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¹⁸ Bellah, Religion in Human Evolution, 210–323; Strathern, “Transcendentalist Intransigence,” 376–80.

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²¹ The “enactive” (mimetic, embodied) and “theoretic” (conceptual, cognitive) cultural forms are extensively discussed in Bellah, Religion in Human Evolution, 13–20, 273–82, passim.

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⁵³ In the case of Syria, twelfth-century ‘Alid shrines received substantial patronage from Sunni rulers and elites. Mulder, Stephennie, The Shrines of the ‘Alids in Medieval Syria: Sunnis, Shi‘is and the Architecture of Coexistence (Edinburgh: Edinburgh University Press, 2014)Google Scholar.

⁵⁴ The impact of Mongols and other Inner Asians as central to shaping Eurasian history is a key argument in Lieberman, Strange Parallels, vol. 2, 92–118.

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⁵⁸ Imam Reza's mausoleum is one of the better-studied shrines of Iran, and its history has been traced in May Farhat, “Islamic Piety and Dynastic Legitimacy: The Case of the Shrine of ‘Ali b. Musa al-Riḍa in Mashhad (10th–17th Century)” (PhD diss., Harvard University, 2002).

⁵⁹ Ghaznavid involvement with the Mashhad shrine is described in ibid., 39–43.

⁶⁰ al-Athir, Ibn, al-Kamil fi al-Tarikh, 13 vols. (Beirut: Dar al-Sadir, 1965)Google Scholar, vol. 9, 401.

⁶¹ Ibid., vol. 10, 211. Seljuq patronage of Mashhad is discussed in Farhat, “Islamic Piety,” 44–53.

⁶² Ibn al-Athir, Kamil, vol. 10, 522–23; Farhat, “Islamic Piety,” 46.

⁶³ Farhat, “Islamic Piety,” 53.

⁶⁴ Ibid., 48.

⁶⁵ Around this time, ‘Alid shrines in Syria also gained broad acceptance from the Sunni elite. Mulder, Shrines, 247–66.

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⁷² At this time, ‘Alid shrines in Syria were also patronized by Sunni elites in this mode, with prayers inscribed for the prophet's companions who were despised as rivals of ‘Ali by the Shi‘is and ‘Alids. Mulder, Shrines, 96–97. It appears to me that such acts were a ritual means by which ‘Alid saint cults, which had grown popular under the ‘Alid and pro-‘Alid dynasties of the Fatimids and Buyids, could be incorporated by ascendant Sunni powers.

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⁷⁹ Ibid., 65.

⁸⁰ Pfeiffer, Judith, “Reflections on a ‘Double Rapprochement’: Conversion to Islam among the Mongol Elite during the Early Ilkhanate,” in Komaroff, Linda, ed., Beyond the Legacy of Genghis Khan (Leiden: Brill, 2006), 369–89Google Scholar.

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¹¹² Siddiqui, Iqtidar Husain, “The Early Chishti Dargahs,” in Troll, Christian W., ed., Muslim Shrines in India: Their Character, History, and Significance (New Delhi: Oxford University Press, 1989), 1–23Google Scholar.

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¹³² Ibid., 108.