Search Results (10)

This article analyzes the scale, fluctuations and geographical distribution of olive (Olea europaea) cultivation in Palestine over 550 years, from the Late Mamluk period (1300–1517), through the Ottoman era (1517–1917), until the end of the British Mandate in 1947. Although olive oil played a dominant role in the diet and the local economy, there is currently no research that measures and quantifies the number of olive trees or the number of villages and towns that cultivated olive trees and produced olive oil. We reconstruct the agricultural landscape with its vast olive groves and examine the cultural history of olive tree farming, the growth of the olive oil industries and their economic role and importance. The earliest figures we have, that are from the year 1596, show that 400 villages cultivated 1,400,794 olive trees. By 1943, there were 6,053,367 olive trees that were cultivated by 644 villages. We found a strong correlation (R² = 0.96, p < 0.01) between the number of olive trees and the number of villages, indicating that olive oil demand and the olive oil industry align with population size. The research data derives from a variety of medieval local chroniclers, as well as diaries by European, North African and Middle Eastern travelers who provide descriptions of olive groves and the olive oil industry. Among the most important sources are the 1596 Ottoman tax registers. The tax registers are the first document that present clear-cut figures on the numbers of olive trees, olive presses and the names of the villages that cultivated olive groves. The main sources for the last period dealt with in this study are the British Mandate maps (1943), which display the acreage of the different crops across Palestine. The data from the maps is supplemented by two modern works on olive cultivation written by agronomists Assaf Goor (b. 1894) and Ali Nasouh (b. 1906) who were born in Palestine and employed by the British department of agriculture. The analysis of data shows that demands of local and oversea markets; the olive oil soap industry, which was based on the local olive oil; as well as competing agricultural crops like sugarcane, cotton and citrus, contributed to a complex economic structure. Olive tree cultivation did not depend on government investment. Olive groves in Palestine were rain fed, and, except for the harvest, they required relatively few working days a year. Hence, moderate policies (low taxation during periods of drought and low yields) adopted by enterprising local rulers and the central British government created a unique and relatively balanced relationship between rulers and farmers, which encouraged olive cultivation and led to a constant increase in the number of olive trees and the development of the olive oil industry. Full article

Mamluk historiography is predominantly centred on the political actions of the ruling elite, particularly sultans and senior officials, whose careers and decisions are extensively documented in chronicles, biographical dictionaries, and autobiographical writings. In contrast, lower-ranking members of the ruling hierarchy appear only sporadically and occupy a structurally marginal position within historical narratives. Legendary and folkloric traditions are similarly marginalised, typically remaining outside the scope of official historiography and surviving primarily through oral transmission or in sources linked to socially and politically peripheral groups. Although a small number of reports attributed to lower-ranking mamluks are preserved in certain texts, they were largely ignored by Mamluk historians. This article examines Mamluk accounts of the legend of the “Green City” located in Tīh Banī Isrāʾīl (the Wilderness of the Children of Israel) in Sinai. The story is attributed to the Mamluks, who allegedly encountered the city while fleeing to Bilād al-Shām after the assassination of al-Amīr Fāris al-Dīn Aqṭāy by Sultan al-Muʿizz Aybak in 652/1254. Despite its proximity to this major political event, the narrative survives only in brief references by six historians across the entire Mamluk period (648–923/1250–1517). By analysing the transmission and marginalisation of this account, the article argues that the legendary narrative of the Green City offers a revealing case study of how extraordinary desert traditions were selectively incorporated into Mamluk historiography. A microhistorical and critical reading of the story further illuminates the interplay between oral testimony, desert knowledge, and the historiographical practices that shaped the preservation, adaptation, or omission of such narratives. Full article

Greater Ethiopia in the late medieval period, a somewhat delicate federation in the Horn constituted by the Christian highland kingdom and bordering Muslim princedoms, was integrated by interregional links of great significance, in a balance of roles within a wide trade network. Yet the interlacing web of connections saw as many disconnections. Sources from the Christian side as well as the Muslim side with its associated parties continue to provide light on various regional dynamics involved and allow analysis of how interactions were influenced by external actors such as Mamluk Egypt, the Ottoman Empire, and Christian Mediterranean states drawn by the belief that Abyssinia was ruled by Prester John. The purpose of this study is to expound the factors that shaped dealings between the two religio-political parties in order to help build a comprehensive perspective of the entangled milieu. The authors argue that a variety of conditions prevented domination by a single group and forged acceptance of a practical reality as a modus operandi. While several sources and references in Western languages on the wide regional interactions are known, this study aims to present a transcultural view on the topic through untapped Arabic studies examining related primary Arabic sources. Recent archeological work is also taken into account. Some emphases and clarifications are offered to promote an understanding of the region’s circumstances, the timing and aims of key episodes, and foreign interventions. Full article

