Pub Date : 2022-06-13DOI: 10.1080/09503110.2022.2073700
Ismail Lala
ABSTRACT Muḥyī al-Dīn ibn ʿArabī (d. 638/1240) is arguably the most influential Ṣūfī in Islam. Of his vast oeuvre, no work has attracted more attention than Fuṣūṣ al-ḥikam. In the most important chapter of this work – on Muḥammad – Ibn ʿArabī writes of the true significance of women, showing the exceptionally high regard in which he holds them. Ibn ʿArabī is keen to underscore that it is the metaphysical significance of women, and not their physical form, that was made beloved to Muḥammad. This was due to the complementarity of their respective essences, which are the passive receptacles of the divine creative breath. This passivity is then transformed into activity when both actively transmit the divine breath in their own creative capacities and their manifestation of the divine Names. It is this amalgamation of feminine passivity and activity – reflected in Muḥammad’s own passivity and activity – that establishes an ontological connection between them. This study explores these aspects of women’s metaphysical significance in the chapter on Muḥammad as presented by Ibn ʿArabī and promulgated by the most prominent exegetes of the Fuṣūṣ.
Muḥyī al- d n伊本·阿拉比(公元638/1240年)可以说是伊斯兰教中最有影响力的Ṣūfī。在他的众多作品中，没有一件作品比Fuṣūṣ al-ḥikam更受关注。在这部作品中最重要的一章——在Muḥammad上——伊本·阿拉比写到了女性的真正意义，表明了他对女性的高度重视。伊本·阿拉伯文热衷于强调，是女性的形而上学意义，而不是她们的身体形式，被Muḥammad所喜爱。这是由于他们各自的本质的互补性，这是神圣的创造性呼吸的被动容器。当双方都以自己的创造能力和神的名字的表现积极地传递神的呼吸时，这种被动就会转化为活动。正是这种女性的被动和主动的融合——反映在Muḥammad自己的被动和主动上——在她们之间建立了一种本体论的联系。本研究在伊本·阿拉伯文提出的关于Muḥammad的章节中探讨了女性形而上学意义的这些方面，并由最著名的Fuṣūṣ注释者所公布。
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Pub Date : 2022-05-08DOI: 10.1080/09503110.2022.2035040
A. Bosanquet
ABSTRACT This article examines the integration of Ifrīqiya into the Umayyad Empire from the conquest of Carthage in 78/698 until the ʿAbbāsid revolution in 132/750. It compares the province of Ifrīqiya with the province of Egypt and argues that, although Ifrīqiya and Egypt were both directly subordinated to caliphal control from 86/705 and therefore equal in a formal administrative sense, Ifrīqiya was a less prestigious province than Egypt within the caliphal hierarchy. This argument is based on a prosopographical comparison of the governors of the two provinces and a comparison of the factors affecting their selection. It is supported by a consideration of the reasons why Ifrīqiya was a less prestigious province than Egypt. Among these reasons, an important role is attributed to Egypt’s role as a transit province between North Africa and Syria. This gave Egypt an informal dominance over Ifrīqiya, which was a disadvantage for a governorship over this province.
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Pub Date : 2022-05-04DOI: 10.1080/09503110.2022.2083776
Alejandro García-Sanjuán
tation, it should come as no surprise that this is a book for specialists who will already be familiar with the contours of Orosian scholarship. Leonard, and Humphries in his foreword, do provide overviews of the state of the field, and many of the chapters begin with summaries of how others have interpreted aspects of theHistories. However, undergraduate students in particular might find it useful to pick up this work after first reading through gentler introductions to Orosius, such as that provided by Andrew Fear’s translation of the Histories or the relevant entry in the Oxford Dictionary of Late Antiquity. Notwithstanding these minor issues, In Defiance of History is a nicely produced, wellwritten and welcome addition to the scholarship. Leonard fully succeeds in her aim of demonstrating why the Spanish priest should no longer be dismissed as an inferior writer. At the risk of appropriating the clergyman’s rose-tinted rhetoric, the field of Orosian studies seems to be entering into a golden age. In addition to this monograph, a major international conference, part-organised by Leonard herself, took place in May 2022 and reaffirmed the wide range of research currently being undertaken on Orosius and his outputs. Importantly, this new wave of scholarly attention is affecting not just well-established scholars and Orosian experts, but also a host of research students, whose projects promise to augment and transform the existing scholarship on this Late Antique writer. With In Defiance of History, Leonard has thrown down the gauntlet for an ambitiously systematic and wide-ranging exploration of the Histories. We must all now wait patiently, and eagerly, for this gauntlet to be picked up.
