of Muhammad, the Bedouin left wing was led by Masrur al-Ulaymi and others, in charge of 1,500 horsemen. Behind the left wing was placed a reserve force of 400 cavalry. The Bedouin centre was commanded by al-Nu'man al-Ullaysi and other officers, and comprised 1,400 cavalry and 3,000 infantry, while the right wing was commanded by Kulayb al-Ullaysi and others and numbered 1,400 horsemen, with a reserve force of 200 horsemen more.As the two armies advanced on each other, the Bedouin left thrust forward against the Abbasid right, which was commanded by al-Husayn ibn Hamdan. The troops of Ibn Hamdan repulsed the first Bedouin attack, and then the second, killing 600 horsemen. The Bedouin on the left broke and fled; Ibn Hamdan and his men pursued them and in a series of engagements killed all but 200 of them. Ibn Hamdan's troops reportedly captured 500 horses and 400 silver necklaces as well. The Bedouin right wing likewise attacked the Abbasid left, held by al-Qasim ibn Sima, Yumn al-Khadim, and the tribal allies of Banu Shayban and Banu Tamim. While the two wings were grappling with each other, an Abbasid detachment under Khalifah ibn al-Mubarak and Lu'lu' attacked the Bedouin on their flank and broke their lines. Here too the Bedouin fled pursued by the government forces, who took some 600 horses and 200 necklaces as booty. Several Fatimid commanders, including the missionary al-Nu'man, were killed at the battle.Muhammad himself confronted the Bedouin centre along with several other officers: Khaqan, Nasr al-Qushuri, and Muhammad ibn Kumushjur led forces from the right flank, Wasf Mushgir, Muhammad ibn Ishaq ibn Kundajiq, Ahmad ibn Kayghalagh and his brother Ibrahim, al-Mubarak al-Qummi, Rabi'a ibn Muhammad, Muhajir ibn Tulayq, al-Muzaffar ibn Hajj, Abdallah ibn Hamdan (al-Husayn's brother), Jinni the Elder, Wasif al-Buktamir, Bishr al-Buktamiri, and Muhammad ibn Qaratughan. With the support of troops from the right wing, who after repelling the Bedouin left flanked their centre, the Abbasids were victorious here as well. The Fatimids broke and were pursued over several miles. Muhammad ibn Sulayman, fearful lest his army disperse itself during the pursuit, or leave the infantry and the baggage train—guarded by Isa ibn Muhammad al-Nushari—exposed to a Bedouin attack, halted the pursuit of his own detachment after half a mile. He set up camp there for the night, and with the Caliph's spear as a rallying point, began regrouping the various squadrons. Despite the overwhelming victory, Muhammad and his officers remained on guard during the night, concerned of a possible Bedouin attack.\n\nAftermath\nThe Sahib al-Shama did not take part in the battle, having remained behind at Salamiya along with the treasure he had hoarded there on behalf of his master. Enraged about the apparent abandonment by the supposed divinely-guided imam, the Sahib al-Shama turned against him: his residence at Salamiya was destroyed, and all family members and servants encountered there executed. This atrocity, along with the failure of the uprising, led later Fatimid historians to try and excise Sa'id's relationship with the sons of Zakarawayh in what Halm calls an act of damnatio memoriae. The Sahib al-Shama tried to rouse the chiefs of the Banu'l-Ullays to resistance, but they refused. Left with no other recourse, the Sahib al-Shama, along with his cousin al-Muddathir, his associate al-Muttawaq and a Greek page fled through the desert. By the time they reached the locality of al-Daliyah on the Euphrates Road near al-Rahba, they had run out of supplies. When a servant was sent to buy provisions in the settlement, he aroused the suspicions of the villagers with his strange dress and manner, so that they notified a local official, Abu Khubzah. The latter rode out with an escort, and after interrogating the servant went to the Qarmatians' camp and took them prisoner. They captured the Sahib al-Shama and his companions were then escorted by Abu Khubzah and the local governor, Ahmad ibn Muhammad ibn Kushmard, to Caliph al-Muktafi in Raqqa, which they entered on 19 December.Al-Muktafi returned to Baghdad with the senior captives, who were thrown into prison. Muhammad ibn Sulayman remained at Raqqa to scour the countryside and round up the remaining rebels. He too then returned to Baghdad, which he entered in triumph on 2 February 