Mancala players at Palmyra

Antiquity ◽  
2010 ◽  
Vol 84 (326) ◽  
pp. 1055-1066 ◽  
Author(s):  
Alex de Voogt
Keyword(s):  
Seventh Century ◽  
Third Century ◽  
The Third

Playing mancala-type games was an addictive pastime of antiquity and leaves its archaeological imprint on steps and ledges in the form of rows of little scoops. Here the author examines the traces of the game at Palmyra and shows that the Roman game of the third century (with five holes a side) was superseded when Palmyra's Temple of Baal was refashioned as a fort in the seventh century or later. The new Syrian game, with seven holes a side, was played obsessively by the soldiers of an Arab or Ottoman garrison on the steps and precinct wall of the old temple.

An Ornamentalist View of Metaphor in Arabic Literary Theory

2021 ◽  
Vol 2 (2) ◽  
pp. 33-41
Author(s):  
Khaled M. Shuqair
Keyword(s):  
Thirteenth Century ◽  
Classical Theory ◽  
Literary Theory ◽  
Ninth Century ◽  
Seventh Century ◽  
Third Century ◽  
Verbal Expression ◽  
The Third ◽  
Arabic Rhetoric

The aim of the present paper is to examine the kind of thinking and the chain of assumptions that lie behind the reduction of metaphor to a mere ornament in Arabic literary theory.   For this purpose, Arabic ornamentalist thinking is traced from the third century A.H. (the ninth century A.D.) to the seventh century A.H. (the thirteenth century A.D.).  This is not to say, however, that the seventh century marks the end of such thinking in Arabic literary theory, but that at that time the Arabic literary theory, and the theory of metaphor, was developed into fixtures with an increasing emphasis given to form over content and the art of verbal expression in general.  Inordinate attention was given to ornate style, and rhetoric became an arena for displaying verbal acrobatics.  The axioms, "closeness of resemblance" and "congruity of metaphorical elements," represent metaphor's highest degree of formalization and stereotyping.  That is why some of the images in classical theory are mainly based on complete parallelism between the objects compared, particularly with regard to form, size and color.  From that time onwards, the fixtures of the classical theory have been kept intact.   Metaphor, and rhetoric in general, is nowadays reduced to textbooks to be studied in abstract and rigid terms developed by the classical theory.  Arabic rhetoric is a dead discipline: it is merely an ornamental repertoire of figures that could only be used as a sweet adorner for the language.

Notes on Cyprian's De habitu virginum, Its Source and Influence

Traditio ◽  
1946 ◽  
Vol 4 ◽  
pp. 399-407
Author(s):  
Rose Bernard Donna
Keyword(s):  
Doctoral Dissertation ◽  
Seventh Century ◽  
Third Century ◽  
The Third

The chief purpose of this paper is to discuss the influence which the De habitu virginum of Cyprian, Bishop of Carthage in the middle of the third century, may have exerted upon the De virginitate of Aldhelm, the earliest outstanding writer of seventh-century England. Cyprian himself was strongly influenced by Tertullian, as Sister Angela Elizabeth Keenan thoroughly demonstrated in her doctoral dissertation. Incidentally, Sister Angela Elizabeth refers to Aldhelm's quoting from chapter five of De habitu virginum. This reference led me to find out whether there might be other instances of Cyprian's influence on the De virginitate.

scholarly journals From the Mystical Unity to the Pantheism (Oneness of Existence)

2016 ◽  
Vol 9 (2) ◽  
pp. 64
Author(s):  
Fatemeh Hakima ◽  
Naser Moheseni Nia ◽  
Mohammad Shafi Saffari ◽  
Syed Esmail Ghafelehbashi
Keyword(s):  
Research Work ◽  
Seventh Century ◽  
Third Century ◽  
The Real ◽  
The Third ◽  
The Subject ◽  
Ibn Arabi ◽  
Definition Of ◽  
The Individual ◽  
The Way

<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>

Historical Fragments’ Mobile Echo

Transfers ◽  
2017 ◽  
Vol 7 (2) ◽  
pp. 115-119 ◽  
Author(s):  
Susan E. Bell ◽  
Kathy Davis
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Eighteenth Century ◽  
Cultural Revolution ◽  
Ming Dynasty ◽  
Third Century ◽  
Refugee Crisis ◽  
The Third ◽  
Opium War ◽  
The Subject

Translocation – Transformation is an ambitious contribution to the subject of mobility. Materially, it interlinks seemingly disparate objects into a surprisingly unified exhibition on mobile histories and heritages: twelve bronze zodiac heads, silk and bamboo creatures, worn life vests, pressed Pu-erh tea, thousands of broken antique teapot spouts, and an ancestral wooden temple from the Ming dynasty (1368–1644) used by a tea-trading family. Historically and politically, the exhibition engages Chinese stories from the third century BCE, empires in eighteenth-century Austria and China, the Second Opium War in the nineteenth century, the Chinese Cultural Revolution of the mid-twentieth century, and today’s global refugee crisis.

