Journal articles: 'Edict'

1

Saleh, Dennis. "Edict." Psychological Perspectives 54, no. 4 (October 2011): 506–7. http://dx.doi.org/10.1080/00332925.2011.622665.

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Chase, Kenneth. "The Edict of 495 Reconsidered." Journal of the Economic and Social History of the Orient 39, no. 4 (1996): 383–97. http://dx.doi.org/10.1163/1568520962601027.

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AbstractEmperor Hsiao-wen of the Northern Wei dynasty issued an edict in the year 495 which established a procedure for defining, classifying, and ranking T'o-pa lineages. This procedure would be carried out once, and the resulting ranks would be hereditary thereafter. The intention was to create a hereditary aristocracy among the T'o-pa which would be similar to that which already existed among the Chinese, so that both the T'o-pa and the Chinese could be considered for bureaucratic office on a comparable basis. This was one of a number of edicts issued around this time which sought to make T'o-pa customs and practices more similar to Chinese ones.

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Novoderzhkin, Nikolai Alekseevich, and Elena A. Popova. "The Edict of Fontainebleau or the Revocation (1685)." RUDN Journal of World History 11, no. 4 (December 15, 2019): 341–50. http://dx.doi.org/10.22363/2312-8127-2019-11-4-341-350.

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The article deals with the edict of Fontainebleau, signed by Louis XIV on October 17, 1685 and registered five days later by the Paris Parliament, which drew a line under the policy of religious tolerance in France at that time. The text of the edict is published in Russian for the first time (Annex № 1). Thanks to Henry IV and his edict of Nantes (1598), France became the only country that legally recognized religious dissociation, which allowed to complete the religious war that exhausted the state. The edict of Nantes was called "eternal" and "irrevocable". Edict Fontainebleau, who abolished it, initiated a gradual transfer of leadership from France to the UK and, more broadly, to the Anglo-Saxon world. This transition was accompanied by a change in the model of governance in France: the decline of the absolute monarchy and attempts to establish a constitutional monarchy.

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Van Der Weyden, Martin B. "An edict from the Motherland." Medical Journal of Australia 186, no. 11 (June 2007): 553. http://dx.doi.org/10.5694/j.1326-5377.2007.tb01049.x.

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Westbrook, Raymond, and Roger D. Woodard. "The Edict of Tudhaliya IV." Journal of the American Oriental Society 110, no. 4 (October 1990): 641. http://dx.doi.org/10.2307/602893.

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6

GREENGRASS, MARK. "Before the Edict of Nantes." Journal of Ecclesiastical History 49, no. 3 (July 1998): 494–98. http://dx.doi.org/10.1017/s0022046998007787.

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The French wars of religion, 1562–1629. By Mack P. Holt. (New Approaches to European History, 8.) Pp. xiv+239 incl. 9 maps and 7 figs. Cambridge: Cambridge University Press, 1995. £30 (cloth), £10.95 (paper). 0 521 35359 9; 0 521 35873 6Reformation in La Rochelle. Tradition and change in early modern Europe, 1500–1568. By Judith Pugh Meyer. (Travaux d'Humanisme et Renaissance, 298). Pp. 182 incl. frontispiece, 9 figs and 21 tables. Geneva: Droz, 1996. 2 600 00115 8A city in conflict. Troyes during the French wars of religion. By Penny Roberts. (Studies in Early Modern European History.) Pp. xi+228. Manchester–New York: Manchester University Press, 1996. £40. 0 7190 4694 7One king, one faith. The Parlement of Paris and the religious reformations of the sixteenth century. By Nancy Lyman Roelker. (A Centennial Book.) Pp. xiii+543. Berkeley–Los Angeles–London: University of California Press, 1996. £50 ($65). 0 520 08626 0When the French king Henri III appeared before the Parlement of Paris to enregister the Edict of Nemours on 18 July 1585, he was greeted with a eulogistic harangue from the first president of the parlement, Achille de Harlay. This was, he told the king, a true lit de justice, in which the king was united and reconciled with his people within a godly union around the one, true and Catholic religion. He went on to remind the king that it was twenty-five years ago to the month that the first edict of Catholicity had been promulgated. In the intervening period, the parlement had never accepted the principle behind the adventure of religious pluralism attempted in the various edicts of pacification with the Protestant minority. They had only enregistered them under the duress of ‘the explicit command of the king’ and the ‘urgent necessity of the times’, judging all such measures ‘contrary to the tranquility of your state’, and against the law of God. One observer recorded that the king wept during this speech. But these were not tears of joy, for this edict (which obliged the Protestant minority to abjure or depart the realm within months) had been forced upon him by the duke of Guise and the Catholic League. At a stroke it unwound the painfully slow efforts of the French monarchy to rebuild its authority on the basis of a royally imposed religious pluralism. The king appeared before his parlement to reap what rewards he could from a measure that also advertised his faiblesse. Like the more recent tear for the decommissioning of a royal yacht, these were the ways a monarch used to express the politically impossible. For us they are an important reminder of the passions that gripped French politics during its painful and bloody reformation and how sophisticated we must be in their interpretation. The four works under consideration here are very disparate – a socio-institutional study, an up-to-date, interpretative textbook, and two case-studies in the urban reformation. Their only common thread is that they represent the variety of ‘Anglo-Saxon’ (in the French denomination) scholarship on the wars of religion.

