Bulletin of the Society for Near Eastern Studies in Japan

Abandonment of Infants and their Rebirth

Eiichi IMOTO

1986 Volume 29 Issue 1 Pages 1-16
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.1

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Eiichi IMOTO, Abandonment of Infants and their Rebirth: Infants were abandoned in the mountains or on the water. They were never slain but reared up by men, animals or birds, and eventually returned to their native place.
For example, Cyrus the Great, in his babyhood, was given to a cowherd at the foot of a mountain. Dara, a son of Humay, was, according to the Shahnama of Firdausi, abandoned by the water and found by a washerman. When he grew into a boy, Dara realized that he was of royal descent. He came home and was enthroned.
Thus, infants were supposed to go to the world of totems and return to their native place endowed with a supernatural power.

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On the name “Zoroaster”

An Eastern Access to “Zaraθustra”

Gikyo ITO

1986 Volume 29 Issue 1 Pages 17-31
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.17

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Gikyo ITO, On the name “Zoroaster” An Eastern Access to “Zaraθustra”: In the Ahunawar Confession, the earliest Zoroastrians confess their belief thus: ‘Your Reverence are (more lit. Thy Reverence is) the instructor (dazdar-) whom the Sacred Beings have appointed pastor (vastar-) for us the poor’.
By the Prophet Zoroaster, the followers called asavan- were divided into two groups: one was called aredra- ‘rich, blessed’ and the other drigu- ‘poor’. The former are those qualified for the heavenly property (isti-) already in their life-time whereas the latter not yet qualified for it. The Sacred Beings that are possessed of it are also called aredra-. For Zoroaster, the appropriate to be instructed and cultivated are no other than ‘the poor’, because ‘the blessed’ are fit for future salvation.
By his self-styled 1st person humble name or title Zaraθustra ‘keeper of old, decrepit camels’, Zoroaster shows himself as a poor one (drigu-) appropriate for salvation. We can see why the earliest followers avoided to call him by the name Zaraθustra, his proper and personal name given by his father being Spitdma.
Readers will find my latest interpretation of the Ahunawar Confession (pp. 21-24 and n. 16) as well as my argument to show Zaraθustra as his self-styled title, rejecting its interpretation as ‘camel-driver’ or as ‘of golden radiance’.

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On Relationships of Hellenistic Towers at Tel Zeror, Khirbet Qumran and Jerusalem

Hideo OGAWA

1986 Volume 29 Issue 1 Pages 32-47
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.32

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Hideo OGAWA, On Relationships of Hellenistic Towers at Tel Zeror, Khirbet Qumran and Jerusalem: Investigations on the Strato's Tower at Caesarea Maritima have long been done but few scholars have cited the Hellenistic tower at a nearby site, Tel Zeror, even after its discovery in 1964 and 1966.
On the other hand, many studies of the Dead Sea Scrolls have appeared regularly but few have been associated with the architecture of Khirbet Qumran. This situation is true even concerning the tower of periods Ib and II which is one of the most remarkable kinds of buildings at the Khirbet. And it is only quite recently that some Hellenistic towers in and arround Jerusalem have been examined systematically.
These Hellenistic towers must have been interrelated for their chronological coincidence and architectural similarities are very conspicuous. In this article, the author concludes that various Phoenician immigrants from the northern coastal area of the Sharon district must have joined the Qumran sect at the beginning of IIb as architects, proselytes, and specialists of husbandry when the tower was established as the headquarters of hundreds of hermits. It is possible, too, that some other people must have entered Jerusalem and its vicinity, and that these Phoenicians were, in fact, the promoters of the phenomenon of towers in Hellenistic Palestine.

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The Position of Allah in the Divine Self-Manifestation in the Thought of Oneness of Being (Wahdah al-Wujud)-with Special Reference to Kashani and Jilt-

