As notes are such a conspicuous feature of Arabic manuscript culture, they come in many different forms and with many different types of content. On the former cf. Die Mamluken. Studien zu ihrer Geschichte und Kultur. Zum Gedenken an Ulrich Haarmann , Hamburg , On the latter cf. Paret, ed. Orientalische Studien Enno Littmann zu seinem Geburtstag am Leiden , Due to the wide range of content that we find in such notes, they are a rich source for a number of fields, from the history of ideas, to social, economic, and urban history, historical topography, and biographical studies.
We encounter the names of persons, dates, topographical information, the names of buildings, links of kinship, prices, historical events, and terms for various crafts and trades. It goes without saying that, especially in a comparative perspective with other world regions, such as Latin Europe, this copious material represents a consider- able resource for widening our understanding of Middle Eastern societies. The certificates of transmission, for instance, are arguably a source genre unique to Middle Eastern societies in the pre-modern period. As a consequence, the notes inform us about significantly more issues than those in which most contemporary readers were interested, namely who possessed the manuscripts and how were they transmitted?
Due to the rich information contained in manuscript notes, one of the central issues of this volume is their importance as an additional set of documentary sources for the study of Middle Eastern societies. Documentary sources, on the contrary, are rather fragmentary remains that bear witness to specific individual or collective acts. Such documen- tary sources include tombstone inscriptions, letters, records of legal proceedings, public inscriptions, endowment deeds, treaties, pilgrimage certificates — and manuscript notes.
This understanding of documentary sources is distinct from J. Endowment records, for example, were as much legal records as textual spaces to celebrate the respective endower. Rather, it is based upon the less developed narrative structure of the sources relative to narrative sources. However, it is beyond doubt that the field of Middle Eastern history is characterised by the relative abundance of narrative sources and the relative scar- city of documentary material.
This refers, on one hand, to material beyond the classical textual sources: fields such as numismatics and archaeology have increasingly contributed to our understanding of pre-modern 4 Johann G. Droysen, Grundriss der Historik, Leipzig , Stephen Humphreys, Islamic History. A Frame- work for Inquiry, 2nd ed. Arguably, the study of let- ters and the work on endowment deeds have been among the most significant contributions in this respect. Letters of various kinds have proven to be of par- ticular importance for the first centuries after the rise of Islam. Com- pared to letters, original endowment deeds are available in significant numbers only from the 14th century onwards.
Weber, eds. Jahrhundert, Wien ; idem. Arabische Privatbriefe des 9. Arabische Briefe des 7. Jahrhunderts aus den Staatlichen Museen zu Berlin, Wiesbaden Arabic papyri of the seventh-eleventh centuries, Oxford This source genre sheds new light on aspects of pre-modern Middle East- ern societies, just as letters and endowment records have done over the past dec- ades.
Despite this source value, however, the material placed in the margins and other unused spaces of manuscripts has still not received sufficient scholarly at- tention. Notes have started to play a more prominent role only in recent years with a rising number of studies that edit, catalogue, describe, and use them. A modest peak in interest was evident in the mids, when a number of seminal studies were published. Al-Munajjid published in an overview article about certificates of transmission, significantly in the very first edition of the newly founded Cairene journal of the Institute for Arabic Manuscripts.
Among the few excep- tions were Lecomte, for instance, who studied certificates pertaining to works of one specific author, and Sellheim, who drew attention to remarkable isolated cases of certificates. The interest in these sources is also in other articles apparent where authors discuss them in some detail although they are not central to the discussion, such as for instance S.
In , Sayyid discussed ownership statements and summarised the state of the art with regard to scholarly manuscript notes. Barral, ed. Orientalia Hispanica. Robinson, ed. Richards, Leiden , In a number of articles he has examined this ma- terial and its usefulness, especially for studying the history of education and ur- ban history. This has for the first time made a quantitatively significant number of certificates available to scholarship.
Projects such as the FiMMOD and the reproduction of the Damascene notes have com- pensated to some degree for a problem that has persisted to the present day, namely that many editions of manuscripts disregard the notes. The same is true of manuscript catalogues that only rarely include such information. Rather, the line between notes and other material can be blurred in two regards. On the one hand, notes that comment in the margins on the text could develop into comprehensive commentaries and con- sequently start to constitute a second main text.
