Jessie Payne Margoliouth here continues the work of her father’s Thesaurus Syriacus, including new words and meanings that had been discovered after publication of the Thesaurus. The Supplement gives definitions in English (not Latin).

The ninth-century Syriac-Arabic lexicon of Bar Ali stands with Bar Bahlul’s as a main witness to contemporary Syriac lexicography. Hoffmann presents the first half of the work—the second was edited by Gottheil—with a critical apparatus.

Baethgen produces here both the Syriac text and a German translation with notes, including remarks on Elias’s grammar in connection with Greek and Arabic grammatical traditions; the Syriac text includes textual notes.

This second Syriac version of the famous collection of fables of Indian origin was translated from the Arabic version of ibn al-Muqaffa‘. Wright gives the Syriac text with notes, a lengthy introduction, and select glossary.

The encyclopedic lexicon of Bar Bahlul (10th century) explains Syriac words, as well as Greek words met in Syriac literature, in Syriac and Arabic. Vol. 3 includes an introduction and indices for the individual languages and biblical passages cited.

The encyclopedic lexicon of Bar Bahlul (10th century) explains Syriac words, as well as Greek words met in Syriac literature, in Syriac and Arabic. Vol. 3 includes an introduction and indices for the individual languages and biblical passages cited.

The encyclopedic lexicon of Bar Bahlul (10th century) explains Syriac words, as well as Greek words met in Syriac literature, in Syriac and Arabic. Vol. 3 includes an introduction and indices for the individual languages and biblical passages cited.

These two volumes constitute the second part (nun-taw) of the Syriac-Arabic dictionary of the 10th cent. physician Isho bar Ali.

These two volumes constitute the second part (nun-taw) of the Syriac-Arabic dictionary of the 10th cent. physician Isho bar Ali.

Duval’s thorough Syriac grammar takes its place beside Nöldeke’s “compendious” grammar as a standard resource for every student and scholar of Syriac.

Pognon gives here the Syriac text of Hippocrates’ Aphorisms, together with a French translation. Each part contains detailed textual and translational notes and is prefaced with a thorough introduction. The book concludes with a Syriac-Greek glossary of medical terms.

In this essential contribution to the study of Aramaisms in the Bible, noted linguist E. Kautzsch provides a thorough introduction to the subject. Since Aramaisms are not overly abundant in the Bible, Kautzsch has the space to dedicate a significant analysis. For linguists interested in how Aramaic influenced biblical Hebrew, as understood at the turn of the twentieth century, this little book will be of great value.

Samuel A. Rhea created a brief vocabulary and grammar while doing missionary work with the Kurds. His goal in creating a Kurdish grammar was to translate the Old and New Testaments into Kurdish.

Bhartrharinirveda of Harihara is a play that glorifies the Yoga philosophy, which teaches that the summum bonuzz is the discrimination and separation of soul from matter, thus leading through renunciation of the world to isolation of the ego.

The name Asur is difficult. In cuneiform, it is designated for the city, country, and deity. However, it appears that the deity was named after the city, which emerged first.

In Wit’s End, Sean Zwagerman offers an original perspective on women’s use of humor as a performative strategy as seen in works of twentieth-century American literature. He argues that women whose direct, explicit performative speech has been traditionally denied, or not taken seriously, have often turned to humor as a means of communicating with men.The book examines both the potential and limits of women’s humor as a rhetorical strategy in the writings of James Thurber, Zora Neale Hurston, Dorothy Parker, Edward Albee, Louise Erdrich, and others. For Zwagerman, these texts “talk back” to important arguments in humor studies and speech-act theory. He deconstructs the use of humor in select passages by employing the theories of J. L. Austin, John Searle, Jacques Derrida, Shoshana Felman, J. Hillis Miller, and Eve Kosofsky Sedgwick. Zwagerman offers arguments both for and against these approaches while advancing new thinking on humor as the “end”—both the goal and limit—of performative strategy, and as a means of expressing a full range of serious purposes.Zwagerman contends that women’s humor is not solely a subversive act, but instead it should be viewed in the total speech situation through context, motives, and intended audience. Not strictly a transgressive influence, women’s humor is seen as both a social corrective and a reinforcement of established ideologies. Humor has become an epistemology, an “attitude” or slant on one’s relation to society.Zwagerman seeks to broaden the scope of performativity theory beyond the logical pragmatism of deconstruction and looks to the use of humor in literature as a deliberate stylization of experiences found in real-world social structures, and as a tool for change.Zwagerman contends that women\u2019s humor is not solely a subversive act, but instead it should be viewed in the total speech situation through context, motives, and intended audience. Not strictly a transgressive influence, women\u2019s humor is seen as both a social corrective and a reinforcement of established ideologies. Humor has become an epistemology, an \u201cattitude\u201d or slant on one\u2019s relation to society.Zwagerman seeks to broaden the scope of performativity theory beyond the logical pragmatism of deconstruction and looks to the use of humor in literature as a deliberate stylization of experiences found in real-world social structures, and as a tool for change.