From the early centuries of Muslim history, one of the most popular pilgrimage routes for the Andalusian and Maghribī pilgrims involved traveling through Alexandria to Cairo, then onward to Upper Egypt, followed by a sea journey to Jidda and finally reaching Makka. In the thirteenth and fourteenth centuries, several Maghribī scholars followed this route, combining the pilgrimage journey with scholarly pursuits. Among them, al-Qāsim b. Yūsuf al-Tujībī (d. 730/1329) compiled a travelogue titled Mustafād al-Riḥla wa-l-Ightirāb (The Benefits of Travel and Being Abroad), in which he blended the literary genres of riḥla (travelogue) and muʿjam al-shuyūkh (biographical dictionary of one’s teachers). This article spatializes al-Tujībī’s journey, as depicted in Mustafād al-Riḥla, by employing geographical information systems software to map the locations and routes described in his travelogue. Additionally, the paper examines the structure and style of the travelogue, which blends the riḥla and muʿjam genres, highlighting the combination and hybridization of literary forms. This analysis considers al-Tujībī’s engagement with encyclopedic compilations in Mamluk Cairo and the influence of this intellectual environment on his work. Finally, by highlighting the scholarly network that al-Tujībī established in Egypt and Ḥijāẓ, the paper explores the role of pilgrimage journeys in merging religious duty with scholarly pursuits. Full article

Historic urban cities face increasing pressure from tourism, necessitating sophisticated approaches to visitor management that protect both heritage values and local communities. The current study develops new sustainable metrics—sustainable visitor capacity (SVC) and Sustainable Visitation Index (SVI)—to provide a multifaceted assessment of heritage destination management beyond simple visitor volume calculations. The SVC considers operating hours, site capacity, and walking time, while the SVI holistically evaluates time efficiency, spatial distribution, and physical comfort. Applying these metrics to seven routes through the historic Mamluk monuments revealed significant variations in sustainability performance, with SVI scores ranging from 48.9 at Al-Ṣalῑba/Al-Sayyida Zaynab Streets to 92.8 at Northern Al-Mu’izz Street. The findings demonstrate that while the recommended daily visitor capacity ranges from 1286 to 2182 visitors across different routes, actual visitation frequently exceeds these thresholds, particularly in commercial zones. Geographic analyses and on-site studies identified the integration of tourist activities with commercial, residential, and religious uses as a critical factor contributing to overcrowding, especially evident in areas like Al-Ṣalῑba Street, where low SVI scores reflect challenges with unorganized markets and local congestion. The study offers site-specific recommendations for heritage managers, focusing on dynamic visitor management systems and zoning strategies that consider the dual function of these historic corridors as both tourist attractions and vital local thoroughfares. This research provides heritage managers with practical tools to quantify and enhance the sustainability of visitor experiences while preserving site integrity within complex urban heritage contexts. Full article

This study focuses on the religious policy of the Mamluk Sultan Rukn al-Din Baybars (d. 1277), and its application throughout his rule in Egypt and Syria (Bilād al-Shām). This study also discusses the impact of this policy and its benefit for Muslims and Islam in general in the region. Dealing with the character of Baybars of Mamluk origin is very important in this study to obtain the required answers to the questions related to the Islamic character of Mamluk rule in the regions of the Middle East in the Middle Ages. Although Baybars’ background was as a slave (mamlūk), who was not familiar with the religion of Islam, he had to prove his ability to act as a leader of an Islamic state. Baybars worked to implement the principles of Islam according to the Quran and the tradition of the Prophet (sunna), thus exploiting his status as an Islamic leader and as Sultan during his reign. Baybars was strict in his religious policy toward those who committed forbidden acts according to the Islamic religion, and he was keen to punish them and implement the Sharīʿa as required, in cooperation with the ʿulamā. Baybars was given relevant degrees and titles he deserved by the revived Abbasid Caliph in Cairo, such as a “holy warrior” (Mujāhid), “partner of emir of believers/the Caliph” (Qasīm Amīr al-Mu’minīn), and other religious titles that testify his high-ranking religious status as defender of Islam. Full article

In this paper which comes under the theme of macro-historical perspectives and Mediterranean history I shall discuss the exchange of gifts in three sections: first between the Lusignan kings of Cyprus and the sultans of Mamluk Egypt and Syria, between the Lusignan kings and the Turkish emirs of Anatolia, and thirdly between the Venetian rulers of Cyprus, including Queen Catherine Cornaro, and the Mamluk sultans for the period postdating 1473. Many of these exchanges of gifts took place during times of war, sometimes during the prelude to hostilities and sometimes immediately after their end. In addition, exchanges of gifts between Christian and Muslim rulers occasionally took place at times of peace. The reasons why gifts were exchanged, the type of gifts exchanged when these are described, not an invariable occurrence, and the symbolism underlying these exchanges of gifts will also be analyzed where possible. Furthermore, occasions when the recipient refused to accept the gift and why it was rejected shall also be examined. Where possible, comparisons with the exchange of gifts taking place in other societies and countries of the Eastern Mediterranean will be alluded to and discussed. In terms of source materials, the Cypriot chronicles of the fifteenth and early sixteenth centuries will form the principal source but reference shall also be made to diplomatic correspondence of the period under discussion. The exchanges of gifts normally took place within a diplomatic setting, this being the arrival of embassies, and gifts were sent sometimes to the close advisers of a ruler who could influence his policy and decision-making. On certain occasions, however, the exchanges of gifts could take place outside of this diplomatic context, for example as an expression of gratitude for assistance received. Full article

