[KS] Jews in China
Henny Savenije
adam&eve at henny-savenije.demon.nl
Thu Aug 24 12:04:17 EDT 2000
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These two messages came up in another list, together with a number of
others and I think it is of interest for this list as well.
>I will be very interested in the outcome of the discussions regarding
>Jacob d'Ancona. Like others, I found that Selbourne's translation made
>absorbing reading, and could see nothing in it which would immediately
>condemn it as a fake. Could somebody give us the gist of the criticisms
>that have been levelled against it ?
>Arabic sources suggest that Jewish merchants had reached China as early as
>the ninth century, and that at least by the thirteenth century a
>network of Jewish entreports existed across much of the known world. For
>those interested, the paragraphs below summarise what I believe is the
>current state of knowledge regarding the Jews in China. If anybody can
>add anything to these notes, I would be delighted to hear from them.
>
>
>It was reported by the merchant BUZURG IBN SHAHRIYAR in his "Kitab 'Aja'ib
>al-Hind" ("Book of the Wonders of India", c. 950) that the
>Jewish merchant seaman, Ishaq bin Yahuda, visited China between the years
>882 and 912. After a quarrel with a Jewish colleague, Ishaq left Sohar
>(in Oman) in poverty to seek his fortune in China and returned thirty
>years later with marvellous wealth. After a disagreement with
>the emir he again sailed for China but his ship and its contents were
>seized by the ruler of a port of Sumatra and Ishaq was murdered. It is
>generally accepted that the first Jewish families arrived in China via
>India during the Sung dynasty (960-1126), although other traditions
>maintain that they arrived via Persia as early as the first century, after
>the capture of Jerusalem by Titus. The first mention of Chinese
>Jews (the Tiao-kin-kiao) in European literature is found in the records of
>the Jesuit missionaries of Peking, although clearly by that time the
>Jews had lost virtually all recollection of their homeland, or precisely
>where it lay.
>JACOB D'ANCONA, who visited China in 1271-72, reported that there were two
>thousand Jews in the port of Zaitun (= Quanzhou), and many tens of
>thousands throughout China. He stated that they had arrived in the time
>of the patriarchs, and that only the rabbis could read Hebrew, the prayers
>and scriptures having been transformed into an unintelligible mixture of
>Hebrew and Chinese. The first mention of the Jews (under the name of
>Chu-hu) in Chinese literature (in which they were often confused with the
>Moslems, or Hwei-hwei) occurs in the Annals (Yuan-shi) of 1329, and again
>in 1354. There is just a passing allusion to the Chinese Jews in the
>letter of FRANCISCO XAVIER, written from Cochin on January 29th, 1552.
>In 1605, a young Chinese Jew, NGAI, during a visit to the Jesuit
>missionary MATTEO RICCI, declared that he worshipped one God, and on
>seeing at the mission a picture of the Virgin and child, believed it to be
>of Rebecca with Esau or Jacob. He stated that he had come from
>K'ai-feng, the capital of Ho-nan, where his brethren resided. Ngai stated
>that there were but ten or twelve families resident at K'ai-feng
>and that they had been there for five or six hundred years. Ricci sent a
>Chinese Jesuit convert to K'ai-feng, where it was discovered that the
>Jews possessed a synagogue (Li-pai-sze) orientated towards the east, where
>they had many books (some of which were published in facsimile at Shanghai
>in 1851). One of the tablets found at K'ai-feng stated that seventy
>Jewish families arrived in China at the court of the Sung dynasty,
>although another proclaimed the first arrival of Jews via India in the
>time of the Chou (1122-955 BC). K'ai-feng was subsequently visited by the
>Italian Jesuit, NICCOLO LONGOBARDO (1565-1655), on account of his
>particular interest in the Jewish community there.
------------------
>Given the detailed responses the d'Ancona text has raised, I had better be
>more specific than I was in my first rather general e-mail:
>
>I am referring to the second edition of 'The City of Light' (1998, Abacus).
