Launched in 2013, Corpus Musicae Ottomanicae (CMO) is a 12-years long project focusing on publishing critical editions of 19th century Near Eastern music manuscripts and more specifically Ottoman music manuscripts. CMO is funded by the German Research Foundation (DFG), and relies on the close collaboration of two main institutions:
the Orient-Institut Istanbul handling all institutional relations in Istanbul, and project tasks such as cataloging, edition preparation, and sourcing
“These sources are of prime importance both for musicological research and for the broader cultural history of the Ottoman Empire. They offer the opportunity to uncover forgotten repertoire, to shed new light on Ottoman sung poetry, and to contribute towards a diverse, multidisciplinary history of the urban culture of the region.“
The main notation system used to record the music of Ottoman Istanbul as of the beginning of the 19th century, was developed by the Ottoman Armenian composer Hambarjum Limōnčean (Tr. Hamparsum Limonciyan, 1768–1839) and named after him: “Hampartsum” (or “Hamparsum”). “This notation system was well adapted to the modal and rhythmic principles of Ottoman music, and was used by both Armenian and Muslim–Turkish musicians throughout the 19th and early 20th centuries. If “Hampartsum” was the dominant system throughout the 19th century, the European staff notation system was also used as demonstrated by a large number of manuscripts written in both notation systems.
Corpus Musicae Ottomanicae aims to publish critical editions of manuscripts of Ottoman music written in Hampartsum notation as well as of manuscripts written in staff notation during the same period. The project will produce parallel editions of song texts found in manuscripts, and populate the comprehensive online source catalogue of printed and manuscript sources for Ottoman music to provide a major resource for researchers and performers.
In 2017, CMO published the proceedings of an international conference on “Rythmic Cycles and Structures in the Art Music of the Middle East” held in 2014 at the University of Münster. The volume named after the conference can be purchased from the publisher.
Corpus Musicae Ottomanicae website is available in German, English and Turkish.
Corpus Coranicum is a European platform supporting scholarship on the Qur’an. Initiated in 2007 by Islamic studies scholar and Qur’anic studies Professor Angelika Neuwirth, the project is today directed by Michael Marx from the Berlin-Brandenburg Academy of Sciences and Humanities. Primarily funded by the German federal government and the federal state of Brandenburg, Corpus Coranicum received external funding from French-German projects Coranica and Paleocoran between 2010 and 2018.
“Corpus Coranicum takes the long overdue step of systematically analysing of the oldest Qur’anic manuscripts as well as documenting the variant readings of the Qur’an within the Islamic literature.”
The main goal of Corpus Coranicum is to study the historical context in which the Qur’an emerged and developed, and its impacts on the Qur’anic text. To do so, the research team analyses the oldest manuscripts and documents variant readings within the Islamic literature. The first part of the project involved creating a database of digitized manuscripts and building the tools necessary for their analysis (transliteration system, font-type, guidelines on describing and dating manuscripts, etc.). Further developments included a multilingual (Hebrew, Syriac, Ancient South Arabian, Ancient Ethiopic, etc.) database of textual variants present in early Islamic sources. Today, the platform includes four databases:
Manuscripts including over 30,000 scans of early Qur’anic fragments on parchment, collected from 95 worldwide collections, accompanied by bibliographical, codicological and paleographical data as well as Latin transliterations of the Arabic text
Variant Readings made of variants found in 8th-9th century scholarly sources like The Arabic grammar of Sībawayh, the Arabic Lexicon of al-Khalīl b. Aḥmad, exegetic texts, grammatical-philological commentaries, Ibn Ḫālawayh’s compendium of variant readings and the Canon of the seven readings compiled by Ibn Mujāhid
The World of the Qur’an comprising texts produced at the same time that the Qur’an in Arabic, Ancient Ethiopian (Ge’ez), Ancient South Arabian (Sabaic), Aramaic, Syriac, Greek, Latin, Hebrew, Middle Persian, Coptic, etc.
Commentary consisting of surahs classified based on their historical chronology and thematical development.
In complement, Corpus Coranicum makes available a 1924 printed edition (Cairo, Egypt) of the Qur’an and Rafael Talmon Qur’an Concordance by word. Rafael Talmon (1948-2004), a Professor of Arabic Studies at the Department of Arabic Language and Literature at the University of Haifa, was a pioneer in the study of the Qur’anic text.
It is possible to navigate verses and access the Arabic text, its transliteration, and translation within the Print edition.
Verse navigator
The Concordance provides a systematic morphological analysis (by Rafael Talmon):
Since 2007, Corpus Coranicum has been organizing annual workshops on a variety of topics. To cite only a few:
Scriptorium Workshop: Qur’anic manuscripts past and present: cataloguing and digital tools, September 18, 2023
Corpus Coranicum-Vorselung 2022: The Qur’an Palimpsest from Sinai – Interpretations, models and evaluations of Manuscript Cambridge, December 2022
Corpus Coranicum-Vorselung 2021: Echoes of Jacob of Serugh in the Qur’an and Late Antique reading culture (Philip Michael Forness), December 2021
Corpus Coranicum-Vorselung 2019: Before the Qur’an: Arabic’s history across Greek, South Semitic, and Aramaic writing traditions, December 2019
Corpus Coranicum-Vorselung 2018: The Origins and modifications of the Blue Qur’an, December 2018
Corpus Coranicum-Vorselung 2017: Oman’s new electronic Qur’an solving discrepancies between historical text, rules of calligraphy and Azhar orthography, September 2017.
In addition, between 2016 and 2023, Corpus Coranicum held 39 ‘Collegium Coranicum‘ (i.e. talks) by international scholars on a wide-range of topics related to the study of the Qur’anic text.
Last, but not least, for those interested in learning more about the project and their research methods, two lists of relevant literature can be found on the main page: one on the catalogue of the Berlin-Brandenburgische Akademie der Wissenschaften Library and one as a public Zotero library.
Corpus Coranicum interface is available in German, English, and French:
The Walters Art Museum’s collection encompasses art from various cultures extending over seven thousand years. Many of the items in their collection can be explored through their website atworks of art site and Walters Ex Libris.
Beyond a wide range of artistic objects, their collection includes manuscripts and artwork on paper, as well as books and remarkable pieces of Islamic art. This includes valuable items like miniature paintings, beautifully illuminated Qurans and etc.
Leaf from Qur’an.
