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Abstract The article investigates the fifteenth-century Ming diplomat Chen Cheng’s travel accounts by situating them against the backdrop of Islamic and Mongol history. The first part of the article presents Chen Cheng’s travels and his reports in the context of Ming-Timurid relations and comprehensively studies the existing editions of Chen’s writings. The second part of the article provides a complete, critical, and annotated translation of Chen’s travel narrative, the Xiyu fanguo zhi, and a selection of his poems that describe the Timurid and eastern Chaghatayid regions through which the ambassador traveled. The translation is based on the text from Chen’s personal literary collection, the Chen Zhushan wenji, which has not yet been adequately utilized in English scholarship. Incorporating information from contemporary sources, the annotated translation contextualizes Chen’s accounts in Islamic history of Western and Central Asia. Finally, the article supplements the translation with a biography of Chen Cheng and information extracted from his itinerary.

Abstract This essay offers an experiment in chronological boundary crossing as way of addressing questions about continuity and change in Central Eurasia. It analyzes the violent transformations of holy sites in Altishahr (more widely known as Eastern Turkistan or southern Xinjiang), examining the 11th-century transition from Buddhist to Muslim rule alongside the 21st-century efforts of the People’s Republic of China to transform sacred Islamic sites into nationalist showpieces and “Silk Road” tourism sites. This juxtaposition calls into question prevailing understandings of the 11th -century transition as a simple refashioning of existing Buddhist sites into Islamic forms, while also placing current Chinese restrictions on Islamic holy sites in a broader historical perspective. Together, these 11th- and 20th century transformations show that shrines act as cultural arbiters, establishing routes by which change has entered Altishahr and stubbornly preserving not just older meanings, but also older ways of knowing. At the same time, they are places where the dynamics of continuous meaning creation come into clear view—where cultural change itself becomes an explicit part of the narratives that bind people together in supposedly stable identity groups such as religions and nations.

Abstract In the University of Glasgow Library’s copy of Pius II’s Epistolae familiares (Nuremberg: Anton Koberger, 16 Sept. 1481), recorded on leaf 1–1v one can find a copy of a letter addressed to Pope Innocent VIII that starts with the heading “Soldanus pontifici Romano pro Restauracione Iunioris filii senioris Turchi”. The letter’s sender, who is referred to in the text as the “Sultan of Babylon”, was the Caliph of Cairo, al-Mutawakkil II (Abdul Aziz ibn Yaʿqub ibn Muhammad). The present text discusses the content of the letter and the issues regarding the question of its authorship. To ensure a comprehensive presentation of the argumentation, the paper not only discusses the content of the letter but also explores the wider context in which it was produced, situating it against the wider history of the Mamluk state and Mamluk diplomacy as well as the late medieval tradition of the exchange of correspondence (both real and fictitious) between the Christian and Muslim worlds. It needs underlining that not only has the content of the letter in question hitherto been substantially unknown to scholars, but the letter is furthermore the first discovered correspondent from an ʿAbbasid Caliph sent to the head of Western Christianity. The paper offers a contribution to research on intercultural communication. The paper comes with three appendices: a transliteration and a translation of the letter and a facsimile of the original record.

Abstract Museum Cuficum Borgianum (Rome 1782) is one of Jacob Georg Christian Adler’s works which traditionally mark the birth of Arabic palaeography. Almost a century ago the Russian Arabist Ignatij Kratchovsky considered Arabic palaeography an indispensable branch of knowledge that needed to be acquired. In 2023, however, Arabic palaeography is a discipline at risk. Rarely included in Oriental studies programs, Arabic palaeography is often confused with calligraphy and is absorbed into other fields relating to the study of artefacts, whilst being a philology-based discipline with a historical vocation. This contribution seeks to stress the value of Arabic palaeography as an essential discipline in the curriculum of students and (future) researchers and its potentials to enlarge and deepen historical and art historical research.

Abstract This essay examines modern states’ strategic destruction and patronage of Muslim shrines to consolidate majoritarian power. Drawing on Rian Thum’s notion of shrines as “durable sacred geography,” it conceptualizes shrines as active historical agents embedded in expansive transnational networks. Their extensive sacred geography enables shrines to persist as generative fulcrums that sustain meaning by bridging heterogeneous times and spaces despite tumultuous change. Challenging prevalent views of shrines as passive symbols, the essay delineates how the flexible reassembly of tradition across far-reaching networks empowers shrines to endure as pivotal arenas of ritual contestation from the medieval era into modernity. Their astounding continuity relies on mobilizing expansive geographies to creatively reconfigure tradition across eras.

Abstract The present paper aims to reconstruct tentative ways, in which the Black Death (the first wave of the Second Plague Pandemic) spread from its now-established home in the Tian Shan region to Western Eurasia between c.1338/41 and 1346. On the basis of all the available evidence—textual, palaeogenetic, archaeological, topographic, numismatic and palaeoclimatalogical—the article argues for two phases of the plague spread: (1) the slow phase of c.1338/41–45, hindered by political and commercial crises in the Mongol Empire, but especially the Chaghadaid khanate, as well as by local environmental conditions and (2) the fast phase of 1345–6, once the plague reached the territories of the Golden Horde. As it will be argued, commercial networks, both long-distance and local, across long-distance trade routes (so-called ‘Silk Roads’) played a paramount role in facilitating the spread of the plague. Although not claiming to have solved the mystery of the westbound plague spread, the paper aims to provide a first full-scale study of this kind, raising new research questions and forming a starting point for future research.

Abstract The last Tatar khan in the Crimean Peninsula, Şahin Giray, lived during the period that saw the annexation of this Ottoman suzerainty by the Russian Empire. He is the first recorded Muslim ruler in history who tried to introduce a program of modernization based on contemporary European models, and his reforms concerned all spheres of Tatar society. In spite of his collaboration with the Russian Empire, Russian historiography is generally critical toward this khan and skeptical regarding his reforms. The Ottoman historians saw Şahin as a traitor, therefore his achievements were ignored in their writings. A completely different approach regarding Şahin Giray and his innovations can be found in a little-known Jewish-Karaite chronicle, presenting an additional cultural-historical dimension from the perspective of minorities. The purpose of the present article is to analyze political and socio-cultural factors of these distinctions between the imperial standpoint and minority perspective.