英国人于1917年12月占领耶路撒冷,历史学家常常争论说,直到1918年英国创建英属巴勒斯坦托管地之前,巴勒斯坦并不作为一个正式的行政单位存在。事实上,正如下文将要说明的,巴勒斯坦作为一个独立的行政单位和正式的行省存在了一千多年。最初是作为罗马的联合行省“叙利亚-巴勒斯坦”(公元135‒390年),随后又作为一个与叙利亚分开的行省,以拜占庭巴勒斯坦的三个行政省份的形式存在:第一巴勒斯坦(Палестина Прима,即Palaestina I)、第二巴勒斯坦(Палестина Секунда,即Palaestina Secunda)以及萨卢塔里斯巴勒斯坦或第三巴勒斯坦(Палестина Терция,即Palaestina Salutaris或Palaestina Tertia)。此外,从4世纪直到7世纪初,这三个省份实际上是以第一巴勒斯坦为中心,在政治、军事和宗教上作为一个“三合一”的政体共同治理的。

The British occupied Jerusalem in December 1917 and historians often argue that Palestine did not exist as an official administrative unit until the creation of Mandatory Palestine by the British in 1918. In fact, as we shall see below, Palestine existed as a distinct administrative unit and a formal province for over a millennium. This was first as the joint Roman province of ‘Syria Palaestina’ (135‒390 AD) and subsequently, as a province separate from Syria, in the form of the three administrative provinces of Byzantine Palestine: Palaestina Prima (Палестина Прима), or Palaestina I, Palaestina Secunda (Палестина Секунда) and Palaestina Salutaris or Palaestina Tertia (Палестина Терция). Moreover, these three provinces were effectively governed politically, militarily and religiously from Palaestina Prima as a ‘three-in-one’ polity from the 4th century until the early 7th century.

再一次，巴勒斯坦作为一个独立的行政实体而存在，即阿拉伯穆斯林行政省份“吉恩德·菲拉斯廷”（Jund Filastin）。这个行政省份“吉恩德·菲拉斯廷”（阿拉伯文：جند فلسطين）存在了近四个半世纪，从637至638年穆斯林征服巴勒斯坦开始，直到1099年拉丁十字军入侵为止。

And once again Palestine existed as a separate administrative entity in the form of the administrative Arab Muslim province of Jund Filastin. This administrative province of Jund Filastin (Arabic: جند فلسطين ) existed for nearly four and half centuries from the Muslim conquest of Palestine in 637‒638 until the Latin Crusader invasion of 1099 AD.

自634年前后至1099年十字军入侵巴勒斯坦并建立第一个十字军耶路撒冷拉丁王国(1099—1187年)之前,将近五个世纪的时间里,官方设立的阿拉伯伊斯兰行政省份札纳·菲拉斯廷(Jund Filastin)存在于更广大的沙姆(al-Sham)地区之内。在穆斯林的地理学与制图学中,沙姆(意为"北方")是一个地理区域(iqlim:al-Maqdisi 2002:135—162),这是一片广阔的区域,涵盖今天的叙利亚、巴勒斯坦/以色列、黎巴嫩、约旦以及土耳其南部的领土。数个世纪以来,沙姆由若干个穆斯林行政省份组成,巴勒斯坦亦在其中。 1890年,剑桥大学阿拉伯语与波斯语学者盖伊·勒斯特兰奇(Guy Le Strange,1854—1933)在伦敦由巴勒斯坦勘探基金委员会出版了一部重要著作,书名为《穆斯林统治下的巴勒斯坦:公元650至1500年间的叙利亚与圣地描述》(Palestine under the Moslems: A Description of Syria and the Holy Land from AD 650 to 1500)。勒斯特兰奇大量翻译了中世纪阿拉伯地理学家的著作,却将所有阿拉伯文中关于"沙姆"的地理称谓方便而错误地译为"叙利亚"。此后,一些现代中东史学者又自动地将沙姆地区与现代叙利亚混为一谈,这进一步加剧了混乱;另外,现今叙利亚首都大马士革在历史上也被称为沙姆,这一事实也起了推波助澜的作用。在中世纪,这座历史名城沙姆便与穆斯林的达马什克(Dimashq,大马士革)省首府等同起来。

For nearly half a millennium from the 630s until the Crusader invasion of Palestine in 1099, and the creation of the first Crusader Latin Kingdom of Jerusalem (1099‒1187), the official Arab Islamic administrative province of Jund Filastin existed within the wider geographic region of al-Sham. In Muslim geography and cartography, al-Sham (‘the North’) was a geographic region (iqlim: al-Maqdisi 2002: 135‒162) – a vast region which included the territories of present-day Syria, Palestine/Israel, Lebanon, Jordan and south Turkey. For several centuries, al-Sham consisted of several administrative Muslim provinces, Palestine included. In 1890 Guy Le Strange (1854‒1933), a scholar of Arabic and Persian at Cambridge University, published an important work entitled: Palestine under the Moslems: A Description of Syria and the Holy Land from AD 650 to 1500, published in London by the Committee of the Palestine Exploration Fund. Translating extensively from the works of the medieval Arab geographers, Le Strange conveniently and mistakenly rendered all geographic Arabic references to ‘al-Sham’ into ‘Syria’. Subsequently further confusion was added to this automatic conflation of the al-Sham region with modern Syria by some historians of the modern Middle East and by the fact that the city of Damascus, the capital of present-day Syria, was also historically called al-Sham. This historic city of al-Sham became synonymous with the capital city of the Muslim province of Dimashq (Damascus) in the Middle Ages.