Bowl with Seated Figures Flanking a Tree Islamic (Artist)
Jug with Sphinxes, Griffins, and Heron Islamic (Artist)
Moreover, the Museum is house to” 900 printed manuscripts, 1300 incunabula and 2000 rare books”. Of these, 433 manuscripts and more than 8000 printed papers are digitized and accessible through Walters Ex Libris. These manuscripts cover a variety of periods, including works from the Safavid, Mughal and Ottoman empire.
Moreover, as a museum dedicated to education, storytelling, and fostering community engagement through knowledge and cultural expression, the Walters Art Museum is actively digitizing and making their collection accessible to the public. Some of their digitized exhibitions also serve this purpose. One such exhibition, ‘Poetry and Prayer: Islamic Manuscripts from the Walters Art,’ beautifully showcased a variety of books, manuscripts, and individual art pieces. This collection includes beautifully illuminated manuscripts featuring poetry, prayers, miniature art, the Quran, and more. Each item has been digitized, and an informative description is offered.
While exploring this specific exhibition along with some of their digitized manuscripts, we noticed some similarities or common characteristics between their displayed materials with some of the manuscripts and rare books available at Islamic Studies Library rare book collection. Thus, we decided to highlight some of them as an example.
However, there are many more similar cases to be explored. Some of McGill Islamic Studies Library’s digitized manuscripts and rare books can be found here. The Walters Art Museum manuscripts can be found here.
For example, this Mughal color-wash drawing (portrait of Lal Kunwar) at the Walters Art Museum and this miniature of a princess at McGill Rare book collection, have various elements in common, while created in different time.
……………………………………………………………………………………………………………………………Additionally, these two manuscripts seem to share many characteristics. Both are Persian poetry books, featuring similar calligraphy styles and very comparable ornate illuminations. However, one (“Yusuf and Zulaykha” by Jami) is housed at the Walters Art Museum, and the other one (poetry book by Hafiz ) is at McGill Rare Books. Are these two manuscripts made in the same manuscript workshop but, in the course of history, ended up in two different parts of the world?
Dīvān-i Ḥāfiẓ. 15th century
Yusuf and Zulaykha. 16th century
These two painting share some similarities as well while the miniature of the Mughul Emperor is housed at McGill and the portrait of emperor Jahangir is at The Walters Art Museum.
There are more items at both places that can be compared and explored to find similarities or differences. These two Hafiz poetry books (mentioned above) can be examined from a different perspective. Although they were created around the same time, unlike the previously mentioned example, these two display distinct illustration and calligraphy styles, yet they also share some similarities.
The Walters Art Museum, in line with their commitment to public education and connecting art to people’s lives, publishes the Journal of Walters Art Museum as an open-access resource, providing free access to research about their collection which can be found here and contains valuable information about their collection. While comparing or exploring their collection, this resource can also be used to obtain more background information about their various manuscripts or rare books.
“The Walters Art Museum’s Mission has been to bring art and people together and to create a place where people of every background can be moved by art”
An Exhibition curated jointly curated by the Islamic Studies Library and the Osler Library of the History of Medicine running from September 11th to December 22nd, 2023.
تشریح البدن منصور ابن محمد ابن احمد ابن یوسف فقیه الیاس Tashrīḥ-i badan [Anatomy] by Manṣūr ibn Muḥammad ibn Aḥmad ibn Yūsuf Faqīh Ilyās 16th century. Osler Library of the History of Medicine
The practice of medicine in the region sometimes referred to as the Islamic World[1] predates the revelation of Islam: therapeutic practices before Islam relied heavily on Mesopotamian, Egyptian, Persian, Indian, and Greek medical knowledge. During the early and medieval periods of the Islamic era, physicians in the region achieved advancements and innovations that have had a lasting and significant impact on the evolution of medical practices around the world. This exhibition aims to show how medical knowledge first came to the Islamic World (pre-Islam until the 10th cent. AD/4th cent. AH), then circulated and developed within the region (between the 11th and 16th cent. AD/5th-10th cent. AH), before being exported to Europe (during the 17th and 18th centuries. AD/11th-12th cent. AH).[2] Visitors will learn how the translations of foreign medical texts (from Greek, Sanskrit, Syriac, etc.) into Arabic and Persian eventually led to the need to codify such a large body of knowledge for the purpose of dissemination. Visitors will also gain an appreciation for the wealth and depth of knowledge produced by physicians who practiced in Islamic lands, especially in fields like ophthalmology, pharmacology and surgery. Finally, visitors will understand the lasting and significant impact that medical knowledge produced in the Islamic World has had on modern Western medicine. Through the display of original manuscripts, books, and antique artefacts from the Islamic Studies Library (ISL), and the Osler Library of the History of Medicine, The rise and influence of Medicine in the Islamic World will take visitors on a fascinating journey into the world of Islamic medicine.[3]
Comprising two complementary displays -one at the Islamic Studies Library and other at the Osler Library-, the exhibition will be accessible during libraries opening hours from September 11th to December 22nd, 2023.
[1] For geographical location, contemporary denominations of countries have been used even if the national entities known today did not exist in their current frontiers at the time. The geography of the region was in constant flux during the long period covered by the exhibition and referring to today’s place-names appeared like the easiest way to situate individuals and events.
[2] For dating, both the Gregorian calendar (AD) and the Hijri calendar (AH) have been used most of the times. An exception was made for Greek and European physicians for whom only Gregorian dates are given.
[3]The rise and influence of Medicine in the Islamic World was jointly curated by Anaïs Salamon and Ghazaleh Ghanavizchian from the ISL, and Dr. Mary Hague-Yearl from the Osler Library.
Pre- & early Islamic Medicine
Medical practices before Islam came from Mesopotamian, Egyptian, Persian, Indian, and Greek physicians. After the rise of Islam (7th cent. AD/1st cent. AH), pre-Islamic medicine remained in use until the beginning of the Umayyad Caliphate (660-750 AD/40-132 AH). From the 9th cent. AD/3rd cent. AH onwards, a new type of medicine emerged by adopting Greco-Islamic medical knowledge and recorded as Ḥadīth [Reports from the Prophet Muḥammad]: This Prophetic medicine drawn from Ḥadīth co-existed with other types of medical care – like Greek humoral medicine – and kept developing until the 14th cent. AD/9th cent. AH.
طب النبي لمحمود بن محمد الجغميني . Ṭibb al-Nabī [Prophetic medicine] li-Maḥmūd ibn Muḥammad al-Jighmīnī (13th cent.), 1881. Early Arabic Printed Books from the British Library. Gale database accessed 28 Aug. 2023.
