A Treasury from Tabriz: a Fourteenth-Century Manuscript Containing 209 Works in Persian and Arabic*

PERSICA XIX, 2003

A TREASURY FROM TABRIZ: A FOURTEENTH-CENTURY MANUSCRIPT CONTAINING 209 WORKS IN PERSIAN AND ARABIC*

A.A. Seyed-Gohrab

1. INTRODUCTION

This article is an introduction to a newly published facsimile edition of a rather unique miscellany containing 209 titles both in Arabic and Persian. The first paragraphs of the article are devoted to various physical aspects of the manuscript and palaeography, as well as the copyist’s life and work. The remaining paragraphs introduce the manuscript’s con- tents in a thematic way, beginning with literary works, followed by religious sciences, phi- losophy and cosmographical texts. The manuscript is written on light brown Oriental paper. It contains 368 folios (734 numbered pages in the facsimile edition), measuring ca. 320 x 190 mm (reproduced in the facsimile edition in a uniform format of 310 x 215 mm). The written area covers ca. 200 x 185 mm, with 41 lines to the page in a varying layout. The quires are numbered, with a few numbers still visible. The manuscript originally belonged to Mirza MuÌammad-¨Ali Tafrishi, better known as Ma¨adin al-Mulk. The library of the Islamic Consultative Assembly (Majlis- i Showra-yi Islami) in Tehran bought this miscellany in 1995 and is now preserved under the number 14590. No information is provided in the introduction to the facsimile about the binding of the manuscript. Most of the texts were copied between 721-723/1321-1323. Three treatises were copied at a later date (724/1323, 725/1324 and 736/1335). According to ¨Abd al-Îusayn Îaˆiri, the present title of the facsimile is taken from an appellation occurring in the introduction of Malik MaÌmud Tabrizi’s Diwan.1 Safina is an Arabic word, literally meaning “ship.” Other synonyms are jung, a Chinese word referring to a kind of sailboat, and majmu¨a, a word used to refer to a collection of manuscripts containing materials from different genres and disciplines, which were often made for per- sonal usage. The sizes of such collections differ considerably from each other. It may con- tain twenty to more than hundred titles. Roughly speaking, a regular miscellany contains around fifty titles. Persian miscellanies include poetry and prose covering a wide range of

* This research was sponsored by the Netherlands Organisation for Scientific Research (NWO). 1 I would like to thank Professor J.T.P. de Bruijn for reading the first draft of this paper and for his invaluable remarks. I cannot find a reference to the word safina in this introduction. See p. 489. 126 A.A. SEYED-GOHRAB fields; also personal notes can be found in such collections.2 The term safina as collection of poetry appears in several classical Persian texts. NiÂami-yi ¨Aru∂i (the Prosodist, d.ca. 560/1164-5) used this term in his Chahar maqala (‘Four Discourses’).3 The poet Îafi of Shiraz (d. 791/1389) refers in his Diwan to a book of poetry as a safina-yi ghazal (“the boat of love-lyrics”):4 dar in zamana rafiqi ki khali az khilal ast ÒuraÌi mayy-i Òaf-u safina-yi ghazal ast In this age, the only friend who is free from flaws, is a goblet of pure wine and a boat of love-lyrics. In another couplet, the poet refers to his own collection of poetry as a safina: didim shi¨r-i dilkash-i Îafi ba madÌ-i shah yik bayt az an safina bih az Òad risala bud We saw the heart-seizing poetry of Îafi in which he praised the king: one couplet from this boat was better than a hundred of treatises.5

2. THE SELECTION OF MATERIALS

Since a safina was usually made for private use, the selections of materials are purely based on the owner/copyist’s choice, although the literary taste of the time and the curriculum of the owner cannot be ignored. The choice had also an ideological dimension as well, and often influenced the copyist’s choice of material. For instance, Rashid ad-Din’s atelier in Tabriz, which is famous for its illustrated manuscripts, followed an ideological stream. In addition to a safina’s personal use, there are several instances in which kings, princes and other notables ordered to copy miscellanies for their own libraries. Abu ˆl-Majd’s selection of titles is indeed personal. As we shall presently see, he has copied a large number of titles both by famous and lesser-known authors. The unique char- acter of the Safina lies not only in the fact that it introduces for the first time several new titles, whose existence were unknown or questioned, but also in its rich contents covering a wide range of fields. Works on the following subjects occur respectively in the Safina (it seems that Abu ˆl-Majd followed a thematic arrangement for his miscellany): Prophetic traditions, ethics, mysticism, jurisprudence, scholastic theology (kalam), exegetical litera-

2 A safina as a personal notebook often has an oblong-shape and is used in Arabo-Turkish lands. See J.T.P. de Bruijn, in The Encyclopaedia of Islam, under Mukhtarat, in Persian Literature; J.J. Witkam, in The Encyclopaedia of Islam, under Nuskha. 3 See NiÂami-yi ¨Aru∂i-yi Samarqandi, Chahar-maqala, ed. M. Qazwini, re-ed. M. Mu¨in, Tehran, 1375/ 1996, p. 47. 4 MuÌammad Shams ad-Din ÎafiÂ, Diwan, ed. P. Natil Khanlari, Tehran, 1362/1983, p. 108, gh. 46, l. 1. In several other places, Îafi refers to safina-yi ÎafiÂ. See p. 716, gh. 350, l.9 and p. 981, gh. 482, l. 10. ÎafiÂ’s predecessor, the poet Sa¨di (d. 691/1292) also refers several times to safina. In the following couplet, he tells how his poetry is taken from Shiraz to the northern province of Khurasan: shi¨r-ash chu ab dar hama ¨alam chunan shuda / k-az Pars mirawad ba Khurasan safinaˆi, “His poetry flows like water in the world in such a way that it runs in a boat from [the province] Fars to Khurasan. See Ghazaliyyat-i Sa¨di, ed. N.A. Iranparast, Tehran. 1357/1978, II, p. 369, l. 4. 5 Diwan, ed. P. N. Khanlari, p. 434, gh. 209, l. 8. A TREASURY FROM TABRIZ 127 ture, history, versified encomiums, lexicography, grammar, literary criticism, philosophy, literary texts containing epic and didactic poetry, ‘the religions and the sects’ (al-milal wa ˆn- nihal), astronomy and astrology, geomancy, mineralogy, mathematics, medicine, epis- tles and testaments, administrative texts, collections of poetry (diwans) including a large number of quatrains, Persian and bilingual dictionaries, music, cosmography and geogra- phy, and lectures of Abu ˆl-Majd’s teachers.6 The Safina introduces several new titles whose existence was unknown or questioned. Îaˆiri has singled out these authors and their works as follows:7 1. Yusuf ibn ¨Ali Îusayni, who made a selection of al-maÒabiÌ by Îusayn ibn Mas¨ud Baghawi; 2. Bahaˆ ad-Din Îaydar Kashi who wrote Ad¨iyyat an-nabi 3. Shaykh Zaˆid ibn Sa¨id ™usi who wrote Arba¨un Ìadith 4. Bahaˆ ad-Din Ya¨qub who translated a section on pilgrimage from Abu Îamid MuÌammad Ghazali’s Ihyaˆ ¨ulum ad-din; 5. ∑alaÌ ad-Din Musa’s Kitab fi ¨ilm al-faraˆi∂; 6. NaÒir ad-Din ¨Abdullah ¨Abidi and his Bist bab dar us†urlab; 7. Sa¨d ad-Din Mas¨ud KhaÒbaki, the author of two treatises, one on geomancy and one on mathematics; 8. Majd ad-Din ¨Alkaˆi who wrote Ikhwaniyyat; 9. Majd ad-Din MuÌammad Tabrizi’s collection of poetry (Diwan); 10. ¨Izz ad-Din ¨A†aˆi’s narrative poem ¨Ishq-nama; 11. Zayn ad-Din Sayfi who wrote an ethico-philosophical treatise entitled Mabdaˆ wa ma¨ad; 12. Sharaf ad-Din ¨Uthman’s ™ariq al-akhira; 13. ¨Abd al-¨Aziz Kashi’s Qalamiyya.

One should certainly add to this list Amin ad-Din Îajj Bulah’s al-La†aˆif al-laˆali and Jalal ad-Din ¨Atiqi’s lectures. Another unique feature of this miscellany is the occurrence of a large number of po- ems known under the name of fahlawiyyat. These poems are written in the old dialect of Pahla areas.8 There are different theories on the regions that are called Fahla or Pahla. According to Ibn Muqaffa¨ these areas consisted of five regions including Isfahan, Ray, Hamadan, Mah Nihawand and Azarbaijan. Actually, it is a rather vague appellation for the areas in Western Iran, which in Antiquity were known as Media.9 These poems and the generic names given to them are of interest for the study of dialectology. In several places of the Safina, the authors refer to the local languages spoken in, for instance, Hamadan.10 Abu ˆl-Majd shows how several authors spoke in this dialect and composed poetry. Also the name of several poets in Pahla dialects such as Dayhun Ruz, Khaja MuÌammad Kajaji, Pahlawan AÌmad Kowharan, Pir ¨Ali Fakhkhar and Pir Îamid are recorded in the Safina.

6 This thematic arrangement is not always followed in the Safina, but it gives a good impression of the order of books in this manuscript. See Îaˆiri’s introduction, p. 5. 7 See page eight of the introduction. 8 See A. Tafazzoli in Encyclopaedia Iranica, under Fahlaviyat. 9 See pp. 678-80. 10 See p. 524. 128 A.A. SEYED-GOHRAB

These poems are identified either on the margins of the manuscript as Pahlawi (‘al-fahlawi’), or in the text itself. Furthermore, other languages (or dialects) are also identified in the Safina. For instance, in ™ariq al-akhira, several poems in various Turkish dialects are cited and they are identified as Gurji, or Karaji and Tabrizi.11 A reference is also made in Îajj Bulah’s La†aˆif to the Owromanan (a Kurdish dialect) and poems written in this dia- lect.12 Part of the materials collected in the Safina are Abu ˆl-Majd’s personal notes, which contain invaluable information about his time, his teachers and the city of Tabriz as the cultural centre of the Il-khanid period.13 Autographs of classical Persian authors are very rare indeed. Especially in the case of medieval works, there is usually a long gap between the time a book was composed and the dates of the oldest copies, which has come down to us. Despite its great volume and its kaleidoscopic contents, the present manuscript is unfortunately not complete. Iraj Afshar has thoroughly examined the manuscript and has concluded that at least 119 folios of the Safina are missing; in other words, the miscellany would have counted 972 pages.14

3. THE COPYIST, HIS LIFE AND WRITINGS

Information about Abu ˆl-Majd and his family are scanty but on the basis of the present manuscript it is possible to establish several facts about his life. ¨Abd al-Îusayn Îaˆiri and N. Pourjavady have recently published two articles on Abu ˆl-Majd’s life, his time and family. In the following paragraphs, I rely on these two articles to give some information about the copyist and the works selected in this collection.15 His full name reads as follows: Îajj Abu ˆl-Majd MuÌammad ibn ∑adr ad-Din Abi ˆl-FatÌ Mas¨ud ibn MuÂaffar Ibn Abu ˆl- Ma¨ali MuÌammad ibn ¨Abd al-Majid Tabrizi Malikani Qurashi. Abu ˆl-Majd belonged to the Malikan family in Tabriz. His ancestors were émigrés from the Arabian Desert (Îijaz) and originally descended from the Quraysh tribe. Several members of his family were men of letters. Abu ˆl-Majd’s father Malik Mas¨ud ibn MuÂaffar (d. 744/1343) was a clerk in the Il-Khanid administration and also composed poetry. Abu ˆl-Majd cites several specimens from his poetry in the Safina.16 His uncle Malik MaÌmud ibn MuÂaffar (d. 696/1296) was a poet too. Abu ˆl-Majd compiled his collection of poetry in 716/1316 and inserted it with an introduction in the Safina.17 Although Malik MaÌmud’s name is recorded in several books as a man of letters but no specimen of his poetry were known before the publication of this

11 See pp. 678-79. 12 p. 524. 13 For information on the Il-Khanids in Persia see D. Morgan, Medieval Persia 1040-1797, London, 1990, chapters VII and VIII. 14 See I. Afshar, “Nuskha-yi bargardan” p. 529. 15 Pourjavady’s article originally appeared in Nama-yi Baharistan 1/2 (1379/2000), pp. 59-84; German translation by Thomas Ogger, “Die klassische persische Mystik in der Tabrizer Arche” in Iranistik 1/2 (2002), pp. 113-25. Îaˆiri’s article “Safina-yi Tabriz: kitabkhana-yi bayn ad-daffatayn” appeared in Nama-yi Baharistan 2/2 (1380/2001-2), pp. 41-64, and later as an introduction to the fascimile edition of the Safina. 16 See pp. 593-612. 17 pp. 489-500. A TREASURY FROM TABRIZ 129 facsimile edition.18 Another poet of this family is Majd ad-Din MuÌammad, Abu ˆl-Majd cousin, whose name and works are not recorded in any literary or historical source. His collection of poetry is recorded in the Safina.19 Little is known about the curriculum of Abu ˆl-Majd. We can assume that he followed the traditional medieval Islamic curriculum including literary, religious, natural and meta- physical sciences, jurisprudence, philosophy, astronomy and astrology, mysticism and medi- cine. Abu ˆl-Majd refers to five of his teachers in the Safina, beginning with Bahaˆ ad-Din Îaydar Kashi, the author of Ad¨iyat an-nabi. Abu ˆl-Majd recited this book to him in 723/ 1323. Jalal ad-Din ¨Abd al-Îamid ¨Atiqi is another of his teachers of whom Abu ˆl-Majd speaks with utmost respect and has recorded several of his lectures in the Safina. His shaykh- i ijaza is the famous mystic Sa¨d ad-Din MaÌmud ibn ¨Abd al-Karim Shabistari (d. not before 724/1325), the author of Gulshan-i raz (‘Rose-Garden of Mystery’).20 His other teacher is Sharaf ad-Din who advised Abu ˆl-Majd to write a ‘tenzone’ or strife-poem (munaÂara) with the title of munazara-yi chashm u gush dar maÌ∂ar-i dil (‘Dispute Between the Eye and the Ear at the Presence of the Heart’). Abu ˆl-Majd’s most influential teacher is Amin ad-Din Îajj Bulah who was one of the learned men of Tabriz and thirteen of his works both in Arabic and Persian on various disciplines are handed down to us through the Safina. As indicated in a treatise by Îajj Bulah’s son, he died on 1320. In the same treatise, a poem in a Pahla dialect is cited which probably belonged to Îajj Bulah. Other evidence that Îajj Bulah was also versed in writing dialect poetry is provided by several poems in his al- La†aˆif al-laˆali. One wonders indeed whether Abu ˆl-Majd was conversant in all the different disci- plines represented by the texts in this collection or simply copied them out of curiosity without a deeper knowledge of their contents. It is difficult to answer this question before making a thorough analysis of all the works of this collection and of Abu ˆl-Majd’s cultural activity in Tabriz, his curriculum, and so forth. It is, of course, possible that he was a homo universalis (jami¨ al-¨ulum) like many other medieval savants, but one should be careful to use such an appellation.21 Abu ˆl-Majd authored several works, nine of which are collected in the Safina. He wrote three debating poems, namely MunaÂara-yi sam¨ u baÒar (‘Debate between the Ear and the Eye’), which he completed in 717/1317; MunaÂara-yi naÂm u nathr (‘Debate between Poetry and Prose’); and MunaÂara-yi al-nar wa-t-turab (‘Debate between Fire and Dust’), which he versified on the basis of the notes of Amin ad-Din Îajj Bulah’s lectures. The occurrence of these and ten other debating poems in the Safina shows Abu ˆl-Majd’s fascination with this genre. It was also during the fourteenth century that this genre became increasingly popular and in the coming centuries many poets tried their hands at writing a strife-poem, not only in Persian but also in Turkish.

18 See M.¨A. Tarbiyat, Danishmandan-i Azarbaijan, Tehran: 1314/1936, p. 361; S. Nafisi, Tarikh-i naÂm wa nathr dar Iran wa dar zaban-i Farsi, 2nd ed.,Tehran, 1363/1984, I, p. 224 (91); II, p. 749 (65). 19 pp. 500-04. 20 According to Îaˆiri, Abu ˆl-Majd’s reference to Shabistari dates from 725/1324. This indicates that the dating of Shabistari’s death in 720/1320 is incorrect. 21 In his interview with N. Pourjavady, AÒghar Mahdawi states that Abu ˆl-Majd was well-informed about all these disciplines. See “Aˆina-yi farhangi-yi Tabriz dar dowra-yi Il-khaniyan”, in Nashr-i Danish19/4 (1981/ 2003), p. 42. 130 A.A. SEYED-GOHRAB

Moreover, Abu ˆl-Majd compiled a collection of five hundred quatrains, containing poems from several lesser-known poets. Among these poets, we can refer to Abu ˆl-Majd’s uncle Majd ad-Din Malik MaÌmud and his cousin Majd ad-Din MuÌammad. Abu ˆl-Majd himself composed poetry and also wrote treatises on the rules of rhyme and metre. His treatise al-Kafiyya fi ¨ilm al-¨aru∂ wa-ˆl-qafiya deals with intricate matters of Persian prosody. Although no specimens of his poetry were known before the present publication, now we can establish that he was an able poet, who also wrote on the rules of poetry, and was knowledgeable of many fields of medieval sciences. Abu ˆl-Majd’s other works include Tadwin-i manabir-i Jalal ad-Din ¨Atiqi, a selection of Jalal ad-Din ¨Atiqi’s preaching, which he penned down during ¨Atiqi’s lectures. Two other works by Abu ˆl-Majd, entitled Badayi¨ aÒ-ÒaÌibiyya fi b¨a∂ akhbar al-nabawiyya and MukhtaÒar marwi ¨an an-nabi, concern the history of the Prophet’s life. In addition to these, there are a number of anonymous works in this collection which might have been written by Abu ˆl-Majd, but we have no evidence to prove his authorship. Abu ˆl-Majd was not a professional copyist and most probably copied these works in the Safina for his personal use. We come across passages in which he mentions that a cer- tain work was very popular and that he copied it in order to preserve it.

