É. Apor , I. Ormos (ed.): Goldziher Memorial Conference, June 21–22, 2000, Budapest.

HOPKINS, Simon: The Language Studies of Ignaz Goldziher

SIMON HOPKINS of Abhandlungen zur arabischen Philologie (Leiden 1896-1899)"" and Le livre de Mohammed ihn Toumert, Mahdi des Almohades (Alger 1903). This period ended with the classic Vorlesungen über den Islam (1910). The third period of Goldziher's career, the last decade of his life 1910-1921, saw the appearance of the Stellung der alten islamischen Orthodoxie zu den antiken Wissenschaften (Berlin 1916) = GS V 357, Streitschrift des Gazait gegen die Bätinijja-Sekte (Leiden 1916) and was crowned by his final masterpiece Die Richtungen der islamischen Koranauslegung (Leiden 1920). Goldziher's language interests characterise the first of these three periods rather than the second and third. From the second period onwards his adventures in the study of language and languages diminished somewhat, even though his works are rich in information of linguistic interest, especially where terminology and lexicon are concerned. A shift of emphasis takes place both in his published work and in his private reading; from now on it is the phenomenon of Islam and its "innere Geschichte"

1

1

1 ritual, cult, polity, society that is the focus of his attention.

1" This development - the beginnings of which are already evident from what Goldziher says e.g. about his time in Leiden in 1871,

1

1'' from his 1873 Hungarian publication on nationality among the Arabs,"

4 from the clear picture he had in Cairo in 1874 of his "zu erfüllendes Studienprogramm",

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1

4 and from the significant Islamic component of Der Mythos bei den Hebräern

"

h - gained so much in strength that in "" A third part was considered (Tagebuch 232, 234; Hanisch, Briefwechsel 78, 162), containing, inter alia, an edition of Najlrami's 'Aymän al-'arab fi

al-jähilivya (see below n. 138) and Goldziher's Schimpflexicon (see above n. 87), but did not appear. 11

1 Hanisch, Briefwechsel 203. '" The transition is indicated (I think too sharply) by Conrad. 'Pilgrim from Pest'138-139, who finds the Goldziher of the oriental diary "forever worrying over fine points of grammar" and other minutiae of traditional philology, in contrast to the later scholar, whose work was concentrated upon the "exploration of Islam as a spiritual community and culture". Note too the subtitle "from orientalist philology to the study of Islam" of Conrad's aforementioned essay 'Ignaz Goldziher on Ernest Renan' in The Jewish Discovery of Islam. Goldziher himself summarizes his Islamic interests in 1902 in his letter to Hartmann published by Hanisch, Briefwechsel 186. 11

3 Tagebuch 50. [Goldziher states in a letter dated 10.4.1895 to Baron von Rosen, with whom he had studied in Leipzig, that his interest in Judaeo-Arabic had remained firm, even though he had worked little in the field since he "had gone over into the Muslim camp in body and soul already in Leipzig"; see the obituary by V. V. Barthold in Izvestiya Rossiyskoy Akademii Nauk, Leningrad, ser. VI, vol. XVI (1922), 149 = id. Socineniya IX, Moscow 1977, 719. I. O.]. 11

4 Heller no. 30 (with synopsis) = Az arabok I 1. The link between this and the first volume of the later Muhammedanische Studien is stressed e.g. by Németh, Acta Orientalin Hung, 1 (1950), 15. '

1 Tagebuch 71. 106