欧宝娱乐

“In this city [Tingis] the Libyans say that Antaeus is buried; and Sertorius had his tomb dug open, the great size of which made him disbelieve the Barbarians. But when he came upon the body and found it to be sixty cubits long, as they tell us, he was dumbfounded, and after performing a sacrifice filled up the tomb again, and joined in magnifying its traditions and honours. Now, the people of Tingis have a myth that after the death of Antaeus, his wife, Tinga, consorted with Heracles, and that Sophax was the fruit of this union, who became king of the country and named a city which he founded after his mother; also that Sophax had a son, Diodorus, to whom many of the Libyan peoples became subject, since he had a Greek army composed of the Olbians and Mycenaeans who were settled in those parts by Heracles. But this tale must be ascribed to a desire to gratify Juba, of all kings the most devoted to historical enquiry; for his ancestors are said to have been descendants of Sophax and Diodorus. [The Life of Sertorius]”
― Plutarch, Plutarch's Lives

“He was obviously proud of his Berber skin. "This is the colour of wheat and gold.”
― Andr茅 Aciman, Harvard Square

“Here dwell a people whom the Greeks call Maurusians, and the Romans and the natives Mauri 鈥� a large and prosperous Libyan tribe, who live on the side of the strait opposite Iberia. Here also is the strait which is at the Pillars of Heracles, concerning which I have often spoken. On proceeding outside the strait at the Pillars, with Libya on the left, one comes to a mountain which the Greeks call Atlas and the barbarians Dyris.
17.3.2”
― Strabo

“Marrakesh is translated from the words Mur N鈥橝kush in the Berber language meaning 鈥淟and of God.”
― Jake Tour, Discovering Morocco: The Simple Travel Guide For The Best Experience

“Dehbia conna卯t bien les siens Il n'ont de chr茅tien que le nom. L'un des premiers d'entre eux, converti au d茅but du si猫cle et qui a d'ailleurs sa croix au cimeti猫re de la paroisse, leur tra莽a une ligne de conduite que beaucoup suivent ing茅nieusement. Jadis, racontent-ils, ce n茅ophyte 脿 peine d茅grossi fut surpris par un P猫re faisant 脿 la mosqu茅e sa pri猫re parmi les musulmans.
- C'茅tait bien toi, hier soir, 脿 la mosqu茅e?
- Oui, mon p猫re.
- Tu n'es pas musulman.
- Pourquoi pas, mon p猫re ? Je le suis de naissance. Il para卯t que le P猫re n'a pas beaucoup insist茅.
Actuellement, ils ne vont plus 脿 la mosqu茅e mais ils jurent par les saints du pays, pratiquent la circoncision comme les bons musulmans et c茅l猫brent es A茂ds aussi bien que la No毛l. Leurs femmes, aussi superstitieuses que toutes les autres, croient aux pratiques des bonnes vieilles et, pour conna卯tre l'avenir, rendent visite aux m锚mes derviches.
Tout cela, Dehbia le sait et beaucoup d'autres choses. Bien s没r qu'ils ont re莽u le bapt锚me et avec le bapt锚me un nom chr茅tien. Les P猫res leur ont distribu茅 g茅n茅reusement des "Marie", des "Jean", et surtout des "Augustin", des "Monique" comme cela se devait en pays berb猫re, mais 脿 c么t茅 de ces noms, existe toujours le nom kabyle, Mohammed, Akli, Rabah, Sa茂d, et la facult茅 de s'en servir.”
― Mouloud Feraoun

“廿賱賶 氐丿賵乇 夭賷賳鬲 亘 亍賵賮賾丕賳
鬲丨爻亘賴丕 毓賳丿 丕賱賲爻賷爻 亍賵乇賮丕賳
賮賮賷 丕賱囟禺丕賲丞 鬲丿丕賳賷 亍賷賳賰丕賳
賵賮賷 丕賱氐賱丕亘丞 鬲亘丕乇賷 亍賷夭乇丕賳
賱亘爻鬲 毓賱賶 噩爻賵賲賴賳 亍賷乇賰丕賳
賱賰賳 毓賱賶 禺丿賵丿賴賳 亍賷囟賱丕賳
賰兀賳賴賳 賮賷 丕賱亘賷丕囟 亍丕夭丕賱賷賲
賵賮賷 乇卮丕賯丞 丕賱賯丿賵丿 亍丕睾丕賳賷賲
丕爻鬲睾賮乇 丕賱賱賴 賮丕賳 亍賷夭乇賷
賷爻賯賷賰 亘毓丿 丕賱賰乇賴 賰丕爻 鬲丕賷乇賷”
― 兀丨賲丿 亘賳 賲丨賲丿 丕賱乇爻賲賵賰賷, 丕賱兀乇噩賵夭丞 丕賱毓乇亘賷丞 丕賱丕賲丕夭賷睾賷丞

