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Books on the topic 'Safavidi'

Author: Grafiati

Published: 10 March 2023

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1

Bernardini, Michele. Il mondo iranico e turco dall'avvento dell'Islam all'affermazione dei Safavidi. Torino: Einaudi, 2003.

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2

Motivi persiani, e azerì: Persia, Safavidi e Ottomani nell'intreccio politico e narrativo di Venezia (secoli XV-XVIII). Roma: Istituto per l'Oriente C. A. Nallino, 2015.

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3

Guliyev, Ahmad. Safavids in Venetian and European Sources. Venice: Fondazione Università Ca’ Foscari, 2022. http://dx.doi.org/10.30687/978-88-6969-592-6.

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The emergence of the Safavid Empire in the early sixteenth century marked a significant change in the geopolitics of the Middle East. This momentous change coincided with the widening of Ottoman expansion eastward and the exploration by European powers, especially by Venice, of the possibilities of forming alliances against the Ottomans with the involvement of the Safavids. Thus, Ottoman threat and commercial interests contributed to the emergence and development of diplomatic, cultural, and trade relations between the Republic of Venice and the Safavid Empire, which lasted until the end of the seventeenth century. Drawing on the documents from the Venetian State Archives and other contemporary sources, this book focuses mainly on some aspects of Safavid diplomacy, including the language of the Safavid polity, the role of European subjects as interpreters for the shahs, material and visual characteristics of Safavid diplomatic letters to Venice, the attitude of the Safavids towards resident diplomacy, the reception of the European envoys in the Safavid court and Europeans’ perception of Safavid diplomatic practices, as well as the characteristics of the Safavid embassies to Venice. We have tried to explain the role of Turkish as a language of diplomacy and communication in Safavid-Venetian encounters. We have also attempted to explore briefly how the Venetians distinguished Safavid subjects according to their ethno-linguistic affiliations. Finally, we examine the Ottoman factor in Safavid-Venetian relations in order to establish to what extent, if any, the Ottomans had an impact on the overall character of Safavid-Venetian relations.

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4

Matthee, Rudi. The Safavid World. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822.

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5

Simnānī, Muḥammad Aḥmad Panāhī. Shāh Ismāʻīl Ṣafavī: Murshid-i surkh kulāhān. Tihrān: Kitāb-i Numūnah, 1992.

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6

M, Floor Willem, ed. Titles & emoluments in Safavid Iran: A third manual of Safavid administration. Washington, DC: Mage Publishers, 2008.

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7

Masrūr, Ḥusayn. Dah nafar qizilbāsh. Tihrān: Naqsh-i Qalam, 2000.

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8

Zayn al-ʻĀbidīn ʻAlī ʻAbdi Bayg Shīrāzī. Takmilat al-akhbār: Tārīkh-i Ṣafavīyah az āghāz tā 978 Hijrī Qamarī. Tihrān: Nashr-i Nay, 1990.

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9

Khvāndʹmīr, Amīr Maḥmūd Ibn. Īrān dar rūzgār-i Shāh Ismāʻīl va Shāh-i Ṭahmāsb Ṣafavī. Tihrān: Bunyād-i Mawqūfāt-i Duktur Maḥmūd Afshār Yazdī, 1991.

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10

al-Ḥusayn, Navāʼī ʻAbd, ed. Aḥsan al-tavārīkh. Tihrān: Asāṭīr, 2005.

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11

Rūmlū, Ḥasan. Şah İsmail tarihi: Ahsenü't tevârih. Ankara: Ardıç Yayınları, 2004.

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12

1931-, Calmard Jean, ed. Etudes safavides. Paris: Institut français de recherche en Iran, 1993.

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13

Farhangistān-i Hunar-i Jumhūrī-i Islāmī-i Īrān, ed. Hunar va miʻmārī-i Ṣafavīyah. Tihrān: Farhangistān-i Hunar, 2006.

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14

Shahnāz, Khvājah, ed. Maktab-i naqqāshī-i Ṣafavī-i Iṣfahān. Iṣfahān: Sāzmān-i Farhangī-i Tafrīḥī-i Shahrdārī-i Iṣfahān, 2008.

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15

The economy of Safavid Persia. Wiesbaden: Reichert Verlag, 2000.