Deutscher Orientalistentag Leipzig , Stutt- gart , ; idem. Urkunden und Urkundenformulare im klassischen Altertum und in den orientalischen Kulturen, Heidelberg , Khoury, Kitab al-Zuhd par Asad b. Ben Shemesh, Taxation in Islam, Leiden I, Bagdad Individuals could report on their reading biography in autobiographical texts instead of, or in addi- tion to, writing reading notes.
The contributions The contributions to this volume discuss and explore the usefulness of manu- script notes as documentary sources from different perspectives, touch on differ- ent aspects and deal with sources of different genres and from various regions and eras. Irrespective of their different approaches, the contributions may be divided into two discrete groups according to the types of sources they use. These notes — certificates of transmis- sion and licences for transmission — are closely connected to each other.
Often- times, a certificate of transmission may serve as the basis for a licence for trans- mission. The contributions in this first group draw upon the existing scholarship, but show a wider range of per- spectives to study this kind of material and suggest further directions for future research. Some of these studies point to notes that, until now, have been almost completely neglected. However, the contributions demonstrate that 30 On testimonies of reading in autobiographical works cf. Dwight F.
Reynolds, ed. Interpreting the Self. Together, the two groups give an overview of the range of dif- ferent kinds of material that can collectively be referred to as manuscript notes. They give an idea of the breadth of research questions and problems connected with the topic and show in which ways these notes may be used as a documen- tary source in the sense defined above. In contrast to the wide-ranging studies of Sobieroj and Lohlker, Quiring- Zoche takes a different approach by focusing on one specific manuscript. She demonstrates to what degree such notes contain information that can not be found in the hitherto used standard sources.
Apart from details on the dates and places of his studies, which are not documented elsewhere, the manuscript con- tains, among other things, information about his interests and the books he read and thus helps provide a better view of his life. Rather, they also determine to a large extent the value of a manuscript and play a vital role in the question of its dissemination or disap- pearance.
In particular, he underlines the important role of the practices of transmission, which often involve oral performance in the constitution of the text. He shows that text transmission was much less informal than usually assumed, being highly formalized and professionalized in several ways — through the employment of professional readers, for instance.
(PDF) Manuscript Notes as Documentary Sources | Konrad Hirschler - emykytoj.tk
He also shows how the character of the lectures changed over the course of time from small study groups to talks delivered to larger audiences, in accordance with the prestige of the teacher, which grew continuously with his age. As most of these kinds of notes have been neglected so far, the contributions of this group can generally be said to break new ground in their aim to establish the value of these notes as documentary sources. Haase shows how the study of inconspicuous and seemingly unimportant manuscripts can enhance our knowledge of social life in Islamic societies.
The main texts in the Ottoman manuscript that he studies probably date from the late 18th and 19th centuries and were penned by different persons. This colourful collection of texts is rendered even more in- teresting by the fact that a 19th-century qadi in Anatolia used the manuscript as a personal notebook, writing in the margins and other blank spaces. His letters and commentaries not only give a revealing view on his life, but also indicate his so- cial links, interests and beliefs.
A study of these hitherto mostly neglected documents also opens the possibility of comparing personal notes on administrative deeds with the respective archive documents, thus affording a livelier view on the eve- ryday business of a qadi. His discussion un- derlines the crucial role of studying concrete notes in order to understand the practical implications of theoretical statements on scholarly practices. By studying a wide array of notes, he demonstrates to what degree Jews and Christians participated in wider intellectual life.
As the notes sometimes also mention the price paid for a manu- script, they constitute an important documentary source for information on book prices, and therefore on the book market. The changes that titles underwent when placed in the margins or on the fore-edge explain to some degree the multitude of names under which one specific work is often cited. Sublet focuses on autographs, on manuscripts — final or draft versions — writ- ten by the authors themselves and not by scribes.
Autographs were considered to be especially valuable for various reasons and were sought after by scholars. In this case the notes — or the absence of them — can be revealing on the status of the manuscripts and its latter use. As can be seen, the contributions all offer different ways of employing manu- script notes as documentary sources for a variety of questions and point to future research paths and desiderata. Most importantly, the contributions to this volume discuss notes from as far afield as Anatolia, Yemen, from North Africa, and Iraq.
