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Edited by Gülru Necipoğlu and Karen Leal

Muqarnas 33 contains articles that range chronologically and geographically from a study of architectural innovations in the early mosque under the Umayyads to an analysis of archaeological finds in medieval Armenia, the book culture of Bijapur, and a discussion of a nineteenth-century Muslim cemetery in Malta. Readers will also discover essays on, respectively, the influence of a Tabrizi workshop on Cairene architecture in the fourteenth century, and the brilliant ceramic tiles of the fifteenth-century Uzun Hasan Mosque in Tabriz, as well as the latest research on the coffeehouses of Safavid Isfahan and on the architectural patronage of Shah ʿAbbas. A study of a Timurid pilgrimage scroll in the Museum of Islamic Art in Doha and an essay on Bihari calligraphy round out the volume. The Notes and Sources section features a never-before-published treatise on the Sultan Ahmed Mosque in Istanbul. Muqarnas 33 includes articles by Heba Mostafa, Diana Isaac Bakhoum, Sandra Aube, David Roxburgh and Mounia Abudaya-Chehkhab, Eloïse Brac de la Perrière, Keelan Overton, Charles Melville, Farshid Emami, Conrad Thake, Ünver Rüstem, and Hans Barnard, Sneha Shah, Gregory E. Areshian, and Kym F. Faull.

Muqarnas: An Annual on the Visual Cultures of the Islamic World is sponsored by the Aga Khan Program for Islamic Architecture at Harvard University and the Massachusetts Institute of Technology, Cambridge, Massachusetts.


Bīdil’s Portrait

Asceticism and Autobiography

Prashant Keshavmurthy

Fabrizio Speziale for their guidance and constructive criticism at various points of this essay. Bīdil’s Portrait: Ekphrasis as Ascetic Self-Transformation ba andāz-i taghāful nīm rukh ham ʿālamī dārad chirā mustaqbal-i mardum chu taṣvīr-i farang āyī A spectacle, too, is your turning heedlessly away into a

Ban Wang

cosmopolitanism very similar to that of the opening spectacle in Liang’s novel. But Sun the nationalist revolutionary argued that the way to datong is via the nation-state. While engaging in nationalism for self-empowerment and independence from foreign rule, Sun did not forget the prospect of datong . In a talk

Sheldon Pollock

): 39-50, 41 (“The loss of such a spectacle . . . would be an impoverishment for which there can be no possible compensation”). Translated by Maire and Edward Said in The Centennial Review 13: 1-17. 7 See most recently Eckart Frahm, Babylonian and Assyrian Text Commentaries: Origins of Interpretation

Zhenjun Zhang

[Collected Lost Old Stories],” in Lu Xunquanji 魯迅全集 [ Complete Works of Lu Xun ] (Beijing: Renmin wenxue chubanshe, 1979), 8: 257. 35 Wang Genlin 王根林 et al., ed., Han wei liuchao biji xiaoshuo daguan 漢魏六朝筆記小說大觀 [ Grand Spectacle of Han Wei and Six Dynasty Zhiguai Stories ] (Shanghai: Shanghai guji

Richard Wolin

numerous precious elements, many positive aspects regarding the nature of the people and democracy. For example, it stresses love and humanity, community, harmony among different viewpoints, and sharing the world in common.” 1 One should also recall the memorable spectacle of the opening ceremonies at

Lifeng Han

respected elders in Yunzhou, Puzhou, Chanzhou, Weicheng county, and Changyuan county. 70 We can view Zhenzong’s strategies as a means of gaining support from the people for his regime and were part of the meticulously designed spectacle of declaring his reception of the Mandate of Heaven. By responding to