Siga este link para ver outros tipos de publicações sobre o tema: Antiquités – Arabie.
Artigos de revistas sobre o tema "Antiquités – Arabie"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Antiquités – Arabie".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
König, Daniel G. "The Unkempt Heritage: On the Role of Latin in the Arabic-Islamic Sphere". Arabica 63, n.º 5 (10 de agosto de 2016): 419–93. http://dx.doi.org/10.1163/15700585-12341414.
Texto completo da fonteResumo:
As linguistic systems, Latin and Arabic have interacted for centuries. The article at hand aims at analysing the status of the Latin language in the Arab and Arabic-Islamic sphere. Starting out from the observation that Latin-Christian and Arabic-Islamic scholarship dedicated a very different degree of attention to the study of the respective ‘other’ language in the course of the centuries, the article traces the impact of Latin on an emerging Arabic language in Antiquity, provides an overview on the various references to Latin found in works of Arabic-Islamic scholarship produced in the medieval and modern periods, and provides an exhaustive list of Arabic translations of Latin texts. A description of the role played by Latin in the Arabic-speaking world of our times is followed by a discussion of several hypotheses that try to explain why Latin was rarely studied systematically in the Arabic-Islamic sphere before the twentieth century. Le latin et l’arabe, en tant que systèmes linguistiques, furent en interaction pendant des siècles. Le présent article a pour objectif d’analyser le statut de la langue latine dans le monde arabe et arabo-musulman. Partant de l’observation que les érudits latins chrétiens et arabo-musulmans se consacrèrent à différents degrés à l’étude de la langue de « l’Autre », l’article retrace l’impact du latin sur une langue arabe émergeant dans l’Antiquité, donne un aperçu des références à la langue latine dans les œuvres des érudits arabo-musulmans produites aux époques médiévale et moderne, et fournit une liste exhaustive des traductions des textes latins en arabe. Après avoir esquissé le statut actuel de la langue latine dans le monde arabophone de nos jours, l’article aborde plusieurs hypothèses qui essaient d’expliquer pourquoi le latin n’a guère été un objet d’études systématiques dans le monde arabo-musulman avant le xxe siècle. This article is in English.
2
Elmaz, Orhan. "Explorative Journey Through Hadith Collections". Journal of Arabic and Islamic Studies 21 (3 de agosto de 2021): 39–56. http://dx.doi.org/10.5617/jais.8966.
Texto completo da fonteResumo:
The article offers insight into a fresh way to utilise hadith collections beyond criticising their material in terms of their authenticity or discussing their implications for Islamic law. It builds on a digital corpus of collections to represent the wealth of canonical Sunni, Shia and Ibadite traditions. In this first exploration of this corpus, the interconnectedness of early Islamic Arabia with other parts of world is highlighted through an analysis of travelling words, proper names, and concrete objects in a few case studies organised into five sections by geographical area. These include translation, a Wanderwort, and contact through commerce and trade. The methods applied to analyse the material are those of historical and comparative linguistics. The results indicate that exploring linguistic aspects of hadith collections—notwithstanding editorial revision and their canonisation—can inform studies of language change in Arabic and set the course to research the standardisation of Arabic. Key words: Hadith Studies, historical linguistics, corpus linguistics, Middle Persian, Southern Arabia, Late Antiquity
3
Ashkenazi, Jacob. "Constructing Monastic Landscapes of Southern Syria in Late Antiquity". Studies in Late Antiquity 7, n.º 1 (2023): 75–105. http://dx.doi.org/10.1525/sla.2023.7.1.75.
Texto completo da fonteResumo:
While monastic landscapes in arid surroundings can be more easily defined, interpreting the imprint of monks on rural arable landscapes is more challenging. In the current study, I face this challenge by examining a late antique rural landscape, the fertile Vulcanic plains of southwest Syria, in the light of the document known as “the letter of the archimandrites of Arabia.” Analyzed by the distinguished orientalist Theodore Nöldeke in 1875, the letter is a declaration of faith, written in Syriac, dated to 570 and signed by 137 signatories, most of whom held the title of abbot (resh dira in Aramaic). Quite a few scholars have dealt with this letter and extracted valuable information out of its lines. In the following presentation, I will concisely review the various viewpoints from which they scrutinized the letter and offer an additional reading: a reading of a cultural landscape in which monasticism is a significant designer. Since archaeological records of monastic manifestations in this area are sparse and debated, I will use a comparative study of nearby rural landscapes that were surveyed during the last decades to facilitate a spatial interpretation of the monastic landscape encapsulated in and between the lines of the letter.
4
Oueijan, Naji. "Oriental Antiquity and Romantic Locality: The Gaze Backward and Inward". International Journal of Arabic-English Studies 11, n.º 1 (1 de janeiro de 2010): 17–28. http://dx.doi.org/10.33806/ijaes2000.11.1.2.
Texto completo da fonteResumo:
The Romantic literary figures found in the distant antiquities of the Orient, of Greece, and Arabia, irresistible attractions embodying the underlying genuine history of Western civilization and culture. Lebanon, Syria, Palestine, the Arabian Desert, and Egypt reflected a world of antiquity, which provided the Romantics with the opportunity to gaze backward and, consequently, explore remote otherness—itself responsible for shaping present Western Self. The Romantic artists and literary figures believed that this region enfolds within its antiquities the mysteries of the mind. They found in the tranquility of Oriental antique places, whether in reality or through the power of their imaginative faculties, possible prospects of hidden realities essential for self receptiveness, which had been despondent amidst the contradictions and complexities of the urban civilizations of Europe; i.e. those remote places, whether directly or indirectly gazed at, provided them with the opportunity to personally experience and perceive fundamental realities, which may have been underside Western civilization. To them, to dig into the mysteries of Self, they had to locate Self in Oriental antique sites. Crossing the demarcation line between the present and the past was an irresistible venture, which set in motion the recreation or location of Self by transcending its consciousness (the present or West) into the sub-consciousness (the past or East). Accordingly, the gaze backward was indeed a gaze inward..
5
Macdonald, Michael C. A. "Arabs, Arabias and Arabic before Late Antiquity". Topoi 16, n.º 1 (2009): 277–332. http://dx.doi.org/10.3406/topoi.2009.2306.
Texto completo da fonte
6
Kákosy, László. "The Illusion of Wealth". Arabist: Budapest Studies in Arabic 23 (2001): 135–40. http://dx.doi.org/10.58513/arabist.2001.23.13.
