İslâm düşünce geleneğinin temel disiplinlerinden olan kelâm, Batılı İslâm araştırmalarının da her zaman başta gelen ilgi alanlarından biri olmuştur. Başlangıçtan Günümüze İslâm Kelâmı, bu alakanın günümüzde geldiği yeri göstermesi açısından en kapsamlı ve en yeni çalışmadır. Seleflerinin önyargılı bakışlarından nispeten daha arınmış bir eser olarak ön plana çıkan bu çalışma, kırka yakın araştırmacının ortak emeğinin bir ürünüdür. Kelâm araştırmalarının günümüzdeki durumunu ortaya koyduğu gibi gelecek araştırmalar için de yeni yönelimler öneren eser, beş ana bölümde hem tarihsel hem de problematik olarak kelâm disiplinini bütün yönleriyle ele alarak okuyuculara kuşatıcı bir bakış açısı sunmaktadır.

The scholarship of Ignaz Goldziher (1850-1921), one of the founders of Islamic studies in Europe, has not ceased to be in the focus of interest since his death. This volume addresses aspects of Goldziher’s intellectual trajectory together with the history of Islamic and Jewish studies as reflected in the letters exchanged between Goldziher and his peers from various countries that are preserved in the Library of the Hungarian Academy of Sciences and elsewhere. The fourteen contributions deal with hitherto unexplored aspects of the correspondence addressing issues that are crucial to our understanding of the formative period of these disciplines.

Se trata de un libro electrónico editado en formato CD que contiene estudios específicos de diferentes especialistas sobre la relación del hombre con el Más Allá en varias de las culturas que se extienden desde la India hasta el Mediterráneo, en un marco temporal que abarca desde la Antigüedad hasta la Edad Media. Los estudios referentes al mundo clásico, gozan de una mayor presencia, y van desde la comparación en la literatura griega arcaica con el levante mediterráneo, las laminillas órficas, los papiros griegos mágicos, hasta la época romana y cristiana en Egipto. Cierran el volumen otras perspectivas, la de la cultura Eslava y la de la India. This is an e-book published in CD format, containing specific case studies by various specialists on the relationship between man and the afterlife in various cultures, from India to the Mediterranean, over a time frame ranging from antiquity down to the middle ages. The bulk of the studies concern the classical world, taking in a comparison of archaic Greek literature with that of the Levant, the Orphic lamellae, magical papyri Greek, to the Roman and Christian epoch in Egypt. The volume ends with two different perspectives, namely those of Slavic culture and of India.

Como resultado del Seminario Internacional Complutense “Edición de Textos Mágicos de la Antigüedad y la Edad Media”, celebrado entre los días 2 y 4 de junio de 2005 en Madrid y Toledo, ve ahora la luz una selección de las comunicaciones presentadas en aquel coloquio. El objetivo de aquella reunión científica era debatir sobre los avances que se han producido en los últimos años sobre un aspecto muy difícil de la Filología dedicada a lenguas antiguas, la edición de textos mágicos. La abundancia de testimonios escritos relacionados con la magia en las culturas del Mediterráneo y aledañas es prueba de su enorme extensión, y como únicos testigos de su práctica, nos aportan un complejo mensaje a menudo inextricable y un auténtico reto para su interpretación desde nuestros días.

Our genetic markers have come to be regarded as portals to the past. Analysis of these markers is increasingly used to tell the story of human migration; to investigate and judge issues of social membership and kinship; to rewrite history and collective memory; to right past wrongs and to arbitrate legal claims and human rights controversies; and to open new thinking about health and well-being. At the same time, in many societies genetic evidence is being called upon to perform a kind of racially charged cultural work: to repair the racial past and to transform scholarly and popular opinion about the "nature" of identity in the present. "Genetics and the Unsettled Past" considers the alignment of genetic science with commercial genealogy, with legal and forensic developments, and with pharmaceutical innovation to examine how these trends lend renewed authority to biological understandings of race and history. This unique collection brings together scholars from a wide range of disciplines-biology, history, cultural studies, law, medicine, anthropology, ethnic studies, sociology-to explore the emerging and often contested connections among race, DNA, and history. Written for a general audience, the book's essays touch upon a variety of topics, including the rise and implications of DNA in genealogy, law, and other fields; the cultural and political uses and misuses of genetic information; the way in which DNA testing is reshaping understandings of group identity for French Canadians, Native Americans, South Africans, and many others within and across cultural and national boundaries; and the sweeping implications of genetics for society today.

