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An Edition and Annotated Translation of Mālinīślokavārttika I, 1-399
The first part of the ‘Versified Commentary on the Mālinītantra’ (Mālinīślokvārttika) by the tenth-century theologian Abhinavagupta, which is translated here for the first time, presents a philosophy of Śaiva revelation, conceived of as a descent of the highest non-dual form of knowledge, through the different levels of speech, into the knowledge embodied in the canon of Tantras or Agamas on which the Śaiva religion is based. The aim of the text is to demonstrate the logic behind the claim of the monistic Tantric schools on which Abhinavagupta bases his philosophy.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
An Edition and Annotated Translation of Mālinīślokavārttika I, 1-399
The first part of the ‘Versified Commentary on the Mālinītantra’ (Mālinīślokvārttika) by the tenth-century theologian Abhinavagupta, which is translated here for the first time, presents a philosophy of Śaiva revelation, conceived of as a descent of the highest non-dual form of knowledge, through the different levels of speech, into the knowledge embodied in the canon of Tantras or Agamas on which the Śaiva religion is based. The aim of the text is to demonstrate the logic behind the claim of the monistic Tantric schools on which Abhinavagupta bases his philosophy.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
A Study and Edition of Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar
Editor:
Ibrahim Safri
Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar is Aḥmad b. Yaʿqūb al-Wallālī's (d. 1128/1716) commentary on al-Sanūsī's (d. 895/1490) compendium of logic, al-Mukhtaṣar. Al-Wallālī was the first commentator on al-Sanūsī's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
A Study and Edition of Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar
Editor:
Ibrahim Safri
Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar is Aḥmad b. Yaʿqūb al-Wallālī's (d. 1128/1716) commentary on al-Sanūsī's (d. 895/1490) compendium of logic, al-Mukhtaṣar. Al-Wallālī was the first commentator on al-Sanūsī's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
Vol. V, Section 4: Persia and Its Kings, Part II
Al-Maqrīzī's (d. 845/1442) last work, al-Ḫabar ʿan al-bašar, was completed a year before his death. This volume, edited by Jaakko Hämeen-Anttila, covers the history of pre-Islamic Iran during the Sasanian period and the conquest. Al-Maqrīzī's work shows how Arab historians integrated Iran into world history and how they harmonised various currents of historiography (Middle Persian historiography, Islamic sacred history, Greek and Latin historiography).
This part harmonises the versions of Miskawayh's Tağārib, al-Ṭabarī’s Taʾrīḫ, and several other sources, producing a fluent narrative of Iran from the early 3rd century until 651. It also includes the complete text of ʿAhd Ardašīr, here translated for the first time into English.
This part harmonises the versions of Miskawayh's Tağārib, al-Ṭabarī’s Taʾrīḫ, and several other sources, producing a fluent narrative of Iran from the early 3rd century until 651. It also includes the complete text of ʿAhd Ardašīr, here translated for the first time into English.
Vol. V, Section 4: Persia and Its Kings, Part II
Al-Maqrīzī's (d. 845/1442) last work, al-Ḫabar ʿan al-bašar, was completed a year before his death. This volume, edited by Jaakko Hämeen-Anttila, covers the history of pre-Islamic Iran during the Sasanian period and the conquest. Al-Maqrīzī's work shows how Arab historians integrated Iran into world history and how they harmonised various currents of historiography (Middle Persian historiography, Islamic sacred history, Greek and Latin historiography).
This part harmonises the versions of Miskawayh's Tağārib, al-Ṭabarī’s Taʾrīḫ, and several other sources, producing a fluent narrative of Iran from the early 3rd century until 651. It also includes the complete text of ʿAhd Ardašīr, here translated for the first time into English.
This part harmonises the versions of Miskawayh's Tağārib, al-Ṭabarī’s Taʾrīḫ, and several other sources, producing a fluent narrative of Iran from the early 3rd century until 651. It also includes the complete text of ʿAhd Ardašīr, here translated for the first time into English.
