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Writing Signs: the Fatimid Public Text</Article-Title> Review: [untitled] Author(s): Jonathan M. Bloom Source: Journal of the American Oriental Society, Vol. 120, No. 2 (Apr. - Jun., 2000), pp. 271- 273 Published by: American Oriental Society Stable URL: http://www.jstor.org/stable/605051 . Accessed: 18/10/2011 11:15 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. American Oriental Society is collaborating with JSTOR to digitize, preserve and extend access to Journal of the American Oriental Society. http://www.jstor.org Reviews of Books 271 several of his successors (whose rule amountedto a dictatorship) Fatimid period, any Sicilian could thus have been Armenian. but to insure by their presence the very survival of the Fatimid Jawhar, the Sicilian, the famous general who conquered Egypt dynasty in the face of a Saljuk onslaught. The extent of this for the Fatimids, according to this reasoning, is "... thought to influx was considerable; sources suggest that well over thirty have been of Armenian descent" (pp. 83-84). The caliph al- thousand Armenians took up residence in Egypt and, because Mustacli was Armenian by virtue of the fact that he was Badr many of them remained Christian, they constituted a recogniz- al-Jamali's grandson (pp. 13, 106, 128-30). Where this infor- able threat to the Muslim domination of the country. Among mation came from is unclear; al-MustaCliwas actually Badr's the seven (or possibly more) Armenians who were to hold the son-in-law (and thus al-Afdal's brother-in-law), but hardly an wazirate in the century from Badr until Ruzzik b. Tal'ic, one Armenian. These two examples must suffice but there are more was the ChristianBahram, who never converted, even though as in the book. wazir he was grantedthe title "Sword of Islam" (sayfal-Islam). In general the writing is careless throughout and often con- These Armenians thus form a distinct chapter in Fatimid his- fused and confusing; and the facts put in evidence, even when tory and the phenomenon of their participationen masse in its accurate, are frequently forced to mean something quite un- final phase deserves considerable scholarly attention and study. likely. Still, it is useful to be reminded of the depth of Arme- Therefore, given the inherent interest of the subject that is nian involvement in Fatimid Egypt. Some issues discussed by implied in Professor Dadoyan's title, students of Fatimid his- Dadoyan-though not necessarily resolved by her-are highly tory should be drawn to her book. What they will find in it, significant. For example: the precise religious attitudes and however, may prove disappointing and more than a little diffi- proclivities of Badr and al-Afdal remain a mystery; Bahram's cult to fathom. The author is not a specialist on the Fatimids connection to an international Armenian ecclesiastical elite nor on the Egypt of this period. Instead she wants to use the through the Catholicos Grigor Martyrophil and his nephew Fatimid Armenians as a major case to illustrate how heterodox (also named Grigor), who may have been Bahram'sown brother, and sectarian Armenians interacted with sectarian Muslims. raises again the question of Bahram's possible princely status She sees this situation as the "... last large scale phase in the prior to his entry in Egypt and his purpose in coming there; and perpetual alliance between the Armenian sectarians and the the Banu Ruzzik's purported attachment to a Nusayri-Imami Muslims" (p. 1). Apparently,therefore, she understandsthe ex- version of Shicism, at least in the case of al-Malik al-Salih tensive Armenian role in Fatimid Egypt as the outcome of a Tala>icb. Ruzzik, and their Armenianbackgrounds, also requires natural affinity between the Ismacili Shicites and various rene- investigation. But specialists on the Fatimids should take up gade and heterodox Armenian groupings-both at odds with these issues with due caution and certainly consult the sources the orthodoxy of their respective religious establishments. in addition to the material in this book. Unfortunately,the non- To make that argument, she devotes substantial space to the specialist, even while gleaning from it valuable information history of pre-Fatimid Armenian heresies, going back several about the Armenians, in the absence of a way to judge what is centuries and earlier. Fully a third of the book treats this back- accurate and what is speculative (or even incorrect), may be all ground, without more than a vague hint as to why or what im- too frequentlyled astray by its author'sless obvious agendas. portance it has for its later subject. Finally, when she does come to the Armenian establishment in Fatimid Egypt, the con- PAULE. WALKER nection to this latter subject exists by