scholarly journals A Greek-speaking Jew in the land of the Ḥimyarites?

2021 ◽  
Author(s):  
Magdel le Roux
Keyword(s):  
Jewish Community ◽  
Late Antiquity ◽  
The Other ◽  
Greek Culture ◽  
Historical Literature ◽  
History Of ◽  
Trade Relationships ◽  
Southern Arabia ◽  
Archaeological Approach

Some scholars believe that ‘genuine’ Jews were present in Yemen as early as the 10th to the 6 th century BCE. The Ḥimyarite Kingdom saw another phase of Judaization between the 4th and 6th centuries CE. The history of Judaism in Southern Arabia is interlinked with the other two major religions of our time, namely Christianity and Islam, both of which were also practised in the area. The spread of the religions was inevitable as the interconnectedness of cultures and religions increased through political and trade relationships. This paper focuses on the nature of the ‘non-converted’ Jewish community in Yemen. The discovery of a Greek inscription in the ruins of a synagogue at Qanī (South Yemen) adds additional knowledge about the nature of the Jews of Ḥimyar. Is this an isolated case? When and where were the Jews exposed to the Greek culture? In 1936 and 1937, Mazar revealed a remarkable system of tombs in Bĕţ Śĕ̕̕̕ ‘ārīm (Qiryat Tib’on) in northern Israel (near Haifa) and showed that these tombs were those of the Jews of Ḥimyar. The cemetery served as a burial place for Jews from various regions after the diaspora in late antiquity. It is furthermore ‘notable that the inscriptions at the Ḥimyari tombs in Bĕţ Śĕ̕̕̕ ‘ārīm are in Greek, next to an interlacing of Epigraphic South Arabian script. Apparently, it often happened that Jews of Ḥimyar sent the bodies of their relatives to be buried in Israel. A review and analysis of the historical literature will be employed. An epigraphic and archaeological approach illuminates this investigation.

Albert Schweitzer and the Jews

2014 ◽  
Vol 107 (3) ◽  
pp. 363-398
Author(s):  
James Carleton Paget
Keyword(s):  
Jewish Community ◽  
Academic Career ◽  
Significant Degree ◽  
The Other ◽  
Personal Contact ◽  
Christian Communities ◽  
History Of ◽  
The Subject ◽  
Long Life ◽  
The One

Albert Schweitzer's engagement with Judaism, and with the Jewish community more generally, has never been the subject of substantive discussion. On the one hand this is not surprising—Schweitzer wrote little about Judaism or the Jews during his long life, or at least very little that was devoted principally to those subjects. On the other hand, the lack of a study might be thought odd—Schweitzer's work as a New Testament scholar in particular is taken up to a significant degree with presenting a picture of Jesus, of the earliest Christian communities, and of Paul, and his scholarship emphasizes the need to see these topics against the background of a specific set of Jewish assumptions. It is also noteworthy because Schweitzer married a baptized Jew, whose father's academic career had been disadvantaged because he was a Jew. Moreover, Schweitzer lived at a catastrophic time in the history of the Jews, a time that directly affected his wife's family and others known to him. The extent to which this personal contact with Jews and with Judaism influenced Schweitzer either in his writings on Judaism or in his life will in part be the subject of this article.

Introduction

2017 ◽  
Author(s):  
Anna Marmodoro ◽  
Irini-Fotini Viltanioti
Keyword(s):  
Late Antiquity ◽  
Mutual Influence ◽  
The Other ◽  
Western Thought ◽  
Early Christian ◽  
History Of ◽  
Christian Thought ◽  
The One

This volume explores how some of the most prominent philosophers and theologians of late antiquity conceptualize the idea that the divine is powerful. The period under consideration spans roughly four centuries (from the first to the fifth CE), which are of particular interest because they ‘witness’ the successive development and mutual influence of two major strands in the history of Western thought: Neoplatonism on the one hand, and early Christian thought on the other. Representatives of Neoplatonism considered in this volume are Plotinus (...

