A Judeo-Persian epic, the Fath Nama (Book of Conquest) – British Library Blog

By Ilana Tahan, Lead Curator Hebrew and Christian Orient Studies

While art historical research has focused on the beauty and splendour of Persian miniature paintings, the study of Judeo-Persian manuscript art has lagged behind, receiving only more recently the attention and recognition it deserves. These paintings form part and parcel of manuscripts that have been copied in Judeo-Persian, that is a language that is a combination of Persian, Hebrew and Aramaic written in Hebrew script. The major obstacles to studying these significant hand-written books have been a lack of knowledge of the language, unfamiliarity with the Persian and Judeo-Persian literary traditions, and also with the history of Persian manuscript art in general.

While art historical research has focused on the beauty and splendour of Persian miniature paintings, the study of Judeo-Persian manuscript art has lagged behind, receiving only more recently the attention and recognition it deserves. These paintings form part and parcel of manuscripts that have been copied in Judeo-Persian, that is a language that is a combination of Persian, Hebrew and Aramaic written in Hebrew script. The major obstacles to studying these significant hand-written books have been a lack of knowledge of the language, unfamiliarity with the Persian and Judeo-Persian literary traditions, and also with the history of Persian manuscript art in general.

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More: http://blogs.bl.uk/asian-and-african/2017/09/a-judeo-persian-epic-the-fath-nama-book-of-conquest.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+asian-and-african+%28Asia+and+Africa%29#

Further reading
Moreen, Vera Basch, Miniature Paintings in Judaeo-Persian Manuscripts (Cincinnati: Hebrew Union College Press, 1985), pp. 40, 49-50.
Moreen, Vera Basch and Orit Carmeli, The Bible as a Judeo-Persian epic: an illustrated manuscript of Imrani’s Fath-Nama (Jerusalem: Yad Ben-Zvi Press, 2016). On Ms 4602 of the Ben-Zvi Institute in Jerusalem.
David Yeroushalmi, Emrānī”, in Encyclopædia Iranica (1995).

 

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A 17th century copy of Saʻdi’s collected works from the British Library Blog

The Persian writer and poet Musliḥ al-Dīn Saʻdī of Shiraz (ca.1210-1291 or 1292) are without a doubt one of the best-known and most skilful writers of classical Persian literature. With an established reputation even during his lifetime, his works have been select reading for royal princes and ʻset textsʼ for more humble students of Persian the world over. It is hardly surprising then that a corresponding number of deluxe copies survive of his works. A previous post (What were the Mughals’ favourite books?) described some copies of his best known works, the Būstān (ʻFragrant Gardenʼ or ʻOrchardʼ) and the Gulistān (ʻRose Gardenʼ), in the Library’s collection. Another sumptuous manuscript, which has also been digitised, is an early 17th century copy of his Kullīyāt (ʻCollected Worksʼ)IO Islamic 843 which was completed in 1034 (1624/25) by Maḥmūd, a scribe of Shiraz (al-kātib al-Shīrāzī), during the reign of Shah ʻAbbas (r. 1588-1629).

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Very little is known about the poet’s life. Born in Shiraz, Saʻdī left his hometown to study in Baghdad. After a period of study at the Nizamiyah Madrasah, Baghdad, he set off on travels that lasted over thirty years. His experiences and adventures found their way into his writings, including being a prisoner of the Crusaders in Syria, visiting Kashgar, and killing a temple priest at Somnath in India. Many of these tales, however, have been proved to be anecdotal rather than biographical. Saʻdī returned to Shiraz in 1257, already a widely recognised poet and completed his two most famous works: the Būstān in 1257 and the Gulistān in 1258. These two works of poetry and prose respectively, contain anecdotes from the life of the author, moral teachings, and advice for rulers. Many stories communicate elements of Sufi teachings through their dervish protagonists. Other works reflect the changing political situation in Shiraz. Several of his poems are dedicated to the Salghurid dynasty, which ruled in Fars from 1148 to 1282, while later works are addressed to their successors the Mongols and their administrators.

More: http://blogs.bl.uk/asian-and-african/2017/04/a-17th-century-copy-of-sa%CA%BBdis-collected-works-io-islamic-843.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+asian-and-african+%28Asia+and+Africa%29