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16

Musée du Louvre. Département des arts de l'Islam. and Sāzmān-i Mīrās̲-i Farhangī-i, Sanae-i Dasti va Gardeshgary Kishvar (Iran), eds. Le chant du monde: L'art de l'Iran safavide : 1501-1736. Paris: Somogy, 2007.

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17

Szántó, Iván. Safavid art and Hungary: The Esterházy appliqué in context. Piliscsaba, Hungary: Avicenna Institute of Middle Eastern Studies, 2010.

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18

Savory, Roger. Īrān-i ʻaṣr-i Ṣafavī. 4th ed. Tihrān: Nashr-i Markaz, 1995.

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19

Kim, Seob Boninsegni, and Pro Helvetia (Foundation), eds. Vanessa Safavi. Luzern: Edizioni Periferia, 2010.

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20

Islamic gunpowder empires: Ottomans, Safavids, and Mughals. Abingdon: Taylor & Francis Group, 2019.

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21

Streusand, Douglas E. Islamic gunpowder empires: Ottomans, Safavids, and Mughals. Boulder, Colo: Westview Press, 2011.

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22

Canby, Sheila R. The golden age of Persian art: 1501-1722. London: British Museum, 1999.

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23

The administrative structure of the Safavid Empire. Patna: Khuda Bakhsh Oriental Public Library, 2000.

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24

Rafīʻā, Jābirī Anṣārī. Dastur al-moluk: A Safavid state manual. Costa Mesa, Calif: Mazda Publishers, 2007.

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25

Portugal, the Persian Gulf and Safavid Persia. [Leuven]: Peeters, in association with the Iran Heritage Foundation and the Freer Gallery of Art & Arthur M. Sackler Gallery, Smithsonian Institution, 2011.

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26

Jaʻfariyān, Rasūl. Dīn va siyāsat dar dawrah-ʾi Ṣafavī. Qum: Intishārāt-i Anṣāriyān, 1991.

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27

Kalantars: Les seigneurs arméniens dans la Perse safavide. Paris: Geuthner, 2009.

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28

Hedayat Munroe, Nazanin. Sufi Lovers, Safavid Silks and Early Modern Identity. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463721738.

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This book examines a group of sixteenth- and seventeenth-century figural silks depicting legendary lovers from the Khamsa (Quintet) of epic Persian poetry. Codified by Nizami Ganjavi in the twelfth century, the Khamsa gained popularity in the Persian-speaking realm through illustrated manuscripts produced for the elite, creating a template for illustrating climactic scenes in the love stories of “Layla and Majnun” and “Khusrau and Shirin” that appear on early modern silks. Attributed to Safavid Iran, the publication proposes that dress fashioned from these silks represented Sufi ideals based on the characters. Migration of weavers between Safavid and Mughal courts resulted in producing goods for a sophisticated and educated elite, demonstrating shared cultural values and potential reattribution. Through an examination of primary source materials, literary analysis of the original text, and close iconographical study of figural designs, the study presents original cross-disciplinary arguments about patronage, provenance, and the socio-cultural significance of wearing these silks.

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29

Floor, Willem M. The Afghan occupation of Safavid Persia, 1721-1729. Paris: Association pour l'avancement des études iraniennes, 1998.

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30

Muhājir, Jaʻfar. al- Hijrah al-ʻĀmilīyah ilá Īrān: Fī al-ʻAṣr al-Ṣafawī : asbābuhū al-tārīkhīyah wa-natāʾijuhā al-thaqāfīyah wa-al-siyāsīyah. Bayrūt: Dār al-Rawḍah, 1989.

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31

Haneda, Masashi. Le châh et les Qizilbāš: Le système militaire safavide. Berlin: K. Schwarz, 1987.

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32

Haneda, Masashi. Le châh et les Qizilbāš: Le systeme militaire safavide. Berlin: Klaus Schwarz Verlag, 1987.

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33

Rajabī, Zaynab Rayḥānah, 1984 or 1985- and Qādirī, Fāʼizah, 1981 or 1982-, eds. Farsh-i Īrān dar dawrah-i Ṣafavīyah. Tihrān: Sāyahʹbān-i Hunar, 2014.

