ated　and　the　Herat　style　of　illustration　overtook　all　of　Persia；

Jemalettin and his manuscripts were forgotten。 Doubtless； the logic behind

Kemalettin　R？za　of　Herat’s　violent　criticism　of　these　three　volumes　in　his　book

The　Blindman’s　Horses；　and　his　conclusion　that　they　ought　to　be　burned；　had

figured　in　this　turn　of　events。　Kemalettin　R？za　claimed　that　none　of　the　horses

described by Jemalettin of Kazvin in his three volumes could be a horse of

God’s　vision—because　none　of　them　were　“immaculate；”　since　the　old　master

had described them after he’d witnessed an actual battle scene； no matter

how briefly。 Since the treasures of Tall Hasan of the Whitesheep had been

plundered by Sultan Mehmet the Conqueror and brought to Istanbul； it

should e as no surprise that occasionally certain of these 303 stories

appear　in　other　manuscripts　in　Istanbul　and　even　that　some　horses　are　drawn

as　instructed　therein。

310

LAM

In Herat and Shiraz； when a master miniaturist nearing the end of his days

went　blind　from　a　lifetime　of　excessive　labor；　it　would　not　only　be　taken　as　a

sign of that master’s determination； but would be mended as God’s

acknowledgment　of　the　great　master’s　work　and　talent。　There　was　even　a　time

in　Herat　when　masters　who　hadn’t　gone　blind　despite　having　grown　old　were

regarded with suspicion； a situation that pelled quite a few of them to

actually induce blindness in their old age。 There was a long period during

which　men　reverently　recalled　artists　who　blinded　themselves；　following　in　the

path　of　th