4. PALAEOGRAPHIC FEATURES

The majority of texts in this collection are written in a very clear and legible Persian ta¨liq script, but in a few places we see an untidy and sprawling hand. At several points Abu ˆl- Majd’s hand shows some new features, which differs from the traditional ta¨liq. Several features of his hand resemble nasta¨liq-script and may be considered as a development of the simple and clear ta¨liq to an elegant and artistic nasta¨liq.22 Only from page 211 to 220, we have a change of script. These pages are copied in an orderly naskh hand and each page contains some twenty lines, each line having some twenty words. Other pages contain some forty lines prose text, each line counting some thirty words. Each page of poetry is divided into three columns, each column consisting of some forty odd lines. In many Persian manu- scripts, coloured rules—turquoise, red or gold—are placed between columns of poetry. In this manuscript, however, no such columns occur, neither between the columns, the titles or the headings; instead there is ample space left between the columns. Only at a few places the texts are illegible (particularly at the bottom of several pages). According to N. Pourjavady, such illegibility is due to the manuscript itself and has little to do with the photographic process.23 The following observations can be made about Abu ˆl-Majd’s copying. Not all conso- nants have their proper diacritical markers. In most cases, the letters sin and shin are neatly written and are distinguished from each other.24 In some places, three dots are placed below the letter sin to distinguish it from shin. Also in majority of cases, the orthography of dhal

22 For characteristics of these scripts see Gh-H. Yusofi in Encyclopaedia Iranica, under Calligraphy. 23 See Pourjavady’s interview with Mahdawi where this issue shortly discussed. 24 In many Persian manuscripts, copyists placed three dots below the letter sin to distinguish it from shin. A TREASURY FROM TABRIZ 131 and dal has been considered carefully. The letters kaf and gaf are not distinguished through- out the manuscript. The letter cha is sometimes marked by three dots below the letter but sometimes it is entirely undotted. On the whole it may be said that Abu ˆl-Majd, although he is very economical with the placing of diacritical dots, has compiled this impressive wealth of material neatly and in good order. The verses occurring in prose-texts are not set out each on a new line, but are written continuously, being separated from each other by several signs. Divisions between verses are usually marked by a red sign and each verse section is sometimes introduced either by the word shi¨r (‘poetry’), bayt (‘couplet’), or miÒra¨ (‘hemistich’), sometimes with diacriti- cal signs and sometimes without using any sign at all. Moreover, for instance, if the word bayt is written in black, Abu ˆl-Majd adds dots on consonants in red. The copyist uses catchwords (rikaba) on the bottom of columns of poetry. As a rule, the Arabic texts in this volume are not vocalised; in some lines vowels are marked, but in the majority of texts this is not done systematically. In exegetical texts, words and phrases from the Koran are sometimes written in a large hand so that they can be easily identified. In other text, in order to easily identify a section, Abu ˆl-Majd chooses to write the title of suras in red ink, and the sentences are separated from each other by the letter jim (Ã) in red. This system is also employed in Îajj Bulah’s Persian text Minhaj, in which he explains words and phrases from the Koran.25 Except Risala-yi qowsiyya by Kamal ad-Din Isma¨il, which is commented upon in the margins and between the lines, an ode explaining the rules of metre and rhyme by Isma¨il ibn ¨Abbad ™aliqani, and several other infrequent notations on a few other pages, the manu- script does not contain commentary. As far as I can judge, all marginal notes are by Abu ˆl- Majd’s own hand. The dates of each work are carefully indicated by colophons, appearing consistently at the end of each work. Colophons are largely composed in Arabic formulas and contain different texts, but almost all of them mention the copyist’s name, date of completion, time of completion, place of completion, the title of the book and God’s praise and favour.26 The majority of the colophons are written in a triangular form and either side of the line is adorned with several signs in black and red ink. Several of these signs resemble the Arabic letter Ê, or three dots in the form of a triangle, with a curve below them.27

10. LEXICOGRAPHICAL WORKS28

The earliest dictionaries of New Persian are said to have been written by the poet Rudaki and by Abu ÎafÒ Sughdi, in the tenth and the eleventh century respectively, but unfortu- nately both works are lost now. The Safina contains not less than five dictionaries, among which is the Lughat-i furs by Abu ManÒur ¨Ali Asadi, the oldest work of this kind still

25 See pp.131-44. 26 I. Afshar “Maqam-i anjama dar nuskha” in Nama-yi Baharistan 3/1, (1381/2002), pp. 39-99; for an English summary of this article see ibid, pp. 13-19. 27 See, for instance, p. 30. 28 Cf. ‘A.A. Sadiqi, J.R. Perry and H. Same'i in Encyclopaedia Iranica, under Dictonaries; D.N. Mac- kenzie in The Encyclopaedia of Islam, New edition s.v Kamus. 2. Persian Lexicography. 132 A.A. SEYED-GOHRAB extant, completed between 450-60/1058-68 [pp. 613-22].29 It contains explanations of about 1,200 words, occurring in Persian poems written in the Eastern provinces of Persia. Lughat- i furs is an invaluable work, both on its own merits as a classical dictionary and for the fact that it cites a large number of lines by early Persian poets of whose works hardly anything has remained. It was Asadi's intention to elucidate the meanings of these words to poets in the Western parts of Persia where Persian poetry was still in its infancy. The lemmas, ar- ranged alphabetically according to their final letter, are written in red ink; the quoted lines and the explanations are in black. Paul Horn's first edition of the Lughat-i furs was based on the only manuscript known in Europe at the time, a copy in the library of the Vatican dated 9 Muharram 733 (30 September 1332).30 Abu ˆl-Majd completed the copying of this dic- tionary in the Safina on Sunday, 22 jumada ˆl-akhir 721 (19 July 1321). In the nineteenth century, when the Safina was in the library of the Qajar prince Mirza MuÌammad ¨Ali Tafrishi, the owner ordered Îusayn Musawi Farahani to copy the Lughat-i furs from this manuscript. Later this copy came into the hands of ¨Abbas Iqbal Ashtiyani, who in 1940 published a new edition of the dictionary based on the text as it occurs in the Safina, which in fact is the oldest manuscript of Asadi's work still existing.31 The second dictionary, attributed to the theologian Fakhr ad-Din Razi (d. 1210), is an Arabic-Persian wordlist [pp. 128-31]. Bilingual dictionaries of this kind were immensely popular in Persia and many authors who wrote in Arabic as well as in Persian, such as Zamakhshari, Ibn Sina and Abu RayÌan Biruni, wrote separate glossaries for their Persian readers. Zamakhshari, for instance, inserted in his Muqaddimat al-adab a list of Persian words with their equivalents in Arabic.32 According to Haˆiri, this was identical to a diction- ary composed by Rashid ad-Din Wa†wa†, of which there are several manuscripts. In many sources, it bears the title of Îamd u thanaˆ, and this is also the title of a versification by the fourteenth-century poet AÌmad Daˆi Karmiyani. The Safina contains two other Arabic-Persian dictionaries. Intikhab Sami fi ¨ilm al- lugha is presented as an anonymous work, but it is actually an excerpt from the Kitab Sami fi ˆl-asami by Abu ˆl-Fa∂l AÌmad b. Maydani (d. 518/1124) [pp. 104-17].33 At the end of this text Abu ˆl-Majd notes that he copied it from a defective (saqim) manuscript. Compared to the previous dictionaries, it has a fairly larger number of entries. The other work is the Kitab al-MaÒadir by Qa∂i Abu ¨Abd-Allah Îusayn Zowzani (d. 486/1093), a dictionary of Arabic infinitives with Persian explanations [pp. 117-27]. Zowzani's aim was to make the meanings of the Koran intelligible to the Persians. With the same intention he composed Tarjuman-i Qurˆan, a glossary of the Koran. A similar text is the Kitab al-minÌaj fi ¨ulum al-adab by Amin ad-Din Îajj Bulah which contains literal translations of several books of the Koran [pp. 131-44].

29 See further C. A. Storey, Persian literature III/1, pp. 3-4. 30 P. Horn, Asadi’s neupersisches Wörterbuch Lughat-i Furs nach der einzigen vaticanischen Handschrift Ì, Göttingen, 1897. 31 Ha'iri, “Safina-yi Tabriz: kitab-khana'i bayn-ad-daffatayn” in Nama-yi Baharistan 4 (vol. ii/2), 1380/ 2001-02, p. 41. 32 See C.A. Storey, op.cit., pp. 82-84. 33 See C.A. Storey, op.cit., pp. 81-82. A TREASURY FROM TABRIZ 133

11. MYSTICAL TREATISES

The Safina contains a rich collection of texts on Islamic mysticism both in Arabic and Persian, in prose and in verse. In fact, a majority of the texts collected by Abu ‘l-Majd are mystical. This includes several major works such as manuals teaching a wide range of Sufi rituals. Other texts are of an allegorical nature, describing the itinerary of the mystic’s spir- itual progress in symbolic language. There are also collections of the correspondence be- tween mystics, of their private invocations, and of Sufi maxims. The first series of mystical writings in the Safina are short definitions of key Sufi concepts, which are separately presented here as books [pp. 676-77].34 In Sufi manuals, such terminology is usually treated in special chapters. The terms defined in the Safina are respectively: contentment (ri∂a), patience (Òabr), servitude (¨ubuda), will (irada), endur- ance (istaqama), purity (ikhlaÒ), bringing to life again [one's belief] (iÌya), recitation (dhikr), spiritual chivalry (futuwwa), sincerity (Òidq), meditation (muraqaba), love (maÌabba), long- ing (showq), mystical audition [with music and poetry] (sama¨). In addition to the SawaniÌ (to be discussed in the next section), Abu ˆl-Majd has added two of AÌmad Ghazali’s other writings, namely Risalat a†-†ayr and Risala-yi ¨ayniyya [pp. 686-91]. The former is an allegorical treatise in which ‘thirty birds’ (si murgh) go out on a search for their king, the fabulous bird Simurgh, who's name could be read as the collectivity of these birds and as a symbol of their most inner self.35 The latter risala is an eloquent letter Ghazali wrote to his student ¨Ayn al-Qu∂at Hamadani, in which he explains several mystical topics.36 Another treatise, which is partly included in the Safina, explains mystical terms [pp. 55-56]. Since the first part is missing, the title and the author are unknown.37 As in other mystical treatises, many verses from the Koran and sayings of great mystics are cited. Although no culinary texts are included in the Safina, the treatise entitled Asma-i abaha ba iÒtilaÌ-i Òufiyan (‘The names of foods according to the terminology of the Sufi's’) is a curious work because it translates the names of more than sixty dishes and culinary ingredients from ordinary Persian into the language of Sufis. For instance, bread (nan) is explained as the ‘food of the faith’ (qut al-iman); vinegar (sirka) as ‘the affliction of the table’; sweet-meat (Ìalwa) as ‘the father of benefits.’ Devotional prayers have developed into a special genre in Persian, called munajat. The most famous work of this kind belongs to Shaykh ¨Abd-Allah AnÒari (396-481/1006- 89), from which Abu ˆl-Majd has included a selection [pp. 622-24].38 These prayers have

34 The editor has numbered these treatises from 168-181. 35 This text was published in Majmu'a-yi athar-i farsi-yi Ahmad-i Ghazali, ed. by A. Mujahid, Tehran, 1358/1979, pp. 77-86, and separately in Risalat at-tayr, ed. by N. Pourjavady, Tehran, 1358/1979. 36 Majmu'a-yi athar-i farsi-yi Ahmad-i Ghazali, pp. 207-38; on the publication history of this treatise see ibid., p. 202. 37 Part of the chapters 37 to 57 is preserved here. Each chapter is headed by al-qowl (‘remark,’ saying,’ or ‘report’); the number of the chapter is recorded in the loop of the letter lam. 38 The full text has been printed several times, see e.g. M.J. Shari'at, Sukhanan-i pir-i Harat, Tehran, 1361/1982; M. Sarwar Mowla'i, Majmu'a-yi rasa'il-i farsi-yi Khwaja ‘Abd-Allah Ansari, 2 vols, Tehran, 1372/ 1993. Translation in European languages, are, for instance, Serge de Laugier de Beaurecueil, “L’Ilahi-namè de Khajè ‘Abdallah Ansari,” in Bulletin de l’Institut Français d’Archéologie Orientale (Cairo) 47, 1948, pp. 151- 134 A.A. SEYED-GOHRAB been always extremely popular in the Persian-speaking world, and even today they are recited at religious gatherings called Munajat or written on cars as amulets.39 Another trea- tise in the Safina, usually attributed to AnÒari, is a shorter version of the Risala-yi dil u jan, beginning with a dialogue between the heart (dil) and the soul (jan) [p. 624].40 The major Persian works written by Shihab ad-Din YaÌya Suhrawardi 1153-91), known as the ‘Master of Illumination' (Shaykh al-ishraq), are nearly all included in the Safina.41 In these texts Suhrawardi expounds his ontological views, based on gnostic notions and Neoplatonic concepts, in the form of allegories. It should be noted that the titles of some treatises differ from those commonly found. The treatise ¨Aql-i Surkh (‘The Crimsoned Archangel’) is called here Risalat al-mutamarriq [pp. 650-52]. The second treatise is Bang- i murghan (‘Sounds of Birds’) [pp. 652-53]. The treatise known as Ruzi ba jama'at-i Òufiyan (‘A Day With the Community of Sufis’), has the Arabic title Risalat al-Òufiyya [pp. 695- 96]. Then, the following works: Awaz-i par-i Jibraˆil (‘The Chant of Gabriel's Wing’), ∑afir-i Simurgh (‘The Song of the Simurgh’) [pp. 698-99] and Risala fi Ìalat al-†ufuliyya (‘Treatise on the State of Childhood’), under the title of Risalat al-maktab (‘Treatise of the Koranic School’) [pp. 700-02]. The series is concluded by Lughat-i Muran (‘The Language of the Termites’) [pp. 702-03].42 A hitherto unknown work is Tariq al-akhira, a treatise by Sharaf ad-Din ¨Uthman, the son of Abu ‘l-Majd's teacher Amin ad-Din Îajj Bulah. It describes the transient nature of the material world, inviting the reader to bid farewell to it [pp. 678-80]. This text is of special interest, not only because it contains several quotations of Turkish and dialect po- ems, but also on account of the first-hand information it provides about the place and time of the death of the author's father. Unfortunately, the last folios are missing.

12. MYSTICAL THEORIES OF LOVE

The Safina contains six books on the theory of (mystical) love. The oldest Persian treatise on love known is the influential SawaniÌ by AÌmad Ghazali (d. 520/1126). It treats of the psychological subtleties of love outlining its various stages in very concise formulations [pp. 681-86].43 Apart from the missing opening lines, the complete text is presented here in

70; W. Thackston, Intimate Conversations, New York 1978. B. Utas discussed the textual tradition of the prayers in “The Munajat or Ilahi-namah of ‘Abdu'llah Ansari,” in Manuscripts of the Middle East 3, Leiden, 1988 (Persian translation by Sh. Niknam in Ma'arif, 17/1, 2000, pp. 90-101). 39 One of the leaders of such a contemporary gathering in Tehran, Husayn Ansariyan, published a popu- lar book in verse called Munajat-i ‘arifan, 9th edition, 1370/1991, which is influenced by Ansari's prayers. 40 Published by M.J. Shari'at, op. cit., pp. 3-10. 41 For a biography of Suhrawardi, see S.H. Nasr, Three Muslim Sages: Avicenna, Suhrawardi, Ibn ‘Arabi, Cambridge, Mass., 1964, pp. 52-58. His Persian works were published by S.H. Nasr and H. Corbin, in Oeuvres Philosophiques et Mystiques, Vol. ii, Tehran-Paris, 1338/1970; see also vol. iii, pp. 12-31. 42 Suhrawardi’s treatise Mu'nis al-'ushshaq, also included in the Safina, will be discussed in the next section. The treatises have been translated into European languages several times. See, for instance, W.M. Thackston, The Mystical and Visionary Treatises of Shihabuddin Yahya Suhrawardi, London,1982; Kazim Tehrani, Mystical symbolism in Four Treatises of Suhrawardi, NewYork, 1974. For a useful discussion of Suhrawardi’s Persian treatises see Mehdi Aminrazavi, “The Significance of Suhrawardi’s Persian Sufi Writings in the Philosophy of Illumination” in Classical Persian Sufism: from its Origins to Rumi, ed. by L. Lewisohn, London, pp. 259-83. 43 There are several commentaries on this treatise, see Shuruh-i sawanih, ed. A. Mujahid, Tehran, 1372/ A TREASURY FROM TABRIZ 135

63 chapters.44 According to H. Ritter, who published the book for the first time in 1942, this is one of the most original works in this genre.45 It has been published at least nine times in the last decades.46 The second treatise on love is Suhrawardi’s Muˆnis al-¨ushshaq, outlining the work- ings and effects of love, and its relationship with reason and beauty in a theoretical way [pp. 691-94]. The chief difference between the Mu'nis and the SawaniÌ is that the former trea- tise is written as an allegory. The ¨Ishq-nama, the third book on the theory of love, is a poem of more than one thousand lines in rhyming couplets (mathnawi) [pp. 509-18]. It is also called ¨Ushshaq- nama and is attributed to the mystical poet Fakhr ad-Din ¨Iraqi (d. 688/1289).47 It is not clear when and by whom it was put to his name. The author is here called ¨Izz ad-Din ¨A†aˆi, whose pen name might have been misread as ¨Iraqi.48 The poet refers to himself in the introduction of the poem by making a pun on the word ¨a†aˆ (‘offer,’ ‘gift’): chun dar-i ganj-i dust wa kardand ba man in shiwa ra ¨a†a kardand ba ¨a†a-am chu ashnaˆi shud z-an ¨a†a kunyatam ¨Aa†aˆi shud When they opened the door of the Friend’s treasury, They offered me this style as a present. Since I was acquainted with this offering, My nickname became ¨A†aˆi.

