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2024 •
The early vikings of Dublin & why some of them moved to the Wirral https://www.youtube.com/watch?v=3CHA9IMz4Zc https://play.google.com/store/apps/details?id=uk.ac.liverpool.vikingspoi
1988 •
Enkelte systemer gir riktignok muligheten til å kalle opp en synonymtesaurus ved formuleringen av sokeargumentet som kan hjelpe brukeren til å finne syno nyme sokeuttrykk. Her kan man definere ulike semantiske relasjoner mellom ord og man kan også likestille ord med felles rot. Grunnen til at denne type hjelpemiddel likevel er lite brukt, er kostnaden forbundet med etabler ing og vedlikehold av dem. De fleste databaser vokser over tid, og skal en tesaurus være ajour med databasen, må den oppdateres når databasen oppdaters. For mange er dette en nærmest uoverkommelig oppgave.
2024 •
This study aims to analyse and evaluate the reflection of al‑Sayr al‑sulūk (journeying and initiation), of Sufism, in Yunus Emre through the symbolism of the seven gates. The study includes the analysis of the gate, which is a traditional symbol, and the elements of struggle that appear on these gates, such as lion, universe, pir, priest and houri, which are reported to be signs by Yunus Emre. Yunus Emre is in the Yasavī and Akbarī traditions in terms of disposition and temperament. In this study, the symbolism of the seven gates is discussed in the context of the views of René Guénon, a member of the Akbari tradition. The seven gates symbolism presents the ascension from the physical body to the metaphysical spheres by passing through the sky gate in the sense of sublimity, and as depth symbolism, it presents the stages of the spiritual ascension (al‑sayr al‑sulūk) journey that begins with the entrance through the gate of the heart. The seven gates are the seven stages of the descent from the celestial levels to the earth, marked and numbered for the return at the time of the creation. The seven gates symbolism indicates a transition in terms of time and dimension, and in the sense of depth, it represents seven locks that need to be opened in the human body. Therefore, the gate symbol turns into a multi-layered set of representations beyond its real meaning. This whole finds a place in Yunus Emre Dīwān with every dimension of representation. The element of struggle at each gate, which appears upon passing through the first gate, has a symbolic meaning, and with its emergenses as a kind of test, it is an important element in the expansion of the disciple's perception, maturation, and acquisition of spiritual knowledge. In general terms, in this study, it has been concluded that in Yunus Emre's poems, the chosen person who takes the first step from mortality to eternity by entering through the open gate can get rid of the limitations offered by humanity by passing through the seventh gate, which is the gate of salvation, if he can put up the necessary struggle. In addition, comparisons that are reflected at a symbolic level are also included, drawing attention to the existence of similar symbols and elements in ancient traditions, with their own uniqueness and differences.
Since 2002 it has been my firm belief of mine a very significant – almost a 200 year – slip can be detected between the historical and mathematical/astronomical chronology in Antiquity and the Middle Ages in the Mediterranean region and the Near East. Mathematical chronology is based on the movement of the celestial bodies, while historical chronology systematizes the remaining sources on grounds of the data given by different calendar systems. According to the chronology to which I gave the name Hungarian Calendar, Julius Caesar introduced his famous reform calendar named after him the Julian calendar, in the astronomically count-down year of 152 CE. Since then, without any intermission, we measure time in years (365.25 days). This however shortens the today valid time-axis by 196 years. The Hungarian Calendar has determined the date of CE 152 as the starting date of the Julian calendar, by simple astronomical calculations. These calculations essentially count back year by year from the current year’s vernal equinox (the day in Spring with equal day and night) and the result of the “new chronology” are then validated by critical analysis of the historical solar eclipses. I must point out to doubters of this method of counting back in the time that modern astronomical research could not operate without it. A signally important conclusion of the Hungarian Calendar is that the dates of the vernal equinox (spring point) in the starting year of the Julian calendar (152 CE) and at time of the “Augustan correction (208 CE) were both on March 21. The Hungarian Calendar answers the main question: why was it that Pope Gregory, in 1582, amended the calendar (very correctly, by the way) only by 10 days? The Hungarian Calendar also hypothesizes that Jesus Christ was born in 194 CE. After the publication of my Hungarian Calendar (2002, 2004) and my solution for the Seleucid Code (2009) I feel my obligation to answer the questions of the Arabic chronological order which is in frequent use as a proof against the statement of my Hungarian Calendar. In 2004 I published my firm statement in connection with the above important starting date, 1 AH: the year of AD 622 corresponds to the year of 816 CE (Common Era) which is identified astronomically. Or to be more specific: the first day of the AH 1 year corresponds to July 30, 816 CE of Julian calendar!
