Vocabulaire de l'angélologie d'après les manuscrits Hébreux de la bibliothèque nationale

Moi͏̈se Schwab

Neue Überlegungen zur Datierung der westlichen Befestigungsanlagen Aššurs

This paper focuses on the construction date of the Neo-Assyrian city walls on the western front of Ashur. W. Andrae and his team excavated the walls on a large scale and established that they were both referred to in Shalmaneser III’s inscriptions. However, a reconsideration of the archaeological and textual evidence suggests that not the „Binnenwall,“ but the „Niederwall“ was constructed at the same time as the „Außenwall.“ This implies that Shalmaneser III’s inscriptions actually never mentioned the „Binnenwall“ which was probably not built until the end or even sometime after of his reign.

Sur une inscription hébrai͏̈que relative à la synagogue de Tàdif : extrait

M. Euting

Glossaire hébreu-francais du XIII. siècle : recueil de mots hébreux bibliques avec trad. francaise ; Ms. de la Bibliotheque Nationale, fonds hébreu, no. 302

publié sous les auspices de l'Académie des Inscriptions et Belles-Lettres par Mayer Lambert et Louis Brandin

Der Körper als Gefäß. Eine Studie zur visuellen Anthropologie des Alten Orients

The perception of the human body as container is widespread in cognitive linguistics, psychology and anthropology and is estimated to be universal. But what can we say about the specific context of the Hebrew Bible as well as Ancient-Near-Eastern texts and material culture, and more especially about anthropomorphic vessels in the Levant? Biblical, Egyptian and Mesopotamian texts compare the human body with pottery in order to emphasize its status of having been created (Geschöpflichkeit) on the one hand, and its fragility (Zerbrechlichkeit) on the other. Not in every case does the metaphor refer to an individual. Very often, however, it is used with relation to groups of people (nations) and requires particular caution when it comes to drawing a conclusion about the embodiment. The archaeological-iconographic record demonstrates that the human body, especially the female body, was imagined as a container. The fact that vessels in the shape of female bodies are the majority can partly be explained with the association between container and pregnancy. This essay aims at stimulating the discussion about embodiment in the Ancient Near East, concepts of emotion the body as a container in the Hebrew Bible, and its relation to the material culture.

Leaving Home: Philo of Alexandria on the Exodus.

For Jewish-Hellenistic authors writing in Egypt, the Exodus story posed unique challenges. After all, to them Egypt was, as Philo of Alexandria states, their fatherland. How do these authors come to terms with the biblical story of liberation from Egyptian slavery and the longing for the promised land? In this chapter I am taking a close look at Philo’s detailed discussion of the Exodus and locate it within the larger context of Jewish-Hellenistic literature (Wisdom of Solomon, Ezekiel’s Exagoge). In Philo’s rewriting of the Exodus the destination of the journey is barely mentioned. Contrary to the biblical narrative, in the scene of the burning bush, as retold by Philo, God does not tell Moses where to go. Philo’s main concern is what happens in Egypt: both in biblical times and in his own days. The Exodus is nevertheless important to Philo: He reads the story allegorically as a journey from the land of the body to the realms of the mind. Such a symbolic reading permitted him to control the meaning of the Exodus and to stay, literally and figuratively, in Egypt.

A STUDY OF ILLNESS AND RESERVOIRS ASSOCIATED WITH GIARDIA LAMBLIA IN RURAL EGYPT

A longitudinal investigation of the health effects and reservoirs of Giardia lamblia was undertaken in forty households located in a rural Nile Delta region of Egypt. Stool specimens obtained once weekly for six months from two to four year old children were cyst or trophozoite-positive in 42 percent of the 724 examined. The mean duration of excretion in all but one Giardia-negative child was seven and one-half weeks with a range of one to 17 weeks. Clinical symptoms of illness were frequently observed within a month before or after Giardia excretion in stool of children, but a statistical inference of association was not demonstrated.^ Seventeen percent of 697 specimens obtained from their mothers was Giardia-positive for a mean duration of four weeks and a range of one to 18 weeks. Mothers were observed to excrete Giardia in stool less frequently during pregnancy than during lactation.^ Nine hundred sixty-two specimens were collected from 13 species of household livestock. Giardia was detected in a total of 22 specimens from cows, goats, sheep and one duck. Giardia cysts were detected in three of 899 samples of household drinking water.^ An ELISA technique of Giardia detection in human and animal stool was field tested under variable environmental conditions. The overall sensitivity of the assay of human specimens was 74 percent and specificity was 97 percent. These values for assay of animal specimens were 82 percent and 98 percent, respectively.^ Surface antigen studies reported from the NIH Laboratory of Parasitic Diseases show that antigens of three Egyptian human isolates are different from each other and from most other isolates against which they were tested.^ The ubiquity of human and animal fecal contamination combined with estimates of ill days per child per year in this setting are substantial arguments for the introduction of a suggested mass parasite control program to intervene in the cyclical transmission of agents of enteric disease. ^

