Доклады Международного конгресса ИИСАА. Т. 1

II. Middle East, Caucasus and Central Asia / Ближний Восток, Кавказ и Центральная Азия Доклады Международного конгресса по источниковедению и историографии стран Азии и Африки. Т. 1. 2020 91 stays of the majority as those of the nation. Contrary to these two positions, theMuslim League pronounced a two-nation theory. 1 Consequently, the British authorities hastily divided India into India and Pakistan and left the country. After the British departure, extreme forms of violence, wholescale massacres, and migration of civilians in both directions marked India’s independence and the birth of Pakistan. Within this broader context of Indian nationalism, the question is how the Ismailis, as a religious minority group, approached their identity, in which religion always plays the most important and influencing factor. In the late nineteenth and early twentieth centuries, there was a conscious revival of religious identity, particularly through the editing, translation, and publication of religious literature. This interest partly emerged from an internal self-conscious realization of the minority groups themselves and partly through the curiosity of European orientalists. European interest in oriental languages and literature was at its zenith in the second half of the nineteenth century. The translation of oriental literature from Sanskrit, Persian, and Pahlavi, to name a few, into major European languages attracted the attention of scholars in Paris, Oxford, Berlin, and St Petersburg. For instance, the Parsis and Zoroastrian literature became the focal point of domestic and foreign scholars. Many of the Avesta Nasks and related literature were edited in the original Pahlavi language and then translated and published into English, Persian, Gujarati, as well as other major European languages, such as French and German. Aseparate field Ismaili studies shaped after Ivanow started his research on Ismaili literature in 1931. A sporadic study of genuine Ismaili texts had taken place under the rubric of Persian literature. The works of Nāṣir Khusraw (d. 1093), poet, phi- losopher, and traveller, for example, attracted the attention of European orientalists in the late nineteenth and early twentieth centuries. His Safar-nāmah (Travelogue) and poetical works, namely Dīwān , Sa ʿā dat-nāmah , and Rawshanā ʾ ī-nāmah , 2 became popular among European scholars and publishers. 3 In the early twentieth century, his Wajh-e Dīn and Zād al-Musāfrīn 4 were also edited and published in original Persian. Although useful in its own right and context, the number of such works remained relatively small. Nevertheless, these works stirred up a rising consciousness and interest in Ismaili literature, which also positively influenced the interest of Ismaili 1 Jaffrelot C. Introduction. P. 4–5. 2 See: Ethé H. Nâsir Chusrau’s Rûśanâinâma. 1879–1880; Fagnan E. Le livre de la felicité par Nāçir ed-Dîn Khosroû. 1880; Teufel F. Zu Nâsir Chusrau’s Rûśanâinâma. 1882; Le Strange G. Diary of a Journey through Syria and Palestine. 1888; Browne E. G. Nāṣir Khusraw, Poet, Traveller, and Propagandist. 1905. M. Suhaili edited and published Nāṣir Khusraw’s Dīwān in Tehran, 1928. 3 Baiza Y. A Dream-Work: An Analysis of Nāṣer Kosrow’s Dream and Intellectual Transformation // Iranian Heritage Studies . 2018. Vol. 1, No. 1. P. 6. 4 M. Badhl al-Raḥmān edited Zād al-Musāfrīn in Berlin, 1923. M. Ghanīzāda and M. Qazwīnī edited Wajh-e Dīn and published it in its original Persian in Berlin, 1924.