Capezzone, Leonardo, 1963‒

Language
Italian English
Gender
Male
Life dates
  • 1963 Gregorian
Nationality
Italy
Profession
Sapienza – University of Rome
Email
Leonardo.capezzone@uniroma.it
Identifier
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Fields FI SI Content
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Authorized
Capezzone, Leonardo, 1963‒
Alphabet
Latin , Italian
Transliteration
No transliteration scheme used
Surname (Entry element)
Capezzone, Leonardo, 1963‒
كابتسونه, ليوناردو, 1963‒
Alphabet
Arabic , Italian
Transliteration
No transliteration scheme used
Surname (Entry element)
كابتسونه
Given name (Other part element)
ليوناردو

in La presenza arabo-islamica nell'editoria italiana / A cura di Isabella Camera d'Afflitto

Monograph Printed

in الحضور العربي الإسلامي في المطبوعات الإيطالية / إعداد ايزابلا كامرا دافليتو ؛ إعداد الطبعة العربية وسيم دهمش

Monograph Printed

in L'Onagro maestro : miscellanea di fuochi accesi per Gianroberto Scarcia in occasione del suo LXX sade / a cura di Rudy Favaro, Simone Cristoforetti, Matteo Compareti

Article Printed

in Studia islamica / Directeurs/editors A. L. Udovitch, A.-M. Turki

Article Printed

in Bulletin of the School of Oriental and African Studies / School of Oriental and African Studies, SOAS

Article Printed

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The solitude of the Orphan

Capezzone, Leonardo, 1963‒

The community of Shiite alchemists gathered under the pen name of Ǧābir b. Ḥayyān produced an important corpus first studied by Paul Kraus, who dated it between the third/ninth and fourth/tenth centur The community of Shiite alchemists gathered under the pen name of Ǧābir b. Ḥayyān produced an important corpus first studied by Paul Kraus, who dated it between the third/ninth and fourth/tenth centuries. The religious, doctrinal and political issues of the corpus – especially in the last two collections – show that the Ǧābireans were a real sectarian trend unknown to heresiographers. Kraus, along with some scholars after him, understood the Ǧābirean community to be an expression of Ismaili thought. This paper aims to reconsider: a) the religious and political affiliation of Ǧābir's alchemical community in the light of textual comparisons that show a close connection between the Ǧābireans and the esoteric tenets characterizing the Shiite ġuluww as mirrored in the heresiographic sources of the late third/ninth and early fourth/tenth centuries, and in the Ġulāt literary sources; and b) the last collection of the Ǧābirean corpus as a polemical outcome specific to the Shiite milieu between the lesser and the greater Occultation of the twelfth Imam.

Work
Single work Article

Editions 1

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