The discussions hint at differences that existed among these notes, but the degree to which such differences are due to regional peculiarities remains to be re- searched. Did regional traditions develop that led to the use of specific genres of notes, to local forms of how to write these notes, and to functions of notes that we would not find on other regions? Consequently, only further studies that draw upon a wider array of source material will allow us to understand how specific genres of notes devel- oped over time.
The contributions also show the large scope of thematic fields for which manu- script notes can be used. Although a broad approach was attempted with respect to the sources used, the methods employed, and the questions asked, much remains to be done. However, the contributions collected in this volume show that the study of manuscript notes in its widest sense will open new horizons that will enhance our knowledge of past and present Muslim societies.
We hope that this volume will stimulate fur- ther research in this direction so that the abundance of notes in the Arabic manu- script culture will be complemented by a corresponding number of studies. A a, Bl. Hartmut- Ortwin Feistel, Bd. Diese ist von der- selben Hand geschrieben, wurde aber von einem anderen Scheich als die erste aus- 8 Siehe dazu Abbildung 4. Die Ende des Diese ist in der zwei- ten Handschrift differenzierter als in der ersten: In Nr.
Die 10 Bl. A a. Die auf Bl. Sie weist einen Besitzerstempel des letzteren auf, der auch seinen Namen unter das Kolophon geschrieben hat. Die vorliegende Handschrift Nr. Der Verfasser, d. Aussteller des Zeugnisses, teilt mit Bl. Montgomery Watt, Art. Die Handschrift Nr. Die Handschrift endet wie auch Nr. Handschrift Cod. Um es auf eine Formel zu bringen, die ins 7. Hartmut-Ortwin Feistel. Sobieroj, Arabische Handschriften, Nr. Der dem matn der im 5. Mu affar. Januar vollendete Bl.
Siehe dazu Abbildung 3. Das Zeugnis endet mit der Datierung der Ausstellung Islamische Buchkultur. Katalog zur Ausstellung in der Bibliotheca Albertina. September , Heraus- gegeben von Verena Klemm, Leipzig , Annemarie Schimmel, Und Muhammad ist sein Prophet. Jahrhunderts entstandene prachtvolle Hand- schrift Nr. Das Zeugnis erhielt der Verfasser als Nachweis, dass er seine Studien in mehreren Wissenschaften erfolgreich absolviert habe.
Dies geht hervor aus der Titelei auf Bl. Bei den in den Lehrgedichten behandelten Themen handelt es sich offenbar um Berei- che der Wissenschaften, die al-Munaiyir studiert hatte. Die Texte weisen zum Teil identische strukturelle Elemente auf, wie z. Vom Standard abweichend ist z. Die zunehmend angewandte Praxis Nr. Aber noch Mitte des When used in its technical meaning, this word means, in the strict sense, the third of the eight methods of receiving the transmission of hadith [ Philologisch-Historische Klasse.
Jahrgang , Nr. In some later idjazas we find lengthy introductions and the whole document becomes an exercise in rhetoric. Folgen wir diesen Gedan- ken weiter! Frankfurt a. Symbolisches Kapital ist eine Form der verschiedenen Arten von Kapital, die sich in modernen wie nicht modernen Gesellschaften unterscheiden lassen. I have shown that capital presents it- self under three fundamental species each with its own subtypes , namely, economic capital, cultural capital, and social capital [ I shall not dwell on the notion of economic capital.
I have analyzed the peculiarity of cultural capital, which we should in fact call informational capital to give the notion the full generality, and which itself exists in three forms, embodied, objectified, or institutionalized. Social capital is the sum of the re- sources, actual or virtual, that accrue to an individual or group by virtue of possessing a durable network of more or less institutionalized relationships of mutual acquaintance or recognition.
Graulle und P. Alle Jahreszahlen sind hier und im Folgenden einheitlich nach christlicher Zeitrechnung angegeben. Jahrhundert hinein bedeutsam ist. Sidiyya al-Kabir gest. Kommen wir zur letzten Kategorie! Please Email: Durood yahoo. Die Teilnahme am Kolleg und die Rol- le, die der Lernende dabei gespielt hatte, sowie die Namen der anderen Anwe- senden wurden in seinem Exemplar schriftlich festgehalten, oft mit der Befugnis, nun selbst den Text zu lehren.