904. Eleven days later, on 13 February, Muhammad and the sahib al-shurta of the capital, Ahmad ibn Muhammad al-Wathiqi, presided over the public execution of the Fatimid leaders and Isma'ili sympathizers rounded up from Kufa and Baghdad.The Abbasid victory near Hama did not yet fully eradicate the Isma'ili threat. In 906, the Banu Kalb, under Abu Ghanim Nasr, rose up in rebellion, raided the Hawran and Tiberias, and launched a failed attack on Damascus. They then sacked Tiberias and plundered Hit on the Euphrates. Nasr was soon cornered by the caliphal army, however, and killed by the Banu Kalb themselves in exchange for pardon. As a result, the Isma'ili activities shifted east to the Euphrates, where Zakarawayh ibn Mihrawayh (the father of al-Husayn and Yahya) had also rebelled in 906 near Kufa. After leading an unsuccessful attack on Kufa and number of devastating raids on Hajj caravans, he too was killed in early 907 by caliphal troops under Wasif ibn Sawartakin near al-Qadisiyya. With these defeats, the Isma'ili movement virtually ceased to exist in the Syrian Desert, although their counterparts in Bahrayn remained an active threat for several decades to come.More importantly, the defeat of the Fatimid Bedouin at Hama opened the way for the Abbasids to recover the provinces of southern Syria and Egypt, held by the Tulunids. The Tulunid regime had become enfeebled due to internal strife, rivalries and the defection of senior officers, and the recent failures against the Bedouin. In 904, Muhammad ibn Sulayman led an army into Syria. The campaign met with little opposition; the Tulunid emir Harun ibn Khumarawayh was even assassinated by his uncles, whereupon several senior commanders switched sides. The Abbasids entered the Egyptian capital Fustat in January 905 without a fight, completing the reconquest of the province.\nPassage 3:\nAbna' al-dawla\nThe abnāʾ al-dawla (Arabic: أبناء الدولة, meaning \"sons of the regime/dynasty\"), often simply \" the Abnāʾ\", is a term for the Khorasani Arabs who had participated in the Abbasid Revolution of 749–750 and their descendants, who settled in Baghdad and Iraq. They became the ruling elite of the Abbasid Caliphate and formed the mainstay of the caliphal army. However, the term appears rarely in the sources until the time of the Fourth Fitna civil war in the 810s, when it is applied to the Khurasanis of Baghdad, who overwhelmingly supported Caliph al-Amin against his brother al-Ma'mun. The terms ahl Khurāsān (\"people of Khurasan\") and abnāʾ ahl Khurāsān (\"sons of the people of Khurasan\") are more frequently used for the Khurasanis who formed the mainstay of the Abbasid regime in general. Following al-Ma'mun's victory in the civil war, the abnāʾ al-dawla were largely replaced by the latter's Persian followers, and under his successor al-Mu'tasim, the rise of the Turkish slave-soldiers to power began.\n\nSources\nCrone, Patricia (1998). \"The 'Abbāsid Abnā' and Sāsānid Cavalrymen\". Journal of the Royal Asiatic Society. 8 (1): 1–19. ISSN 1356-1863. JSTOR 25183463.\nTurner, John P. (2004). \"The abnāʾ al-dawla: The Definition and Legitimation of Identity in Response to the Fourth Fitna\". Journal of the American Oriental Society. 124 (1): 1–22. ISSN 0003-0279. JSTOR 4132150.\nTurner, John P. (2016). \"Abnāʾ\". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam (3rd ed.). Brill Online. ISSN 1873-9830.\nPassage 4:\nThe Last Voyage of Somebody the Sailor\nThe Last Voyage of Somebody the Sailor is a novel by American writer John Barth, published in 1991. It is a postmodern metafictional story of a man who jumps overboard from a modern replica of a medieval Arab ship and is rescued by sailors from the world of Sinbad the Sailor. Eventually he makes his way to \"Baghdad, the City of Peace\", and finds himself in the stories of Sindbad and Scheherazade. The novel makes use of a challenging double-stranded narrative and a rich prose style.