Introducing Judeo-Persian writings, this original collection gives parallel samples in Judeo-Persian and Perso-Arabic script and translations in English. Judeo-Persian writings not only reflect the twenty-seven centuries of Jewish life in Iran, but they are also a testament to their intellectual, cultural, and socioeconomic conditions. Such writings, found in the forms of verse or prose, are flavored with Judaic, Iranian and Islamic elements. The significant value of Judeo-Persian writing is found in the areas of linguistics, history and sociocultural and literary issues. The rhetorical forms and literary genres of epic, didactic, lyric and satirical poetry can be a valuable addition to the rich Iranian literary tradition and poetical arts. Also, as a Judaic literary contribution, the work is a representation of the literary activity of Middle Eastern Jews not so well recognized in Judaic global literature. This book is a comprehensive introduction to the rich literary tradition of works written in Judeo-Persian and also serves as a guide to transliterate many other significant Judeo-Persian works that have not yet been transliterated into Perso-Arabic script. The collection will be of value to students and researchers interested in history, sociology and Iranian and Jewish studies.

This first volume of a two-volume Handbook treats a challenging, largely neglected subject at the crossroads of several academic fields: biblical studies, reception history of the Bible, and folklore studies or folkloristics. The Handbook examines the reception of the Bible in verbal folklores of different cultures around the globe. This first volume, complete with a general Introduction, focuses on biblically-derived characters, tales, motifs, and other elements in Jewish (Mizrahi, Sephardi, Ashkenazi), Romance (French, Romanian), German, Nordic/Scandinavian, British, Irish, Slavic (East, West, South), and Islamic folkloric traditions. The volume contributes to the understanding of the Hebrew Bible/Old Testament, the New Testament, and various pseudepigraphic and apocryphal scriptures, and to their interpretation and elaboration by folk commentators of different faiths. The book also illuminates the development, artistry, and “migration” of folktales; opens new areas for investigation in the reception history of the Bible; and offers insights into the popular dimensions of Jewish, Christian, and Muslim communities around the globe, especially regarding how the holy scriptures have informed those communities’ popular imaginations.

In the course of their long history on Iranian soil the Jews of Iran have produced a large body of literature which has been little studied and published. This volume deals with one of the most prominent Jewish poets of Iran, known as 'Emrānī (1454-1536 C.E.). The book consists of three parts. The first part studies 'Emrānī's time, life and work and analyzes in depth the poet's last major work entitled Ganj-nāme (The Book of Treasure). Ganj-nāme, which is closely modeled after compositions of classical Persian literature, is 'Emrānī's versified commentary of the ethical tractate of the Mishnah commonly known as Pirqey Abot (“The Chapters of the Fathers”). The second part of the book offers the English translation, annotation and source study of Ganj-nāme. The third and last part of the book provides a critical edition of Ganj-nāme.

With its title borrowed from Machiavelli, The Persian Prince goes far beyond Machiavelli's wildest imagination as to how to rule the world. Hamid Dabashi articulates a bold new idea of the Persian Prince—a metaphor of political authority, a figurative ideal deeply rooted in the collective memories of multiple nations, and a literary construct that connected Muslim empires across time and space and continues to inform political debate today. Drawing on works from Classical Antiquity and the vast Persianate worlds from India to the Mediterranean, as well as the Hebrew Bible and European medieval mirrors for princes, Dabashi engages a diverse body of political thought to reveal the construction of the Persian Prince as a potent archetype. He traces this archetype through its varied historic gestations and finds it resurfacing in postcolonial political thought as a rebel, a prophet, a poet, and a nomad. Bringing poetics and politics together, Dabashi shows how this archetypal figure has long defined political authority throughout the wider Iranian and Islamic worlds. With meticulous attention to literary and poetic texts, moral and philosophical treatises, allegorical and anecdotal stories, sacred and secular evidence, visual and performing arts, histories of global empires and colonial conquests, this sweeping work offers a deeply learned, richly erudite, and transformative piece of critical thinking. As Dabashi shows, the Persian Prince remains the stuff of current debate across the Muslim and Persianate worlds, in contestations over the public domain and the collective will to power, and above all in the prospects of democratic institutions.

The Prince and the Sufi is the literary composition of the seventeenth-century Judeo-Persian poet Elisha ben Shmūel. In The Prince and the Sufi: The Judeo-Persian Rendition of the Buddha Biographies, Dalia Yasharpour provides a thorough analysis of this popular work together with the annotated text and English translation.

In the seventeenth century, the Persian city of Isfahan was a crossroads of international trade and diplomacy. Manuscript paintings produced within the city’s various cultural, religious, and ethnic groups reveal the vibrant artistic legacy of the Safavid Empire. Published to coincide with an exhibition at the Getty Museum, Book Arts of Isfahan offers a fascinating account of the ways in which the artists of Isfahan used their art to record the life around them and at the same time define their own identities within a complex society.

The Habsburg Empire was one of the first regions where the academic study of Judaism took institutional shape in the nineteenth century. In Hungary, scholars such as Leopold and Immanuel Löw, David Kaufmann, Ignaz Goldziher, Wilhelm Bacher, and Samuel Krauss had a lasting impact on the Wissenschaft des Judentums (“Science of Judaism”). Their contributions to Biblical, rabbinic and Semitic studies, Jewish history, ethnography and other fields were always part of a trans-national Jewish scholarly network and the academic universe. Yet Hungarian Jewish scholarship assumed a regional tinge, as it emerged at an intersection between unquelled Ashkenazi yeshiva traditions, Jewish modernization movements, and Magyar politics that boosted academic Orientalism in the context of patriotic historiography. For the first time, this volume presents an overview of a century of Hungarian Jewish scholarly achievements, examining their historical context and assessing their ongoing relevance.

First published in 2003, this is the first encyclopedic work to focus exclusively on medieval Jewish civilization, from the fall of the Roman Empire to about 1492. Based on the research of an international, multidisciplinary team of specialist contributors, the more than 150 alphabetically organized entries, written by scholars from around the world, include biographies, countries, events, social history, and religious concepts. The coverage is international, presenting people, culture, and events from various countries in Europe, Africa, and the Middle East.

In God and Man in Tehran, Hossein Kamaly explores the historical processes that have made and unmade contending visions of God in Iran’s capital throughout the past two hundred years. Kamaly examines how ideas of God have been mobilized, contested, and transformed, emphasizing how notions of the divine have given shape to and in turn have been shaped by divergent conceptualizations of nature, reason, law, morality, and authority. The book analyzes official government policies, modern textbooks, and university curricula; popular beliefs and ritual practices; and philosophical and juridical attitudes toward theological questions in traditional institutions. Kamaly considers continuity and change in religiosity under the Qajar and Pahlavi dynasties; the significance of outbreaks of messianic expectations; why a modernizing nation took a sudden turn toward state religiosity; and how the Islamic Republic deploys visions of God against foreign enemies and domestic critics. Beyond the majority Shia Muslim population, the book includes minority and suppressed voices. With a focus on the diversity of ideas of the divine, God and Man in Tehran offers a novel perspective on the intellectual movements that have shaped Iranian modernity.