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Texts in Transit in the Medieval Mediterranean

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A collection of essays using historical and philological approaches to study the transit of texts in the Mediterranean basin in the medieval period. Examines the nature of texts themselves and how they travel, and reveals the details behind the transit of texts across cultures, languages, and epochs.


Contents

Y. Tzvi Langermann and Robert Morrison, “Introduction”

Robert Morrison, “The Role of Oral Transmission for Astronomy among Romaniot Jews”

Ofer Elior, “Rabbi Yedidyah Rakh on Ezekiel's ‘I Heard’: A Case Study in Byzantine Jews' Appropriation of Provencal-Jewish Philosophy and Science”

Tzvi Langermann, “Gradations of Light and Pairs of Opposites: Two Theories and their Role in Abraham Bar Hiyya's Scroll of the Revealer”

Leigh Chipman, “Cryptography in the Late Medieval Middle East: From Mosul to Venice?”

Leonardo Capezzone, “On Memory: From the Humanism of pseudo-Ibn Al-Muqaffa’ to the Science of pseudo-Jabir Ibn Hayyan”

Brian Becker, “Riccoldo da Montecroce’s Epistolae V commentatoriae de perditione Acconis, 1291 as Evidence of Multi-Faceted Textual Movement in the Eastern Mediterranean”

Zohar Hadromi-Allouche, “Narratives of the ‘Second Fall’ in Jewish, Muslim, and Christian Sources”

Mushegh Asatryan, “Shi‘i Underground Literature between Iraq and Syria:

‘The Book of Shadows’ and the History of Early Ghulat”

Tamás Visi, “Medieval Hebrew Uroscopic Texts: Transmission of Scientific Knowledge from Byzantium to Ashkenaz?”

Israel M. Sandman, “The Transmission of Sephardic Scientific Works in Italy”

Harun Küçük, “Medical Translations and the “Hikmet-i Tabiyye” Problematic in Eighteenth-Century Istanbul”

Bibliography

Index


“While I would most readily recommend this title to those with a particular interest in the study of the medieval Eastern Mediterranean, the studies contained within, through a close and rigorous analysis of understudied texts, offer provocative lessons about the possibilities for the transit of medieval text, knowledge and culture, and should stimulate the thinking of any medievalist, cultural historian, or philologist.”

—Peter Phillip Jones, Comitatus

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