faint implications-a re- UNIVERSITYOF CHICAGO lationship that is not likely to be at all clear to most readers. A sentence such as the following comment about the "spiri- tual zeal" of the Jamflis (Badr and al-Afdal) seems to provide a bridge. WritingSigns: The Fatimid Public Text. IRENEA. BIERMAN. It seems that the cultural syncretism which gave rise to By UNIVERSITYOF CALIFORNIA 1998. xvi + sectarian,revolutionary and apocalyptic movements (like Berkeley: PRESS, Pp. 124, illustrations and $50 $20 IsmaCilismitself) underlay the intimacy the sectarians maps. (cloth); (paper). had with Islam at the same time their adher- maintaining Fatimid Art at the Victoria and Albert Museums. By ANNA ence to their Armenian 124) identity. (p. CONTADINI.London: V & A PUBLICATIONS,1998. Pp. 138, color plates and illustrations. ?60, $99 [U.S. distribution: In the careers of various reviewing specific key individuals Antique Collectors' Club Ltd., Wappingers Falls, N.Y.] in the Fatimid state, Dadoyan also tends to see an Armenian in all situations where she presence can deduce even the slight- The Fatimids (r. 909-1171), Ismacili Shicites who claimed est of it. As one because possibility example, many Armenians descent from the Prophet'sdaughter Fatima and his son-in-law had once been relocated to in an era Sicily long before the CAlib. Abu Talib, rose to power in tenth-centuryIfriqiya (now 272 Journal of the American Oriental Society 120.2 (2000) Tunisia) and soon fought with the Umayyads of Spain for con- as carved rock crystal, woven textiles, ceramics, glass, carved trol of much of northwestAfrica. In 969 the Fatimidgeneral Jaw- ivory and wood, and metalwork. The first chapter is a solid in- har turnedin the other directionand conqueredEgypt, ostensibly troduction to Fatimid history and architecture.It is followed by the first stage in the Fatimids' conquest of the entire Muslim chapters on the individual media, including discussion of their world and their recognition as its rightful rulers. Inspired by history and technique. The discussion of rock crystal is partic- Jawhar's successes, the Fatimids abandoned north Africa and ularly interesting. To each chapter Contadini appends a cata- moved eastwards, establishing their capital at Cairo, on the logue of many, but not necessarily all, of the examples from the banks of the Nile. Although they came to control parts of Syria V&A collection attributed to the Fatimid period. This selec- and the Hijaz and even were briefly recognized in Baghdad it- tion indicates at once the book's strength and its weakness, for self, things didn't work out the way they had planned, and for the author is unsure whether her book is about Fatimid art- most of the next two centuries Fatimid power was largely con- hence she discusses works outside the V&A collection-or about fined to Egypt. Therethey transformedFustat, a somewhat sleepy the V&A collection-hence she discusses works in the collec- regional capital, into Cairo, the bustling metropolis of the Med- tion that have nothing to do with the Fatimids, such as the Mar- iterranean, and presided over a mixed and prosperous popula- wanid tiraz and a Yemeni iqat, both illustratedin color. Overall, tion of Muslims, Christians,Jews, Arabs, Berbers,Blacks, Turks, this is a fair, useful, and reliable book. etc. Despite famines, political and religious crises, and the on- Irene Bierman's book is quite different. It is at once more slaught of the Crusaders, the Fatimids held on by the skin of ambitious but ultimately less successful. Her thesis is that the their teeth for two centuries until Saladin restored Sunni rule Fatimid rulers of Egypt were the first to use writing on build- to Egypt. ings and textiles ("the public text") to present their own dis- The Fatimids have exerted a powerful attractionon later gen- tinct ideology to the diverse membersof Cairenesociety. Fatimid erations of historians,perhaps because of the shivers they arouse doctrines, she argues, were presented in a distinct "Fatimid" as the only Shicite dynasty to have ruled Egypt, which was nor- form of Kufic script embellished with tendrils, leaves, and flow- mally a bastion of Shafici Sunnism, or else because of the un- ers. The book's blurb suggests that it will provide new insights paralleled splendor of their art and court. The great Mamluk into a complex period of Muslim history, as well as provide a historian al-Maqrizi chronicled the history of the dynasty and pioneering model for studying public writing in other societies. its fabulous monuments and treasures, basing his accounts on This is hardly likely. mostly now-lost chronicles written in the Fatimid and post- The author appears to have decided on a theory about public Fatimid eras.
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