Abstract
The chapter by Norman Stillman, Shusterman-Josey Professor of History at the University of Oklahoma, contributes to the study of Middle Eastern Jewry at two different levels. One is that of Moroccan Jewish ethnography where the chapter treats religious leadership, and describes its unique characteristics. In Jewish Morocco marabout-type leadership, and the associated rituals, are late developments, probably not much earlier than the mid-nineteenth century. Later they gained much saliency, and in latter-day Israel attained major dimensions. In precolonial Morocco, although the potential was there, the phenomenon was far less important. This brief but pithy chapter is commensurate with that situation. At another, and implicit, level the chapter addresses a major problem in the comparative study of Jewish societies. As Stephen Sharot argued earlier in his contribution, Jewish cultures are variously informed, sometimes molded, by the surrounding non-Jewish majority. But beyond this general point, on which historians are generally agreed, there are open questions about the nature and details of this influence, which Sharot indicates, but does not explore. In the present study Stillman compares nuances of difference within a particular cultural trait, that is common to Jews and to non-Jews in the same region. This comparison highlights the limits of Jewish acculturation.
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References
For a brief sketch of the community at that time, see N.A. Stillman, ‘The Sefrou Remnant,’ in Jewish Social Studies, 35, Nos 3–4 (July–October, 1973), 255–63. For an in-depth portrait of Sefrou before the mass exodus of the early 1950s, see R. David Ovadia, The Community of Sefrou, 3 vols (Jerusalem, 1974–1975) [Hebrew].
On the Hebrew element in Moroccan Judaeo-Arabic, see Wolf Leslau, ‘Hebrew Elements in the Judeo-Arabic Dialect of Fez,’ Jewish Quarterly Review N.S. 36 (1945–1946), 61–78; also N.A. Stillman, ‘Some Notes on the Judaeo-Arabic Dialect of Sefrou (Morocco),’ in S. Morag, I. Ben-Ami and N.A. Stillman (eds), Studies in Islam and Judaism, Presented to S.D. Goitein on His Eightieth Birthday, vol. I (Jerusalem, 1981), 231–51.
Edward Alexander Westermarck, Ritual and Belief in Morocco I (Repr. New Hyde Park, New York, 1968), 159: ‘Properly speaking, a saint never dies; his body is not subject to decay, he is only slumbering in his grave.’
See Georges Marçais, ‘Ribāt’, El III, 1150–3.
Histoire des conquestes de Mouley Archy etc. (Paris, 1683), reprinted in H. de Castries (ed.), Les sources inédites de l’histoire du Maroc: Archives et bibliothèques de France, Deuxième Série, II (Paris, 1924), 1–201.
For example, J. Goulven, Les mellahs de Rabat-Salé (Paris, 1927), has a brief descriptive chapter ‘Le culte des saints,’ 91–8.
Thus, for example, Edmond Doutté, Notes sur l’Islam Maghribin: Les Marabouts (Paris, 1900) 16–27; or H. de Castries, ‘Les sept patrons de Marrakech,’ Hespéris, 4 (1924), 245–303.
Published in Paris, 1948, 1.
Published in Paris, 1954, 34–58.
Jacques Berque, Al-Yousi: Problèmes de la culture marocaine au XVIIème siècle (Paris and the Hague, 1958); Clifford Geertz, Islam Observed (New Haven, 1968); and Ernest Gellner, Saints of the Atlas (London, 1969).
Issachar Ben-Ami, ‘Sēfer Ma‘aseh Nissim,’ in Yeda‘ ‘Am, 17, Nos 41–2 (1974), 1. Reprinted in idem., Le Judaësme marocain (Jerusalem, 1975), 199.
In The Journal of Roman Studies, 41 (1971), 80–101.
Concerning this genre, see Issachar Ben-Ami, Le Judaësme marocain, 209–20.
See note 11 above; see also Issachar Ben-Ami, ‘Ma‘aseh Nissim R. Daniel ha-Shōmër Ashkenazi,’ in Folklore Research Center Studies, HI (1972), 33–59, reprinted in Le Judaësme marocain, 171–207.
Jerusalem, 1931.
Two Tunisian examples of this genre have been edited with French translation by Hady Roger Idris: Manāqib d’Abū Ishāq al-Gabanyāni par Abū l-Qāsim al-Labidi et Manāqib de Muhriz b. Halaf par Abu l-Tāhir al Fārisi (Tunis, 1959).