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Lukashenka, Alaksandr. "Press edict, 1 September 1995." Index on Censorship 25, no. 1 (January 1996): 131. http://dx.doi.org/10.1177/030642209602500135.

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Bickel, Riva Wenig, Maria M. Larrondo-Petrie, and David F. Bush. "EDICT for computer ethics education." Journal of Systems and Software 17, no. 1 (January 1992): 81–89. http://dx.doi.org/10.1016/0164-1212(92)90084-w.

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9

SAUTER, MICHAEL J. "THE ENLIGHTENMENT ON TRIAL: STATE SERVICE AND SOCIAL DISCIPLINE IN EIGHTEENTH-CENTURY GERMANY'S PUBLIC SPHERE." Modern Intellectual History 5, no. 2 (August 2008): 195–223. http://dx.doi.org/10.1017/s1479244308001625.

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Prussia's Edict on Religion of 1788 forbade sermons that undermined popular belief in the Holy Trinity and the Bible. Scholars have assumed that this act was counter-enlightened because it limited the free use of reason in public. An analysis of two court cases related to the edict reveals, however, that both the edict and its “enlightened” opponents within the state assumed that public expression should be disciplined. With respect to the enlightened bureaucratic elite that opposed the edict, it identifies two factors that impelled them toward the disciplining of public communication: 1) German universities created an elite social group that assiduously cultivated its own intellectual sphere, and 2) having access to state power gave each member of the elite something to lose if the process of the Enlightenment proved politically or socially destabilizing. As a result, the fight over the Edict on Religion cannot be understood in terms of an Enlightenment/counter-Enlightenment dichotomy, but must be seen as a debate within the German elite about the level of social discipline that was sufficient for maintaining domestic tranquility.

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Kolodnyi, Anatolii M. "Milan edict. Text of the document." Religious Freedom, no. 17-18 (December 24, 2013): 58–59. http://dx.doi.org/10.32420/rs.2013.17-18.985.

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Something like this Edict is not particularly fond of mentioning Christian denominations and Christian authors. He was promulgated by the co-rulers of the Roman Empire Konstantin Avgust and Litsiny-August. This is the first official document that testified to the right of Christians to freedom in the empire, but has not yet completed them, but only equaled with other religions. Probably this equality is declared by Edict and does not console the Christian apologists, because for them, only Christianity is a true religion. Below, we print the text of the Milan Edict in Ukrainian.

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Kolodnyi, Anatolii M. "The Milan Edict of 313 is now 1700. The text of the Edict of Milan is translated into Ukrainian." Ukrainian Religious Studies, no. 67 (May 28, 2013): 202–3. http://dx.doi.org/10.32420/2013.67.326.

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Something like this Edict is not particularly fond of mentioning Christian denominations and Christian authors. He was promulgated by the co-rulers of the Roman Empire Constantine-August and Lycin-Augustus. This is the first official document that testified to the right of Christians to freedom in the empire, but has not yet completed them, but only equaled with other religions. Probably this equality is declared by Edict and does not console the Christian apologists, because for them, only Christianity is a true religion. Below, we print the text of the Milan Edict in Ukrainian.

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12

Klymov, Valeriy. "The Milan edict and the European tradition of scientific substantiation of the norms of religious freedom and tolerance." Religious Freedom, no. 17-18 (December 24, 2013): 67–68. http://dx.doi.org/10.32420/rs.2013.17-18.988.

