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An Unknown Illuminated Judeo-Persian Manuscript of Nizāmī’s Khosrow and Shīrīn
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This is a brief presentation of the mid-seventeenth-century illuminated Judeo-Persian copy of Nizāmī’s Khosrow and Shīrīn from the collection of the Museum for Islamic Art in Jerusalem. The Khamsa of Nizāmī Ganjavi (d. 1209) is one of the most famous medieval Persian love stories and one of the most admired poetical works ever written in the Persian language. Khosrow and Shīrīn (composed 1175/6-1191) is the second book in the Quinary and recounts the tragic love story of the Sasanian king Khosrow II Parviz and the Armenian princess Shīrīn. Nizāmī’s poetry, in addition to other works of Persian classical masters, was regarded by the Jews of Iran as an integral part of their literary and cultural heritage. Over the years these renowned poetical works were largely transliterated into Judeo-Persian and copies of the texts can be found in various public and private collections. The manuscript in question and other illuminated Judeo-Persian manuscripts clearly testify to their owners and patrons’ awareness of long-established Persian artistic tradition and cultural conventions, representing Jewish-Persian encounter in text and image.
Liverpool University Press
Title: An Unknown Illuminated Judeo-Persian Manuscript of Nizāmī’s Khosrow and Shīrīn
Description:
This is a brief presentation of the mid-seventeenth-century illuminated Judeo-Persian copy of Nizāmī’s Khosrow and Shīrīn from the collection of the Museum for Islamic Art in Jerusalem.
The Khamsa of Nizāmī Ganjavi (d.
1209) is one of the most famous medieval Persian love stories and one of the most admired poetical works ever written in the Persian language.
Khosrow and Shīrīn (composed 1175/6-1191) is the second book in the Quinary and recounts the tragic love story of the Sasanian king Khosrow II Parviz and the Armenian princess Shīrīn.
Nizāmī’s poetry, in addition to other works of Persian classical masters, was regarded by the Jews of Iran as an integral part of their literary and cultural heritage.
Over the years these renowned poetical works were largely transliterated into Judeo-Persian and copies of the texts can be found in various public and private collections.
The manuscript in question and other illuminated Judeo-Persian manuscripts clearly testify to their owners and patrons’ awareness of long-established Persian artistic tradition and cultural conventions, representing Jewish-Persian encounter in text and image.
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