The aesthetic power of Persian images and figures - the nightingale, the Simurgh, the chessboard of life - found in the works of Omar Khayyam and the poet-astronomer, Farid al-Din ’Attar, clearly delighted Borges and served to rhetorically embellish his own metaphysical explorations. Engaging with the ’Rubaiyat’ of Omar Khayyam, he perceived a model of translation as an act of mysterious, generative non-linear literary collaboration. ’Attar is the author of the exemplary literary construction of the theme of the seeker being sought. In fictions such as ’El Zahir’ and essays such as ’The Simurgh and the Eagle’, Borges enlists Persian referents to confront and unsettle the centre-periphery dynamics he, and subsequent post-colonial thinking, perceived at play among world literatures.

Chapter 4 examines how the Quran informs perception outside of the parameters of art. It traces an ontology of perception rooted in the heart emerging from a hierarchy of the senses implicit in Quranic passages. It contrasts the complex ontology of the Quran as representation of the divine tablet as simultaneously writing and sound, always complete and always immanent, with secular interpretations of its material history. The Quran emerges less as a book than as a sonic image of the divine continually present in all its parts. The second part of the chapter examines how internalized perception of the Quran gave way to extensive discourses of love, the composite senses, and the metaphor of the heart-as-mirror as central to sensory and imaginary experience. The emotive response to Quranic beauty reverberates with discourses of the heart, the imaginary, and the contemplative faculties in Islamic thought. The discussion suggests that the aesthetics of the Quran reflected and promoted existing norms of inward mimesis. Drawing out connections with Greek and Buddhist philosophy inherited through Sasanian and Abbasid policies of translation, the chapter belies later European appropriations of antiquity as exclusively ‘Western.’

Chapter 3 examines discussions about the mimetic possibilities of musical and visual images as reflected in late twelfth-century Persian-language epic poetry, focusing on intertextual and intermedial commentaries on philosophical discourses. Focusing on the narration and a sixteenth-century Mughal painting of a story about Plato as a musician in of the Iskandarnamah (1194) of Nizami of Ganj, the chapter argues that poetry served as a popularizing vehicle for Platonic thought consciously engaged at multiple moments in Islamic intellectual history. Painting augmented this discourse, enabling complex references to other texts including the fabular Kalila and Dimna and The Language of the Birds (1177) by Farid al-Din Attar. Delving into the poetry referenced through visual cues in the painting, the chapter reveals powerful currents of Platonic thought traced through Plotinus, the Brethren of Purity, ibn Sina, and the mystic Suhrawardi into the popular epic work by Attar. The analysis suggests that the mythic Simurgh central to the Language of the Birds incorporates complex Platonic symbolism into Islam, with strong implications about the limits and possibilities of representation. The intimacy of the poetry with Platonic thought suggests that far from inimical, philosophy and Islamic discourses may be indivisible.