Introduction

2018 ◽  
Author(s):  
Barbara K. Gold
Keyword(s):  
Third Century ◽  
Historical Documents ◽  
The Third ◽  
The Status ◽  
Key Issues

This chapter discusses the key issues surrounding Perpetua’s life and her narrative, the Passio Sanctarum Perpetuae et Felicitatis. It introduces the most perplexing circumstances around her life and times: the authorship of her Passio (which is written in at least three different hands); her life and family; the conditions of her martyrdom and of martyrdoms during the pre-Constantinian period; the status of martyrdom texts as personal, social, or historical documents; whether persecutions can be historically verified or were exaggerated by the Christians and others; and the afterlife of Perpetua and her text in writers from the third century to contemporary times. The introduction lays out the arguments for these thorny issues and tries to find a reasonable position on each one.

Letters from High to Low in the Graeco-Roman Period

2018 ◽  
Author(s):  
Willy Clarysse
Keyword(s):  
Roman Period ◽  
Third Century ◽  
Test Cases ◽  
The Third ◽  
Total Lack

In this chapter, papyrus letters sent from superiors to their inferiors are studied on the basis of test cases ranging across the Graeco-Roman period in Egypt, from the third century BCE to the third century CE. This correspondence is drawn from four archival groups of texts: the archive of Zenon; the letters of L. Bellienus Gemellus and the letters of the sons of Patron; and the Heroninus archive. The letters are usually short, full of imperatives, and characterized by the absence of philophronetic formulae. Recurrent themes of the correspondence are urgency, rebukes, orders, and interdictions, and there is an almost total lack of polite phrases.

‘At last Roman, at last restored to the true light of Empire’

2018 ◽  
Author(s):  
Adrastos Omissi
Keyword(s):  
British Empire ◽  
Economic Reforms ◽  
Third Century ◽  
The Political ◽  
The Third ◽  
The Military ◽  
Late Roman

This chapter begins by considering what made the late Roman state distinctive from the early Empire, exploring the political developments of the later third century, in particular the military, administrative, and economic reforms undertaken by the tetrarchs. It then explores the presentation of the war between the tetrarchy and the British Empire of Carausius and Allectus (286‒96), taking as its core sources Pan. Lat. X, XI, and VIII. These speeches are unique in the panegyrical corpus, in that two of them (X and XI) were delivered while the usurpation they describe was still under way, the third (VIII) after it was defeated. In this chapter, we see how the British Empire was ‘othered’ as piratical and barbarian, and how conflict with it helped to create the distinctive ideology of the tetrarchy.

After Chalcedon

2018 ◽  
Author(s):  
Brian E. Daley, SJ
Keyword(s):  
Eighth Century ◽  
Seventh Century ◽  
The Third ◽  
John Of Damascus ◽  
Perceived Impact ◽  
Orthodox Theology ◽  
Definition Of ◽  
Maximus The Confessor ◽  
Severus Of Antioch

The Council of Chalcedon’s definition of the terms in which Nicene orthodoxy should conceive of Christ’s person remained controversial. Leontius of Byzantium argued for the correctness of the Council’s formulation, especially against the arguments of Severus of Antioch, but suggested that more than academic issues were at stake: the debate concerned the lived, permanently dialectical unity between God and humanity. In the mid-seventh century, imperially sponsored efforts to lessen the perceived impact of Chalcedonian language by stressing that Christ’s two natures were activated by “a single, theandric energy,” also remained without effect: largely because of the monk Maximus “the Confessor”, who argued that two complete spheres of activity and two wills remained evident in Christ’s life. Maximus’s position was ratified at the Lateran Synod and at the Third Council of Constantinople. The eighth-century Palestinian monk John of Damascus incorporated these arguments into his own influential synthesis of orthodox theology.

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