Texto completo da fonteResumo:
The article deals with several motifs attested from the Pharaonic ages to Late Antiquity even up to recent folklore. One such motif is treasure hunting, which is often hoped to be aided by magic spells.
7
Barinova, E. B. "Translation and interpretation of written sources of the ancient Chinese-Central Asian contacts in the researches of XIX-XX Centuries". Herald of Omsk University. Series: Historical studies, n.º 2 (2017): 7–12. http://dx.doi.org/10.24147/2312-1300.2017.2.7-12.
Texto completo da fonteResumo:
The article presents a review of translations and studies of Chinese, Arabic, Persian, European and other written sources, which reflect the inter-relations between China and Central Asian nations in antiquity.
8
Saad AlBakar, Fahd Ibrahim. "Arabic Maqāmāt in Light of Foreign Antiquities (An Inductive Study) Literature and Criticism". Al-Dad Journal 7, n.º 2 (31 de dezembro de 2023): 46–60. http://dx.doi.org/10.22452/aldad.vol7no2.3.
Texto completo da fonteResumo:
This research deals with an important subject, which takes a great place in the context of the linguistic and literary and criticism works which were the subject of foreign studies. This research is concerned with how non-Arab critics receive the ancient Arab prose. The research took the art of Arabic Maqāmāt as a model for it, as it touched the influence of this art which was famous and popularized by Badi'zaman al-Hamzani, Abu Bakr al-Hariri, and others. Their impact was evident in the global creativity map, whether in Persian, Spanish, Hebrew, or other literature. The importance of this research has been increased that it took care of the critical impact that these Arabic Maqāmāt left on foreigners where many of them pay great attention to it, as it also subjected to a distinguished critical standard, as in the case of one of the German orientalists who the search took him as evidence of that. Keywords: ancient Arabic prose - non-Arabic antiquities - influence and impact - Adam Metz
9
Grasso, Valentina A., Ana Davitashvili e Nadja Abuhussein. "Introduction. Epigraphy, the Qurʾān, and the Religious Landscape of Arabia". Millennium 20, n.º 1 (1 de janeiro de 2023): 1–14. http://dx.doi.org/10.1515/mill-2023-0002.
Texto completo da fonteResumo:
Abstract A wide range of archaeological finds is rapidly expanding our knowledge of the pre-Islamic cultural milieu and the political structures of the Arabian Peninsula during Late Antiquity, and thereby of the Qurʾān’s cultural context. This material can offer a complementary reading to the literary accounts on pre-Islamic Arabia, which were mostly composed outside of Arabia or long after the late antique period. There is a growing need to make the recent exciting discoveries of scholars working on the Qurʾān and Arabia more widely accessible to historians who may not have a solid background in archaeology and epigraphy. As such, the ERC project “The Qur'an as a Source for Late Antiquity” (QaSLA) organized a conference, titled “Epigraphy, the Qur'an, and the Religious Landscape of Arabia”, which took place in Tübingen on 8 – 10 September 2022. The three-day international conference brought together specialists in epigraphy as well as scholars of the Qurʾān to explore how recent epigraphic and archaeological findings and research have been changing our understanding of the Qurʾān and the Arabian religious, cultural, and political landscape. Accordingly, the conference sought to integrate new archaeological finds with ongoing studies on the genesis of the Qurʾān, its Arabian background, and the broader cultural milieu of pre-Islamic Arabia with a special focus on the dawn of Islam. The conference also featured an important contribution by Peter Webb on pre-Islamic poetry, another neglected corpus of inquiry into the history of pre-Islamic Arabia. Aiming to foster discussion between scholars, each panel was paired with a specialist on the Qurʾān or the wider history of Arabia.
10
Kenrick, Philip. "Supporting cultural tourism in Libya – a brief history". Libyan Studies 50 (22 de outubro de 2019): 51–57. http://dx.doi.org/10.1017/lis.2019.5.
Texto completo da fonteResumo:
AbstractTourists come to Libya for two reasons: to admire the antiquities and/or to experience the natural wonders of the desert. The flow of tourists in the twentieth and twenty-first centuries has been very variable, depending on political circumstances. As a result, the availability of authoritative guidebooks to the antiquities has also been variable. During the years immediately prior to the 2011 revolution, the Society for Libyan Studies has promoted the publication of new Libya Archaeological Guides, both in English for foreign visitors and (progressively) in Arabic for the benefit of the Libyan population.
11
WHEALEY, ALICE. "The Testimonium Flavianum in Syriac and Arabic". New Testament Studies 54, n.º 4 (10 de setembro de 2008): 573–90. http://dx.doi.org/10.1017/s0028688508000301.
Texto completo da fonteResumo:
‘Agapius of Hierapolis’ and Michael the Syrian's versions of the Testimonium Flavianum, a passage about Jesus from Josephus' Jewish Antiquities, both derive from the Syriac translation of Eusebius of Caesarea's Historia Ecclesiastica. Michael's Testimonium is more authentic than Agapius' Testimonium, and it is more authentic than the textus receptus in reading that Jesus was ‘thought to be the Messiah’. Some features of Agapius' Testimonium previously considered to be more authentic than the textus receptus can be explained by distinctive readings in the Syriac text that Agapius used.
12
PORMANN, PETER E. "CASE NOTES AND CLINICIANS: GALEN’S COMMENTARY ON THE HIPPOCRATIC EPIDEMICS IN THE ARABIC TRADITION*". Arabic Sciences and Philosophy 18, n.º 2 (setembro de 2008): 247–84. http://dx.doi.org/10.1017/s0957423908000568.
Texto completo da fonteResumo:
Galen’s Commentaries on the Hippocratic Epidemics constitute one of the most detailed studies of Hippocratic medicine from Antiquity. The Arabic translation of the Commentaries by Ḥunayn ibn Isḥāq (d. c. 873) is of crucial importance because it preserves large sections now lost in Greek, and because it helped to establish an Arabic clinical literature. The present contribution investigate the translation of this seminal work into Syriac and Arabic. It provides a first survey of the manuscript tradition, and explores how physicians in the medieval Muslim world drew on it both to teach medicine to students, and to develop a framework for their own clinical research.
13
Lefebvre, Éric. "L'"Image des antiquités accumulées" de Ruan Yuan. La représentation d'une collection privée en Chine à l'époque pré-moderne". Arts asiatiques 63, n.º 1 (2008): 61–72. http://dx.doi.org/10.3406/arasi.2008.1660.
Texto completo da fonte
14
Hoyland, Robert G. "Agapius of Manbiǧ, Qusṭā ibn Lūqā and the Graeco-Roman Past". Quaderni di Studi Arabi 16, n.º 1-2 (3 de novembro de 2021): 7–41. http://dx.doi.org/10.1163/2667016x-16010004.
