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Most cited

This page lists all time most cited articles for this title. Please use the publication date filters on the left if you would like to restrict this list to recently published content, for example to articles published in the last three years. The number of times each article was cited is displayed to the right of its title and can be clicked to access a list of all titles this article has been cited by.

Contents

Page 111 of 118

  • Cited by 1

  • Taxation in the amirate of Mecca during the medieval period

  • Richard T. Mortel
  • Published online by Cambridge University Press:
    05 February 2009, pp. 1-16

  • The amirate of Mecca was established by sharifs of Hasanid ancestry in the middle of the fourth century a. h./tenth century a.d. The territory traditionally under its direct control included the holy city of Mecca and its immediate hinterland, the nearby hill town of Ṭā'if, and the Red Sea port of Jedda. In addition, the sharifs often exercised a tenuous hold over certain tribal areas in the Sarāt Mountains south of Ṭa'if, as well as the coastal plain south of Jedda, known as the Tihāma.

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  • The Shun-Tsung Shih-Lu

  • E.G. Pulleyblank
  • Published online by Cambridge University Press:
    24 December 2009, pp. 336-344

  • The official chronicle of the short reign of the Emperor Shun-tsung (28 Feb. to 31 Aug., A.D. 805) was composed by Han Yü, the most famous prose writer of the T'ang dynasty. To this we owe the survival of what purports to be this chronicle, as a unique example of the ‘Veritable Records’ (shih-lu) composed in the T'ang History Office. I say purports to be because it is not at all clear what relation the version we now possess bears to that which came from Han Yüs brush. Mr. Solomon1 has given a brief, lucid analysis of the problems regarding this text but he has not, I think, examined quite all the evidence or considered all the possible interpretations of it. I shall deal more fully with this point below.

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  • Kuwaiti Arabic idioms

  • Mahmoud Aziz F. Yassin
  • Published online by Cambridge University Press:
    24 December 2009, pp. 67-72

  • Publications by Weinreich, Chafe, Makkai, and Mitchell have put the problem of idiom formation in the focus of attention. Kuwaiti Arabic (KA) idioms, however, seem to have received very little attention or no serious attention from professional linguists. The majority of KA idioms are semantically specialized phrases that belong to a more informal or colloquial level of speech.

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  • The Pilgrimage and Death of Sākūra, King of Mali

  • C. F. Beckingham
  • Published online by Cambridge University Press:
    24 December 2009, pp. 391-392

  • It is recorded in a number of standard works on the western Sudan and northern Nigeria that about the year A.D. 1300 Sākūra, the usurping King of Mali, performed the pilgrimage to Mecca and was murdered by the Danakil on the return journey. Delafosse writes: ‘C'est en revenant des lieux-saints par le Yémen et l'Erythrée, vers l'an 1300, que Sakoura trouva la mort: il fut dévalisé et assassiné par des Danakil sur la côte de Tadjourah, comme il venait de débarquer sur la terre d'Afrique.’ Meek, de Pedrals, and Bovill give the same story, and the last-named comments: ‘He was not returning by the customary route through Cairo, but through Eritrea and the Eastern Sudan, following what has now become the great pilgrim road of West-Central Africa.’ Now if Sākūra was killed in what is to-day French Somaliland, or for that matter anywhere in Somali or Dankali country, he was far to the south of ‘the great pilgrim road’, which does not cross Eritrea at all. Nor is it conceivable that it should ever have done so. It goes through Bornu, Wadai, and Darfur to the Nile and now reaches the Red Sea at Port Sudan. There is no reason why pilgrims should have gone so far to the south of the latitude of Jidda and so have given themselves the task of climbing over the Abyssinian plateau which was, moreover, in Christian hands. A glance at the map will show what a very strange route Sākūra is alleged to have chosen. Having landed at Tajura he would have had three alternatives. The first was to follow approximately the line of the modern railway to Addis Ababa, climbing the steep escarpment in Shoa, and then making his way across Ethiopia and down the other side of the plateau to the Nile valley in Sennar, whence he could have reached Darfur. This would have been very difficult for topographical reasons and would have necessitated a long journey through Christian territory. The second possibility was to travel northwards along the coast until he reached a place such as Suakin where he could have turned westwards and headed for the Nile. This would have been even more difficult, given the character of the Danakil and their country. Last and most difficult of all, he could have attempted the little-used and circuitous route that led through the Sidama States, on the southern borders of Ethiopia, to the White Nile. It is almost inconceivable that he should have been trying to do any of these things.

  • Cited by 1

  • Kṣṇa and his rivals in the Hindu and Jaina traditions1

  • Jonathan Geen
  • Published online by Cambridge University Press:
    26 February 2009, pp. 63-99

  • This paper compares the relationship between the vāsudeva Kṣṇa and his prativāsudeva rival Jarāsandha in the Jaina tradition (primarily in Hemacandra's Triṣaṣṭiśalākāpuruṣacarita) with Kṣṇa Vāsudeva's rivalries with Jarāsandha, Śiśupāla and Pauṇḍraka in the Mahābhārata and Hindu purāṇas. Three main points arising from this comparison are proposed. First, the Jainas conflated characteristics of the Hindu figures Jarāsandha, Śiśupāla and Pauṇḍraka in order to create a new Jarāsandha, who was now a single powerful nemesis for Kṣṇa. Second, this new relationship between Kṣṇa and Jarāsandha provided the template for a new class of Illustrious Beings (śalākāpuruṣas) in the Jaina Universal History: the recurring and paradigmatic vāsudevas and prativāsudevas. And third, this evolution of Kṣṇa mythology in the Jaina tradition may have influenced the parallel development in the Hindu tradition, including the creation of the vaiṣṇava ten avatāras doctrine, and the expansion of the purāṇic mythology surrounding both Jarāsandha and Śiśupāla.

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Page 111 of 118