Pub Date : 2024-02-02DOI: 10.1163/24685623-20230144
Pejman Abdolmohammadi
Sayyid ʿAli Muḥammad Širāzi (1819–50), known as “the Bāb”, is one of the most important modernizers of the 19th century in Iran. He is one of the first thinkers, within the Islamic thought’s modern framework, who challenged the forces of tradition such as the Shiite clergy and the Persian absolute monarchy by offering a new religious view, which went beyond Islamic religion. This article, after a brief reconstruction of the intellectual biography of the Bāb, will analyse his social and political thought, highlighting his main ideas regarding the role of rationality; the role of education and pedagogy; the economy and industrialization; the environment and the importance of civic cohabitation. The article will focus on Bāb’s views concerning the role of the women in the society and the abolition of the clergy from the religious sphere. This work will also show how Bāb’s thought contributed, together with secular and Islamic reformist intellectuals, to the Iranian constitutional revolution (Mašrūṭe) in the early 20th century.
Sayyid ʿAli Muḥammad Širāzi (1819-50)，人称 "巴卜"，是伊朗 19 世纪最重要的现代化人物之一。他是伊斯兰思想现代框架内最早的思想家之一，通过提出超越伊斯兰宗教的新宗教观，向什叶派神职人员和波斯绝对君主制等传统势力发起了挑战。本文在简要重构巴卜的思想传记后，将分析他的社会和政治思想，重点介绍他关于理性的作用、教育和教学法的作用、经济和工业化、环境和公民共处的重要性等方面的主要观点。文章将重点阐述巴卜关于妇女在社会中的作用以及废除宗教领域神职人员的观点。这部作品还将展示巴卜的思想如何与世俗和伊斯兰改革派知识分子一起，为 20 世纪初的伊朗宪政革命（Mašrūṭe）做出了贡献。
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Pub Date : 2024-02-02DOI: 10.1163/24685623-20230140
Lorenzo Riccardi
Around 1220, Constantine Komnenodoukas undertook the construction of an unconventional building in Naupaktos, Greece, referred to as a ‘Persian’ soufa. Information on this construction is contained in a letter written by the city’s metropolitan, John Apokaukos, who maintained an adversarial rapport with him. The soufa is described as a rectangular structure with two levels. In the higher one, reserved for Constantine and his retinue, a throne shaped as an episcopal throne was placed. Conversely, the lower level accommodated more humble guests who could only listen to him thundering like Salmoneus from an artificial sky. This architectural venture served as a symbolic manifestation of Constantine’s secular authority, deliberately positioned in contrast to the ecclesiastical figure of the bishop. Noteworthy is Constantine’s deliberate appropriation of ideas, forms, and language acquired during his sojourn in Asia Minor several years before. The resulting structure stands as a singular manifestation, representing a distinctive historical juncture influenced by the personality of Constantine Komnenodoukas, wherein elements of both Byzantine and Islamic art are combined.
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Pub Date : 2024-02-02DOI: 10.1163/24685623-20230145
Nicola Melis
{"title":"Ottoman Law of War and Peace: The Ottoman Empire and its Tributaries from the North of the Danube, written by Panaite, Viorel","authors":"Nicola Melis","doi":"10.1163/24685623-20230145","DOIUrl":"https://doi.org/10.1163/24685623-20230145","url":null,"abstract":"","PeriodicalId":517253,"journal":{"name":"Eurasian Studies","volume":"94 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139896371","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 : 2024-02-02DOI: 10.1163/24685623-20230141
Stefano Pellò
This paper explores a hitherto unstudied Persian masnawī in praise of the sacred city of Vāraṇāsī, the Kāšī-stut (a phonetically Persianized variant of kāśī stuti, “Hymn to Vārāṇasī”) composed in 1778–9 by a little known Kāyastha scribe from Allahabad, Matan Lāl Āfarīn. The text, is an original poetic transposition of the Hindu religious landscape of Vārāṇasī in Persian verse, conjuring classical and post-classical Persian poetic conventions on the non-Islamic sphere and Sanskrit models such as the Kāśīkhaṇḍa, the Kāśīrahasya or other māhātmyas, and containing an impressive amount of descriptions (sometimes very technical) of idols, temples, pilgrimages, devotees, ascetics, the Ganges and so on. In view of the extraordinary value of the document (from the historical as well as from the literary side) the main aim of the article is not only to discuss the complex socio-cultural entanglements of the treatment of “idolatry” by a late eighteenth-century Hindu poet of Persian, but also, at the same time, to present, as far as I know for the first time, an important Persian document on early modern Vārāṇasī hitherto completely ignored by scholars. The study of the text against the background of contemporary trends in Persian poetry, in South Asia as well as in Iran, will, moreover, provide us with a proper set of interpretative tools for reading what we should begin to call the Hindu Persian literature of the eighteenth century.
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