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The Monumenta Syriaca set contains a variety of Syriac texts, including biographical fragments on Roman popes, several exegetical texts, and homilies, by authors such as Ephrem, Jacob of Sarug, John of Dalyatha, Isaac of Nineveh, and others.
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The edition of the Peshitta published by the Dominicans of Mosul in 1887-91 contains both the Old and New Testaments. It was issued for the use of the Syriac Christians through the efforts of the Syriac Catholic Archbishop of Damascus Clement Joseph David under the supervision of the Chaldean Archbishop of Amid Gregor Abdisho Khayyath. It is thoroughly vocalized its print is very clear owing to the use of beautiful Syriac type.
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The present volume is a first hand account of the atrocities suffered by the Syrian Christians at Tur Abdin during the genocide of 1915 by Suleyman Henno.
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The edition of the Peshitta published by the Dominicans of Mosul in 1887-91 contains both the Old and New Testaments. It was issued for the use of the Syriac Christians through the efforts of the Syriac Catholic Archbishop of Damascus Clement Joseph David under the supervision of the Chaldean Archbishop of Amid Gregor Abdisho Khayyath. It is thoroughly vocalized its print is very clear owing to the use of beautiful Syriac type.
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Church history --- Church architecture --- Syriac Christians --- Syria
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Syriac Christians --- Chrétiens syriaques --- Syrian Orthodox Church.
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Maaloula, the last place in the world where the language of Christ, Aramaic, is spoken ... Nestled in the hollow of the Qalamoun mountains, the small village has never ceased to fascinate all travelers since the end of the 18th century. Indeed since that time, it has remained a sort of Orientalist "commonplace" where European scholars and missionaries thronged until the first half of the 20th century. The greatest orientalists like Theodor Nöldeke, adventurers such as Richard Burton and even Alexandre Dumas knew about the existence of Maaloula and devoted a few pages to him. Today, Maaloula has become a major tourist center which attracts no less than 150,000 annual visitors, Europeans of course but especially Iranians who come to seek in addition to the picturesque places, the illusions of a return to the sources. By crossing archives and speeches on Maaloula for almost two centuries, Frédéric Pichon brings to light, along with the Christian memory of a rural Syrian community, the multiple facets of the identity of the last "Aramaeans" in Syria.
Syriac christians --- Syriac Christians --- Group identity --- Christians --- Regions & Countries - Asia & the Middle East --- History & Archaeology --- Middle East --- Religious adherents --- Collective identity --- Community identity --- Cultural identity --- Social identity --- Identity (Psychology) --- Social psychology --- Collective memory --- Syrian Christians --- History --- History. --- Maʻlūlā (Syria) --- Historiography. --- Maʻlūlah (Syria) --- arabisme --- islam --- Mandat français --- identité --- folklorisation --- orientalisme --- sanctuaires partagés --- christianisme --- néoaraméen occidental --- anthropologie religieuse
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Art, Medieval --- Christian art and symbolism --- Jacobites (Syrian Christians) --- Academic collection --- Syrian Orthodox --- Monophysites --- Syriac Christians --- Art, Christian --- Art, Ecclesiastical --- Arts in the church --- Christian symbolism --- Ecclesiastical art --- Symbolism and Christian art --- Religious art --- Symbolism --- Church decoration and ornament --- Medieval art --- Art [Medieval ] --- Iraq --- Mossoul --- Symbolism in art --- Art, Medieval - Iraq - Mosul --- Christian art and symbolism - Iraq - Mosul --- Jacobites (Syrian Christians) - Iraq - Mosul