Religion and Cult in the Dodecanese during the first millennium BC. Recent discoveries and research results. International Conference (Rhodes, 18-21 October 2018)
Rhodian Cults in the Greek colonies of Sicily. A Research’s Prologue2023 •
Στις αρχές του 7ου αιώνα π.Χ., και οι κάτοικοι των Δωδεκανήσων αισθάνθηκαν την ανάγκη να μεταναστεύσουν σε αναζήτηση μιάς νέας πατρίδας, στην οποία θα μπορούσαν να επιβιώσουν. Η αποικιακή εκστρατεία, που χρηματοδοτήθηκε από την εμπορικώς ευημερούσα νέα πόλη της Λίνδου, υπό την καθοδήγηση ενός πολίτη της, του Αντιφήμου, συνέλλεξε τους εποίκους όχι μόνο από το νησί της Ρόδου, αλλά και από άλλα κοντινά νησιά. Μετά από μία στάση στην Κρήτη, όπου άλλοι άποικοι προσχώρησαν υπό την οδηγία του Εντίμου, η ομάδα έφτασε στη νότια ακτή της Σικελίας, όπου ιδρύθηκε (688 π.Χ.), η μικτή αποικία της Γέλας, στις εκβολές του επωνύμου ποταμού. Η ακμή της επεκτατικής πολιτικής για την νεογέννητη αποικία επιτεύχθηκε περίπου έναν αιώνα μετά, με την ίδρυση της υπο-αποικίας του Ακράγαντος (580 π.Χ.). Ο ρόλος του Ροδο-Κρητικού πανθέου στην ανάπτυξη της πόλεως της Γέλας (και στη συνέχεια του Ακράγαντος) αποτέλεσε καθοριστικό παράγοντα σταθεροποιήσεως για την εύθραυστη συνύπαρξη μεταξύ των διαφορετικών εθνικών ομάδων. Οι στάσεις που στοίχειωσαν την ιστορία των Ροδο-Κρητικών αποικιών, ήσαν πράγματι δείκτης μιάς ισορροπίας που τελικά διασπάστηκε με την έλευση της τυραννίας. Οι δυναστείες των Δεινομενιδών στην Γέλα και των Εμμενιδών στον Ακράγαντα υποστήριξαν τις Ροδιακής καταγωγής φατρίες των δύο πόλεων σε βάρος των Κρητικών και η ‘ροδιοποίησις’ των λατρειών υπήρξε άμεση και άφθαρτη συνέπεια της πολιτικής τους, που εκδηλώνεται επίσης σε όλες τις περιοχές της Σικελίας, που κατέληξαν υπό τον έλεγχο των τυράννων.
B. COSTA RIBAS (ed.), El papel de la Cartago Prébarcida en Iberia. XXXIII Jornades d’Arqueologia Feniciopúnica (Eivissa, 2018) (Treballs del Museu Arqueològic d'Eivissa i Formentera, 81, pp. 41-63). Eivisa: Museu Arqueològic d'Eivissa i Formentera.
Gadir y Cartago ¿Relaciones cordiales o intereses enfrentados? (2021)The interpretation of the relationship between Carthage and Gadir has varied throughout history. The first imperialist paradigm, which made the central African metropolis the owner of part of the Hispanic territory (including Gadir), was followed by those who saw Carthage as hegemonic only from the commercial point of view and even those who denied any kind of subjugation of the Hispanic city to Carthage until the landing of Amilcar Barca in 237 BC and, on the contrary, its total independence (political and economic) with respect to the latter. Although today there is a certain consensus in considering that the relations between the two cities were unequal, the crux of the matter is to elucidate to what extent the autonomy and development of the western city was compromised by Carthaginian interests and interference.