Texto completo da fonteResumo:
Abstract This article looks at the routes by which knowledge of the Greco-Roman past was transmitted from late antiquity by Christian communities living under Muslim rule. The process involved translation from Greek to Syriac and from Greek and Syriac to Arabic. Once in Arabic, the lingua franca of the Abbasid Middle East, this historical material could be used by Muslim scholars to work into their histories of the pre-Islamic Middle East. This article also shows that historical texts could easily cross interconfessional lines and that their transmission, although handled very differently to scientific texts, was still part of the broader transfer of late antique culture to the Islamic Empire that is commonly referred to as the Graeco-Arabic translation movement.
15
van der Horst, Pieter W. "“India” in Early Jewish Literature". Journal for the Study of Judaism 46, n.º 4-5 (25 de novembro de 2015): 574–79. http://dx.doi.org/10.1163/15700631-12340443.
Texto completo da fonteResumo:
Several Jewish sources from late antiquity use the name India for what is patently not the country on the Asian subcontinent we call India today. In the light of Graeco-Roman usage in sources of the same period it becomes clear that the country meant is either Ethiopia or (a part of) Arabia.
16
Izdebska, Anna. "Tetractys". Intellectual History of the Islamicate World 9, n.º 1-2 (28 de maio de 2020): 140–68. http://dx.doi.org/10.1163/2212943x-20201015.
Texto completo da fonteResumo:
Abstract Tetractys was a Greek technical term, specific to the Pythagorean tradition, that the late antique neoplatonist philosophers considered to be the central notion of Pythagorean metaphysics. As the Greek philosophical heritage started to be translated into Arabic, this term also made its way into the new language, resulting in a number of different translations. This paper explores the ways in which the term tetractys was expressed in Arabic and then explained to the medieval islamicate readers. By comparing the ways in which specific authors and intellectual circles coped with a technical term that no longer assumed the philosophical significance it had had in Late Antiquity, I show the vagaries of the Greco-Arabic translation movement. The changing renderings and understandings of this term offers a great opportunity to understand the different factors that influenced the course of translating the Greek heritage into the Arabic world.
17
Vasiljević, Vera, e Staša Babić. "Mumija - telo, starina ili lek?" Issues in Ethnology and Anthropology 12, n.º 3 (18 de novembro de 2017): 785. http://dx.doi.org/10.21301/eap.v12i3.6.
Texto completo da fonteResumo:
In the Renaissance Europe, along with the keen admiration for Egyptian antiquities, a custom has been recorded of production and consumption of a powder healing a number of ailments, produced by grating mummies. The practice extended into the 20th century. The belief in the remedial effects of this substance is derived from the Classical and Arabic written sources, and may have been augmented by the ideas about the mystical wisdom of the ancient Egyptians, running throughout the European history and originating among the Classical Greeks. This exceptional example raises the problem of various ways in which the material remains of the past are perceived and classified. In the case of an Egyptian mummy, the object is a human body prepared for Afterlife in a culturally specific manner. Reception of ancient Egypt in subsequent epochs shrouded the practice of mummification, along with other aspects of this culture, in the veil covering the original character of the materialized trace. A human body – ecofact, subjected to a ritualized treatment, thus became an antiquity – artefact, whose possession insured social prestige. At the same time, precisely because its cultural affiliation, it was perceived as a source of healing powers, in the same way as some natural substances derived from plants or animals. The case of the Egyptian mummy illustrates the porosity of demarcation lines between the material traces of the past categorised as natural/cultural, artefact/ecofact, further leading to specialized and insufficiently integrated archaeological interpretations.
18
Mikulski, Dimitri V. "Cairo in 2023: Ancient Monuments, Books, Problems of the Contemporary Education and Political Anxieties". Oriental Courier, n.º 1 (2024): 192. http://dx.doi.org/10.18254/s268684310030207-5.
Texto completo da fonteResumo:
One of the favorite Arab cities for this author is the great and inexhaustible city of Cairo. Visiting it in November 2023 the Author of this paper managed to glance at the antiquities and the contemporary life of the capital of the Nile Country through the eyes of the professional Egyptian guide Mr. Ashraf, a descendant of the Mamluk warriors (Egyptian rulers of the 13th–16th centuries) and the Bedouins, who reside at the foots of the Great Pyramids since the 10-the century. Mr. Ashraf was relating the history of his family, showed the author the Pyramids and the Sphynx, a part of the treasures of the Egyptian Museum, the Coptic Church of St. Sergius and Bacchus (Abu Sarga) and the famous market of Khan al-Khalili. The Russian Arabist was listening and making mental notes of what was said. Besides that, he visited some book stalls, where he purchased a rear book, and observed what was happening at the evening streets of Cairo. Meanwhile the delegation, a part of which was the Author, met with the Russian Ambassador, participated in the opening ceremony of “The Russian Education in Egypt” exhibition, carried out the academic and practical conference “Human Being and the Values of the Contemporary World”, where Dr. Mikulsky had the honor of carrying out Arabic-Russian simultaneous interpretation. Thus, in this paper modern Cairo meets its Antiquity, the Middle Ages, the traditional Egyptian lifestyle, and the most acute contemporaneity.
19
Abdullah, Umar. "Khosrow I’s Foreign Policy and 6th century Yemen". Mirror - Undergraduate History Journal 44, n.º 1 (10 de abril de 2024): 92–101. http://dx.doi.org/10.5206/mirror.v44i1.17073.
Texto completo da fonteResumo:
In examining Khosrow I's expedition to Yemen, this paper looks at one of the pivotal fronts in the Great Game of Late Antiquity, the "cold war" between the Byzantine and Sassanian empires, the two superpowers of their age. It analyzes the King of King's decision to launch the mission from a mainly economic angle. It looks at southern Arabia's own intrinsic value, the geopolitical significance of Yemen in relation to the maratime Silk Road, and the rise of Mecca, a new commercial hub in neighbouring Hejaz. By doing this, the author hopes to exhibit the central importance which southern Arabia played in the geopolitics and commerce of Late Antiquity.
20
Al-Juboori, Ali Yaseen. "AN INSCRIPTION OF ASHURNASIRPAL II FROM THE IŠTAR-ŠARRAT-NIPHI TEMPLE AT NIMRUD". Iraq 80 (4 de junho de 2018): 3–13. http://dx.doi.org/10.1017/irq.2018.2.
