By Linda Komaroff
This booklet deals a wide-ranging account of the Mongols in western and japanese Asia within the aftermath of Genghis Khan's disruptive invasions of the early 13th century, concentrating on the numerous cultural, social, non secular and political adjustments that of their wake. the problems thought of trouble paintings, governance, international relations, trade, court docket lifestyles, and concrete tradition within the Mongol global empire as initially provided at a 2003 symposium on the la County Museum of artwork and now distilled during this quantity. This choice of 23 papers through some of the major specialists within the box demonstrates either the scope and the intensity of the present country of Mongol-related reviews and may unquestionably motivate and impress extra learn. The textual content is profusely illustrated via 27 colour and a hundred and ten black-and-white illustrations.
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Additional info for Beyond the Legacy of Genghis Khan
Indd 22 6/27/2006 2:01:30 PM transmission and exchange in the mongol empire 23 account of this man, whom he says he had discussed earlier in the section on laqabs beginning with the letter r§, which has not survived; his ability to function in and mediate between two cultural worlds is evident, however, and such individuals were undoubtedly central in making those two worlds into one. Yet another account is valuable in this regard for reminding us of the variety of skills beyond the mystical discipline, contemplative vigor, or miraculous powers highlighted by later hagiographers that made Sufis attractive to the Mongol elite as transmitters of cultural knowledge and thereby facilitated their role as ‘bearers’ of Islam.
Al-sulã§n Arghån b. al-sulã§n Ab§q§ b. al-sulã§n Hål§kå b. TålÊ b. indd 19 6/27/2006 2:01:27 PM 20 devin deweese Mongol name Ibn al-FuwaãÊ consistently writes as “Takåt§r”);20 the accounts hint at specific skills (in his case, alchemy and woodworking) that may have made Shaykh #Abd al-RaÈm§n attractive to the Mongol elite, but there is no mention of his role in AÈmad Tegüder’s adoption of Islam, and if AÈmad himself was the subject of an entry, it has not survived. Likewise, the entry on the more successful royal convert, Ghazan, notes his role in spreading Islam, supporting its im§ms, killing the bakhshiyya, and destroying idols,21 but Ibn al-FuwaãÊ never mentions his conversion as such, nor does he provide any basis for ascribing his adoption of Islam to anyone in particular (other than Ghazan himself).
It is clear, moreover (from an autobiographical report as well as many other sources), that Sa·r al-DÊn Ibr§hÊm, the son of the Sa#d al-DÊn \ammåyÊ (or \amuwayhÊ) played a crucial role in Ghazan’s conversion; Ibn al-FuwaãÊ was personally acquainted with Sa·r al-DÊn Ibr§hÊm, and even though no specific entry dealing with him has survived, the work includes extensive information on his teachers and connections in Sufism and other religious sciences, yet there is no hint of his relationship with Ghazan in the extant portions of the work.