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# 时间的全球史（The Global Transformation of Time）

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8. 关于“法兰克”时间和“土耳其”时间在奥斯曼帝国的使用，参见 Avner Wishnitzer, "Our Time:' On the Durability of the Alaturka Hour System in the Late Ottoman Empire," International Journal of Turkish Studies 16, nos. 1 and 2 (2010): 47–69, here 48. 还可参看 Barbara Stowasser, The Day Begins at Sunset: Perceptions of Time in the Islamic World (London: 1. B. Tauris, 2014), 142.

9. Henry Jessup, Fifty-Three Years in Syria (Reading, UK: Garnet, 2002 [1910]), 331; Hanssen, Fin de siècle, 245.

10. Marwa Elshakry, Reading Darwin in Arabic 1860–1950 (Chicago:University of Chicago Press,2013),53. 1907年，耶稣会会士们在贝卡山谷（Beqa'aValley）开启了一座天文台，但它专攻气象学，没有进行天文学计时研究。

11. Jessup, Fifty-Three Years, 331.

12. Daniel Bliss, Letters from a New Campus Written to His Wife Abby and Their Four Children During Their Visit to Amherst, Massa chusetts, 1873-1874, collected and annotated by Douglas and Belle Dorman Rugh and Alfred H. Howell (Beirut: American University of Beirut, 1994), 59; American University of Beirut, Archives and Special Collections, Jafet Library (此后缩写为AUB), Buildings and Grounds: Individual Buildings, College Hall, AA: 2.5.3.3.2.3, box 5: General; Tower and Bell; Explosion, 1936-; file 3: Tower and Bell; excerpt and copies from "Prof. M. Jurdak Corrects F. B. Feature on College Hall Tower," AUB Faculty Bulletin vol. 6, January 26, 1963.

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13. AUB, Buildings and Grounds, Individual Buildings, box 16: Jessup Hall; Lee Observatory; Marquand House; Medical Center, 1874; file 3: Lee Observatory, 1874-; excerpts from Najwa Shaheen Haffar, "The Observatory and the Stars," article taken from AUB's magazine al- Kulliyya, Autumn/Winter 1988, 11. 参见AUB, Buildings and Grounds, Individual Buildings, College Hall, AA: 2.5.3.3.2.3, box 5: General; Tower and Bell; Explosion, 1936-; file 3: Tower and Bell; draft manuscript for article later published in AUB's offcial newspaper, Outlook.

14. Selim Deringil, The Well-Protected Domains: Ideology and the Legitimation of Power in the Late Ottoman Empire, 1876–1909 (London: I. B. Tauris, 1998).

15. 关于安纳托利亚的各个钟塔，参见Mehmet Bengü Uluengin, "Secularizing Anatolia Tick by Tick: Clock Towers in the Ottoman Empire and the Turkish Republic," International Journal of Middle East Studies 42 (2010): 17–36. 还可参看Klaus Kreiser, “Ottoman Clock Towers: A Preliminary Survey and Some General Remarks on Construction Dates, Sponsors, Locations, and Functions," in Essays in Honor of Ekmeleddin Ihsanoglu, vol. 1, ed. Mustafa Kacar and Zeynep Durukal (Istanbul: Research Centre for Islamic History, Art, and Culture, 2006), 545-547. 桑给巴尔的苏丹在1879年建造了一座钟楼：参 见Roman Loimeier, Eine Zeitlandschaft in der Globalisierung: Das islamische Sansibar im 19. und 20. Jahrhundert (Bielefeld: Transcript, 2012), 90. 关于 法国国内围绕教堂大钟的象征性的，且往往非常实际的冲突，参见Alain

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Corbin, Village Bells: Sound and Meaning in the NineteenthCentury French Countryside, trans. Martin Thom (New York: Columbia University Press, 1998). 关于两次世界大战之间的苏联，教堂的钟在布尔什维克为集体化而作的 斗争冲突当中扮演的角色，参见Richard L. Hernandez,“Sacred Sound and Sacred Substance: Church Bells and the Auditory Culture of Russian Villages during the Bolshevik Velikii Perelom," American Historical Review 109, no. 5 (December 2004): 1475-1504.

16. Hanssen, Fin de siècle, 243. 还可参看Jens Hanssen, “‘Your Beirut Is on My Desk': Ottomanizing Beirut under Sultan Abdülhamid II (1876–1909)," in Projecting Beirut: Episodes in the Construction and Reconstruction of a Modern City, ed. Peter G. Rowe and Hashim Sarkis (Munich: Prestel, 1998), 41-67.