Texto completo da fonteResumo:
An inscription of Ashurnasirpal II (r.883–859 b.c.) was found in the temple of Ištar-Šarrat-niphi at Kalhu (Nimrud) in 2001, during the excavations of the Nineveh inspectorate expedition (State Board of Antiquities and Heritage). The preserved text duplicates RIMA 2 A.0.101.1 i 18–117. This article presents a transliteration, a table of variants, and a translation into Arabic.
21
CARRARA, ANGELO ALVES. "GEOPONICA AND NABATEAN AGRICULTURE: A NEW APPROACH INTO THEIR SOURCES AND AUTHORSHIP". Arabic Sciences and Philosophy 16, n.º 1 (15 de fevereiro de 2006): 103–32. http://dx.doi.org/10.1017/s0957423906000245.
Texto completo da fonteResumo:
This article returns to an old but not hitherto satisfactorily solved question, and aims at putting forward a new approach to the study of the sources and authorship of two contemporary treatises on agriculture: the Nabatean Agriculture (in Arabic al-Filāḥa al-nabaṭiyya) and the Geoponica. Each of them embodies a long tradition reaching from Antiquity to the 10th century in two different cultural provinces expressed in Greek / Latin and Arabic languages. But there is another common feature of these works. Both of them survived in a significant number of manuscripts, and constitute a kind of revision of previous compilations which drew their contents from more ancient treatises brought to light between the 3rd and 6th centuries AD, and to some extent could be qualified as the outcome of an effort for systematising the corpus of agronomical science. Texts and translations from Greek to Latin, from Greek to Syriac or to Arabic, and from Arabic to Armenian attest to this cultural intercommunication.
22
Moseley, Geoffrey. "Found in Translation: An Arabic Phaedo Fragment (107d6-108c1) in Ruhāwī’s Adab al-ṭabīb and the Late Antique Transmission of Plato". Mnemosyne 71, n.º 6 (20 de novembro de 2018): 976–92. http://dx.doi.org/10.1163/1568525x-12342457.
Texto completo da fonteResumo:
AbstractI provide the first study of an extended Arabic quotation from Plato’sPhaedopreserved in a work of medical ethics by the ninth-century physician al-Ruhāwī. This quotation, I argue, is valuable both for its antiquity (itsVorlagelikely predated all extant non-papyri witnesses to thePhaedo) and for the text that it transmits. Through an analysis of seven readings transmitted in the quotation, I conclude that the Arabic version is of significant textual value. A valuable new witness to the late antique, Neoplatonic tradition of Plato, it presents a plausible and unique set of variants and confirms that the tradition had been extensively contaminated even before the production of the earliest extant codices.
23
ANTONINI, S., e G. Mazzini. "South Arabian antiquities in a private collection in Ar-Riyad (Saudi Arabia)". Arabian Archaeology and Epigraphy 9, n.º 2 (novembro de 1998): 261–72. http://dx.doi.org/10.1111/j.1600-0471.1998.tb00121.x.
Texto completo da fonte
24
Fröhlich, Ida. "Two Apotropaic Texts from the Jewish Museum of Budapest". Arabist: Budapest Studies in Arabic 9-10 (1994): 295–303. https://doi.org/10.58513/arabist.1994.9-10.17.
Texto completo da fonteResumo:
The Old Testament tradition frowns on magic and belief in demons. However, despite all disapproval, the practice of magic has a long tradition in Jewish lore, from antiquity up to the present day. Beliefs in demons have been widely known since ancient times, together with various methods of magic used to avert the evil influence of demons. This paper presents two printed apotropaic texts concerning the warding off of demons from the Jewish Museum of Budapest. The texts, printed in Budapest on sheets of 9×15 cm at the beginning of the 20th century, were – according to Jewish tradition – to be placed in the window of women’s room in a childbed. This practice is believed to ward off demons that threaten mother and child.
25
Yarbrough, Luke. "Inter-Confessional Church History: East Syrian Christian Identity and Islam in the Ecclesiastical History of Kitāb al-Maǧdal". Quaderni di Studi Arabi 16, n.º 1-2 (23 de dezembro de 2021): 125–70. http://dx.doi.org/10.1163/2667016x-16010007.
Texto completo da fonteResumo:
Abstract Kitāb al-Maǧdal is a large East Syrian theological treatise that was composed in Arabic, probably in the late tenth or early eleventh century CE. One section of the work is an ecclesiastical history of the Church of the East. This essay argues that close analysis of this section reveals that elite East Syrian identity in the period overlapped to a significant extent with contemporary Muslim identity, at the level of vocabulary and conceptions of revelation and communal history. In this sense, the work represents a kind of “inter-confessional” history writing. The essay aims to contribute to recent studies of Middle Eastern Christian identity and historiography, which have focused of Syriac sources and/or late antiquity rather than Arabic sources for the Islamic middle periods.
26
Vandoulakis, Ioannis M. "The Readings of Apollonius' On the Cutting off of a Ratio". Arabic Sciences and Philosophy 22, n.º 1 (27 de fevereiro de 2012): 137–49. http://dx.doi.org/10.1017/s0957423911000130.
Texto completo da fonteResumo:
During the second half of the twentieth century an attention of historians of mathematics shifted to mathematics of the Late Antiquity and its subsequent development by mathematicians of the Arabic world. Many critical editions of works of mathematicians of the Hellenistic era have made their appearance, giving rise to a new, more detailed historical picture. Among these are the critical editions of the works of Diophantus, Apollonius, Archimedes, Pappus, Diocles, and others.
27
YAMANAKA, Yuriko. "Aristotle's Letters to Alexander in Late Antiquity and Its Translation into Arabic". Bulletin of the Society for Near Eastern Studies in Japan 41, n.º 2 (1998): 229–44. http://dx.doi.org/10.5356/jorient.41.2_229.
Texto completo da fonte
28
Van Neer, Wim, Wim Wouters e Michel Mouton. "Evidence of sun-dried fish at Mleiha (S.-E. Arabia) in antiquity". Arabian Archaeology and Epigraphy 24, n.º 2 (11 de outubro de 2013): 224–31. http://dx.doi.org/10.1111/aae.12004.
Texto completo da fonte
29
Leahy, Kevin, Roger Bland, Della Hooke, Alex Jones e Elisabeth Okasha. "The Staffordshire (Ogley Hay) hoard: recovery of a treasure". Antiquity 85, n.º 327 (fevereiro de 2011): 202–20. http://dx.doi.org/10.1017/s0003598x00067545.
