MANDRÁGORAS: MITOS E ASPECTOS DA CULTURA DE ISRAEL A PARTIR DE GÊNESIS 25 A 36

A sexualidade de Lea e Raquel, o útero, as mandrágoras e o corpo de Jacó são fatores que definem o alicerce do nosso texto como espaços de diálogo, mediação e estrutura do cenário. O destaque principal está sob o capítulo 30.14-16 que retrata a memória das mandrágoras. Como plantas místicas elas dominam o campo religioso e como plantas medicinais elas são utilizadas para solucionar problemas biológicos. As instituições e sociedades detentoras de uma ideologia e de leis que regulamentam uma existência apresentam na narrativa, duas irmãs, mas também esposas de um mesmo homem que, manipuladas por essa instituição que minimiza e oprime a mulher, principalmente a estéril, confina-as como simples objeto de sexualidade e mantenedoras da descendência por meio da maternidade. A memória das mandrágoras é sinal de que a prática existente circundava uma religião não monoteísta. Ela existia sociologicamente por meio de sincretismos, força e poderes sócio-culturais e religiosos. Era constituída das memórias de mulheres que manipulavam e dominavam o poder sagrado para controle de suas necessidades. O discurso dessas mulheres, em nossa unidade, prova que o discurso dessa narrativa não se encontra somente no plano individual, mas também se estende a nível comunitário, espaço que as define e lhes concede importância por meio do casamento e dádivas da maternidade como continuidade da descendência. São mulheres que dominaram um espaço na história com suas lutas e vitórias, com atos de amor e de sofrimento, de crenças e poderes numa experiência religiosa dominada pelo masculino que vai além do nosso conhecimento atual. As lutas firmadas na fé e na ideologia dessas mulheres definiram e acentuaram seu papel de protagonistas nas narrativas 9 bíblicas que estudamos no Gênesis. A conservação dessas narrativas, e do espaço teológico da época, definiu espaços, vidas, gerações e tribos que determinaram as gerações prometidas e fecharam um ciclo: o da promessa de Iahweh quanto à descendência desde Abraão. Os mitos e as crenças foram extintos para dar espaço a uma fé monoteísta, mas a experiência religiosa

Taʻlīq laṭīf ʻalá al-Rāmizah fī ʻilmay al-ʻarūḍ wa-al-qāfiyah : manuscript, 1640 or 1641

Copied in 1050 AH? [1640 or 41 AD?].

al- Khazrajīyah : manuscript, 1640

Copied in 1050 AH? [1640 or 1641 AD?]

Wyder den wittenbergischen abgot Martin Luther. (1524)

"Die schrift 'Wyder den wittenbergischen abgot Martin Luther' ... erschien ... als entgegnung auf die Luthersche schrift 'Widder den newen abgott und alten teuffel der zu Meyssen soll erhaben werden', herausgegeben Wittenberg, 1524."

Frühchristliche apologeten und märtyrerakten, aus dem griechischen und lateinischen übersetzt ...

Each volume has also special t.-p.

Fifty years' recollections of an old bookseller : consisting of anecdotes, characteristic sketches, and original traits and eccentricities, of authors, artists, actors, books, booksellers, and of the periodical press for the last half century, with appropriate selections, and an unlimited retrospect, including some extraordinary circumstances relative to the letters of Junius, and a chain of corroborative evidence respecting their author .

Mode of access: Internet.

Sefer Torat ḥovot ha-levavot ...

er Uebertragung des arabischen Originales, wortgetreuen neuen deutschen Uebersetzung, nebst exegetischen Anmerkungen über schwierige Bibel-citata und einer metrisch-gereimten Uebersetzung der "Mahnrede" von M. E. Stern. 2. verb. Aufl.

Le roman de Galerent, comte de Bretagne,

Last part edited after Boucherie's death by Camille Chabaneua. cf. p. [vii]

Martin Schongauer; eine kritische Untersuchung seines Lebens und seiner Werke, nebst einem chronologischen Verzeichnisse seiner Kupferstiche /

Mode of access: Internet.

