197 research outputs found
Sefer Yosippon: Reevaluations
No full textAuthor brings here some thoughts for discussion about Sefer Yosippon, that seminal history of Second Temple Jews whose influence on Jews and Christians for the past millennium has been monumental. Indeed scholarship since the Renaissance has interpreted the book as ranging from fabula to history. In his concluding remarks, author suggest that Sefer Yosippon has in addition to its historical methodology, to its literary innovations and brilliant style unique in its time, a possible polemical response to the vicissitudes of the Jews in southern Italy during the several generations following the Byzantine persecutions in southern Italy.Author brings here some thoughts for discussion about Sefer Yosippon, that seminal history of Second Temple Jews whose influence on Jews and Christians for the past millennium has been monumental. Indeed scholarship since the Renaissance has interpreted the book as ranging from fabula to history. In his concluding remarks, author suggest that Sefer Yosippon has in addition to its historical methodology, to its literary innovations and brilliant style unique in its time, a possible polemical response to the vicissitudes of the Jews in southern Italy during the several generations following the Byzantine persecutions in southern Italy
Il tly nella cosmologia del Sefer ḥaḵmônî
No full textThe tly in the cosmology of Sefer ḥaḵmônî
Šabbeṯay Donnolo’s Sefer ḥaḵmônî describes a celestial dragon called tly, which presents features belonging to different celestial objects, namely the dragon that was thought to be responsible for the eclipses, the Draco constellation, and the Milky Way. This mixture is already present in the two sources that the author cites, namely the Sefer yeṣîrah and the Barayta de-Šmu’el. The latter shows several parallels with Persian texts, such as the Iranian Bundahišn.Nel Sefer ḥaḵmônî di Šabbeṯay Donnolo si descrive un drago celeste chiamato tly. Esso possiede le caratteristiche del drago che, nell’astrologia medioevale, era ritenuto responsabile delle eclissi, della costellazione del Drago e della Via Lattea. La fusione di questi oggetti celesti è presente già nelle uniche due fonti citate da Donnolo, ossia il Sefer yeṣîrah e la Barayta de-Šmu’el. Quest’ultima in particolare mostra diversi punti di contatto con testi quali il Bundahišn iranico.
The tly in the cosmology of Sefer ḥaḵmônî
Šabbeṯay Donnolo’s Sefer ḥaḵmônî describes a celestial dragon called tly, which presents features belonging to different celestial objects, namely the dragon that was thought to be responsible for the eclipses, the Draco constellation, and the Milky Way. This mixture is already present in the two sources that the author cites, namely the Sefer yeṣîrah and the Barayta de-Šmu’el. The latter shows several parallels with Persian texts, such as the Iranian Bundahišn
Il Sefer ha-yaqar di Šabbeṯay Donnolo: traduzione italiana commentata
No full textThe Sefer ha-yaqar of Šabbeṯay Donnolo: An Annotated Italian Translation
The Sefer ha-yaqar, also known as Sefer ha-mirqaḥoṯ, is a work of pharmacopoeia written by the Jewish medic and astronomer Šabbeṯay Donnolo, in which the author sums up his forty-year experience in preparing electuaries (mirqaḥoṯ) and other medicaments. Honey is the main ingredient for electuaries, so the treatise first of all gives instructions as to how to avoid the wrong kinds of honey and how to prepare the right ones in order to make them last for a long time. Numerous herbs, plants, flowers and resins are described, together with the correct procedure for each one in order to mix them not only with honey but occasionaly also with oil and other fats. The present Italian translation, which was carried out on the Hebrew text, presents some new suggestions regarding the identification of some plant names, of which Donnolo often gives the Latin, Greek or vernacular versions.Traduzione italiana commentata del Sefer ha-yaqar (Libro prezioso), noto anche come Sefer ha-mirqaḥoṯ (Libro degli elettuari). Opera del medico, astronomo e filosofo italiano ebreo Šabbetay Donnolo, questo breve trattato farmacologico riporta la summa dell’esperienza quarantennale del suo autore nella preparazione di elettuari e altre tipologie di farmaci, di cui il miele costituisce il principale ingrediente. In esso, l'autore fornisce indicazioni sulla scelta del miele e sulla sua preparazione, in modo da assicurare una lunghissima conservazione degli elettuari con esso preparati. Sono descritte inoltre diverse piante ed erbe medicinali, resine e fiori, unitamente al modo ottimale di combinare ciascuno di questi ingredienti non solo con il prodotto delle api, ma anche con grassi vegetali e animali. La presente traduzione italiana, effettuata direttamente sull’originale ebraico presente in due manoscritti, propone nuove ipotesi sull’identificazione di alcuni nomi di piante, che nelle precedenti edizioni del testo, tedesca e inglese, risultavano problematici.
