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    This article has been cited by the following publications. This list is generated based on data provided by CrossRef.

    Anooshahr, Ali 2015. The Rise of the Safavids According to their Old Veterans: Amini Haravi'sFutuhat-e Shahi. Iranian Studies, Vol. 48, Issue. 2, p. 249.


    Csirkés, Ferenc 2015. Messianic Oeuvres in Interaction: Misattributed Poems by Shah Esmāʿil and Nesimi. Journal of Persianate Studies, Vol. 8, Issue. 2, p. 155.


    Babayan, Kathryn 1994. The Safavid synthesis: from Qizilbash Islam to imamite Shi'ism. Iranian Studies, Vol. 27, Issue. 1-4, p. 135.


    Allouche, Adele Ayoub, Mahmoud Mustafa Beard, Michael Blair, Sheila S. Bozorgmehr, Mehdi Dabashi, Afsaneh A. Edwards, Holly Gerami, Shahin Golombek, Lisa Golombek, Lisa Green, Jerrold D. Hanaway, William L. Jamison, Stephanie W. Kazemi‐Ferdows, Adele Kechichian, Joseph A. M´arkus, Kinga Millward, W.G. Parvin, Manoucher Poonawala, Ismail K. Sandler, Rivanne Simpson‐Hebert, Mayling and Sluglett, Peter 1989. Reviews. Iranian Studies, Vol. 22, Issue. 1, p. 66.


    KEDDIE, NIKKI R. 1982. Religion and Societies.


    Roemer, Hans 1974. Das fruhsafawidische Isfahan: als historische forschungsaufgabe. Iranian Studies, Vol. 7, Issue. 1-2, p. 138.


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  • Bulletin of the School of Oriental and African Studies, Volume 10, Issue 4
  • February 1942, pp. 1006-1029

The Poetry of Shāh Ismā'īl I

Abstract

MY interest in Shāh Ismā'īl's poetry was aroused thirty-six years ago, when from my Ahl-i Ḥaqq friends I learnt that the Khāṭu'ī mentioned in one of their hymns was no lessa person than the founder of the Ṣafavi dynasty: Khatā'ī-dä nāṭiq oldï, Türkistanïn pīri oldï “(Godhead) came to speech in the person of Khatā'ī, (who) became the pīr of the Turks (of Āzarbāyjān)”, according to the explanation given to me.

For some time I suspected the Ahl-i Ḥaqq doctrines to be identical with the arcana of the Safavids, but later came to the conclusion that the home of the former was in Kurdistan, in the region of Sulaymānī, and that only by a kind of alliance were they related to the Ṣafavi propaganda.

It was only in 1920, in Paris, that I could carefully study a copy of Khatā'ī's dīvān (Bibliothéque Nationale, sup. turc 1307). This time my attention was attracted by the autobiographical hintsof the crowned poet and by the dialectic peculiarities of his Turkish poems. I read a paper on Shāh Ismā'īl's poems before the Sociètè Asiatique (9th December, 1921), and started on the preparation of a selection from Khatā'ī's dīvān. My work was several times interrupted.

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