Between Sanudo and Fedanzola: Ashtori Ha-Parḥi as Mediator
Abstract This essay will examine the close similarity between the treatises of a Franciscan monk named Giovanni di Fedanzola and a Jewish sage named Ashtori Ha-Parḥi in the fourteenth-century Holy Land. The absence of guides for Christian pilgrims after the final departure of the Crusaders in 1291 w...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2021
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| In: |
Medieval encounters
Year: 2021, Volume: 27, Issue: 3, Pages: 209-240 |
| Standardized Subjects / Keyword chains: | B
John, de Perusio ca. 1. H. 14. Jh.
/ Sanutus, Marinus 1270-1343
/ Eśtôrî hap-Parḥî, Yiṣḥāq Ben-Moše 1280-1355
/ Palestine
/ Geography
/ Culture
/ Travel description
/ History 1300-1400
|
| RelBib Classification: | AD Sociology of religion; religious policy AX Inter-religious relations CC Christianity and Non-Christian religion; Inter-religious relations KAF Church history 1300-1500; late Middle Ages KBL Near East and North Africa |
| Further subjects: | B
Christian travelers
B Mamluk Palestine B Jewish travelers |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Abstract This essay will examine the close similarity between the treatises of a Franciscan monk named Giovanni di Fedanzola and a Jewish sage named Ashtori Ha-Parḥi in the fourteenth-century Holy Land. The absence of guides for Christian pilgrims after the final departure of the Crusaders in 1291 was filled inter alia by Jews, and some new traditions regarding toponyms and geographical identifications were adopted by Christians as a result. Fedanzola mostly relied on his predecessors Burchardus de Monte Sion and Marino Sanudo. However, I will demonstrate that there are some instances where Fedanzola accepts Jewish traditions regarding locations mentioned in the Old Testament, with Ashtori Ha-Parḥi as his source. I will also show that positing a relationship between the two can clarify some obscure passages in Ashtori’s treatise, Kaftor va-feraḥ. | ||
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