A new edition of the Arabic text and first-time English translation
Editor / Translator:
Oliver Kahl
ʿAlī ibn Sahl Rabban aṭ-Ṭabarī's Indian Books, completed in the year 850 CE as an appendix to his medico-philosophical chef-d'œuvre "Paradise of Wisdom", belong to the most remarkable texts in Arabic scientific literature. The Indian Books offer a unique, interpretative summary of the main tenets of Ayurvedic medicine, as understood by Arabic-speaking scholars on the basis of now lost translations from Sanskrit. The present book centres around a critical edition and annotated translation of this crucial text, framed by a detailed introduction and extensive glossaries of terms. Ṭabarī's learned exposé of Ayurveda also throws a more nuanced light on the allegedly uncontested supremacy of Greek humoralism in 9th-century Arabic medicine.
A new edition of the Arabic text and first-time English translation
ʿAlī ibn Sahl Rabban aṭ-Ṭabarī's Indian Books, completed in the year 850 CE as an appendix to his medico-philosophical chef-d'œuvre "Paradise of Wisdom", belong to the most remarkable texts in Arabic scientific literature. The Indian Books offer a unique, interpretative summary of the main tenets of Ayurvedic medicine, as understood by Arabic-speaking scholars on the basis of now lost translations from Sanskrit. The present book centres around a critical edition and annotated translation of this crucial text, framed by a detailed introduction and extensive glossaries of terms. Ṭabarī's learned exposé of Ayurveda also throws a more nuanced light on the allegedly uncontested supremacy of Greek humoralism in 9th-century Arabic medicine.
Introduction, Translation, Commentary, and Chinese Text. Second Revised and Expanded Edition
In the early 14th century, a court nutritionist called Hu Sihui wrote his Yinshan Zhengyao, a dietary and nutritional manual for the Chinese Mongol Empire. Hu Sihui, a man apparently with a Turkic linguistic background, included recipes, descriptions of food items, and dietary medical lore including selections from ancient texts, and thus reveals to us the full extent of an amazing cross-cultural dietary; here recipes can be found from as far as Arabia, Iran, India and elsewhere, next to those of course from Mongolia and China. Although the medical theories are largely Chinese, they clearly show Near Eastern and Central Asian influence.
This long-awaited expanded and revised edition of the much-acclaimed A Soup for the Qan sheds (yet) new light on our knowledge of west Asian influence on China during the medieval period, and on the Mongol Empire in general.
This long-awaited expanded and revised edition of the much-acclaimed A Soup for the Qan sheds (yet) new light on our knowledge of west Asian influence on China during the medieval period, and on the Mongol Empire in general.
Introduction, Translation, Commentary, and Chinese Text. Second Revised and Expanded Edition
In the early 14th century, a court nutritionist called Hu Sihui wrote his Yinshan Zhengyao, a dietary and nutritional manual for the Chinese Mongol Empire. Hu Sihui, a man apparently with a Turkic linguistic background, included recipes, descriptions of food items, and dietary medical lore including selections from ancient texts, and thus reveals to us the full extent of an amazing cross-cultural dietary; here recipes can be found from as far as Arabia, Iran, India and elsewhere, next to those of course from Mongolia and China. Although the medical theories are largely Chinese, they clearly show Near Eastern and Central Asian influence.
This long-awaited expanded and revised edition of the much-acclaimed A Soup for the Qan sheds (yet) new light on our knowledge of west Asian influence on China during the medieval period, and on the Mongol Empire in general.
This long-awaited expanded and revised edition of the much-acclaimed A Soup for the Qan sheds (yet) new light on our knowledge of west Asian influence on China during the medieval period, and on the Mongol Empire in general.
