In working on the Historical Index of the Medieval Middle East (HIMME), questions often arise of the form whether something or someone mentioned in one source is the same place or person as mentioned with the same name in a different source. I call this mini-research: usually all it requires is looking up the passage in each source and comparing what it says. But sometimes it requires more, as I experienced today when I was led on a chase through four medieval sources in three different languages (five if you count modern translations!) by my attempt to determine whether a “chapel of St. John” mentioned by a thirteenth-century Latin pilgrim might be the same as a “church of St. John” mentioned by a twelfth-century Syriac historian-patriarch. Continue reading
At this time a person named Mutanabbi was famous in poetry, and he had a book of poetry in Arabic writing, and he is greatly praised among the people of the Arabs.
It’s not much, and it does not tell us anything about the poet which we did not know from other, fuller sources. But it does tell us a bit about the reception of the poet, namely that this Muslim poet and his work were known in Christian social circles in what is today eastern Turkey. It is a further example that medieval Middle Eastern culture was not divided along religious lines.
(It’s been a while since I’ve posted, because I’ve been working on other things. One of those things was my participation in a workshop earlier this month at Princeton University, organized by Christian Sahner, Jack Tannous, and Michael Reynolds. Here, as a guest post, is their post-workshop summary of the discussion, for anyone interested in Middle Eastern religious diversity, yesterday and today.)
Recovering the Role of Christians in the History of the Middle East
A Workshop at Princeton University
May 6-7, 2016
On May 6-7, 2016, the Near East and the World Seminar welcomed fourteen distinguished scholars to Princeton University to discuss the place of Christians in Middle Eastern history and historiography. At the outset, speakers were invited to reflect on how the field of Middle Eastern history generally and their work specifically changes when they consider perspectives provided by Christian sources, institutions, and individuals. A working premise of the conference was that although Christians have formed a significant portion of the population of the Middle East since the Arab conquests, the stubborn but understandable tendency of historians to conceive of the Middle East as a Muslim region has had the effect of marginalizing Christian experiences. The result has been to consign Middle Eastern Christianity to a niche specialty alongside larger fields, such as Islamic studies, Byzantine studies, church history, Jewish studies, and Ottoman history. Continue reading
It is six weeks since the news first broke of a fragmentary Qur’an manuscript whose radiocarbon dating (95% accuracy) is between 568 and 645. Early reports declared how much the discovery supported traditional Muslim accounts of the origins of the Qur’an, but this week the news media went abuzz with claims that the Qur’an may in fact predate Muhammad and debunk Islam’s account of its own origins. (N. B.: The article was first published in the Times of London, but linking to paywalls is unhelpful.) Some scholars (such as Georgetown Prof. Jonathan Brown) have now published critiques of the counter-claims, and the buzz continues apace.
Before we get too carried away, it’s important to remember that this is a single manuscript. Statisticians derisively refer to the conclusions which can be reached when the number of data points N = 1. Such a datum is not “statistically significant.” While statistical significance is not the only measure of historical evidence (and indeed, most ancient and early medieval history does not achieve statistical significance), it does suggest that we might usefully remember the limits of what we are looking at here. Continue reading
For my dissertation on Iraq and Jazira in the fifteenth century, Armenian sources were particularly valuable. But the last medieval Armenian historian was T’ovma Mecop’ec’i (d. 1446), after whom two centuries passed before another Armenian author recorded a chronicle. That was Arak’el of Tabriz (d. 1670), who in 1662 completed a history of the Armenians starting in the reign of the Safavid Shah Abbas I (r. 1588-1629). Since I was not interested in anything as late as Shah Abbas I, I concluded that Arak’el and his successors were not useful for my work. It turns out, I was wrong! Continue reading
The medieval Middle East employed a surfeit of calendars which can bewilder the unwary researcher, but sometimes the multiplicity of systems for identifying time can in fact be helpful. Scribes often failed to identify the date they were writing more precisely than by giving the year, but if they provided the year in more than one calendar, it can help narrow down the time in which they wrote (assuming they were accurate in their conversion). Sebastian Brock created a list of medieval Syriac scribes who provided dates in the Hijri calendar, and he notes both when scribes employed additional calendars (up to six!) and when their conversions between calendars were mistaken. I recently had occasion to use this trick for a very interesting fifteenth-century text. Continue reading
Ibn Taymiyya (d. 1328) was a popular preacher and Muslim legal scholar in Damascus under Mamluk rule. He is primarily remembered for writing polemics against almost everyone (Jews, Christians, Alawites, Twelver Shiites, wild Sufis, the Mongols who had recently converted to Islam, Persian speakers, Sunni Muslims who engage in popular practices such as shrine visitation and praying to saints), and the famous traveler Ibn Battuta described him as having “some kink in his brain” (Gibb trans.). He is a leading authority cited by Wahhabis and other Salafis today. So one does not expect him to be a main resource on the religion of his opponents. But in reading this week from one of his polemics (against those Muslims who participate in non-Muslim festivals), I came across his account of what happened on Palm Sunday, a version of the events which I had never heard: