By Denise Aigle
In The Mongol Empire among fantasy and Reality, Denise Aigle provides the Mongol empire as a second of touch among political ideologies, religions, cultures and languages, and, when it comes to reciprocal representations, among the a long way East, the Muslim East, and the Latin West. the 1st half is dedicated to The memoria of the Mongols in historic and literary resources during which she examines how the Mongol rulers have been perceived via the peoples with whom they have been involved. In Shamanism and Islam she reviews the notion of shamanism by way of Muslim authors and their makes an attempt to combine Genghis Khan and his successors into an Islamic framework. The final sections take care of geopolitical questions concerning the Ilkhans, the Mamluks, and the Latin West. Genghis Khan s successors claimed the security of everlasting Heaven to justify their conquests even after their Islamization."
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5 1 The consideration of myth is based on works dealing with Greek mythology, the structural analyses of Claude Lévi-Strauss, and Georges Dumézil’s exploration of the symbolic systems of the Indo-European peoples. In his inaugural lecture at Collège de France, Lévi-Strauss briefly praises history but from the point of view of anthropology. This view of history has been analyzed and questioned by Marc Gaborieau, “Anthropologie structurale et histoire,” Esprit 332 (1963): 579–595. 2 Muthôdes, an adjective derived muthos, refers to that which is legendary.
The tradition of the jāhilī panegyric ode became a model to be followed by the authors of the Arabo-Islamic qaṣīda. 40 The panegyric literature allows contemporary events to be interpreted and absorbed into a broader myth of cultural identity. 41 In Iran, the panegyric qaṣīda was influenced by Arabic models that were adapted to the courtlier image of the Iranian rulers. 42 His reign saw the culmination of attempts to versify the ancient Iranian epic tradition in Firdawsī’s Shāh-nāma, and Persian poetry became a model for glorifying a new ruler or dynasty.
To the End of Twelfth Century (Edinburgh: Edinburgh University Press, 1999), 20–23. 22 chapter 1 a commander under the Sasanian ruler Khusraw II, Kanārang. 27 Al-Maʿmarī’s prose work was followed by others, in both prose and verse, most of which were composed during the reign of the Samanid Nūḥ II b. Manṣūr (r. 365–87/976–97). It was probably shortly after that Firdawsī began his own Shāh-nāma. 28 By analysing the so-called “Older preface” to Shāhnāma dated to the middle of the fourteenth century, Olga Davidson reaches the conclusion that the earlier “prose Shāh-nāma” was not Firdawsī’s sole source.