Abstract
Written by leading experts in their fields (John J. Collins, Lester L. Grabbe, Carole Hillenbrand and H. G. M. Williamson among others), this book provides an academic overview of the Holy Land from the second millennium
Larger questions regarding the nature of history as a field of study are interwoven with nuanced discussion of the formation of identity and nationhood in the Holy Land during different eras. The Bible—as read by Jews, Christians and Muslims—is consulted as a reference, and its description of the history of the Land is seriously considered. Its narrative, however, is also critiqued and compared to archaeological findings, and it is emphasised that it is primarily a collection of religious writings with a different attitude towards description of historical events compared to standards of modern scholarship (p. 33).
The formation of religious identity on a nationwide scale during different periods is a key theme. Arguably, a concept of Israelite identity was initially formed partly through attempts to differentiate themselves from the Philistines (pp. 25–27). During later periods, enforcement of religious law also continued to differentiate Jews as a community from other nations (pp. 100–102). After the Christian turn, however, the concept of the Holy Land changed, and also became more ‘exportable’ through items and images (p. 167). Later, Islamic rulership continued making changes through similar strategies, as at the Christian takeover, yet changed the religious meaning of images and symbols across the country. Spatially, in terms of buildings, the Umayyad dynasty oversaw a significant transformation of art and architecture—transforming the visual as well as the religious profile of the Land (p. 183). Throughout the changes in political authority over this geographical space, Jerusalem, and the Holy Land more broadly, continued to be of central importance for pilgrims from all three Abrahamic traditions, as it still is. The innumerable journeys to the Holy Land made by pilgrims not intending to remain there as settlers has, thus, also a central role to play in its history (p. 281). Overall, although the religious character of the Land has taken different forms, it has had a broadly sacrosanct profile for the religions involved throughout its history.
It is exciting to see this work engaging with the presence of three religious traditions which all consider the Holy Land as Sacred Space—both geographically and conceptually. Already in the introduction it is made clear that the book and its purpose is not political, but rather written from the perspective of the history of religion (p. 1). As such, the use of the term Holy Land, which is broadly religious, is justified from the very beginning. Considering the scope of this academic work, this term is also possibly the most appropriate.
The layout makes it highly accessible as a reference work, and the photographs included add an element of vibrancy. Clearly carefully chosen, each photograph relates well to its associated text. I fear that we have perhaps become too used to academic accounts being only sparsely illustrated, meaning that illustrated works risk being primarily considered as aimed towards non-academic readers. What the Oxford illustrated history series emphasises is, however, that photographs and serious scholarship are far from mutually exclusive. I would thus highly encourage a wide readership of this work, as an introduction to contemporary scholars working on the history of the Holy Land.