Search Results (68)

From the period of the Anatolian Seljuks onward, Iranian culture and civilization exerted a strong influence over Anatolia. As a result of this interaction, Persian gradually became the region’s administrative and literary language; it was spoken in major cities, taught as a subject in madrasahs, preferred in official correspondence, and played a central role in the production of literary works. The Anatolian Seljuk sultans and amirs of Anatolia, who possessed a profound mastery of Persian, supported this cultural exchange by patronizing Iranian poets, scholars, and intellectuals. The effort to preserve and promote Iranian culture, the Persian language, and its poetic tradition continued under the Ottomans as well. During this era, numerous poets and writers from Iran came to Istanbul, and the imperial courts became literary centers where Iranian artists gathered. In fact, those who arrived from Iran were often expected to possess poetic talent. Among the Ottoman rulers who encouraged Persian poetry were Sultan Süleyman the Magnificent, Sultan Selim I, and Sultan Murad III—each of whom composed Persian divans (collected poems). Poets who flourished during both the Anatolian Seljuk and Ottoman periods composed Persian poetry to demonstrate their literary mastery and to prove that they knew Persian as proficiently as Iranian poets. Those with only a few Persian poems interspersed them within their Turkish divans, whereas those who produced many compiled them into independent divans. This study aims to identify the Persian divans written in Anatolia during the Anatolian Seljuk and Ottoman periods and to present detailed information about these works. By systematically classifying the Persian divans of these eras, this study serves as a fundamental bibliographic reference for researchers. Full article

This article examines the early formation of Confucian–Islamic synthesis during the Yuan dynasty, arguing that institutional and intellectual adaptations in this period laid the groundwork for the later systematic synthesis known as “Yi-Ru Huitong” (伊儒會通). Moving beyond narratives of assimilation or resistance, it analyzes how Muslim communities navigated China’s pluralistic sociopolitical landscape through a process of creative adaptation. Employing a multidisciplinary approach that integrates textual analysis, historical comparison, and transcultural theory, the study investigates three key dimensions: the development of hybrid religious institutions, legal-political negotiations, and mechanisms of social integration. Drawing on multilingual sources—including Persian Islamic manuals, Yuan administrative archives, and epigraphic evidence—it demonstrates how Yuan-era Muslims established patterns of selective adaptation that preserved Islamic identity while enabling meaningful engagement with Chinese cultural norms. These developments not only ensured the survival of Islam in China but also generated a range of transcultural achievements in astronomy, medicine, architecture, and the literary arts, thereby creating the necessary conditions for the profound philosophical syntheses of the Ming-Qing era. By positioning the Yuan period as a crucial incubator of Sino-Islamic civilization, this study offers insights for comparative philosophy and the global history of civilizational dialog, inviting reflection on the early Chinese Islamic experience as a significant case of sustainable cross-civilizational engagement. Full article

This article re-examines Gen 28:10–22 through a diachronic analysis informed by its close literary and thematic parallels with Gen 35:9–15. In light of recent developments in Pentateuchal scholarship that question the traditional dating of supposedly pre-Priestly texts, the study adopts a method grounded in detailed textual, linguistic, and literary observation rather than reliance on fixed source-critical models. The analysis argues that Gen 28:10–22 is not a unified narrative but a composite text consisting of an early narrative core overlaid by a post-Priestly addition. Particular attention is given to the ritual acts of pillar erection, anointing with oil, and Jacob’s vow, which exhibit strong affinities with Priestly and Deuteronomistic idioms. A comparison with the Priestly account in Gen 35 suggests that the post-Priestly expansion in Gen 28 responds polemically to a Priestly tendency to neutralize Bethel’s sanctity. The article situates this literary development within the religious landscape of Persian-period Yehud. Full article

This article examines Daniel 10 as a key witness to the formation of early Jewish apocalyptic literature. The chapter portrays Daniel as a sage whose encounter with a celestial messenger prepares him to guide his community. Narratively, this scene introduces the final revelation of Daniel 11–12; ideologically, it expresses the authors’ conviction that access to the heavenly realm is achieved through scribal discipline and engagement with inherited traditions. The study advances two related contributions. Drawing on recent reassessments of apocalyptic origins—especially insights from Aramaic texts at Qumran—the study offers a new analysis of intertextuality in Daniel 10, highlighting how apocalyptic writing predates the persecutions of Antiochus IV and is developed through the reinterpretation of authoritative Scriptures in the Persian and Hellenistic periods. Daniel’s profile aligns with elite temple-based scribes who operated across imperial and cultic settings and used apocalyptic discourse in intra-Judean power struggles. In addition, the reference to the Tigris in Dan 10:4 is reinterpreted in light of Seleucia-on-Tigris, whose culturally hybrid environment illuminates the cosmopolitan backdrop of the maśkîlîm traditions. Full article

