Folia Orientalia

In view of the first Italian translation of the Kitāb al-ifāda wa-l-iʿtibār by ʿAbd al-Laṭīf, this article intends to provide a brief critical report of the mentions of Aristotle found in the Account of Egypt.

Contemporary Arabic literature is slowly approaching a local production of the “fantasy” genre through attempts that can be considered an important starting point for this new genre still being defined in the Arab world. During the last decades the influence exerted by Western countries on the production of this literary genre, that reaches the Arab world around the twentieth century, has been evident mainly through the translations of Western fantasy novels. Among the various genres of fantasy novels which still enjoy international fame and have been translated into Arabic we find: The Lord of the Rings (1954–55) by John Ronald Reuel Tolkien; A Song of Ice and Fire (1996–2005) by Raymond Richard Martin and Harry Potter (1997–2007) by Joanne Kathleen Rowling. The delay in the introduction of the fantasy genre in the Arab countries has begun to be overcome in recent years, in fact many Arab authors have tried to write new fantasy novels. The fantastic tradition of Arab Islamic civilization is also an important part of drawing on the creation of original fantasy works. The study shows a general propensity of the contemporary Arab world to create a local fantasy, in which the Arab authors try to put the accent on the characteristic elements of Middle Eastern culture, though also drawing on the Western fantasy tradition.

A purpose of the present study is an evaluation of various models of classification of the South branch of the Cushitic languages. The South Cushitic languages are studied in their narrow sense here, i.e. without Dahalo and Ma’a, although their probable cognates are registered.

The pharmacologist of al-Andalus, born in Malaga and died in Damascus, Ibn al-Bayṭār (576/1180 or 583/1187–646/1248) composed a dozen works among which we must highlight: The Kitāb Mīzān al-Ṭabīb. The work presented here studies the only manuscript of this work that has been preserved, number 351 or Vet. 58 of the Universitetsbibliotek of Uppsala (Sweden) and describes the content of the same, a medical-pharmacological dissertation, divided into eighty chapters, each of which is dedicated to one or more diseases, going through all the organs of the body, starting with the head and ending with the feet.

The objective of this paper is the Arabic edition and the English translation of the Dissertation on thirst (الكلام في العطش), an anonymous text included in the miscellaneous manuscript nº 888 of the Royal Library of the Monastery of San Lorenzo de El Escorial in Madrid (Spain). This small treatise describes what thirst is, the types of thirst that exist, the causes why hydroponics are averse to water, the reason why diabetic people are continuously thirsty, the causes why people with fever are thirsty, the reason why some foods produce thirst and others do not, and so on. The whole manuscript is composed of fourteen works, written by the same copyist along 170 folios under the general title The book of medical and philosophical curiosities and utilities (كتاب النكت والثمار الطبية والفلسفية) and their subject are curious matters that are generally out of the span of most works on these two branches of knowledge.

The object of the essay is prophecy in the Qur’ān, through the stories of the prophets and the language they use. Specifically, the Qur’ānic narrative and Joseph’s speeches have been systematically examined, with the intention of introducing a symmetrical reading of the story between incidents and the specific language. Emphasis has been placed on the philological aspects, by focusing the analysis on the Arabic version of the Qur’ān, in order to try to draw up a personal profile of Joseph and, at the same time, to attempt to counter an approach that claims to see all the Qur’ānic envoys only in their instrumental function in the mission of Muḥammad.

The aim of this paper is to discuss the reasons behind mapping three sites of Narasiṃha worship (Kāñcī, Ahobilam, Ghaṭikādri) in terms of the 3rd chapter of the Vaiṣṇavaoriented Kāñcīmāhātmya. Textual analysis of the Narasiṃha myth of the text reveals that it has been inspired by various local narrations related to the places located on the route sketched by the deity’s travels. The most effective means of connecting these places is the mythical narrative on Narasiṃha’s race after the demons, which frames the story and hence unifies single episodes inspired by appropriate local traditions. The purpose of such a literary technique is to produce a certain area that for some reasons was, or was intended to be, important for its inhabitants. Remarkably, maintaining the Andhra-bounded motif of Narasiṃha, who kills Hiraṇyakaśipu at Ahobilam, the furthest destination on the route, makes this particular site an indispensable and especially meaningful spot on the KM 3 literary map. Since the demarcated territory transgresses in a way the land of the Tamils, the paper also attempts to determine whether the particular version of the Narasiṃha myth in the KM 3 may reflect the religious and political reality of South India under the rule of Vijayanagara kings, i.e. after the 14th century.

The aim of this article is to present and review the research methods employed in Laura Gago Gómez’s recent study, Aproximación a la situación sociolingüística de Tánger-Arcila: variación léxica y grafemática (2018). Moreover, this article intends to evaluate the possibility of applying the methods of Hispanic research on lexical availability to Middle Arabic texts, after considering what kind of Middle Arabic texts should be taken into account for this purpose.

The purposes of this paper are threefold. The first and the most general purpose is to provide an update of Ingham’s analysis of the southern lexical features that is based on data gathered more than forty years ago (Ingham 1973). On this basis, I will reconsider the lexical link postulated by Ingham (2009: 101, 2007: 577) between the southern gilit-dialects continuum, on the one hand, and the dialects of the Gulf Coast, on the other hand. The second purpose is to reconsider the hitherto maintained lexical frontiers of the southern continuum suggested by Ingham (1994), discussing a range of items that so far have always been treated as ‘southern’, though they are widely spread in other gilit- and, to a less extent, in qeltu-dialects in the western and northern parts of Iraq. The third purpose involves proposing the dichotomy Šrūgi/non-Šrūgi as a new and efficient way of classification of the gilit-dialects. At the end of this paper, a list of Šrūgi lexical features is given.

A short description of Gali, an East Chadic language, based on field notes taken in 1972.