The SuÌbat-nama ('Book of Companionship') by Humam Tabrizi, also in the form of a mathnawi poem, describes the qualities of lovers, the beloved’s beauty and several con- cepts associated with love such as fidelity, jealousy, separation and union [pp. 506-09]. As in the ¨Ishq-nama, several ghazals are inserted between the rhyming couplets to take away something of the didactic weight of the poem.49 The Arabic Risala fi ˆl-Ìubb by Fakhr ad-Din Razi is a very short text, dealing with the concept of love from a philosophical point of view [pp. 322-23]. The sixth treatise copied in the Safina is a selection from a chapter in the Risala-yi Qushayriyya, a famous

1993, which contains three commentaries: by ‘Izz ad-Din MaÌmud Kashani, Îusayn Nagori and an anonymous commentary from the 9th/15th century respectively. 44 See N. Purjawadi, Sultan-i tariqat, pp. 15ff, where Ghazali’s journeys to various cities are discussed. 45 H. Ritter, Ahmad Ghazzali’s Aphorismen über dei Liebe, p. I. 46 For a list of the extant manuscripts and the publication history of the Sawanih, see A. Mujahid, Majmu'a- yi athar, pp. 103-04 and 106-07; R. Gramlich, Ahmad Ghazzali Gedanken über die Liebe, Wiesbaden, 1976, p. 3; Sawanih: Inspirations from the World of Pure Spirits: The Oldest Persian Sufi Treatise on Love, trans. by N. Purjawadi, London, 1986. 47 This text is published in Fakhr ad-Din ‘Iraqi, Kulliyat-i Shaykh Fakhr ad-Din Hamadani mutakhallis ba ‘Iraqi, ed. by S. Nafisi, Tehran, 1370/1991, pp. 327-74, ll. 4809-5872, under the title ‘Ushshaq-nama ya Dah-nama (‘The Book of Lovers or the Ten Letters’) 48 According to J. Baldick, ‘Ata'i was the real author of the poem; cf. his article “The Authenticity of Iraqi’s ‘Ushshaq-nama”, in Studia Iranica 2, 1973, pp. 67-78. 49 The tradition of adding lyrical intermezzi in a narrative dates probably back to the poet ¨Ayyuqi, who used this technique in his romance Warqa and Gulshah; cf R. Dankoff, “The Use of Ghazal in Persian and Turkish Masnavis” in Journal of Near Eastern Studies 43, 1984, pp. 9-25, and A.A. Seyed-Gohrab, Layli and Majnun: Love, Madness and Mystic Longing, Leiden: Brill, 2003, pp. 188-89. 136 A.A. SEYED-GOHRAB

Sufi manual in Arabic by Abu ˆl-Qasim Qushayri (d. 1073). The present selection is entitled Kitab fi maÌabbat al-Ìaqiqa (‘Treatise on the love of the Truth’) [p. 233].50 Finally, there is a brief text in Arabic devoted to the definition of maÌabba (‘affection’ or ‘love’) [p. 677].51 In addition to these separate texts on mystical love, there are also parts of other works introduced in the Safina, which treat of the same subject. For instance, Khaja NaÒir ad-Din Tusi expounded the concept of love from an ethical perspective in part four of the third chapter in his OwÒaf al-ashraf [pp. 362-63]. Also one of the chapters of Hamidi’s Maqamat, which is included in the Safina, is entirely devoted to love [p. 226]. It might be added that among the excerpts from Sanaˆi’s Îadiqat al-Ìaqiqa there is a passage on love and the lover [p. 545]. Materials for the study of the Persian theory of love, which must have been a topic of special interest to Abu ˆl-Majd, are also to be found in the poetic texts referred to earlier, in particular the tenzones (munaÂarat), ghazals and quatrains in which particular attention is given to the nature, the functioning and the workings of love, as well as the characteristics of the lover and the beloved. Many quatrains have been arranged in the Safina thematically according to various topics related to the typical behaviour of a beloved person.

13. LITERARY WORKS

The Safina’s literary works represent a wide range of genres and poetical forms in both Persian and Arabic. They are important in several respects. They show to some extent the literary canon of Persian literature in the fourteenth century Tabriz. One wonders why the works of several classical authors are missing in this collection. Not a single line from Ghaznawid poets such as Farrukhi and ¨UnÒuri has been copied, except where they are cited by authors who are included in the Safina. For instance, Asadi’s Lughat-i furs contains several lines by these poets. The question also rises why Abu ˆl-Majd has selected, for instance, all the Persian treatises of the mystic philosopher Shihab ad-Din Suhrawardi and a large selection of NiÂami Ganjawi’s romances, but no works by the great poets such as Farid ad-Din ¨A††ar (d. ca. 618/1221) or Jalal ad-Din Rumi (d. 672/1273). Only references to and brief poetic passages from ¨A††ar’s work can be found in the Safina, particularly in Îajj Bulah’s writings.52

13.1. COLLECTIONS OF POETRY (DIWANS) In addition to separate collections of lyrical poems, odes and quatrains, Abu ˆl-Majd has included three Diwans in his Safina. The most noteworthy Diwan is by the poet Åahir ad- Din ™ahir ibn MuÌammad Fariyabi (550-598/1156-1201), the largest work in the Safina [pp. 442-89]. The Diwan contains a prose introduction interspersed with pieces of poetry. The remainder of the Diwan is divided as follows: 75 qaÒaˆid (odes); 4 tarji¨at (refrained

50 Contrary to Haˆiri’s statement that this treatise is written in Persian, actually it is in Arabic. For more information on Qushayri’s treatise, see Furuzanfar’s introduction to his edition of Tarjuma-yi risala-yi Qushayriyy, Tehran, 1374/1995, pp. 14-84. 51 See also on the same page the section on longing (showq). 52 See, for instance, Îajj Bulah’s La†aˆif (pp. 519-38) in which he cites several lines from ¨A††ar. A TREASURY FROM TABRIZ 137 poems);53 1 mathnawi-poem praising MuÂaffar ad-Din Qizil Arslan; 97 muqa††a¨at (strophic poems);54 10 ghazaliyyat (love-lyrics); 65 ruba¨iyyat (quatrains). Another collection of poetry comes from the copyist’s uncle, Majd ad-Din Malik MaÌmud MuÂaffar Tabrizi, who died young in 696/1296. Abu ˆl-Majd collected his poetry and wrote an introduction to his Diwan [pp. 489-500].55 There is no mention of his Diwan in any source, and this is the only collection available to us, consisting of a debating poem (between love and reason), four odes, twenty muqa††a¨at (one of which is a riddle), 57 ghazaliyyat, fourteen quatrains, two single dichtichs (mufradat) and a mathnawi-poem con- sisting of four lines. The third collection of poetry belongs to Majd ad-Din Tabrizi [pp. 500- 04]. Neither the poet’s name nor any reference to his poetry have been found in other sources. This collection consists of six fragments, followed by 21 lyrical poems, and seventeen quat- rains. Majd ad-Din’s poems on love are in a simple but elegant poetic language. In addition to these Diwans, the Safina contains several collections of lyrics, quat- rains, rhyming couplets (mathnawis) and odes in Persian and Arabic. One of the collections of ghazals belongs to Jalal ad-Din ¨Atiqi and is called al-Ghazaliyyat fi at-towÌid wa-†- †amat (‘Lyrics on God’s Unity and Great Calamities’) [pp. 440-41].56 The title is inspired by a verse from the Koran, which is frequently used by mystics. This collection contains ten mystical lyrics, each poem with its own title. Perhaps the most well-known mathnawi-poem in the Safina is the story of Rustam and Suhrab taken from Abu ˆl-Qasim Firdowsi’s Shah-nama (completed 1010) [pp. 568- 76]. This is the tragic story of the hero Rustam who kills his own son without knowing his identity. Abu ˆl-Majd has included the entire story.57 The second episode from Firdowsi’s Shah-nama included in the Safina [pp. 576-78] is Rustam’s fight against Ikwan-Div, count- ing 186 couplets. Abu ˆl-Majd’s last selection from the Shah-nama is a short passage from the famous story of Rustam and Isfandiyar, in which Rustam forgives his adversary Isfandiyar [p. 578].58 Abu ˆl-Majd gives no reason for choosing this passage, but it is certainly note- worthy that he has also selected another depiction of the fight between these two heroes from the Shah-nama in a mystical context. Shihab ad-Din Suhrawardi’s ¨Aql-i surkh, which is cited in the Safina under the title of Risalat al-mutamarraq, gives a mystical interpreta- tion of this profane scene. Another famous poem in the Safina is the Îadiqat al-Ìaqiqa (‘The Garden of Real- ity’) by Îakim Majdud b. Adam Sanaˆi of Ghazna (d. 525/1131).59 The poet wrote this didactic poem for Bahramshah. As J.T.P. de Bruijn has pointed out, “It is (…) among the most frequently copied Persian texts. It has been appreciated throughout the centuries, both

53 The refrains are written in red. 54 Several of these poems consist of four lines and have the formal characteristics of a quatrain. 55 One of his poems (on page 493) is about Tabriz. 56 ??? 57 For an elegant English translation of this episode see J.W. Clinton, The Tragedy of Sohráb and Rostám, Seattle: University of Washington press, 1987, revised ed. 1996. 58 For an elegant English translation of this episode see J.W. Clinton, In the Dragon’s Claws: The Story of Rostam and Esfandiyar from the Persian Book of Kings, Washington: Mage Publishers, 1999. 59 For information on this poet and his work see J.T.P. de Bruijn, Of Piety. For a Persian translation of this book see Îakim-i iqlim-i ishq: taˆthir-i mutiqabil-i din u adabiyyat dar zindigi wa athar-i Îakim Sanaˆi-yi Ghaznawi, trans. M. ¨Alawi Muqaddam & M.J. Mahdawi, Mashhad: Astab Quds Ra∂awi, 1378. 138 A.A. SEYED-GOHRAB for its style and its content, and has been a favourite source of quotations, contributing much to the stock of Persian sayings and idioms.”60 In its complete form, the Îadiqa has some 10,000 couplets treating a wide range of ethical, philosophical and mystical topics. The poem has been a model for many mystical poets in countries where Persian has been the cultural and literary language. Abu ˆl-Majd has selected five chapters of this poem (some 1,700 couplets) and calls it Nur al-Ìaqiqa li-ahl al-Ìaqiqa [pp. 539-53]. The opening folios are missing and we do not know which other passages Abu ˆl-Majd originally cited.61 Another independent poem in the Safina is NiÒab al-Òabyan, of two hundred couplets, composed by Abu NaÒr Farahi [pp. 578-81]. It consists of 38 fragments many of which are verse translations of Arabic words into Persian. For instance, in the following couplet, he gives Persian equivalents of Arabic words for man, woman, partner, rich and poor respec- tively: rajul mard u maraˆ zan u zowj juft / ghani maldar-ast u miskin giday.62 The rest of the poem versifies, for example, Persian names of the months, the names of the Prophet’s wives and children, and several other topics. It is not out of place to refer here to Amin ad-Din Îajj Bulah’s La†aˆif, which is a remarkable text, containing numerous lines of poetry by famous poets such as Farid ad-Din ¨A††ar, Fakhr ad-Din ¨Iraqi, the poetess Mahsati, Ashhari and several others [pp. 519-38]. It also contains a large number of folk-quatrains known as fahlawiyyat. Îajj Bulah names several poets who composed fahlawiyyat and defines the word fahlawi. He further states: “Owromanan refers to a tribe in Hamadan whose poets compose quatrains (du bayti) and such a quatrain is called Owromanan.63 Poems that consist of three to six couplets are called Shirwinan. These poems belong to an eponymous tribe who composed such a form of po- etry. Poems longer than six couplets are called shabistan. The reason for this name is that they were recited during the night.”64 Îajj Bulah cites many fahlawiyyat in different con- texts. In addition, in these texts, Îajj Bulah comments on several verses of Îakim Sanaˆi.65 At certain points, he gives a definition of love, and relates stories about famous lovers such as Khuthayyr ibn ¨Abd ar-RaÌman al-Khuza¨i and his beloved ¨Azza, Qays ibn MulawwaÌ and Layli. Furthermore, the author tells several interesting anecdotes about famous figures

60 J.T.P. de Bruijn, Of Piety, p. 119. Noting the importance of this work, De Bruijn adds: “There exists hardly a more promising source for the study of indigenous literary values than this neglected classic of Persian didactic poetry, but this does not exhaust the arguments for devoting more attention to the poem. The “fatuous truisms” denounced by [E.G.] Browne [vol. ii, p. 319] constitute, in fact, a comprehensive collection of reli- gious and moral ideas which, in an extensive cultural area and for many generations, have been accepted as formulations of convictions and as guidelines for manners of conduct. This makes the Îadiqa an invaluable source for the study of popular Islam.” p. 119. Since De Bruijn’s work, other studies on Sanaˆi and his Îadiqa have been pubished. See F.D. Lewis, Reading, Writing and Recitation: Sanaˆi and the Origin of the Persian Ghazal, Chicago: Illinois, 1995; V. Zanolla, I Gazal di Sanaˆi nei manoscritti più antichi. Testi, collazione e concordanze, Napoli: Instituto Universitario Orientale, 1999, 2 volumes. 61 For the variety of contents of the Îadiqa in different manuscripts see J.T.P. De Bruijn, Of Piety, pp. 119-39. 62 See p. 578, first fragment, last line. 63 Owroman is a Kurdish dialect. For a grammar and wordlist of this dialect see D.N. Mackenzie, The Dialect of Awroman (Hawraman-i Luhon) Grammatical sketch, texts, and vocabulary, Kobenhavn: Enjar Munksgaard, 1966. 64 See p. 524. In another place (p. 528), Îajj Bulah refers again to Owromanan, characterizing them as lovers: “It is said that Owromanan formed a tribe in Hamadan who were all lovers and also perished in love.” 65 See pp. 521-22. A TREASURY FROM TABRIZ 139 such as Abu Nuwas (d. 200/815), Ibn Sina, ManÒur al-Îallaj and a score of other famous historical figures. Îaˆiri singles out Îajj Bulah’s reports of the meeting of the great mystic Kharaqani and Athir ad-Din Akhsikati at a sama¨ session. Another event is the meeting between Fakhr ad-Din Razi and a religious jurist (faqih) named Zahid-i Tabrizi, in which they discuss the theme of eternal and accidental beings. The latter answers Razi in Fahlawi dialect. Several of these events are not reported in any other source and they certainly need to be analysed.

