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Abū Manṣūr al-Thaʿālibī and His Yatīmat al-dahr
Author:
Why did premodern authors in the Arabic-Islamic culture compile literary anthologies, and why were these works remarkably popular? How can an anthology that consists of reproduced material be original and creative, and serve various literary and political ends? How did anthologists select their material, then record and arrange it?
This book examines the life and works of Abū Manṣūr al-Thaʿālibī (350–429/961–1039), an eminent anthologist from Nīshāpūr, paying special attention to his magnum opus, Yatīmat al-dahr (The Unique Pearl), and its sequel, Tatimmat al-Yatīma (The Completion of the Yatīma). This book is a direct window on to an anthologist’s workshop in the second half of the fourth/tenth century. It examines the methodological consciousness expressed in Thaʿālibī’s selection and arrangement, and his sophisticated system of internal references and cross-references to other works; how he selected from his contemporaries’ oeuvres; how he sought, recorded, memorized, misplaced, and sometimes lost or forgot his selections; how he scrutinized the authenticity of material, accepting, questioning, or rejecting its attribution; and the errors and inconsistencies that resulted from this process.
This book examines the life and works of Abū Manṣūr al-Thaʿālibī (350–429/961–1039), an eminent anthologist from Nīshāpūr, paying special attention to his magnum opus, Yatīmat al-dahr (The Unique Pearl), and its sequel, Tatimmat al-Yatīma (The Completion of the Yatīma). This book is a direct window on to an anthologist’s workshop in the second half of the fourth/tenth century. It examines the methodological consciousness expressed in Thaʿālibī’s selection and arrangement, and his sophisticated system of internal references and cross-references to other works; how he selected from his contemporaries’ oeuvres; how he sought, recorded, memorized, misplaced, and sometimes lost or forgot his selections; how he scrutinized the authenticity of material, accepting, questioning, or rejecting its attribution; and the errors and inconsistencies that resulted from this process.
Abū Manṣūr al-Thaʿālibī and His Yatīmat al-dahr
Author:
Why did premodern authors in the Arabic-Islamic culture compile literary anthologies, and why were these works remarkably popular? How can an anthology that consists of reproduced material be original and creative, and serve various literary and political ends? How did anthologists select their material, then record and arrange it?
This book examines the life and works of Abū Manṣūr al-Thaʿālibī (350–429/961–1039), an eminent anthologist from Nīshāpūr, paying special attention to his magnum opus, Yatīmat al-dahr (The Unique Pearl), and its sequel, Tatimmat al-Yatīma (The Completion of the Yatīma). This book is a direct window on to an anthologist’s workshop in the second half of the fourth/tenth century. It examines the methodological consciousness expressed in Thaʿālibī’s selection and arrangement, and his sophisticated system of internal references and cross-references to other works; how he selected from his contemporaries’ oeuvres; how he sought, recorded, memorized, misplaced, and sometimes lost or forgot his selections; how he scrutinized the authenticity of material, accepting, questioning, or rejecting its attribution; and the errors and inconsistencies that resulted from this process.
This book examines the life and works of Abū Manṣūr al-Thaʿālibī (350–429/961–1039), an eminent anthologist from Nīshāpūr, paying special attention to his magnum opus, Yatīmat al-dahr (The Unique Pearl), and its sequel, Tatimmat al-Yatīma (The Completion of the Yatīma). This book is a direct window on to an anthologist’s workshop in the second half of the fourth/tenth century. It examines the methodological consciousness expressed in Thaʿālibī’s selection and arrangement, and his sophisticated system of internal references and cross-references to other works; how he selected from his contemporaries’ oeuvres; how he sought, recorded, memorized, misplaced, and sometimes lost or forgot his selections; how he scrutinized the authenticity of material, accepting, questioning, or rejecting its attribution; and the errors and inconsistencies that resulted from this process.
The Journal of World Literature (JWL) aspires to bring together scholars interested in developing the concept of World Literature, and to provide the most suitable environment for contributions from all the world’s literary traditions. It creates a forum for re-visiting global literary heritages, discovering valuable works that have been undeservedly ignored, and introducing aspects of the transnational global dissemination of literature, with translation as a focus. The journal welcomes submissions that can concurrently imagine any literary tradition, in any language, moving beyond national frames to simultaneously discuss and develop the cosmopolitan threads of a variety of literary traditions. It also welcomes contributions from scholars of different research backgrounds working collaboratively as well as from group research projects interested in showcasing their findings, in order to meet the challenge of a wider and deeper discussion of literature’s networks.
The editorial board of the JWL has begun accepting submissions for open-call issues.
The introductions of the issues of the first two years are available Open Access to familiarize yourself with JWL and its applied scope.
The editorial board of the JWL has begun accepting submissions for open-call issues.
The introductions of the issues of the first two years are available Open Access to familiarize yourself with JWL and its applied scope.
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Philological Encounters is dedicated to the historical and philosophical critique of philology.
The journal welcomes global and comparative perspectives that integrate textual scholarship and the study of language from across the world. Alongside four issues a year, monographs and/ or collected volumes will occasionally be published as supplements to the journal in the book series Philological Encounters Monographs.