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Pub Date : 2022-05-04DOI: 10.1080/09503110.2022.2083782
Michael Wuk
The reception of Orosius is a fascinating subject. Few authors can claim to have had such a significant impact on their literary successors in the pre-modern world, and yet be so maligned by modern scholars over the past two hundred years. Although judges no less in stature than Gelasius I, Bede and even the padre dell’Umanesimo Petrarch deemed the Spanish clergyman’s Historiae aduersos paganos (hereafter Histories) worthy of praise, emulation and use, historians and philologists have for too long dismissed Orosius’smagnum opus as vulgar, derivative and unreliable. The writer’s reputation has suffered from unfavourable and unjust comparisons with his near-contemporaries, the theological behemoth Augustine and the classicising miles quondam et Graecus Ammianus, both of whom are still frequently judged to have crafted works far superior to that of the lowly priest. Thankfully, this tide of condemnation is now being surmounted by a new wave of reinterpretation; some scholars have recently emphasised and analysed the literary qualities of the Histories in their own right, often without the daunting shadow of Augustine, whose looming presence is rarely absent for long in Orosian scholarship. The monograph under review feeds directly into these attempts to reappraise the Late Antique author’s historiographical and ideological objectives. Offering a persuasive rebuttal to modern criticisms of the Histories, Victoria Leonard situates the churchman’s narrative within his specific temporal, cultural and religious contexts. By approaching Orosius’s account along predominantly historiographical lines of inquiry, she seeks to move the discussion away from the thorny problem of reliability and avoid comparisons between Orosius’s account and those of his contemporaries. Although the core argument – that the Histories responded to allegations that widespread support for Christianity had led to the Gothic capture of Rome in 410 CE – has been made before, Leonard focuses on four themes that have yet to receive extensive exploration. Following a brief foreword by Mark Humphries and a contextualising introduction by Leonard herself, these four themes constitute the monograph’s major chapters: Chapter 1 explores Orosius’s identification as a historical writer; Chapter 2 examines the use of time in the
对奥罗修斯的接受是一个引人入胜的话题。很少有作家能声称自己对前现代世界的文学继任者产生了如此重大的影响，却在过去200年里受到现代学者的如此诋毁。尽管地位不亚于格拉西乌斯一世、比德，甚至是彼得拉克神父的法官们都认为这位西班牙牧师的《历史》(Historiae aduersos paganos)值得赞扬、效仿和使用，但历史学家和语言学家长期以来一直认为奥罗修斯的杰作粗俗、拙劣、不可靠。与他同时代的神学巨匠奥古斯丁(Augustine)和古典主义大师麦尔斯(miles quondam et Graecus Ammianus)相比，这位作家的名声受到了不利和不公正的影响。人们仍然经常认为，这两人的作品远比这位地位低下的牧师的作品优秀。值得庆幸的是，这股谴责浪潮现在正被一股新的重新解读浪潮所压倒;一些学者最近强调并分析了《历史》本身的文学品质，通常没有奥古斯丁令人生畏的阴影，奥古斯丁在奥古斯丁的学术研究中很少缺席。正在审查的专著直接为这些重新评估晚期古董作者的史学和意识形态目标的尝试提供了信息。维多利亚·伦纳德(Victoria Leonard)将这位牧师的叙述置于他特定的时间、文化和宗教背景中，对现代对《历史》的批评进行了有说服力的反驳。通过沿着主要的史学研究路线接近奥罗修斯的叙述，她试图将讨论从棘手的可靠性问题转移开，并避免将奥罗修斯的叙述与同时代人的叙述进行比较。虽然核心论点——《历史》回应了对基督教的广泛支持导致哥特人在公元410年占领罗马的指控——以前就有人提出过，但伦纳德关注的四个主题尚未得到广泛的探索。在马克·汉弗莱斯的简短前言和伦纳德本人的语境化介绍之后，这四个主题构成了这部专著的主要章节:第一章探讨了奥罗修斯作为历史作家的身份;第2章考察了时间的使用
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Pub Date : 2022-05-04DOI: 10.1080/09503110.2022.2094584
J. Tearney-Pearce, Jan Vandeburie
On 8 July 2013, the day before the beginning of Ramad ān, Pope Francis led mass from an altar and spoke from a pulpit, both converted from migrant boats, in the Arena sports stadium, recently the refugee reception centre on Lampedusa. Five years later, in his homily for the feast day of Our Lady of Lampedusa (Madonna di Porto Salvo), Giuseppe Marciante, Bishop of Cefalù, referred to the papal visit, noting that “Lampedusa is a land that has always welcomed people –Maltese, Greeks, Spaniards – just as Mary has always welcomed the prayers that come to her from her children – Italians, Arabs, Christians and Muslims...”. Perhaps inevitably given its geographical location south-west of Sicily and east of Tunisia, in paths of trade, pilgrimage, diplomacy and conflict, this tiny Mediterranean island has a history of interand intra-religious contact. Extant sources suggest that, historically, this was frequently peaceful, with Frenchman Germain Moüette (1651–1721) noting that Lampedusa was “neutral for everyone”. In 1254, during their return to France, the crusading retinue of Louis IX (r. 1226– 1270) found an old hermitage with an orchard, a stream and caves, one of which contained an oratory with whitewashed walls and a terracotta cross. This site of worship appears in in other works by pre-modern travellers who journeyed across the Mediterranean and found themselves on Lampedusa. Moüette, known now for his detailed account of life as a slave in seventeenth-century Morocco, visited a little chapel dedicated to the Virgin Mary. This chapel held various goods of use for sailing and travelling, and Moüette described the common practice by which these could be taken providing money or other goods were left in their place. By Moüette’s day, and to his surprise, this chapel