The Translation of Foreign Texts
During the Abbasid Caliphate (750-1258 AD/132-651 AH), significant effort went toward translating medical and scientific works from other cultures and languages. Established in the 9th cent. AD/3rd cent. AH in Baghdad (Iraq), Bayt al-Ḥikmah / بيت الحكمة [The house of wisdom] supported the translation of foreign texts into Arabic. Many Arab physicians started as translators before composing their own works. Two examples are the Arab Nestorian Christian Ḥunayn ibn Isḥāq,[4] the author of a fundamental ophthalmological treatise, and the Syriac Christian Ibn Māsawayh,[5] the author of many works on fevers, leprosy, melancholy, and other topics. The most commonly translated texts at the time were the Compendium on materia medica by Dioscorides[6] as well as the works of Hippocrates[7] and Galen[8] in humoral medicine.
By the end of the 9th cent. AD/3rd cent. AH, Hellenistic humoral medicine – based on the balance between four humors: blood, phlegm, yellow bile, and black bile – had become prominent in the region. However, prophetic medicine was still very popular, and physicians often blended the two approaches together when curing patients until the 14th cent. AD/9th cent. AH.
In the late 9th – early 10th cent. AD/3rd – 4th cent. AH, the first hospitals appeared in Iraq and Egypt and then started spreading throughout the Islamic World. For sovereigns, such institutions were part of charitable endeavors and cam to symbolize political power. For physicians, hospitals were a place where they not only cured patients, but also taught and trained aspiring physicians.
[4]Ḥunayn ibn Isḥāq al-ʿIbādī. حنين بن إسحاق العبادي (Iraq, 808–873 AD/192-259 AH) was the most famous translator of Greek texts into Syriac and Arabic. His translations formed a foundation for the continuation of Galenic medicine amongst Muslim physicians and, through their mediation, in the mediaeval West.
[5]Ibn Māsawayh. ابن ماسويه (Iraq, died 857 AD/243 AH) began his career translating Greek scientific works for the famous Bayt al-ḥikmah, but became a court physician, attending the high society around the caliph.
[6]Dioscorides (Greece, active in the first century C.E.) is Pedanius Dioscorides of Anazarbos, Greek physician and herbalist, and author of De materia medica that formed the basis of the pharmacological tradition of the classical Islamic world.
[7]Hippocrates (Greece, born after 460, died circa 379 B.C.E.) is considered in both the Muslim world and the West as “the father of medicine.” The Corpus Hippocraticum -writings attributed to him- comprises about seventy titles. However, the authorship of many of them has been a matter of dispute since antiquity. Hippocrates nevertheless drew the first outlines of humoral medicine.
[8]Galen (Turkey, 129-circa 216 C.E.) was a Greek-speaking physician born in Pergamum. His vast work (more than 20,000 pages in a standard 1821 edition) deals with all fields of medical science (anatomy, physiology, therapy, pharmacology, surgery), but also extends to philosophy, logic, ethics, etc.
The Organization & Dissemination of Knowledge
In the 10th and 11th cent. AD/4th – 5th cent. AH, compiling and organizing what had become a large body of knowledge became the priority. Thus, comprehensive influential encyclopaedias were composed: examples include/ كتاب المنصوري في الطبKitāb al-Manṣurī fī al-ṭibb [The book on medicine dedicated to al-Mansur] and كتاب الحاوي في الطب / Kitāb al-Ḥāwī fī al-ṭibb [The Comprehensive Book on Medicine] both by Abū Bakr al-Rāzī,[9] and/ كتاب القانون في الطبKitāb al-Qānun fī al-ṭibb [The canon of medicine] by Avicenna.[10] If such encyclopaedic works were not always well received by the medical community at the time of composition, they served as the foundation of later important works like those of Averroes,[11] Ibn al-Nafīs,[12] and many others.
بن سينا لا القانون في الطب. Al-Qānun fī al-ṭibb by Ibn Sīnā, 17th century. Osler Library of the History of Medicine
[9]Abū Bakr al-Rāzī -or Rhazes-. أبو بكر محمد بن زكريا الرازي(Iran, 854-925 or 935 AD/240-313 or 323 AH), known to the Latins as Rhazes, was a physician, philosopher and alchemist. His medical handbook (Mansuri) and other writings were translated over a dozen times into Latin and other European languages.
[10]Ibn Sīnā -or Avicenna-.أبو علي حسين بن عبد الله بن سينا (Iran, 980-1037 AD/370-428 AH) was known primarily as a philosopher and physician, but he contributed to the advancement of many more sciences accessible in his day: astronomy, music, politics, religion, poetry, etc. Divided in five books (1. Generalities, 2. Pharmacology, 3. Special pathology, 4. Treatises, 5. Pharmacopeia), his Qanun is the clear and ordered sum of all the medical knowledge available at the time, augmented from his own observations. The Qanun served as a reference for seven centuries of medical teaching and practice.
[11]Ibn Rushd -or Averroes-. محمد إبن احمد إبن رشد(Spain, 1126-1198 AD/520-594 AH) was known primarily as a philosopher and theologian, but also specialized in the natural sciences (physics, medicine, biology, astronomy). He wrote several treatises about stroke, a neurological disease similar to Parkinson, and the anatomy of the eye. The encyclopaedia co-authored with Avenzoar – or Ibn Zuhr – (Spain, died 1162) entitled Al-Kulliyat fi al-Tibb was translated into Latin in the 14th century A.D. and became a textbook in Europe for centuries (known as the Colliget).
[12]Ibn al-Nafīs. ابن النفيس (Syria, 1210-1288 AD/607-687 AH) is the author of one of the most widely read commentaries on Avicenna’s Qānūn fī l-ṭibb in the pre-modern Islamic world. He was also the first physician to propose that blood travels from the right side of the heart to the left through the lungs (pulmonary transit).
The Emergence of Specialties
Ophthalmology, pharmacology and surgery quickly emerged as medical specialties in the Islamic World as demonstrated by the number of dedicated monographs. Other topics such as anatomy, bloodletting or embryology were also sometimes the subject of monographs, but these did not become as influential as encyclopaedias chapters on the same topics.
Ophthalmology
Ophthalmological works composed as early as in the 9th cent. AD/3rd cent. AH already show very advanced knowledge: grounded in theories inherited from the Hellenic World, they included intricate surgical procedures to treat common eye diseases like cataracts. One of the most renowned works from the early period is تذكرة الكحالين /Tadhkirat al-Kaḥḥālīn [Memorandum of the oculists] by ʿAlī ibn ʿĪsá[13] (11th cent. AD/5th cent. AH). A few centuries later, in the 14th cent. AD/9th cent. AH, Ibn al-Nafīs compiled in a systematic way the ophthalmological knowledge of the time in/ كتاب المهذب في طب العينKitāb al-Muhadhdhab fī ṭibb al-ʿayn [Ophthalmology manual].
