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135 N o t e s Introduction 1. al-Majlisı̄, v. 43.3, p. 24. 2. Important sources on the Franks are Patrick Geary, Before France and Germany: The Creation and Transformation of the Merovingian World (Oxford: Oxford University Press, 1988); Janet L. Nelson, The Frankish World, 750–900 (Rio Grande: Hambledon Press, 1996); and, of course, J. M. Wallace-Hadrill’s leading works, including Barbarian West, A.D. 400–1000 (New York: Harper & Row, 1962), and The Long-Haired Kings (New York: Barnes & Noble, 1962). 3. Ralph W. Mathisen provides an important look at Arian Germanic churches and hierarchy in “Barbarian Bishops and the Churches ‘in barbaricis gentibus’ during Late Antiquity,” Speculum 72.3 (1997): 664–97. 4. GM 8, 10. 5. Throughout the eighth and ninth centuries, these identities were still evolving. Sectarian divisions centered particularly on supporters of `Ali and his descendants versus the supporters of the caliphs. For clarity, I shall distinguish the groups as Shi`ite and Sunni Muslims which, of course, conveys a doctrinal distinction that took centuries to fully solidify. 6. For `Arwa, see Farhad Daftary’s “Sayyida Hurra: The Ismā`ı̄lı̄ S .ulayh .id Queen of Yemen,” in Women in the Medieval Islamic World, ed. Gavin R. G. Hambly (New York: St. Martin’s Press, 1998), 117–30; and Fatima Mernissi’s The Forgotten Queens of Islam, trans. M. J. Lakeland (Cambridge: Polity Press, 1993); also see Kishwar Rizvi’s “Gendered Patronage: Women and Benevolence during the Early Safavid Empire,” in Women, Patronage, and Self-Representation in Islamic Societies, ed. D. Fairchild Ruggles (New York: State University of New York Press, 2000), 123–53. 7. Rivzi, “Gendered Patronage,” 126. 8. Averil Cameron provides an important discussion of paradoxical imagery in Christian discourse in Christianity and the Rhetoric of Empire: The Development of a Christian Discourse (Berkeley: University of California Press, 1991). She examines the Virgin Mary in chap. 5, 155–88. 9. Theologians formally recognized Mary as God’s “container” only after extended debates. Mary received the appellation Theotokos, or God-bearer, at the highly controversial Council of Ephesus in 431 CE. 10. For secondary sources on early female virgins (including their imitation of Mary), see Virginia Burrus, “Word and Flesh: The Bodies and Sexuality of Ascetic Women in Christian Antiquity,” Journal of Feminist Studies in Religion 10 (1994): 27–51; Averil Cameron, “Virginity as Metaphor: Women and the Rhetoric of Early Christianity,” in History as Text: The Writing of Ancient History, ed. Averil Cameron (London: Duckworth, 1988), 181–205; Gillian Clark, Women in Late Antiquity (Oxford: Oxford University Press, 1993); Mary Foskett, A Virgin Conceived: Mary and Classical Representations of Virginity (Bloomington: Indiana University Press, 2002). 11. See the arguments of Lynda L. Coon, Sacred Fictions: Holy Women and Hagiography in Late Antiquity (Philadelphia: University of Pennsylvania Press, 1997). 12. According to some classical authors, Muhammad paralleled shayātı̄n and wives, including Eve’s temptation of Adam. M. J. Kister quotes al-Munāwı̄, alSuyu ̄t .ı̄, and al-Daylāmı̄ in “Legends in tafsı̄r and hadı̄th Literature: The Creation of Adam and Related Stories,” in Approaches to the History of the Interpretation of the Qur’an, ed. Andrew Rippin (New York: Oxford University Press, 1988), 93. 13. See Annemarie Schimmel’s introduction to feminine imagery in Sufi literature, My Soul Is a Woman: The Feminine in Islam, trans. Susan H. Ray (New York: Continuum, 1997), 20. 14. There are a number of secondary sources devoted to Shi`ite cosmology and the Imams in particular. Two basic works are Mahmoud Ayoub, Redemptive Suffering in Islam: A Study of the Devotional Aspects of ` Ashūrā in Twelver Shi`ism (The Hague: Mouton, 1978); and Mohammad Ali Amir-Moezzi, The Divine Guide in Early Shi`ism: The Sources of Esotericism in Islam, trans. David Streight (New York: State University of New York Press, 1994). 15. See Giselle de Nie’s “Consciousness Fecund through God: From Male Fighter to Spiritual Bride-Mother in Late Antique Female Sanctity,” in Sanctity and Motherhood: Essays on Holy Mothers in the Middle Ages, ed. Anneke B. MulderBakker (New York: Garland, 1995). 16. Vernon K. Robbins explains the rhetorical nature of certain images in historical, social, cultural, and political works. He defines these as “patterns of intertexture,” or the ways in which texts stand in relation to other texts and interpretations . See The Tapestry of Early Christian Discourse: Rhetoric, Society, and Ideology (New York: Routledge, 1996). 17. al-Majlisı̄, v. 43.2, p. 18. 136 Notes to Pages...

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