Texto completo da fonteResumo:
The Staffordshire (Ogley Hay) hoard was found on the 5–10 July 2009 by Mr Terry Herbert while metal-detecting on arable land at a site in south Staffordshire in the English Midlands (Figure 1).Mr Herbert contacted Duncan Slarke, the Portable Antiquities Scheme's Finds Liaison Officer for Staffordshire and the West Midlands, who visited the finder at his home and prepared an initial list of 244 bags of finds. These were then taken to Birmingham Museum and HM Coroner was informed. Duncan Slarke also contacted the relevant archaeological authorities including English Heritage, the Staffordshire Historic Environment Record, the Potteries Museum, Stoke-on-Trent, Birmingham Museum & Art Gallery and the Portable Antiquities & Treasure Department at the British Museum. A meeting was held in Birmingham on 21 July at which it was agreed that the controlled recovery of the remaining objects of the hoard and an archaeological investigation of the findspot was a priority. It was also agreed that one of the Portable Antiquities Scheme's National Advisors, Dr Kevin Leahy, should compile a hand-list of finds in preparation for the Coroner's Inquest.
30
إسماعيل عبد السلام, ياسر, e عبد العزيز منسي العمري. ""دراسة أثرية فنية تحليلية" (ق 6-8هـ/12-14م) نقوش شاهدية غير منشورة من نجران (Unpublished Grave Inscriptions from Najran (6-8 AH/12-14 BCE) ‘Archaeological, Artistic and Analytical Study’)". Abgadiyat 7, n.º 1 (2012): 25–61. http://dx.doi.org/10.1163/22138609-00701008.
Texto completo da fonteResumo:
This paper deals with the study of thirteen unpublished grave inscriptions from Najran in the Museum of Najran of Antiquities and Heritage, which mostly date from the sixth century AH to the eighth century AH (twelfth century CE to fourteenth century CE). The authors will analyze types, decorative elements, and linguistic formulas. Finally, the authors will compare the undated inscriptions with those of Najran and of other regions of Hijaz, particularly from Mecca. (Please note that this article is in Arabic)
31
Rizvi, Sajjad H. "The Arabic Hermes". American Journal of Islam and Society 27, n.º 2 (1 de abril de 2010): 120–22. http://dx.doi.org/10.35632/ajis.v27i2.1335.
Texto completo da fonteResumo:
Unfortunately there is still far too much by way of conjecture, innuendo,ahistoricity, ideology, and basic guesswork in the study of Islamic philosophyand mysticism, at least in what passes for historical studies of theseintellectual traditions. But as we have seen the serious study of intellectualhistory, particularly in the Graeco-Arabic period and in classical Islamdom,flourish, so too has attention been placed upon those critical intersectionsbetween disciplines and bodies of knowledge. One can no longer argue forthe Neopythagorean roots of a particular intellectual tradition or claim that athinker’s “esoteric” doctrine is due to his/her “hermeticism.”The publication of Kevin van Bladel’s revised Yale doctoral dissertationis a wonderfully solid historical masterpiece that greatly contributes to ourunderstanding of certain strands of intellectual transmission in the lateantique Near East, as well as disabuses us of many a myth about the presenceof Hermes and hermeticism in classical Islamic learned culture.Hermetic manuscripts on the occult, alchemy, and the esoteric doctrine ofthe soul abound within collections of Sufi works and without; what is criticalis to make sense of why they exist where they are found and to acquirea deeper sense of what constitutes the Arabic Hermes in the same way thatwe now understand far better the Arabic Plato and the Arabic Aristotle.The historical transmission of texts and ideas is not just an obsession ofthe positivist pedant, but rather a method to avoid woolly thinking on crossculturalrelations and their possibilities, exigencies, and lacunae. It is truethat unless texts were available to translators and adaptors, they could nothave emerged in an Arabic form. But we should not insist too much on stricthistorical orthographical trails, however, for orality did figure as a medium of transmission (no doubt partly influenced by Platonic logocentrism) andtexts sometimes disappeared and reappeared over the ages. Nonetheless, thestory of how early Muslims appropriated Hermes is a case in point of howideas and figures were taken from their Hellenic (or Hellenizing NearEastern, or maybe even orientalising Hellenic) contexts and naturalizedwithin an Arabic idiom. The author rather carefully avoids the use of theterms Hermeticist and hermeticism, because we have no evidence of anyMuslim community’s continuous engagement with hermetic learning andpractice from late antiquity into classical Islam ...
32
Carruthers, William. "Credibility, civility, and the archaeological dig house in mid-1950’s Egypt". Journal of Social Archaeology 19, n.º 2 (23 de janeiro de 2019): 255–76. http://dx.doi.org/10.1177/1469605318824689.
Texto completo da fonteResumo:
This article argues that forms of civility governing who possessed the credibility to carry out archaeological fieldwork in Egypt changed during the post-Second World War era of decolonization. Incorporating Arabic sources, the article focuses on the preparation of a dig house used during an excavation run by the Egyptian Department of Antiquities and the University Museum of the University of Pennsylvania at the site of Mit Rahina, Egypt, in the mid-1950s. The study demonstrates how the colonial genealogies of such structures converged with political changes heralded by the rise of Egypt's President Nasser. Preparing the dig house, Euro-American archaeologists involved with the excavation had to abide by social norms practiced by the Egyptians who had recently taken charge of the Department of Antiquities. Given that these norms often perpetuated older hierarchies of race, gender, and class, however, the article questions what the end of colonialism actually meant for archaeology in Egypt and elsewhere.
33
Zunoomy, M. S. "Comparison between the Literary Characteristics of Sangam Period and Pre Islamic Era – An Introductory Study". Shanlax International Journal of Tamil Research 5, n.º 4 (1 de abril de 2021): 51–60. http://dx.doi.org/10.34293/tamil.v5i4.3709.
Texto completo da fonteResumo:
Each communities involves in literary field to reflect their origin and uniqueness. Sangam Period on behalf of Tamil language and Pre Islamic Era on behalf of Arabic language are the mostly involvement periods in literary field. Both periods are still talked about in the field of literature that shows theirs antiquity and literary excellence. Literary discussion of these two different language literatures is an essential nowadays. According to this, the significant of this research indicates that each period has been analyzed separately in many views. But comparative analysis is deficiency. Therefore, this research uses comparative descriptive methodology to analysis literary characteristics among them. This paper aims to increase comparative literature discussions among the periods. Understanding the literature through another literature is the important. Therefore, this research will promote comparative studies among Tamil and Arabic literatures in the future.