جلاء العيون لحكيم شليم فلمنكي / Jalā’ al-‘uyūn [Clarity of the Eyes] by Ḥakīm Shalīm Falamankī, 1863. Osler Library of the History of Medicine
Pharmacology
Physicians in the Islamic Era commonly used the 500 substances described in Dioscorides’ Compendium in addition to drugs used in Indian and Persian medicine. The 10th cent. AD/4th cent. AH writings of Qustā ibn Lūqā[14] included drugs such as camphor or ammoniac that were unknown at the time to Greek and European physicians. In the 12th cent. AD/6th cent. AH, al-Ghafīqī[15] compiled a list of medicinal substances ordered alphabetically entitled كتاب الأدوية المفردة / Kitāb al-adwiyāʾ al-mufradah [The book of simple drugs].
This work served as a basis for a later manual authored by Ibn al-Baytar[16] (13th cent. AD/7th cent. AH) that presented a total of 1,400 medicaments and became a reference for many subsequent guides in the Islamic World and beyond.
/ كتاب الأدوية المفردة للغافقي Kitāb al-adwiyah al-mufradah by al-Ghafīqī, 1256. Osler Library of the History of Medicine
Surgery
Many physicians in the medieval Islamic medical tradition were interested in surgery. One of the most famous surgeons was al-Zahrāwī[17] (11th cent. AD/5th cent. AH) whose thirty-volume encyclopaedia entitled/ كتاب التصريف لمن عجز عن التأليفKitāb al-Taṣrīf li-man ʿajiza ʿan al-taʾlīf [The arrangement of medical knowledge for one who is not able to compile a book himself] was quoted over 200 times by 14th cent. AD/9th cent. AH French surgeon Guy de Chauliac.[18]
Another important contributor to surgical knowledge was Abū al-Faraj ibn al-Quff[19] (13th cent. AD/7th cent. AH) who composed a substantial monograph on surgery, كتاب العمدة في صناعة الجراحة / Kitāb al-ʿUmdah fī ṣināʿat al-jirāḥah [The mainstay in the art of surgery], which comprised twenty chapters covering anatomy, physiology, general surgical principles, and a pharmacopoeia (recipes for compound drugs used in surgery).
التصريف لمن عجز عن التأليف الزهراوي / Al-Taṣrīf liman ‘ajiza ‘an al-ta’līf by al-Zahrāwī, (11th cent.). Bibliothèque Nationale du Royaume du Maroc
[13]ʿAlī ibn ʿIsá al-Kaḥḥāl. علي بن عيسى الكحال (Iraq, died 1038 or 1039 AD/429 or 430 AH) was the best known oculist (kaḥḥāl) of the Arabs. His work, the Tad̲h̲kirat al-Kaḥḥālīn , is the oldest Arabic work on ophthalmology that survived in the original. This comprehensive treatise was translated into Hebrew and Latin in the 15th century A.D.
[14]Qustā ibn Lūqā. قسطا ابن لوقا (Syria, died 912 or 913 AD/299 or 300 AH) worked as a physician and translator -he was fluent in Greek, Syriac and Arabic-. His medical works include treatises on gout, infectious diseases, insomnia, fevers, types of crises in illnesses, the pulse, paralysis-types, causes and treatment, the four “humours”, and phlebotomy.
[15] Al-Ghāfiqi. أبو جعفر أحمد بن محمد الغافقي (Spain, 12th cent. AD/6th cent. AH) was regarded as the best expert on drugs of his time.
[16]Ibn al-Bayṭār. ابن البيطار (Spain, died 1248 AD/646 AH) was a botanist and pharmacologist. Some historians consider he plagiarized al-Ghafiqi’s Kitāb fī l-adwiya al-mufrada to compose his al-Jāmiʿ li-mufradāt al-adwiya wa-al-ag̲h̲d̲h̲iya.
[17]Abū al-Qāsim al-Zahrāwī-or Abulcassis-.أبو القاسم الزهراوي (Spain, 936-1013 AD/ 324-404 AH) was an innovative physician, surgeon and chemist whose influence continued for centuries and extended far beyond the frontiers of the Muslim Worlds.
[18]Guy de Chauliac (France, 1300-1368 AD) was a physician and surgeon famous for his treatise Chirurgia Magna that was translated in numerous languages and served as a reference until the 16th century.
[19]Abū al-Faraj ibn al-Quff. أبو الفرج بن يعقوب بن إسحاق ابن القف (Jordan, 1233-1286 AD/630-685 AH) was a Christian physician and surgeon better known as a writer and educator than as a doctor.
Knowledge Exchanges
The medical community in the Islamic World remained quite productive through the 14th cent. AD/9th cent. AH, especially in Syria and Egypt. In the latter half of the 16th cent. AD/10th cent. AH, early modern European medical ideas, techniques, and drug therapies started filtering into the Islamic World. Dāʾūd al-Antakī[20] included 1,712 mineral, animal and plant substances from Egypt, Europe, India, China, the Levant, North Africa, and Asia Minor. In hisتذكرة أولي الألباب والجامع للعجب العجاب / Tadhkirat ulī al-albāb wa al-jāmiʿ li al-ʿajab al-ʿujāb [Memorandum book for those who have understanding and collection of wondrous marvels] (1568 AD/975 AH), followed the European practice of using China Root (Chub-chini) to cure syphilis. In a treatise dedicated to syphilis written in 1569 AD/ 977 AH, ʿImād al-Dīn Masʿūd Shīrāzī[21] also prescribed China Root as a cure.
In the 17th cent. AD/11th cent. AH, Ibn Sallūm’s[22] treatise entitled غاية الاتقان في تبدير بدان الانسان/ Ghāyat al-itqān fī tadbīr badān al-insān [The culmination of perfection in the treatment of the human body] originally composed in Arabic and later translated into Ottoman Turkish, included translations of several Latin writings by Paracelsus.[23] But knowledge also circulated in the other direction: Europeans became interested in learning of the medical practices then current in the Islamic World. In 1681 AD/1092 AH, Joseph Labrosse[24] published Pharmacopoea Persica ex idiomate Persica in Latinum conversa which consisted of the Latin translation of a Persian book on compound remedies with personal notes and comments.
