With inspiration from the Arabic hal-concept this book investigates circumstantial clauses in Arabic and Hebrew. It formulates a modern linguistic definition of the concept of 'circumstantial qualifier' and offers corpus-based pilot studies on circumstantial qualifiers in Pre-classical and Classical Arabic, Pre-exilic Hebrew, Modern literary Arabic and Modern spoken Gulf Arabic. With 'circumstantial clause combining' as the basic analytic concept Bo Isaksson presents a study of comparative ancient Arabic and ancient Hebrew text linguistics applied to a corpus of narrative prose texts. As a corollary Isaksson also presents a reconsideration of the so-called 'tenses' in Arabic and Hebrew. Helene Kammensjo investigates the logic behind the remarkable variation of circumstantial qualifiers (CQ) in a choice of Arabic novels from the two last decades. Her approach is to pick out a few frequent CQ constructions and do a systematic study. Maria Persson surveys the forms and functions of CQs both separately and in relation to their head clauses and discusses areas of grammaticalization and ambiguity related to CQs in Gulf Arabic dialects on the basis of texts from her own field studies.
”O God we thank thee” was sung in the churches of France and Sweden after military victories in the seventeenth century. To celebrate Thanksgiving was a way of thanking God, but also a way for the rulers to legitimize the ever ongoing wars. For the inhabitants it was both an occasion for festivity and a way of getting information about what happened in the battlefield. Yet the image given was selective. Bloody defeats and uneventful everyday life was replaced by spectacular victories and royal glory. Even though the rituals in the two countries were similar in some ways, there were also substantial differences. The propaganda formulated a narrative about what war actually was, and what role the rulers and their subjects should play. In the crisis of 1709 this narrative was profoundly challenged. The book investigates how war events were communicated to the inhabitants of France and Sweden in the seventeenth century by the Church, and especially through days of thanksgiving (called Te Deum in France).
In this fresh consideration of the origins of the ancient Greeks' ideas and practices concerning their own past, Carla M. Antonaccio demonstrates that hero cult and ancestor cult persisted, throughout the Iron Age, long before epic poetry's heroic narratives were widely disseminated. Although it was not until the dissolution of Iron Age societies that epic poetry and organized hero cult developed to aid claims to legitimacy, practices such as visiting tombs to make offerings were common, and contradict the usual picture of Iron Age religious conservatism.
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