Colloquial Arabic (Trubner's Colloquial Man. S) (Trubner's Colloquial Manual)

De Lacy O'Leary

Routledge

Comparative Grammar of the Semitic Languages

Arabia Before Muhammad

Taylor&Francis

Excerpt from Colloquial Arabic: With Notes on the Vernacular Speech of Egypt, Syria, and Mesopotamia, and an Appendix on the Local Characteristics of Algerian DialectThis manual aims at providing an easy guide to the colloquial Arabic of Egypt, Syria, and Mesopotamia. There are differences of usage and pronunciation between those several parts, but they are differences in detail, not separate languages, and there seems no good reason why they may not be treated reasonably together provided that reference is made, as here, to those differences. To a very large extent those countries have had a common cultural life with close and constant intercourse, and so the language which has served as a medium of that intercourse has a very large common factor. But we are here using "colloquial" to mean the language of ordinary speech which serves as the general medium of communication between various districts and different classes and groups of men. Beneath this common speech in general use there are many local dialects, just as there are in the various parts of England, and at first it ls not always easy to understand the speech of a man who uses a dialect of marked character, a difficulty which also may happen in many parts of England. Certainly these local dialects have points of great philological interest, and are well worth accurate observation and record, but it seems fair and reasonable to treat "colloquial Arabic" as the current speech in general use amongst those who have perhaps received some measure of education, and whose intercourse is not confined to a small group of fellow villagers.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Colloquial Arabic: With Notes on the Vernacular Speech of Egypt, Syria, and Mesopotamia, and an Appendix on the Local Characteristics of Algerian Dialect (Classic Reprint)

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Arabic Thought and Its Place in History

History traces the evolution of the social structure in which the community exists to-day. There are three chief factors at work in this evolution; racial descent, culture drift, and transmission of language: the first of these physiological and not necessarily connected with the other two, whilst those two are not always associated with each other. In the evolution of the social structure the factor of first importance is the transmission of culture, which is not a matter of heredity but due to contact, for culture is learned and reproduced by imitation and not inherited. Culture must be taken in the widest sense to include political, social, and legal institutions, the arts and crafts, religion, and the various forms of intellectual life which show their presence in literature, philosophy, and otherwise, all more or less connected, and all having the common characteristic that they cannot be passed on by physical descent but must be learned in after life. But race, culture, and language resemble one another in so far as it is true that all are multiplex and perpetually interwoven, so that in each the lines of transmission seem rather like a tangled skein than an ordered pattern; results proceed from a conflicting group of causes amongst which it is often difficult to apportion the relative influences. The culture of modern Europe derives from that of the Roman Empire, itself the multiple resultant of many forces, amongst which the intellectual life of Hellenism was most effective, but worked into a coherent system by the wonderful power of organization, which was one of the most salient characteristics of that Empire. The whole cultural life of mediæval Europe shows this Hellenistic-Roman culture passed on, developed, and modified by circumstances. As the Empire fell to pieces the body of culture became subject to varying conditions in different localities, of which the divergence between the Greek-speaking East and the Latin-speaking West is the most striking example. The introduction of Muslim influence through Spain is the one instance in which we seem to get an alien culture entering into this Roman tradition and exercising a disturbing influence. In fact, this Muslim culture was at bottom essentially a part of the Hellenistic-Roman material, even the theology of Islam being formulated and developed from Hellenistic sources, but Islam had so long lived apart from Christendom and its development had taken place in surroundings so different that it seems a strange and alien thing. Its greatest power lay in the fact that it presented the old material in an entirely fresh form. It is the effort of the following pages to trace the transmission of Hellenistic thought through the medium of Muslim philosophers and Jewish thinkers who lived in Muslim surroundings, to show how this thought, modified as it passed through a period of development in the Muslim community and itself modifying Islamic ideas, was brought to bear upon the culture of mediæval Latin Christendom. So greatly had it altered in external form during the centuries of its life apart, that it seemed a new type of intellectual life and became a disturbing factor which diverted Christian philosophy into new lines and tended to disintegrate the traditional theology of the Church, directly leading up to the Renascence which gave the death-blow to mediæval culture: so little had it altered in real substance that it used the same text-books and treated very much the same problems already current in the earlier scholasticism which had developed independently in Latin Christendom. It will be our effort so to trace the history of mediæval Muslim thought as to show the elements which it had in common with Christian teaching and to account for the points of divergence.

Arabic Thought And Its Place In History

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How Greek Science Passed to the Arabs

The history of science is one of knowledge being passed from community to community over thousands of years, and this is the classic account of the most influential of these movements -how Hellenistic science passed to the Arabs where it took on a new life and led to the development of Arab astronomy and medicine, which flourished in the courts of the Muslim world and later passed on to medieval Europe. Starting with the rise of Hellenism in Asia in the wake of the campaigns of Alexander the Great, O'Leary deals with the Greek legacy of science, philosophy, mathematics, and medicine and follows it as it travels across the Near East propelled by religion, trade, and conquest. Dealing in depth with Christianity as a Hellenizing force, the influence of the Nestorians and the Monophysites, Indian influences by land and sea, and the rise of Buddhism, O'Leary then focuses on the development of science during the Baghdad Khalifate, the translation of Greek scientific material into Arabic, and the effect it had on the history of medicine, science, and historical geography, as well as the history of the Arab world.

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