Fragment of Ælfric's Grammar, Ælfric's Glossary, and a poem on the soul and body, in the orthography of the 12th century : discovered among the archives of Worcester Cathedral by Sir T. Phillipps /

Fragmentary texts from a 13th-century ms. (Worcester Cathedral F. 174) wherein the linguistic forms are consistently Early Middle English. cf. Cat. of manuscripts containing Anglo-Saxon / N.R. Ker. 1957. p. 466.

Reinardus Vulpes. Carmen epicum seculis IX et XII conscriptum.

Latin poem composed about 1148 by Nivardus of Ghent, better known under the title adopted by E. Voigt and later editors: Ysengrimus or Isengrimus. Not to be confused with a shorter Latin poem (688 l.) edited by Grimm under the name Isengrimus, now known as Isengrimus abbreviatus.

Die Überlieferung von Johanns von Würzburg "Wilhelm von Österreich" nebst einer Reimgrammatik.

Mode of access: Internet.

Aus der panegyrischen Litteratur der Südslaven /

Includes bibliographical references.

Marcion, on the restitution of Christianity : an essay on the development of radical Paulinist theology in the second century /

Thesis (Ph. D.)--St. Cross College, 1982.

Death in the Bolivian High Plateau : Burials and Tiwanaku Society

My Ph.D. dissertation presents a multi-disciplinary analysis of the mortuary practices of the Tiwanaku culture of the Bolivian high plateau, situated at an altitude of c. 3800 m above sea level. The Tiwanaku State (c. AD 500-1150) was one of the most important pre-Inca civilisations of the South Central Andes. The book begins with a brief introductory chapter. In chapter 2 I discuss methodological and theoretical developments in archaeological mortuary studies from the late 1960s until the turn of the millennium. I am especially interested in the issue how archaeological burial data can be used to draw inferences on the social structure of prehistoric societies. Chapter 3 deals with the early historic sources written in the 16th and 17th centuries, following the Spanish Conquest of the Incas. In particular, I review information on how the Incas manifested status differences between and within social classes and what kinds of burial treatments they applied. In chapter 4 I compare the Inca case with 20th century ethnographic data on the Aymara Indians of the Bolivian high plateau. Even if Christianity has affected virtually every level of Aymara religion, surprisingly many traditional features can still be observed in present day Aymara mortuary ceremonies. The archaeological part of my book begins with chapter 5, which is an introduction into Tiwanaku archaeology. In the next chapter, I present an overview of previously reported Tiwanaku cemeteries and burials. Chapter 7 deals with my own excavations at the Late Tiwanaku/early post-Tiwanaku cemetery site of Tiraska, located on the south-eastern shore of Lake Titicaca. During the 1998, 2002, and 2003 field seasons, a total of 32 burials were investigated at Tiraska. The great majority of these were subterranean stone-lined tombs, each containing the skeletal remains of 1 individual and 1-2 ceramic vessels. Nine burials have been radiocarbon dated, the dates in question indicating that the cemetery was in use from the 10th until the 13th century AD. In chapter 8 I point out that considerable regional and/or ethnic differences can be noted between studied Tiwanaku cemetery sites. Because of the mentioned differences, and a general lack of securely dated burial contexts, I feel that at present we can do no better than to classify most studied Tiwanaku burials into three broad categories: (1) elite and/or priests, (2) "commoners", and (3) sacrificial victims and/or slaves and/or prisoners of war. On the basis of such indicators as monumental architecture and occupational specialisation we would expect to find considerable status-related differences in tomb size, grave goods, etc. among the Tiwanaku. Interestingly, however, such variation is rather modest, and the Tiwanaku seem to have been a lot less interested in expending considerable labour and resources in burial facilities than their pre-Columbian contemporaries of many parts of the Central Andes.