“Macrinus was a Moor by birth, from [Mauretania] Caesarea, and the son of most obscure parents, so that he was very appropriately likened to the ass that was led up to the palace by the spirit; in particular, one of his ears had been bored in accordance with the custom followed by most of the Moors. But his integrity threw even this drawback into the shade. As for his attitude toward law and precedent, his knowledge of them was not so accurate as his observance of them was faithful. It was thanks to this latter quality, as displayed in his advocacy of a friend's cause, that he had become known to Plautianus, whose steward he then became for a time. Later he came near perishing with his patron, but was unexpectedly saved by the intercession of Cilo, and was appointed by Severus as superintendent of traffic along the Flaminian Way. From Antoninus he first received some brief appointments as procurator, than was made prefect, and discharged the duties of this office in a most satisfactory and just manner, in so far as he was free to follow his own judgment.
Book 79 - 11”
― Cassius Dio, Dio Cassius: Roman History, Volume IX, Books 71-80

“Sometimes we also find a tendency to view everything that's indigenous as good and anything "European"-such as Spain-as evil. That view overlooks such historical realities as the Aztec empire's oppressive domination of other indigenous societies and its class system, which privileged priests and the military. That view also forgets Spain was not a typically European nation after 600 years of rule by the Moors, an Arab/Berber people from Africa.”
― Elizabeth Mart铆nez, De Colores Means All of Us: Latina Views for a Multi-Colored Century

“A similar process occurred in the Arab Empire. When it was established in the mid-seventh century AD, it was based on a sharp division between the ruling Arab-Muslim elite and the subjugated Egyptians, Syrians, Iranians and Berbers, who were neither Arabs nor Muslim. Many of the empire鈥檚 subjects gradually adopted the Muslim faith, the Arabic language and a hybrid imperial culture. The old Arab elite looked upon these parvenus with deep hostility, fearing to lose its unique status and identity. The frustrated converts clamoured for an equal share within the empire and in the world of Islam. Eventually they got their way. Egyptians, Syrians and Mesopotamians were increasingly seen as 鈥楢rabs鈥�. Arabs, in their turn - whether authentic Arabs from Arabia or newly minted Arabs from Egypt and Syria - came to be increasingly dominated by non-Arab Muslims, in particular by Iranians, Turks and Berbers. The great success of the Arab imperial project was that the imperial culture it created was wholeheartedly adopted by numerous non-Arab people, who continued to uphold it, develop it and spread it - even after the original empire collapsed and the Arabs as an ethnic group lost their dominion.”
― Yuval Noah Harari, Sapiens: A Brief History of Humankind

“T谋ra艧 oldu臒un berbere g眉venmiyorsan, y眉z眉n眉n kesilme ihtimali daha y眉ksektir!”
― Mehmet Murat ildan

“The caliphate of al-Nasir saw the first sustained involvement by the Umayyads in North African politics.26 Morocco at this stage was, compared with Muslim Spain, a very underdeveloped country. There had been very little Arab settlement and the country remained over-whelmingly Berber and largely rural, the inhabitants living either as pastoral nomads or settled farmers. Tribal allegiances and rival-ries remained the basis of political activity. Only Fes, settled in the ninth century by colonists from Qayrawan and Cordoba, was a really urban community, although Sijilmassa, the great entrepot for Saharan trade far to the south, was a large oasis settlement. In theory much of the area was under the authority of the Idrisids, based in Fes. The Idrisids were descendants of 'Ali, who had fled west in 786 after a failed rebellion against the Abbasids.27 They did not rule a state in the conventional sense but, somewhat like the traditional Zaydi Imams of Yemen, enjoyed a certain prestige among the tribal leaders because of their religious status and were acknowledged as mediators if not rulers. They seem to have had no organized administration or government apparatus. By the beginning of the tenth century, the Idrisid family had split into many different branches which vied ineffectually for such authority as the family name could still command. Smaller but more coherent were the political units based on Sijilmassa and Nakur. Sijilmassa on the fringes of the Sahara was ruled by the Midrarids, a Berber dynasty of Kharijite persuasions. Nakur on the Mediterranean coast was a small city-state ruled by a popular Sunni dynasty, the Banu Witt, who had had contacts with the Umayyads in the previous century. There had certainly been commercial and personal contacts between al-Andalus and North Africa in the ninth century, especially with the Rustamid dynasty of Tahert in central Algeria.”
― Hugh Kennedy