2013年7月8日，斋月ān开始的前一天，教宗方济各在竞技场体育场的一个祭坛上主持弥撒，并在一个讲坛上发表讲话，这两个地方都是由移民船改建的，最近是兰佩杜萨岛的难民接待中心。五年后，Cefalù主教Giuseppe Marciante在兰佩杜萨圣母(Madonna di Porto Salvo)的节日讲道中，提到教宗的访问，指出“兰佩杜萨是一个总是欢迎人们的土地-马耳他人，希腊人，西班牙人-正如玛利亚总是欢迎她的孩子们-意大利人，阿拉伯人，基督徒和穆斯林向她祈祷……”。鉴于其位于西西里岛西南部和突尼斯东部的地理位置，在贸易、朝圣、外交和冲突的道路上，这个地中海小岛有着宗教间和宗教内接触的历史，这也许是不可避免的。现存的资料表明，从历史上看，这通常是和平的，法国人热尔曼·莫特(1651-1721)指出，兰佩杜萨岛“对所有人都是中立的”。1254年，路易九世(r. 1226 - 1270)的十字军随从返回法国时，发现了一个古老的隐居地，里面有一个果园、一条小溪和一些洞穴，其中有一个墙壁粉刷成白色的礼拜堂和一个赤陶制的十字架。这个礼拜场所出现在前现代旅行者的其他作品中，他们穿越地中海，发现自己在兰佩杜萨岛。以详细描述17世纪摩洛哥奴隶生活而闻名的mo特参观了一座供奉圣母玛利亚的小教堂。这个小礼拜堂里有各种各样的航海和旅行用的物品，莫特描述了通常的做法，只要把钱或其他物品留在原处，就可以拿走这些物品。在mo埃特的时代，令他吃惊的是，这个小教堂
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Pub Date : 2022-05-04DOI: 10.1080/09503110.2022.2083778
Christopher Heath
This is the first published rendition into English of the ninth-century narrative of Erchempert [fl. 880s). His “little history” represents an invaluable and contemporaneous window upon the febrile world of the south of Italy during the period that followed from the end of the Lombard kingdom in the north in 774 until c. 889. In recent years, Erchempert’s narrative has increasingly been recognised as an invaluable source and witness to broader and deeper processes that encompassed the south in the long ninth century. In this sense, Luigi Berto’s translation is both timely and useful. Building upon his Italian translation and edition published in 2013, the text and the translation here are furnished with a comprehensive contextual introduction, three appendices that deal sequentially with the codicology of the Ystoriola; a discussion of the alleged similarities between the chronicle and a poem addressed to Aio of Benevento, and an evaluation of possible textual sources for redolent phraseology in the Chronicle. These are followed by a useful genealogy of the Capuan dynasty (which assists the reader when confronted with a plethora of Landulfs, Landos, Pandos, Landonulfs and Pandonulfs) and, finally, a comprehensive Bibliography (updated from the Italian edition). Obviously, with a translated text such as this it is both the trustworthiness and utility of the rendition and the security of the text that will determine the value of the work to scholars in the future. Berto himself is confident that his rendition is superior to an earlier translation, which remains unpublished but available through the wonders of the internet – the PhD thesis of Joan Rowe Ferry of 1995. Other than odd translations of key parts of the text, Berto’s version will no doubt soon become the accepted standard. Initially and for purposes of comparison, it will be useful to consider how three translators approached the key opening prologue; it sets out Erchempert’s stated responses, which have been used to understand the author’s responses to the tumultuous landscape he described and experienced. The original Latin text is:
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Pub Date : 2022-04-26DOI: 10.1080/09503110.2022.2059641
S. Gündüz, Işıl Akalan Gündüz
ABSTRACT This article proposes a new approach to debates over the fort’s location at Civetot (Kibotos), known to have been built by Emperor Alexios in the eleventh century before it disappeared from the historical record after the thirteenth. The crusades significantly changed the political and cultural structure of Asia Minor so understanding the early period of the crusades is important for gauging their impact in the region. The siege of Nicaea is referred to in many historical documents but earlier events are less frequently mentioned. The victory of the crusaders and the Byzantine army resulted in the conquest of Nicaea, which led to less emphasis being placed on previous struggles and the crusaders’ defeat at Civetot, although it was a milestone for the crusaders and the Sultanate of Rum. This article combines historical sources, aerial photography, satellite images and underwater archaeological surveys to clarify details of the fort at Civetot.