The Sefer ha-yaqar of Šabbeṯay Donnolo: An Annotated Italian Translation
The Sefer ha-yaqar, also known as Sefer ha-mirqaḥoṯ, is a work of pharmacopoeia written by the Jewish medic and astronomer Šabbeṯay Donnolo, in which the author sums up his forty-year experience in preparing electuaries (mirqaḥoṯ) and other medicaments. Honey is the main ingredient for electuaries, so the treatise first of all gives instructions as to how to avoid the wrong kinds of honey and how to prepare the right ones in order to make them last for a long time. Numerous herbs, plants, flowers and resins are described, together with the correct procedure for each one in order to mix them not only with honey but occasionaly also with oil and other fats. The present Italian translation, which was carried out on the Hebrew text, presents some new suggestions regarding the identification of some plant names, of which Donnolo often gives the Latin, Greek or vernacular versions
Correction to: Deep neural network for human falling prediction using log data from smart watch and smart phone sensors (Soft Computing, (2023), 10.1007/s00500-023-09295-2)
No full textThe co-author names which previously reads Sefer Krnez Should read as: Sefer Kurnaz. The original article has been corrected. © Springer-Verlag GmbH Germany, part of Springer Nature 2024
The Ceremonial of the Seljucks
No full textTeşrifat gerek yabancı devletlerle ilişkilerde gerekse devlet içerisinde
geleneksel anlamda yer etmiş prosedürel ve törensel uygulamalar bütünüdür.
devletlerarası ilişkilerde genellikle karşılıklı elçilik teatilerinde bu uygulamalar ve
kurallar daha çok dikkat çekerken geleneksel teşrifatın kaidelerinde daha çok
toplumsal adet ve töreler ön plana çıkmaktadır.
Türkiye Selçuklularında teşrifat ve kurallarına bakıldığında eski Türk
devletlerinde ve Türk-İslam devletlerinde uygulanan kuralların sürdürüldüğü, bazı
kısmının da değişikliklere uğradığı görülmektedir. Eski Türk devletlerinden itibaren
devletlerarası ilişkilerde önemsenen elçilerin dokunulmazlığı ilkesi gereği Türkiye
Selçukluları döneminde de gelen elçilere saygı gösterilmiş, elçilerin
karşılanmasından uğurlanmasına kadar tüm aşamalara özen gösterilmiş, çeşitli
merasimler düzenlenmiş, hediyeler takdim edilmiştir. Devrin şartlarına göre
diplomasi geleneği devam etmiştir. Genel olarak elçilere saygı çerçevesinde
davranılsa da devletlerarası ilişkilerin boyutu, elçilere gösterilen muamelenin boyutunda da etkili olmuştur. Nitekim iyi ilişkiler kurulmak istenen devletlerin
elçilerine daha hürmetkâr ve günlerce süren ağır merasimler düzenlenirken,
ilişkilerin iyi olmadığı bir devletin elçileri daha hafif teşrifat kuralları ile
ağırlanmıştır. Bu çerçevede sultan yerine vezirin huzurunda ağırlanan elçiler de
olmuştur. Kimi zaman da bir devlete olan tepkiyi göstermek için gönderilen kişinin
günlerce alıkonulduğu da olmuştur. Elçiler gönderildikleri devletleri temsil
ettiğinden dolayı genellikle Türkiye Selçuklularında iyi eğitimli, devletin ileri
gelenlerinden seçilmesine özen gösterilmiştir. Hatta Sultan tarafından çok
önemsenen konularda bizzat vezirler ya da dönemin önemli âlimleri duruma göre
görevlendirmiştir. Selçuklu sultanları aynı özeni diplomaside bulunduğu devletlerden
beklemiş, gönderilen kişinin yüksek rütbeli olmasını, huzurda saygılı duruşunu,
teşrifat kurallarına riayetini ve eğitimli olmasını bu devletlerin Selçuklu Devleti’ne
ve sultanın saltanatına gösterdikleri saygıyı ve bağlılığının ifadesi olarak
görmüşlerdir.
