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Contains selected papers given at the 4th-47th Seminars, held 1970-2015
Amēl-Marduk (561–560 BC), Neriglissar (559–556 BC), and Nabonidus (555–539 BC) were the last native kings of Babylon. In this modern scholarly edition of the complete extant corpus of royal inscriptions from each of their reigns, Frauke Weiershäuser and Jamie Novotny provide updated and reliable editions of the texts. The kings of the Neo-Babylonian Empire left hundreds of official inscriptions on objects such as clay cylinders, bricks, paving stones, vases, and stelae. These writings, ranging from lengthy narratives enumerating the deeds of a monarch to labels identifying a ruler as the builder of a given structure, supplement and inform our understanding of the empire. Beginning with a historical introduction to the reigns of these three kings and the corpus of inscriptions, Weiershäuser and Novotny then present each text with an introduction, a photograph of the inscribed object, the Akkadian text in a newly collated transliteration, an English translation, catalogue data, commentary, and an updated bibliography. Additionally, Weiershäuser and Novotny provide new translations of several related Akkadian texts and chronicles. Featuring meticulous yet readable transliterations and translations that have been carefully collated with the originals, this book will be the standard edition for scholars and students of Assyriology, the Neo-Babylonian dialect, and the Neo-Babylonian Empire for decades to come.
The Calendar was invented in ancient times to allow nations to pace their economic and social activities with climatic seasons. Throughout the history of civilizations, much depended on organizing and administering an accurate calendar. Hunter-gatherers needed the calendar to predict the migrations of herds of wild animals. As humanity advanced, farming communities required calendars to predict the coming of rain or the time of the flooding of rivers. Traders and seafaring communities needed to map the best time of the year to tackle the dangers of seas when sailing far from home. In contemporary times of globalization, calendars have become even more critical in optimizing the complex supply chains of local and global production cycles. Oral traditions ascertain that the Arabs of the Arabian Peninsula used a rudimentary lunisolar calendar, called in the literature the “Arabian Calendar.” Like with all nations, the lunisolar Arabian Calendar helped the Arabs organize their meager resources in the best ways possible. For example, research showed that the Ḥajj season and its pan-Arabian markets were scheduled to coincide with the date harvesting season peaking from July to September. The abundance of the date harvest available in this period, along with assigning the concept of inviolability to the Arabian months spanning this season, allowed them to travel across Arabia to Mecca to trade in the pan-Arabian markets and to participate in the religious rituals of their pilgrimage (the Ḥajj). It is asserted in this book that Prophet Muḥammad followed the lunisolar Arabian Calendar all his life. At the end of the tenth year after he migrated from Mecca to Medīna, and during his Farewell Pilgrimage, the Qurʾān sternly abolished the process of intercalation, i.e., the Nasīʾ, the very process which allowed the Arabs to organize their various economic and religious activities. When Caliph ʿUmar ibn al-Khaṭṭāb initiated the Hijri Calendar seven years after Prophet Muḥammad death, i.e., in 17 AH, he founded it as “purely lunar,” which meant its months were allowed to float within the solar year. Caliph ʿUmar is famous for his zeal in protecting the fundamental Islamic principle of monotheism. This, I show, was the reason for introducing the Hijri Calendar as purely lunar, because “Nasīʾ,” i.e., Quraysh’s method of intercalation was hopelessly entangled with the polytheistic religion of Quraysh, the Prophet’s tribe, and the guardian of the holy places in Mecca and its environs. The harmful effects of following the purely lunar Hijri Calendar were realized from early on. But the prohibition of Nasīʾ inhibited the early Islamic caliphs from reforming the Hijri Calendar. This book explores the history of the Arabian Calendar and its intimate connection with the Hijri Calendar. The main findings of this book are as follows: 1- The main Ḥajj shrines in Macca are aligned in the direction of sunrises and sunsets of the Summer Solstice day. 2- Quraysh intercalated its Arabian Calendar by forcing the Summer Solstice (SS) Day to occur within the 11th month of the Arabian Calendar, Shawwāl. The Nasīʾ month was added when the onset of the SS was about to transfer to into the 11th month Dhū’l Qaʿda. 3- The onset of the SS day was determined through the sunset alignment along the line joining the posts of “al-Wosṭā and al-ʿAqaba Jamarāt, and also by observing the sun rising from behind the peak of mount Thabīr from the location of the sacrificial altar of pre-Islamic Mina. 4- The Prophet arrived in his migration from Mecca to Medīna on the Days of ʿĀshūrāʾ which corresponded to the dates of 8th of Rabīʿ-I, the 10th of the Hebrew month Tishri, and to the 23rd of September 632. 5- The epoch of the Hijri Calendar must be adjusted back by two days from the epoch used so far. 6- The Farewell Pilgrimage occurred in autumn on September 4, 632 CE, not in spring on March 11, 632 CE.