The magical formularies on papyrus are precious witnesses to practices and processes of cultural transmission: i.e. the creation, communication, transformation and preservation of knowledge, both in text and image, across history and between the cultures of Egypt and Greece. More than eighty such handbooks survive, some of them in a fragmentary state. Our book, the work of an international team of papyrologists and historians of magic, replaces Papyri graecae magicae edited by K. Preisendanz, which appeared almost a century ago and has been used as one of the most important sources for the study of Greek magic, augmented in the 1990s by the excellent work of R. Daniel and F. Maltomini, the Supplementum Magicum. Our project has collected all the known magical formularies and fully studied both their materiality and their texts. The facing English translation with notes replaces The Greek Magical Papyri in Translation, edited by H.D. Betz. This volume, the first of two, presents the earliest of the handbooks, fifty-four in all, spanning the period from second century BCE to third century CE, in a new edition which includes the original texts in the three languages (Greek, Demotic, Coptic) with a full material description and a facing translation with commentary.

Alanlarında yetkin 28 yazarın kaleme aldığı 30 makaleden oluşan İslam Felsefes: Filozoflar ve Eserler, giriş niteliği taşıyan diğer metinlerden birkaç noktada ayrılıyor. İlkin, bu derlemenin özgün dertlerinden biri olarak, Grekçe felsefe dünyasıyla Arapça felsefe dünyasının terimler, kavramlar ve bunların alımlanışı üzerinden karşılaştırılmasına şahit oluyoruz. İkinci olarak, bu derleme 9.yüzyıldan 20. yüzyıla kadar, yani Kindî’den Allame Tabâtabâî ve Zeki Necib Mahmud’a kadar; Tanrı’nın bilgisinin kapsamından ve felsefece yaşamanın ilkelerinden tutun da Hume’un nedensellik eleştirisiyle uğraşan bir mollaya kadar uzanıyor. Böylece okur "İslam dünyasındaki felsefe”nin veya "İslam hâkimiyetindeki bölgede yapılan felsefe”nin hayali veya varsayımsal sonunu sorgulama imkânı buluyor. Üçüncü olarak, her bölümün yazarı, ele aldığı düşünürün genel biyografik ve çağın entelektüel, siyasal manzarasını sunduktan sonra, incelenen düşünürün bir metnine, genellikle söz konusu düşünürün başyapıtı sayılan metne odaklanıyor. Böylece okura, eleştirel bir gözle didik didik edilmiş bir metnin çözümlenmesi üzerinden düşünürlerin zihin dünyasına giriş fırsatı sunuluyor. Son olarak, metinlerde yer alan uzun alıntıların her biri, çevirmen tarafından özgün dilinden, yani genel olarak Arapça özgün metinlerden çevrilmiş bulunuyor. Derlemedeki metinlerden Arapça yazılmamış olanlarsa istisna kabilinden; Nâsır-ı Hüsrev’in Farsça, Muhammed İkbal’in İngilizce ve Ali Sedad Bey’in Osmanlı Türkçesiyle kaleme aldığı metinler.

Late antique scholars and medievalists who work on manuscripts as primary sources are very much familiar with the art of the colophon. But the history of the colophon dates back much further than late antiquity, to ancient history when scribes in ancient Mesopotamia chiseled colophons on cuneiform tablets as early as the third millennium BCE. At their inception, colophons were writing production records: who wrote what, when and where? Ancient colophons even provide statistics: how many lines were written in a particular work? As we enter late antiquity, colophons take on a life of their own and begin to acquire literary properties—snippets but nevertheless literary objects. They developed into an art form with distinctive formulaic phraseology. In some traditions, scribes began to record historical events that occurred just before or during the production of a manuscript, events that otherwise would be lost to history. Readers and users also began to insert colophons in existing manuscripts, creating a plethora of colophon types. How are we to approach the study of colophons and what can they tell us about communities at large, or about individual scribes? And what of the colophon itself as an object? One can drill into its text as any other piece of literature, studying various aspects of its literary style and function, as well as linguistic features that distinguish colophon texts from the main text found in a manuscript. This is particularly interesting in multilingual environments, or when the scribe’s mother tongue is connected to the primary text of the manuscript in a diglossic relationship. Here, the colophon is an essential linguistic source into how the scribe’s native tongue interacts with the higher literary register of the manuscript text. This edited volume brings together scholars from various disciplines to study colophons in various languages and traditions across space and time. Whatever you would like to get out of colophons, we hope that there will be at least one paper here that will draw your attention. If not, there are enough literary snippets quoted to keep you entertained.