13.2. COLLECTIONS OF QUATRAINS

The Safina contains several collections of quatrains by both famous and less famous poets. Amin ad-Din Îajj Bulah has selected one collection of quatrains written by OwÌad ad-Din Kirmani [pp. 581-92]. This collection consists of some four hundred quatrains, divided into twelve chapters. In each chapter, the poet deals with several themes. For instance, in chap- ter six, the poet gives definitions of love, longing, separation and union. The authorship of several of these quatrains is uncertain. To give only one example here, the following quat- rain has been attributed to Abu Sa¨id Abi ˆl-Khayr66 and Najm ad-Din Razi:67 ¨ishq amad u shud chu khunam andar rag-u pust ta kard mara tuhi-u pur kard zi dust ajza-yi wujudam hamagi dust girift namist zi man bar man-u baqi hama ust68 Love came and became like blood in my veins69 Until it made me empty and filled me with the Friend. The Friend has seized every part of my being Only a name remains of me, while the Friend lives eternally. Another collection, which contains five hundred quatrains, is the KhulaÒat al-ash¨ar [pp. 593-612]. Abu ˆl-Majd has divided these quatrains into fifty chapters and has provided a table of contents at the beginning of the collection. Îaˆiri points out that this collection is unique since it contains poems by several unknown poets from Tabriz. Abu ˆl-Majd gives a reason for compiling this collection, stating: “Among the rhythmic (manÂum) forms of speech, all people prefer the quatrain to other types of poetry. The reason for this preference is that the difference between quatrain metres is not immediately noticeable to them. A person who has not studied ¨aru∂ may believe that the quatrain possesses only one metre. Moreover, every new and surprising idea occurring in a ghazal, is also splendidly expressed in a quatrain.”70

66 Sukhanan-i manÂum-i Abu Sa¨id Abu ˆl-Khayr, ed. S. Nafisi, Tehran: Îaydari, 1334/1955, p. 16, quatrain 105. 67 See Najm ad-Din Razi, MirÒad al-¨ibad, ed. M.A. RiyaÌi, Tehran: ¨Ilmi wa Farhangi, 1371/1992, p. 339. According to the editor MuÌammad Amin RiyaÌi, this quatrain belongs to Razi and it also occurs in his Risala-yi ¨aql u ¨ishq. See pp. 640-41. 68 p. 587. 69 Literally, ‘love came and become like blood in my veins and skin.’ 70 p. 593. In his concise analysis of the metre of the quatrain, De Bruijn states: “The pattern of the ruba¨i is a sequence of twenty metrical units, called mora in metrical theory. In some places of the sequence only long 140 A.A. SEYED-GOHRAB

The topics of many of these quatrains revolve around love, lover and beloved. Many chapters describe the beloved’s physical appearance, his house or his cruelty, while other chapters focus on the lover’s anguish, his complaints about separation and the beloved’s oppression, etc. Similar collections of quatrains are Jalal Khalil Shirwani’s Nuzhat al-majalis, containing about 5,000 poems by more than two hundred poets in the thirteenth century, and Farid ad-Din ¨A††ar’s Mukhtar-nama.71 The Safina does not contain a specific chapter on the quatrains by ¨Umar Khayyam (1048-1131), but ten of his quatrains are cited in different texts in this manuscript and have been identified by Sayyid ¨Ali Mir Af∂ali.72

13.3. ROMANTIC EPICS The Safina contains long excerpts from four Persian romances: Wis and Ramin by Fakhr ad-Din Asad Gurgani, and three romances by NiÂami of Ganja (ca. 540-605/1146-1209) [pp. 554-59]: Khusrow and Shirin, Layli and Majnun and Haft paykar. Gurgani’s Wis and Ramin was completed around 1054 at the court of the Saljuq governor in Isfahan. It is a Parthian romance and one of the oldest romantic narratives in Persian, comprising more than 8,904 double lines in hazaj metre. It had a lasting influence on many other romances in Persian and other literatures written under the Persian literary spell. Abu ˆl-Majd selects about seven hundred couplets from this romance, covering the exchange of letters between the lovers Wis and Ramin and a concluding complaint by Wis about her separation from Ramin. Wis and Ramin is the first extant Persian romance in which ten consecutive letters are exchanged between the lovers. Poets of later centuries such as NiÂami, OwÌadi, Ibn ¨Imad, ¨Arifi, ¨Imad Faqih and a host of others imitated and applied this device so widely that there is a rich genre of dah nama (‘ten letters’) in Persian literature.73 The second romance in the Safina is the tragic love story of Farhad and Shirin,74 which NiÂami had integrated in his Khusrow and Shirin, related in some 7,000 couplets in hazaj metre.75 The episode is told in some six hundred couplets [pp. 560-64]. Shirin was an syllables (equivalent to two moras) can be used, but in others one long syllable may be replaced by two short ones so that the actual number of syllables in a line may vary between ten and thirteen. This variety gave the ruba¨i a great measure of flexibility, which may have been one of the reasons for its immense popularity.” See J.T.P. de Bruijn, Persian Sufi Poetry: An Introduction to the Mystical Use of Classical Poems, Richmond: Curzon Press, 1997, p. 7. 71 See Jamal Khalil Shirwani, Nuzhat al-majalis, ed. M.A. RiyaÌi, Tehran: Maharat, first edition 1366/ 1987, second edition, 1375/1996. Farid ad-Din ¨A††ar, Mukhtar-nama, ed. M.R. Shafi¨i Kadkani, Tehran: Sukhan, 1375/1996. 72 See Sayyid ¨Ali Mir Af∂ali, “Rubaˆiyyat-i Khayyam dar ‘Safina-yi Tabriz’” in Nashr-i Danish, 1381, no 19/4, pp. 32-5. My information on these quatrains is for the most part based on Af∂ali’s findings. 73 See T. Gandjeï, “The Genesis and Definition of a Literary Composition: the Dah-nama (“Ten love- letters”)” in Der Islam, 47, 1971, pp. 59-66. 74 After NiÂami, the romance of Farhad and Ahirin became an independent romance and many poets composed various love stories about these lovers. One famous version was written by WaÌshi Bafiqi, but he never completed this. It was almost completed about two hundred and fifty years later by Mirza Shafi¨ Shirazi, known as WiÒal. Finally the poet ∑abir added 304 couplets to the romance and finished it. The complete ro- mance is published in WaÌshi Bafiqi, Diwan, ed. P. Babaˆi, Tehran: Nigah, 1373/1994, pp. 409-517. 75 For a comparison between Shakespeare’s and NiÂami’s romances see J.W. Clinton, “A Comparison of Nizami’s Layli and Majnun and Shakespeare’s Romeo and Juliet” in The Poetry of Nizami Ganjavi: Knowl- edge, Love, and Rhetoric, eds. K. Talattof & J.W. Clinton, New York: Palgrave, 2000, pp. 15-27. A TREASURY FROM TABRIZ 141

Armenian princess who fell deeply in love with the Sasanian king Khusrow Parwiz II, but seeing her lover’s fickleness (for instance, marrying another princess and even falling in love with a brothel-keeper), the disappointed Shirin is smitten with love for an engineer named Farhad. Deeply infatuated with Shirin, Farhad builds a channel in Mount Bisutun, through which milk could be transported from a distant pasture to Shirin’s palace. When Khusrow hears that the flame of love is growing in their hearts, he summons Farhad at his court and later has him killed through a cunning trick. Abu ˆl-Majd story of Farhad and Shirin ends with two chapters from Khusrow and Shirin. In one chapter, NiÂami tells why Plato wept day and night. The other chapter consists of 37 couplets on wisdom (Ìikmat). These two chapters are clearly a kind of commentary on the story, possibly indicating Abu ˆl-Majd’s interpretation. The third romance is a short excerpt [p. 565] from the story of Layli and Majnun, a tragic story often compared to Shakespeare’s Romeo and Juliet. The story extends over more than 4,000 couplets in the hazaj metre. The subject-matter derives from pre-islamic Arabia. After a short introduction to the poem (comprising 30 lines in which God and the Prophet are praised) and the episode of Majnun visiting his beloved Layli, the rest of the excerpt relates how Majnun’s father brings his son to the House of God in order to heal his love-madness.76 The last romance of the Safina is a chapter (about 250 couplets) from NiÂami’s ingen- ious romance Haft paykar, which consists of more than 6,000 lines in khafif metre [pp. 566- 67].77 The poem is dedicated to the Saljuq prince of Maragha, ¨Alaˆ ad-Din Kurp Arslan. The hero is a historical figure from Persia’s pre-Islamic past. It is the love-story of the Sasanian emperor Bahram V Gur, who falls in love with the portraits of seven princesses from different regions of the earth.78 He builds seven palaces based on the astrological signs of each region and then invites the princesses. Each night he frequents another palace and each princess tells him a story. The story selected in the Safina is the episode of Bahram in the second pavilion, in which the golden-haired princess Humay from Byzantium resides.79

13.4. DEBATE POETRY Another literary genre well-presented in the Safina is the munaÂara, ‘tenzon’ or ‘debate poetry.’ This is a very old genre in Persian and dates back to the pre-Islamic period. The

76 See A.A. Seyed-Gohrab, Layli and Majnun: Love, Madness and Mystic Longing, Leiden: Brill, 2003, pp. 82, 227-34. 77 The poem’s metric pattren is as follows: fa¨ilatun mafa¨ilun fa¨ilan (-0—/0-0-/00-). Other poets be- fore NiÂami wrote poem in the same metre. Îakim Sanaˆi wrote his Îadiqa in the same metre khafif. Also Jami’s Silsilat adh-dhahab, OwÌadi Maraghaˆi’s Jam-i Jam and Hilali’s Shah and Darwish are among didactive narratives in the same metre. For a study of Persian metre see J.T.P. de Bruijn, “The individuality of the Persian metre khafif” in Arabic Prosody and its Applications in Muslim Poetry, ed. B. Utas, Istanbul: Swedish Research Institute in Istanbul, Transactions, Vol. 5, Uppsala, 1994, pp. 35-43. 78 For a concise introduction to NiÂami’s romances see Mirror of the Invisible World: Tales from the Khamseh of Nizami, by P.J. Chelkowski, P.P. Soucek, New York: The Metropolitan Museum of Art, 1975. 79 NiÂami Ganjawi, Haft paykar, ed. W. Dastgirdi, Tehran: Armaghan, 1315/1936, second edition, ¨Ilmi, 1363/1984; the romance has been translated in European languages several times. One of the recent translations is by Julie Scott Meisami, Haft Paykar: A Medieval Persian Romance, J. Scott Meisami, Oxford: World’s Classics, 1995. 142 A.A. SEYED-GOHRAB

Middle Persian text Dirakht-i Asurik depicts the arguments between a goat and a date tree.80 After the introduction of Islam in Persia, the genre of munaÂara remained popular, espe- cially at the court of the Abbasids in Baghdad, which was deeply influenced by Persian culture. The poet Abu ManÒur ¨Ali b. AÌmad Asadi of ™us (born ca. 1010) wrote one of the well-known specimens of munaÂara in his heroic romance Garshasp-nama. Asadi also inserted such debating pieces in the openings of his panegyric poems (qaÒidas). Here we find disputes between day and night, heaven and earth, bow and lance, and a Muslim and a Zoroastrian. Often the person praised in these poems appears as the arbitrator. Later poets such as NiÂami of Ganja and Jalal ad-Din Rumi inserted munaÂara in their romantic and mystic narratives. NiÂami’s munaÂara occurs in the story of Shirin and Farhad.81 Debate poetry has remained popular in Persia until the twentieth century. The poetess Parwin I¨tiÒami (1906-1941) was a master in writing such poems.82 The favourite subjects in medieval debate poetry revolve around disputes between Body and Soul, Sword and Pen, Wine and Rose, Love and Reason, Wine and Hashish, Heaven and Earth and so forth. These debates are not doctrinal dialogues, such as we often find in the same genre in medieval Europe. In Persian poems, both speakers are usually nominally equal, trying to persuade their adversary by means of logical reasoning and citing many verses from the Koran, reli- gious traditions and wise maxims attributed to learned men. Although one entity or personi- fication sometimes has a privileged position, he or it will not necessarily win the dispute. In fact, the main goal of such verbal contests for supremacy is to persuade the reader of the crucial function of both parties in this world. In addition to NiÂami’s munaÂara in Khusrow and Shirin, Abu ˆl-Majd has included the following debating poems: 1) MunaÂara-yi gul-u mul (‘Debate between the Rose and the Wine’) by Abu Sa¨id Tirmidhi, written for Qutlugh Bilga Nighu Sipahsalar Abu ˆl-MaÌamid MuÌammad ibn ¨Ali. The book is divided into five chapters: one introduction and four tenzons in ornate prose. [pp. 234-39] 2) MunaÂara-yi Sarw u ab (‘Debate between the Cypress and the Water’) by Qa∂i NiÂam ad-Din Isfahani [p. 239] 3) MunaÂara-yi sharab u Ìashish (‘Debate between the Wine and the Hashish’) by Sa¨d Bahaˆ [p. 240] 4) MunaÂara-yi sharab u Ìashish (‘Debate between the Wine and the Hashish’) [p. 240] 5) MunaÂara-yi shimshir u qalam (‘Debate between the Sword and the Pen’) [p. 240] 6) MunaÂara-yi zamin u asiman (‘Debate between Heaven and Earth’) [p. 241]

80 A. Tafa∂∂uli, Tarikh-i adabiyyat-i Iran pish az Islam, Tehran: ∑adaf, 1377, pp. 256-59. 81 See the Safina, p. 562. 82 For more information on Munazara in Persian literature see N. Purjawadi’s series of articles on zaban- i Ìal in Nashr-i Danish, 17, nos 2, 4, 1379/2000, pp. 27-42, 14-26; many of the poems cited by Purjawadi are munaÂara. See also his introduction to Riya∂ al-afkar dar towÒif-i khazan u bahar, written by Yar ¨Ali Tabrizi, Tehran, Markaz-i Nashr-i Danishgahi, 1382, pp. 22-30; ∆.¨A. Muˆtaman, Shi¨r wa adab-i Farsi, Tehran: Afshari1346/1967, pp. 242-49; E. Wagner in Encyclopaedia of Islam, under MunaÂara. Debate poetry is a favourite genre in many literary traditions around the world and there are many similarities between these poems. A good monograph on this topic is T.L. Reed, Middle English Debate Poetry and the Aesthetics of Irresolution, Columbia / London: University of Missouri Press, 1990. A TREASURY FROM TABRIZ 143

7) MunaÂara-yi nar u turab (‘Debate between Fire and Dust’) by Amin ad-Din Abu ˆl-Qasim Îajji Bulah [p. 241] 8) MunaÂara-yi sam¨ u baÒar (‘Debate between the Eye and the Ear’) [pp. 241-45] 9) MunaÂara-yi naÂm u nathr (‘Debate between Prose and Poetry’) [p. 245] 10) MunaÂara-yi gul u mul (‘Debate between the Rose and the Wine) by Siraj ad-Din Qumri-yi Amuli [pp. 719-21] 11) Ahu u ∑ayyad (‘Debate between a Hunter and a Gazelle’) [pp. 504-05] 12) MunaÂara-yi ¨aql u ¨ishq (Debate between Love and Reason’) by Majd ad-Din Malik MaÌmud MuÂaffar Tabrizi83 [pp. 489-90]

The first is the reasoning poem between the Rose and the Wine, which is written in prose interspersed with poetry. This is a debate covering five and half pages (234-39). The debate between a cypress tree and water is in verse and consists of 74 couplets. It is written in mulamaˆ form: that is in Arabic and Persian. This poem is attributed to Qa∂i NiÂam ad-Din Isfahani, a poet of the 7th/13th century. The debate between the wine and the hashish by Sa¨d ad-Din ibn Bahaˆ ad-Din better known as Sa¨d-i Bahaˆ contains 32 couplets. On the same page (240), there is another short debating poem (9 couplets) between wine and hashish, which is incomplete. Its author is anonymous and these nine lines van be taken as an intro- duction to a longer poem.84 The debate between the sword and the pen is another poem by an anonymous author. The poem consists of 58 couplets and ends with another piece of poetry to which a prose extract has been added. This poem (16 couplets) names the attributes of gold.

13.5. RHYMED AND RHYTHMIC PROSE AND MAQAMAT A popular genre in Persian and Arabic literature is maqamat (‘assemblies’ or ‘sessions’), written in rhymed and rhythmic prose (nathr-i musajja¨∞), often intermingled with verses.85 The creator of this genre is said to be Badi¨ az-Zaman Hamadani, an able poet who was born in Hamadan in 358/968 and died in Herat in 398/1008. There are three books of this genre selected in the Safina, the first two in Arabic and the third in Persian.86 Only five sessions are cited from each book.87 The first book is NaÒaˆiÌ

83 The debate between love and reason became increasingly popular from the fourteenth century and several debating texts, in prose and in verse, recount the arguments between love and reason. One of the most popular and comprehensive debates is by ∑aˆin ad-Din ¨Ali ibn MuÌammad Turka-yi Isfahani. For a critical edition of this text see ¨Aql u ¨ishq ya munaÂarat-i khams, ed. A. Judi Ni¨mati, Tehran, Mirath-i Maktub 33, 1375. These debates have several precedents, including the Risala-yi ¨aql u ¨ishq by the famous Najm ad-Din Razi (better known as Daya), ed. T. Tafa∂∂uli, Tehran: Bungah-i Tarjuma, 1345/1966. 84 The editors of the Safina state that the poem comprises ten lines but there are only nine lines in the text. 85 For more information on this genre see C. Brockelmann & Ch. Pellat in The Encyclopaedia of Islam, under Makama. The authors state that the maqama is “a purely and typically Arabic literary genre.” For a possible Persian origin of the genre see MuÌammad Taqi Bahar, Sabk-shinasi, vol. 2., Tehran: Sipihr, sixth edition 1373, pp. 324-56, see especially p. 324, note 1. See also F. Ibrahimi Îariri, Maqama-niwisi dar adabiyyat- i Farsi, Tehran: Intisharat-i danishgah-i Tehran, 1346/1967, which gives a comprehensive introduction of the maqama in Persian and Arabic and also offers analyses of the works of Îariri and of Qa∂i Îamid ad-Din’s Maqamat. On al-Hamadani see E.G. Browne, A Literary History of Persia, vol. ii, Cambridge: At the Univer- sity press, 1956, pp. 112-13; R. Blachère in The Encyclopaedia of Islam, under al-Hamadhani. 86 There is another work in rhymed and rhythmic prose, describing a pen (Risala-yi qalamiyya, pp. 716- 19) to which I will return later. 87 The maqamat usually consists of fifty chapters. See C. Brokelmann & Ch. Pellat, op. cit. Bahar cites 144 A.A. SEYED-GOHRAB al-akbar by MaÌmud ibn ¨Umar Zamakhshari Kharazmi (467-538/1074-1143) [pp. 209- 11]. As C. Brockelmann and Ch. Pellat have pointed out, this book differs from other maqamat. It is a “pious discourse (…) in which [the author] addresses to himself a number of moral exhortations (…), they would appear to testify to the repentance of the author who has decided, after an illness, to renounce profane literature, but, unable to forget that he is also a philologist, he produces a commentary on his own composition.”88 The other maqama is by the rhetorical virtuoso Qasim ibn ¨Ali ibn MuÌammad BaÒri, better known as al-Îariri [pp. 211-20]. The last one is by Qa∂i Îamid ad-Din ¨Umar ibn MaÌmud Balkhi Îamidi (d. 559/1164) [pp. 220-27].89 The book contains 24 chapters, of which Abu ˆl-Majd has quoted chapters one to four and eleven. Îamidi’s ornate style in Persian was cited as a model by NiÂami ¨Aru∂i in his celebrated Chahar maqala. Îamidi’s treatment of Maqamat differs considerably from the previously cited Arabic work. It con- tains four debating passages (munaÂarat) between youth and old age, between a physician and an astronomer, etc. It also contains several riddles, and descriptions of seasons, cities, and abstract concepts such as love and madness. Aside from these maqamat, Abu ˆl-Majd has added a maqama in Persian entitled Risala-yi qalamiyya by ¨Abd al-¨Aziz Kashi [pp. 716-19]. This book consists of an ode on a pen followed by a piece in rhymed prose, enumerating several qualities of the pen. This book is not written in the usual form of a maqama in which stories about fictive protagonists are recounted. Rather Kashi focuses on giving a detailed and poetic description of the pen in rhythmical prose. In this respect, Kashi’s text closely resembles Îamidi’s descriptive style.