如今,任何熟悉中世纪穆斯林地理学家与阿拉伯历史学家著作的人都知道,沙姆地区(al-Sham)是一个广阔的地理区域,北起土耳其南部,南至巴勒斯坦,包含若干个行省(al-Maqdisi 2002: 137‒138)。在中世纪伊斯兰地理与历史著作中,"沙姆"并不等同于今天的叙利亚。这一广阔的"北方"地区后来成为中世纪伊斯兰术语"沙姆之地"(Bilad al‑Sham,بِلَد الشَّام)的基础,该术语常指代两个穆斯林行省,即大马士革和阿勒颇。

Yet today anyone who is familiar with the works of medieval Muslim geographers and Arab historians knows that the region of al-Sham consisted of a vast geographic region, from southern Turkey in the north to Palestine in the south, and several provinces (al-Maqdisi 2002: 137‒138). Al-Sham, in medieval Islamic geography and history works, was not synonymous with present-day Syria. This vast ‘northern’ region became the basis of the medieval Islamic term for the geographic area of Bilad al‑Sham ( ,(بِلَد الشَّام which often referred to the two Muslim provinces of Damascus and Aleppo.

与《旧约》中的神话叙事不同，巴勒斯坦的历史有多个“开端”。巴勒斯坦这一观念正是从这些多重的“开端”中逐步演变为一个地缘政治概念和一个独特的领土政体。人们对巴勒斯坦这一概念常常采取抽象或脱离历史的方式来理解，而不是将其视为一个具有历史语境的实体，其（物理、行政、领土和文化）边界在三千年间不断演变和变化。

The history of Palestine, unlike the myth-narratives of the Old Testament, has multiple ‘beginnings’ and the idea of Palestine has evolved over time from these multiple ‘beginnings’ into a geo-political concept and a distinct territorial polity. The concept of Palestine is often approached in an abstract or ahistorical way, rather than as a contextualised representation of an entity whose (physical, administrative, territorial and cultural) boundaries have evolved and changed across three millennia.

但是，关于巴勒斯坦，并不存在纯粹的观念，也不存在抽象意义上的理想概念；经验证据与人类体验是形成关于巴勒斯坦的观念和知识的根本。关键在于，我们认识巴勒斯坦，不仅是“从外部”通过感知和概括，也是“从内部”通过具身的经历与情感。古希腊学者是最早推广巴勒斯坦这一概念的人之一，他们以两种截然不同的方式理解时间：chronos（时序），即人类以量化、按年代顺序的方式计量时间：日、月、年、世纪；以及kairos（时机），即人类从某一特定视角经历和回忆特定时刻或事件的方式。循着这两种时间概念的区分，本书探讨巴勒斯坦概念的多线性演变，以及人们在时间之中、跨越时间所经历的巴勒斯坦。在赋予共时性（当代）研究最高价值的同时，

But there are no pure ideas or an ideal concept of Palestine per se; empirical evidence and human experience are fundamental to the formation of ideas and knowledge about Palestine. Crucially, we do not know Palestine only ‘from without’ through perceptions and generalisations but also ‘from within’ through embodied experiences and affections. The classical Greek scholars – who were among the first to popularise the concept of Palestine – conceived of time in two distinct ways: khronos, the way human beings measure time quantitatively and chronologically: days, months, years, centuries; and kairos, the way human beings experience and remember particular moments or events from and with a particular perspective. Following this distinction between the two different notions of time, this work explores the multi-linear evolution of the conception of Palestine and the experiences of Palestine through time and across time. While putting the highest value on synchronic (contemporary)

证据与见证：本著作从共时和历时两个角度，分析巴勒斯坦观念的历史演变。

evidence and testimony, this work analyses the conception of Palestine across time both synchronically and diachronically.

虽然关于“巴勒斯坦”这一观念有多种起源和多种含义,但重要的问题与其说是这一观念的“起源”,或它从何而来,不如说是巴勒斯坦的身份如何随时间演变,以及人们如何在时间中经历它。此外,借用马丁·海德格尔在《存在与时间》(2010)中关于“存在”和“时间性”(过去、现在与未来)的概念,以及人类通过时间体验世界的方式,关于巴勒斯坦的观念、术语和话语应当进行共时与历时的考察,同时也应考察人们在巴勒斯坦时间中的生活经验。再者,借用路德维希·维特根斯坦(2001)关于“家族相似性”和多重含义的论述,术语与概念是以多线性和话语性的方式演变的,并且不同的人对它们有着不同的体验。

Although there are multiple beginnings and multiple meanings to the idea of Palestine, the important question is not so much about the ‘origin’ of the idea of Palestine, or where the idea came from, but how the identity of Palestine evolved and experienced through and across time. Also, to borrow from Martin Heidegger’s notions of Being and Time (2010) and temporality (past, present and future) and the way human beings experience the world through time, ideas, terms and discourses on Palestine should be explored synchronically and diachronically as well as the human experiences of Palestine time. Furthermore, terms and concepts evolve multi-linearly and discursively and are experienced differently by different people – to borrow from Ludwig Wittgenstein’s (2001) discourse on ‘family resemblance’ and multiple meanings.