This volume explores aspects of ancient magic and religion in the ancient Mediterranean, specifically ways in which religious and mythical ideas, including the knowledge and practice of magic, were transmitted and adapted through time and across Greco-Roman, Near Eastern, and Egyptian cultures. Offering an original and innovative combination of case studies on the material aspects and cross-cultural transfers of magic and religion, this book brings together a range of contributions that cross and connect sub-fields with a pan-Mediterranean, comparative scope. Section I investigates the material aspects of magical practices, including first editions and original studies on papyri, gems, lamellae containing binding curses and protective texts, and other textual media in ancient book culture. Several chapters feature the Greco-Egyptian Magical Papyri, the compilation of magical recipes in the formularies, and the role of physical book-forms in the transmission of magical knowledge. Section II explores magic and religion as nodes of cultural exchange in the ancient Mediterranean. Case studies range from Egypt to Anatolia and from Syria-Phoenicia to Sicily, with Greco-Roman religion and myth integrated in a diverse and interconnected Mediterranean landscape. Readers encounter studies featuring charismatic figures of Magi and itinerant begging priests, the multiple understandings of deities such as Hekate, Herakles, or Aphrodite, or the perceived exotic origin of cult statues, mummies, amulets, and cursing formulae, which bring to light the rich intercultural networks of the ancient Mediterranean, and the crucial role of magic and religion in the process of cross-cultural adaptation and innovation.

The 28th congress had a remarkably high concentration of restorers and scientists when compared with previous editions. While digital tools and databases have been present for a while, perhaps the most noteworthy developments encountered in recent times are those belonging to the “material turn”. Taking as a starting point the increasingly necessary presence of archaeology in our discipline, the community has realised that applying the same approaches and methodologies used in other types of archaeological findings may provide invaluable information to contextualise the papyri, which has been one the major challenges of Papyrology from its very beginning. Thus, the study of the chemical composition of the inks used to write our documents, or the condition of the papyrus support from a physicochemical point of view, are enriching papyrological methodologies for providing not only chronological, but also environmental and geographical context. In this respect, both the conservation of papyrus collections and subsequent reflection on the protocols of interaction with the material acquire particular importance: the papyri are no longer just a support for texts, they also carry information within their physicality intimately related to those texts which we ought to preserve, too. The current political climate has also had an impact in our field. The market of antiquities, being a natural place for the trade of papyrus documents, shares many of the same concerns and discussions that today are affecting the archeological and art historical fields. In the recent years, associations of papyrologists have issued ethical codes or guidelines as recommendations on how to deal with papyrology. If it is true that papyrologists can contribute greatly to the understanding of the ancient world, and, in this manner, propose methods of interpreting and resolving problems that we face in our present day, it is also true that we cannot ignore practices that we would otherwise find unacceptable just for the sake of bringing to light new documents.

Most scholars who employ manuscripts in their research tend to focus on the literary content itself. But what about the role of the scribe who typically remains at the periphery of research? How can we, in the words of the NT textual critic James Royse, “virtually look over the scribe’s shoulder” to understand the process by which our manuscripts were produced? Moreover, manuscripts often contain far more material than the words that form their primary texts: dots and various other symbols that mark vowels (in the case of Semitic languages), intonation, readings aids, and other textual markers; marginal notes and sigla that provide additional explanatory content akin to but substantially different from our modern notes and endnotes; images and illustrations that present additional material not found in the main text. These extratextual (or peritextual) elements add additional layers to the main body of the text and are crucial for our understanding of the text’s transmission history as well as scribal habits. The volume brings together contributions by scholars scholars focussing on such extra-, peritextual elements as found in Middle Eastern manuscripts written in Hebrew, Syriac, Arabic, Persian and other languages, to study the individuals who produced our manuscripts and how they shaped the transmission of literary texts they copied.

