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Nishapur in eastern Iran was an important Silk Road city, its position providing links to central Asia and China, Afghanistan and India, the Persian Gulf and the west. Despite previous excavations there are many unresolved questions surrounding the site; when was the city founded? Is Nishapur a Sasanian city? Was it founded by the Sasanian king Shapur I or II? The question of chronology of occupation and the ceramic sequence is also problematic particularly for late antiquity and the medieval period, as well as a complete topography of the site. The Irano-French archaeological mission at Nishapur (2004 to 2007) (CNRS-MAEE-Musée du Louvre) focused on the Qohandez, or citadel, the oldest part of Nishapur. Excavations were conducted in different areas of the mound, in order to address these questions. After an introduction to the site and the former American and Iranian excavations, this book presents the stratigraphy and the pottery of the site. The difficulties involved in establishing a precise history of the site, as well as the complexities of studying the pottery led to a program of analysis undertaken by the Research Centre of French Museums (C2RMF). Chemical and petrographic analysis, thermoluminescence (TL) dating and archaeomagnetism analysis as support to the TL results were done. A pottery database has been created regrouping the stratigraphical and laboratory analyses data, in order to manage and present an organised corpus of 1000 samples. The combination of the data from the stratigraphical and laboratory analyses gives an accurate and completely new chronology of the site. Moreover, the study also brought to light a new typological sequence of the ceramic, as well as new data about the pottery production at Nishapur.
The city of Nishapur, located in eastern Iran, was a place of political importance in medieval times and a flourishing center of art, crafts, and trade. This publication studies the pottery found at the site at Nishapur excavated by the Iranian Expedition of the Metropolitan Museum in 1935–40 and again in 1947. -- Metropolitan Museum of Art website.
The thirteenth volume based on the Giorgio Levi Della Vida conference reassesses the role of the Iranian peoples in the development and consolidation of Islamic civilization. In his key essay, Ehsan Yarshater casts fresh light on that role challenging the view that, after reaching a climax in Baghdad in the ninth century, Islamic culture entered a period of decline. In fact, he maintains, a new and remarkably creative phase began in Khurasan and Transoxania, symbolized by the adoption of Persian as a medium of literary expression. By the mid-sixteenth century, Persian literary and intellectual paradigms had spread from Anatolia to India, encompassing the greater part of the Islamic world. Yarshater also challenges traditional assumptions about the 'Islamization of Persia'. In the essays which follow, six distinguished scholars consider the historical, cultural, and religious aspects of the Persian presence in the Islamic world.
In World History as the History of Foundations, 3000 BCE to 1500 CE, Michael Borgolte investigates the origins and development of foundations from Antiquity to the end of the Middle Ages. In his survey foundations emerge not as mere legal institutions, but rather as “total social phenomena” which touch upon manifold aspects, including politics, the economy, art and religion of the cultures in which they emerged. Cross-cultural in its approach and the result of decades of research, this work represents by far the most comprehensive account of the history of foundations that has hitherto been published.
The Sir?j al-taw?r?kh is the most important history of Afghanistan ever written. This pinnacle of the rich Afghan historiographic tradition is available in English translation, annotated, fully indexed, including an introduction, eight appendices, Persian-English and English-Persian glossaries, and bibliography.
Nishapuri flourished in the 12th century and wrote a succinct history in Persian of the Saljuq Turks, a tribal group from Central Asia who in the 11th century established a vast empire, enduring for some century and a half and bringing about lasting changes to the ethnic composition and the patterns of land utilisation in the northern tier of the Middle East.
Javanmardi is one of those Persian terms that is frequently mentions in discussions of Persian identity, and yet its precise meaning is difficult to comprehend. A number of equivalents have been offered, including chivalry and manliness, and while these terms are not incorrect, javanmardi transcends them. The concept encompasses character traits of generosity, selflessness, hospitality, bravery, courage, honesty, truthfulness and justice--and yet there are occasions when the exact opposite of these is required for one to be a javanmard. At times it would seem that being a javanmard is about knowing and doing the right thing, although this definition, too, falls short of the term's full meaning. The present collection is the product of a three-year project financed by the British Institute of Persian Studies on the theme of "Javanmardi in the Persianate world." The articles in this volume represent the sheer range, influence, and importance that the concept has had in creating and contributing to Persianate identities over the past one hundred and fifty years. The contributions are intentionally broad in scope. Rather than focus, for example, on medieval Sufi manifestations of javanmardi, both medieval and modern studies were encouraged, as were literary, artistic, archaeological, and sociological studies among others. The opening essays examine the concept’s origin in medieval history and legends throughout a geographical background that spans from modern Iran to Turkey, Armenia, and Bosnia, among both Muslim and Christian communities. Subsequent articles explore modern implications of javanmardi within such contexts as sportsmanship, political heroism, gender fluidity, cinematic representations, and the advent of digitalization.
The Muslim thinker al-Ghazali (d. 1111) was one of the most influential theologians and philosophers of Islam and has been considered an authority in both Western and Islamic philosophical traditions. Born in northeastern Iran, he held the most prestigious academic post in Islamic theology in Baghdad, only to renounce the position and teach at small schools in the provinces for no money. His contributions to Islamic scholarship range from responding to the challenges of Aristotelian philosophy to creating a new type of Islamic mysticism and integrating both these traditions-falsafa and Sufism-into the Sunni mainstream. This book offers a comprehensive study of al-Ghazali's life and his understanding of cosmology-how God creates things and events in the world, how human acts relate to God's power, and how the universe is structured. Frank Griffel presents a serious revision of traditional views on al-Ghazali, showing that his most important achievement was the creation of a new rationalist theology in which he transformed the Aristotelian views of thinkers such as Avicenna to accord with intellectual currents that were well-established within Muslim theological discourse. Using the most authoritative sources, including reports from al-Ghazali's students, his contemporaries, and his own letters, Griffel reconstructs every stage in a turbulent career. The al-Ghazali that emerges offers many surprises, particularly on his motives for leaving Baghdad and the nature of his "seclusion" afterwards. Griffel demonstrates that al-Ghazali intended to create a new cosmology that moved away from concerns held earlier by Muslim theologians and Arab philosophers. This new theology aimed to provide a framework for the pursuit of the natural sciences and a basis for Islamic science and philosophy to flourish beyond the 12th century. Al-Ghazali's Philosophical Theology is the most thorough examination to date of this important thinker.