Zeus en Plutarco : el dios y sus mitos

Plutarco tiene gran interés por numerosos datos religiosos y míticos. Concretamente, Zeus está registrado 542 veces en su obra. Zeus se nos muestra como dios del cielo y de los fenómenos atmosféricos, dios supremo, sabio y protector de la justicia; se analizan sus relaciones con otros dioses y seres asimilados. Es interesante examinar los apelativos atribuidos al gran dios. Asimismo, sobresale la relación del dios con los mortales. Plutarco se ocupa, asimismo, del llamado Zeus de los filósofos y del Zeus egipcio. El escritor se muestra crítico en ocasiones con respecto a ciertas creencias o tradiciones referentes al gran dios.

La ciudad de Alejandría y los héroes que leen en las Vidas de Alejandro y César de Plutarco

Las Vidas de Alejandro y César de Plutarco contienen una comparación agonal entre ambos hegemónes a partir de los relatos heroicos que éstos consideran paradigmáticos y que justifican sus acciones: Alejandro lee las hazañas de Aquiles (Alex. 8; 26) y César lee las hazañas del propio Alejandro (Caes. 11). Esta cualidad lectora de los héroes toma un sesgo marcadamente libresco en dos pasajes de sus biografías, ligados a la ciudad de Alejandría. El primero es la fundación de la capital helenística por Alejandro (Alex. 26). El segundo es el sitio de César a esta ciudad, cuando ocurre el incendio que consume la Gran Biblioteca (Caes. 49). Este trabajo analiza cómo, en las Vidas, la ciudad egipcia concentra un legado del libro paideia, que conduce de Homero a Alejandro y de éste a César como un bastión de integración cultural, no exento de tensiones, en el sincrético y agonal mundo grecorromano

La realeza sagrada : Un estudio comparativo sobre la construcción de legitimidad de los gobernantes en Egipto y Mesoamérica

El presente artículo se propone analizar comparativamente las formas de legitimación empleadas por las elites dominantes de los antiguos Estados mexica y egipcio, con el objetivo de rastrear el modo en que la ideología cumplía un rol como instrumento para construir consenso entre la sociedad, y cómo esta construcción estaba estrechamente relacionada con la religión, los mitos y las relaciones de parentesco

Estela de Tuiia, arquero del rey : Traducción de una estela egipcia de la dinastía XVIII al castellano

Este trabajo tiene como objetivo la presentación, transliteración y traducción de una estela egipcia de la Dinastía XVIII creada en honor a Tuiia, un arquero y sirviente personal del rey. La estela nos ofrece una puerta de acceso a los ritos funerarios y las relaciones familiares en el contexto del universo cultural del Reino Nuevo. El documento se encuentra preservado en el Museo Británico

Benvenuto Terracini y Demetrio Gazdaru : Dos lecturas desplazadas del archivo glotológico de Graziadio Isaia Ascoli

En este trabajo proponemos centrarnos en dos intervenciones de lectura sobre la obra del lingüista italiano Graziadio Isaia Ascoli, producidas por lingüistas europeos instalados en la Argentina: el italiano Benvenuto Terracini, que ejerció como profesor de Lingüística en la Universidad de Tucumán entre 1941 y 1946, y el rumano Demetrio Gazdaru, que fue docente de materias lingüísticas en diferentes universidades del país desde 1949 hasta 1973. Entendemos esas relecturas como un momento sustancial en los respectivos diseños de la historia de los estudios sobre el lenguaje que ambos especialistas llevan adelante en ámbito argentino. Asimismo, interrogamos esas relecturas como dos intervenciones por la definición de un saber lingüístico legítimo desde lugares periféricos, en la medida en que apuntalan una tradición romanista alternativa a las diferentes inscripciones hispanistas hegemónicas en los discursos académicos sobre el lenguaje en la Argentina