Dass diese Tradition des Lehrens und Lernens bis in die Mitte des Das Manuskript ist ein gerade noch handliches, solide in einen festen Leder- einband mit Klappe gebundenes Buch. Hartmut-Ortwin Feistel herzlich danken. Die Beschreibung der Hs. Dies ist die Zeitspanne, die man den drei datierten Teilen und den Benutzer-Eintragungen entnehmen kann. Es lassen sich verschiedene Schreiber unterscheiden: 1. Januar , dem Datum eines Vermerks auf Bl.
Oktober ; 4. Februar , dem Datum eines Vermerks auf Bl. De- zember sowie 6. November und Teil 6, 1. Jahrhundert dort. Blackburn, Art. Serjeant und Ronald Lewcock Hg. Auch die von Osmanen und Briten ausge- handelte Grenze zwischen dem osmanischen Jemen und dem britischen Protek- torat Aden hatte er nicht anerkannt.
Wenner, Modern Yemen , Baltimore , Von den osmanischen Truppen, die in Lah stationiert waren, und ihren Offizieren unterstellte sich zu Ende des 1. Zweifels- frei ist er der Kopist des zweiten Teils Bl. Januar Bl. So jedenfalls verstehe ich die Phrasen bi- a No- vember - Am Rand der ersten beiden Bll. Januar beendet. Oktober Bl. Februar Dezember niederschrieb Bl. Feb- ruar aus der Freitagsmoschee beide Bl.
Bereichert werden diese noch um die Nennung der konkre- ten Arbeitsmaterialien. Dezember fol. Oktober in der Freitagsmoschee zu ar-Rau a. Dezember 42a-b , vgl. Oktober , sei es, dass er ein Datum zitiert Bl. So kopierte er mit Datum vom 6. Januar abschrieb, gibt er auch die Vor- lagen an Bl. Abgesehen von den Vermerken Nr.
Siehe dazu die Aufstellung am Ende dieses Beitrags. I-II, suppl. Leiden  , hier suppl. Seit dem Dezember 42a-b. Weiss Hg. Jahrhunderts voran. Jahrhunderts im Hinblick auf die Herausforderungen der Moderne zu beleuchten 42 Die entsprechenden Vermerke: 5. Februar fol. Oktober fol. Januar fol. Juli fol.
Brockelmann, GAL suppl. Die Teile , 1. Sein Todesdatum fol. Da sind einmal die genauen Daten und Ortsangaben aus seinen Studienjahren, die sonst nicht dokumentiert sind.
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Mitte Nov. Notes on manuscripts, which pri- marily document the transmission of the text, may also provide information about the production and use of manuscript copies. Transmission, of course, is a social practice: it requires personal communication, both formal and informal, between transmitter, or master, and student, or receiver. This does not necessarily demand any narrow and long term relationship, but it entails some kind of net- working which may be connected to specific social milieus, where a certain text or a certain group of texts circulate. This paper will examine the interrelation of transmission and manuscripts in an attempt to demonstrate its bearing upon the interpretation of content.
As a general rule, manuscripts are comparable to printed books in that they make texts available; like books, they were produced for the purpose of reading and studying. The work dates from an early period of Arabic book writing, when books often were not written down by their authors. As we shall see, this particular use of manuscripts may have an impact on the dissemination and disappearance of manuscripts.
The original text cannot be considered a plain and simple text-reproduction. As this example may illustrate in a preliminary manner, manuscripts are not only handwritten books dating from the time before printing was introduced.
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Specific modes of production may differ from the mere fabrication of copies; their function may go beyond the preservation of the text, and their utility may not consist solely in their being used for reading. Transmission, thus, is a constituent of manuscript production, and copying manuscripts is related to the practices of transmission, which often entail oral performance. This format goes well beyond what a book is supposed to offer, since the text appears imbedded in documents testifying to its transmission, which determine to a large extent the value of the text.
This is the presiding sheikh or, more rarely, a female sheikha. Besides the person reading, there may be others present listening to the reading. These certificates of audition, or, if there are no listeners present, certificates of reading, list the names of the participants, the place and the date of the performance. Such readings served several purposes.