17. Academie Libanaise des Beaux-Arts ALBA, collection of letters and documents pertaining to Yussuf Aftimus, CD-ROM, letter, Aftimus to Edward Prest, November 26, 1937. 还可参看Hanssen, Fin de siècle, 236–237.

18. Daniel Stolz, "The Light house and the Observatory: Islam, Authority, and Cultures of Astronomy in Late Ottoman Egypt" (PhD diss., Princeton University, 2013), 299

19. Wishnitzer, “Our Time,"53–57. Ahmet Hamdi Tanpinar的杰出小说 《时间管制研究所》（The TimeRegulation Institute）是对新的土耳其国 家在奥斯曼帝国终结后把计时“西方化”的尝试给出的虚构描述。参见 Tanpinar, The Time Regulation Institute, trans. Maureen Freely and Alexander Dawe (New York: Penguin, 2013). 关于站前伊斯坦布尔的时间多元性，还可 参看François Georgeon, “Temps de la réforme, réforme du temps: Les avatars de l’heure et du calendrier à la fin de l’Empire Ottoman," in Les Ottomans et le 致”手表；P8/H/5/D/1 Rapport annuels 1921。

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Gharbi," al-Hilal 14, no. 2 (April 1, 1905): 422–423; Elias Estephan, "Al-Hisaban al-Sharqi wa-lGharbi wa-l-Farq Baynahuma," al-Hilal 2, no. 3 (October 1, 1893): 69-75; 还可参看Ahmad Mukhtar Pasha, “Islah al-Taqwim,"al-Mugtataf 14, no. 7 (April 1, 1890): 488-490; 参见Edward Van Dyck, “Al-Taqwim: Fi Tatbiq Mawaqit al-Bashar ‘ala Dawran al-Shams wa-l-Qamr," al-Muqtataf 14, no. 10 (July 1, 1890): 660–667; Edward Van Dyck, “Al-Taqwim: Fi Tatbiq Mawaqit al-Bashar 'ala Dawran al- Shams wa-l-Qamr," al-Muqtataf 14, no. 11 (August 1, 1890), 735–743; Edward Van Dyck, “Al- Taqwim: Fi Mabadi' Ihtisab al-Sinnin," al-Muqtataf 14, no. 12 (September 1, 1890): 810– 815.范戴克（Van Dyck）是美国在开罗的一名领事馆员。

33. Jurji Zaydan, "Mahmud Pasha al-Falaki, al-'Alim al-Riadi al-Falaki al-Masri," in Jurji Zaydan, Tarajim Mashahir al-Sharq fi al-Qarn al-Tasi' 'Ashar, vol. 2 (Beirut: Dar Maktabat al-Hayat, 1967), 148-151; Mahmoud Effendi, Memoire sur le calendrier arabe avant l'Islamisme, et sur la naissance et l'age du prophete Mohammad (Paris: Imprimerie Impériale, 1858); 马哈茂德帕夏还 撰写过一本关于古代和当代埃及的度量衡的著作。关于马哈茂德帕夏，参 见Stolz, Lighthouse, ch. 2.

34. Ghazi Ahmed Moukhtar Pacha, La Reforme du Calendrier (Leiden:Brill,1893).这本书首先是以奥斯曼土耳其语出版，随后译成了阿拉伯语和法语。

35. "Shuruq al-Shams," Thamarat al-Funun, January 11, 1892, 2.

36. Ibid., and "Jawab al-Bashir," Thamarat al-Funun, January 18, 1892, 2.

37. "Shuruq al-Shams," Thamarat al-Funun, January 11, 1892, 2; " 'Idhah Mas'ala," al-Bashir, January 6, 1892, 3; the Arabic original says "mukh ā lif lil-mahs ū s"; " 'Idhah Mas'ala," al-Bashir, January 6, 1892, 3.

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Dupont, Gurgi Zaydan (1861-1914): Ecrivain réformiste et témoin de la renais sance Arabe (Damascus: IFPO, 2006), esp. ch. 10; Ayalon, Press, 53.

46. 我的论点来自Elshakry, Reading Darwin, 9. 关于中东地区的共济 会制，参见Johann Büssow, Hamidian Palestine: Politics and Society in the District of Jerusalem, 1872-1908 (Leiden: Brill, 2011); Elshakry, Reading Darwin, 22.