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The Milan Edict (313), the Nuntian Edict (1598) and its abolition (1685), the Declaration of Tolerance (1689), adopted in England, became peculiar milestones, which reflected the concern of secular and religious-ecclesiastical authorities with large-scale and long-standing religious conflicts that from time to time grew into religious wars that destabilized states and societies. The abolition of the Nantes' edict, in particular, which at one time tried to consolidate certain rules of tolerance, equality of religious beliefs, signaled a new surge of religious persecution in France and other countries, the introduction of repressive and discriminatory measures in the religious sphere.

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13

Crawford, Michael. "William Sherard and the Prices Edict." Revue numismatique 6, no. 159 (2003): 83–107. http://dx.doi.org/10.3406/numi.2003.2506.

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14

Brown, Pamela. "EDICT and the Intercultural Cancer Council." Journal of Cancer Education 24 (January 2009): 62–63. http://dx.doi.org/10.1080/08858190903404585.

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Kane, Jason M., and Carl L. Backer. "Edict of Postoperative Fever and Atelectasis." Chest 141, no. 1 (January 2012): 274–75. http://dx.doi.org/10.1378/chest.11-1975.

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16

Phillips, Henry. "Richelieu and the Edict of 1641." Seventeenth-Century French Studies 15, no. 1 (January 1993): 71–84. http://dx.doi.org/10.1179/c17.1993.15.1.71.

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Brown, Pamela. "EDICT and the Intercultural Cancer Council." Journal of Cancer Education 24, S2 (June 2009): S62—S63. http://dx.doi.org/10.1007/bf03182317.

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18

Johnston, Charles. "Elie Benoist, Historian of the Edict of Nantes." Church History 55, no. 4 (December 1986): 468–88. http://dx.doi.org/10.2307/3166369.

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The revocation of the Edict of Nantes by Louis XIV in 1685 resulted in the immediate exile of all ministers of the French Reformed churches not amenable to conversion, the illegal flight of several hundred thousand of their fellow-believers to neighboring Protestant lands, and the nominal conversion under duress of the rest of the Roman Catholic church. It also precipitated a literary polemic in which Protestant writers protested vigorously the injustice of revoking an “irrevocable” edict—and the cruel and oppressive measures preceding and accompanying it. Catholic counterparts asserted that, on the contrary, the Edict had been a temporary expedient to end civil strife, extorted forcibly by a naturally rebellious and turbulent minority.

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19

Tieken, Herman. "Aśoka and the Buddhist Samgha: a study of Aśoka's Schism Edict and Minor Rock Edict I." Bulletin of the School of Oriental and African Studies 63, no. 1 (January 2000): 1–30. http://dx.doi.org/10.1017/s0041977x00006431.

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In the legendary accounts of the Buddhist canon concerning the growth and development of Theravaāa Buddhism (Norman, 1987) Aśoka plays an important role. In support of these legends modern scholars have quoted Aśoka's own so-called Schism Edict from Allahabad (Kauśāmbī), Sanchi and Sarnath, in which the emperor would claim to have acted against schisms in the Buddhist Church (e.g. Alsdorf, 1959). However, Bechert has convincingly shown that in this edict Aśoka is not concerned with schisms in the Buddhist Church but with divisions within local, individual saṃghas (Bechert, 1961; 1982). It should immediately be added that this does not imply a denigration of Aśoka's importance for Buddhism but merely brings his role into line with contemporary realities. At the time the level of organization in Buddhism did not go beyond that of the individual saṃgha. It is all the more important to identify exactly the details of Aśoka's interference in the saṃgha. However, it is precisely here that problems start, as several passages in the text of the Schism Edict, an important source on this topic, are still unclear. By way of example I refer to posathāye in the Sarnath version, which has been variously interpreted as a dative of direction and a dative of time. The difference would be whether Aśoka's official should go to the uposatha ceremony or should go to the saṃgha on the uposatha day.

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20

Kolodnyi, Anatolii M., and Liudmyla O. Fylypovych. "Religious situation in Ukraine in the light of the vision of the Milan Edict." Religious Freedom, no. 17-18 (December 24, 2013): 69–70. http://dx.doi.org/10.32420/rs.2013.17-18.989.

