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Chinese Porcelain and the Material Taxonomies of Medieval Rabbinic Law: Encounters with Disruptive Substances in Twelfth- Century Yemen

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Chinese Porcelain and the Material Taxonomies of Medieval Rabbinic Law: Encounters with Disruptive Substances in Twelfth- Century Yemen The Medieval Globe Volume 2 Number 2 Legal Worlds and Legal Encounters Article 9 12-23-2016 Chinese Porcelain and the Material Taxonomies of Medieval Rabbinic Law: Encounters with Disruptive Substances in Twelfth- Century Yemen Elizabeth Lambourn De Montfort University, [email protected] Phillip I. Ackerman-Lieberman Vanderbilt University, [email protected] Follow this and additional works at: https://scholarworks.wmich.edu/tmg Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, Classics Commons, Comparative and Foreign Law Commons, Comparative Literature Commons, Comparative Methodologies and Theories Commons, Comparative Philosophy Commons, Medieval History Commons, Medieval Studies Commons, and the Theatre History Commons Recommended Citation Lambourn, Elizabeth and Ackerman-Lieberman, Phillip I. (2016) "Chinese Porcelain and the Material Taxonomies of Medieval Rabbinic Law: Encounters with Disruptive Substances in Twelfth-Century Yemen," The Medieval Globe: Vol. 2 : No. 2 , Article 9. Available at: https://scholarworks.wmich.edu/tmg/vol2/iss2/9 This Article is brought to you for free and open access by the Medieval Institute Publications at ScholarWorks at WMU. It has been accepted for inclusion in The Medieval Globe by an authorized editor of ScholarWorks at WMU. For more information, please contact wmu- [email protected]. THE MEDIEVAL GLOBE Volume 2.2 | 2016 Copyeditor Shannon Cunningham Editorial Assistant Kelli McQueen Page design and typesetting Martine Maguire-Weltecke © 2016, Arc Humanities Press, Kalamazoo and Bradford This work is licensed under a Creative Commons Attribution­ NonCommercial­NoDerivatives 4.0 International Licence. The authors assert their moral right to be identified as the authors of their part of this work. Permission to use brief excerpts from this work in scholarly and educational works is hereby granted provided that the source is acknowledged. Any use of material in this work that is an exception or limitation covered by Article 5 of the European Union’s Copyright Directive (2001/29/EC) or would be determined to be “fair use” under Section 107 of the U.S. Copyright Act September 2010 Page 2 or that satisfies the conditions specified in Section 108 of the U.S. Copy­ right Act (17 USC §108, as revised by P.L. 94­553) does not require the Publisher’s permission. ISSN 2377­3561 (print) ISSNwww.arc-humanities.org 2377­3553 (online) CHINESE PORCELAIN AND THE Material TAXONOMIES OF Medieval RABBINIC Law: ENCOUNTERS WITH Disruptive Substances IN TWELFTH-CENTURY YEMEN ELIZABETH LAMBOURN and PHILLIP ACKERMAN-LIEBERMAN increasingly proving to be valuable sources for the study leGal TexTs are Muhammad’s Grave: Death of the material culture of the medieval Middle East and the Islamicate world more Rites and the Making of Islamic Society broadly. Innovative monographs (such as Leor Halevi’s ) and articles (such as Tziona Grossmark’s ­ study of glass within Jewish law and Ruba Kana’an’s use of Islamic legal sources in tives that emerge from the dialogue between legal texts and material things.1 the interpretation of medieval metalwork production) exemplify the new perspec As endless practical legal arrangements, the creation of rules and categories to tame Don Davis proposes in this issue, we can see the “story of law” as “the formation of them, and the subsequent mutual development of (and tension between) both opportunity to explore the2 encounter between the theory and the praxis of law. as an ongoing encounter.” Hence, the objects of material culture offer us a new Nevertheless, the slow pace at which legal corpora are being integrated into the study of material culture is a symptom of the complexity of these sources and the fundamentally interdisciplinary and collaborative nature of such an enterprise. ṣīnī 3 ­ This article focuses on a set of legal questions about vessels (literally, “Chi ­ nese” vessels) sent from the Jewish community in Aden to Fustat (Old Cairo) in the ited in the so­called Cairo Geniza, a document which eventually made its way to mid-1130s CE. These questions survive in a memorandum subsequently depos Figure 5 4 Cambridge Uni ver sity Library (see ). 