13.6. ARABIC POETRY The Safina contains a large number of poems in Arabic, covering various genres such as religious poetry, philosophy, and literary criticism. MuÌammad ibn Rashid al-Baghdadi’s QaÒaˆid al-watariyya (‘A String of Odes’) is a collection of 29 odes praising the Prophet, each of which consisting of seven couplets [p. 37]. As Îaˆiri has noted, in Kashf aÂ-Âunun and other bibliographical sources on Islamic manuscripts, watariyya is defined as an ode containing 21 couplets, but this collection does not match the definition. Another Arabic poem (a qaÒida) is by Abu Bakr MuÌammad ibn Durid Laghawi (d. 321/933 h.), consisting of 237 couplets [pp. 199-201]. This long ode is followed by Abu ˆl-Îasan ¨Ali ibn ¨Abd al- Ghani Fahri Muqri better known as Îasri Qayruwani’s (d. 488/1095) al-Mu¨asharat (‘Ten- Folds,’ pp. pp. 202-05). This collection consists of 29 lyrics and is arranged alphabetically based on the rhyme-scheme. Each poem consists of 10 couplets. Another qaÒida is by Abu ˆl-FatÌ ¨Ali ibn MuÌammad Busti [pp. 721-22]90 translated into Persian by Badr ad-Din

Tha¨alabi who reports that the original version of Badi¨ az-Zaman Hamadani contained four hundred maqamat. See op. cit., p. 326. 88 C. Brockelmann & Ch. Pellat, op. cit. A translation of al-Îariri’s book is made avalaible by T. Chenery & F. Steingass, The Assemblies of al-Hariri, London: 1867-98, ii vols. 89 See H. Massé, in The Encyclopaedia of Islam under Îamidi; E.G. Browne, A Literary History of Persia, vol. ii, pp. 346ff. 90 Abu ˆl-FatÌ Busti should not be confused with his namesake Abu ˆl-Îasan Busti. The former came from the village Bust of Badghis while the latter from Bust near the city of Nayshapur. See N. Purjawadi, Zindigi wa athar-i shaykh Abu ˆl-Îasan Busti, Tehran: Muˆasisa-yi mu†ali¨at wa taÌqiqat-i farhangi, 1364, p. 25. A TREASURY FROM TABRIZ 145

Jajarmi, the author of Muˆnis al-aÌrar [pp. 721-22]. The translation is in verse and follows the Arabic original closely. This poem is followed by a collection of Arabic poems by several poets such as ∑afwat al-Bahiliyya, Abu Sa¨id al-Rustami, and al-Qa∂i al-Arjani [pp. 723-26]. A short text by the Persian mystic Îusayn ibn ManÒur al-Îallaj, which praises the Prophet, is also included in the Safina [p. 727]. Ikhtiyarat ayyam al-asabi¨ is a text attrib- uted to ¨Ali ibn Abi ™alib [p. 727].

14. LITERARY THEORY AND CRITICISM

Literary theories were written in Arabic as early as the eighth century. Authors from Persia played a central role in the formation of such theories, which were later applied to Persian literature. MuÌammad ibn ¨Umar al-Raduyani’s Tarjuman al-balagha (‘Interpreter of Elo- quence’) written towards the end of the 11th century, was the first Persian manual on rheto- ric, and generated many other books on poetics in the subsequent centuries. Abu ˆl-Majd’s selections of literary manuals include five Persian and Arabic treatises, dealing with the principles of rhyme and the rules of metre. Three of these treatises are in Arabic while two are in Persian. The first book is titled QaÒida fi al-¨aru∂ wa-l-qawafi (‘Ode on Metre and Rhyme’) in Arabic [pp. 153-55]. This is a poem in the form of a qaÒida containing 171 lines composed by ¨Uthman ibn ¨Umar Maliki, better known as Ibn Îajib, setting out several rules of rhyme and metre. ‘The science of metre’ (¨ilm al-¨aru∂) and ‘the science of rhyme’ (¨ilm al-qafiya) are usually considered to be distinct from each other.91 The second book on prosody is a short poem entitled Kitab al-manÂum fi ¨ilm al- qawafi (‘The Versified Book on the Science of Rhyme’) by ∑aÌib Isma¨il ibn ¨Abbad ™aliqani [p. 155]. This qaÒida contains 35 couplets and is written in mathnawi form in Arabic. The third book, qaÒida fi ˆl-¨aru∂ wa-ˆl-qawafi is an important treatise on rhyme and prosody [pp. 156-69]. It was written in Arabic by ∑adr ad-Din Sawuji and contains 300 couplets. According to Îaˆiri, Sawuji invented new metres in this work. The significance of the text is stressed by several extant commentaries. There is also a commentary on the margins of the poem in the Safina, but it is not clear whether these comments are made by Abu ˆl-Majd himself or another person. The fourth treatise is Kitab fi ¨ilm al-¨aru∂ al-farsi by Amin ad- Din Îajj Bulah in Persian [pp. 169-72]. The book contains a short introduction and two parts, each part consisting of four chapters. The fifth treatise is by Abu ˆl-Majd himself and is called al-Kafiyya fi ¨ilm al-¨aru∂ wa-l-qafiyya [pp. 173-81]. This is the longest treatise on this subject in the Safina. Apparantly Abu ˆl-Majd is a specialist on this subject. The selec- tion of several of these treatises shows his interest in the art of rhyme and metre.

15. BOOKS ON GRAMMAR

Abu ˆl-Majd has included several books on grammar in the Safina, almost all of them in Arabic. The first of these grammars is an-Nimuzaj fi ˆl-naÌw written by MaÌmud ibn ¨Umar Zamakhshari Kharazmi (467-538/1074-1143) [pp. 146-49]. The second book is al-¨Awamil

91 S.A. Bonebakker in The Encyclopaedia of Islam, under Qafiya. 146 A.A. SEYED-GOHRAB al-miˆa by ¨Abd al-Qadir Jurjani (or Gurgani d. 471/1078) [pp. 149-50].92 This was one of the first studies of Arabic syntax to be introduced to the West. Erpenius translated it into Latin in Leiden in 1617.93 The third book is in verse in the form of a qaÒida (‘ode’) and is entitled al-¨uqud [pp. 151-52]. The fourth book is TaÒrif-i ¨Izzi by ¨Izz ad-Din Zanjani [pp. 145-46]. Unfortunately the first pages of this book are missing. The remaining pages deal with the following aspects of Arabic grammar: mu¨atallat (when one of the radical letters of a verb is waw, alif or yaˆ∞); mahmuzat (having a hamza for one of the radical letters; and adverbs of time and place).

16. HISTORICAL TEXTS

The Safina contains several books on Persian and Islamic history. Several of these works are on Islamic history, particularly the life of the Prophet and the four caliphs. The first historical source is Tawarikh-i rasul Allah (‘History of God’s Messenger’) by Amin ad-Din Abu ˆl-Qasim Îajj Bulah in Arabic [pp. 100-102]. The second historical book in Arabic is Tawarikh al-khulafaˆ (‘History of the Caliphs’) by an anonymous author who names cal- iphs one by one, with the period of their rule, until the end of Bani ¨Abbas dynasty in 655/ 1257 [pp. 102-03]. According to Îaˆiri, the author of this book lived during the fall of this dynasty. The third historical book in the Safina is in Persian and is titled NiÂam at-tawarikh, by Qa∂i NaÒir ad-Din Abu Sa¨id ¨Abdullah Bay∂awi-yi SÌirazi [pp. 182-98]. This is an account of world history from the beginning until 674/1275. The author provides his own outline of the content of his book. It consists of four parts: the first is devoted to the lives of prophets from Adam to Noah. The second part describes Persian kings from Giyumarth to the last Sasanian monarch Yazdgird III. Here, Bay∂awi describes how Yazdgird flees the invading Islamic army and hides in a mill. The miller kills him and takes his expensive clothes and his other possessions. The third part outlines the reigns of the caliphs. The fourth part is devoted to dynasties ruling Iranian lands, beginning with the Saffarid dynasty and ending with Hulaku’s son Abaqa Khan (reigned 663-80/1265-82), who is characterized as the “ruler of Iran and Byzantium” (rum). The Safina also contains a historical note on the city of Tabriz. This is actually an account of an earthquake that struck Tabriz during the fourteenth century and killed thou- sands of people [p. 439].94 Abu ˆl-Majd cites the Isma¨ili propagandist NaÒir Khusrow, who in his travel-book describes how the city was destroyed by an earthquake and forty thou- sand people were killed. The other historical note in the Safina is an account by Khaja NaÒir ad-Din ™usi about the early years of the Kharazmian dynasty [p. 439]. Abu ˆl-Majd himself also wrote a historical work on the life of the Prophet and the four caliphs. His Badayi¨ al- ÒaÌibiyya fi ba¨∂ akhbar al-nabawiyya begins with several prayers and invocations, fol-

92 For brief information on Jurjani’s works see K. Abu Deeb, in Encyclopaedia Iranica, under ¨Abd-al- Qaher Jorjani. 93 See G. Troupeau in The Encyclopaedia of Islam, under NaÌw. 94 See X. de Planhol in Encyclopaedia Iranica under Earthquake, iii. in Persia. As mentioned by De Planhol, one of the earliest earthquakes appeared in 3 October 1042 in Tabriz and killed 40,000 people. Another earthquake occured in 704/1304. A TREASURY FROM TABRIZ 147 lowed by a succinct account of the Prophet’s life [pp. 728-33]. MulkhaÒ akhbar bani umayya is a very brief account of the Umayyad dynasty [p. 728]. The ¨Aqaˆid al-firaq, by an anonymous author, is divided into 71 chapters and deals with the opinions of various religious sects in different regions [pp. 639-44]. The opening part is missing and, Îaˆiri has noted, there are several mistakes and inconsistencies in this treatise. Abu ˆl-Majd himself adds that he has copied the whole manuscript from a defective (saqim) original. One wonders why Abu ˆl-Majd repeats the mistakes in the original. The Safina contains several chronological tables, designating the lives of prophets, caliphs, philosophers and religious authorities [p. 438]. According to Îaˆiri, at the end of the first chronology, the times at which several historical buildings were destroyed are men- tioned, but these are unfortunately unreadable due to damage.95

17. PRECEPTS (ANDARZ) AND DIDACTIC LITERATURE

Wisdom literature is one of the main genres in the Persian literary tradition. Abu ˆl-Majd has included in his Safina several treatises recording the wise sayings of great historical figures. Such treatises are often titled the Kalamat-i… (‘words…’ or ‘sayings of…’). Abu ¨Uthman Jahiz of Basra’s Kalamat-i qiÒar-i Amir al-Muˆminin ¨Ali (Maxims of ¨Ali) is a collection of a hundred sayings attributed to ¨Ali ibn Abi ™alib [pp. 99-100]. The second collection of maxims is the famous Pand-nama-yi Anushirawan (‘Anushirawan’s Book of Precepts’) [pp. 624-26]. This Persian king is famous for his justice and has been a model for many Islamic rulers. His sayings were widespread, and translated into several languages. Abu ˆl-Majd tells the story of Anushirawan’s crown, which had 24 battlements (kungira), and ten maxims etched on each.96 The next two treatises are by Anushirawan’s wise vizier Buzarjumihr and are simply called Kalamat-i Buzarjumihr [p. 626].97 The first is a brief treatise explaining how to achieve a proper physical and moral condition: “Buzarjumihr says: Four things increase the light of the eye and four things lessen its light. (…) The four things that increase the light of the eye are: firstly, looking at the face of a friend;98 secondly, looking at limpid [running] water; thirdly, looking at greenery; fourthly, looking at a cloudless sky. The four things that lessen the light of the eye are: firstly, walking with bare feet; secondly, seeing the face of an enemy; thirdly, suffering hunger; fourthly, looking at darkness.” The second treatise is extremely short, dealing with ethical issues and giving the reader guidelines to live a blissful life in this world and the world hereafter. Ash-Shawahid wa-ˆl-shawarid by Abu ˆl-Îasan MuÌammad ibn Îusayn Ahwazi is a selection from his original work, dealing with the maxims and wise sayings of prophets, saints, monarchs and philosophers of Arab, Persian and Greek descent [pp. 227-32].

95 p. 439. 96 Îaˆiri suggests that the reader compare this treatise with the story of Dakhma-yi Anushirawan. 97 The name has various spellings. Originally it derived from buzurg mihr (‘great love/son’) and Buzarjumihr is an arabicised form. 98 The word friend (dust) is ambiguous. It can also mean beloved, but here, considering the word enemy in the next line, it means a friend. 148 A.A. SEYED-GOHRAB

Îukumatha-yi ¨Ali is a treatise containing several anecdotes in which ¨Ali ibn Abi ™alib appears as a just and wise arbitrator, as in the following anecdote [p. 648]: “One night two women gave birth to two babies, a girl and a boy. Both of them claimed the baby boy so intensely that they had to be brought to ¨Ali. He ordered that the milk of both women should be tasted, because the milk of a woman who has given birth to a girl is lighter than the milk of a woman who has given birth to a boy.”

18. PRAYERS

Supplications and prayers are another genre included in this rich manuscript.99 One cat- egory of prayers contains verses and chapters from the Koran, which Muslims are recom- mended to recite for specific moments of the day, or that are believed to have a supernatural and magical power. Amin ad-Dowla Îajj Bulah’s Kitab al-owrad is a good example of such prayer books in the Safina [pp. 92-6]. Îajj Bulah explains which prayers should be recited for each undertaking during the day, from the moment one awakes until the time one retires to bed.100 Another prayer book by Îajj Bulah, which is selected in the Safina, is Kitab-i wird-i ÒubÌ (‘The book of Morning Prayer,’ [pp. 97-8]). This treatise contains sev- eral specific prayers to be read at dawn. Before the obligatory Morning Prayer, pious Mus- lims perform several prayers in which such texts can be used. Another treatise written by ¨Ali ibn Abi ™alib is Da¨awat ayyam as-sab¨a in Arabic, listing a series of prayers chosen for each day of the week [p. 98]. Ad¨iyya ayyam rama∂an (‘Prayers for the fasting month’) is another short text in which ¨Ali ibn Abi ™alib reports thirty prayers believed to have been recited by the Prophet himself [p. 99]. Abu ˆl-Majd has included other titles of the same nature in the Safina such as the anonymous Kitab ad-da¨awat fi ˆl-owqat (‘The book of prayers for moments,’ [p. 246]). Closely connected to the prayers for specific moments of the day are those that can also be used to make a wish come true. This category of prayers includes incantations and magical formula for medical purposes. Da¨awat wa afsunha (‘Invocations and incantations’) is a good example. It gives guidelines on how to cure a person suffering from fever, and how to lessen the pain of childbirth [p. 246]. Ad¨iyyat an-nabi by Bahaˆ ad-Din Îaydar Kashi is another book on prayer, consisting of six chapters [pp. 31-6].

19. THE LEGEND OF ALEXANDER

The exploits of Alexander the Great constitute a separate genre in Persian literature, begin- ning in the Middle Persian period.101 In New Persian poetry there is a rich tradition of the Alexander romance, starting with Abu ˆl-Qasim Firdowsi in the tenth century. This was further elaborated by NiÂami Ganjawi in his Iskandar-nama, a poem of about 10,800 cou-

99 For more information on this popular religious genre see H. Algar in Encyclopaedia Iranica, under Do¨a. 100 Such texts are also included in Îajj Bulah’s La†aˆif. See p. 524. 101 For the earliest story of Alexander in Persian see Iskandar-nama: rawayat-i Farsi-yi Kalistin-i (Callisthenes) durughin, ed. I. Afshar, Tehran: 1343. A TREASURY FROM TABRIZ 149 plets, in the second part of which the poet introduces Alexander as a mystic, philosopher and prophet. Like his other narratives, NiÂami’s work generated a long line of imitators in Persian and in Turkish, Urdu, Pashto and Kurdish.102 Despite the negative associations of Alexander’s name in Middle Persian texts, in which he is referred to as an invader, in later sources Alexander is usually linked to wisdom and mysticism. In many Alexander romances there is a sub-genre, in which he asks several philosophical and ethical questions from his teacher Aristotle. These queries are virtually the same in different sources. Abu ˆl-Majd’s version comprises a short treatise, consisting of some seventy brief questions and answers, which are formulated cryptically [pp. 653- 54]. Often each answer leads to another question, creating a chain of answers and questions. I give one example here: “He said: ‘what is the soul?’ He answered: ‘that which is limited by its own essence.’ He said: ‘what are its limitations?’ He said: ‘its ranks.’”

