Manuscripts have their own biographies. And those are not defined by their respective points of creation nor by the place where they end up. A book bio can be much more topsy-turvey or bodacious, depending on how you want to frame it. And often enough, we can only reconstruct parts of such a biography, exactly because they became embroiled in their own adventures at different points. This much is certainly true for the item which today is referred to as MS 1514 in Trinity Library, Dublin.Continue reading
In my last post I introduced the Arabic manuscripts beqeathed to Trinity College Library in the seventeenth century by Robert Huntingdon, provost of the College from 1683-92. I also conveyed that the later treatment of these materials by librarians – the physical placement of them on shelves – shows that their integrity as a single collection was recognized.
In numbers and quality, the center piece of the Arabic manuscripts collection at Trinity College is that of the English clergyman Robert Huntingdon (1637–1701). This post will look more closely at the donations he made to Trinity College in 1682. The second post will provide manuscript descriptions.
The Journal of Islamic Manuscripts has just published its newest iteration, a special issue on manuscript notes. The editor Boris Liebrenz is well-known as an authority on this “marginal” topic. My contribution looks in particular at four manuscripts today held at the Chester Beatty Library, Dublin, and traces their historical trajectories from Ibn Ṭūlūn’s original book endowment until their acquisition by Chester Beatty. Continue reading
Over the last year, Ibn Ṭūlūn’s documentation of teaching has repeatedly been addressed here. According to my own plan, this will be the last post on this issue for the foreseeable future. Thus, I would like to use this post to talk about some more general characteristics of these documentary texts. Once before, the difference between ijāzas and samāʿāt in this corpus has been discussed. Now it is finally time to give the ijāzas a more structured treatment as the samāʿāt received back then. Continue reading