Epic and the Writing of Northern Kirghiz History
Editor / Translator:
Daniel Prior
In The Šabdan Baatır Codex, Daniel Prior presents the first complete edition, translation, and interpretation of a unique manuscript of early twentieth-century Kirghiz poetry, which includes detailed accounts of nineteenth-century warfare. Dedicated to the chief Šabdan Baatır, the Codex occupies an illuminating position in a network of oral and written genres that encompassed epic poetry and genealogy, panegyric and steppe oral historiography; that echoed oral performance and aspired to print publishing. The Codex’s fresh articulation of concepts of Kirghiz self-identification was incipiently national, yet remained couched in traditional forms. The Codex thus bridges the interval, often glossed over in cultural histories, between a supposedly archaic state of oral epic tradition and the “afterlife” of epics in modern ethno-nationalist projects.
Epic and the Writing of Northern Kirghiz History
In The Šabdan Baatır Codex, Daniel Prior presents the first complete edition, translation, and interpretation of a unique manuscript of early twentieth-century Kirghiz poetry, which includes detailed accounts of nineteenth-century warfare. Dedicated to the chief Šabdan Baatır, the Codex occupies an illuminating position in a network of oral and written genres that encompassed epic poetry and genealogy, panegyric and steppe oral historiography; that echoed oral performance and aspired to print publishing. The Codex’s fresh articulation of concepts of Kirghiz self-identification was incipiently national, yet remained couched in traditional forms. The Codex thus bridges the interval, often glossed over in cultural histories, between a supposedly archaic state of oral epic tradition and the “afterlife” of epics in modern ethno-nationalist projects.
An Old Javanese Epic Poem, its Indian Source and Balinese Illustrations
Mpu Monaguṇa's early thirteenth century epic poem Sumanasāntaka is a vernacular rendering of Kālidāsa's story of Prince Aja and Princess Indumatī told in the Raghuvaṃśa. In it the poet exploits his source narrative to describe and comment on the Javanese world of his times.
In Mpu Monaguṇa's Sumanasāntaka the authors offer an edited text and translation of Mpu Monaguṇa's epic kakawin and extensive commentary on the editing of the manuscripts and history of the poem and its story, the relationship between the Old Javanese poem and Kālidāsa's Raghuvaṃśa, the way in which the poem imagines the lived environment of ancient Java in the early thirteenth century and Balinese painted representations of the story of Prince Aja and Princess Indumatī.
In Mpu Monaguṇa's Sumanasāntaka the authors offer an edited text and translation of Mpu Monaguṇa's epic kakawin and extensive commentary on the editing of the manuscripts and history of the poem and its story, the relationship between the Old Javanese poem and Kālidāsa's Raghuvaṃśa, the way in which the poem imagines the lived environment of ancient Java in the early thirteenth century and Balinese painted representations of the story of Prince Aja and Princess Indumatī.
An Old Javanese Epic Poem, its Indian Source and Balinese Illustrations
Mpu Monaguṇa's early thirteenth century epic poem Sumanasāntaka is a vernacular rendering of Kālidāsa's story of Prince Aja and Princess Indumatī told in the Raghuvaṃśa. In it the poet exploits his source narrative to describe and comment on the Javanese world of his times.
In Mpu Monaguṇa's Sumanasāntaka the authors offer an edited text and translation of Mpu Monaguṇa's epic kakawin and extensive commentary on the editing of the manuscripts and history of the poem and its story, the relationship between the Old Javanese poem and Kālidāsa's Raghuvaṃśa, the way in which the poem imagines the lived environment of ancient Java in the early thirteenth century and Balinese painted representations of the story of Prince Aja and Princess Indumatī.
In Mpu Monaguṇa's Sumanasāntaka the authors offer an edited text and translation of Mpu Monaguṇa's epic kakawin and extensive commentary on the editing of the manuscripts and history of the poem and its story, the relationship between the Old Javanese poem and Kālidāsa's Raghuvaṃśa, the way in which the poem imagines the lived environment of ancient Java in the early thirteenth century and Balinese painted representations of the story of Prince Aja and Princess Indumatī.