20. TESTAMENTS (WA∑AYA, SINGL. WA∑IYYAT)

Abu ˆl-Majd has included several testaments of various kinds in the Safina. Some of these testaments have the character of wisdom literature, while others tell how to go about distrib- uting an estate among the heirs. ∑alaÌ ad-Din Musa’s Kitab fi ¨ilm al-faraˆi∂ is a good example, outlining in eloquent Persian how to deal with one’s estate [pp. 90-2]. Abu ˆl- Majd has also included personal letters, waqf-nama (letters of religious donations and en- dowments), ¨atiq-nama (‘deeds of manumission’), etc. One example of such letters comes from Shams ad-Din MuÌammad Juwayni, and consists of eight letters and his testament [pp. 412-14]. This testament is followed by another testament by Bahaˆ ad-Din Juwayni in which he speaks of the world’s transient nature [pp. 414-15]. According to Îaˆiri, this is most probably the opening of his testament in which Bahaˆ ad-Din wished to distribute his possessions among his heirs. The testament of Fakhr ad-Din Razi is important since he refers to his religious opinions and asks his students to conceal his death and to bury him at the foot of a mountain in the vicinity of Mardajan.103 An example of a testament belonging to the genre of wisdom literature is WaÒaya Tiyadhiq al-Ìakim l-Anushirawan (‘Precepts of Teoducus, Anushirawan’s Phisician’), ex- plaining how to maintain good health [p. 626]. As Îaˆiri has rightly added, Teodocus can- not be Anushirawan’s physician, rather he was in the service of Îajjaj ibn Yusuf. In addition to these texts, Abu ˆl-Majd has added one testament attributed to the Prophet, which he wrote for his son-in law and cousin ¨Ali ibn Abi ™alib [pp. pp. 645-46]. We do not have any way to establish its authenticity. It is in fact a didactic text, giving thirty pieces of advice to the reader. Each maxim commences with the vocative particle ya (‘O’) followed by ¨Ali. This testament is followed by two other testaments written by the prophet’s son in

102 For NiÂami’s imitators see J.T.P. de Bruijn, in The Encyclopaedia of Islam, under Khamsa. For Alexander romance see P.J. Chelkowski, “Nizami’s iskandarnameh” in Colloquio sul Poeta Persiano Nizami e la leggenda Iranica di Alessandro Magno, Roma: Academia Nazionale Dei Lincei, 1977, pp. 11-53. a recent publication on Alexander romance is by F. Doufikar-Aerts, Alexander Magnus Arabicus: Zeven eeuwen Arabische alexandertraditie: van Pseudo-Callisthenes tot ∑uri, Universiteit Leiden: 2003. 103 p. 415. 150 A.A. SEYED-GOHRAB law and the first Shiite imam, ¨Ali, for his two sons Îasan and Îusayn respectively [pp. 646-48]. Another short didactic treatise is al-Mukhtar min at-towrat by Ka¨b al-Akhbar, which transmits twelve pieces of wisdom based on the Pentateuch [p. 645]. One of the favourite genres of religious literature is a specific type of sermon that is attributed to religious fig- ures. Khu†bat an-nabi is a short sermon by an anonymous author, and it is not clear why Abu ˆl-Majd calls it the sermon of the Prophet [p. 207].

21. LETTERS

The Safina contains a good selection of personal letters by a variety of people as well as treatises on the art of tarrasul (letter-writing). La†aˆif-i sharafi by ¨Abdullah ibn MuÌammad Tabrizi, known as Falak ¨Alaˆ or Falak ad-Din, is one of these, which the author has selected from his other comprehensive book, the Sa¨adat-nama [pp. 418-34]. Ikhwaniyyat wa tahani is a collection of fifteen personal letters belonging to Majd ad-Din ¨Alkaˆi [pp. 416-18]. Another letter is by Jamal ad-Din Jili. This correspondence is written in response to a letter from a friend, Badr az-Zaman, who wished to visit Jili [p. 416].

22. BOOKS ON ETHICS, PHILOSOPHY, LOGIC, AND RELIGIOUS SCIENCES

A considerable number of treatises in the Safina deal with religious sciences, philosophy and ethics. Abu ˆl-Majd’s selection provides a representative sample of both major works and lesser-known treatises on these topics. The majority come from Ibn Sina (Avicenna, 370-428/980-1037), Fakhr ad-Din Razi, Abu Îamid MuÌammad Ghazali (450-505/1058- 1111) and Khaja NaÒir ad-Din ™usi. Abu ˆl-Majd has cited an abridged version of Ghazali’s IÌya ¨ulum ad-din (‘Revival of the Religious Sciences’), which is selected by Amin ad-Din Îajj Bulah [pp. 37-54]. Îajj Bulah follows the structure of Ghazali’s book: it is divided into four parts of ten chapters each. Unfortunately, several folios of this work are missing. The present manuscript contains a section of the tenth chapter in Part IV. The first pages of Ghazali’s other treatise, the Minhaj al-¨abidin104 are missing and only the last section of this book is preserved in the Safina [p. 275]. The Minhaj is followed by another famous book by Ghazali, al-munqidh min a∂alal (‘Deliverance from error’), in which he defends his reli- gious opinions [p. 275-83]. His al-Ma∂nun bih ¨ala ghayr al-ahla is also cited in its entirety in the Safina [pp. 283-88] and is followed by the al-I¨tiqad and Mishkat al-anwar (‘The Niche for Lights’).105 Another important author selected in the Safina is Ibn Sina, who is introduced by seven titles, six in Arabic and one in Persian. Ibn Sina is known in the West primarily for his treatises on medicine, but Abu ˆl-Majd cites mainly his philosophical, religious and mysti- cal works, as well as his correspondance with the great mystic Shaykh Abi Sa¨id Abi ˆl-

104 His Qanun fi ˆ†-†ibb (‘Laws of Medical Sciences’) was translated into Latin in the 12th century.by Gerard of Cremona (1114-1187) 105 For al-I¨tiqad see pp. 288-89 and for Mishkat al-anwar see pp. 289-97. For an English translation of Mishkat see Al-Ghazali’s Mishkat al-Anwar, Trans. W.H.T. Gairdner, London: Royal Asiatic Society, 1924. A TREASURY FROM TABRIZ 151

Khayr. Kitab al-isharat wa-ˆl-tanbihat (‘The Book of Indications and Remarks,’ [pp. 325- 343]) is the last book written by Ibn Sina, dealing with logic, metaphysics, mysticism and several other subjects. The book sets out his philosophical and mystical thinking during the last years of his life.106 This book is followed by Ibn Sina’s treatise on predestination enti- tled Masˆala fi sirr al-qadr.107 Kunuz al-mu¨azzamin (‘Treasures for Great Men’) is a short treatise attributed to Ibn Sina. At the beginning the author explains that he wrote the book on magic, talismans and amulets at the request of a group of friends.108 M. Achena consid- ers this small manual to be apocryphal. 109 Treasures for Great Men is followed by two letters exchanged between Ibn Sina and Abu Sa¨id. The first is from Abu Sa¨id to Ibn Sina and the second is Ibn Sina’s answer [p. 345]. According to Haˆiri, the first letter is also known as ÎuÒul-i ¨ilm wa-Ìikma (‘Gain- ing Knowledge and Wisdom’). Generally speaking, scholars agree on the authenticity of Ibn Sina’s correspondence. Although the two great men probably never met, there is a tradition of popular stories about the encounter between the philosopher and the mystic. One especially famous story is that Abu Sa¨id, when asked about Ibn Sina’s knowledge, said: “Everything that we see he knows.” When Ibn Sina was asked about Abu Sa¨id, he said: “Everything I know, he sees.” Scholars such as Y.I. Bertel’s, F. Meier, and D. Gutas generally agree that Ibn Sina had no relation to the Sufis.110 Ibn Sina’s other treatise, which is presented here under the title of Tafsir-i Sura-yi IkhlaÒ wa mu¨awwadhatayn, is actually an exegesis of three different books (surah) of the Koran, namely al-ikhlaÒ (112), al-falaq (113) and al-nas (114) [pp. 345-48]. Another book related to religious subjects is Khu†bat at-towÌid (‘An Address on God’s Unity’), which is here translated and commented upon by ¨Umar Khayyam [pp. 323-24]. In addition to these prose writings, Abu ˆl-Majd has included an ode by Ibn Sina (known as QaÒida-yi ¨ayniyya, ‘ode rhyming on the letter ¨ayn,’ [p. 206]). This poem is in Arabic. It is twenty couplets long, and deals with ontological subjects such as the relation between body and soul. Abu ˆl-Majd has also included a commantary on this poem by Shams ad-Din Samarqandi [pp. 206-07]. The Safina contains several Persian and Arabic treatises by Fakhr ad-Din MuÌammad ibn ¨Umar Razi. In addition to a dictionary ascribed to Razi, there are several religious and ethical works in Abu ˆl-Majd’s collection. Khu†bat al-dars is a long didactic sermon dealing with the themes related to God’s unity [pp. 297-302]. This is followed by a short sermon [p. 302]. The following two titles al-Tanbih ¨ala Ìaqiqat al-ma¨ad and Tafsir sura a¨la are parts of Razi’s larger work, al-Tanbih ¨ala ba¨∂ al-asrar al-muwadda¨a fi ba¨∂ suwar al-

106 The book was translated into Persian in the 13th century by ¨Abd as-Salam ibn MaÌmud ibn AÌmad al-Farsi. This translation has been edited and published in Iran by I. Yarshatir, Tehran: Silsila-yi intisharat-i anjuman-i athar-i milli, 1332/1953; Isharat itself was first published in Leiden in 1892. It has also been trans- lated into French by A.M. Goichon, Livre des Directives et Remarques, Paris, 1951. 107 pp. 343-44. See A.J. Arberry, Avicenna on Theology, London, 1951. 108 p. 344. Jalal ad-Din Humaˆi published this manual in Tehran in 1331/1952. This book is not available to me and I do not know which manuscripts Humaˆi h has used for his critical text edition. 109 See Encyclopaedia Iranica, under Avicenna xi. Persian Works, p. 103. 110 Encyclopaedia Iranica, under Avicenna xi, p. 80. See also F. Meier, Abu Sa¨id-i Abu ˆl-Îayr, Wirklichkeit und Legende. Acta Iranica, 3/4, Tehran/Liège: Bibliothèque Pahlavi, 1976, pp. 26-8. Also see Shafi¨i Kadkani’s introduction in Abu Sa¨id Abu ˆl-Khayr, Asrar at-towÌid fi maqamat ash-shaykh Abi Sa¨id, vol. i, ed. M.R. Shafi¨i Kadkani, Tehran: Agah, 1371/1992, pp. 43ff. 152 A.A. SEYED-GOHRAB qurˆan, which is also included in the Safina [pp. 348-51]. In the first book, Razi discusses the theme of Resurrection (ma¨ad), based on the 95th book of the Koran, the Sura al-tin [pp. 302-03]. Razi’s second book deals with the themes of prophetology and other theologi- cal matters on the basis of the 87th book of the Koran [pp. 303-04]. Îaˆiri mentions that this treatise is also attributed to Ibn Sina. These Arabic treatises are followed by three Persian works by Razi. One of these is an ode of 78 couplets in four sections: the first section dealing with logic, the second with physics and the third with divine matters, while the fourth is devoted to the praise Razi’s patron NaÒir ad-Din Malikshah [pp. 304-05].111 This is the only manuscript of the work that has come down to us thus far. The next treatise is Rah- i khuday shinakhtan (‘How to know God,’ [pp. 306-10]).112 This is a book in six chapters dealing with mystico-philosophical issues. The next treatise is entitled TaÌÒil al-Ìaqq fi Madhahib al-khalq [pp. 310-14]. Kitab al-uÒul ad-Din wa-l-milal wa-nihal is the same as Razi’s TaÌsil al-Ìaqq wa-t-taÌqiq al-firaq [pp. 314-22]. It deals with various sectarian divi- sions within Islam, explaining the reasons for such divisions in two parts (jumla), which are further neatly subdivided into chapters (bab) and sections (faÒl). Another prolific Persian writer included in the Safina is Khaja NaÒir ad-Din ™usi (597-672/1201-1274). The first work of ™usi occurring in this collection is a short exegesis of surah 112 of the Koran [p. 351].113 Aghaz wa anjam (‘The Beginning and the End’) is the next treatise by ™usi [pp. 352-57]. This is organised in twenty chapters, describing the position of mankind in this world and the world hereafter.114 ™usi’s other treatise is OwÒaf al-ashraf (‘Qualities of the Nobles,’ [pp. 357-64]), a mystico-ethical work in six long parts, each divided into six chapters, except that the last part consists of one chapter.115 Another book by ™usi is az-Zubda fi ˆl-hayˆa, [pp. 365-81] an astronomical treatise, which is organ- ised in thirty chapters, and contains many fine drawings showing the positions of the plan- ets and stars. Ma¨rifa at-taqwim is another astronomical treatise in thirty chapters [pp. 381- 86]. This treatise is followed by Madkhal-i manÂum fi ma¨rifat at-taqwim, another astro- nomical text, in the form of 313 couplets [pp. 386-89]. The authorship of this poem is doubtful. According to Îaˆiri, it is also ascribed to ¨Abd al-Jabbar Khujandi, Fakhr ad-Din Mubarakshah Ghuri and even to Anwari. The next poem of 37 lines is NaÂm-i aÌkam-i qamar dar buruj and is attributed to ™usi [p. 389]. In addition to this title, there is another short text attributed to ™usi. This is a poem of three couplets bearing the title NaÂm danistan- i an ki mah dar kudam burj ast bi taqwim [p. 389]. Abu ˆl-Majd has also included ™usi’s political writings, namely his correspondance to the governors of Damascus and their an- swer to Hulagu [pp. 439-440].

111 This philosophical poem is published and discussed by N. Pourjavady in Ma¨arif, vol. 17, no. 3, 2001, pp. 3-16. 112 The book also has an Arabic title, the Kitab fi ma¨rifat Allah. 113 For bibliography of ™usi’s works see E. Alexandrin “Éléments de bibliographie sur NaÒir al-Din ™usi” in NaÒir al-Din ™usi: Philosophe et Savant du xiiie Siècle, Tehran: Iran University Press, 2000, pp. 207- 13; for Russian works on ™usi see S. Tourkin “Bibliography on al-™usi (Works in Russian)” in NaÒir al-Din ™usi: Philosophe, pp. 215-18; For a Persian bibliography see Sayyid Ibrahim Ashk-i Shirin & Î RaÌmani, “Kitabshinasi-yi Khaja NaÒir ad-Din ™usi” in NaÒir al-Din ™usi: Philosophe, pp, 71-118. 114 For an edition of this treatise with an extensive commentary on the text see Aghaz wa anjam, ed. Î. Îasanzada Amili, Tehran: Islamic Culture and Propaganda Ministry, fourth edition 1374/1995. Unfortunately it is not clear what manuscript(s) Amuli used for this edition. A TREASURY FROM TABRIZ 153

Zayn ad-Din Sayfi’s treatise entitled al-Mabdaˆ wa-ˆl-ma¨ad (‘The Beginning and the End,’ [pp. 649-50]) deals with the nature of Necessary Being (Wajib al-wujud), the spirit, the origin of man, his position in this world, his relation to other creatures, and finally his return to the original Abode. Îaˆiri adds that this treatise is also known under the Persian title Aghaz wa anjam and that it is attributed to Ithir ad-Din Abhari in other manuscripts. Amin ad-Din Îajj Bulah’s Risala-yi ¨ilm wa ¨aql [p. 713] consists of two parts, the first dealing with the classification of human knowledge and the second with the nature of reason and its stratifications. The author wrote this treatise at the order of Sultan MuÌammad Öljeitü and at the request of his vizier Rashid ad-Din Fa∂l Allah. Yusuf ibn ¨Ali ibn Îasan Îusayni’s Intikhab al-maÒabiÌ [pp. 2-30] is a selection of Îusayn ibn Mas¨ud Baghawi’s MaÒabiÌ al-sana. Îusayni dedicated the book to the Saljuqid sultan Abu ˆl-FatÌ Kay Qubad ibn Sul†an Faramarz. Îaˆiri considers this manuscript to be unique; not only is it the only copy to have survived, it is reliable, since the copyist states that he copied from the original manuscript. Az-Zubda fi ˆl-man†iq by Amin ad-Din Abu ˆl-Qasim Îajj Bulah is a treatise on logic in three chapters, of which only the first is included here [pp. 248-53]. This is followed by Najm ad-Din Dabiran Katibi Qazwini’s (d. 675/1276) ash-Shamsiyya fi ˆl-qawaˆid al- man†iqiyya, which is organised in three chapters, an introduction and a conclusion [pp. 253- 60]. Qazwini’s other book is Îikmat al-¨ayn, [pp. 260-74] in two parts, the first devoted to metaphysics and the second to physics (†abi¨i). Unfortunately the text after chapter five of the second part is missing.