在巴勒斯坦，本土的集体意识以及用来指称"巴勒斯坦人民"的阿拉伯语词汇（Ahl Filastin、Abnaa Filastin 或 Abnaa al-Balad），早在现代阿拉伯民族主义术语 Sha'b Filastin（"巴勒斯坦人民"）或 al-Sha'b al-Filastini（"巴勒斯坦民族"）出现之前就已存在，并且在这些术语出现之后仍然延续。当然，各类术语的实际内涵，以及对社会与集体身份的表述，都在历史中不断演变和变化，巴勒斯坦人民多元文化身份的演变也不例外。阿拉伯语词汇 sha'b（民族、人民）在伊斯兰中有其经典依据，见于《古兰经》，其含义被积极、多元地加以描述："人类啊！我确已创造你们，从一男一女，并使你们成为多个民族（复数 shu'ub）和部落（qabail），以便你们互相认识。"

In Palestine, the indigenous collective consciousness of, and Arabic terminology for, ‘the people of Palestine’ (Ahl Filastin, Abnaa Filastin or Abnaa al-Balad) long preceded, but also followed, the modern Arabic nationalist terms Sha’b Filastin (the ‘people of Palestine’) or al-Sha’b al-Filastini (the ‘Palestinian people’). Of course, the actual connotations of terms and representations of social and collective identities have evolved and changed historically and the evolution of the multicultural identity for the people of Palestine is no exception. The Islamic reference to the Arabic term sha’b, people or nation, is enshrined in the Quran and the term is described positively and pluralistically: ‘O mankind! We created you … and made you into nations [pl. shu‘ub] and tribes [qabail], that ye may know each other’.

因此,社会多元性在伊斯兰历史上一直是集体身份建构方式的根本。与本土“巴勒斯坦”概念的演变尤为相关的,是15至20世纪巴勒斯坦本土阿拉伯语著述中巴勒斯坦人对自身的呈现。这些呈现方式如下:阿拉伯语词汇Ahl Filastin与Ard Filastin(“巴勒斯坦人民”与“巴勒斯坦之地”),早在19世纪末至20世纪初新兴的巴勒斯坦民族运动出现之前,就在10至18世纪被本土巴勒斯坦阿拉伯作家反复使用。到19世纪下半叶,阿拉伯语词汇Ahl Filastin演变为Abnaa Filastin与Abnaa al-Balad,分别意为(本土的)“巴勒斯坦之子女”与“本国之子女”;进入20世纪初,这些词汇又演变为Sha'b Filastin,即巴勒斯坦民族或人民;到20世纪下半叶,则进一步演变为al-Sha'b al-Filastini与al-Kiyan al-Filastini,即巴勒斯坦人民/民族与巴勒斯坦实体。所有这些术语(Sha'b Filastin、al-Sha'b al-Filastini与al-Kiyan al-Filastini)都指向在现代巴勒斯坦领土民族主义影响下,巴勒斯坦民族集体身份的表述与巩固;但若灵活而非字面地理解,这些集体性术语也深深植根于以Ahl Filastin、Ard Filastin与Abnaa al-Balad为核心的前现代本土集体意识之中。

Thus, social pluralism became fundamental to the way collective identities were framed throughout Islamic history. Of particular relevance to the evolution of the indigenous concept of Palestine are the self-representation of the people of Palestine in indigenous Palestinian Arabic writings between the 15th and 20th centuries. These representations are framed as follows: the Arabic terms Ahl Filastin and Ard Filastin (‘people of Palestine’ and ‘land of Palestine’) were repeatedly used by indigenous Palestinian Arab writers in the 10th‒18th centuries, long before the emergence of a nascent Palestinian national movement in the late 19th and early 20th centuries. In the second half of the 19th century the Arabic term Ahl Filastin evolved into Abnaa Filastin and Abnaa al-Balad – the (indigenous) ‘sons and daughters of Palestine’ and the ‘sons and daughters of the country’ respectively; and these terms evolved into Sha’b Filastin – the nation or people of Palestine – in the early 20th century; and again into al-Sha’b al-Filastini and al-Kiyan al-Filastini – the Palestinian people/nation and the Palestinian entity – in the second half of the 20th century. All these terms (Sha’b Filastin, al-Sha’b al-Filastini and al-Kiyan al-Filastini) refer to the articulation and consolidation of the collective identity of the Palestinian nation under the impact of modern Palestinian territorial nationalism; but, read flexibly and not literally, these collective terms are also deeply rooted in a premodern indigenous collective consciousness centred around Ahl Filastin, Ard Filastin and Abnaa al-Balad.