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In the Christian space of Ukraine, the Milan Edict of 313, its 1700th anniversary passed imperceptibly. The explanation of this fact should be sought rather in the content of the document proclaimed by the emperors Constantine and Lycinius. The edict recognizes the right to the truth of any religion, and now all Christian denominations do not agree with it.

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21

Yahalom, Shalem. "The Dowry Return Edict of R. Tam in Medieval Europe." European Journal of Jewish Studies 12, no. 2 (August 29, 2018): 136–67. http://dx.doi.org/10.1163/1872471x-11311041.

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Abstract Adolescent marriage was the norm for the Jewish girls of medieval France. The frequency of death of these brides was high, which led R. Tam to decree that in the event of death during the first year of marriage all dowries shall be refunded. This edict contradicted Talmudic law that awarded the husband rights to his wife’s estate. Factors that led to the decree include personal tragedy, Palestinian custom, Roman law, and norms of royalty and feudal society. The edict of R. Tam was accepted in France and the Rhine Valley communities. However, East German communities rejected the decree by means of clever literary devices, including the invention of the author’s retraction. The conflict surrounding the Dowry Edict opens a portal to the spiritual world of the Eastern communities during their formation.

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22

Champeaud, Gregory. "The Edict of Poitiers and the Treaty of Nerac, or Two Steps towards the Edict of Nantes." Sixteenth Century Journal 32, no. 2 (2001): 319. http://dx.doi.org/10.2307/2671735.

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23

Reguero, Urtzi. "Baztango 1750eko eliza-agindua: edizioa eta azterketa." Fontes Linguae Vasconum, no. 128 (November 27, 2019): 437–54. http://dx.doi.org/10.35462/flv128.4.

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LABURPENA Saio honen helburua da 1750ean Gaspar Miranda eta Argaitz Iruñeko gotzainak dantzak debekatzeko aginduaren euskarazko itzulpenaren edizioa aurkeztea; horretarako Baztango Elbeten eta Elizondon jasotako bi aldaerak erabili dira. Testuak lehendik ere ezagunak baziren ere, saio honetan lehen aldiz eskaintzen dira Elbeteko eta Elizondoko aldaerak batera eta osorik, edizio kritiko batean. Edizioaren ondoren, testuaren azterketa dialektologikoa egiten da eta zenbait ohar ematen dira testuaren fidagarritasun dialektalaz. RESUMEN El objetivo principal de este trabajo es presentar la edición crítica del edicto eclesiástico en el que se prohibieron los bailes públicos. Fue ordenado en 1750 por el obispo de Pamplona Gaspar Miranda y Argaitz y el edicto fue traducido al euskera. Para la presente edición nos basamos en las variantes conocidas de Elbete y Elizondo, ambas localidades del valle del Baztán. Aunque los dos textos eran conocidos antes, en este trabajo se presentan por primera vez ambas versiones juntas y completas en una edición crítica. El trabajo concluye con un estudio dialectológico del euskera utilizado y se habla sobre su fiabilidad dialectal. ABSTRACT The main aim of this paper is to present a critical edition of an ecclesiastic edict that forbade public dances. This edict was ordered by Gaspar Miranda y Argaitz, the bishop of Pamplona, in 1750 and was translated into Basque, in a dialectal variant of Elbete and Elizondo, both villages of Baztan. Even though the texts were well-known, in this paper both are presented in full length and together for the first time in a critical edition. In addition, a dialectological analysis is presented as well in order to illustrate the dialectal reliability.

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Daireaux, Luc. "De la paix à la coexistence: la mise en oeuvre de l’édit de Nantes en Normandie au début du XVIIe siècle." Archiv für Reformationsgeschichte - Archive for Reformation History 97, no. 1 (December 1, 2006): 211–48. http://dx.doi.org/10.14315/arg-2006-0109.

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ABSTRACT The Edict of Nantes was signed in April 1598. But the enforcement of the Edict in the provinces of the realm was long and difficult. In Normandy, where the Reformation had an early impact, the Parlement of Rouen registered the Edict in September 1599, but important changes were introduced in the text. King Henri IV managed to remove all the objections of the Parlement only in 1609. Commissions were sent to Normandy in 1600 and 1611-1612 for the purpose of establishing confessional coexistence. The success that was achieved in spite of local opposition, however, remained very fragile. The implementation of the peace suggests not only the victory of absolutism and the state’s ultimate right of judgment, but also, more simply, the definite wish to put an end to 40 years of conflict between Catholics and Huguenots.