This groundbreaking volume presents a new translation of the text and detailed interpretation of almost every word or phrase in the book of Judges, drawing from archaeology and iconography, textual versions, biblical parallels, and extrabiblical texts, many never noted before. Archaeology also serves to show how a story of the Iron II period employed visible ruins to narrate supposedly early events from the so-called "period of the Judges." The synchronic analysis for each unit sketches its characters and main themes, as well as other literary dynamics. The diachronic, redactional analysis shows the shifting settings of units as well as their development, commonly due to their inner-textual reception and reinterpretation. The result is a remarkably fresh historical-critical treatment of 1:1-10:5.
Celebrate the career of an inspirational scholar and teacher concerned with revealing voices from the margins This volume of essays honors Susan Niditch, author of War in the Hebrew Bible: A Study in the Ethics of Violence (1993), “My Brother Esau Is a Hairy Man”: Hair and Identity in Ancient Israel (2008), and most recently, The Responsive Self: Personal Religion in Biblical Literature of the Neo-Babylonian and Persian Periods (forthcoming), among other influential publications. Essays touch on topics such as folklore, mythology, and oral history, Israelite religion, ancient Judaism, warfare, violence, and gender. Features: Essays from nineteen scholars, all experts in their fields Exploration of texts from Mesopotamia, the Hebrew Bible, and the New Testament Bibliography of Niditch's scholarly contributions
In the House of Heqanakht: Text and Context in Ancient Egypt gathers Egyptological articles in honor of James P. Allen, Charles Edwin Wilbour Professor of Egyptology at Brown University.
Preliminary material -- INTRODUCTION -- EDESSA'S HISTORY AND CULTURE -- THE SOURCES FOR THE STUDY OF EDESSA'S RELIGION -- THE CULT OF NEBO AND BEL -- THE CULT OF ATARGATIS -- THE CULT OF SIN LORD OF THE GODS AT SUMATAR HARABESI -- THE CULT OF AZIZOS AND MONIMOS AND OTHER ARAB DEITIES -- EDESSAN RELIGION, PAGANISM IN THE ROMAN EMPIRE, AND EARLY CHRISTIANITY -- INDEX -- LIST OF PLATES -- PLATES I-XXXIV.
This book presents the final report of the excavations at Yotvata, the largest oasis in the Arabah Valley, conducted by the Sonia and Marco Nadler Institute of Archaeology of Tel Aviv University in 1974–1980 under the direction of Dr. Zeʾev Meshel. The report covers two central sites: a fortified Iron I site and an Early Islamic settlement. The Iron I remains consist of an irregular casemate wall surrounding a courtyard. The location of this site suggests that the settlement was established in order to protect the water sources and to overlook and supervise the nearby crossroads. Based on the relative proximity of the site to Timna, it may be concluded that the oasis formed the main source of water and wood for the population involved in copper production in that region. The rich finds uncovered at the Early Islamic settlement—including a large courtyard building and a nearby bathhouse, among other structures—point to habitation from the end of the seventh to the early ninth century CE. The proximity of the settlement to a sophisticated irrigation system (qanat) and the administrative/economic ostraca discovered at the site suggest that it served as the center of an agricultural estate owned by an elite Muslim family. Among the unique finds is a large assemblage of locally produced, handmade pottery, which is thoroughly studied here. The findings from the excavations at the Yotvata oasis have made a major contribution to the study of Early Islamic settlement and material culture in the greater Arabah region and beyond.
Beginning with 1953, entries for Motion pictures and filmstrips, Music and phonorecords form separate parts of the Library of Congress catalogue. Entries for Maps and atlases were issued separately 1953-1955.