Verkehr, Warenfluss und Wissenstransfer. Überlegung zu einer internationalen Geschichte der Unteren Donau (1829–1918) / Transport, Trade and Transfer of Knowledge. Towards an International History of the Lower Danube

2014 ◽  
Vol 73 (1) ◽  
pp. 414-428
Author(s):  
Luminita Gatejel
Keyword(s):  
Black Sea ◽  
The Other ◽  
Great Power ◽  
The Black Sea ◽  
Transfer Of Knowledge ◽  
International History ◽  
Historical Literature ◽  
History Of ◽  
A Site ◽  
Political Economic

Abstract Since the Treaty of Adrianople 1829 the Lower Danube underwent major political, economic and territorial transformations. It changed from a quasi-closed river entirely under Ottoman rule into a site of Great Power intervention. This new found international interest mobilised sustained efforts to make the Danube from the Iron Gates to the Black Sea navigable. Within a few years the Lower Danube turned into an important commercial and communication hub of continental dimensions. It also turned into a place of pilgrimage for politicians, diplomats, merchants and hydraulic engineers from all over Europe enabling a vivid exchange of ideas. The goal of this article is twofold: on one hand it sets out to give an overview over the existing body of historical literature that places the Lower Danube into a transnational framework, and on the other it makes several suggestions for further studies.

scholarly journals Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (Energeia) in the Islamic Revelation

Religions ◽  
2021 ◽  
Vol 12 (11) ◽  
pp. 979
Author(s):  
Marco Demichelis
Keyword(s):  
Holy Spirit ◽  
Late Antiquity ◽  
The Other ◽  
Potential Influence ◽  
Son Of God ◽  
Divine Power ◽  
Early Islam ◽  
The Holy Spirit ◽  
History Of ◽  
The One

Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145; 5: 51), sectarian and made Jesus the son of God (4: 171; 5: 14–19, 73; 9: 30; 18: 4–5; 21: 26); on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253; 3: 48; 5: 47, 73, 82, 85, 110). The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early Kalam debates on God’s speech and will remain linked to Quranic Christology?

The Expansion of the English Jewish Community in the Reign of King Stephen

1993 ◽  
Vol 25 (2) ◽  
pp. 177-192 ◽  
Author(s):  
Kevin T. Streit
Keyword(s):  
Jewish Community ◽  
Indirect Evidence ◽  
The Other ◽  
Jewish Communities ◽  
History Of

By the time Henry II imposed a large donum on cities, knights, moneyers, and Jews in 1159, the English Jewry dwelt in at least eleven communities throughout the realm. Of these, the London community was certainly the oldest, having been established by the Conqueror. The origins of the other communities are much less certain. Records from the end of Henry I's reign suggest that the Jews of England were still based in or around London, though some indirect evidence suggests the presence of isolated Jews elsewhere in the kingdom. It seems clear, however, that the years falling between Henry I's death and the accession of Henry II—the reign of Stephen, commonly known as the Anarchy—witnessed an expansion of Jews throughout the country, marking this period as very important to the history of English Jews. The meager evidence surviving suggests three important points: first, that it was, in fact, in the reign of Stephen that communities of royal Jews spread from London into other English towns; second, that significant Jewish communities existed only in areas that remained under royal control during Stephen's reign; and third, that these new Jewish communities may have been fostered by Stephen to further his own political and fiscal interests. The paucity of the available evidence makes any case for the English Jewry in this period uncomfortably conjectural; nevertheless, the few scraps that exist suggest these points to be at the least plausible, if not indeed likely.

scholarly journals The Translation of the Sibylla Tiburtina into Middle Welsh

2018 ◽  
Vol 8 ◽  
pp. 109-118
Author(s):  
Nely van Seventer ◽  
Keyword(s):  
Natural Disasters ◽  
Late Antiquity ◽  
The Other ◽  
Latin Text ◽  
Roman Emperor ◽  
Translation Process ◽  
History Of ◽  
First Millennium ◽  
White Book ◽  
Norman French