First, listeners would generally benefit from a formal lec- ture, which was particularly appreciated when the presiding sheikh was a scholar of fame. Through their documented attendance at a reading, the reader and lis- teners could also acquire the authority to preside over a subsequent reading of the text. Second, as the names of laymen appear in notes, confirming their presence at lectures, we may infer that many people, presumably motivated by piety, participated in the reading of reli- gious texts. This practice aims at preserving the original text, and allows for the controlled migration of text units through their adaptation to new contexts.
Copies obtain the status of a formally correct transmission when they contain certificates which testify that the copyist, who may also be the owner, gave the copy to a reader — or held a reading session himself — presided by an authority known for his authorized transmission of the text.
Such a copy would be used for the production of new copies. A new copy would reproduce certificates which refer to the authorization of the main authorities mentioned. As long as this chain of certificate transmission continues, manuscripts of this kind may remain in use. If it is broken, the manu- script goes out of use. The value of a copy thus resides primarily in the transmis- sion which it carries. Who copied the manuscript and when it was copied is often not mentioned explicitly, being much less important than the documented transmission, which grants the status of an authorized copy.
This doctrine is part of a long-lasting orientation of Islamic piety. The text expounds the good example of religious scholars who implicitly advocate the autonomy of religious institutions. Most examples refer to the Umayyad period, but the collection is in- scribed within the context of the Abbasid claim to religious authority. If the evi- dence of transmission is taken into account, the text appears also as an expression of factionalism and group identity based upon a particular exercise of piety. Any linkage to modern Islamist thought must remain superficial.
The information provided by these documents serves various utilities. The follow- ing chain of transmitters is given in a hooked form, as we shall explain in an in- stant. The note is a summary of the information which appears at the beginning of the text on the following page. Deutschen Orientalistentages The only manuscript of this text known so far contains the parts one and three, part two is lost. See also table 1. This kind of authorisa- tion is meant to replace a regular transmission as it occurs when the text is read to a person granting the correctness of the reading.
A man of simple origin and occupation — he was a grain seller — he is only known from his transmission of a few texts. III, Ibn Ba a is one of the most prominent representa- tives of the madhhab. The text was marginal and subse- quently entered official or large tradition. Due to this shift of the social position of the text, it gained prominence in scholarly circles. Its form seems to sustain our interpretation.
It appears as a descending chain, starting with the transmitter-author and then continuing the chain in a hooked form, moving two steps forward and one step back. The three elements, ti- tle, author, transmission can be seen as constituting a formula that underlines the book style of the text. A mad b. A copied reading note: unclear traces Above the beginning of the first part fol. I read The note is written in the same hand as the text, and, if the text was not written by the hidden transmitter himself, it must have been copied together with the text.
As we deduce from our conjectures concerning the copyist estab- lished below, the note refers to a reading held before production of the extant copy. The exact func- tion of the note at this point remains unclear, as it does not endorse the value of the manuscript in terms of a regular transmission. Certificate of audition: copied or original? These conjectures are endorsed by the complete certificate of audition that ap- pears at the end of the text. February The characteristic handwriting of the document differs from that of the text; letters are less densely connected than in the text.
But there are still striking similarities, which might mean that it was written by the same hand. See figure 3. Original certificate of audition: Authentication of the manuscript and terminus ante quem of the copy A further certificate of audition corroborates this second interpretation. In both cases, the left side of the sheet was damaged. Both certificates regard the transmission of the written text, from two angles. This determines the validity of the manuscript for a further, ongo- ing transmission. Provided that the original certificate was part of the manuscript, and not added to it later, the copy must have been produced before that date.
The notes may document the con- 31 Fol. See figure 4. However, the manuscript did. One appears on another of the two sheets already mentioned, which were cut and pasted to the page. A posthumous certificate? The writer of the document is not named, and its hand- writing is very similar to that on the title page. However, it appears to be an inde- pendent and true document. The prominent position of the certificate on the title page could have served the pur- pose to authorize ongoing transmission.
As none of the Damascene scholars had acquired any au- thorisation for further transmission, the text was not circulated in regular trans- mission there. More than anything else, the text was probably regarded as a lec- ture on piety and attracted the attention of the pious. This fundamental interpretation of the precepts of religiously correct conduct results in demanding strict abstention from any function related to political rule.
