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This volume of 12 studies, mainly published during the past 15 years, begins with an overview of the Islamic astronomy covering not only sophisticated mathematical astronomy and instrumentation but also simple folk astronomy, and the ways in which astronomy was used in the service of religion. It continues with discussions of the importance of Islamic instruments and scientific manuscript illustrations. Three studies deal with the regional schools that developed in Islamic astronomy, in this case, Egypt and the Maghrib. Another focuses on a curious astrological table for calculating the length of life of any individual. The notion of the world centred on the sacred Kaaba in Mecca inspired both astronomers and proponents of folk astronomy to propose methods for finding the qibla, or sacred direction towards the Kaaba; their activities are surveyed here. The interaction between the mathematical and folk traditions in astronomy is then illustrated by an 11th-century text on the qibla in Transoxania. The last three studies deal with an account of the geodetic measurements sponsored by the Caliph al-Ma'mûn in the 9th century; a world-map in the tradition of the 11th-century polymath al-BÃ(R)rûnÃ(R), alas corrupted by careless copying; and a table of geographical coordinates from 15th-century Egypt.
This volume of 12 studies, mainly published during the past 15 years, begins with an overview of the Islamic astronomy covering not only sophisticated mathematical astronomy and instrumentation but also simple folk astronomy, and the ways in which astronomy was used in the service of religion. It continues with discussions of the importance of Islamic instruments and scientific manuscript illustrations. Three studies deal with the regional schools that developed in Islamic astronomy, in this case, Egypt and the Maghrib. Another focuses on a curious astrological table for calculating the length of life of any individual. The notion of the world centred on the sacred Kaaba in Mecca inspired both astronomers and proponents of folk astronomy to propose methods for finding the qibla, or sacred direction towards the Kaaba; their activities are surveyed here. The interaction between the mathematical and folk traditions in astronomy is then illustrated by an 11th-century text on the qibla in Transoxania. The last three studies deal with an account of the geodetic measurements sponsored by the Caliph al-Ma'mûn in the 9th century; a world-map in the tradition of the 11th-century polymath al-Bîrûnî, alas corrupted by careless copying; and a table of geographical coordinates from 15th-century Egypt.
Contains many models of instruments collected by the Museum for the History of Islamic Science and Technology in Istanbul.
Acquired by the Bodleian Library in 2002, the Book of Curiosities is now recognized as one of the most important discoveries in the history of cartography in recent decades. This eleventh-century Arabic treatise, composed in Egypt under the Fatimid caliphs, is a detailed account of the heavens and the Earth, illustrated by an unparalleled series of maps and astronomical diagrams. With topics ranging from comets to the island of Sicily, from lunar mansions to the sources of the Nile, it represents the extent of geographical, astronomical and astrological knowledge of the time. This authoritative edition and translation, accompanied by a colour facsimile reproduction, opens a unique window onto the worldview of medieval Islam. An extensive glossary of star-names and seven indices, on birds, animals and other items have been added for easy reference.
Recent historical research and new perspectives on the Islamic scientific tradition.
In the medieval world, geographical knowledge was influenced by religious ideas and beliefs. Whereas this point is well analysed for the Latin-Christian world, the religious character of the Arabic-Islamic geographic tradition has not yet been scrutinised in detail. This volume addresses this desideratum and combines case studies from both traditions of geographic thinking. The contributions comprise in-depth analyses of individual geographical works as for example those of al-Idrisi or Lambert of Saint-Omer, different forms of presenting geographical knowledge such as TO-diagrams or globes as well as performative aspects of studying and meditating geographical knowledge. Focussing on texts as well as on maps, the contributions open up a comparative perspective on how religious knowledge influenced the way the world and its geography were perceived and described int the medieval world.
It was the astronomers and mathematicians of the Islamic world who provided the theories and concepts that paved the way from the geocentric theories of Claudius Ptolemy in the second century AD to the heliocentric breakthroughs of Nicholas Copernicus and Johannes Kepler in the sixteenth and seventeenth centuries. Algebra, the Arabic numeral system, and trigonometry: all these and more originated in the Muslim East and undergirded an increasingly accurate and sophisticated understanding of the movements of the Sun, Moon, and planets. This nontechnical overview of the Islamic advances in the heavenly sciences allows the general reader to appreciate (for the first time) the absolutely crucial role that Muslim scientists played in the overall development of astronomy and astrology in the Eurasian world.
This book documents the relationship and wisdom of Asian cartographers in the Islamic and Chinese worlds before the Europeans arrived.
Vittorio Cotesta’s The Heavens and the Earth traces the origin of the images of the world typical of the Graeco-Roman, Ancient Chinese and Medieval Islamic civilisations. Each of them had its own peculiar way of understanding the universe, life, death, society, power, humanity and its destiny. The comparative analysis carried out here suggests that they all shared a common human aspiration despite their differences: human being is unique; differences are details which enrich its image. Today, the traditions derived from these civilisations are often in competition and conflict. Reference to a common vision of humanity as a shared universal entity should lead, instead, to a quest for understanding and dialogue.