\nPassage 5:\nBajkam\nAbū al-Husayn Bajkam al-Mākānī (Arabic: أبو الحسين بجكم المكاني), referred to as Bajkam, Badjkam or Bachkam (from Bäčkäm, a Persian and Turkish word meaning a horse- or yak-tail), was a Turkish military commander and official of the Abbasid Caliphate. A former ghulam of the Ziyarid dynasty, Bajkam entered Abbasid service following the assassination of the Ziyarid ruler Mardavij in 935. During his five-year tenure at the Caliphate's court at Baghdad, he was granted the title of amir al-umara, consolidating his dominance over the caliphs al-Radi and al-Muttaqi and giving him absolute power over their domains. Bajkam was challenged throughout his rule by various opponents, including his predecessor as amir al-umara, Muhammad ibn Ra'iq, the Basra-based Baridis, and the Buyid dynasty of Iran, but he succeeded in retaining control until his death. He was murdered by a party of Kurds during a hunting excursion in 941, shortly after the accession of al-Muttaqi as Caliph. Bajkam was known both for his firm rule and for his patronage of Baghdad intellectuals, who respected and in some cases befriended him. His death led to a void in central power, resulting in a brief period of instability and fighting in Baghdad.\n\nEarly military career and service under Ibn Ra'iq\nDetails of Bajkam's early life are unknown. He was a Turk, and began his career as one of the ghilman (military slaves, usually of Turkish origin) of a vizier to the Daylamite warlord Makan ibn Kaki in northern Iran. His master then made a gift of his ghilman, including Bajkam, to Makan. The latter took care of the young Bajkam's training and education, something for which the latter showed his gratitude by adopting his patron's name as his nisba (surname).After Makan was defeated by Mardavij, founder of the Ziyarid dynasty, who came to control Daylam, Jibal and Tabaristan, he entered Mardavij's service, along with many others among Makan's ghilman. Mardavij mistreated his ghilman, who consequently murdered him at Isfahan in January 935, an act in which Bajkam may have been complicit. After Mardavij's death, most of the ghilman in Ziyarid service dispersed. Bajkam and his fellow officer Tuzun assumed the leadership of a large group and, after first offering their services to the new governor of Jibal, Hasan ibn Harun, proceeded to the Abbasid court at Baghdad. At first, their offers were rejected by the court, where the Caliph's Hujariyya bodyguards jealously guarded their prerogatives, but the ghilman were eventually taken into the service of Muhammad ibn Ra'iq, governor of Basra and Wasit in southern Iraq. Now known as Bajkam Ra'iqi, Bajkam created a large military force under his command consisting of his own followers as well as additional Turks and Daylamites summoned from Jibal.In early November 936, the Caliph al-Radi (r. 934–940) bestowed the newly created title of amir al-umara (\"commander of commanders\") on Ibn Ra'iq, who was effectively granted absolute control over the Caliphate. This provoked the reaction of various provincial governors as well as that of powerful interest groups in Baghdad itself, such as the caliphal bodyguards. Against them, Ibn Ra'iq employed Bajkam and his Turkish supporters. With their aid, he managed to neutralize the Hujariyya and Saji guard units, after which, in February 937, Bajkam was rewarded with the posts of sahib al-shurta (chief of police) and governor of the eastern provinces.Far more difficult and protracted was the war against the ambitious governor of Ahwaz, Abu Abdallah al-Baridi, who aimed to supplant Ibn Ra'iq. Al-Baridi's family was of Basran origin, and had served the Abbasids in various roles as officials before managing to assert a weak hold over Khuzistan. Ibn Ra'iq himself was defeated and forced to leave Basra to the Baridis, but Bajkam saved the situation by scoring two major victories, despite being outnumbered, that allowed him to take possession of Khuzistan. The hard-pressed al-Baridi now turned to his powerful neighbour, the Buyid ruler of Fars, Ali ibn Buya, for help. Ali's brother Ahmad soon took over Khuzistan, and Ibn Ra'iq was forced to offer possession of the province as an independent domain if Bajkam would recover it. Bajkam however was repulsed by the Buyid forces, and fell back to Wasit.Ignoring Ibn Ra'iq's orders to retake Khuzistan, Bajkam remained at Wasit, and began plotting to depose Ibn Ra'iq himself. To this end, Bajkam began seeking allies: he offered the governorship of Wasit to the Baridis, and through the former vizier Ibn Muqla, who wished to avenge himself on Ibn Ra'iq for his own downfall and confiscation of his property, gained the covert support of Caliph al-Radi himself. In September 938, Bajkam led his troops from Wasit to Baghdad. Ibn Ra'iq tried without success to impede his advance by destroying the great dams of the Nahrawan Canal and flooding the plain, but Bajkam's army entered the Abbasid capital without opposition, and al-Radi immediately transferred Ibn Ra'iq's title of amir al-umara to Bajkam.