Fasciculus medicinae by Johannes de Ketham. 1513. Osler Library of the History of Medicine
[20]Daʾūd al-Antakī. داؤود الأنطاكي (Egypt, 16th cent. AD/10th cent. AH) was a blind physician and pharmacist who authored a three-part medical encyclopedia that included descriptions of over 3,000 medicinal and aromatic plants.
[21]ʿImād al-Dīn Masʿūd Shīrāzī.عماد الدین مسعود شیرازی (Iran, mid-16th cent. AD/ mid. 10th cent. AH) was a physician who composed a number of treatises in Persian and Arabic on the therapeutic values of Opium and China root (species of smilax). European influence is visible in his works.
[22] Ṣāliḥ b. Naṣrullāh Ibn Sallūm al-Ḥalabī. صالح بن نصر الله بن سلوم الحلبي (Syria, died 1670 AD/1081 AH) was the head physician of the Ottoman Empire whose writings are often seen as instrumental in the introduction of European Renaissance medicine to the Middle East.
[23]Paracelsus (Switzerland, 1493-1541 AD) was a physician, alchemist, theologian, and philosopher. He is one of the first scientists to introduce chemistry to medicine advocating for the use of inorganic salts, minerals, and metals for medicinal purposes. Instead of the four humour of Hellenistic medicine, he believed there were three humours: salt, sulphur, and mercury respectively representing stability, combustibility, and liquidity.
[24]Joseph Labrosse (France, 1636-1697 AD), also known as Father Angelus of St. Joseph, was a French Carmelite missionary and writer. He played a role in transmitting Persian medical terminology to Europe, and was the first European to make a serious study of Iranian medicine. He also compiled a Persian dictionary with translations into Latin, French, and Italian.
The Rise of European Medicine as the Reference
In the middle of the 18th cent. AD/12th cent. AH, traditional Islamic medicine seemed unable to combat the plague epidemic in Istanbul. The Ottoman sultan Mustafa III ordered a Turkish translation of two treatises by Hermann Boerhaave.[25] These translations, soughing to reconcile and harmonize Boerhaave’s ideas with traditional Islamic medicine, were completed in 1768 AD/1182 AH.
The 19th cent. AD/13th cent. AH witnessed profound changes in the teaching of medicine in the Islamic World as European medical expertise became the reference point. In 1825 AD/ 1240 AH, the Egyptian army hired French physician Antoine-Barthélémy Clot[26] as surgeon-in-chief. A few years later, Clot established a medical school near Cairo which French, Italian and German professors. Similarly, a military medical school, دار الفنون / Dār al-Funūn [The house of arts] founded in Tehran (Iran) in 1850 AD/ 1266 AH offered instruction in French based on European medical texts translated into Persian.
Nevertheless, aspects of medieval Islamic traditional medicine continued to coexist alongside modern European medicine. In the late 19th cent. AD/13th cent. AH, treatises of Ibn Sīnā and Ibn al-Bayṭār, among others, were still printed at the بلاق / Būlaq Press ( / المطبعة الأميريةal-maṭbaʿah al-amīrīyah) in Cairo because they continued to represent a vital tradition.
[25]Hermann Boerhaave (Netherlands, 1668-1738 AD) was a Dutch botanist, chemist and physician considered to be the founder of clinical teaching and of the modern academic hospital, and sometimes referred to as “the father of physiology”. He is best known for demonstrating the relation of symptoms to lesions.
[26]Antoine-Barthelemy Clot (France, 1793-1868 AD) also known as Clot Bey is a French physician and medicine professor who spent most of his life working in Egypt.
Bibliography
Abel-Halim, R. E. (2018). Surgery. In Pormann, P. E. (Ed.), 1001 Cures: Contributions in Medicine & Healthcare from Muslim Civilisation. London: Foundation for Science, Technology and Civilisation. https://www.1001cures.net
Arnaldez, R. (2012). “Ibn Rus̲h̲d”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_COM_0340
Bowen, H. (2012). “ʿAlī b. ʿĪsā”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_0512
Brockelmann, C. and Vernet, J. (2012). “al-Anṭākī”, in: Encyclopaedia of Islam, Second Edition, edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_0681
Carra de Vaux, B. (2012). “Ṭibb”, in Encyclopaedia of Islam, First Edition (1913-1936), edited by M. Th. Houtsma, T.W. Arnold, R. Basset, et. al. http://dx.doi.org/10.1163/2214-871X_ei1_SIM_5758
Goichon, A.M. (2012). “Ibn Sīnā”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_COM_0342
Goodman, L.E. (2012). “al-Rāzī”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_6267
Hamarneh, S. K. (2012). “Ibn al-Ḳuff”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_8659
Hill, D.R. (2012). “Ḳuṣtā b. Lūḳā”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_4567
Meyerhof, M. and Schacht, J. (2012). “Ibn al-Nafīs”, in: Encyclopaedia of Islam, Second Edition, edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_3319
Savage-Smith, E. (2012). “al-Zahrāwī”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_8089
Savage-Smith, E., Klein-Franke, F. and Zhu, Ming. (2012) “Ṭibb”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs http://dx.doi.org/10.1163/1573-3912_islam_COM_1216
Shahpesandy, H., Al-Kubaisy, T., Mohammed-Ali, R., Oladosu, A., Middleton, R., and Saleh, N. (2022) A Concise History of Islamic Medicine: An Introduction to the Origins of Medicine in Islamic Civilization, Its Impact on the Evolution of Global Medicine, and Its Place in the Medical World Today. International Journal of Clinical Medicine, 13, 180-197. https://doi.org.10.4236/ijcm.2022.134015
Shefer, M. (2011). An Ottoman Physician and His Social and Intellectual Milieu: The Case of Salih bin Nasrallah Ibn Sallum1, Studia Islamica, 106(1), 102-123. https://doi.org/10.1163/19585705-12341254
Strohmaier, G. “Ḥunayn b. Isḥāḳ al-ʿIbādī”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_COM_0300
Vadet, J.-C. (2012). “Ibn Māsawayh”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_3289
Vernet, J. (2012). “Ibn al-Bayṭār”, in: Encyclopaedia of Islam, Second Edition, edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. http://dx.doi.org/10.1163/1573-3912_islam_SIM_3115
Tell us a little about yourself. (Background, field of research, etc)
I work on pre-modern traditions of commentary in two fields: commentaries written on the Qur’an, a genre called tafsīr, and commentaries on works of balāgha, a field that encompasses aspects of Arabic linguistics, stylistics, and literary theory. The bulk of my research is in the period widely referred to in Islamic studies, for better or for worse, as the post-classical period, covering from around the twelfth century to modernity. I work on the content of commentaries from this period, as well as broader questions related to the history and development of that genre of writing, and the scholarly cultures and environments in which such practices of writing emerged. Much of the scholarly output from that period remains extant in manuscript form, and even when the works are published, their manuscripts contain a wealth of other types of information that is invaluable for reconstructing intellectual history. That is a roundabout way of saying that I also work quite a bit with manuscripts.
a. Follow up question: what drew you to this area of research?
