The Geniza fragment T-S AS 161.50 contains three poems, all in Judaeo-Arabic, attributed to the Egyptian Sufi poet Muḥammad b. Ibrāhīm Abū ʿAbd Allāh, known as Ibn al-Kīzānī (d. 562/1167). None of the texts are present in his published dīwān. In the Egyptian section of his anthology Kharīdat al-qaṣr, Saladin's secretary ʿImād al-Dīn al-Iṣfahānī (d. 597/1201) testifies to the interest of Saladin in Ibn al-Kīzānī. We are thus in a unique position to evaluate the readership of this poet; while his followers called Kīzāniyya were already known, his popularity evidently extended not only across confessional lines to be read in a Jewish milieu, but also reached elite levels, despite his (according to ʿImād al-Dīn) “heterodox” beliefs. These new texts accordingly throw light on inter-religious and unorthodox currents normally not understood to have been promoted by Saladin and his avowedly Sunni successors.

One cannot speak of the nineteenth-century Beirut Nahḍa and not mention Muʿallim Buṭrus al-Bustānī (1819–83). This article examines how al-Bustānī utilized the Arabic oratorical tradition and the innovative medium of print to create the Muʿallim brand. The first section analyses his Khuṭba fī Ādāb al-ʿArab (An Oration on the Culture of the Arabs, 1859) to illustrate how he operationalized the Arabic rhetorical style to position himself as an eloquent public intellectual. This article next discusses how he built parts of this lecture on sariqāt (literary thefts/legitimate borrowings) from his contemporaries and participated in the collective practice of knowledge production. Lastly, al-Bustānī's advertising tactics in print to promote his public persona are explored. This article demonstrates that al-Bustānī successfully established himself as the Muʿallim by coupling the enduring cultural power of Arabic oration with the modern might of print.

This article looks at the history of jesters affiliated with the Iranian court during the Safavid and Zand periods. I present several case studies of jesters (dalqak), featuring Kal ʿEnāyat and Dalāleh Qezī from the Safavid period and Lūṭī Ṣāleḥ from the Zand period. From various primary resources including memoirs, European travelogues, and court-associated chronicles, I relate several accounts associated with these personalities and describe their unique relationship with the ruling shāh of their time. Through various staged and spontaneous performances involving irony, subterfuge, and satire, jesters – as embodied “mirrors for princes” – demonstrate the inherent precarity of the shāh's rule and the need to be accountable to his subjects. In comparing the Safavid jester to others across time and place, the performative simulation of transcending the status quo's gender, class, political, and moralistic boundaries will be shown to help preserve them.

With the exception of legal texts, surviving records of rape in early China have been the subject of little academic study to date. This is the result of a number of factors, including the criminalization of both consensual and non-consensual sex outside of marriage in ancient China, the tradition of using euphemistic vocabulary to refer to such topics, considerable variation, depending on time and place, as to what constitutes rape and discomfort that some very famous men are said to have committed crimes of rape and sexual violence. This article examines two famous and well-documented incidents – one concerning the rape of a woman in peacetime, the other an instance of mass gang rape during war – to explore the specific challenges of studying sexual violence in ancient civilizations. Ignoring early accounts of rape serves to significantly distort our understanding of some key events in Chinese history and perverts the textual record.

This article explores the political crisis before Wu Ding. The accession of king Wu Ding to the throne was not a given but the result of a political move by his father Xiao Yi. It must be seen as one of the consequences of an earlier political crisis named the “nine generations chaos” by Sima Qian, during which an attempt to share royal power between two royal lines finally collapsed and led to a move by Pan Geng to a new capital. This new city has recently been discovered north of the Huai river. The political crisis of the time led Shang kings to try to implement a unilineal system of succession. Other steps, ritual in particular, were involved after the reign of the king Zu Jia, one of the reigning sons of Wu Ding, in order to ensure the primacy of the unilineal system of royal succession.

By focusing on a controversial figure in Northern Song China (960–1127), namely Xing Shu 邢恕, this paper traces the historiographical construction of particular scholar-officials in Chinese historical accounts. Xing Shu, one of the best students of the Daoxue 道學 master Cheng Yi 程頤 (1033–1107), was depicted in most historical writings as a betrayer of his teacher and a political opportunist, including in his biography in the official Song dynastic history. This article demonstrates how the testimonies of Xing Shu's contemporaries offered rich materials for the construction of his treacherous character in later written records. Through a careful examination of these testimonies, the article reveals various historiographical operations through which contemporary testimonies were modified and transformed into seemingly reliable documents of historical figures and thus passed to later generations.

Previous studies of the Ying Wa College (英華書院) in early Hong Kong overlooked the role of the students. The scarcity of relevant sources could well justify such an oversight. This article aims at filling this gap through the careful use of London Missionary Society (LMS) materials. Not only does it aim to highlight significant aspects of the college, its unique history, its English education and its practice of Christian faith, it also discusses the careers of some graduates in Hong Kong, China and the world. This article argues that these Ying Wa boys formed a bridge that connected the Western and Chinese worlds. Their impact was felt through the spread of Christianity and global China business, on the one hand, and as a connection between the people and the government in colonial Hong Kong, Qing China and overseas Chinese communities in Singapore and Australia.

This paper offers a re-edition and reinterpretation of a Greek inscription painted on a wall at the Rivergate Church at Faras in medieval Nubia and dated to the thirteenth–fourteenth centuries. This dedicatory prayer is the first evidence for the existence of the female diaconate in the entire Nile Valley. While the close reading of the text in its architectural and art-historical settings allows us to formulate some hypotheses about the functions of Nubian deaconesses, in a broader perspective, the inscription is also a valuable piece of evidence for the high position of Nubian women on the one hand and the “Byzantineness” of Christian Nubian culture on the other.