Nomadic Encampment

Nomadic Encampment, a folio from manuscript of Jami's Layla va Majnun, ca. 1540, attributed to Mir Sayyid Ali (c. 1510-1572). This is an incredibly dense, double-register folio with two equal registers, each entire in itself and each fully alive. Above, in a rocky landscape dotted with white wildflowers, a transient encampment unfurls. On either side green tents yawn open, their cloth stretched taut against their anchor ropes, creating all the diagonalism the painting can allow itself. A brown cow, two black goats, a tethered camel and a groom restraining a horse, are all present in the middle ground, exhibiting an awareness of specific creature-liness beyond that found in much earlier Timurid art. The upper right-hand corner shows a smoky fire and piled firewood; in the upper left a tree and birds. Two figures in a tent at the far right, peering out of an opening, are rendered with a careful deference that indicates their privacy. A figure in blue crouches nearby. A washerwoman on the ground floor, on her hand, wears an almost microscopic hennaed arabesque; so small that if the painting were presented at eye level, this design would be imperceptible to most. Even so, it exists, fully rendered, as though the artist believed the world does not necessarily become less precise because the viewer fails to look. The lower register represents the story's narrative and ethical nexus. In the underbelly of a huge white pavilion tent (the summit just out of view, its interior carpeted in blue arabesque, its opening draped with a patterned blue textile of astonishing minuteness) are seven men seated in solemn meeting. Two of them, standing out most prominently, have before them a pen box, an ink pot, and a book. As Oleg Grabar and Mika Natif established in their 2001 article for Muqarnas, the painting almost certainly depicts the fathers of Layla and Majnun on the occasion of the signing of the marriage contract that will keep them apart. The writing tools, the symbols of reasoned deliberation, function here as the instruments of tragic logic. Standing attendants encircle the pavilion tent and a similar pavilion to the right. In this second pavilion, and its attendant group, the narrative continues. All parts are painted with equal brightness, with equal importance, with equal knowability. Mir Sayyid Ali, born near Tabriz around 1510 CE was the son of the Safavid court painter Mir Musavvir. Although he was a younger painter for the major Shahnameh commissioned by Shah Tahmasp in the 1520s and 1530s, by the time of the regal Khamsa commissioned for Nizami (British Library, Or. 2265) during 1539-43 - from which this folio was likely excised - he was already a fully qualified painter. The 1606 writing of Qazi Ahmad in his Gulistan-i hunar had already awarded him the title of greater talent than his father, and the Mughal emperor Humayun was sufficiently taken by him that when they met in Safavid territory in 1544, the emperor attempted to purchase the painter from his employers for one thousand tumans. Mir Sayyid Ali followed Humayun to India, and there, under Akbar, he would eventually be in charge of producing the monumental Hamzanama, arguably the most ambitious illustrated manuscript of all time. What the painting portrays, however, is the precise instant when earthly logic prevents spiritual transcendence: the men are in their tents with their documents and their correct manners of proceeding, the formal refusal is made. They appear utterly right, and utterly wrong, in Mir Sayyid Ali's eyes, but his depiction offers them fine clothes, lovely vessels, correct forms, without any hint that these details make any difference whatsoever. The seemingly unremarkable quality that the Oxford Grove Art entry notes-that figures rarely seem to interact and that urgent emotion is absent-is actually the entire point. The painting itself is not an enactment of grief; rather, it portrays a world in which grief is the only logical, unavoidable outcome-an order of considerable beauty, intricacy and finality.