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By Richard Stoneman, Kyle Erickson, Ian Richard Netton

Alexander the nice of Macedon used to be no stranger to controversy in his personal time. Conqueror of the Greek states, of Egypt and of the Persian Empire in addition to a few of the principalities of the Indus Valley, he however grew to become respected in addition to vilified. used to be he easily a destroyer of the traditional civilizations and religions of those areas, or used to be he a hero of the Persian dynasties and of Islam? The conflicting perspectives that have been taken of him within the center East in his personal time and the centuries that are nonetheless mirrored within the tensions that exist among east and west this present day. the tale of Alexander turned the topic of legend within the medieval west, yet used to be even perhaps extra pervasive within the east. The Alexander Romance used to be translated into Syriac within the 6th century and will became present in Persia as early because the 3rd century advert. From those beginnings it reached into the Persian nationwide epic, the Shahnameh, into Jewish traditions, and into the Quran and next Arab romance. The papers during this quantity all have the purpose of deepening our realizing of this advanced improvement. If we will comprehend larger why Alexander is such an enormous determine in either east and west, we will be a bit in the direction of figuring out what unites usually antipathetic worlds. This quantity collects the papers added on the convention of an identical identify held on the collage of Exeter from July 26-29 2010. greater than part the papers have been via invited audio system and have been designed to supply a scientific view of the topic; the remaining have been chosen for his or her skill to hold learn ahead in an built-in method.

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Critical editions: Elliger and Rudolph 1997; Phillips 2004. On the title of the book, see Propp 1999, 119-20. For a concise overview of the various contemporary approaches to Exodus as a textual composition, see Redmount 1998. On the controversial historicity of the events—a possibility which has no bearing on the narrative as narrative per se—see Nicholson 1973; Hayes and Miller 1977, 151-56 and 264-77; Redford 1992; Hoffmeier 1997; Frerichs and Lesko 1997. , “The Book of Departure”). Cf. the Codex Alexandrinus, British Library, MS Royal 1.

The tribute (‫ )מנדתא‬which was collected from it and made over to the house of the king (‫[ על בית מלכא‬scil. Xšayāršā (Greek: Xerxēs)]: ————— 22 23 24 25 See Najman 2009. See Porten 1968, 105- 99; Joisten-Pruschke 2008. For summation, see variously Porten 1968, 173-79, 249-52; Porten, et al. 1996,12-27; Muraoka and Porten 1998, 378-80; Botta 2009. Babylonians, Caspians, Khorazmians, Medes, and Perisans are also attested as members of the community (Porten 1968, 29). Porten and Yardeni 1986, 1:10, condensed.

See Assmann 2008, 76-89 Eisenstadt 1986, 1-124. Schwartz 1975, 3-4. Arnason, et al. 2005, 51. See Diels-Kranz 1951, 59 A 1-27. Behistun I, 15 = Kent 1953, 117. 89 In his synthetic exposition of the Platōnic-Aristotēlian tradition, Plotinos, an Egyptian Neoplatonist writing under Roman rule (ca. 29. See Diop 1981. The fundamental survey of these facts in English remains Burnet 1930. 85 Boyce 1984, 15. 31). That the notion of a cycle of rebirths (samsara) emerges in the Indic Brāhmaṇas, but remains foreign to Zoroastrianism altogether is significant in dating Zaraθuštra’s break from the common Indo-Aryan tradition; see Clark 1998, 19-20.

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