The population dynamics and exploitation ratios of the narrow-barred Spanish mackerel (Scomberomorus commerson, Lacépède, 1800) were investigated from August 2020 to February 2023, with data collected from three landing sites (Bushehr, Bandar Abbas, and Chabahar) of Iran waters. During the study period, only length was measured for 6504 specimens and both the length and weight were measured for 504 specimens. The mean fork length of the samples was 86 ± 20 cm, and the mean weight was 6230 ± 3742 g. The relationship between length and weight for the total samples was described by the equation W = 0.022 × CL^2.76 (n = 504, R² = 0.90, 95% C.I. for b = 2.52–2.91). The population dynamics indices for S. commerson were as follows: infinite length (Linf) = 173 cm, natural mortality (M) = 0.47 per year, growth coefficient (K) = 0.52 per year, total mortality (Z) = 1.42 ± 0.06 (95% C.I. = 1.36–1.48), fishing mortality (F) = 0.95 per year, and exploitation coefficient (E) = 0.67. The exploitation rate (U) and total stock at the beginning of the year (B₀) were 0.6 and 48,333 tons, respectively. The annual average standing stock (B_t) was estimated at 30,526 tons. The exploitation ratio for maximum sustainable yield (E_MSY) was 0.50, and fishing mortality at maximum sustainable yield (F_MSY) was 1.5. The estimated range for maximum sustainable yield (MSY, in 1000 tons), the B/B_MSY ratio, F/F_MSY ratio, and saturation (S) ratio of S. commerson in the Iranian part of the Persian Gulf and the Sea of Oman was 20 (17–25), 1.55 (1.25–1.73), 0.90 (0.8–1.12), and 0.45, respectively. The stock of S. commerson is approaching overfishing in Iran waters, imposing immediate management actions to reduce catch and fishing effort. Full article

Extreme sea surface temperature (SST) events, such as marine heatwaves (MHWs) and marine cold spells (MCSs), severely affect warm water coral reefs. However, further study is required on their historical and future spatiotemporal patterns, driving mechanisms, and impacts in coral reef regions. This study analyzed the spatiotemporal patterns in MHWs/MCSs for the periods 1982–2022 and 2023–2070 using ten indices based on OISSTv2.1 and CMIP6 data, respectively, identified key MHW drivers via four machine learning methods (Random Forest, Extreme Gradient Boosting, Light Gradient Boosting Machine, and categorical boosting) and SHAP values (Shapley Additive Explanations), and then examined their relationship with coral coverage across ten global marine regions. Our results revealed that (1) MHWs are not only increasing in their average intensity but also becoming more extreme, while MCSs have declined. More MHW days are observed in regions like the Red Sea, the Persian Gulf, and the South Pacific Islands, with increases of up to 28 days per decade. (2) Higher-latitude coral reefs are experiencing more severe MHWs than equatorial regions, with up to 1.24 times more MHW days, emphasizing the urgent need to protect coral refuges. (3) MHWs are projected to occur nearly year-round by 2070 under scenario SSP5–8.5. The area ratio of MHWs to MCSs is expected to rise sharply from 2040 onward, reaching approximately 100-fold under the SSP2–4.5 scenario and 196-fold under the SSP5–8.5 scenario, particularly in the Marshall Islands and Caribbean Sea regions. (4) The coefficient of variation (CV) of annual temperature, annual ocean heat content, and monthly temperature were the top three factors driving MHW intensity. We emphasize that future MHW predictions should focus more on the CV of forecasting indicators rather than just the climate means. (5) Coral coverage exhibited post-mortality processes following MHWs, showing a strong negative correlation (r = −0.54, p < 0.01) with MHWs while demonstrating a significant positive correlation (r = 0.6, p < 0.01) with MCSs. Our research underscores the sustained efforts to protect and restore coral reefs amid escalating climate-induced stressors. Full article