I find commentary writing fascinating, especially in the fields of tafsīr and balāgha. The nature of commentary writing is that it is integrative, meaning that it brings in a number of other disciplines to bear on whatever it is discussing. In many ways, commentaries reflect the latest in the field from a variety of disciplines in the pre-modern period. As you get into more expansive commentary literature, you start to see what pre-modern scholars thought was the horizon of interpretive possibilities when it came to language use. Oftentimes – not always – you find that what they have to say about the Qur’an and language interpretation is directly relevant to theories that are being offered on these topics today.
I have long been interested in the language and style of the Qur’an, as well as issues related to how language is interpreted. How the Qur’an is and/or ought to be interpreted is of course a continuing matter of debate outside of academic circles. When I was an undergraduate, I began to write papers on some aspects of Qur’anic style, and I drew on the Qur’an commentary tradition, the natural place to look for insight on those matters. I wrote a paper on Qur’anic rhyme, and another paper on Qur’anic humour. Neither of those papers were very good, but both of them inform a larger project I am now working on related to the intertwined development of balāgha and tafsīr. It is nice to see these undeveloped ideas turn into something substantial much later. Sometimes you don’t know how what you are researching will come together or show its importance later.
I would go on to receive substantial training in reading commentaries. After my MA, I moved to the Middle East, where I was trained for many years in the close reading of a range of texts, including some texts in tafsīr and balāgha, and related fields like grammar, and made use of commentary and supercommentary writing, the latter being commentaries written upon commentaries. This was invaluable training for me because this type of close attention is a feature of traditional Islamic pedagogy and requires a large time investment from the end of both student and teacher. I am very grateful for those who invested substantial amounts of their time in me. I was able to study some medieval handbooks word for word, like al-Taftāzānī’s Mukhtaṣar al-maʿānī, a fourteenth century primer in balāgha that was central to balāgha and tafsīr. It engendered its own commentary tradition, and it is still studied to this day. That book is also an important piece of the research I do today. That kind of training had – and continues to have – a significant impact on my ability to read and engage with the texts in my field, and it also shaped how I think about the traditions from which those works derive.
I am also drawn to these areas of research precisely because they are under-researched. This is in part because scholars have long been interested in origins in Islamic studies. As a corollary, works from later times have often been depicted as originating from a period of decline, and stamped by their period. For these reasons, most of the works in what we can call the post-classical period have received little to no attention. Just as an example, even though the Mukhtaṣar I just mentioned was central for hundreds of years, and even though there is probably no major manuscripts library without a copy of this work, if not dozens of copies, there is nothing substantial written on it in the western academy. This, at least to me, creates this strange dissonance in how we present and engage with the past, where works like this that were clearly important are understudied, while other works which were relatively less important enjoy the continued attention of scholars today. Even worse, the ideas and theories that developed in this long period of scholarship remain relatively unknown, which creates its own host of problems. For example, sometimes the same theories are assumed to have no precedent and are simply replicated today. The long and the short of it is that because of my training in these areas, I want to make substantial contributions to our knowledge of two fields which are critical and have relevance today but remain understudied.
I should say something about manuscripts. Using manuscripts is unavoidable in the field because so much of the heritage of Islamic scholarship is available only in manuscript form and restricting yourself to printed works severely limits the scope of your scholarship. Even before any type of formal training in manuscripts, I was using manuscripts for research or just for interest. A lot of the time when I would look for a book, its manuscripts would come up in internet searches; someone had helpfully uploaded a copy to some internet forum or site. Some of those forums have unfortunately gone defunct and have been replaced to varying degrees with other sites or types of social media. In my undergrad and MA, I started to work on some of Walid Saleh’s manuscripts projects related to tafsīr, and that was my first formal training in that area. For example, I read with him the entirety of a treatise he was editing by a Mamluk scholar named al-Biqāʾī, and did some work for Professor Saleh on the introduction another scholar, al-Aṣfahānī, wrote for his tafsīr. During my PhD, I worked on another manuscripts project with him; we edited a lacuna that was missed in a recent printed edition of an eleventh century tafsīr work by al-Wāḥidī. I also worked on a manuscripts project for Jeannie Miller on using marginalia in manuscripts of al-Jāḥiẓ’s Kitāb al-Ḥayawān, or Book of Animals, to trace the transmission of that work. That project informed some of the focus on paratexts in my dissertation. Those were some of the influences in my work on manuscripts.
2. What can you tell us about your dissertation?
I wrote my dissertation at the University of Toronto, although from home would probably be more accurate, because I actually researched and wrote it almost in its entirety during the worst of the pandemic. I had received a grant from U of T to do some manuscripts research at the Süleymaniye library in Istanbul, which I did for a couple of months in the fall of 2019. When I was there, I looked at manuscripts of the two main works of an eleventh century grammarian, ʿAbd al-Qāhir al-Jurjānī, his Dalāʾil al-iʿjāz (Markers of Inimitability) and his Asrār al-balāgha (Secrets of Eloquence), because I was working on ʿAbd al-Qāhir for a larger project. During the pandemic, in the Spring of 2020, I began to work on these manuscripts in earnest, thinking that the research on their paratexts would result in an article. But that one article became two, then morphed into three, and then I realized I had a whole new project. I think that’s probably a common experience for scholars doing continued research in the humanities. And that became my dissertation. It recently won the Malcolm H. Kerr dissertation award, honorable mention for the humanities.
The dissertation itself was meant to show how we can trace an intellectual history, in this case primarily related to balāgha and tafsīr, through the use of paratextual material. In this case, I made use of paratexts, here meaning any written material other than the main text itself, taken from over thirty manuscript copies of ʿAbd al-Qāhir’s works. ʿAbd al-Qāhir’s works, especially the Dalāʾil, were foundational for the emerging discipline of balāgha. They would serve as the basis for later textbooks and commentaries in that field.
I used paratextual evidence – ownership notes, colophons, and substantive marginal notes written by scholars who owned copies of his works – to show how these classic works were not lost, as is sometimes claimed, but were rather used, engaged with, and reintroduced throughout the postclassical period up to the modern era. In a specific sense, my dissertation was about these two works, and balāgha and tafsīr, and commentary writing in the post-classical period. However, because I was primarily using paratextual evidence, the project was in a larger sense about broader concerns in book history, scribal and scholarly communities, and intellectual history.
