By Linda Komaroff
This e-book deals a wide-ranging account of the Mongols in western and jap Asia within the aftermath of Genghis Khan's disruptive invasions of the early 13th century, concentrating on the numerous cultural, social, non secular and political adjustments that of their wake. the problems thought of problem paintings, governance, international relations, trade, courtroom existence, and concrete tradition within the Mongol international empire as initially provided at a 2003 symposium on the la County Museum of artwork and now distilled during this quantity. This choice of 23 papers by means of some of the major gurus within the box demonstrates either the scope and the intensity of the present country of Mongol-related reviews and should absolutely encourage and galvanize additional learn. The textual content is profusely illustrated by means of 27 colour and a hundred and ten black-and-white illustrations.
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Extra info for Beyond the Legacy of Genghis Khan
680/1282]). ”44 – He mentions a poet, equally skilled in Arabic and Persian, whom he met personally and who had composed a verse account of the “kings of the Turks” in the fashion of the Sh§hn§ma, and had dedicated it to “the great Sulã§n Gh§z§n MaÈmåd b. 46 – He mentions an historian and poet whom he met in Baghdad in 703/1303–4, and who “had written a narrative (qißßa) of the great Sulã§n Gh§z§n b. ”47 – And he mentions a certain Når al-DÊn #AlÊ b. ”48 We can only conjecture how much our knowledge of the Mongol empire might be expanded had some of these works survived; in their absence, Ibn al-FuwaãÊ’s rich and still largely untapped work offers a degree of access, if not to the works themselves, then at least to the labors of a diligent researcher who sought them out.
MuÈammad b. al-4aÈÈ§k al-AsadÊ al-QurashÊ al-NÊlÊ al-Baghd§dÊ, who, Ibn al-FuwaãÊ tells us, was born in 631/1234 and died in 693/1294; this figure, whom Ibn al-FuwaãÊ met personally, came from a noble house and was marked by fine character and excellent handwriting, but he had lost all his property in what Ibn al-FuwaãÊ regularly refers to simply as “the event” (meaning the sack of Baghdad by the Mongols in 656/1258). His motives for this are not explicitly addressed, but in any case the distinctive thing Ibn al-FuwaãÊ tells us about this Kam§l al-DÊn AÈmad is that “he used to imitate the Mongols in their manners and actions” (wa k§na yatashabbahu bi al-mughål fÊ aÈw§lihim wa af#§lihim); what this entailed in terms of departure from the sunna of the Prophet is of course not 35 Ibn al-FuwaãÊ (1995), vol.
2472 (he wrote “bi al-mughålÊya wa al-uyghårÊya wa al-turkÊya wa al-f§rsÊya,” and he spoke “bi al-khiã§"Êya wa al-hindÊya wa al-#arabÊya”). It is possible that “al-khiã§"Êya” refers to the language of the Qara-Khitais, but on balance it is more likely that Ibn al-FuwaãÊ used the term to refer to Chinese. ” 30 Ibn al-FuwaãÊ (1995), vol. 5, 287–88, no. 5106. 31 k§tibun sadÊdun bi al-uyghårÊya wa al-turkÊya wa al-khiã§"Êya (Ibn al-FuwaãÊ , vol. 3, 422, no. 2885). indd 24 6/27/2006 2:01:32 PM transmission and exchange in the mongol empire 25 Central Asians; in other cases they created incentives for languagelearning among men who entered Mongol service under different circumstances.