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34

Āyat Allāhʹzādah Shīrāzī, Bāqir, 1936 or 7- and Sāzmān-i Mīrās̲-i Farhangī, Ṣanāyiʻ-i Dastī va Gardishgarī (Iran). Pizhūhishkadah-i Gardishgarī, eds. Gumshudahʹī az hunar va miʻmārī-i Ṣafavīyah, Majmūʻah-i Shaykh Ṣafī al-Dīn Ardabīlī: Ṭarḥ-i bāzʹsāzī-i sardar-i ʻĀlīqāpū va iḥyā-yi tazyīnāt-i ān. Tihrān: Rasānahʹpardāz, 2009.

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35

Ḥāfiẓ Furqān, Zahrā, 1987 or 1988- and Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān, eds. Tabyīn-i maʻānī-i namādīn-i ʻanāṣur-i miʻmārī-i Islāmī-i ʻaṣr-i Ṣafavī: Ās̲ār-i Maydān-i Naqsh-i Jahān (Imām) Iṣfahān. Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān, 2017.

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36

Dowlat-i Safavieh [‎دولت صفویه‎]: Safavid State. ‎. Author, Ahmad Shahvary, 2007.

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37

Matthee, Rudi. Safavid World. Taylor & Francis Group, 2021.

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38

Safavid World. Taylor & Francis Group, 2020.

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39

Matthee, Rudi. Safavid World. Taylor & Francis Group, 2021.

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40

Matthee, Rudi. Safavid World. Taylor & Francis Group, 2021.

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41

Safavid World. Routledge, 2022.

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42

Anooshahr, Ali. The Early Safavids. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693565.003.0004.

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The nascent Safavid uprising by the militant shaykhs Junayd and Haydar (grandfather and father of Shah Isma‘il) tried to create cohesion among their motley army of Turkic recruits from Anatolia and others through uniformization, the rapid distribution of booty, and even the recruitment of slave soldiers. The goals of this chapter are the most complicated to accomplish, as the period was not captured by a single chronicler. In other words, we must rely on traces scattered across various texts to reach this obscure but much misunderstood period of history. In many ways the early Safavids modelled themselves after the Ottomans and tried to appeal to potentially disaffected soldiers there as the best source of recruits, not simply as Sufis or Turks, but as ghazis.

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43

Paperblanks. Safavid, Ultra, Dotgrd. Hartley & Marks Publishers, Incorporated, 2018.

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44

Safavid Government Institutions. Mazda Publishers, 2001.

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45

Kia, Chad. Art, Allegory and the Rise of Shi'ism in Iran, 1487-1565. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474450386.001.0001.

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Some of the world’s most exquisite medieval paintings, from late fifteenth-century Herat and the early Safavid workshops, illustrate well-known episodes of popular romances––like Leyla & Majnun––that give prominence to depictions of unrelated figures such as a milkmaid or a spinner at the scene of the hero Majnun’s death. This interdisciplinary study aims to uncover the significance of this enigmatic, century-long trend from its genesis at the Timurid court to its continued development into the Safavid era. The analysis of iconography in several luxury manuscript paintings within the context of contemporary cultural trends, especially the ubiquitous mystical and messianic movements in the post-Mongol Turco-Persian world, reveals the meaning of many of these obscure figures and scenes and links this extraordinary innovation in the iconography of Persian painting to one of the most significant events in the history of Islam: the takeover of Iran by the Safavids in 1501. The apparently inscrutable figures, which initially appeared in illustrations of didactic Sufi narrative poetry, allude to metaphors and verbal expressions of Sufi discourse going back to the twelfth century. These “emblematic” figure-types served to emphasize the moral lessons of the narrative subject of the illustrated text by deploying familiar tropes from an intertextual Sufi literary discourse conveyed through verses by poets like Rumi, Attar and Jami, and ended up complementing and expressing Safavid political power at its greatest extent: the conversion of Iran to Shiism.

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46

Iran Under the Safavids. Cambridge University Press, 2007.

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47

Paperblanks. FB Safavid, Midi,176pp. Hartley & Marks Publishers, Incorporated, 2017.

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48

R, Canby Sheila, ed. Safavid art and architecture. London: British Museum Press, 2002.

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49

Canby, Sheila R. Safavid Art and Architecture. Art Media Resources, 2002.

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50

Paperblanks. FB Safavid, Ult,176pp. Hartley & Marks Publishers, Incorporated, 2017.

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