Pub Date : 2022-09-26DOI: 10.1163/1878464x-01303001
Celeste Gianni
This article concerns the manuscript collection of the Syrian Catholic priest Paul Sbath (Aleppo, 1887–1945), who is regarded by some as one of the twentieth century’s most controversial collectors. This is primarily due to the mysterious circumstances under which he obtained and consolidated his collection of 1,325 manuscripts, part of which he sold to the Vatican Library in 1927. Through a close study of the negotiations around the acquisition of Sbath’s manuscripts by the Vatican, this article explores the different, and sometimes conflicting, conceptualizations of a manuscript library in the early post-Ottoman period. Physically displaced following the historical events that were drastically transforming the Middle East in the early 20th century, Sbath’s collection has been a moving library—during his life and after—from Aleppo to Jerusalem, then from Cairo to the Vatican, and back to Aleppo. Using previously unresearched archival sources at the Vatican, this article explores how Sbath’s goal was to create a modern Western waqf (endowment) of books: a hybrid library reflecting the continuation of the Middle Eastern manuscript tradition in dialogue with the Western perception of a manuscript library, as well as representing Sbath’s identity as an Arab Catholic priest living through the contemporary challenges of war, plague, displacement, and migration in the Middle East in the interwar period.
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Pub Date : 2022-09-26DOI: 10.1163/1878464x-01303002
أحمد السعيدي
حاول المقال إنجاز دراسة كوديكولوجية في مخطوط موجود بمكتبة برلين هو ”المنزع البديع في تجنيس أساليب البديع“ لأبي محمد القاسم السجلماسي (توفي بعد ٧٠٤هـ)، من خلال دراسة ظهرية المخطوط والتركيز أساسا على خوراج النص والتملكات، وعددها ستة منها الواضح والمبتور والمطموس بسبب ترميم يدوي بلصق الورق أو بسبب التشطيب على المكتوب. لقد بيّنت الدراسة نصوص التملكات ورحلة المخطوط بين دمشق والقاهرة وتونس وبرلين، وطبيعة المتملكين وهم من العلماء أمثال حسن العطار وخالد الزهاني ومحمد بيرم الرابع التونسي.
{"title":"التملّكات في مخطوط ”المنزع البديع في تجنيس أساليب البديع“ لأبي محمد القاسم السجلماسي (بعد ٧٠٤هـ)","authors":"أحمد السعيدي","doi":"10.1163/1878464x-01303002","DOIUrl":"https://doi.org/10.1163/1878464x-01303002","url":null,"abstract":"\u0000 حاول المقال إنجاز دراسة كوديكولوجية في مخطوط موجود بمكتبة برلين هو ”المنزع البديع في تجنيس أساليب البديع“ لأبي محمد القاسم السجلماسي (توفي بعد ٧٠٤هـ)، من خلال دراسة ظهرية المخطوط والتركيز أساسا على خوراج النص والتملكات، وعددها ستة منها الواضح والمبتور والمطموس بسبب ترميم يدوي بلصق الورق أو بسبب التشطيب على المكتوب. لقد بيّنت الدراسة نصوص التملكات ورحلة المخطوط بين دمشق والقاهرة وتونس وبرلين، وطبيعة المتملكين وهم من العلماء أمثال حسن العطار وخالد الزهاني ومحمد بيرم الرابع التونسي.","PeriodicalId":40893,"journal":{"name":"Journal of Islamic Manuscripts","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46962581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1163/1878464x-01303006
Mohammad Karimi Zanjani Asl, David Durand-Guédy
This article presents a set of four multitext manuscripts made in Tabriz during the reign of the Safavid Shāh Sulaymān (r. 1666–1694). The texts are organized around one core abstruse text (lughuz) penned by the patron of the work, the vizier of Azarbayjan and mustawfī al-mamālik, Ẓahīr al-Dīn Ibrāhīm (d. 1102/1690). Analysis of these manuscripts, copied successively over a period of 12 years by the same hand, reveals the endeavours of the patron and the copyist to produce an artefact that was increasingly refined in terms of layout. The Sackler manuscript is the most recent and also the most accomplished. The amount of time and money put into this project is unusual for a non-royal patron. This editorial project might be linked to Ẓahīr al-Dīn’s political ambitions to find a position or to restore his reputation at the royal court at Isfahan.