34
Muhammad, Muhammad Tijjani. "Bina'u al-Qasidah Lada al-Sya'ir Usman Abdullah Yahya". Dzil Majaz: Journal of Arabic Literature 2, n.º 2 (25 de agosto de 2024): 215–28. http://dx.doi.org/10.58223/dzilmajaz.v2i2.261.
Texto completo da fonteResumo:
The poem in Arabic literature from antiquity has its own structure make the poets and critics made this structure basis of their works and the Arabic poem is composed of several sections so the first line of the poem is the introduction. This study uses a qualitative approach with the method used being a Literature Review. Data is collected from various references, both from primary and secondary books, as well as from related articles. Then get rid, to the conclusion for whom he composed poetry the ancient poets adhered to it and the later critics adhered to it. and this article deals with the historical bag ground of the poet Usman Abdullahi Yahya as its touched on the structure of poems to reach the purpose deserved goal and achieve what he hoped for in the poems.
35
Mohamed, Fadel Ali. "Appendix – Rock-Carvings at Kharsah Fadel". Libyan Studies 25 (janeiro de 1994): 40–44. http://dx.doi.org/10.1017/s0263718900006221.
Texto completo da fonteResumo:
[Dr Fadel was kind enough to provide the information given below at very short notice in two notes, one in English and one in Arabic (which was originally translated for us by Raymond Stock, M.A., Asian and Middle Eastern Department, University of Pennsylvania). The contents of the two notes have been combined here, after helpful discussion with Dr Hafid Walda of King's College London. We look forward to a more complete presentation of this important site in the near future (D.W., J.M.R.).]The rock-carvings which are the subject of this note were found in 1980 when a group of amateur archaeologists from Derna discovered an ancient site near modern Kharsah (in antiquity the small harbour of Chersis, Ptolemy, Geog. IV.2). The group, consisting of Faraj Al-Mzaini, Mustapha Ab-Shiha, Abdulla Ben Umran, Murzook Husain and Salheen Mansuri, observed traces of ancient occuption on the summit of the coastal hill known as Ras el-Gemal (Camel's Head), c. 20 km west of Derna, near the offshore island identifiable as ancient Aphrodisias (S. Stucchi, Architettura Cirenaica [Roma 1975] 108, n. 3), and beside a small wadi bringing water to the sea from the Gebel to the south. On the hill, which is a rocky outcrop full of caves, Mr Ramadan Kwaider, Inspector in Charge of Museums in the Department of Antiquities at Shahat, reported rock-cut representations of animals. They include long-horned cattle, certainly a cow (fig. 5), perhaps a bull, although this may be a Barbary sheep (fig. 6), along with an animal that resembles an elephant, drawn below the cow, at the bottom of the carved area – it is very small, but the space available was very small.
36
Siebert, Harald. "Transformation of Euclid’s Optics in Late Antiquity". Nuncius 29, n.º 1 (2014): 88–126. http://dx.doi.org/10.1163/18253911-02901004.
Texto completo da fonteResumo:
The tradition of Euclid’s Optics includes a number of versions and translations, whether in Greek, Arabic or Latin. They differ from each other to various extents with respect to their form, structure and content. Textual divergence concerns the very core of geometric optics, i.e. the opening definitions and first propositions. In these parts the variance of the different versions is most striking. Thus the tradition of the Euclidean text involved a transformation of the visual model that cannot be explained merely philologically or by incidental elements in the process of transmission. This paper aims to explain these textual transformations as an intentional process of updating and adapting geometric optics to the best of its understanding at a given time. For this purpose, the different versions of Euclid’s Optics are placed in the context of and compared with late antique and early medieval sources. From Ptolemy through al-Haytham, experience had been used as an argument either to refute or to defend the geometric model of vision. Indeed, the visual ray hypothesis turns out to be more or less or not at all compatible with experience in the various versions of Euclid’s Optics. Their divergence thus provides evidence of a lively tradition of Euclidean Optics whose core has been transformed by discussing and testing the visual model on empirical grounds.
37
Mouton, Michel. "The settlement patterns of north-eastern and south-eastern Arabia in late antiquity". Arabian Archaeology and Epigraphy 20, n.º 2 (novembro de 2009): 185–207. http://dx.doi.org/10.1111/j.1600-0471.2009.00314.x.
Texto completo da fonte
38
Macdonald, Michael C. A. ":Pre-Islamic Arabia: Societies, Politics, Cults and Identities during Late Antiquity". Journal of Near Eastern Studies 83, n.º 2 (1 de outubro de 2024): 343–48. http://dx.doi.org/10.1086/732264.
Texto completo da fonte
39
Mansour, Mourad, e Alhassan G. Mumuni. "Motivations and attitudes toward domestic tourism in Saudi Arabia". European Journal of Tourism, Hospitality and Recreation 9, n.º 1 (1 de maio de 2019): 27–37. http://dx.doi.org/10.2478/ejthr-2019-0004.
Texto completo da fonteResumo:
AbstractBeginning with the establishment of a Supreme Commission for Tourism and Antiquities’ (SCTA) in 2000, there have been official attempts by the government of Saudi Arabia to encourage domestic tourism in order to tap into the huge amounts that Saudis spend annually on vacations. This paper examines the motivations and attitudes of consumers toward tourism destinations and activities within the country (domestic tourism). Using data collected through a structured self-administered questionnaire, the study finds that familiarity and trust of the local environment, perceptions of the safer domestic environment, and limitations imposed by respondents’ vacation timing are the primary motives for choosing to spend their vacations locally, while lack of quality domestic tourist sites and services (including entertainment facilities), lack of tourism information, insufficient tourism organization services, and the harsh local environmental conditions during summer are factors that ‘push’ people from spending the vacations locally. Attitudes toward domestic tourism are generally negative, although there are significant differences in attitudes between respondents who prefer domestic destinations and those who prefer to travel out of Kingdom. Implications of the findings are outlined and discussed.
40
Okasha, Elisabeth, e Susan Youngs. "The Limpsfield Grange disc". Anglo-Saxon England 25 (dezembro de 1996): 63–68. http://dx.doi.org/10.1017/s0263675100001939.
Texto completo da fonteResumo:
In March 1992 a diminutive decorated disc was submitted for comment to the Department of Medieval and Later Antiquities, British Museum. The owner had found it by using a metal detector in an arable field south of the M25 motorway at Limpsfield Grange in the parish of Limpsfield near Oxted, Surrey (NGR TQ 4053). The disc appeared to be an isolated find and a Coroner's Inquest was not held. The piece was subsequendy sent for auction and acquired by the British Museum acting in cooperation with Guildford Museum. There is no Anglo-Saxon material recorded from the immediate area.