\n\nAmir al-umara\nDespite the continued relegation of al-Radi to a ceremonial role, the relationship between the Caliph and Bajkam was strong, with al-Radi praising Bajkam for his harsh discipline and referring to the latter as his \"protégé\". Al-Radi was appreciative of Bajkam's respect for his position as Caliph, and promised his support for the amir al-umara.In October–November 938, Bajkam and the Caliph campaigned against the influential Hamdanid emir of Mosul, Hasan ibn Abdallah, who had taken advantage of the turmoil in Iraq to cease forwarding his province's revenue to Baghdad. Although Bajkam's army captured Mosul, Hasan fled before him to the remotest corners of his domain, where Bajkam's forces pursued him in vain. In the meantime, the local population resented the presence of the caliphal troops and launched guerilla warfare against them, while Ibn Ra'iq used Bajkam's absence to take control of Baghdad at the head of a Carmathian force. These developments forced Bajkam to negotiate with his rivals: the Hamdanids were restored in their province in exchange for the payment of the tax arrears, and Ibn Ra'iq was bought off with the governorship of the provinces of Tariq al-Furat, Diyar Mudar, Qinnasrin and al-'Awasim, which were also claimed by the Ikhshidids of Egypt. This arrangement allowed Bajkam and the Caliph to return to Baghdad in February 939.Bajkam, having consolidated his control over Baghdad, now turned to face the threat posed by the Buyids. To this end, he strengthened his ties with the Baridis of Basra, by handing over Wasit, as previously agreed, appointing Abu Abdallah al-Baridi as vizier of the Abbasid court (although the latter remained at Wasit and did not visit Baghdad), and, finally, by marrying himself to one of al-Baridi's daughters. Neither side really trusted the other—Bajkam is said to have remarked of his father-in-law, an inveterate intriguer, that his \"turban covered the head not of a man but of a devil\"—but the deal allowed a fragile peace to prevail in Iraq.Bajkam's success against the Buyids was mixed: Wasit was saved from Buyid attack, and the Baridis led a successful campaign in Susiana, but an expedition into Jibal was crushed by the third Buyid brother, Hasan. The alliance with the Baridis quickly soured, however, as al-Baridi still maintained his ambition of replacing Bajkam, and Bajkam was aware of this. In late August 940, Bajkam removed al-Baridi from the vizierate and launched an attack on Wasit, which the Baridis abandoned without resistance. In the meantime, the Baghdad was in turmoil as religious violence had become commonplace, with fanatical members of the Hanbali school imposing their tenets on the general populace.In December 940, al-Radi died. Bajkam remained at Wasit, but sent his secretary to Baghdad to convene a council of Abbasid aristocrats, who selected al-Muttaqi (r. 940–944), al-Radi's brother, as Caliph. Bajkam also sent a slave named Takinak to the deceased Caliph's palace, the Dar al-Sultan, to procure various items, including the valuable al-Yatimah pearl. He also obtained three female slaves from al-Radi's palace, whose singing he remembered from his earlier visits to the Caliph.Among al-Muttaqi's first actions as Caliph was the confirmation of Bajkam as amir al-umara. Despite al-Muttaqi's gesture of support, Bajkam still faced opposition among the semi-autonomous provincial governors, including al-Baridi.