The journal is open to contributions in all fields studying the history of textual practices, hermeneutics and philology, philological controversies, and the intellectual and global history of writing, archiving, tradition-making and publishing. Neither confined to any discipline nor bound by any geographical or temporal limits, Philological Encounters takes as its point of departure the growing concern with the global significance of philology and the potential of historically conscious and politically critical philology to challenge exclusivist notions of the self and the canon. Philological Encounters welcomes innovative and critical contributions in the form of articles as well as review articles, usually of two or three related books, and preferably from different disciplines.
Philological Encounters is a publication of the research program Zukunftsphilologie (Forum Transregionale Studien Berlin).
The journal welcomes global and comparative perspectives that integrate textual scholarship and the study of language from across the world. Alongside four issues a year, monographs and/ or collected volumes will occasionally be published as supplements to the journal in the book series Philological Encounters Monographs.
The journal is open to contributions in all fields studying the history of textual practices, hermeneutics and philology, philological controversies, and the intellectual and global history of writing, archiving, tradition-making and publishing. Neither confined to any discipline nor bound by any geographical or temporal limits, Philological Encounters takes as its point of departure the growing concern with the global significance of philology and the potential of historically conscious and politically critical philology to challenge exclusivist notions of the self and the canon. Philological Encounters welcomes innovative and critical contributions in the form of articles as well as review articles, usually of two or three related books, and preferably from different disciplines.
Philological Encounters is a publication of the research program Zukunftsphilologie (Forum Transregionale Studien Berlin).
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Texts and Traditions of the Farāmarznāme and the Persian Epic Cycle
Author:
In Farāmarz, the Sistāni Hero Marjolijn van Zutphen discusses the manuscripts, storylines and main themes of the shorter and the longer Farāmarznāme (c. 1100), in relation to Ferdowsi’s Shāhnāme and several other later maṡnawis about the warriors from Sistān (the Persian Epic Cycle). Farāmarz, a secondary figure of the Shāhnāme, gained importance in later epic traditions and as the invincible protagonist of both Farāmarznāmes reached a status that equalled, if not surpassed, that of his famous father Rostam.
Van Zutphen further shows how Farāmarz displays parallels to the fictional figures of Garshāsp (his ancestor) and Eskandar and argues that some story elements of Farāmarz’s Indian conquest may be rooted in historical events from both the Parthian and the Ghaznawid period.
Van Zutphen further shows how Farāmarz displays parallels to the fictional figures of Garshāsp (his ancestor) and Eskandar and argues that some story elements of Farāmarz’s Indian conquest may be rooted in historical events from both the Parthian and the Ghaznawid period.
Texts and Traditions of the Farāmarznāme and the Persian Epic Cycle
Author:
In Farāmarz, the Sistāni Hero Marjolijn van Zutphen discusses the manuscripts, storylines and main themes of the shorter and the longer Farāmarznāme (c. 1100), in relation to Ferdowsi’s Shāhnāme and several other later maṡnawis about the warriors from Sistān (the Persian Epic Cycle). Farāmarz, a secondary figure of the Shāhnāme, gained importance in later epic traditions and as the invincible protagonist of both Farāmarznāmes reached a status that equalled, if not surpassed, that of his famous father Rostam.
Van Zutphen further shows how Farāmarz displays parallels to the fictional figures of Garshāsp (his ancestor) and Eskandar and argues that some story elements of Farāmarz’s Indian conquest may be rooted in historical events from both the Parthian and the Ghaznawid period.
Van Zutphen further shows how Farāmarz displays parallels to the fictional figures of Garshāsp (his ancestor) and Eskandar and argues that some story elements of Farāmarz’s Indian conquest may be rooted in historical events from both the Parthian and the Ghaznawid period.
Selected Works of Rokeya Sakhawat Hossain (1880-1932)
Editor / Translator:
In The Essential Rokeya, Mohammad A. Quayum brings together, for the first time, some of the best work by one of South Asia’s earliest and most heroic feminist writers and activists, who was also a leading figure of the Bengal Renaissance in the nineteenth and early twentieth century – Rokeya Sakhawat Hossain (1880-1932). This collection includes Rokeya’s most popular story, Sultana’s Dream, and some essays and letters written originally in English, as well as Quayum’s own translation of several of her fiction and non-fiction works written originally in Bengali. This will enable readers outside Bangladesh and West Bengal to appraise and appreciate Rokeya’s fundamental role in the feminist awakening in South Asia, especially among the Bengali Muslims of her time.
Selected Works of Rokeya Sakhawat Hossain (1880-1932)
In The Essential Rokeya, Mohammad A. Quayum brings together, for the first time, some of the best work by one of South Asia’s earliest and most heroic feminist writers and activists, who was also a leading figure of the Bengal Renaissance in the nineteenth and early twentieth century – Rokeya Sakhawat Hossain (1880-1932). This collection includes Rokeya’s most popular story, Sultana’s Dream, and some essays and letters written originally in English, as well as Quayum’s own translation of several of her fiction and non-fiction works written originally in Bengali. This will enable readers outside Bangladesh and West Bengal to appraise and appreciate Rokeya’s fundamental role in the feminist awakening in South Asia, especially among the Bengali Muslims of her time.