The potters of Qallaline (or Kallaline, from qallāl, meaning “potters” in Arabic), a district of Tunis (Tunisia) near the now-vanished Bab Kartâjanna gate, produced tiles from the 16th century until the end of the 19th century, with peak activity in the 18th century. These tiles, made from local clay, feature decorations influenced by Hafsid art, the Castilian Renaissance, the Spanish Baroque of the Valencia region, and Ottoman styles. Their characteristic color palette combines green, blue, and ochre. Representative sherds from various 18th-century sites were analyzed using SEM-EDS, portable XRF (pXRF), and Raman microspectroscopy. The results were compared with tiles from earlier (16th-century Iznik, Türkiye), contemporary (18th-century Tekfur Palace, Istanbul, Türkiye), and later (19th-century Naples, Italy) productions used for similar purposes. The chemical signature of the different cobalt ores used appears to depend primarily on the production period. The pastes used in Iznik, Tekfur, and Qallaline ceramics exhibit different compositions. Qallaline potters employed three types of pastes, varying in calcium content, which were used either separately or together within the same tile. In some cases, tin was also present in association with lead. The cobalts used at Qallaline originate from different sources than those used contemporaneously in Meissen (Saxony), as well as from those used in the decoration of Iznik tiles one or two centuries earlier, which are themselves comparable to the cobalt used in Persian mīnā’ī. The As, Ni, and Mn contents are similar to those of the cobalt employed at the Royal Manufacture of Sèvres, believed to have come from the Giftain Valley in Catalonia. Full article

The article is aimed at building on the existing studies devoted to the last stage of the assimilation policy directed at the Muslim population in Communist Bulgaria during the second half of the 1980s. The 40th anniversary of the forced change of the given Turkish–Arabic and Persian names of this population is an occasion to revisit this dark period of the recent past. This study focuses on the short- and long-term consequences of the political measures, which became known as the ‘Revival process’ (1984/1985–1989). For the first time, the author presents new written sources, including analytical and field reports commissioned by the Central Committee of the Bulgarian Communist Party and prepared by Bulgarian scholars during the second half of the 1980s, as well as later collected biographical data related to Muslims affected by the events, derived through an (auto)ethnographic method of research among Turks, Crimean Tatars and Muslim Roma. Full article

An assembly of fourth-century BCE Samarian silver coins and late-fifth-century BCE Samarian cut silver sheets, Sidonian and Philistian coins from a hacksilber hoard allegedly found in the region of Samaria belonging to the David and Jemima Jeselsohn collection, were characterized by metallurgical analyses. The aims of the research were to identify the items’ composition and manufacturing processes. We affirmed that the Samarian coins were made of silver–copper alloy produced by a controlled process. The microstructural and elemental analyses revealed that the sheets were produced from various materials, including pure silver, silver–copper, and silver–copper–gold alloys, whereas the Sidonian and Philistian coins were made of silver–copper alloy. Continuity in style and production techniques was observed. This information provides a better understanding of the material culture and technological skills in the Persian-period province of Samaria. Full article

In the northern Persian Gulf Basin, a carbonate succession developed during the Berriasian–Valanginian of the Early Cretaceous, constituting an important reservoir in the Middle East. The genetic types of this succession are highly variable and controlled by sequence evolution. However, the sequence construction processes and sedimentary model evolution remain poorly understood. To analyze sedimentary models and sequence-controlling factors, this study examines sequence stratigraphic characteristics. The analysis is based on core thin sections, well logs, seismic data, and global sea-level records. The results indicate that: (1) During the Berriasian to Valanginian, one retrogradational sequence (SQ1) and three progradational sequences (SQ2–SQ4) were identified, arranged from bottom to top. The three sequences (SQ2 to SQ4) exhibit a vertically stacked progradational pattern towards the northeast. (2) SQ1 is dominated by shelf facies, while SQ2 to SQ4 are characterized by platform facies. Within each sequence (SQ2 to SQ4), the depositional environments transition from basin to slope, platform margin, and finally restricted platform facies. Specifically, during the SQ2 period, the platform margin had a low dip angle (<1.0°), indicating a gently sloping platform. In contrast, during the SQ3 to SQ4 sequences, the platform margin exhibited a steeper dip angle (1.2–1.5°), suggesting a rimmed platform. (3) SQ1 is governed by the global marine transgression during the Early Cretaceous, representing a global sea-level sequence. SQ2 to SQ4 are influenced by the combined effects of tectonic activities and sea-level changes, constituting tectonic/global sea-level change sequences. The transgressive sequences have developed high-quality source rocks, while the regressive sequences have formed extensive reservoirs, together creating favorable hydrocarbon source–reservoir assemblages. The reef and shoal distribution model developed in this study offers valuable insights for reservoir prediction. Additionally, the interpreted transgressive sequences may have global correlation potential. Full article