Eski Türk adet ve törelerine dayanan geleneksel teşrifat kuralları ise kültürel
olarak renklenmiş, genellikle sultanların tahta çıkış merasimlerinde, sefer öncesinde,
bayramlarda ve dini törenlerde, divan toplantılarında, sultanların evlilik
merasimlerinde ve cenaze törenlerinde yer almıştır. Bu kurallar toplumsal gelenek ve
göreneklerin devlet teşkilatı içerisinde yer alarak yaşatılmış ve bunların bazıları
günümüze kadar gelmiştir. Sultanların cenazelerinde komşu devletlerin gönderdikleri
elçiler aracılığıyla başsağlığı dilekleri, tahta çıkış merasimlerinde ise tebrik dilekleri
alınmıştır. Bayramlarda ise Abbâsî Halifeliği ile kutlama amaçlı elçiler
gönderilmiştir. Dolayısıyla Türkiye Selçuklularının köklü bir devlet geleneğine ve
uluslararası teamüllerin gereklerine hâkim bir devlet anlayışına sahip olduğu
anlaşılmaktadır.Ceremonial rules are the set of procedural and ceremonial practices that traditionally take place both in relations with foreign states and within the state. These practices and rules attract more attention in the mutual exchange of messages in interstate relations, while the traditional ceremonial rules focus on social customs and traditions. Given the ceremonial rules in the Seljuk Empire, we find that the rules applied in the old Turkish states and Turkish-Islamic states were maintained and some of them underwent changes. According to the principle of diplomatic immunity, which was considered important in interstate relations since the old Turkish states, the ambassadors were respected during the Seljuks as well, they were regarded at all stages from welcoming the ambassadors to bidding them farewell, holding various ceremonies and presenting gifts. In accordance with the atmosphere of those times, the diplomacy tradition continued. Although ambassadors were generally treated with respect, the dimension of interstate relations affected the extent to which ambassadors were treated, as well. Namely, while the ambassadors of the states that wanted to establish good relations were received with more respectful and heavy ceremonies that lasted for days, the ambassadors of a state with which the relations were not good were hosted with modest attendance rules. In this context, there were also ambassadors who were hosted in the presence of the vizier and not the Sultan. Sometimes, the ambassador was detained for days to show the reaction against a state. Since the ambassadors represented the states to which they were accredited, care was taken to select them from among the well-educated and respected figures of the state in the Seljuks. In fact, viziers or important scholars of the time were accredited as ambassadors in matters that were very important to the Sultan. The Seljuk sultans expected the same care from the states that sent the ambassadors, and they regarded the high rank of the ambassador accredited, his respectful attitude in the presence, compliance with the rules of the organization, and his education as an expression of the respect and loyalty these states had for the Seljuk state and the sultan's rule. Traditional ceremonial rules based on old Turkish customs, on the other hand, were culturally enlivened and were usually used in the sultans' succession ceremonies, before the campaign, at festivals and religious ceremonies, at divan gatherings, at marriage ceremonies, and at sultans' funeral ceremonies. These rules were conserved through participation in the state organization of social traditions and customs. The tradition of “saçı”, the tradition of han-ı yağma, the tradition of giving “Kalyn” (bride price) were some of them. It is known that some of them are still conserved. At the funerals of the sultans, condolences were received by the ambassadors sent by the neighboring states, and congratulations were offered at the enthronement ceremonies. Ambassadors were sent to the feast days to celebrate with the Abbasids. It is understood that the Turkish Seljuks has a deeply rooted state tradition and understanding that dominates the requirements of international mores
İbn Fazlan Seyahatnâmesi’ne Göre İtil Bulgarları
No full textSOLMAZ, Sefer (2018), İbn Fazlan Seyahatnâmesi’ne Göre İtil Bulgarları, İstanbul: Çizgi Kitapevi Yayınları/Çimke Basımevi, s. 152, ISBN-978-605-196-201-
Sefer Teʼome tseviyah : derushim ... u-maʼamre ḥazal /
No full textBound with: Sefer bet Midrash by Moses Rivlin, Vilnius, 1862Digital imag
The Sefer Ha-Hagy of Qumran
No full textEl autor intenta identificar las alusiones a una obra, que sólo se conoce por referencias, en la literatura de Qumrán, el “Sefer Ha-Hagy”. Para ello analiza cada una de las citas a esta enigmática obra y trata de aportar una conclusión definitiva sobre su naturaleza.The author tries to identify the allusions to "Sefer Ha-Hagy" in the texts of Qumrán. He analyzes each reference to this enigmatic book and tries to conclude its nature
El Sefer ha-Hagy de Qumrán
No full textThe author tries to identify the allusions to "Sefer Ha-Hagy" in the texts of Qumrán. He analyzes each reference to this enigmatic book and tries to conclude its nature.El autor intenta identificar las alusiones a una obra, que sólo se conoce por referencias, en la literatura de Qumrán, el “Sefer Ha-Hagy”. Para ello analiza cada una de las citas a esta enigmática obra y trata de aportar una conclusión definitiva sobre su naturaleza
Addis Ababa's Sefer, Iddir, and Gebbi: Nuanced reading of complex urban forms
No full textThis research is motivated by the scholarly calls for new concepts and analytic tools for documenting, analysing, and theorizing complex urban territories such as those of cities in Africa. With implicit comparative intent, it takes the case of Addis Ababa city and its old and typifying places—the sefer, to develop and test a new architectural transdisciplinary research methodology referred to as the trinocular. By way of this methodology, it unearths and introduces sefer, iddir, and gebbi of Addis Ababa as not only socio-spatial phenomena but concepts and vocabulary for a located and nuanced reading of the city itself. Sefer are introduced as flexible boundary conditions that are primarily cognized by their dwellers—results of indigenous and autochthonous foundation and continued processes of self-actualization by communities that construct them. Iddir is unearthed as a form of social capital embedded in sefer that appears in the structures of relations among residents. And the gebbi as an urban spatial typology that constitutes the sefer’s morphology—the last frontier of communality just prior domestic spaces which, in many cases, can be a single multi-functional room.These concepts and vocabulary, it is argued, in both practical and metaphoric sense, should be the starting point of new urban imaginaries for Addis Ababa. Urban planning and housing projections thus, should draw inspiration from these notions, elements, and phenomena. Furthermore, lessons learnt from the trinocular and the findings are presented as new avenues for architectural research in similar, less-known, and complex urban conditions as the sefer of Addis Ababa.Space & Typ
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