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By H. R. P. Dickson
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The following chapters will show that Arabic-Islamic scholars were not necessarily i nvolved in direct relations with Latin-Christian societies. This had an effect on their depictions of the Latin-Christian sphere in that the meso- or corporate mode of perception was generally irrelevant whereas the micro- or local mode of perception mostly entered their works as the result of long and complex processes of transmission. Notwithstanding, their portrayal of the Latin-Christian sphere or some of its aspects does not automatically fit into Catlos’ category of ‘ecumenian’ perceptions.
2, p. /trans. Paschoud, lib. I, cap. 18,3, p. 22. 21 Kloft, ‘Philippus’ (2001), p. 210: ‘Sohn eines Araberscheichs’. Cf. the Roman identification in Prickartz, ‘Philippe’ (1995), pp. 136–40. 22 al-Yaʿqūbī, tārīkh, ed. al-Muhannā, vol. 1, p. 188; and al-Ṭ abarī, tārīkh, ed. Ibrāhīm, vol. /trans. Pellat, § 729, pp. 39–40 (AR), p. /trans. 94 (AR), p. 104 (EN), only mentions his name; al-Bakrī, al-masālik, ed. van Leeuwen and Ferré, § 493–94, p. 310, refers to his alleged conversion to Christianity and to the thousandth anniversary of Rome during his reign; Ibn al-Athīr, al-kāmil, ed.
It is impossible to determine such behaviour, which is necessarily dependent upon the individual context. Moreover, defining a context with corresponding roles does not automatically determine a specified set of perceptions as would the application of a mathematical formula. 155 With this in mind, it is possible to approach the extant sources from a different point of view. e. the comparison of variants, corroborates that the perceptions accessible to us via texts are never uniform. Comparing source material dealing 152 Rodinson, Fascination (1980/2003), pp.