A painstaking compiler of catalogues and indexes, the biblical scholar and bibliographer Thomas Hartwell Horne (1780-1862) first published his most famous work in 1818, having begun his research for it many years earlier in 1801. Reissued here in five parts is the expanded four-volume tenth edition of 1856, which includes revisions by the scholars Samuel Davidson (c.1806-98) and Samuel Prideaux Tregelles (1813-75). This monumental and influential work of nineteenth-century biblical scholarship remains a valuable resource for modern researchers, reflecting the methods and perspectives of its era. Volume 4, rewritten by Tregelles for this edition, addresses textual criticism of the New Testament. Drawing strongly on his previous scholarship, Tregelles covers the history of the text, distinguished readings and important manuscripts, and he provides an introduction to each book of the New Testament.
Over the course of a thousand years, from 600 to 1600 CE, the Java Sea was dominated by a ring of maritime kingdoms whose rulers engaged in long-distance raiding, trading, and marriage alliances with one another. And the Sun Pursued the Moon explores the economic, political, and symbolic processes by which early Makassar communities were incorporated into this regional system. As successive empires like Srivijaya, Kediri, Majapahit, and Melaka gained hegemony over the region; they introduced different models of kingship in peripheral areas like the Makassar coast of South Sulawesi. As each successive model of royal power gained currency, it became embedded in local myth and ritual. To better understand the relationship between symbolic knowledge and traditional royal authority in Makassar society, Thomas Gibson draws on a wide range of sources and academic disciplines. He shows how myth and ritual link practical forms of knowledge (boat-building, navigation, agriculture, warfare) to basic social categories such as gender and hereditary rank, as well as to environmental, celestial, and cosmological phenomena. He also shows how concrete historical agents have used this symbolic infrastructure to advance their own political and ideological purposes. Gibson concludes by situating this material in relation to Islam and to life-cycle rituals.
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