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Abraham Ecchellensis (Ibrahîm Al-Hâqilânî) est sans doute le plus représentatif des chrétiens orientaux qui contribuèrent à la formation de l’orientalisme européen au XVIIe siècle. Après une première éducation dans un couvent libanais, il arriva au collège maronite de Rome en 1620, où il fut très jeune reconnu pour ses talents dans l’enseignement de l’arabe et du syriaque, et dans l’expertise des questions orientales. Ses études achevées, il mena quelques aventures militaires et commerciales au service de l’emir libanais Fakhraddîn et de la croisade, en se plongeant brièvement dans les trafics méditerranéens liés à la course et au rachat des captifs. Il tenta aussi d’ouvrir un collège au Liban. Mais c’est surtout par une carrière d’érudit qu’il se fit connaître. Ce volume s’attache moins à la biographie d’Abraham Ecchellensis qu’à la place qu’il occupa dans la République des Lettres du XVIIe siècle, entre Pise, Rome et Paris (où il enseigna au Collège Royal). Il sut bénéficier d’un réseau de protecteurs, qui estimaient sa capacité à cataloguer et publier des manuscrits, enseigner les langues, ou servir d’expert et d’interprète : Les Médicis, les Barberini, Richelieu, Mazarin et le chancelier Séguier veillèrent successivement sur sa carrière. Il fut l’ami et le collaborateur de savants de son temps, comme Jean Morin, Marin Mersenne, Lucas Holsten ou Athanase Kircher. Il contribua aux grands chantiers intellectuels du XVIIe siècle, comme la bible polyglotte de Paris et la bible arabe de Rome. Il composa des outils pour l’apprentissage de l’arabe et du syriaque. Mais il fut surtout un traducteur d’ouvrages en langues orientales. Chez lui, la controverse et l’apologétique ne se distinguaient guère de l’érudition, et il entendait mettre sa science au service de la foi catholique, contre les protestants. Mais ses origines orientales et arabophones l’amenèrent aussi à défendre la dignité des Orientaux et à valoriser leur culture face aux milieux savants européens. Il contribua à l’élaboration du « récit national » maronite et libanais. Il voulut faire connaître la « sagesse arabe » et l’intégrer dans la science européenne, en la distinguant de l’islam, qu’il ne pouvait accepter. Il collabora avec le professeur « galiléen » de Pise Giovanni Alfonso Borelli, pour traduire à partir de manuscrits arabes le traité d’Apollonius de Perga sur le Coniques. Ses travaux érudits furent utilisés dans les controverses théologiques du second XVIIe siècle. Mais, au début du XVIIIe siècle, la connaissance des langues orientales était suffisamment avancée en Europe pour qu’on pût se passer des « médiateurs » issus du Collège de Rome.
Orientalism --- Orientalisme --- History --- Histoire --- Abraham, --- Maronites --- 27 "16" --- 929 ABRAHAM ECCHELLENSIS --- Kerkgeschiedenis--17e eeuw. Periode 1600-1699 --- Biografie. Genealogie. Heraldiek--ABRAHAM ECCHELLENSIS --- Conferences - Meetings --- 929 ABRAHAM ECCHELLENSIS Biografie. Genealogie. Heraldiek--ABRAHAM ECCHELLENSIS --- Syriac Christians --- Abraham Ecchellensis, --- Abrahamus, --- Ecchellensis, Abraham, --- Ḥāqilanī, Ibrāhīm, --- Ibrāhīm al-Ḥāqilanī, --- Congresses --- Ecchellensis, Abraham --- Maronites - Biography - Congresses --- Abraham, - Ecchellensis, - 1605-1664 - Congresses --- Abraham, - Ecchellensis, - 1605-1664
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Syriac Christians --- Church history --- Manuscripts, Syriac --- Inscriptions, Syriac --- Arameans --- Chrétiens syriaques --- Eglise --- Manuscrits syriaques --- Inscriptions syriaques --- Araméens --- History --- History and criticism. --- History. --- Histoire --- Histoire et critique --- Syria --- Middle East --- Syrie --- Moyen-Orient --- Antiquities. --- Antiquités --- Christian Arameans --- Studies --- Studies. --- Chrétiens syriaques --- Araméens --- Antiquités --- History and criticism --- Ethnology --- Syriac inscriptions --- Syriac manuscripts --- Syriac language --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- Syrian Christians --- Christians --- 939.4 --- 091 =923 --- 939.4 Geschiedenis van Syrië --- Geschiedenis van Syrië --- 091 =923 Handschriftenkunde. Handschriftencatalogi--Syrisch --- Handschriftenkunde. Handschriftencatalogi--Syrisch
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