The Eighth Crusade was launched by Saint Louis against Tunis in Summer 1270. For a few months, the French kingdom and its allies posed a serious threat to the Hafsid regime. Even though they ultimately failed to conquer the capital city, they heavily weakened the rule of al-Mustanṣir (r. 1249–77), emptying his coffers and damaging his prestige. In this paper, we first inventoried the points at stake. Then, we identified the rationale behind the expedition, evaluated the balance of the armed forces, and measured the losses and gains for each side. Second, the sources showed how the authors could depict the situation and assess its aftermath, depending on their political agenda. The Hafsid thurifers tended to minimize the sultan’s impotency, while others (e.g., the Mamluks) sometimes harshly criticized it. Third, the courtiers resorted to poetry and satirized “al-Franṣīṣ” for his setback of the Seventh Crusade (1248–1254) which he had led too. They mocked him in famous epigrams that we translated and analyzed. In conclusion, we examined why they concealed the blow. The Literati of the Restoration (ca 1370–1488) strove to portray al-Mustanṣir as a model king for the First Golden Age (until 1277) in a long series of sovereigns that stretched over more than two centuries. Full article

Minerals able to colour in blue (and green in combination with yellow pigments) are limited in number and geologically. After presenting a short history of the use of cobalt as a colouring agent of glass, glaze and enamel in the Western/Mediterranean, Islamic and Asian worlds since Antiquity, we will present the different forms (dissolved ions, natural and synthetic crystalline phases/pigments) of cobalt and associated elements regarding primary (transition metals) and secondary geological deposits (transition metals and/or arsenic, bismuth, silver). Attempts to identify the origin of cobalt have been made by many authors considering the associated elements but without considering the important modifications due to different processing of the raw materials (extraction/purification/formulation). We review the information available in the ancient reports and present literature on the use of cobalt, its extraction and production from the ores, the different geological sources and their relationship with associated elements (transition metals, bismuth, arsenic, and silver) and with technological/aesthetic requirements. (Partial) substitution of cobalt with lapis lazuli is also addressed. The relative application of non-invasive mobile Raman and pXRF analytical instruments, to detect mineral phases and elements associated with/replacing cobalt is addressed, with emphasis on Mamluk, Ottoman, Chinese, Vietnamese and Japanese productions. The efficiency of Ni-Zn-As diagram proposed by Gratuze et al. as a classification tool is confirmed but additionally, CoO-Fe₂O₃₋MnO and CoO-NiO-Cr₂O₃ diagrams are also found as very efficient tools in this research. The relationship between the compositional data obtained from the artefacts and historical questions on the origin and date of their production are discussed in order to obtain a global historical view. The need of a better knowledge of (ancient) deposits of cobalt ores and the evolution of cobalt ore processing with time and place is obvious. Full article

The conservation of monuments in Cairo represents a complex matter, influenced by the cultural context, the intrinsic features of a vast and heterogeneous architectural heritage, and the environmental conditions. Monument vulnerability levels strongly need to be systematized to delineate adequate programs of control, management, and intervention. Despite their leading role in the Egyptian architectural heritage, many monuments experience a critical state of conservation. Here, we report the results of a multi-scale investigation of the northern mausoleum in the complex of the Khanqah of Al-Nasir Faraj Ibn Barquq, located in the Islamic cemetery of Al-Qarafa Al-Kubra (Cairo, Egypt). Our research aims to increase the knowledge on the decorative stones used in the mausoleum and their decay processes. The investigation has been focused on the two areas of the building covered by a colored stone-slabs pattern: the floor and the qibla wall. A detailed architectural survey, carried out through photogrammetric techniques, provided a three-dimensional morphological knowledge of the mausoleum, upgrading the available surveys made about 50 years ago. The distribution of the materials has been verified by visual analysis, integrated by the first detailed mineralogical and petrographic characterization made on this mausoleum. The digital survey of the stone surfaces and the mineralogical, chemical, and petrographic analyses allowed a systematic mapping of the decay phenomena and some insights on the morphological alteration of single elements. The obtained results indicate a capillary rise of groundwaters and airborne pollution as the main degradation processes. Full article