Al-`Ayni’s working method for his chronicles: analysis of his autographical manuscripts
Al-`Ayni’s working method for his chronicles: analysis of his autographical manuscripts
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艾尼的编年史工作方法：对其亲笔手稿的分析
DOI：
10.1163/9789004413177_009
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发表时间：
2019
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影响因子：
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通讯作者：
Nobutaka Nakamachi
中科院分区：
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作者：
谷口淳一;近藤真美;伊藤隆郎ほか;河上麻由子;薗部寿樹;Retsu Hashizume;河上麻由子;山内譲・小林昌二・鎌倉佐保・木村茂光・村上絢一・川端泰幸・花田卓司・三枝暁子・吉永隆記・谷昇・門井慶介・服部光真・伊藤哲平・ 松井直人・上川通夫・春田直紀・山本隆志・海老澤衷・大山 喬平;Nobutaka Nakamachi
根据两本主要的Mamlūk传记词典，al-Sakhāwī‘S al-Ḍawʾal-Lāmiʿ和Ibnīī’al-Manhalal-ṣāfī，Badral-DīNal-ʿAynī(762-855/1361-1451)Badral-Dʿal-īʿī(762-855/1361-1451)Badral-Dʿal-īʿī(762-855/1361-1451)Badral-Dʿal-īʿī(762-855/1361-1451)Badral-D al-Qudūrī.这一说法表明，al-ʿAynī的书法给他同时代的知识分子留下了多么深刻的印象，尽管我们很难评价他的书法美学。幸运的是，现代学者可以查阅al-ʿAynī现存的数十份全息手稿，包括他著名的编年史ʿIqd al-Jumān fītaʾrīkh AHL al-Zamān.自本世纪以来，多位学者强调了al-ʿAynī的S全息图的存在。奥托·斯皮斯是第一个提到al-ʿAynī的S全息照片的学者，这些全息照片保存在Beyazıt国家图书馆(MSS Veliyyüddin2390年和2392年)。2编辑TSMK目录的Fehmi Edem Karatay说，艾哈迈德三世藏书中的十几卷ʿiqd al-jumān是作者手写的。3 S图书馆的另一份手稿，埃萨德·埃芬迪2317，也可以被添加到这份名单中。因此，已知存在15份标记为ʿIQD al-Jumān的全息手稿(见表8.1)。4这些手稿肯定是ʿIqd al-jumān的全息图吗？如果我们观察表8.1清单上最后三卷的时间跨度，我们会发现第17卷和第18卷之间以及第18卷和第19卷之间存在重叠。因此，这些手稿不能被认为是ʿIQD al-Jumān的连贯版本。另一方面，一些学者研究了al-ʿAynī和他的当代历史学家之间的相互关系，其中最著名的是al-Maqrīzī。因此，itisnotclearwhowrotethemoreprimarydescriptions.
According to the two major Mamlūk biographical dictionaries, al-Sakhāwī’s al-Ḍawʾal-lāmiʿ andIbnTaghrīBirdī’sal-Manhalal-ṣāfī, Badral-Dīnal-ʿAynī (762–855/1361–1451) wassowellknownforhisskilledpenmanshipandquickwriting that “he wrote [the book of] al-Qudūrī in one night.” 1 This statement suggests how much al-ʿAynī’s handwriting impressed his contemporary intellectuals, although it is difficult for us to evaluate the aesthetics of his penmanship. Fortunately, modern scholars can access dozens of extant holograph manuscripts by al-ʿAynī, including the holographs of his famous chronicle, ʿIqd al-jumān fī taʾrīkh ahl al-zamān.Sincethenineteenthcentury, severalscholarshavehighlightedtheexistence of al-ʿAynī’s holographs. Otto Spies was the first scholar to mention al-ʿAynī’s holographs preserved in the Beyazıt National Library (MSS Veliyyüddin 2390 and 2392). 2 Fehmi Edhem Karatay, who edited the catalogue of the TSMK, stated that a dozen volumes of ʿIqd al-jumān in the Ahmet III collection were written in the author’s hand. 3 Another manuscript in the Süleymaniye Library, Esad Efendi 2317, can be added to this list. Thus, fifteen holograph manuscripts labeled ʿIqd al-jumān are known to exist (see table 8.1). 4 Are these manuscripts definitely holographs of ʿIqd al-jumān? If we observe the time span of the last three volumes on the list in table 8.1, we find overlaps between volumes 17 and 18, and between volumes 18 and 19. Therefore, these manuscripts cannot be considered a coherent version of ʿIqd al-jumān. On the other hand, some scholars have studied the interrelationships between al-ʿAynī and his contemporary historians, the most famous among them beingal-Maqrīzī. Thus, itisnotclearwhowrotethemoreprimarydescriptions.