This article is the first systematic investigation on the location, layout, design and functions of Fāṭimid gardens. Our study is based on primary sources and focuses on different elements of the recreational and ceremonial functions of gardens. Very little is known about the layout of the royal Fāṭimid gardens because no garden has survived or been excavated so far as we are aware. However, we collected physical insights on the layout and shape of these Fāṭimid gardens through different archaeological excavations in Cairo and outside of Egypt, including our recent discoveries and the garden that we found in Darrāsa.

Unlike some other New Azari dialects1 (Kalāsurī, Harzandī,2 etc.), Šāhrūdī3 preserves grammatical gender, which is reflected in nouns and sporadically in adjectives, pronouns and the verbal system. In this regard Šāhrūdī is similar to the Tākestānī dialects, in which the opposition of feminine and masculine is also attested in nominal, adjectival, pronominal and verbal systems (Yarshater 1969a: 198–9). In the Šāhrūd dialect group there is no gender marker for masculine, except for the 3rd person singular of the present tense of the auxiliary verb.

Ordeals (by fire, by water, etc.) are a judicial institution in which defendants try to prove their innocence by divine judgement. In a recent law and economics paper, Leeson (2012) suggests that (medieval) ordeals “work” because, and if, ordeal takers have sufficient belief in them and because the priests administering ordeals “manipulate” them in an appropriate manner. We find that Leeson's theory also helps us understand Indian ordeals. Interestingly, some dharma texts require that the accuser agrees to the ordeal too, a requirement absent in Leeson's theory. We extend Leesons's model accordingly.

This article identifies and examines processes of othering in an early Indian Buddhist ascetic text, the Pali Vinaya of the Theravādins. By means of: (1) a critical discussion of the fact that the Pali Vinaya holds several terms for the early Buddhists' ascetic others; and (2) a close reading and analysis of a small group of – easily overlooked – Pali Vinaya passages with explicit references to supposed practices of the early Buddhists' ascetic others, I make explicit two aspects of the processes of othering of the early Buddhist ascetic community. I show how through processes of othering Buddhist bhikkhus, or at the very least the monk-editors of the Pali Vinaya, both negotiated a collective identity notion, and reflected on the significance of their own practices and values in direct relation to those of their ascetic others, whether real or imagined.

This article seeks to show that the frequent invocation by the Qing Board of Punishments of the adage that liu yang represents an exercise of imperial benevolence outside the law is not a mere formality without substantive meaning, but rather reflects the role played by the adage in the reasoning by which permission to remain at home to support an elderly or sick parent was granted or withheld. The Board may argue either that “benevolence” supplies a reason for a grant of liu yang in a given case or, on the contrary, that “benevolence” should not be extended to permit such a result. In addition, the article examines the role of the concepts of “pity” and “filial piety” in relation to the operation of “benevolence”.

The present article explores uses of verse in direct speech attributed to Confucius (551–479 bce) within works compiled mainly during the Han dynasty (206 bce–220 ce). Analysing short prose narratives and dialogues, the article investigates a poeticized debate, in which versified proverbs or apothegms are employed as tools of argumentation. In addition I examine the mnemonic function of reiterated rhymes on politics, and emotive song as an expression of thwarted ambition, purportedly revealing glimpses at Confucius's inner life; and libretto-like records of dramatic encounters whose participants exchange verse. The goal of the investigation is twofold. First, it demonstrates how, in early imperial China, the image of Confucius was remoulded to fulfil different functions and satisfy diverse needs beyond his by now familiar role as philosopher and as patron saint of an intellectual tradition and state ideology. Second, it draws attention to the riches of stylistic nuance and functional variety exhibited by early Chinese writings, which have so far hardly been tapped.

This article examines the consequences of the Ming maritime expeditions led by Admiral Zheng He (1371–1433) in the early fifteenth century on Indian Ocean diplomacy, trade, and cross-cultural interactions. The presence of the powerful Ming navy not only introduced an unprecedented militaristic aspect to the Indian Ocean region, but also led to the emergence of state-directed commercial activity in the maritime world that extended from Ming China to the Swahili coast of Africa. Additionally, these expeditions stimulated the movement of people and animals across the oceanic space and might eventually have facilitated the rapid entry of European commercial enterprises into the Indian Ocean region during the second half of the fifteenth century.