本文介绍了萨法维王朝(r. 1666-1694)统治时期在大不里士制作的一套四份多文本手稿Shāh Sulaymān。这些文本围绕着一个核心的深奥文本(lughuz)进行组织，该文本由作品的赞助人，Azarbayjan的维齐尔和mustawf ' al-mamālik， Ẓahīr al- d n Ibrāhīm (d. 1102/1690)撰写。对这些手稿的分析，揭示了赞助人和抄写员在12年的时间里连续抄写的努力，以生产一个在布局方面日益完善的人工制品。萨克勒的手稿是最新的，也是最完整的。这个项目投入的时间和金钱对于一个非王室赞助人来说是不寻常的。这个编辑项目可能与Ẓahīr al- d n的政治野心有关，他想在伊斯法罕的王室中找到一个职位或恢复他的声誉。
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Pub Date : 2022-08-01DOI: 10.1163/1878464x-01303004
Khanna Omarkhali
This article presents an edition, translation, and study of the amulet scroll Kurd. 51 from the Kurdish collection of August D. Żaba that was presented by him to the Manuscript Department of the National Library of Russia (NLR) in St Petersburg in 1868 along with 52 manuscripts and lithographs. The amulet contains passages in Arabic and Persian and was found, according to Żaba, among the Kurds in Erzurum.
{"title":"An Amulet Scroll from Erzurum from August D. Żaba’s Kurdish Collection in the Manuscript Department, National Library of Russia, Kurd. 51","authors":"Khanna Omarkhali","doi":"10.1163/1878464x-01303004","DOIUrl":"https://doi.org/10.1163/1878464x-01303004","url":null,"abstract":"\u0000 This article presents an edition, translation, and study of the amulet scroll Kurd. 51 from the Kurdish collection of August D. Żaba that was presented by him to the Manuscript Department of the National Library of Russia (NLR) in St Petersburg in 1868 along with 52 manuscripts and lithographs. The amulet contains passages in Arabic and Persian and was found, according to Żaba, among the Kurds in Erzurum.","PeriodicalId":40893,"journal":{"name":"Journal of Islamic Manuscripts","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42165461","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1163/1878464x-01302003
Dick van der Meij
The religious background of manuscripts and texts from Lombok is not always certain. Nevertheless, in view of the overwhelming Muslim population on the island, many texts in manuscripts are inspired by Islam. Most manuscripts in Lombok are written on palm leaves, and these lontar manuscripts used to be kept by the people in great numbers, especially among the Waktu Telu, Muslims who adhere to a local variety of Islam, distinct from mainstream Sunni Islam. Material and non-material aspects of the lontar manuscripts from Lombok are discussed here. Apart from the Sasak inhabitants of Lombok, the Balinese community in West Lombok is also familiar with Muslim texts, and some aspects of the materiality of the lontar manuscripts from both communities containing Islamic texts are discussed here. The examples of the manuscripts highlighted here offer wider insights about these so far ill-studied manuscripts from Lombok in Indonesia.
{"title":"Islamic Palm-Leaf Manuscripts from Lombok","authors":"Dick van der Meij","doi":"10.1163/1878464x-01302003","DOIUrl":"https://doi.org/10.1163/1878464x-01302003","url":null,"abstract":"\u0000 The religious background of manuscripts and texts from Lombok is not always certain. Nevertheless, in view of the overwhelming Muslim population on the island, many texts in manuscripts are inspired by Islam. Most manuscripts in Lombok are written on palm leaves, and these lontar manuscripts used to be kept by the people in great numbers, especially among the Waktu Telu, Muslims who adhere to a local variety of Islam, distinct from mainstream Sunni Islam. Material and non-material aspects of the lontar manuscripts from Lombok are discussed here. Apart from the Sasak inhabitants of Lombok, the Balinese community in West Lombok is also familiar with Muslim texts, and some aspects of the materiality of the lontar manuscripts from both communities containing Islamic texts are discussed here. The examples of the manuscripts highlighted here offer wider insights about these so far ill-studied manuscripts from Lombok in Indonesia.","PeriodicalId":40893,"journal":{"name":"Journal of Islamic Manuscripts","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43050271","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1163/1878464x-01303007
Ahmad Kamal
There is a high percentage of letters among Arabic documentary material. The vast majority of them remain unpublished, however. This article presents the edition, translation, and commentary of two as yet unpublished business letters currently kept at the Egyptian Museum in Berlin. The first was sent to solicit help with some calculations and to stress the importance of the results (P.Berl.inv. 8582), and the second was sent to grant a monk permission to join the harvest (P.Berl.inv. 6746 verso).