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25

Kordasiewicz, Stanisław. "ZAKRES ZASTOSOWANIA EDYKTU ‘NAUTAE, CAUPONES, STABULARII UT RECEPTA RESTITUANT’." Zeszyty Prawnicze 11, no. 1 (December 21, 2016): 163. http://dx.doi.org/10.21697/zp.2011.11.1.09.

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THE RANGE OF APPLICATION OF THE EDICT ‘NAUTAE, CAUPONES, STABULARII UT RECEPTA RESTITUANT’Summary This article focuses on the range of application of the edict ‘nautae, caupones, stabularii ut recepta restituant’. The regulation introduced no fault liability for things received for safekeeping by seaman and innkeepers (D. 4,9,3,1). Most scholars argue that the so called receptum nautarum was a separate guarantee contract. This interpretation limits the scope of the edict only to enforcing a contractual obligation. It seems also unfounded. The roman jurist never used the term receptum nautarum. Especially they never require entering into a separate guarantee contract as a basis for the liability of seaman and innkeepers. In their commentaries it is always recipere in the basic meaning of receiving something for safekeeping that triggers the liability. The questions discussed in the legal texts Focus only on following problems: the purpose of the edict and the necessity of entrusting the property to seamen and innkeepers (D. 4,9,1,1); who is entitled to receive the property for safekeeping (D. 4,9,1,2, D. 4,9,1,3); the question if the edict relates also to those things that are additional to the main merchandise received for safekeeping (D. 4,9,1,6); how should the property be entrusted and when the goods are seen as received for safekeeping by the seamen or innkeepers (D. 4,9,1,8); the question if the edict relates to property received only on the ship for transport or also to merchandise received on the shore (D. 4,9,3 pr). The idea of receptum nautarum being a guarantee contract is mainly based on one sentence form Ulpian commentary regarding the special actio furti adversus nautas caupones stabularios (D. 47,5,1,4). It is possible to interpret this text in a coherent way with all other fragments that connect the liability of the entrepreneurs with the mere fact of receiving something for safekeeping. As a result of this study it is plausible to assume that the praetor addressed in the new regulation the problem of merchandise entrusted to seamen and innkeepers without any legal guarantee. It is certain that from the first century A.D. the liability of discussed entrepreneurs was based only on the fact of receiving goods for safekeeping.

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TSUKAMOTO, Keisho. "Reconsidering the Rummindei Pillar Edict of Asoka." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 3 (2006): 1113–20. http://dx.doi.org/10.4259/ibk.54.1113.

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Murray, Alexander Callander. "Immunity, Nobility, and the Edict of Paris." Speculum 69, no. 1 (January 1994): 18–39. http://dx.doi.org/10.2307/2864783.

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Green, Barney, and Howard M. Collett. "Safety is an art, not an edict." Hospital Aviation 6, no. 10 (October 1987): 6. http://dx.doi.org/10.1016/s0740-8315(87)80009-8.

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Holden, C. "WILDLIFE CONSERVATION: Kenyan Edict Threatens Famed Park." Science 310, no. 5746 (October 14, 2005): 215b. http://dx.doi.org/10.1126/science.310.5746.215b.

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Mavros, Michael N., George C. Velmahos, and Matthew E. Falagas. "Edict of Postoperative Fever and Atelectasis: Response." Chest 141, no. 1 (January 2012): 275. http://dx.doi.org/10.1378/chest.11-2206.

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31

Prestwich, Menna. "The Revocation of the Edict of Nantes." History 73, no. 237 (February 1988): 63–73. http://dx.doi.org/10.1111/j.1468-229x.1988.tb02147.x.

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Washburn, Dorothy K. "An anthropological perspective on the “Emperor’s edict”." Mathematical Intelligencer 8, no. 4 (December 1986): 66–67. http://dx.doi.org/10.1007/bf03026121.

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Świętoń, Adam, and Konrad Tadajczyk. "‘EDICTUM DOMITIANI DE PRIVILEGIIS VETERANORUM’. EDYKT CESARZA DOMICJANA O PRZYWILEJACH WETERANÓW." Zeszyty Prawnicze 14, no. 4 (December 5, 2016): 5. http://dx.doi.org/10.21697/zp.2014.14.4.01.