\n\nDeath and ensuing anarchy\nBajkam opened a campaign against al-Baridi in early spring 941. His lieutenants were at first defeated by the Baridis, whereupon Bajkam himself left Wasit to take the field. On his way to join his army, however, he was informed that his generals had achieved a major victory over the Baridis, and decided to return to Wasit. On 21 April 941, while travelling, he took part in a hunting excursion, during which he and his party encountered a band of Kurdish brigands. During a brief skirmish, Bajkam was slain when one of the Kurds stabbed him in the back with his lance.Bajkam's unexpected death created a power vacuum in Baghdad, with disagreements between Daylamite and Turkish forces prompting the former to join the defeated al-Baridi. With their assistance, he marched on Wasit and Baghdad, capturing them, but was soon forced to flee due to the disorder that followed his usurpation of power. A Daylamite chief named Kurankij replaced him as de facto ruler of Baghdad, but he imposed tyrannical rule, and al-Muttaqi appealed to the former amir al-umara Ibn Ra'iq for assistance.Ibn Ra'iq soon retook control of Baghdad, but political turmoil did not cease with his re-installation as amir al-umara. Once again, al-Baridi captured the city, and Ibn Ra'iq fled with the Caliph to Mosul, from where the Hamdanid rulers launched a successful attempt to restore them. The Hamdanid emir Hasan, after ordering the assassination of Ibn Ra'iq, was made amir al-umara and given the laqab of Nasir al-Dawla (\"Defender of the Dynasty\"). In 943, the Hamdanids were forced to retreat to Mosul when Tuzun, one of Bajkam's officers, seized power with military support; the following year, Tuzun captured, blinded, and deposed al-Muttaqi, assuming the role of amir al-umara. The Caliph's brother, al-Mustakfi (r. 944–946), was appointed as his successor. The competition for control of the Caliph ended in 945, when the Buyid Ahmad took over the position of amir al-umara with the title of Mu'izz al-Dawla. This began the period of undisputed Buyid control over Baghdad and Iraq, which lasted until the Seljuk conquest in the 1050s.\n\nCharacter\nDespite his slave origin, Bajkam was educated in Arabic (although he reportedly did not speak it for fear of making mistakes), respected by intellectuals and was known to seek the company of such men as al-Suli and the physician Sinan ibn Thabit. It is in their writings that glimpses of his character survive. According to the researcher Marius Canard, Bajkam was \"covetous of power and money, he did not hesitate to resort to dissimulation and ruse, corruption and torture to attain his ends; he was at times cruel, though his bravery was legendary, and was more upright in character than Ibn Ra'iq\". Bajkam was also solicitous for the welfare of his subjects, and especially the inhabitants of Wasit cherished his memory.\n\nSee also\nPassage 6:\nSa'id ibn Makhlad\nSa'id ibn Makhlad (Arabic: سعيد بن مخلد) (died 889) was a senior official of the Abbasid Caliphate. Born a Nestorian Christian, he converted to Islam and served as a secretary in the Abbasid capital, Baghdad. He rose to prominence during the regency of al-Muwaffaq over his brother, the Caliph al-Mu'tamid (r. 870–892): between 878 and 885, he served as de facto vizier of the Caliphate, although he did not bear the title. His valuable assistance to al-Muwaffaq was recognized in 882 by the award of the honorific title Dhu'l-wizaratayn (\"possessor of the two vizierates\"), with which he appears even on coins. However, the activities of his brother, Abdun, who had remained a Christian and tried to obtain concessions for the Christian subjects of the Caliphate, brought about his sudden fall from power in 885. He died in 889.\nSa'id has been erroneously considered by some writers as the brother of another Christian convert, al-Hasan ibn Makhlad al-Jarrah, who was his predecessor as vizier.\n\nSources\nSourdel, Dominique (1971). \"Ibn Makhlad\". In Lewis, B.; Ménage, V. L.; Pellat, Ch. & Schacht, J. (eds.). Encyclopaedia of Islam. Volume III: H–Iram (2nd ed.). Leiden: E. J. Brill. p. 859. OCLC 495469525.\nPassage 7:\nNahrawan Canal\nThe Nahrevan Canal (Persian: کانال نرهوان) was a major irrigation system of the Sassanid and early Islamic periods in central Iraq, along the eastern banks of the Tigris and the lower course of the Diyala River. Created in the 6th century, it reached its peak under the Abbasid Caliphate, when it served the main water supply for the Abbasid capital of Baghdad, while the regions irrigated by it served as the city's main breadbasket. Its destruction and progressive abandonment from the mid-10th century onwards mirror the Abbasid Caliphate's decline.