Annotated translation by Georges S. Colin, Archives Marocaines, 26 (1926).
3 vols, litho (Fez, 1316 AH).
Dale F. Eickelman and Bouzekri Draioui, ‘Islamic Myths from Western Morocco,’ in Hespéris-Tamuda, 14 (1973), 195–225; also D.F. Eickelman, ‘Form and Composition in Islamic Myths: Four Texts from Western Morocco’, Anthropos, 72 (1977), 447–64.
For example, Dov Noy, Jewish Folktales from Morocco, Hebrew edition (Jerusalem, 1964), English edition (Jerusalem, 1965); Louis Brunot and Elie Malka, Textes judéo-arabes de Fès (Rabat, 1939); Georges S. Colin, Chrestomathie marocaine (Paris, 1951).
The anthropologist Westermarck in Ritual and Belief in Morocco, I, takes approximately 130 pages to describe the phenomenon.
For some telling examples, see Vincent Crapanzano, The Hamadsha: A Study in Moroccan Ethnopsychiatry (Berkeley, 1973), 31 and 36; also Dermenghem, Culte des saints, 15–17.
Cited by Ignaz Goldziher, Muslim Studies, II (edited by S.M. Stern and translated by C.R. Barber and S.M. Stern (London, 1971), 259.
The shewwāfa told her what everyone acquainted with the girl knew — that she and her fiancé were eminently mismatched.
Ben Naïrn, Malkhē Rabbānān, 80a.
In an earlier paper, I was somewhat hesitant to ‘lay too much emphasis on the term used here to designate the Muslim seer, which may be due to no more than the literary style of R. Ben Nairn the pious editor of the collection’. However, I am now convinced that the term mekhāshshēf is used to differentiate clearly between the saddiq and the seer. See Norman A. Stillman, ‘Muslims and Jews in Morocco: Perceptions, Images, Stereotypes,’ in Proceedings of the Seminar on Muslim–Jewish Relations in North Africa (New York, 1975), 24.
See, for example, the two stories concerning the clairvoyance of R. Hayyim Pinto of Mogador in Abraham Ben ‘Attār, Sēfer Shenēt Hayyim (Casablanca, 1958), 12–13.
For example, with regard to an attempted desecration of R. Amram b. Diwān’ s sanctuary, see the legend recounted in J. Goulven, Les Mellahs de Rabat-Salé (Paris, 1927), 97. See also ibid., 94–5; and Dov Noy (ed.), Moroccan Jewish Folktales (New York, 1966), 39–40.
For an example of flying through the air, see Crapanzano, Hamadsha, 46; for metamorphosis into animal form, see Dermenghem, Culte des saints, 97–101, and Goldziher, Muslim Studies, II, 269; for holding back the sultan, see the famous encounter between MĖlāy Ismā’il and Sidi al-Hasan al-YĖsi cited by Geertz, Islam Observed, 33–5.
Noy, Moroccan Jewish Folktales, 131.
Ben Naëm, Malkhē Rabbānān, 36b (page number is misprinted as 35).
For R. Ephraim al-Anqāwa, see Nahum Slouschz, Travels in North Africa (Philadelphia, 1927), 324–9; for R. Elisha b. Ya’ish, see note 33 below.
Noy, Moroccan Jewish Folktales, 131, note.
Goulven, Mellahs de Rabat-Salé, 94.
Kenneth L. Brown, People of Salé: Tradition and Change in a Moroccan City, 1830–1930 (Manchester, 1976), 106–7.
P. Brown, ‘The Holy Man in Late Antiquity,’ JRS, 41 (1971), 97. A similar point is made by Crapanzano with regard to ‘Aësha Qandisha, the powerful female spirit. See Crapanzano, The Hamadsha, 227–9.
For the literature on this hierarchy, see Goldziher, Muslim Studies, II, 265, note 2.; also Dermenghem, Culte des saints, 21.
Crapanzano, Hamadsha, 32.
Dermenghem, Culte des saints, 16.
For his ideology of sainthood, see S.H. Dresner, The Zaddik: The Doctrine of the Zaddik according to the Writings of Rabbi Yaakov Yosef of Polnoy (London, 1960).
BT, Sanhedrin, 65b.
BT, Sanhendrin, 93a.
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Stillman, N.A. (1996). Saddiq and Marabout in Morocco. In: Deshen, S., Zenner, W.P. (eds) Jews among Muslims. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-24863-6_9
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