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‘Edictum Domitiani de Privilegiis Veteranorum’: The Emperor Domitian’s Edict on Veterans’ PrivilegesSummaryThis article contains the text and translation of the Edictum Domitiani on veterans’ privileges with a commentary. This edict is an interesting illustration of imperial military and social policy on the privileges of veterans and their families. Its text survives thanks to a private copy made by Marcus Valerius Quadratus, a discharged soldier of the legio X Fretensis. The privileges granted by the Emperor Domitian guaranteed benefits also found in other veterans’ concessions (as the diplomata militaria shows) – citizenship, tax exemption, conubium with a peregrine woman. But the personal scope of Domitian’s privileges is unusual – its beneficiaries were not only veterans and their children, but also their wives and parents (if they lived with the soldier after his discharge). The full range of privileges is unknown; unfortunately Valerius’ copy is partly damaged. The authors also discuss some of the doubts concerning the edict’s addressees and types of privileges granted under this edict.

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Meler, Arkadiy. "The Constitution of Christian Europe: The Milan Edict 1700 years ago laid the foundations of modern civilization." Religious Freedom, no. 17-18 (December 24, 2013): 62–67. http://dx.doi.org/10.32420/rs.2013.17-18.987.

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This year, the Christian world celebrates the 1700th anniversary of the edict of Milan by Emperor Constantine the Great (272-337), proclaiming the freedom of the Christian faith and laying the foundations for a unified European civilization, united by a common religious world outlook. By its direct influence on the development of "European humanity," the edict of Milan can not be compared to any historical event, either before or after. In ancient Europe there was not a single world outlook, and therefore there could not be an event that marks the beginning of antiquity precisely as a world outlook. At the first glance, modernist Europe possessed a general secular world outlook, but it was, in one way or another, associated with the former Christian foundation and had no axial event, extending its generations for several centuries of new peace treaties and revolutions. In Christian Europe, such an event is exactly the Milan Edict of 313, whose name is forgotten the last of all the events associated with the Christianization of the Roman Empire.

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Evans-Grubbs, Judith. "Abduction Marriage in Antiquity: A Law of Constantine (CTh IX 24.1) and its Social Context." Journal of Roman Studies 79 (November 1989): 59–83. http://dx.doi.org/10.2307/301181.

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On I April A.D. 326 the Emperor Constantine issued a strongly worded edict (CTh IX. 24. 1) violently attacking the practice of abduction marriage or bride theft. Addressed ‘to the people’ (‘ad populum’), the law demands the punishment of all persons involved in such cases, including even the girl herself and her parents, if they had later agreed to the marriage of their daughter with her abductor. This edict marks the first explicit recognition in Roman law of marriage by abduction, although it is clear from other literary sources that the phenomenon was not new to the age of Constantine.

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Criswell, Walter Scott. "The Judicial Process or the Administrative Edict - Which?" Juvenile Court Judges Journal 7, no. 4 (March 18, 2009): 31–32. http://dx.doi.org/10.1111/j.1755-6988.1956.tb00140.x.

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Carawan, Edwin. "The Edict of Oedipus (Oedipus Tyrannus 223-51)." American Journal of Philology 120, no. 2 (1999): 187–222. http://dx.doi.org/10.1353/ajp.1999.0023.

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Budiansky, Stephen. "NIH research: Administration makes rings around congressional edict." Nature 313, no. 6001 (January 1985): 337. http://dx.doi.org/10.1038/313337a0.

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Tezduyar, Tayfun E., and Shahrouz Aliabadi. "EDICT for 3D computation of two-fluid interfaces." Computer Methods in Applied Mechanics and Engineering 190, no. 3-4 (October 2000): 403–10. http://dx.doi.org/10.1016/s0045-7825(00)00210-3.

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Jones, Wanda. "EDICT Policy Recommendations Support Protection of Research Participants." Journal of Cancer Education 24 (January 2009): 52–53. http://dx.doi.org/10.1080/08858190903404510.

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Day, M. "Italian court edict over discharge rules causes controversy." BMJ 342, mar07 2 (March 7, 2011): d1494. http://dx.doi.org/10.1136/bmj.d1494.

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Gerritsen, Johan. "The text of the Edict of Abjuration (1581)." Quaerendo 33, no. 3-4 (2003): 285–93. http://dx.doi.org/10.1163/157006903322714389.

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Kaur, Amanpreet, and Balwinder Singh. "Examining SEBI’s Edict: Mandatory to Voluntary IPO Grading." Management and Labour Studies 42, no. 2 (May 2017): 79–87. http://dx.doi.org/10.1177/0258042x17707657.