23. TRADITIONS, EXEGETICAL LITERATURE AND TRANSLATIONS OF THE KORAN

Several books on the study of the Koran and how the Koran can be translated and inter- preted are included in the Safina. In the section on Lexigraphical works I have referred to several literal translations of the Koran. Here I will concentrate mainly on Koran exegesis. Persian commentaries on the Koran originate in the tenth century. They were aimed at a Persian public, who could not understand Arabic, and put forward a variety of doctrinal views.116 The earliest such text included in the Safina is by MuÌammad Jarir ™abari (d. 310/ 923) who wrote it for the Samanid Amir ManÒur b. NuÌ (reigned 350-65/961-76). SharÌ-i majmu¨-i qurˆan-i qadim wa-dhikr ˆl-karim [p. 435] is a diagram explaining the number of chapters, the sections into which the Koran is divided (a¨shar), and the verses, words, and letters. After the Koran, traditions are the most important source of doctrine for Muslims, and Ìadith collections have been one of the favourite genres in Islamic literatures. There is an old custom, continued even today, of writing forty Ìadith as a separate book. The Safina contains a book of forty traditions by Zaˆid ibn Sa¨id AÌmad ibn al-Îusayn a†-™usi [pp. 36-

115 For an analysis of this work see N. Pourjavady “¨Irfan-i Khaja NaÒir dar ‘OwÒaf al-ashraf’” in NaÒir al-Din ™usi: Philosophe, pp. 39-56. 116 For a concise study of the development of the Persian exegetical literature see A. Keeler in Encyclo- paedia Iranica, under Exegesis, iii. in Persian. 154 A.A. SEYED-GOHRAB

7]. This is a rare book and its name, al-Arba¨in fi ˆl-aÌadith al-nabawiyya (‘Forty Prophetic Traditions’) as well as the name of the author does not occur in any other sources. It chiefly deals with the excellence of poverty, ethics of mystics and ascetics, and the responsibilities of the rich. Mystics regarded poverty as an attribute of the Prophet who is reported to have said: “poverty is my pride.” Persian literature is rich in stories describing the sober lifestyle of the Prophet and his family.117

24. A TREATISE ON MUSIC

Music is regarded as one of the mathematical sciences. As O. Wright has briefly summa- rized: “Islamic writings on music are often theoretical treatises concerned with the analysis of pitch and duration, the constituent elements of melody. They are conceived less as de- scriptive accounts of contemporary practice than as systematisations of possible structures, utilizing, in the case of pitch, mathematical formulations derived from the Greek legacy.”118 There is one musical treatise in the Safina, by ¨Ujb az-Zaman MuÌammad ibn MaÌmud Nayshaburi [pp. 632-33]. The author’s name is not recorded here but in 1344/1965 Danishpazhuh published this treatise based on a manuscript dated from the 14th century in the collection of the Russian Academy of Sciences.119

25. MATHEMATICAL TREATISES

There are several mathematical treatises in the Safina. Two of these treatises are anony- mous. The first is a short text entitled Kitab fi ˆl-Ìisab (‘Treatise on Mathematics,’ [pp. 631- 32]). This is followed by a longer work with the same title. Another treatise is al-Badiˆ fi ¨ilm al-Ìisab by Sa¨d ad-Din Mas¨ud ibn AÌmad ibn ¨Abdullah KhaÒbaki, which is organ- ised in three parts, each divided into two chapters [pp. 404-08]. We have no information about the author and his other writings, although KhaÒbaki’s manual on geomancy is also included the Safina [pp. 399-404]. Apparently KhaÒbaki’s major work on mathematics was his Kifaya dar ¨ilm-i Ìisab, which he refers to at the beginning of al-Badi¨. He says that a group of his friends asked him to write a shorter version for beginners. In addition to these treatises, there are several other mathematical texts for astrolgical purposes, which I will refer to in the next section.

26. ASTROLOGICAL AND ASTRONOMICAL TEXTS

The Safina contains several astronomical and astrological treatises. Bist bab dar us†urlab (‘Twenty Chapters on Knowing the Astrolabe’) has the same title as NaÒir ad-Din ™usi’s

117 For the theme of poverty see A.Schimmel, Mystical Dimensions of Islam, Chapel Hill: The Univer- sity of North Carolina Press, 1975, p. 121, see also the index under poverty. 118 In Encyclopaedia Iranica, under Avicenna, ix. Music, p. 92. 119 For more information on this author and his treatise see A.Î. Purjawadi in Ma¨arif, 12, no. 1-2, 1374/ 1995, pp. 32-70. A TREASURY FROM TABRIZ 155 famous work on the astrolabe and it is placed after ™usi’s treatises on these topics [pp. 390- 95].120 This treatise is by NaÒir ad-Din ¨Abid Allah ¨Abidi, who also wrote a commentary on ™usi’s Tadhkira dar hayˆat.121 ¨Abidi’s Bist bab could be a commentary on ™usi’s work. Îaˆiri mentions that ¨Abidi’s treatise is probably the only extant manuscript but more inves- tigation is required to establish the position and nature of this work. In addition to these treatises, Abu ˆl-Majd has copied many astronomical and astrological tables in the Safina [pp. 395-96]. In addition, there are two treatises on mathematics as applied in astrology. Kitab al- mowjiz fi ¨ilm a¨dad al-wifq [pp. 435-36] is a treatise that Abu ˆl-Majd himself wrote at the request of people (ba iltimas-i makhluqan niwishta shud). The next treatise, entitled Kitab- i khawaÒ-i a¨dad-i wifq [pp. 436-57] shows how these mathematical figures can be used to foresee the influences of the stars and the planets on created beings.

27. GEOMANCY AND THE RELATED ARTS

Geomancy (ramal) and related arts have always been very popular in Persia.122 In the Safina, Abu ˆl-Majd has included a short treatise entitled Fal-i MuÒhaf (‘divination by the Koran,’ [p. 397]), explaining how to use the holy book to predict the future. Apparently the practice of bibliomancy was common in Abu ˆl-Majd’s time. He states: “If someone wants to divine (fal gushayad) by the great Koran and this glorious book, he should first of all purify him- self by performing ritual washing (†aharat) and afterwards he should recite the first chapter of the Koran. Then he should specify his pure intention in his heart before opening the book. He should neither become happy if he opens a page with a verse presaging mercy, nor he should become depressed if he sees a verse describing punishment. He should rather focus his eyes on the first letter of the seventh line on the right-hand page. Then he should consult this book (referring to kitab-i fal-i muÒÌaf) and see what this book says about the specific letter. Certainly all prophets (…) followed this way.” After this short guideline, Abu ˆl- Majd lists the hidden values of each letter of the Arabic alphabet systematically. Divining the future of a person by opening a book at random is an ancient practice in Persia. Even today’s, Persians open ÎafiÂ’s Diwan or other collections from poets such as Rumi and Sa¨di at random, in order to foresee the future, tell their fortune, and make deci- sion.123 The Koran is also used for this purpose. It is interesting to note that many editions of the Koran published in Iran contain the words khub (good) and bad (bad) alternately, and

120 For the content of ™usi’s work and commentaries on this text see Sergei Tourkin “Copies of NaÒir al- Din al-™usi’s treatise on the Astrolabe and Commentaries on it in the Manuscript Collection of the Institute of Oriental Studies, St. Petersburg” in NaÒir al-Din ™usi: Philosophe et Savant du xiiie Siècle, Tehran: Iran Uni- versity Press, 2000, pp. 177-89. 121 See NaÒir al-Din al-™usi’s Memoir on Astronomy (al-Tadhkira fi ¨ilm al-hayˆa), 2 vols., ed. F.J. Rageb, New York: Springer Verlag, 1993. 122 For the art of geomancy in Persia see I. Afshar in Encyclopaedia Iranica, under Fal-nama; M. Omidsalar in Encyclopaedia Iranica, under Divination; H. Massé in The Encyclopaedia of Islam, under Fal- nama; see also E.G. Browne, A Literary History, vol. iii, 1956, pp. 315-19; idem, A Year amongst the Persians, London: Adam and Charles Black, 1893, pp. 145ff. NiÂami the prosodist refers to a falgir in his Chahar maqala. See Chahar maqala, p. 103. 123 E.G. Browne, A Literary History of Persia, vol. iii, pp. 315-19. 156 A.A. SEYED-GOHRAB important decisions are made on the basis of these indications and the verses occurring on a certain page. There are three other books on the art of geomancy in the Safina. Ashkal-i ramal (‘Forms of Geomancy) is a poem of eight couplets by an anonymous author. It describes the relationship between odd and even numbers and their influence on events. The second trea- tise is called Risala fi ¨ilm al-ramal (‘Treatise on the Science of Geomancy,’ [pp. 397-99]), consisting of a table of divination and a long explanatory section describing the secrets of this occult art. Its author is not known. The third treatise on geomancy is by Sa¨d ad-Din Mas¨ud ibn AÌmad ibn ¨Abdullah KhaÒbaki. It is called at-TuÌfa fi ¨ilm ar- ramal (‘A Gift on the science of geomancy,’ [399-404]) and contains six long chapters. In addition to these treatises, the Safina contains a short treatise on alchemy written by Shaykh ¨Ali Maghribi under the title of Kitab fi ¨ilm-i kimiya [p. 633].

28. JURISPRUDENCE

A considerable number of teatises selected in the Safina are on Islamic jurisprudence (fiqh). Two are by Amin ad-Din Îajj Bulah. His al-Hidaya fi uÒul al-fiqh [pp. 58-9] consists of three parts, the first of which explains the most important jurisprudential terms, which are written in red. The other two parts are missing. Îajj Bulah’s second book is entitled at- Tadhkara fi ˆl-uÒulayn wa-ˆl-fiqh, [pp. 60-70] and is divided into three parts. The first is devoted to the principles of (kalam), the second to principles of jurisprudence and the third deals with many related issues. These Arabic books are followed by a rare Persian treatise on jurisprudence, which is written by the Shafi¨ite scholar Abu MuÌammad Îusayn ibn Mas¨ud Farraˆ Baghawi (436-510/1044-1117) [pp. 70-82]. As Îaˆiri has pointed out, one of the features of this treatise is Baghawi’s style and the words and compounds he has coined. Another treatise on principles of jurisprudence occurs on pages 247-48; the first folios of this treatise are missing.

29. MEDICAL TREATISES

Abu ˆl-Majd has selected several medical treatises in the Safina. Ba¨∂ al-masaˆil a†-†ibbiyya [pp. 633-34] is a small medical book in five chapters dealing with snake bites, feeling the pulse, the signs of bile and black bile (melancholy), signs of moisture in the body and diagnosis from urine. Abu Bakr MuÌammad ibn Zakariya Razi’s Barra sa¨a [pp. 411-12] is another medical work in this collection. Apart from these treatises, Abu ˆl-Majd has included a number of medical tablets [pp. 409-10]. Arghun Khan commissioned Amin ad-Din Owtaji to write al-Jadawil fi ˆ†-†ibb, which describes the benefits and harms of various fruits, breads and meats on man based on a Galenic diagram of the relationships between elements, the humours and the seasons. This text resembles Abu RayÌan Biruni’s Kitab at-tafhim, which explains the beneficial and baneful influences of the stars and planets on created beings.124

124 See Abu RayÌan Biruni, Kitab at-tafhim li-awaˆil Òana¨at at-tanjim, ed. J. Humaˆi, Tehran: Babak, A TREASURY FROM TABRIZ 157

A number of treatises included in the Safina deal with the traditional medicinal func- tions of minerals and vegetables.125 For instance, the treatise KhawaÒ-i mu¨attarat (‘Intrin- sic Nature of Scents,’[p. 656]) deals with the pharmacological qualities of scents such as amber (¨anbar), musk (mushk), a kind of perfume (ghaliya), Saffron (za¨faran), aloe (¨ud), camphor (kafur), hyacinth (sunbul), sandal-wood (Òandal), costus (qus†) and parfume distillated from willow blossoms (bid mushk).126 Another treatise of the same nature is the anonymous KhawaÒ-i ghallat (‘The Qualities of Grains,’[p. 657]), which consists of ten chapters, each dealing with a specific type of grain and its medical benefits. One remarkable treatise deduces people’s psychological traits and character on the basis of their physiognomy. It is called Dalaˆl-i a¨∂aˆ (‘arguments for the members of the body,’ [pp. 654-55]) by an anonymous author.

30. MINERALOGY

Knowledge of minerals is one of the favourite topics in Persia. Several medieval scientific treatises are devoted to the study of minerals to establish their uses in magic, in astrology, in mysticism and in other fields. The most comprehensive text on this subject is Abu RayÌan Biruni’s Kitab al-jawahir fi ma¨rifat al-jawahir (‘The Book on the Sum of Knowledge about Precious Stones’). Abu ˆl-Majd has added several mineralogical treatises in the Safina. The first is KhawaÒ al-aÌjar by an anonymous author, the last part of which is missing [pp. 634-38]. According to Îaˆiri, the content of this manuscript differs considerably from other mineralogical works and requires a separate examination. The author first names a mineral and after naming its quintessential quality, describes its medical and magical func- tion. Another treatise on minerals is entitled KhawaÒ-i ma¨adin-i kani [p. 656]. This is entirely devoted to the traditional medical functions of gold (zar), silver (sim), copper (mis), iron (ahan), lead (surb), lead (arziz) and brass (ruy).

28. COSMOGRAPHICAL WORKS

Abu ˆl-Majd has selected a number of cosmographical works. Dalaˆl-i barf wa baran wa ghayrihuma (also called at the end of the treatise Risala fi ˆl-masaˆil al-Ìikmiyya), by an anonymous author, describes the phenomena of rain, snow, rainbow, winds, earthquake, thunder, lightning, etc., in twenty chapters [pp. 657-60]. Another treatise on the same theme is al-Risala qowsiyya by Kamal ad-Din Isma¨il Isfahani, which concentrates on the phe- nomenon of the rainbow [pp. 704-10]. This treatise is written in rhyme and rhythmic prose in Arabic and contains a detailed commentary on literary devices in the margins and be-

1362/1983; for an English translation see R.R. Wright, The Book of Instruction in the Elements of the Art of Astrology, London: Luzac, 1934. 125 For minerals see secion on mineralogical treatises. 126 The text reads big-mushk, which is unknown to me and might be the parfume distillated from willow blossoms, which is called in Persian bid-mushk. For more information on perfumes cited above see F. Aubaile- Sallenave in Encyclopaedia Iranica, under ¨A†r. 158 A.A. SEYED-GOHRAB tween the lines of the text. The name of the commentator is not mentioned. Another trea- tise on the rainbow is al-Qowsiyya an-niÂamiyya by Qa∂i NiÂam ad-Din Isfahani [pp. 710- 11]. Kitab-i aqalim wa bilad is a very short text [pp. 660-61] referring to several places, including the famous wall that Alexander is said to have built to prevent the Gog and Magog (yaˆjuj wa maˆjuj) peoples invading civilized lands. Another book with the same title and the same subject-matter is by someone called ‘Sulayman’ (the rest of the name is illegible) [pp. 714-15]. This sets out the traditional seven climes and the sizes of cities, using figures. Aqalim as-sab¨a [p. 733] is another short text on the same subject.

TITLE AUTHOR PAGE LANGUAGE NUMBER 1 Intikhab al-maÒabiÌ Îusayn ibn Mas¨ud Baghawi 2-30 Arabic 2 Ad¨iyyat an-nabi Bahaˆ ad-Din Îaydar Kashi 31-36 Arabic 3 al-Arba¨in fi aÌadith al-nabaw- Zaˆid ibn Sa¨id ™usi 36-37 Arabic wiyya 4 Intikhab iÌyaˆ ¨ulum ad-din Amin ad-Din Îajj Bulah 37-54 Arabic 5 no title: the text contains reports 55-56 Arabic of several mystics 6 al-QaÒaˆid al-watariyya MuÌammad ibn Rashid Baghdadi 57 Arabic 7 al-Hidaya fi uÒul al-fiqh Amin ad-Din Îajj Bulah 58-59 Arabic 8 al-Tadhkira fi ˆl-uÒulayn wa-l-fiqh Amin ad-Din Îajj Bulah 60-70 Arabic 9 Kitab dar fiqh-i Shafi¨i (Kafaya fi Îusayn ibn Mas¨ud Faraˆ Baghawi 70-82 Persian ‘l-furu¨) 10 Manasik-i Ìajj Bihaˆ ad-Din Ya¨ghub 82-90 Persian 11 Kitab fi ¨ilm al-faraˆi∂ ∑alaÌ ad-Din Musa 90-92 Persian 12 Kitab al-Owrad Amin ad-Din Îajj Bulah 92-96 Persian 13 Kitab-i wird-i ÒubÌ Amin ad-Din Îajj Bulah 96-98 Persian 14 Da¨awat ayyam as-sab¨a reported by Ali ibn Abi ™alib 98 Arabic 15 Ad¨iyya-i ayyam-i Rama∂an al- reported by Ali ibn Abi ™alib 99 Persian mubarak 16 Kalamat al-Amir al-muˆminin ¨Ali compiled by Abu ¨Uthman Jahi 99-100 Arabic al-Basri 17 Tawarikh ar-rasul Amin ad-Din Îajj Bulah 100-102 Arabic 18 Tawarikh al-khulafaˆ 102-103 Arabic 19 Intikhab as-sami fi asami 104-117 Persian 20 Intikhab al-maÒadir Qazi Abu ¨Abd Allah Îusayn 117-127 Persian Zowzani 21 TuÌfa (Arabic-Persian lexicon) Fakhr ad-Din Razi 128-131 Persian 22 Minhaj dhu ˆl-Ìasab fi iktisab Amin ad-Din Îajj Bulah 131-144 Arabic ¨ulum al-adab 23 TaÒrif al-¨Izzi ¨Izz ad-Din Zanjani 145-146 Arabic 24 al-Nimuzaj MaÌmud b. ¨Umar Zamakhshari 146-149 Arabic 25 al-¨Awamil al-miˆa fi al-naÌw ¨Abd al-Qadir Jurjani 149-150 Arabic 26 QaÒida fi ˆl-naÌw 151-152 Arabic A TREASURY FROM TABRIZ 159