The two-phase source rocks deposited during the Lower Cretaceous in the Persian Gulf Basin play a pivotal role in the regional hydrocarbon system. However, previous studies have lacked a macroscopic perspective constrained by the Tethyan Ocean context, which has limited a deeper understanding of their developmental patterns and hydrocarbon control mechanisms. To address this issue, this study aims to clarify the spatiotemporal evolution of the two-phase source rocks and their hydrocarbon control effects, with a particular emphasis on the critical impact of terrestrial input on the quality improvement of source rocks. Unlike previous studies that relied on a single research method, this study employed a comprehensive approach, including time series analysis, sequence stratigraphy, lithofacies, well logging, well correlation, seismic data, and geochemical analysis, to systematically compare and analyze the depositional periods, distribution, and characteristics of the two-phase source rocks under different sedimentary facies in the region. The goal was to reveal the intrinsic relationship between the Neo-Tethyan Ocean context and regional sedimentary responses. The results indicate the following: (1) the late Tithonian–Berriasian and Aptian–Albian source rocks in the Northern Persian Gulf were deposited during periods of extensive marine transgression, closely aligning with the global Weissert and OAE1d anoxic events, reflecting the profound impact of global environmental changes on regional sedimentary processes; (2) in the early stages of the Neo-Tethyan Ocean, controlled by residual topography, the Late Tithonian–Berriasian source rocks exhibited a shelf–intrashelf basin facies association, with the intrashelf basin showing higher TOC, lower HI, and higher Ro values compared to the deep shelf facies, indicating more favorable conditions for organic matter enrichment; (3) with the opening and deepening of the Neo-Tethyan Ocean, the Aptian–Albian source rocks at the end of the Lower Cretaceous transitioned to a shelf–basin facies association, with the basin facies showing superior organic matter characteristics compared to the shelf facies; (4) the organic matter content, type, and thermal maturity of the two-phase source rocks are primarily controlled by sedimentary facies and terrestrial input, with the Aptian–Albian source rocks in areas with terrestrial input showing significantly better quality than those without, confirming the decisive role of terrestrial input in improving source rock quality. In summary, this study not only reveals the differences in the depositional environments and hydrocarbon control mechanisms of the two-phase source rocks, but also highlights the core role of terrestrial input in enhancing source rock quality. The findings provide a basis for facies selection in deep natural gas exploration in the Zagros Belt and shale oil exploration in the western Rub’ al-Khali Basin, offering systematic theoretical guidance and practical insights for hydrocarbon exploration in the Persian Gulf and broader tectonic domains. Full article

Mandaeism is the only ancient Gnostic religion surviving to the present day from antiquity. ‘Gnosticism’ was a block of creative religious activity mostly responding to the early Christian teachings in unusual ways of cosmicizing Jesus, and presenting a challenge to the ancient church fathers in the first-to-third centuries CE. Mandaeism, by comparison, has roots from John the Baptist rather than Jesus, although it is also important to recognize that this baptizing movement emerged in part as a survival of a very old indigenous ethno-religious grouping from Mesopotamia, its followers eventually settling in Mesopotamia’s middle and southern regions. Indeed, much of the Mandaeans’ thought and practice, especially their rituals of water ablution, have deep origins going back to Sumer, Akkad and Babylonia, reflecting regionally wide influences from right across the Fertile Crescent. Mandaean culture and the Mandaic Aramaic language was of high report in the so-called Patristic period covered by this Special Issue, even in the Arabian Peninsula up until the rise of Islam (634 CE onward), and Mandaeans were honored as a third “People of the Book”—the Sabians (Ṣābeʾun; or ṣobba in modern Iraqi Arabic)—in the Qur’an (2:62; 5:69; 22:17); in the Muslim world, many Mandaic speakers switched language to colloquial Iraqi Arabic and (Arabicized) Persian. This article aims to raise some basic questions, relevant to Patristics, about aspects of relationships between Mandaeans and both early ‘mainstream’ Christians and the other large grouping, the Manichaeans. These questions first concern the common flight of the followers of John and Jesus just before the Roman siege and destruction of Jerusalem (66–70 CE) and the role of the woman Miriai; second, the extent to which John and his followers affected the direction of early Christianity, and the consequences this had for ‘Baptist’/Christian relationships into the Patristic period, with attention paid to Mandaean views of Jesus; third, the process of the formation of early Mandaeism as it combined Hellenistic-Palestinian and Mesopotamian elements; and fourth, the signs that the Mandaeans not only influenced Mesopotamian Christian baptismal sects but were crucial in the emergence Manichaeism (from the 230s CE in Persian-dominated Iraq). This article will finish by concentrating on Mandaean–Manichaean relations in the light of a little known and previously secret Mandaic text (Diwan Razia), best known as Mani or Sidra d-Mani within a larger collection of unnamed occult texts. On the basis of the Mandaeans’ texts, we maintain that both Jesus and Mani apparently left their fold in turn. Full article