3. What are you working on right now, any specific project?
I have a few projects occupying me. I am currently working here at McGill on the tradition of supercommentary writing on the Qur’an and what it meant to practice Qur’an commentary by the seventeenth century in the pre-modern period. Supercommentaries, by this time, had become a massive endeavour and had become their own genre of writing: they had their own set of concerns and references. I am working on a type of pre-modern footnoting, which is one strategy to manage the information in these large projects. I discovered this strategy in manuscripts of a supercommentary in tafsīr by a seventeenth century scholar, Shihāb al-Dīn al-Khafājī, who wrote his commentary on the tafsīr of al-Bayḍāwī, a fourteenth century scholar. This dovetails nicely with my dissertation, because supercommentary writing is part of that engagement with ʿAbd al-Qāhir, and also because Shihāb al-Dīn al-Khafājī, coincidentally, is one of the most famous owners of ʿAbd al-Qāhir’s works. I am also working on a monograph that traces the interrelated history of balāgha and tafsīr, with a focus on some broader issues, including verbal irony and rhyme in the Qur’an. That is a project that focuses on the content of the commentary and supercommentary traditions in those disciplines, and so it complements the focus on paratexts in my other project. Finally, I am working on revising my dissertation into a monograph for publication.
4. Is there anything else you would like to share with us?
I received a grant from the Max Weber Foundation to do some manuscripts research this year in Italy, Istanbul, and India, so I am very excited about that. I am presently in Rome now. I saw a massive flock of starlings swarming by the Vatican, which was my first time seeing that. It’s spectacular! I am examining copies of commentary works in my two primary fields for their paratextual evidence. I am optimistic that they will contain a wealth of evidence useful for reconstructing how these works were transmitted and used. In general, I hope that even more scholars will study the content of commentary writing and manuscripts from this period. It is mostly untouched material, and there really is no shortage of amazing discoveries awaiting the unsuspecting researcher.
At the end, we would like to thank you for participating in this interview for the library blog, this is greatly appreciated. And we wish you the best of luck in all of your endeavors!
Disclaimer: The views and opinions expressed do not necessarily reflect the views and opinions of the Islamic Studies Library nor McGill University
Morgan Library & Museum, located in New Your City, is a museum and an independent research library and is famous for its manuscripts’ collections which mainly consists of medieval and Renaissance manuscripts, yet Morgan Library and Museum houses various important Islamic manuscripts as well.
An online exhibition, “Treasures of Islamic Manuscript Painting from the Morgan” show cases some of these manuscripts containing exceptional paintings as well as religious and secular documents. These manuscripts range from the one that highlight works of “science, biography, history, and poetry” to Qur’an manuscripts. This exhibition provides access to a rich and diverse collection of Islamic manuscripts dating from the late Middle Ages to the nineteenth century.
“Included are such important manuscripts as the Manāfi˓-i hayavān (The Benefits of Animals)—one of the finest surviving Persian examples—and the richest illustrated life of the beloved poet Rūmī (1207–1273). Also featured are pages from the Mughal and Persian albums that Pierpont Morgan acquired in 1911 from Sir Charles Hercules Read, Keeper of British and Medieval Antiquities at the British Museum, and miniatures illustrating the work of great Persian poets.”
Manuscripts are digitized with high resolution which makes it easy to look at various details and vivid colors in paintings. Each page or painting comes with a more detailed information about its time of creation as well of a description about its content.
“Youth Flexing a Bow“
Al-Su˓ūdī, The Valley of Diamonds and Jewels
To read more about how the Morgan’s Islamic collection came to existence click here .
Back in 1973, a preservation campaign of the Timbuktu’s collection made of approximately 400,000 codices was initiated by the Ahmed Baba Center (CEDRAB). In 1996, the newly founded association SAVAMA-DCI started raising awareness among private owners about the value of their family manuscripts, providing technical and financial support for the processing and conservation of these materials, and encouraging them to keep the manuscripts in their possession. If funding was limited at first, the association was over time able to collect enough funds to ensure the preservation and inventory of the collections. In 2012, with the jihadist occupation of Northern Mali, the fear that manuscripts would be destroyed lead to the transfer of Timbuktu’s manuscripts collections to other towns in the region like Bamako. According to SAMAVA-DCI over 370.000 codices were rescued.
« Dans la nuit noire de notre existence, les manuscrits sont les projecteurs qui éclairent le passé. »
Dr. Abdel Kader Haidara, fondateur de SAVAMA-DCI
The Timbuktu Manuscripts virtual exhibition is incredibly rich (more than 40.000 manuscripts from libraries and private collections) and provides many options to learn about the collections, their history, and the rescue and preservation processes.
Explore the numerous options available to navigate the exhibition
The website includes:
shorts videos documenting the manuscripts’ preservation
pictures documenting the rescue operations, and the digitization of manuscripts
The archives includes more than 400,000 handwritten pages from the Qur’an, mathematical, astronomical and medical treatises, sex and black magic manuals, etc. dating from the 11th to the 20th century. A selection of manuscripts are accessible full-text from section 2. The Books. Section 3. Grid View allows to glance at individual pages displayed in a table view when section 4. A Universe of Verses gives access to individual pages in what appears like a much less organized display:
2. The Books
3. Grid View
4. A Universe of Verses
At the very bottom of the main page, The Timbuktu Manuscripts virtual exhibition links to other Google Arts & Culture projects to learn more about Malian music, modern art, architectural heritage, etc.
The Timbuktu Manuscripts website will default to the language of your Google Account. But the interface is accessible in any language available in Google (although some content may not translate).
And for those eager to learn more about the Timbuktu manuscripts, we suggest they go visit the Tombouctou Manuscripts Project website. This project focusing on the “content of the manuscripts, the circulation of scholars and ideas, the economy of the manuscript book, and other aspects of the “work of scholarship” in Timbuktu” was established in 2003 by an Associate Professor at the University of Cape Town (South Africa) and remains very active.
The Minassian collection consists of numerous precious miniature paintings from the Persian, Mughul and Indian traditions. The manuscripts and miniature paintings of this collection are housed in John Hay Library at Brown University.