By implication, it even recommends avoid- ing juridical authority, if that is exercised under the authority of rulers. Such an ultra-orthodox attitude stresses the independence of scholars from political au- thority and defends them against the power of rulers by recommending strict se- clusion.
This stance implies a challenge — in as far as the authority of political power is denied, or at least questioned — and this may lead to conflict. At the same time it is activist but, in spite of many examples of a heroic resistance against corruption and re- pression, it is not directed against political rule, but rather against scholars who do not adhere to this teaching.
In my opinion there is no good in him, and in his opinion there is no good in me. But if encounters happen, commanding and forbidding is an obligatory duty, even though it may entail unfavourable consequences for the scholar. The first term clearly re- fers to oral testimony; it could not yet be established whether the second may imply written materials, but there is some evidence indicating that the formula is referring to an indirect oral reception.
This also indicates a reproduc- tion from oral and testimony not yet necessarily subject to the methods of for- mal transmission. These dictionaries also play a more or a less significant role in the study of fields as diverse as social history, urban history and political history. Manuscript notes, more specifically reading certificates sg. The authors of dictionaries had at their disposal considerable room to manoeuvre in structuring their narratives. However, the formulistic char- 1 R. In other words, the certificates tend to cast a wider net as they mention virtually all those who participated in the readings, irrespective of their cultural and social rank.
In this sense they are relevant for prosopographical investigations into social history, as individuals with professions such as coppersmith, sawyer, miller, glazier, baker, stone mason, tailor, and carpenter are mentioned. Firstly, the names, especially of those participants who did not belong to the scholarly or civilian elites, are often too brief to derive meaningful information. This poses considerable problems in the process of identifying and classifying them. Thus, many of the individuals who are discussed below are only mentioned with shortened names — the personal name and the name of the father, for exam- ple.
However, in the present article this poses less of a problem because the focus is on a well-established scholarly family. As we are dealing with a close-knit family group, it is generally possible to identify the relevant individuals and their position within the family tree even if they were not mentioned in any other texts of the period.
Secondly, some writers of certificates took the decision to exclude partici- pants who did not seem of relevance to them. He is also not mentioned as a writer in the certificates published by Leder et al. In prac- tice, one or several of these elements might have been neglected, but one tends to find that certificates adhere to this formulistic structure. This allows the participation of individuals in reading sessions to be traced over a longer pe- riod, as many of the participants in these sessions obviously strove to attend more than the reading of one single passage of the work.
The History of Damascus is particularly adaptable for this approach as it is a monumental work that en- joyed great popularity in the decades after its publication. In combination with the large number of persons who gathered in the specific sessions, this gives us an extraordinary wealth of information. The certificates for these sessions list up to 80 individuals who participated in a single session.
Deutscher Orientalistentag Leipzig , Stuttgart , The remaining work consists of biographies of some Despite this historiographical focus, the readings of this work were documented with certificates. The reading of such a voluminous work in its entirety could obviously not be concluded in a single session, but demanded a multitude of meetings that had to be stretched over long periods, occasionally more than eight years on this and the following cf. Each of these sessions was registered by a separate reading certificate. Readings are grouped into a strand according to the following criteria: sequence of dates, name of the attend- ing authority, name of the reader, place, and person of writer, respectively.
In to- tal, there were at least eleven such reading strands, i. The prosopographical information that is gained from this set of material is considered alongside and compared to two sets of sources. On the one hand, the Damascene Certificates, that is the certificates, which Leder et al. Biographical dictionaries are the second important set of additional sources. Names in brackets: relatively minor contribution to the respective strand. On the basis of this source material one case study will be presented that shows the significance of reading certificates for prosopographical research.
The discussion is structured into three main parts. In this context a methodological issue, namely the question of whether the seating order in read- ing sessions can be reconstructed from certificates, is examined in some detail. Finally, it is demonstrated how certificates can contribute to understanding the cultural and social strategies of a family in decline that disappeared from other sources, such as biographical dictionaries and chronicles. This is reflected in the certificates that add, for example, to the aforementioned picture of intermarriage among elite families that we can gain from biographical dictionaries.
They show that the links that were constituted by such marriages were reinforced by partici- pation in the readings of the History of Damascus. At this point it is necessary to briefly consider to what extent the order in which names are written in reading certificates reflects the actual seating of the participants in the reading session. From anecdotal material it is obvious that the order of seating in reading sessions was clearly regulated.
