Faculty Of Oriental Studies – författare

The hero cycles of Arabic belong to the literary tradition of The Arabian Nights and can be seen as the popular epics of their civilisation. The Arabian epic covers eleven of the main representatives of this genre. Each of these has been developed through the processes of accretive oral story-telling by means of an accumulation of narrative and folklore motifs, many of which belong to what can be seen as a universal tradition. The work is published in three volumes. The first volume introduces the background and the dimensions in which the cycles are set, while the second volume analyses their contents and the literary formulae used in their construction, as well as listing analogues found in other literatures. The epitomes surveyed in the final volume provide non-Arabists with a more immediate insight into the contents of the cycles, drawing attention to their narrative colouring and texture.

The hero cycles of Arabic belong to the literary tradition of The Arabian Nights and can be seen as the popular epics of their civilisation. The Arabian epic covers ten of the main representatives of this genre. Each of these has been developed through the processes of accretive oral story-telling by means of an accumulation of narrative and folklore motifs, many of which belong to what can be seen as a universal tradition. The work is published in three volumes. The first volume introduces the background and the dimensions in which the cycles are set, while the second volume analyses their contents and the literary formulae used in their construction, as well as listing analogues found in other literatures. The epitomes surveyed in the final volume provide non-Arabists with a more immediate insight into the contents of the cycles, drawing attention to their narrative colouring and texture.

The hero cycles of Arabic belong to the literary tradition of The Arabian Nights and can be seen as the popular epics of their civilisation. The Arabian epic covers ten of the main representatives of this genre. Each of these has been developed through the processes of accretive oral story-telling by means of an accumulation of narrative and folklore motifs, many of which belong to what can be seen as a universal tradition. The work is published in three volumes. The first volume introduces the background and the dimensions in which the cycles are set, while the second volume analyses their contents and the literary formulae used in their construction, as well as listing analogues found in other literatures. The epitomes surveyed in the final volume provide non-Arabists with a more immediate insight into the contents of the cycles, drawing attention to their narrative colouring and texture.

While the Syriac version of the Old Testament, known as the Peshitta, was translated from a Hebrew text, it was, surprisingly, preserved by the eastern churches alone. In his book, M. W. Weitzman argues that the translation was put together in around 200 CE by a small Jewish community estranged from the Rabbinic majority. This community eventually embraced Christianity and brought the Peshitta with them. This remarkable theory is the prelude to a comprehensive analysis of the Peshitta itself, which covers all the books in the Bible, surveys the existing scholarship and explores the relationship between the translation and the original Hebrew text. Apart from the philological detail, the book also examines the translation's historical links with Judaism and early Christianity. As a wide-ranging introduction to the subject, the book will appeal to philologists and historical linguists, as well as to biblical studies scholars and theologians.

This is a study of an aspect of the ethnohistory of North Indian peasant society: the importance of its military labour market for state and sect formation, for social change as well as for the energetic survival strategies of the villages of Hindustan. It traces the history of the British Indian sepoy to at least as far back as the fifteenth century, firmly rooting him in India's medieval past. It also shows that, from the anthropological point of view, not the hierarchically arranged castes, but the multiple alliances and fluid identities of the peasantry were the central phenomena of North Indian politics and decision making.

This study examines how religious authority was distributed in early Islam. It argues the case that, as in Shi'ism, it was concentrated in the head of state, rather than dispersed among learned laymen as in Sunnism. Originally the caliph was both head of state and ultimate source of religious law; the Sunni pattern represents the outcome of a conflict between the caliph and early scholars who, as spokesmen of the community, assumed religious leadership for themselves. Many Islamicists have assumed the Shi'ite concept of the imamate to be a deviant development. In contrast, this book argues that it is an archaism preserving the concept of religious authority with which all Muslims began.