“Figure lying on bed in outdoor setting is watched by four other figures. Possible funeral scene. The text that is second from the top, encased in the peachish area, says, in Arabic, “Bismillah e rehman i rahim”. “Leaf” Minassian Collection of Persian, Mughal, and Indian Miniature Paintings. Brown Digital Repository. Brown University Library. https://repository.library.brown.edu/studio/item/bdr:80654/
This collection is from the estate of Mrs. Adrienne Minassian the daughter of an active art collector and dealer of Islamic and Near-Eastern antiquities, Kirkor Minassian (1874-1944), he was based in New York and Paris in the early 20th century. Mrs. Minassian continued her father’s legacy and she too was one of the few dealers of Islamic art in America. After her passing in a serries of bequests her collection was given to Brown University. To read more about Mrs. Minassian and her Father click here.
This collection is accessible online through the Brown University Center for Digital Scholarship.
The paintings often include text from Persian and Indian tales. Many of the illustrations within the Minassian Collection are depictions of stories from the classical Persian text, Shahnama of Ferdowsi.
Black ink drawing of male bust in profile. Fine line quality, no color used. “Leaf” Minassian Collection of Persian, Mughal, and Indian Miniature Paintings. Brown Digital Repository. Brown University Library. https://repository.library.brown.edu/studio/item/bdr:80739/
Physical Description: Excellent workmanship on miniature. Image in excellent condition, slight damage to surrounding paper. Paper is rather heavy, but not coarse. Water stain evident on verso. Beautiful specimen. Colors appear as brilliant as inlay. Leaf is very similar to a depiction of Yusof published in Soudavir which is identified as Bukhara style. “Leaf” Minassian Collection of Persian, Mughal, and Indian Miniature Paintings. Brown Digital Repository. Brown University Library. https://repository.library.brown.edu/studio/item/bdr:80651/
the collection can be browsed based on 3 Thematic Categories of Image and content, Material and Technique and Style and Type. Under each category there are more sub-categories. On the item level a description consisting of an abstract of the item and a note is provided, which present more detailed technical and historic information about the paintings style and content .
Is a permanent online exhibit*. This online exhibit is showcasing materials and tools of Islamic literate culture housed in Indiana University collections. It explores various categories of items including Pens, Inks, Modern calligraphies and Marbled papers, Persian and Mughal illustrated manuscripts, Miniature manuscripts and Scroll, Ottoman devotional works.
These various items/topics are presented in five main categories of Writing Implements and Materials, Manuscripts, Paintings and Illustrations, Miniature Manuscripts and Scrolls, Early Printed Books and Modern Revivals. Each category begins with a historical or background information on the topic and its various aspects and continues to introduce some of the significant sample/item in that category. Also, each item comes with detailed information regarding the physical description of the item, content, date and location.
“This Arabic-Turkish dictionary is the first printed book from the Müteferrika press. This book includes as front matter many of the legal documents the publisher acquired in order to receive permission to produce his printed books. These legal documents have been reproduced as front matter in each copy of this particular book.”
Miniature Qur’an, 19th century, Iran. Available at Lilly Library, Adomeit Miniature Islamic Manuscripts C3.
This online exhibit has also dedicated a section called “Explore Manuscript” to six manuscripts specifically, in order to provide a visual overview of Islamic manuscripts, manuscripts illumination. Some of these six item are religious text some are literary work and they showcase artistic and thematic forms of Islamic book art traditions.
These selected manuscripts are consists of Shamshir Khani (Near Eastern mss Firdawsi Shahnama), Jami’s “Haft Awrang”, a Miniature Qur’an, an Illustrated Prayer Book (Duʿaname), Fragment of Kufic Quran and Qur’an (Juz’ 9 of 30) and their formal and decorative elements such as bindings, illuminated frontispieces, chapter headings, and illustrations have been highlighted.
A Mughal Nobleman
“This single folio painting, extracted from a manuscript or album, depicts a kneeling man in half-profile. The sitter is wearing a highly embroidered robe and bears a dagger upon which his right hand rests. The embroidered robe and ornamented dagger both help identify this person as a high ranking Mughal official. The sitter’s clothing and jewelry are rendered with great detail, as is the bowl and the fabric of the pillow. The background consists of a green hill with scattered trees and a grey cloudy sky. This portrait probably dates from the Jahangir (1605-27) period or the early Shah Jahan (1627-58) period. Jahangir period paintings are recognizable by their forest green backgrounds. Likewise, many albums were made which include the portraits of court officials.”
* “This permanent online exhibit is an adaptation of the Indiana University Art Museum special exhibition, From Pen to Printing Press: Ten Centuries of Islamic Book Arts on display March 7-May 10, 2009.” https://web.archive.org/web/20180521060600/http://www.iub.edu/~iuam/online_modules/islamic_book_arts/exhibit/index.html
Started in 2019, Wikilala is a digital library making available and full-text searchable documents printed between 1729, when Ibrahim Müteferriqa founded the first Turkish printing Press and the letter revolution in 1928. The project was launched by Hiperlink‘s (first Turkish digital library) project manager, Sadi Özgür, and an academic member at the History Department of Istanbul Aydın University that acted as a consultant, Harun Tuncer.
Wikilala aims “to enable researchers and enthusiasts studying in almost all branches of science, such as culture, art, history, literature, architecture etc. to rediscover even the smallest details in order to illuminate a landscape that has been dimly lighted for two centuries. (…) Wikilala allows (…) to access this huge storage of knowledge.”
According to the description on the “About” page, Wikilala includes thousands of books, magazines, journals, newspapers,etc. that have been digitized in high-resolution, catalogued, and OCR’ed (i.e. Optical Recognition Character) to allow for full-text searchability. The project also include the “latinization” of texts to allow people who don’t have command of Ottoman Turkish to search the texts in Latin script.
To access Wikilala materials, visitors need to create an account (which is free with an institutional email). Once logged-in, the entire library becomes available.
From the main page (captured above), users can search the library in Latin or Arabic scripts (thanks to a handy multilingual and multialphabets virtual keyboard), or pre-select the type of documents they want to search/read: Newspapers, Journals, Books, Manuscripts and Documents.
From the results page, users will be able to sort the list in the order they want (alphabetical, chronological, etc.) and/or refine the list using the filters available in the right-hand-side column.
There are two methods to open documents: clicking on the Read Now button at the bottom right of the item’s page, or scrolling down to the thumbnails view: both options will open Wikilala’s viewer. The viewer is limited to online reading and full-text search: unfortunately, it does not offer download, saving or printing options. Perhaps will this be a future development?
Wikilala is a platform developed by a private company named hiperkitap, that works on numerous other products individuals and institutions can subscribe to or purchase. McGill can trial it for free until the end of 2021: take advantage of it!
The interface is available in both Turkish and English.