TITLE AUTHOR PAGE LANGUAGE NUMBER 27 QaÒida fi al-¨aru∂ wa-l-qawafi Ibn Îajib Maliki 153-155 Arabic 28 al-Kafi fi ¨ilm al-qawafi ∑ahib Isma¨il ibn ¨Abbad ™aliqani 155 Arabic 29 QaÒida fi al-¨aru∂ wa-l-qawafi ∑adr ad-Din Sawuji 156-169 Arabic 30 MukhtaÒar dar ¨aru∂ wa qawafi-yi Amin ad-Din Îajj Bulah 169-172 Persian Parsiyan 31 al-Kafiyya fi ¨ilm al-¨aru∂ wa-l- Abuˆl-Majd MuÌammad ibn Malik 173-181 Persian qafiyya Mas¨ud ibn MuÂaffar 32 NiÂam at-tawarikh Qa∂i NaÒir ad-Din Bay∂awi 182-198 Persian 33 QaÒida ad-Duridi Abu Bakr MuÌammad ibn Durid 199-201 Arabic 34 al-Mu¨asharat Abu ˆl-Îasan ¨Ali Fahri-yi Muqri 202-205 Arabic known as ÎaÒri-yi Qayrawani 35 QaÒida [¨Ayniyya] Abu ¨Ali Ibn Sina 206 Arabic 36 Commentary on Ibn Sina’s qaÒida Shams ad-Din Samarqandi 206-207 Arabic 37 Khu†bat an-nabi 207 Arabic 38 I†baq adh-dhahab Sharaf ad-Din Shafruh Isfahani 207-209 Arabic 39 Maqamat MaÌmud ibn ¨Umar Zamakhshari 209-211 Arabic 40 Maqamat Qasim ibn ¨Ali Îariri Basri 211-220 Arabic 41 Maqamat Qa∂i Îamid ad-Din ¨Umar Balkhi 220-227 Persian 42 ash-Shawahid wa-sh-shawarid Abu ˆl-Îasan MuÌammad Ahwazi 227-232 Arabic 43 Kitab fi maÌabbat al-Ìaqiqiyya Qushayri 233 Persian 44 Asmaˆ-i abaha ba IÒ†ilaÌ-i ∑ufiyan 233 Persian 45 MunaÂara-yi gul-u mul Abu Sa¨id Tirmidhi 234-239 Persian 46 MunaÂara-yi Sarw u ab Qa∂i NiÂam ad-Din Isfahani 239 Persian/ Arabic 47 MunaÂara-yi sharab u Ìashish Sa¨d ad-Din ibn Bahaˆ ad-Din 240 Persian 48 MunaÂara-yi sharab u Ìashish 240 Persian 49 MunaÂara-yi shimshir u qalam 240 Persian 50 MunaÂara-yi zamin u asiman 241 Persian 51 MunaÂara-yi nar u turab Amin ad-Din Îajj Bulah 241 Persian 52 MunaÂara-yi sam¨ u baÒar Abu ¨l-Majd MuÌammad ibn 241-245 Persian Mas¨ud 53 MunaÂara-yi naÂm u nathr Abu ¨l-Majd MuÌammad ibn 245 Persian Mas¨ud 54 Kitab ad-da¨awat fi ˆl-owqat 246 Persian 55 Da¨wat wa afsunha 246 Persian 56 UÒul al-fiqh 247-248 Arabic 57 az-Zubdat fi ˆl-man†iq Amin ad-Din Îajj Bulah 248-253 Arabic 58 ash-Shamsiyya fi ˆl-qawa¨id al- Najm ad-Din Dabiran Katibi-yi 253-260 Arabic man†iqiyya Qazwini 59 Îikmat al-¨ayn Najm ad-Din Dabiran Katibi-yi 260-274 Arabic Qazwini 60 Minhaj al-¨abidin ila al-janna Abu Îamid MuÌammad Ghazzali 275 Arabic 61 al-Munqidh min al-∂alal Abu Îamid MuÌammad Ghazzali 275-283 Arabic 160 A.A. SEYED-GOHRAB

TITLE AUTHOR PAGE LANGUAGE NUMBER 62 al-Ma∂nun bi ¨ala ghayr ahlih Abu Îamid MuÌammad Ghazzali 283-288 Arabic 63 al-I¨tiqad Abu Îamid MuÌammad Ghazzali 288-289 Arabic 64 Mishkat al-anwar Abu Îamid MuÌammad Ghazzali 289-297 Arabic 65 Khu†bat ad-dars Fakhr ad-Din MuÌammad ibn 297-302 Arabic ¨Umar Razi 66 Khu†ba Fakhr ad-Din Razi 302 Arabic 67 al-Tanbih ¨ala Ìaqiqat al-ma¨ad Fakhr ad-Din Razi 302-303 Arabic 68 Commentary on the sura A¨la Fakhr ad-Din Razi 303-304 Arabic 69 QaÒida (dar falsafa wa man†iq) Fakhr ad-Din Razi 304-305 Persian 70 Rah-i khuday shinakhtan Fakhr ad-Din Razi 306-310 Persian 71 TaÌÒil al-Ìaqq fi madhahib al- Fakhr ad-Din Razi 310-314 Persian khalq 72 UÒul ad-din wa-milal wa-n-nahal Fakhr ad-Din Razi 314-322 Persian 73 Kitab fi ˆl-Ìubb Fakhr ad-Din Razi 322-323 Arabic 74 Khu†ba at-towÌid Abu ¨Ali Sina 323 Arabic 75 Tarjama-yi khu†bat at-towÌid ¨Umar ibn Ibrahim Khayyami 323-324 Arabic 76 al-Isharat wa-tanbihat Abu ¨Ali Sina 325-343 Arabic 77 Masˆala fi ˆl-sirr al-qadar Abu ¨Ali Sina 343-344 Arabic 78 Kunuz al-mu¨azimin Abu ¨Ali Sina 344 Persian 79 Kitab al-Shaykh Abu Sa¨id ibn Abi 345 Arabic ˆl-Khayr ila ibn ¨Ali ibn Sina 80 Kitab ibn ¨Ali ibn Sina fi jawab 345 Arabic al-Shaykh Abi Sa¨id 81 Commentary on the sura al-ikhlaÒ Abu ¨Ali Sina 345-348 Arabic and mu¨awwadhatayn 82 al-Tanbih ¨ala ba¨∂i al-asrar-i Fakhr ad-Din razi 348-351 Arabic muwadda¨a fi ba¨∂ suwar al- Qurˆan al-Karim 83 Tafsir-i sura-yi ikhlaÒ Khaja NaÒir ad-Din ™usi 351 Persian 84 Aghaz u anjam Khaja NaÒir ad-Din ™usi 352-357 Persian 85 OwÒaf al-ashraf Khaja NaÒir ad-Din ™usi 357-364 Persian 86 al-Zubdat fi ˆl-hayˆat Khaja NaÒir ad-Din ™usi 365-381 Persian 87 Ma¨rifat at-taqwim Khaja NaÒir ad-Din ™usi 381-386 Arabic 88 Madkhal-i manÂum Khaja NaÒir ad-Din ™usi 386-389 Persian 89 Danistan-i anki mah dar kudam ascribed to Khaja NaÒir ad-Din 389 Persian burj ast bi taqwim ™usi 90 AÌkam-i qamar dar buruj ascribed to Khaja NaÒir ad-Din 389 Persian ™usi 91 Ma¨rifat-i us†urlab NaÒir ad-Din ¨Ubaydullah ¨Ubaydi 390-395 Persian 92 Jadawal-i aÌkam wa ikhtiyarat-i 395-396 Persian nujumi 93 Fal-i musÌaf 397 Persian 94 Ashkal-i ramal 397 Persian 95 Kitab fi ¨ilm al-ramal 397-399 Persian A TREASURY FROM TABRIZ 161

TITLE AUTHOR PAGE LANGUAGE NUMBER 96 TuÌfa [dar ¨ilm-i ramal] Sa¨d ad-Din Mas¨ud ibn AÌmad 399-404 Persian ibn ¨Abdullah KhaÒbaki 97 Badi¨ [dar ¨ilm-i Ìisab] Sa¨d ad-Din Mas¨ud ibn AÌmad 404-408 Persian ibn ¨Abdullah KhaÒbaki 98 Jadwal-i ma¨rifat-i ghalib u 408 Persian maghlub 99 Kitab fi ˆl-†ibb Amin ad-Din Owtaji 409-410 Persian 100 Alfiyya Abu Bakr MuÌammad ibn Zaka- 411-412 Arabic riyyaˆ Razi 101 Munshaˆat Shams ad-Din MuÌammad Juwayni 412-413 Persian 102 WaÒiyyat-nama Shams ad-Din MuÌammad Juwayni 414 Persian 103 WaÒiyyat-nama Bihaˆ ad-Din Juwayni 414-415 Persian 104 WaÒiyyat Fakhr ad-Din Razi 415 Arabic 105 Nama Jamal ad-Din Jili 416 Persian 106 Tarassul (Ikhwaniyyat) Majd ad-Din ¨Alkaˆi 416-418 Persian 107 La†aˆif-i sharafi ¨Abdullah ibn ¨Ali known as 418-434 Persian Falak-i Tabrizi 108 SharÌ-i majmu¨-i Qurˆan al-karim 435 Persian wa-dhikr al-karim 109 Mowjiz [fi ¨ilm a¨dad al-wifq] Abu ˆl-Majd MuÌammad ibn malik 435-436 Persian mas¨ud 110 KhawaÒÒ-i a¨dad-i wifq 436-437 Persian 111 Jadwal-i ikhtilaj 437 Persian 112 Jadwal-i tawarik-i anbiyaˆ wa 438 Persian khulafaˆ wa Ìukamaˆ wa ¨ulamaˆ wa muluk 113 Jadwal-i tawarikh-i anbiyaˆ wa 438 Persian ÒaÌaba wa ¨ulamaˆ wa salatin 114 Tarikh-i Tabriz 439 Persian 115 Ibtidaˆ-i dowlat-i Kharazmshahiyan Khaja NaÒir ad-Din ™usi 439 Persian 116 Nama-yi Hulaku ba umaraˆ-i Sham Khaja NaÒir ad-Din ™usi 439-440 Arabic wa pasukh-i an 117 Ghazaliyyat dar towÌid wa †amat Jalal ad-Din ¨Atiqi-yi Tabrizi 440-441 Persian 118 Diwan-i ash¨ar Åahir ad-Din Fariyabi 442-489 Persian 119 Diwan-i ash¨ar Majd ad-Din Malik MaÌmud ibn 489-500 Persian MuÂaffar-i Tabrizi 120 Diwan-i ash¨ar Majd ad-Din MuÌammad Tabrizi 500-504 Persian 121 QiÒÒa-yi munaÂara-yi ahu Jalal ad-Din ¨Atiqi-yi Tabrizi 504-505 Persian 122 ∑uÌbat-nama Humam ad-Din Tabrizi 506-509 Persian 123 ¨Ishq-nama ¨Izz ad-Din ¨A†aˆi 509-518 Persian 124 La†ˆif al-laˆali Amin ad-Din Îajj Bulah 519-538 Arabic / Persian 125 Nur al-Ìadiqa li-ahl al-Ìaqiqa Îakim Sanaˆi Ghaznawi 539-553 Persian (Îadiqa al-Ìaqiqa) 126 [guzida-yi] Wis u Ramin Fakhr ad-Din Asad Gurgani 554-559 Persian 162 A.A. SEYED-GOHRAB

TITLE AUTHOR PAGE LANGUAGE NUMBER 127 [guzida-yi] Khusrow u Shirin NiÂami-yi Ganjawi 560-564 Persian 128 [guzida-yi] Layli u Majnun NiÂami-yi Ganjawi 565 Persian 129 [guzida-yi] Haft paykar NiÂami-yi Ganjawi 566-567 Persian 130 [guzida-yi] Shah-nama Îakim Abu ˆl-Qasim Firdowsi 568-578 Persian 131 Nisab aÒ-subyan Abu NaÒr Farahi 578-581 Persian 132 Ruba¨iyyat-i OwÌad ad-Din Selected by Amin ad-Din Îajj 581-592 Persian Kirmani Bulah 133 Khulasat al-ash¨ar fi ˆl-ruba¨iyyat Abu ˆl-Majd MuÌammad ibn 593-612 Persian Mas¨ud ibn MuÂaffar 134 Lughat-i Furs Asadi-yi ™usi 613-622 Persian 135 Kalamat-i Shaykh al-Islam 622-624 Persian AnÒari (1) 136 Kalamat-i Shaykh al-Islam 624 Persian AnÒari (2) 137 Pand-nama-yi Anushirwan 624-626 Persian 138 Kalamat-i Buzurjmihr (1) 626 Persian 139 Kalamat-i Buzurjmihr (2) 626 Persian 140 WaÒayaˆ tiyadhuq al-Îakim li- 626 Arabic Anushirwan 141 Uns al-wajidin Abu Sa¨id ibn Munshi Astarabadi 627-630 Arabic 142 MadiÌa-yi bi nuq†a 630 Persian 143 MukhtaÒar dar ¨ilm-i Ìisab 631 Persian 144 Kitab fi ˆl-Ìisab 631-632 Persian 145 Risala dar musiqi MuÌammad ibn MuÌammad Nay- 632-633 Persian shaburi 146 Iksir-i kabir Shaykh ¨Ali Maghribi 633 Arabic/ Persian 147 Kitab fi ba¨∂ al-masaˆ il a†-†ibiyya 633-634 Persian 148 KhawaÒÒ al-aÌjar 634-638 Persian 149 ¨Aqaˆid-i firaq 639-644 Persian 150 La†aˆif at-towÌid fi gharaˆib at- Sa¨d ad-Din Humawi 644-645 Persian tafrid 151 al-Mukhtar min al-towrat 645 Arabic 152 WaÒaya-yi piyambar khi†ab ba ¨Ali 645-646 Arabic 153 WaÒiyya ¨Ali Ibn al-Îasan 646-647 Arabic 154 WaÒiyya ¨Ali li-walada al-Îusayn 648 Arabic 155 Îukumat-i ¨Ali 648 Persian 156 al-mabdaˆ wa-al-ma¨ad Zayn ad-Din Sayfi 649-650 Persian 157 Risala al-mutamarraq (¨Aql-i Shihab ad-Din Suhrawardi 650-652 Persian surkh) 158 Bang-i murghan Shihab ad-Din Suhrawardi 652-653 Persian 159 Suˆalat-i Iskandar az Aras†u 653-654 Persian 160 Dalaˆil al-a¨daˆ 654-655 Persian 161 Dar ¨ilm-i firasat 656 Persian A TREASURY FROM TABRIZ 163

TITLE AUTHOR PAGE LANGUAGE NUMBER 162 KhawaÒÒ-i ma¨adin-i kani 656 Persian 163 KhawaÒÒ-i mu¨a††arat 656 Persian 164 KhawaÒÒ-i ghallat 657 Persian 165 Dalaˆil-i barf u baran 657-660 Persian 166 Aqalim u bilad 660-661 Persian 167 Manabir Jalal ad-Din ¨Atiqi-yi Tabrizi 661-676 Persian 168 Kitab fi ˆl-ri∂aˆ 676 Arabic 169 Kitab fi ˆl-Òabr 676 Arabic 170 Kitab fi ˆl-¨ubudiyya 676 Arabic 171 Kitab fi ˆl-irada 677 Arabic 172 Kitab fi ˆl-istiqama 677 Arabic 173 Kitab fi ˆl-ikhlaÒ 677 Arabic 174 Kitab fi ˆl-iÌyaˆ 677 Arabic 175 Kitab fi dh-dhikr 677 Arabic 176 Kitab fi ˆl-futuwwa 677 Arabic 177 Kitab fi Ò-Òidq 677 Arabic 178 Kitab fi ˆl-muraqiba 677 Arabic 179 Kitab fi ˆl-maÌabba 677 Arabic 180 Kitab fi sh-showq 677 Arabic 181 Kitab fi s-samaˆ 677 Arabic 182 ™ariq al-akhira Sharaf ad-Din ¨Uthman b. Îajj 678-680 Persian Bulah 183 SawaniÌ AÌmad Ghazzali 681-686 Persian 184 Risalat a†-†ayr AÌmad Ghazzali 686-687 Persian 185 Tadhkira (Risala-yi ¨Ayniyya) AÌmad Ghazzali 687-691 Persian 186 Muˆnis al-¨ushshaq Shihab ad-Din Suhrawardi 691-694 Persian 187 Risalat aÒ-Òufiyya Shihab ad-Din Suhrawardi 695-696 Persian 188 Awaz-i par-i Jibraˆil Shihab ad-Din Suhrawardi 696-697 Persian 189 ∑afir-i Simurgh Shihab ad-Din Suhrawardi 698-699 Persian 190 Risalat al-maktab (Îalat-i †ufu- Shihab ad-Din Suhrawardi 700-702 Persian liyyat) 191 Lughat-i muran Shihab ad-Din Suhrawardi 702-703 Persian 192 Risalat al-qowsiyya Kamal ad-Din Isma¨il Isfahani 704-710 Arabic 193 al-Qowsiyyat an-niÂamiyya Qa∂i NiÂam ad-Din Isfahani 710-711 Arabic 194 Risalat al-khargahiyya Kamal ad-Din Isma¨il Isfahani 711 Arabic 195 Risalat al-khayl Qa∂i NiÂam ad-Din Isfahani 712 Arabic 196 Risala-yi ¨ilm u ¨aql Amin ad-Din Îajj Bulah 713 Persian 197 ∑uwar al-aqalim (aqalim u bilad) Sulayman (…) 714-715 Persian 198 Risala-yi qalamiyya ¨Abd al-¨Aziz Kashi 716-719 Persian 199 MunaÂira-yi gul u mul Siraj ad-Din Qumri-yi Amuli 719-721 Persian 200 QaÒida Abu ˆl-FatÌ Busti 721-722 Arabic 201 Tarjama-yi [manÂum-i] qaÒida-yi Badr ad-Din Jajarmi 721-722 Persian Busti 164 A.A. SEYED-GOHRAB

TITLE AUTHOR PAGE LANGUAGE NUMBER 202 ash¨ar al-¨Arabi 723-726 Arabic 203 Na¨t an-nabi MuÌammad Îusayn ManÒur Îallaj 727 Arabic 204 Ikhtiyarat ayyam al-asabi¨ ascribed to ¨Ali ibn Abi ™alib 727 Arabic 205 MulakhkhaÒ akhbar Bani Umayya 728 Arabic 206 Badayi¨ Ò-ÒaÌibiyya Abu ˆl-Majd MuÌammad ibn Malik 728-733 Persian Mas¨ud 207 MukhtaÒar fi dhikr al-aqalim al- 733 Arabic sab¨a 208 AÌadith an-nabawi Abu ˆl-Majd MuÌammad ibn Malik 733 Arabic Mas¨ud reports from Sa¨d ad-Din MaÌmud ibn ¨Abd ˆl-Karim ibn YaÌya Shabistari 209 Maktub Ghiyath ad-Din MuÌammad Wazir 733-734 Persian