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Pub Date : 2022-04-25DOI: 10.1080/09503110.2021.2024784
Adday Hernández
ABSTRACT Starting in the twelfth century, usury became one of the immoral activities attributed to the Jews in Christian anti-Jewish propaganda. Jews became so commonly associated with usury in the Latin-Christian world that the word “Jew” itself became a synonym for “usurer”, mainly in the texts of Christian exegetes. However, although this trope spread geographically and over time, it does not seem to have existed in al-Andalus. In Islamic texts, while some examples associate ribā (usury) with Jews, it is equally attributed to Christians. Moreover, the practice of usury does not seem to have been used as an argument against the Jews in Muslim polemical literature. This article focuses on the Andalusī context, showing how the trope of the Jewish usurer did not take root in Muslim Iberia as it did among the Christians of the Peninsula. Of special interest are developments that took place in the Naṣrid kingdom, where several legal opinions (fatāwā) issued between the eighth/fourteenth and the ninth/fifteenth centuries reveal a concern among the population about loans at interest issued by Jews. The Naṣrid jurists, however, appear to have tolerated these interfaith activities.
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Pub Date : 2022-03-16DOI: 10.1080/09503110.2021.2007715
B. Hamilton, A. Jotischky
ABSTRACT Mount Sinai had already been a site of the veneration of Moses for two centuries when Emperor Justinian founded a monastery on the site of the Burning Bush in the sixth century. Subsequently the site attracted worship from Muslims as well as Christians after the Arab conquest of Sinai, but although a mosque was built there the monastery remained protected under successive Muslim regimes. From the late twelfth century onward the monastery was also visited by western pilgrims, who identified Mount Sinai as the burial place of St Catherine, venerated her shrine and collected miraculous oil from her bones. Devotion to St Catherine eclipsed the biblical significance of the site in the medieval West, but by the end of the Middle Ages the Latin authorities were frustrated by the reluctance of the monks of Mount Sinai to recognize papal authority, and worship by Latins at the monastery became subject to restrictions.
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Pub Date : 2022-01-31DOI: 10.1080/09503110.2021.2015213
H. Ishay
ABSTRACT Abraham Ibn Ezra (1092-1167), the renowned exegete and grammarian who was as well a mathematician and an astronomer, a liturgist and an author of secular Hebrew poetry left his mark on the pages of history as a consummate Renaissance man who greatly contributed to diverse knowledge areas. He was the first to introduce to Hebrew secular poetry the debate genre, realism, humor, and the instructional genre. All of these already existed in Arabic poetry, but they had not been adopted by the Hebrew poets of Spain during the classical period. Ibn Ezra made use of them in his poetry. The introduction at this moment of features from Arabic literature that previously had passed over the Spanish Hebrew classics is at first glance perplexing, and worthy of our interest.
亚伯拉罕·伊本·以斯拉(Abraham Ibn Ezra, 1092-1167)是著名的注释家和语法学家，同时也是数学家、天文学家、礼仪家和世俗希伯来诗歌的作者，在历史上留下了他作为一个完美的文艺复兴时期的人的印记，他对不同的知识领域做出了巨大贡献。他是第一个将辩论体裁、现实主义、幽默和教学体裁引入希伯来世俗诗歌的人。所有这些都已经存在于阿拉伯诗歌中，但在古典时期，它们并没有被西班牙的希伯来诗人所采用。伊本·以斯拉在他的诗歌中使用了它们。在这一刻介绍阿拉伯文学的特点，而这些特点之前已经忽略了西班牙希伯来经典，乍一看令人费解，值得我们关注。
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