41
Kudelin, Alexander B. "On Distinctiveness of the Arabic Poetic Canon of the 13th to 18th Centuries". Studia Litterarum 7, n.º 3 (2022): 130–55. http://dx.doi.org/10.22455/2500-4247-2022-7-3-130-155.
Texto completo da fonteResumo:
The long period of the 13th to 18th centuries in Arab history has hardly received exhaustive treatment in international scholarship. To account for this deficiency, one might note that while in recent decades there has been much accomplished in the field of Oriental studies dealing with elucidating of Arabic poetry from antiquity to the 10th–12th centuries, Arabic literature of the 13th–18th centuries is still lacking attention prompted by advanced interpreting practices. The corresponding studies tend to overlook many achievements of international Medieval scholarship including those engaged with traditionalistic type of artistic mindset and with principles of canonfollowing creativeness. Also, late medieval Arabic works are often considered out of their proper context; namely, they are measured against theoretical and literary notions drawn from European literatures of Modern and Late Modern periods. In aiming to offer a corrective to previous interpretive models, this article reconsiders the intensive development of figurative speech techniques in classical Arabic poetry going back to the 2nd / 8th century. Special attention is paid to figurative techniques addressing visual perception and exhibiting the growing importance of the graphic side of writing. The article holds that late medieval Arabic literature is continuously aware of ancient heritage, given the importance of poetics of reminiscences, which back then used to inform such generic modes as takhmīs and tashṭīr. The article also regards works of Ṣafī al-Dīn al-Ḥillī (d. c. 749/1348), who is among the most renowned and noted Arab authors of the 8th / 13th–14th centuries.
42
Vasilyeva, Olga A. "To the problem of a provenance of Wladimir Golenischeff ’ collection: Acquisitions from antiquity dealers, local sellers and private collectors (based on archival materials)". Issues of Museology 13, n.º 2 (2022): 241–52. http://dx.doi.org/10.21638/spbu27.2022.207.
Texto completo da fonteResumo:
This paper deals with the analysis of the unpublished archival material kept in the Department of Ancient Orient at the State Pushkin Museum of Fine Arts. It is the so-called fichiers — the index cads written by Golenischeff ’ hand mostly in French. These index cards serve a very important source of the provenance of Egyptian monuments from Golenischeff collection. The value of this material is obvious as it comes from the first hands. However, we have few indications of the provenance comparing to the whole corpus of the fichiers, counting only 5% from the 6000 items. It is worth noting that the last 600 index cards have been written by hand ofTatjana Borozdina, and she borrowed the information about the provenance from her teacher Boris Turaev, who in turn was informed by Golenischeff himself. In present article, we study the indications concerning the acquisitions from antiquity dealers in Egypt as well as from various private collectors in Europe and Russia. We also know that many local sellers such as Egyptian fellahin (peasants) served as antiquity dealers and sold the objects to the European collectors (as well as to the famous antiquity dealers). Golenischeff could contact with these local people without mediators as he had a command of Arabic, and was acquainted with the then antiquity market. Apart from this kind of information, the index cards contain the references to the acquisitions at the different auctions and individual purchases. Many names of indicated persons in cards, however, are still unknown to us.
43
Yavuz, Mustafa. "Lichens in al-Biruni’s Kitab al-Saydanah fi al-Tibb". Early Science and Medicine 25, n.º 2 (30 de julho de 2020): 152–72. http://dx.doi.org/10.1163/15733823-00252p03.
Texto completo da fonteResumo:
Abstract Lichens are understood to be symbiotic organisms consisting of mycobiont and photobiont partners. This mutual partnership results in the production of unique secondary metabolites, which are used in contemporary pharmacy and medicine. The purpose of this study is to explore the uses of lichens in a particular period of medieval pharmacology: it retraced the relevant Arabic terms for, and descriptions of, lichens in the Kitab al-Saydanah fi al-Tibb, the “Book of Pharmacy in Medicine” written by Abu Rayhan Muhammad ibn Ahmad al-Biruni (973-1048). It will be shown that al-Biruni used اشنة (ushnah) for naming epiphytic lichens and حزاز الصخر (hazaz al-sakhr) for saxicolous ones. The information about lichens transmitted in his text is in accordance with that of his contemporary Ibn Sina, the famous physician and philosopher. In that period, the study, transmission and updating of the legacy of Antiquity promoted and influenced the use of lichens in Arabic and Islamic pharmacology and medicine.
44
Tageldin, Shaden M. "Hugo, Translated: The Measures of Modernity in Muḥammad Rūḥī al-Khālidī's Poetics of Comparative Literature". PMLA/Publications of the Modern Language Association of America 138, n.º 3 (maio de 2023): 616–38. http://dx.doi.org/10.1632/s0030812923000573.
Texto completo da fonteResumo:
AbstractIn the Ottoman-Palestinian intellectual Muḥammad Rūḥī al-Khālidī's Tārīkh ʿIlm al-Adab ʿind al-Ifranj wa-l-ʿArab, wa-Fīktūr Hūkū (1904, 2nd ed. 1912; History of the Science of Literature among the Europeans and the Arabs, and Victor Hugo), the figure of Victor Hugo marks the uneven chime and dissonance of select notes in Arabic and French literary epistemes and histories. Tracing Hugo's dictum that poetry inheres not in forms but in ideas to Arab-Islamic antiquity, al-Khālidī incarnates in Hugo the lost “nature” to which a fallen, “artificial” Arabic literature must return. In this regime of comparability, words must be cut to the measure of their meaning, and meter—poetic measure—tuned to the “natural” rhythms of speech. With al-Khālidī's translations of meter across time and language, this essay reads his translations of Hugo's theory and poetry (“Grenade”) to argue that the underlying concept of measure encodes a drive to equate the world's literatures and empires.
45
Donoso, Isaac Donoso. "The Islamic Musical Sciences and the Andalusian Connection: Juan Andrés’ «Letter on Arabic Music» (1785)". Journal of Usuluddin 49, n.º 1 (30 de junho de 2021): 151–82. http://dx.doi.org/10.22452/usuluddin.vol49no1.6.
Texto completo da fonteResumo:
Music was an essential part of the philosophical knowledge in the classical antiquity and then in the medieval era. Music provided tools to foster a global speculative knowledge, and the classical Islamic thought developed different musical sciences. This paper tries to describe the different approaches to the musical phenomenon from an Islamic perspective, and the feasible transmission of this knowledge to Western music via al-Andalus. In doing so, the paper places attention in the Italian «Letter on Arabic Music» written by the Spanish Jesuit Juan Andrés in 1785, one of the first documents attesting this connection.
