By Richard Stoneman, Kyle Erickson, Ian Richard Netton
Alexander the nice of Macedon was once no stranger to controversy in his personal time. Conqueror of the Greek states, of Egypt and of the Persian Empire in addition to a number of the principalities of the Indus Valley, he however turned respected in addition to vilified. used to be he easily a destroyer of the traditional civilizations and religions of those areas, or was once he a hero of the Persian dynasties and of Islam? The conflicting perspectives that have been taken of him within the heart East in his personal time and the centuries that are nonetheless mirrored within the tensions that exist among east and west this day. the tale of Alexander turned the topic of legend within the medieval west, yet used to be maybe even extra pervasive within the east. The Alexander Romance used to be translated into Syriac within the 6th century and will became present in Persia as early because the 3rd century advert. From those beginnings it reached into the Persian nationwide epic, the Shahnameh, into Jewish traditions, and into the Quran and next Arab romance. The papers during this quantity all have the purpose of deepening our figuring out of this advanced improvement. If we will be able to comprehend larger why Alexander is such a huge determine in either east and west, we will be a bit towards knowing what unites frequently antipathetic worlds. This quantity collects the papers introduced on the convention of an analogous name held on the college of Exeter from July 26-29 2010. greater than part the papers have been by means of invited audio system and have been designed to supply a scientific view of the topic; the remaining have been chosen for his or her skill to hold examine ahead in an built-in means.
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Extra resources for Alexander Romance in Persia and the East
Kent 1953, 136-37; Lecoq 1997. For the dialectic, see Amin 1973. DA N IE L L . S E LD E N 30 imperial space; on the other, an eclectic agglomeration of alien communities (dahyāva), which persisted as irregular, arbitrary, and potentially refractory components of an always as yet untotalized empire. ”80 The political connections are most complex, but also clearest, in Iōnian philosophía. At this time, city-states such as Milētos (the home of Thalēs, Anaximandros, Anaximenēs, and probably Leukippos too) and Ephesos (where Hērakleitos and his students worked) constituted part of the Īrānian satrapy of Yaunā, and hence paid regular tribute to the Great King.
Rainey 1969. On the province of Yehud, see Carter 1999; Grabbe 2004, esp. 132-56, 316-21; Lipschits 2006; Knowles 2006. Critical editions: Elliger and Rudolph 1997; Phillips 2004. On the title of the book, see Propp 1999, 119-20. For a concise overview of the various contemporary approaches to Exodus as a textual composition, see Redmount 1998. On the controversial historicity of the events—a possibility which has no bearing on the narrative as narrative per se—see Nicholson 1973; Hayes and Miller 1977, 151-56 and 264-77; Redford 1992; Hoffmeier 1997; Frerichs and Lesko 1997.
Condensed. For the port in question, see 3:xx-xxi. On Jewish scribal culture of the period, see Schams 1998. Or at least this is one way to construe the geographical connections that the record lays out; that there are possible scenarios, however, only foregrounds the complexity of the possible transimperial connections. For the satrapies of the Persian Empire, see Junge 1942; Toynbee 1954; Vogelgesang, 1992. For the Egyptian calendar, see Parker 1950; Depuydt 1977. See Bivar 1985. On the non-Aramaic technical terms in the account, see Yardeni 1994.