One day a discussion took place between myself and a student who sat close to the professor, there being between us two or three students. On the following day I took my place as usual at the end of the study-circle. The man in question came and sat beside me. I shall sit with him so that I can benefit thereby.
It was not long before I advanced in the field of law, and became strong in my knowledge of it, and I began to sit next to the professor with two students between me and the man in question. The question arises whether the order of names in certificates reflects this hier- archy. The problem is that we do not possess regulations on how the writer of a certificate should pen the names.
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Grunebaum and T. The order of names follow- ing that of the presiding authority reflects cultural and social norms that are closely linked to the practice of seating arrangements as illustrated above. They are followed by, or intermixed with, relatives of the presiding authority, relatives of other scholars, and members of the political and military elite. Non-scholars, traders, and craftsmen, by contrast, are generally to be found in the last lines of a certificate, reflecting their position within the seat- ing order.
Max Weisweiler, Leiden Hellmut Ritter et al. Murshid Ibn Munqidh d. In this certificate the first nineteen positions were held by individuals who were of some prominence — at least of enough prominence to warrant their appearance in other sources that are indicated in the footnotes. We see that they were either scholars in their own right, sons of established scholars, high-ranking officers, and a son of the presiding authority. The following twenty-nine positions, by contrast, were held, with two exceptions, by individuals who are not mentioned in other sources.
The close link be- tween seating order and the structure of the certificate is especially clear in the case of the two scholars in positions three and four, who were the outstanding participants in this session in terms of their scholarly prominence. Thus, the ranking of the certificate reflects quite neatly the cultural norms that governed the arrangement of seating in sessions.
This is corroborated by the fact that individuals are grouped together repeatedly in the certificate on the basis of blood-ties such as the four brothers from no. In these cases it is again reasonable to assume that they are not only grouped to- gether in the certificate, but that they were indeed seated together in the session. The clustering of participants who share such aspects of their identity is a wide- spread pattern in certificates. The link to the seating order is especially palpable when tracing names over different certificates.
This Strand A regularly drew up to sixty or even seventy participants to its weekly or twice-weekly reading sessions. The choice of al- asan b. Individuals in brackets did not participate in readings and are added from other sources. This combination of public and family-based transmission proved to be suc- cessful. This reading strand mostly took place in the Umayyad Mosque and attracted, at least in the sessions on the initial parts, a considerable audience between fifty and sixty par- ticipants.
After the introductory line, in which the attending authority was mentioned, family members invariably oc- cupied the following lines. Only hereafter did the certificates list the reader and subsequently the prominent scholars, other scholars, and finally non-scholars. Here the certificates listed the participating members of the family within the group of the religious scholars according to their rank without assigning to them a specific status.
This classifica- tion also underlies the family tree figure 2. The alternative direct line that the author tried to constitute via his second son al- asan did not prove more suc- cessful. Al- asan did not participate in the private sessions, but was at least a regular participant in the sessions of Strands A and C, which were presided over by his father and brother respectively.
Likewise he partici- pated in a number of readings of other works that were generally led by his fa- ther or his brother, but never himself acted as attending authority or even reader or writer. His role as attending authority in reading Strand J shows the importance that the right to transmit this work had for his scholarly profile.
For his participation in Strand J, cf. On this family cf. Many of these readings were held in a fixed location, the Umayyad Mosque, but interestingly in a number of cases the readings took place at a location linked to the presiding authority. Strands C, D, E, and H. The loss of control that is apparent in Strand F is even more obvious in Strand G, which was conducted in parallel.
However, 60 Cf. The social decline of the fam- ily is reflected in the fact that there are increasingly fewer family members who are included in biographical dictionaries. Consequently, the role of the certificates as an additional source for prosopographical research becomes more salient. Among the fourteen individuals of the third generation who are mentioned in the certificates, ten individuals are not mentioned in any of the pertinent biographical dictionaries.
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These entries neither refer to any scholarly merits nor their teachers or students, but merely give their names, ge- nealogies and dates of death. For his par- ticipation in readings of other works cf. Leder et al. The two family members who are mentioned in other certificates each attended merely one session, both were of a young age and the sessions were conducted by either the father or the grandfather. However, a closer consideration of the certificates pertaining to read- ing sessions of the History of Damascus allows a more refined understanding of how the family acted in this period.