50. Ibid.

52. Ibid., 32.

53. Ibid

55. Seema Alavi, "Fugitive Mullahs and Outlawed Fanatics"": Indian Muslims in Nineteenth-Century Trans-Asiatic Imperial Rivalries, Modern Asian Studies 45, no. 6 (November 2011): 1337-1382. 凯兰维的姓氏并不总是音译 成这种形式；拼写方式更是五花八门。

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56. Hanssen, Fin de siècle, 166, 170, 174–175; Elshakry, Reading Darwin, 136.

57. "Qimat al-Waqt," Thamarat al-Funun, April 29, 1908, 2–3, here 2.

58. Ibid., 3.

59.关于每一个体在生命中依其能力被分配的角色的相似想法，参见 Musa Saydah, “Al-Waqt," al- Hilal 4, no. 3 (October 1, 1895): 93–95, here 94. 60. "Qimat al-Waqt," Thamarat al-Funun, April 29, 1908, 3.

61. 关于dahr, 参见Dalya Cohen Mor, A Matter of Fate: The Concept of Fate in the Arab World as Reflected in Modern Arabic Literature (Oxford: Oxford University Press, 2001); W. Montgomery Watt, "Dahr," EI2, Brill Online, July 12, 2014, http://referenceworks.brillonline . com/entries/ encyclopaedia-of-islam-2/dahr-SIM\_1665?s.num=0&s.f.s2\_parent=s.f.book. encyclopaedia-of-islam-2&s.q=dahr+montgomery+watt.Dahr is not identical with Dahriyya, which is oftcn translated as "materialism."Jamal al-Din al-Afghani himself wrote a famous tract against materialist philosophy, his Refutation of the Materialists. 参见Ignaz Goldziher and A. M. Goichon, "Dahriyya," EI2, Brill Online, July 12, 2014, http://referenceworks.brillonline. com/entries/encyclopaedia-of-islam-2/dahriyya-SIM\_1666?s.num=0&s.f.s2 parent=s.f.book.cncyclopaedia-of-islam-2&s.q=goldziher+dahriyya. On the meaning of dahr and zamān in Islamic philosophy, 参见Muhammad al-Rahmuni, Mafhum al- Dahr fi al-'Alaqa Bayn al-Makan wa-l-Zaman fi al-Fada' al-'Arabi al-Qadim (Beirut: al-Shabaka al- ‘Arabiyya Li-l- 'Abhath wa al-Nashr, 2009).

62. Cohen Mor, Matter of Fate, 47; Albert Hourani, Arabic Thought in the Liberal Age, 1798–1939 (Cambridge: Cambridge University Press, 1983), 183.

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63. As'ad Daghir, "Al-Shabab wa-l-Waqt," al-Muqtataf 14, no. 6 (March 1, 1890): 384–385, here 384.

64. 参见As'ad Daghir, “Al- Shabab wa-l-Waqt: Tabi'ma Qablahu,"al-Muqiataf 14,

no. 10 (July 1, 1890): 668–670, here 668.

65. Ibid., 669.

66. Ibid., 670.

67. As'ad Daghir, "Al-Shabab wa-I-Waqt: Tabi' ma Qablahu," al-Muqtataf 15, no. 6 (March 1, 1891): 384–386, here 385.

68. Ibid.

69. Ibid.

70. Ibid., 386.

71. Ma'ruf al-Rusaf , "Al-Sa'a," al-Muqtabas 3, no. 6 (May 1908): 279.

72. S. Moreh, "Ma'ruf al-Rusaf," EI2, Brill Online, July 12, 2014, http:// referenceworks . brillonline.com/entries/encyclopaedia-of-islam-2/maruf-alrusafi-SIM\_4976?s.num=0&s.f.s2\_parent=s.f.book.encyclopaedia-of-islam-2&s.q=moreh+rusafi.

73. Al-Rusafi, "Al-Sa'a," 279.

74. Salim Diyab, "Mulaqat al-Zaman," al-Jinan, no. 19 (October 1, 1875): 665–669, here 666.

75. Ibid., 677.

76. Ibid.

77. Both "progress" and "backwardness" and "setting forward" and "setting backward" are derived from the same root in Arabic: taqaddum and ta'akhkhur, and tagdīm and ta'khīr. On Arab historiography in the late nineteenth and

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