1 Bilderverbot Finbarr Barry Flood’s forthcoming transhistorical exploration of the “prohibition of integrates legal sources into this debate (the study’s working title is Islam and Image: images” ( ) as a perceived characteristic of Islamic cultures also innovatively Polemics, Theology, and Modernity Ḥisba exceptionally rich, if complex to interpret. ). manuals (compilations of marketplace rules) are 2 Ghabin’s illustrates the problems of interpreting terms 3 Davis, “TowardḤisba: a ArtsHistory and of Craft Documents,” in Islam 169–170. and technologies described in ḥisba historical, and material context. texts without a very sharply defined geographical, 4 Goitein and Friedman, India Traders , 387, lines 5–12. In Goitein’s classification, the letter is designated as document II, 33–34, and is composed of two surviving fragments, T-S 8J37.1 199 The Medieval Globe 2.2 (2016) 10.17302/TMG.2-2.8 pp. –238 200 and ELIZabeTh laMboUrn PhilliP ACKerMan-lieberMan ṣīnī vessels are listed in various Geniza inventories and wills, this is the only known discussion of the materiality of ṣīnī to occur in any Geniza document, While respect to Jewish law of vessels used for food consumption. and also the earliest dated and localized query about these vessels’ status with 5 ­ Although opaque at ing can be linked to the contemporaneous appearance, in the Yemen, of a new type first reading, our analysis of these queries will suggest that their6 phrasing and tim of Chinese ceramic material: in effect, an early true “porcelain.” Although various types of Chinese ceramic had been entering the Middle East since the first half of the ninth century, sometimes in huge quantities, this particular ceramic fabric problem, since its properties confounded their expectations of how a ceramic fab­ presented Jewish scholars and householders at the port of Aden with a perplexing early porcelains raised issues of purity (ṭahora ṭuma ric should look, feel, and behave. In particular, the notable translucency of these fundamental to proper Jewish ritual observance: concepts that were structured by ) and uncleanness ( ) that were complex material taxonomies. By confounding and destabilizing these taxonomies, and T-S Ar. 5.2; for the English translation of the full letter with footnotes and commentary, Maḍmūn ha-Nagid see Ibid., 377–89. The Hebrew edition of the letter includes the full transcription of the Judaeo-Arabic original and can be found in Goitein and Friedman, , 234–48 (for the Judaeo-Arabic transcription of this passage see page 239, lines 5–12). The document Goitein and Friedman, Ḥalfon ha-soḥer is also reproduced, with the text of the Judaeo-Arabic original and a Hebrew translation, in See various references to in Goitein’s (given in the cumulative 5 ṣīnī , 119–25.Mediterranean Society ṣīnī possible evidence for one earlier discussion of ṣīnī indexes in volume 6 under “porcelain” and “ ”). To date, we have only been able to identify 6 vessels: see below, n. 7. relationship to emic Chinese ceramic categories; however, it is commonly used even by A European invention of the fourteenth century, the term “porcelain” bears no specialists of Chinese ceramics to refer to high-fired ceramics with exceptionally hard, vitreous bodies: this is the sense of the term employed here. Regina Krahl notes that “in the West, the term ‘porcelain’ is reserved for ceramics that are white, translucent and resonant distinction made between these fabrics and so­called stonewares, ceramics that can lack and are fired at temperatures above 1,300 degrees Celsius,” whereas in China there was no practice there is no distinct dividing line between the two but a smooth transition, and the these characteristics and are only fired above 1,200 degrees Celsius. As she observes, “in difference is not necessarily apparent to the naked eye” (Krahl, “White Wares of Northern China,” 202). The term “porcellaneous” is often used to reflect this complexity. Technically in the seventh century; while Jingdezhen in the south began producing early porcelains in speaking, the earliest porcelains were produced in China in Henan, at the Gongxian kilns, Science and Civilization in China the late Tang/Five Dynasties period (907–60 CE): see Needham, Kerr, and Wood, ṣīnī, a term , 151–53 and 216–19; see also Pierson, “Industrial Ceramics in China,” 62. In the Middle East, Chinese ceramics quickly became known simply as ceramic, or indeed any of its Middle Eastern imitations. that translates more accurately as “chinaware,” since it came to designate any Far Eastern 201 CHINESE PORCELAIN and The MaTerial TAXONOMies oF MEDIEVAL rabbinic laW Figure 5. Page from the memorandum written by Maḍmūn b. Ḥasan Japheth (Aden, ca. 1135), showing the postscriptum query about ṣīnī vessels. Cambridge Uni ver sity Library, T-S 8J37.1, fol. 2r. Reproduced with permission of the Syndics of Cambridge Uni ver sity Library. 202 and ELIZabeTh laMboUrn PhilliP ACKerMan-lieberMan Chinese porcelain became a disruptive substance. Marshalling evidence from con­ temporary Jewish legal compendia and other writings produced in this milieu, our discussion substantially advances some interpretive angles first suggested by S. place this Chinese ceramic fabric among already legislated substances, notably the D. Goitein and Mordechai A. Friedman. We examine the efforts of Adeni Jews to “neighboring” substances of glass and earthenware, in order to derive clear rules pattern of encounter and negotiation revealed here is characteristic of rabbinic for the proper use and purification of vessels manufactured from it. Indeed, the Judaism’s approach to new materials and the technologies behind them, and has millennium CE through to the modern­day entry of plastics into the kosher home. a long history running from the popularization of glass vessels in the early first And yet the specific material culture of Judaism has received comparatively little attention from scholars, so one of the aims of this article is to highlight the unique and rich potential of this field.
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