{"title":"Two New Arabic Business Letters from the Berlin Collection","authors":"Ahmad Kamal","doi":"10.1163/1878464x-01303007","DOIUrl":"https://doi.org/10.1163/1878464x-01303007","url":null,"abstract":"\u0000 There is a high percentage of letters among Arabic documentary material. The vast majority of them remain unpublished, however. This article presents the edition, translation, and commentary of two as yet unpublished business letters currently kept at the Egyptian Museum in Berlin. The first was sent to solicit help with some calculations and to stress the importance of the results (P.Berl.inv. 8582), and the second was sent to grant a monk permission to join the harvest (P.Berl.inv. 6746 verso).","PeriodicalId":40893,"journal":{"name":"Journal of Islamic Manuscripts","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44581488","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-14DOI: 10.1163/1878464x-01302001
Osama Eshera
Ġiyāṯ al-Dīn Jamšīd al-Kāšī (d. 832/1429), also known as Kāšānī, was a prominent astronomer and mathematician in the 9th/15th century and was a central figure at the observatory in Samarqand under the patronage of Ulugh Beg (r. 811–853/1409–1449), the Timurid ruler of Transoxiana. Kāšī’s works have frequently been copied and circulated in bound collective volumes, the earliest of which was produced during Kāšī’s lifetime by his colleague, Muʿīn al-Munajjim al-Kāšī, and is now held as MS Tehran, Malik 3180. This article introduces the second earliest such volume, which is currently held in a private collection in Toronto, Canada. The only dated colophon in MS Toronto is a forgery. Fortunately, I located another copy of Kāšī’s Miftāḥ al-ḥisāb that was transcribed in the same hand and bears a genuine copy date of 881/1476. Thus, MS Toronto was in fact produced approximately fifty years after Kāšī’s death and about eighty years earlier than the spurious colophon would indicate. In addition to resolving further codicological questions, this article highlights the decorative and paleographic features that make this codex an exemplar of the intellectual and material history of Timurid bookmaking. Ultimately, this codex offers valuable new evidence on the early transmission of Kāšī’s works as bound collections.
Ġiyāṯ al- d n Jamšīd al-Kāšī(公元832/1429年)，也被称为Kāšānī，是9 /15世纪杰出的天文学家和数学家，是撒马尔罕天文台的核心人物，由特兰索峡的帖木儿统治者乌鲁·伯格(公元811-853/1409-1449年)赞助。Kāšī的作品经常被复制并以合集的形式流传，其中最早的一本书是在Kāšī的一生中由他的同事Mu - nu - n al-Munajjim al-Kāšī出版的，现在被称为MS Tehran, Malik 3180。本文介绍了第二最早的此类卷，目前在加拿大多伦多的私人收藏中举行。多伦多唯一注明日期的colophon是伪造的。幸运的是，我找到了Kāšī的Miftāḥ al-ḥisāb的另一个副本，它是由同一个人抄写的，并且真正的副本日期是881/1476。因此，MS Toronto实际上是在Kāšī死后大约50年产生的，比虚假的colophon所显示的早了大约80年。除了解决进一步的法典问题外，本文还强调了使该法典成为帖木儿书籍制作的知识和物质历史典范的装饰和古文字特征。最终，这个手抄本提供了宝贵的新证据，关于Kāšī的作品作为合集的早期传播。
{"title":"On the Early Collections of the Works of Ġiyāṯ al-Dīn Jamšīd al-Kāšī","authors":"Osama Eshera","doi":"10.1163/1878464x-01302001","DOIUrl":"https://doi.org/10.1163/1878464x-01302001","url":null,"abstract":"\u0000 Ġiyāṯ al-Dīn Jamšīd al-Kāšī (d. 832/1429), also known as Kāšānī, was a prominent astronomer and mathematician in the 9th/15th century and was a central figure at the observatory in Samarqand under the patronage of Ulugh Beg (r. 811–853/1409–1449), the Timurid ruler of Transoxiana. Kāšī’s works have frequently been copied and circulated in bound collective volumes, the earliest of which was produced during Kāšī’s lifetime by his colleague, Muʿīn al-Munajjim al-Kāšī, and is now held as MS Tehran, Malik 3180. This article introduces the second earliest such volume, which is currently held in a private collection in Toronto, Canada. The only dated colophon in MS Toronto is a forgery. Fortunately, I located another copy of Kāšī’s Miftāḥ al-ḥisāb that was transcribed in the same hand and bears a genuine copy date of 881/1476. Thus, MS Toronto was in fact produced approximately fifty years after Kāšī’s death and about eighty years earlier than the spurious colophon would indicate. In addition to resolving further codicological questions, this article highlights the decorative and paleographic features that make this codex an exemplar of the intellectual and material history of Timurid bookmaking. Ultimately, this codex offers valuable new evidence on the early transmission of Kāšī’s works as bound collections.","PeriodicalId":40893,"journal":{"name":"Journal of Islamic Manuscripts","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2022-04-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48496441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-14DOI: 10.1163/1878464x-01302002
A. T. Gallop, Oman Fathurahman
Aceh has long been renowned as a centre of Islamic scholarship, and some of the most famous Malay texts were composed in this area of north Sumatra. However, despite an abundance of philological and literary studies of texts from Aceh, little attention has yet been paid to the materiality of the manuscript culture of the region. A small collection of 18 manuscripts from Aceh now in the British Library has therefore been subjected to detailed codicological scrutiny. These manuscripts, which appear to be representative of the books which circulated in the 18th and 19th century, contain multiple texts in Arabic, Malay and Acehnese, and the full contents of each volume are identified and contextualised with respect to other collections. Particular attention is paid to the original covers or bindings of the manuscripts, and illuminated elements, and some comments are drawn about the broader Acehnese tradition.
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