46
Wadley, Lyn, Lucinda Backwell, Francesco d’Errico e Christine Sievers. "Cooked starchy rhizomes in Africa 170 thousand years ago". Science 367, n.º 6473 (2 de janeiro de 2020): 87–91. http://dx.doi.org/10.1126/science.aaz5926.
Texto completo da fonteResumo:
Plant carbohydrates were undoubtedly consumed in antiquity, yet starchy geophytes were seldom preserved archaeologically. We report evidence for geophyte exploitation by early humans from at least 170,000 years ago. Charred rhizomes from Border Cave, South Africa, were identified to the genus Hypoxis L. by comparing the morphology and anatomy of ancient and modern rhizomes. Hypoxis angustifolia Lam., the likely taxon, proliferates in relatively well-watered areas of sub-Saharan Africa and in Yemen, Arabia. In those areas and possibly farther north during moist periods, Hypoxis rhizomes would have provided reliable and familiar carbohydrate sources for mobile groups.
47
Spaulding, Jay. "The Chronology of Sudanese Arabic Genealogical Tradition". History in Africa 27 (janeiro de 2000): 325–37. http://dx.doi.org/10.2307/3172119.
Texto completo da fonteResumo:
Modern nationalisms first arose during the later eighteenth century around the wide periphery of the ancient heartland of western culture and gnawed their way inward during the course of the nineteenth century to the core, culminating in World War I, Each new nationalism generated an original “imagined community” of human beings, part of whose ideological cohesion derived from a sense of shared historical experience. Since the actual historical record would not necessarily satisfy this hunger, it was often found expedient to amend the past through acts of imagination aptly termed the “invention of tradition.”One of the many new “imagined communities” of the long nineteenth century took shape in the northern Nile-valley Sudan between the final disintegration of the old kingdom of Sinnar (irredeemable after the death of the strongman Muhammad Abu Likaylik in 1775) and the publication of Harold MacMichael's A History of the Arabs in the Sudan in 1922. The new national community born of the collapse of Sinnar, strongly committed to Arabic speech and Islamic faith, was tested by fire through foreign conquest and revolution, by profound socio-economic transformation, and by the challenges attendant on participation in an extended sub-imperialism that earned it hegemony—first cultural, and ultimately political—over all the diverse peoples of the modern Sudan.One important response of the nascent community to the trials of this difficult age was the invention of a new national historical tradition, according to which its members were descended via comparatively recent immigrants to the Sudan from eminent Arabs of Islamic antiquity.
48
Fowden, Garth. "Alexandria between Antiquity and Islam: Commerce and Concepts in First Millennium Afro-Eurasia". Millennium 16, n.º 1 (21 de outubro de 2019): 233–70. http://dx.doi.org/10.1515/mill-2019-0012.
Texto completo da fonteResumo:
Abstract Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon (451) that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is here studied especially through evidence for the city’s libraries and book trade, together with the impact of its educational curriculum from Iran to Canterbury. After the Arab conquest, Alexandria turned into a frontier city and lost its economic and political role. But it became a city of the mind whose conceptual legacy fertilized not only Greek scholarship at Constantinople, but also Arabic science and philosophy thanks to the eighth- to ninth-century Baghdadi translation movement. Alexandria emanated occult energies too, thanks to the Pharos as variously misunderstood by Arabic writers, or the relics of its Christian saints, not least the Evangelist Mark, surreptitiously translated to Venice in 828-29. Study of the astral sciences too - astronomy but also astrology - was fertilized from Alexandria, as far afield as India and perhaps China as well as Syria, Baghdad and Constantinople. Egypt’s revival by the Fatimids, who founded Cairo in 961, had little impact on Alexandria until about the end of the eleventh century when, for a time, the city attracted Sunni scholars from as far away as Spain or Iran, while commerce benefited from the rise of the Italian merchant republics and the beginning of the Crusades. While the early caliphate had united a vast zone from Afghanistan to the Atlantic, the eleventh century saw a reemergence of late antique distinctions between the Iranian plateau, Syro-Mesopotamia, and the two Mediterranean basins. Alexandria was one of the points where these worlds intersected, though sub-Saharan Africa, to which it formally belonged, remained largely beyond its horizon until the twentieth century.
49
Hovorun, Cyril. "Die polyphone Theologie der Kirchenväter. Der Beitrag des Johnnes von Damaskus". Evangelische Theologie 79, n.º 5 (1 de setembro de 2019): 393–401. http://dx.doi.org/10.14315/evth-2019-790511.
Texto completo da fonteResumo:
AbstractCan a compilation from the past be creative? Does the notion of tradition contradict the idea of innovation? The case of a Syrian theologian, who lived in the Arabic caliphate when Antiquity turned to the Middle Ages, whose name was John of Damascus, demonstrates that the answer to both questions can be positive, contrary to the common wisdom. The article explores the concepts of Tradition with capital T, traditions with lower case t, and traditionalism, through the prism of the writings of John. It argues that the best illustration to what tradition was for John, is not the famous »Black square« by Kizimir Malevich, but the Farbstudie Quadrate by Wassily Kandinsky.
50
Diez, Martino. "With Ibn Ḫaldūn in His Workshop: What He Read in Ibn al-ʿAmīd, What He Retained, and Why". Quaderni di Studi Arabi 16, n.º 1-2 (23 de dezembro de 2021): 196–232. http://dx.doi.org/10.1163/2667016x-16010008.
Texto completo da fonteResumo:
Abstract Ibn Ḫaldūn spent the last 24 years of his life in Egypt. There he enlarged the scope of his history, venturing beyond the boundaries of his own civilization. In this process, three authors played a crucial role: the Copto-Arabic historian Ibn al-ʿAmīd al-Makīn, the Josippon, and the Arabic translation of Orosius. Adopting a “coring method”, and based on Ibn al-ʿAmīd’s forthcoming edition, this article studies the use of the Coptic historian in a very limited, but significant, sample of Ibn Ḫaldūn’s history, i.e., the passage devoted to the Achaemenids. The comparison between the two texts allows to draw some conclusions regarding the process of transmission of historical materials from late antiquity to Islam. First, historiography was perceived by Ibn Ḫaldūn and several other Muslim authors as a discipline in which non-Muslims could participate, and the Bible was generally considered as a reliable source of information. Second, the accounts on pre-Islamic history which were more likely to be preserved shared three traits: they were mostly understandable, relevant to the readers, and non-controversial.