Book Review: Arnold E. Franklin, This Noble House: Jewish Descendants of King David in the Medieval Islamic East, Philadelphia: University of Pennsylvania Press, 2013, xv + 297 pp.
Book Review: Arnold E. Franklin, This Noble House: Jewish Descendants of King David in the Medieval Islamic East, Philadelphia: University of Pennsylvania Press, 2013, xv + 297 pp.
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书评：阿诺德·E·富兰克林，《这座贵族之家：中世纪伊斯兰东部大卫王的犹太后裔》，费城：宾夕法尼亚大学出版社，2013 年，xv 297 页。
DOI：
10.1017/s1479591414000084
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发表时间：
2014
影响因子：
0.6
通讯作者：
MORIMOTO Kazuo
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櫻井義秀;櫻井義秀;蜂屋邦夫;長谷部英一;Sudan Shakya;Sudan Shakya;Yoshihide Sakurai;高本康子;松下道信;山田俊;高本康子;蜂屋邦夫;櫻井義秀;高本康子;山田俊;森由利亜;高本康子;Kazuo Morimoto;高本康子;八木久美子;松下道信;Satoko Fujiwara;MORIMOTO Kazuo
剑桥大学出版社也在网上出版了这本书，一个更微妙的方法来解释"大多数"的构成，可能会帮助我们为富兰克林在这本书中所取得的成就增加一些细微差别。除了富兰克林揭示的许多相似之处外，关注差异也可能是有益的。例如，一个明显的区别是，犹太人方面显然缺乏家谱的学术学科。在穆斯林方面，一个完全发展的家谱学科已经形成，并至少在理论上有助于阻止谢里夫的不受控制的扩散。然而，富兰克林明确指出，犹太社会缺乏"穆斯林社会中出现的那种致力于维护贵族地位的机构"（第96页）。然而，我们被告知，在同一时间，一些nesi的后裔实际上可以诋毁。在没有特别权威的情况下，nasi怎么会被发现是假的呢？换句话说，这种判断最终是否只取决于大众的声音？如果是这样的话，我们如何解释双方截然不同的情况？犹太人和穆斯林社区规模的明显差异是唯一可能的答案吗？遵循这一系列的问题可能有助于我们进一步了解犹太人和穆斯林对各自高贵血统的态度。另一个明显的区别是关于犹太人一方高贵的、符合圣经的祖先的多样性。对于穆斯林来说，阿里德的后裔（从阿里德的后裔，穆赫的堂兄和女婿。ammad）成为我们可以描述为伊斯兰教卓越的高贵祖先的东西，大约在同一时间，nesi jamim的扩散。因此，富兰克林在第3章中提出的nesi kohanim、kohanim以及（在较小程度上）利未人的类似主张，对于一个具有比较主义倾向的伊斯兰主义者来说特别有意义。富兰克林对nesi kohanim的彻底处理不可避免地引起了对kohanim的另一项研究的期望，从上面提到的评论中判断，这个主题似乎至少是有希望的。这个贵族之家是伊斯兰主义者的一个宝库，他们对血统和家谱感兴趣，或者更普遍地说，在穆斯林社会中，为了合法化的目的而使用理想化的过去。与此同时，伊斯兰主义者似乎有空间为进一步推进富兰克林在这一开创性研究中所取得的成就做出贡献。希望这本优秀的书的出版将在未来被铭记为伊斯兰和犹太研究之间许多富有成果的对话的起点。
Published online by Cambridge University Press also, a more delicate approach to what constituted the “majority” would likely help us add some nuances to what Franklin has achieved in this book. In addition to the many parallels that Franklin has brought to light, it may also be profitable to pay attention to differences. For example, one conspicuous difference is the apparent lack of a scholarly discipline of genealogy on the Jewish side. On the Muslim side, a fully developed genealogical discipline was formed and contributed–at least in theory–to checking the uncontrolled proliferation of sharıfs. Franklin, however, explicitly states that Jewish society lacked the “kinds of institutions devoted to safeguarding nobility that emerged in Muslim society”(p. 96). Yet, we are told at the same time that the descent of some nesiʾim could actually be denigrated. How could a nasi have been found false in the absence of a special authority? Did the judgment, in other words, in the end depend only on the popular voice? And if that is the case, how can we explain the contrasting situations on both sides? Is the obvious difference in the size of the Jewish and Muslim communities the only possible answer? Following this line of questions may prove useful for furthering our understanding of the Jewish and Muslim attitudes towards their respective noble lineages. Another conspicuous difference concerns the multiplicity of noble, biblical ancestries on the Jewish side. For the Muslims, the ʿAlid descent (descent from ʿAlı, paternal cousin and son-in-law of Muh. ammad) became something we may characterize as the noble ancestry par excellence of Islam at around the same time as the proliferation of the nesiʾim. The parallel claims by the nesiʾim, kohanim, and, to a lesser extent, Levites that Franklin presents in Chapter 3, thus, are of particular interest for an Islamicist with a comparativist turn of mind. Franklin’s thorough treatment of the nesiʾim inevitably rouses expectations for another study on the kohanim, a subject that seems to be at least as promising, judging from the comments in the review mentioned above. This Noble House is a treasure trove of insights for Islamicists who are interested in the place of lineage and genealogy, or more generally the use of the idealized past for the purpose of legitimization, in Muslim societies. At the same time, there seems to be room for Islamicists to contribute to furthering what Franklin has achieved in this groundbreaking study. It is hoped that the publication of this excellent book will be remembered in the future as a starting point for many fruitful conversations between Islamic and Jewish studies.