Who speaks for Islam? To whom do Muslims turn when they look for guidance? To what extent do individual scholars and preachers exert religious authority, and how can it be assessed? The upsurge of Islamism has lent new urgency to these questions, but they have deeper roots and a much longer history, and they certainly should not be considered in the light of present concerns only. The present volume – grown out of an international symposium at the Free University, Berlin in 2002 – is not so much concerned with religious authority, but with religious authorities, men and women claiming, projecting and exerting religious authority within a given context. It addresses issues such as the relationship of knowledge, conduct and charisma, the social functions of the schools of law and theology, and the efforts on the part of governments and rulers to organize religious scholars and to implement state-centred hierarchies. The volume focuses on Middle Eastern Muslim majority societies in the period from the eighteenth to the twentieth centuries, and the individual papers offer case studies elucidating important aspects of the wider phenomenon. Individually and collectively, they highlight the scope and variety of religious authorities in past and present Muslim societies.

This volume complements the selections of Wilferd Madelung’s articles previously published by Variorum (Religious Schools and Sects in Medieval Islam, Religious and Ethnic Movements in Medieval Islam and Studies in Medieval Shi'ism). The first sections contain articles examining intellectual and historical aspects of Mutazilism, the Ibadiyya, Hanafism and Maturidism, Sufism and Philosophy. The final group of articles focuses on aspects of early Muslim history. A detailed index completes the volume.

This volume complements the selections of Wilferd Madelung’s articles previously published by Variorum (Religious Schools and Sects in Medieval Islam and Religious and Ethnic Movements in Medieval Islam). The first articles here examine legal and political aspects of early Shīʿism. The following studies relate to doctrinal views of the Zaydī imāms al-Qāsim b. Ibrāhīm al-Rassī and al-Nāṭiq bi-l-Ḥaqq and to Zaydī attitudes to Sufism. The final group focuses on the Ismāʿīliyya, their social and political history and aspects of their religious thought. A detailed index complete the volume.

The history of Near and Middle Eastern Studies at the Institute for Advanced Study dates back to 1935, and it is the one area of scholarship that has been continuously represented at the Institute ever since, encompassing all four schools—Mathematics, Natural Sciences, Historical Studies, and Social Science. The volume opens with a historical sketch of the study of the Near and Middle East at the Institute, discussing luminaries such as Ernst Herzfeld, Henri Seyrig, Ernst Kantorowicz, Otto Neugebauer, Marshall Clagett, Clifford Geertz, Bernard Lewis, Glen Bowersock, Oleg Grabar, and Patricia Crone and their respective impact on the field. The second part of the volume, “Fruits of Scholarship,” consists of essays and short studies by IAS scholars, past and present—faculty, members, and visitors; mathematicians, social scientists, and historians—who are engaged in one way or another with the Near and Middle East in their scholarship. Their contributions cover fields such as the ancient Near East and early Islamic history, the Bible and the Qurʾān, Islamic intellectual history within and beyond denominational history, Arabic and other Semitic languages and literatures, Islamic religious and legal practices, law and society, the Islamic West, the Ottoman world, Iranian studies, the modern Middle East, and Islam in the West.

In Greco-Roman Egypt, recipes for magical undertaking, called magical formularies, commonly existed for love potions, curses, attempts to best business rivals—many of the same challenges that modern people might face. In The Greco-Egyptian Magical Formularies: Libraries, Books, and Individual Recipes, volume editors Christopher Faraone and Sofia Torallas Tovar present a series of essays by scholars involved in a multiyear project to reedit and translate the various magical handbooks that were inscribed in the Roman period in the Greek or Egyptian languages. For the first time, the material remains of these papyrus rolls and codices are closely examined, revealing important information about the production of books in Egypt, the scribal culture in which they were produced, and the traffic in single recipes copied from them. Especially important for historians of the book and the Christian Bible are new insights in the historical shift from roll to codex, complicated methods of inscribing the bilingual papyri (in which the Greek script is written left to right and the demotic script right to left), and the new realization that several of the longest extant handbooks are clearly compilations of two or more shorter handbooks, which may have come from different places. The essays also reexamine and rethink the idea that these handbooks came from the personal libraries of practicing magicians or temple scriptoria, in one case going so far as to suggest that two of the handbooks had literary pretensions of a sort and were designed to be read for pleasure rather than for quotidian use in making magical recipes.