Diplomacy in the Early Islamic World by Maria Vaiou

Author:Maria Vaiou [Vaiou, Maria]
Language: eng
Format: epub
Tags: History, Middle East, General, Europe, Medieval, Political Science, International Relations, World, European
ISBN: 9781786734457
Google: J-qKDwAAQBAJ
Publisher: Bloomsbury Publishing
Published: 2015-02-13T01:12:17+00:00

298.Al-Munajjid amends “lā yuqīmu” (‘he does not consider’), which is in the manuscript, to “‘an yuqīma” (ivth form, v. qāma, ‘to raise’). Lane, 1, pt. 8, 2995–6. Bayh. 156.

299.Min Āyīni al-Furs. See Appendix 6.

300.Rasūlan jalīlan (s. jalīl, pl. ajillā’, ajilla, jalā’il). Lane, 1, pt. 2, 437–8.

301.Dhā martibatin (pl. marātib) shāhiratin wa manzilatin ‘āmira. Lane, 1, pt. 3, 1026, 1, pt. 4, 1612. EI2, 12, ‘Martaba’ (J. Sadan), 600–1.

302.Mutadhallilan. Lane, 1, pt. 3, 972.

303.Wa jālisan (iiird form, v. jalasa) bayna yadayhi. Lane, 1, pt. 2, 443. For other examples on protocol for seating and placement in the imperial court, see the account of the embassy of the ‘Abbāsid envoy Naṣr b. Azhar to the imperial court in 859 to arrange for an exchange of prisoners (which took place in Ṣafar, 246 = April 27–May 25, 860, Dö., Reg., 1/1, no. 456). After Naṣr greeted the emperor during the reception he was ordered to sit on the edge of a large chair (dais), that was the platform on which the imperial throne was set, and place the gifts he had brought in front of the emperor. Once he had delivered his message, the emperor allowed him to approach and treated him with honour; Ṭab., iii, 1450; Kraemer, Ṭabarī, 168. See also the account of the embassy to Constantinople of ‘Umāra b. Ḥamza, who was also asked by the emperor to sit after he conveyed his message to him; Faq., 137. For the account of 917, when the caliph was stationed 100 cubits from the Byzantine ambassadors, see ‘Arīb b. Sa‘īd, 64; Fr. tr. Canard, ii/2, 60–1. Similarly the ‘Abbāsid envoys in 946, during the second reception, were introduced to the emperor in the customary manner by the logothetes and approached the imperial throne (πλησίον τοῦ βασιλείου θρόνου) and had a conversation with him (συνέτυχον μετὰ τοῦ βασιλέως). ‘Their entourage was also brought in, and stood toward the western end at the place raised up upon the two histopodia (ἱστοποδίοις αἰρομένῳ), with the three great golden platters in front; and they remained there until the envoys took their leave of the emperor and withdrew’: see C. Porph., DC, 588.7; tr. Featherstone, ‘Di’ endeixin’, in Cutler– Papaconstantinou, The material, 99. Imperial protocol imposed a duty on the Muslim envoys to respect the traditions and practices of the court: refusal by Muslim envoys to follow courtly rules sometimes caused momentary tension, as when, in 859/860, the ‘Abbāsid envoy Naṣr was not allowed to enter with his sword (sayfi), black robe (bi-sawādi), dagger (khanjari) and tall cap (qalansūwati) and reportedly left, but was brought back as he was leaving; see Ṭab., iii, 1449–50; Kraemer, Ṭabarī, 168. For rules of attendance in the caliphal court, see al-Ṣābī, Rusūm, 31–70; tr. Salem, 29–57. For dress protocol in the caliphal court, see al-Ṣābī, Rusūm, 71ff, 91; tr. Salem, 59ff, 74. For today’s dress code requirements for diplomats, see Feltham, 34–5. Wood–Serres,150–6.

304.Min al-siyāsati ’l-‘āmma. Al-Munajjid amends “al-‘āmmiyya” to “al-‘āmma”.

305.This sentence might mean that being one-eyed is always unlucky except when speaking about the sun, which is so to speak one–eyed.

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