Yasushi TONAGA

1986 Volume 29 Issue 1 Pages 48-64
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.48

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Yasushi TONAGA, The Position of Allah in the Divine Self-Manifestation in the Thought of Oneness of Being (Wahdah al-Wujud)—with Special Reference to Kashani and Jili—: Ibn 'Arabkl first formulated the theory of Oneness of Being (Wahdah al-Wujud). His theory was later developed into several versions by his direct and indirect disciples, who are called “the School of Oneness of Being”. Kashani (d. ca. 735/1334-35) and Jili (d. ca. 832/1428) are two of them.
Kashani divided the process of the divine self-manifestation into five stages as follows: (1) ahadiyah (realm of absolute oneness), (2) wahidiyah (realm of relative oneness), (3) 'alam al-jabarut (world of spirits), (4) 'alam al-malakut (intermediate world), and (5) 'alam al-mulk (phenomenal world). Ahadiyah is the realm of the exclusive essence of the One, while wahidiyah is that of integration of all the names and attributes of God. Regarding Allah as the mediator between the essence of the One and the created world of the many, Kashani located the position of Allah in the level of wahidiyah.
Almost a century later, Jill divided the same process into six stages as follows: (1) uluhiyah (divinity), (2) ahadiyah, (3) wahidiyah, (4) rahmaniyah (Compassionateness), (5) rububiyah (Lordship), and (6) maliklyah (Kingship). Emphasizing the supremacy of Allah, Jill located the position of Allah not in wahidiyah, but in uluhiyah which stands above ahadiyah.
In order to understand the historical change of the position of Allah between Kashani and Jili, one should take into account ‘Ala’ al-Dawlah Simnani (d. 736/1336) who, belonging to “the School of Oneness of Witness (Wahdah al-Shuhud)”, criticized Kashani based on his conviction that Allah is the highest. I point out that Jill's thought would result from the reaction against Simnani from within the School of Oneness of Being.

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The Right of Pre-emption in Islamic Law

Hiroyuki YANAGIHASHI

1986 Volume 29 Issue 1 Pages 65-83
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.65

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Hiroyuki YANAGIHASHI, The Right of Pre-emption in Islamic Law: The right of pre-emption (suf'ah), which means the right to repurchase real property after the completion of its sale, is entitled to its exercise for the co-owner, the owner of a servitude in the property and the owner of an adjoining property. In the pre-Islamic period, this right was entitled only for the co-owners whether the property had already been divided or not. Then, in the course of time, the sources show some change of the conception of pre-emptor. That is, the right of the co-owner became of no effect in the former case, and on the other hand, the owner of a servitude in the property and that of an adjoining property were added in the range of pre-emptor.
But in the Islamic jurisprudence, each school makes different interpretation of the holder of pre-emption. Besides there are some other problems; the right of pre-emption may be admitted also for the holders of an undivisible property or not; and who may possess the lawful ownership of the property between the conclusion of its transfer and the exercise of the pre-emptor's right? There finds no reliable base of these arguments in the theoretical bases of Islamic law (usul). But, it is clear that the diversity of interpretations has come from the view that either buyer or man disadvantaged by the transfer ought to be more protected.

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Toward a Typology of Merits-Giving in Islam

Kazuo OHTSUKA

1986 Volume 29 Issue 1 Pages 84-95
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.84

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An Iconographical Study of Dolphin Motif on the Pre-Marine Style Pottery

Toshio KATSUMATA

1986 Volume 29 Issue 1 Pages 96-112
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.96

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Bibliographical Notes on Muslim Pilgrimage in the Modern Period

Tsutomu SAKAMOTO

1986 Volume 29 Issue 1 Pages 113-128
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.113

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Studies on Resafa/Sergiopolis

Yuzo SHITOMI

1986 Volume 29 Issue 1 Pages 129-137
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.129

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A Survey of the Historical Studies on the Modern Arabian Peninsula in Oman

Yasushi FUKUDA

1986 Volume 29 Issue 1 Pages 138-148
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.138

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Report on the Activities of Japanese Sumerological Society (II)

Mamoru YOSHIKAWA

1986 Volume 29 Issue 1 Pages 149-153
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.149

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Eric L. Ormsby, Theodicy in Islamic Thought: The Dispute over al-Ghazali's “Best of All Possible Worlds” Princeton: Princeton University Press, 1984, xv, 310ps

Kojiro NAKAMURA

1986 Volume 29 Issue 1 Pages 154-160
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.154

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[title in Japanese]

[in Japanese]

1986 Volume 29 Issue 1 Pages 161
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.161

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[title in Japanese]

[in Japanese]

1986 Volume 29 Issue 1 Pages 162-163
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.162

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[title in Japanese]

[in Japanese]

1986 Volume 29 Issue 1 Pages 163-164
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.163

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[title in Japanese]

[in Japanese]

1986 Volume 29 Issue 1 Pages 164-165
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.164

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[title in Japanese]

[in Japanese]

1986 Volume 29 Issue 1 Pages 165-166
Published: September 30, 1986
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.29.165

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