Baethgen produces here both the Syriac text and a German translation with notes, including remarks on Elias’s grammar in connection with Greek and Arabic grammatical traditions; the Syriac text includes textual notes.

This second Syriac version of the famous collection of fables of Indian origin was translated from the Arabic version of ibn al-Muqaffa‘. Wright gives the Syriac text with notes, a lengthy introduction, and select glossary.

The encyclopedic lexicon of Bar Bahlul (10th century) explains Syriac words, as well as Greek words met in Syriac literature, in Syriac and Arabic. Vol. 3 includes an introduction and indices for the individual languages and biblical passages cited.

The encyclopedic lexicon of Bar Bahlul (10th century) explains Syriac words, as well as Greek words met in Syriac literature, in Syriac and Arabic. Vol. 3 includes an introduction and indices for the individual languages and biblical passages cited.

The encyclopedic lexicon of Bar Bahlul (10th century) explains Syriac words, as well as Greek words met in Syriac literature, in Syriac and Arabic. Vol. 3 includes an introduction and indices for the individual languages and biblical passages cited.

These two volumes constitute the second part (nun-taw) of the Syriac-Arabic dictionary of the 10th cent. physician Isho bar Ali.

These two volumes constitute the second part (nun-taw) of the Syriac-Arabic dictionary of the 10th cent. physician Isho bar Ali.

Duval’s thorough Syriac grammar takes its place beside Nöldeke’s “compendious” grammar as a standard resource for every student and scholar of Syriac.

Pognon gives here the Syriac text of Hippocrates’ Aphorisms, together with a French translation. Each part contains detailed textual and translational notes and is prefaced with a thorough introduction. The book concludes with a Syriac-Greek glossary of medical terms.

In her wry and riveting new collection, Marianne Boruch discovers things often taken for granted and holds them up to deceptively casual light, questioning them both mercilessly and mercifully. Employing a masterly range of tone and form, Boruch makes a sometimes strange but always revealing investigation of world and self, history and memory, resistance and release. Here a woman levitates behind a door as her daughter badly bangs out Mozart. Here God is caught before the moment of creation, before knowledge, before "the invention/ of the question too, the way all/ at heart are rhetorical, each leaf/ suddenly wedded to its shade." It's here raucous boys on their bikes are told-through telepathy-don't go to this war. Here, that a Dutch still life is returned to the small chaos of its making. And Eve, in "stained fascination," stares down the snake of the lost garden. The lyric impulse in these deeply interior poems stops time, even as the world, indifferent to its mystery, keeps happening.Praise for Marianne Boruch:"Her poems are complex rather than simple rooms ... they bring the world's strangeness, and their own, home to whatever reader is open to old mysteries, both in dreams and in the waking life they illuminate."-Philip Booth, The Georgia Review"Marianne Boruch's (work) has the wonderful, commanding power of true attention: She sees and considers with intensity. Her poems often give fresh examples of how rare and thrilling it can be to notice."-Robert Pinsky, Book World, The Washington Post"Every detail of image and syntax shines with multiplicity."-Donald Revell, The Ohio Review

This is a collection of poems and essays by Ghattas Maqdasi Elias, an important figure in twentieth-century Syrian Orthodox letters and education, also known as ‘Malfono Denho.’ The book contains writings previously published in books and journals as well as items published for the first time in this volume.

Considered one of the greatest works of the Sufi writers, Saadi’s Bostan (The Orchard) is an astounding poetic collection of wisdom that includes anecdotes, proverbs, and quotations that engage the rules of life and psychological observations of individual behavior. Saadi (or Abu Muslih bin Abdallah Shirazi, 1184 – 1283/1291?) was a Persian poet and traveler. Here Bostan is presented in German translation, the work of one of Germany’s great poets, Friedrich Rückert, who also had the distinction of being a professor of oriental languages. The lover of medieval poetry will find this supreme accomplishment of Persian poetry irresistible.

In this essential contribution to the study of Aramaisms in the Bible, noted linguist E. Kautzsch provides a thorough introduction to the subject. Since Aramaisms are not overly abundant in the Bible, Kautzsch has the space to dedicate a significant analysis. For linguists interested in how Aramaic influenced biblical Hebrew, as understood at the turn of the twentieth century, this little book will be of great value.

Westminster Abbey is one of the most important and well-known medieval buildings in Europe but, despite being studied by generations of scholars, there is still much to learn about its history and architecture. The lantern over the centre of the church is a case in point. Edward the Confessor built a great tower here, which is depicted on the Bayeux Tapestry. When Henry III was rebuilding the Abbey in the 1250s, a new tower was begun which was to have dominated the Westminster skyline, but it was never finished and 150 years later an octagonal lantern like that at Ely Cathedral was built on the roof. It in turn was demolished in the sixteenth century, and in 1710 Sir Christopher Wren designed a 400-foot tower and spire, but did not live to see it built. His successor, Nicholas Hawksmoor, then produced a range of options for completing the lantern tower: a design was chosen and construction began in 1724. However, King George I died in 1727 and the Abbey had to be cleared of scaffolding for the coronation of his son. Although only the first stage of the new tower and spire had been built, construction never resumed and the inelegant stump was capped with a temporary roof. Subsequently, the lantern was burnt out in 1803 and again in 1941, but its shell remains today basically as Hawksmoor left it. In this study, Professor Warwick Rodwell assembles for the first time all the historical and architectural evidence, to tell the remarkable story of Westminster Abbey's unfinished lantern tower over the last 950 years.

Written in the period affected by the Neo-Scholastic movement in philosophy, Perrier’s well-known treatment of the subject is still ubiquitously cited. This handy resource lays out the premises of Scholasticism and traces its development up to the author’s time.

In Philosophical Inquiries, Nicholas Rescher offers his perspectives on many of the foundational concerns of philosophy and reminds us that the purpose of philosophy is to \u201cquestion the questions.\u201d Rescher sees the need to inquire as an evolutionary tool for adapting to a hostile environment and shows how philosophy has thus developed in an evolutionary fashion, building upon acquired knowledge and upon itself. In a historical thread that informs and enriches his overview, Rescher recalls the contributions of Aristotle, Plato, Plotinus, Kant, Hegel, Leibniz, Laplace, Bertrand Russell, and others. Among his many topics, Rescher discusses knowledge and the unattainablity of absolutes, skepticism and its self-defeating nature, the limits of science vs. the limits of cognition, refuting reality as mind-independent, and idealism and divining our role in nature. He considers the universe and intelligence as the product of intelligent design, science and religion as non-conflicting and purposeful pursuits, and determinism and other fallacies surrounding the concept of free will. Rescher views morality in its hierarchal structure, its applicability to human coexistence, and its ontological commitment to the enhancement of value for ourselves and our world. He examines questions of authority and the problem of judging past actions or knowledge by present standards. Overall, he argues for philosophy as an unavoidable tool for rational, cogent responses to large questions.