The Sibylla Tiburtina is a medieval prophetic text with roots in Late Antiquity. It tells the story of the wise Sybil, who is summoned to the court of the Roman emperor when a hundred of his senators dream the same dream during the same night. Her explanation of this dream is a lengthy prophecy about future kings and their qualities and faults, as well as about the natural disasters and wars the future will bring. The whole culminates in a prophecy about the signs of the Day of Judgment. The text has a long and complicated history of transmission. Originally written in Byzantine Greek, it has undergone considerable changes since being translated into Latin around the turn of the first millennium. Of this Latin text we have an edition with variants published by Ernst Sackur (1898). More recently, Anke Holdenried has worked extensively on the various versions of the Latin Sybil, and the differences between them, notably in her book The Sybil and her Scribes (Holdenried 2006). The first extant vernacular translation is in Norman French and dates from the twelfth century. There are two Middle Welsh versions of this text, one in Peniarth 14, the other in the Red Book of Hergest [RB] and the White Book of Rhydderch [WB]. In this paper, the latter will be discussed. There are only slight variations between these two versions, and I base my text on RB as edited recently on the Welsh Prose 1300–1425 project (Luft et al. 2013), with a few variant readings from WB in the same corpus. The Latin source of this translation is unknown, but must, as Marged Haycock has noted (Haycock 2005: 123), have been close to Sackur’s text. In my research I am interested in the translation process of the text from Latin into Middle Welsh, and in this paper I discuss some of the general tendencies of the Welsh translator of Sibli Ddoet ‘the wise Sybil’.

Verkehr, Warenfluss und Wissenstransfer. Überlegung zu einer internationalen Geschichte der Unteren Donau (1829–1918) / Transport, Trade and Transfer of Knowledge. Towards an International History of the Lower Danube

2014 ◽  
Vol 73 (1) ◽  
Author(s):  
Luminita Gatejel
Keyword(s):  
Black Sea ◽  
The Other ◽  
Great Power ◽  
The Black Sea ◽  
Transfer Of Knowledge ◽  
International History ◽  
Historical Literature ◽  
History Of ◽  
A Site ◽  
Political Economic

AbstractSince the Treaty of Adrianople 1829 the Lower Danube underwent major political, economic and territorial transformations. It changed from a quasi-closed river entirely under Ottoman rule into a site of Great Power intervention. This new found international interest mobilised sustained efforts to make the Danube from the Iron Gates to the Black Sea navigable. Within a few years the Lower Danube turned into an important commercial and communication hub of continental dimensions. It also turned into a place of pilgrimage for politicians, diplomats, merchants and hydraulic engineers from all over Europe enabling a vivid exchange of ideas. The goal of this article is twofold: on one hand it sets out to give an overview over the existing body of historical literature that places the Lower Danube into a transnational framework, and on the other it makes several suggestions for further studies.

The Great Dionysia and civic ideology

1987 ◽  
Vol 107 ◽  
pp. 58-76 ◽  
Author(s):  
Simon Goldhill
Keyword(s):  
Fifth Century ◽  
The Other ◽  
Religious Ritual ◽  
Greek Culture ◽  
Civic Discourse ◽  
Recent Scholarship ◽  
Other Hand ◽  
History Of ◽  
The One

There have been numerous attempts to understand the role and importance of the Great Dionysia in Athens, and it is a festival that has been made crucial to varied and important characterizations of Greek culture as well as the history of drama or literature. Recent scholarship, however, has greatly extended our understanding of the formation of fifth-century Athenian ideology—in the sense of the structure of attitudes and norms of behaviour—and this developing interest in what might be called a ‘civic discourse’ requires a reconsideration of the Great Dionysia as a city festival. For while there have been several fascinating readings of particular plays with regard to thepolisand its ideology, there is still a considerable need to place the festival itself in terms of the ideology of thepolis. Indeed, recent critics in a justifiable reaction away from writers such as Gilbert Murray have tended rather to emphasize on the one hand that the festival is a place of entertainment rather than religious ritual, and on the other hand that the plays should be approached primarily asdramaticperformances.

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