This attempt was ultimately unsuccessful as is reflected in these dictionaries but without the certificates it would not be possible to understand the processes that accompanied these attempts. He had, according to the certificates, six sons, all of whom participated in reading strands of the work. He took care that his children participated at a young age in sessions on the History of Damascus. In other words, the family continued to pursue the same cultural practice, but owing to its changed position this practice lost its significance for the third generation, at least in the short term.
Never- theless, compared to the third generation, more family members who partici- pated in the readings of the work are now mentioned in the biographical dic- tionaries: Among the nine individuals in this generation seven received entries, compared to four out of fourteen in the third generation. At the same time, the more active role of these individuals in the scholarly world is apparent in certifi- cates pertaining to other works in which they are mentioned: Again, seven of the nine individuals in this generation were mentioned in the Damascene Certifi- cates.
On him cf. Attendance in these sessions is the salient characteristic in the biographies of many of the family members. Arguably, the persistence in claiming a role, albeit marginal, in the transmission of the work was of importance in this process. The transmission of knowledge often took place directly from the second to the fourth generation to the exclusion of the third generation. By contrast, the members of the fourth generation of the family were often still in their infancy being as young as four and six years old. The participation of family members did not follow arbitrary patterns.
He acted in all these sessions as presiding authority. In addition, three out of these four were minor actors in the scholarly field who participated in a mere one or two sessions without assuming any role as attending authority or reader. The prominent place of the fourth generation family members in the seating order at readings shows that they still claimed an eminent position in the public performance of the work and that the other participants were still willing to grant them this position.
In this sense the analysis of the certificates allows the tracing of the cultural strategies of a family that was on the brink of fading into insignificance and that had already disappeared to a large degree from the narra- tive sources. Mu affar b. Pouzet, Damas, In the following it shall be demonstrated how cer- tificates of audition can enhance our knowledge of the culture and the proceed- ings and practices of teaching. To this end, a new approach to certificates was adopted.
While the study of cer- tificates has hitherto usually been confined to single copies or to a corpus of cer- tificates of diverse sessions and by different scholars, the following study is based on the analysis of the certificates of several lecture series of the same teacher. Such lecture series became necessary when voluminous works were transmitted that could not be read in a single session, but were read in a series of consecutive ses- sions.
As each session was documented through a certificate of audition, the read- ing of the whole book resulted in a series of certificates. Deutscher Orientalistentag Leipzig , Stuttgart , ; see also the paper of Hirschler in this volume. Were lectures held on consecutive days or regularly over a longer period of time? Was the circle of participants stable, or was there a high degree of fluc- tuation? A manuscript may contain several lecture series by the same teacher.
The comparison of different lecture series of the same teacher allows for the study of additional aspects such as the schedule of the lectures, the average sizes of the cir- cle of participants and distinctions between the different series, indicating devel- opments in the course of time. At the beginning and end of each part numerous certificates of audition are written, some on the respective title pages, some on the margins of the following pages, others on additional pages, probably added later to the manuscript.
The second part juz of the manuscript is missing and some pages at the beginning and the end of the first part have been added later. Apparently the original pages were lost, most probably they were damaged due to intensive use over a long period of time. The manuscript has no colophon but it abounds with certificates of audition, many of which, though not all, are dated. A photographic copy of this manuscript is in the possession of the Staatsbibliothek Berlin MS sim.
I could not access the manuscript in Damascus directly, but only a mi- crofilm copy. Some parts are illegible, in both the microfilm and the photographic copy, but in general the reproductions are of a sufficient quality that most of the certificates could be read. The page numbers refer to MS sim. It consists of photographs of double pages. As the page numbers on the manuscript con- form to the numbers of the photograph but deviate from the folio numbers, page num- bers are used. There are slight variations in the wording, a sample on the title page of part 5 reads as follows cf.
Figure 2. Thus here we have a rare example of a manuscript that remained in the possession of one teacher and was not passed around. Richards, ed. Tornberg, 13 vols. The teaching in madrasas at least in the beginning did not necessarily differ very much from the traditional ways of teaching in study circles called alqah or majlis in mosques or private homes, with regard to the persons involved, the methods, and the topics.
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