This essay examines the role of Anglo Protestant missions in the Persian Gulf in racializing “the Moslem world” for the emergent white world order at the beginning of the 20th century. More specifically, I consider the way Protestant missionaries extracted knowledge about Islam, racializing “the Moslem world” as a civilizational “unit” devoid of energetic life—and therefore incompatible with the modern world—even as they simultaneously mediated the rise of oil extraction along the Persian Gulf in that same period. Extraction was not only evident in the material relations of empire, but also in the way Protestant missionary discourse shaped “the Muslim world” into a racial unit in need of management and optimization. I consider two energetic grammars used by Protestant missionaries to signify the changes occurring in “the Moslem World”, namely, Samuel Zwemer’s use of “disintegration” and Basil Mathews use of “ferment”. I argue that it was in these material and discursive entanglements of oil extraction where knowledge about Islam became an important tool of European colonial governance, and where energetic grammars of religion became critical to the biopolitical production and management of racialized Muslim populations. Full article

Dermatophytosis, commonly referred to as ringworm, is a common superficial fungal infection in companion animals and humans. Between 2012 and 2023, plucked hair and scraped scale samples from domestic dogs and cats with clinical suspicion of dermatophytosis were collected from 355 veterinary medical centres across mainland Portugal. A total of 4716 animal samples were inoculated onto DERM agar, incubated at 25 °C for up to 4 weeks, and periodically examined macro- and micro-scopically to observe and evaluate fungal growth. Of these, 271 samples were removed due to contaminant fungi. Of the 568 positive cultures, the highest number were from the North (48.1%; 95% CI: 44.0–52.2%) and Centre (32.4%; 95% CI: 28.7–36.4%) regions. Microsporum canis was the most frequently isolated species (63.9%), followed by Trichophyton spp. (20.3%) and Nannizia gypsea (formerly Microsporum gypseum) (8.1%). Felines exhibited a higher frequency (17.4%) compared with dogs (9.1%) (p < 0.001). In dogs, the Yorkshire Terrier, West Highland White Terrier, Miniature Pinscher, Dalmatian and Miniature Schnauzer demonstrated a significant predisposition to dermatophytosis (p < 0.05). In cats, the Persian and Scottish Fold breeds were significantly predisposed (p < 0.05). No significant differences were found between sexes (p > 0.05). These findings underscore dermatophytosis as an increasing public health concern due to its zoonotic and contagious nature, providing comprehensive insights into the epidemiology of dermatophytosis in Portugal. Full article

A group of Syriac Christian believers existed during the fourth century called the Bnay Qyōmo (with their female counterparts known as the Bnoth Qyōmo): the Sons and Daughters of the Covenant. There has been considerable controversy about the nature of this archaic Syrian monastic movement or, as it is known to some scholars, the Syriac “Proto-Monastic Tradition”. The controversy has not only been about the name, but also the origin, habits, and ascetic way of life of the Bnay Qyōmo. The intention of the present article is not to elaborate on the various terminology used to describe the Bnay Qyōmo or the nature of their vows and expected duties as introduced by Aphrahat and other Syrian Fathers, for these have been studied by many scholars. Rather, the intention of this article is to review some of the material discussing this group by key Syriac Fathers to present a fresh reading of the historical record to better apprize the order’s regulations and its social and ecclesiastical roles within the Syriac-speaking Church during the fourth and fifth centuries AD. The main Syriac writers who dealt with this topic were Aphrahat, known as “the Persian Sage” (ca. 260–345), and Rabūla, Bishop of Edessa (flor. 420s). Whilst the order appears to have declined by about the eighth century, understanding the roles of the Bnay Qyōmo during the earlier period (the focus of this writing) is crucial for explaining the development of the Syriac Tradition. Full article