>The first was published by Little, Brown and Co, 1997. Selbourne has
>added an afterword to the second edition in which he defends himself
>against what sounds like a barrage of criticism from various quarters on
>various grounds - linguistic, historical, and not least the fact that
>no-one but himself seems to have laid eyes on the manuscript, which he
>says is in the private possession of a Jewish family and cannot be
>generally accessed for reasons of privacy. The articles mentioned by Greg
>McIntosh and cited by the people at Overlee Farm Books are doubtless among
>the ones Selbourne is referring to:
>
>THE CITY OF LIGHT does not seem to have met the strict criteria for
>historical writing. See the following articles, Nicholas D. Kristof, NEW
>YORK TIMES (Sept. 21, 1997), p.1; Robyn Davidson, LONDON TIMES (Oct. 2,
>1997), p. 40; Jonathan Spence, NEW YORK TIMES BOOK REVIEW (Oct. 19, 1997),
>pp. 20-21; Doreen Carvajal, NEW YORK TIMES (Dec. 9, 1997), p. A-9 (New
>England Edition).
>Martin Torodash
>
>Selbourne also mentions (p441) that he wrote an article in the Times
>Literary Supplement, 20 November 1997 arguing for a committee of scholars
>to critique the text - but not the manuscript.
>
>I am not in a position to accurately comment on any of the issues
>Selbourne raises in the afterword. What Selbourne does not discuss is the
>rather problematic notion that there were well-established groups of
>French and English merchants in China when he arrived there in August,
>1271. The particular passages that have aroused my curiosity are:
>
>"...a man may go about the streets of Zaitun as if it were a city of the
>whole world...in one separate quarter are the Mohometans, in another the
>Franks, in another the Armenians, in another the Jews (peace upon
>them)...and in each quarter separate parts again, as in the quarter of the
>Franks there is a part for the Lombards, a part for the Germans...and
>another part for those of our countries." (137-38)
>
>The last line is taken to refer to people of the Italian states. The
>writer elsewhere clearly distinguishes between 'Franks' and Genoese,
>Venetians, etc.
>
>"...the city is a mixture of peoples, and each people in the city, of
>which there are said to be as many as thirty, even those that have
>inhabited it a long time, has its own language. Therefore the Saracens
>speak in Arabic, the Franks in the Frankish language..." (137). (French?)
>
>Further on the same page he mentions hostels, cemeteries, and trade
>councils run by these trade enclaves.
>
>
>"...a man may see in Zaitun merchants from Aragon or Venice, Alessandria,
>or Bruges of the Flemings, as well as black merchants and English." (127).
>
>"There...being so large a number of Franks and other peoples in the city
>who have lain with women of the place, a man may easily see their
>offspring as he goes about, whom they call 'arguni'...or those who are the
>sons born of a woman of the city and a Christian." (140).
>
>If this last section is true, it must be taken as evidence that at least a
>fair number of Europeans had been in the city for long enough to produce a
>new generation - Jacob meets one of these 'arguni' who is twenty four
>(140). He nowhere precisely specifies how long the 'Franks' had been
>present in the city or exactly how many there were. For the Jewish
>presence, he rates their oldest temple at over a thousand years, and the
>Nestorian Christian presence at six hundred years. My estimation that the
>'Frankish' presence must been over a hundred years old is based on Jacob's
>account of the 'Arguni', the cemeteries, and the notion that trade guilds,
>city quarters and cemeteries take time to establish.
>
>Having qualified my original message, I still find this all very
>surprising if it is true. I also still find the text excellent reading
>and I must admit that I hope there is some validity in it somewhere. I
>gather from Selbourne's afterword (which is still the only source I've
>got) that the text has been dismissed as a literary hoax by some writers
>and supported as a great historical find by others.
>
>
>Andre Engels wrote:
>"In the first place, trade-related documents of this period have survived
>much less than church-related ones. In the second place, I still do not
>believe that there can have been MANY English traders in China at the time."
>
>Nor do I. Even a small number seems extraordinary. What puzzles me now
>is the fact that this would seem to be quite a clear objection to the
>validity of the work, but it is not one that Selbourne tries to defend
>against in the afterword. Has anyone else raised it?
-----------------------------
Henny (Lee Hae Kang)
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