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Bates, Andrew, Tamas Hickish, Bryony Eccles, Steven Williams, Laura Purandare, and Richard Green. "EDICT: Exercise induced changes in colorectal cancer tissue." European Journal of Surgical Oncology 43, no. 11 (November 2017): 2217. http://dx.doi.org/10.1016/j.ejso.2017.10.195.

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Bates, Andrew, Tamas Hickish, Bryony Eccles, Steven Williams, Laura Purandare, and Richard Green. "EDICT: Exercise induced changes in colorectal cancer tissue." European Journal of Surgical Oncology 44 (March 2018): S18. http://dx.doi.org/10.1016/j.ejso.2018.01.515.

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Jones, Wanda K. "EDICT policy recommendations support protection of research participants." Journal of Cancer Education 24, S2 (June 2009): S52—S53. http://dx.doi.org/10.1007/bf03182313.

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Teichner, Felix. "Signa Venerandae Christianae Religionis: On the Conversion of Pagan Sanctuaries in the Dioceses of Africa and Ægyptus." Libyan Studies 27 (1996): 53–66. http://dx.doi.org/10.1017/s0263718900002387.

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AbstractThe edict of the emperors Theodosius II and Valentinian III of AD 435 laid down the laws on the juridical dissolution of pagan sanctuaries and the annexation of the temple property. The probability of tallying such historically confirmed situations with archaeological finds always poses a difficult methodical question. A small number of interesting examples from the late antique Dioceses Africa and Ægyptus therefore deserve the author's closer attention: the temple of Apollo at Cyrene, the three-aisled Christian basilica at the ‘Vetus Forum’ of Lepcis Magna, the Jupiter Dolichenus Temple at the port of the same city (all in Libya), and the basilicas in Sbeitla (Sufetula), Djebel Oust (both in Tunisia) and Tipasa (Algeria).Unfortunately, in none of these cases, could the exact date of rebuilding be established. But even so, it is obvious that the edict of Theodosius II cannot be considered as a definitive terminus ad quem. Archaeological as well as historical facts indicate that the process of destroying pagan cults and transforming temples into Christian sites lasted for almost a century (early fourth up to the mid-fifth). Theodosius Il's edict thus legalised a custom that had already been in practice for decades.

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Ahmad, Farooq, Muhammad Ali Shahid, Gulshan Naz, Muhammad Shaffaqat, and Rana Muhammad Basharat Saee. "Analyzing Chief Selector-cum-Head Coach Misbah’s Virgin Press Edict through CDA Vibes." International Journal of English Language Studies 3, no. 4 (April 25, 2021): 09–14. http://dx.doi.org/10.32996/ijels.2021.3.4.2.

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This paper aims to reconnoitre multifaceted aspects of Fairclough’s three-faceted Critical Discourse Analysis model with its application on Misbah’s Virgin press edict when he was appointed Chief Selector-cum-Head Coach of Cricket Team of Pakistan-by-Pakistan Cricket Board, PCB (DAWN, Press Release December 05, 019). This paper snapshots the cogent and logical subterfuges of newly appointed Selector-cum-Head Coach Misbah’s’ public speaking enshrined in the inaugural press edict in Dan News. It also pronounces the camouflage agenda of the speech to be revealed critically. It dawns upon the people how language manipulation works wonders and influences the people's minds in society.

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Aristova, Alla V. "Islamic image of tolerance: "Milan Edict" and "Omar agreement"." Religious Freedom, no. 17-18 (December 24, 2013): 71–75. http://dx.doi.org/10.32420/rs.2013.17-18.990.

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The Milan edict and Umar's (Omar) treaty are documents adopted in different historical times (they are shared more than 300 years), in various socio-cultural conditions and civilizational habitats. However, there is something in common in the role they played in history, which allows not only to oppose-put, but also to co-put these documents. After all, they both fixed some - albeit fundamentally divergent - models of the arrangement of a multi-confessional society, were the means of normative consolidation of a certain format of coexistence of the most influential religions.

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Corcoran, Simon, and Janet DeLaine. "The unit measurement of marble in Diocletian's Prices Edict." Journal of Roman Archaeology 7 (1994): 263–73. http://dx.doi.org/10.1017/s1047759400012617.

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Journal articles on the topic 'Edict'

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