\n\nHistory\nThe first irrigation works along the Diyala River were undertaken in Parthian times. Indeed, it may be that the lower part of the Nahrawan Canal was originally the lower course of the Diyala. The large-scale canal system of early medieval times however was created in the reign of the Sassanid ruler Khosrau I (r. 531–579), who also established it as a separate administrative district (Bazidjan Khusraw). A treasury and mint were possibly established there.In early Islamic times, the town of Jisr al-Nahrawan in the middle of the canal was the site of the Battle of Nahrawan on 17 July 658 between Ali and the Kharijites under Abdallah ibn Wahb. Under the early Caliphates, and especially under the Abbasids who made nearby Baghdad their capital, the canal network was repaired and expanded, reaching its peak in the 9th and early 10th centuries. In Abbasid times, the region was divided into three tax districts, Upper, Middle and Lower Nahrawan.The canal was breached in 937/8, during the revolt of Bajkam against Ibn Ra'iq; the latter tried to impede Bajkam's advance from Wasit to Baghdad by flooding the region in between. The move barely obstructed Bajkam, but succeeded in destroying the agriculture of the region, hitherto the breadbasket of the Abbasid capital. As Hugh N. Kennedy writes, \"the breach of the Nahrawan canal was simply the most dramatic example of a widespread phenomenon of the time; and it was symbolic of the end of ‘Abbasid power just as the breach of the Marib Dam was of the end of the prosperity of pre-Islamic south Arabia\". The lower and middle Nahrawan were entirely abandoned for almost 14 years, until the Buyids under Mu'izz al-Dawla restored the canal. Nevertheless, the canal network continued to decline thereafter. As late as 1140, the Seljuq governor Bihruz tried to restore it, but according to the 13th-century scholar Yaqut al-Hamawi, infighting among the Seljuqs once again meant the neglect of the canal, and its use as a road by their troops compounded the destruction of the network. By Yaqut's time, the canal network had largely silted up and the countryside along them was abandoned.\n\nOutline\nIn medieval times, the main canal was divided into three sections, described in detail by the 13th-century geographer Yaqut al-Hamawi, in his Mu'jam al-Buldan. The initial feeder canal drawing water from the Tigris at Dur al-Arabaya near Samarra and carrying it to the Diyala at Ba'quba was called al-katul al-Kisrawi ('the Cut of Khosrau'). During its course, it was joined by three smaller canals taken from the Tigris, the Yahudi ('of the Jews'), the al-Ma'muni, named after Caliph al-Ma'mun (r. 813–833), and the largest of the three, the Abu'l-Jund ('father of the army'), built under Harun al-Rashid (r. 786–809).Some 20 km south of the inflow of the Abu'l-Jund stood the town of Salwa or Bab Salwa (Basalwa), and a little further on the town of Ba'quba, the capital of the Upper Nahrawan district, some 50 km north-northeast of Baghdad. From there, the main canal, now known as the Tamarra, turned south to the towns of Bajisra (originally Bayt al-Jisr, 'bridge-house') and finally Jisr al-Nahrawan, from where it was known as the Nahrawan proper. From Bajisra a canal, the Nahr al-Khalis, connected the main canal with the Tigris at Baradan and supplied the eastern suburbs of Baghdad with water, while another, the Nahr Bin, connected Jisr al-Nahrawan with Kalwadha south of Baghdad. Just south of Jisr al-Nahrawan there was another canal, the Diyala canal—the present course of the namesake river—which joined the Tigris some 5 km south of Baghdad. Jisr al-Nahrawan itself was a wealthy place, as there the Khurasan Road connecting Baghdad with Central Asia crossed the canal. Surviving descriptions record that it was extended on both sides of the canal, each with its own mosques, markets and hostels for travellers and pilgrims. It was abandoned by the 14th century, as the road to Khurasan was diverted north, through Ba'quba.Below Jisr al-Nahrawan came a large Sassanid-era weir (Shadhurwan), followed by the towns of Jisr Buran/Puran (named after Ma'mun's wife), Yarzatiya, 'Abarta, another weir, and the city of Iskaf Bani Junayd, divided by the canal in upper and lower towns. From Iskaf, the canal went on for another 100 km amidst a heavily cultivated landscape to rejoin the Tigris at Madharaya, near modern Kut.",6 "char_len": 66116,7 "document_hash": "460cbcc99be4f2b74030e751c9391c25b49646a433e6801b84febb0491077cc3",8 "questions": [9 {10 "question_id": "q00",11 "qtype": "hotpotqa",12 "question": "What else was Baghdad known as during the Abbasid Caliphate?"13 }14 ]15}