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

"Our Father Isaac": Reading the Sahidic Testament of Isaac in an Egyptian Monastic Context

This dissertation argues that the textual community of fourth or fifth century monastic Egypt read Testament of Isaac as an ascetical regimen in order to transform themselves into children of Isaac. T. Isaac highlights three particular dimensions of Isaac's character from the remembered tradition of Isaac that would have resonated in the Egyptian monastic context of the textual community - Isaac as priestly authority, Isaac as sacrifice, and Isaac as blind ascetic - to create a model for the new self that the textual community aimed to achieve. Two important ascetic practices in T. Isaac that the textual community was to perform were copying and reading T. Isaac. These two practices functioned as technologies of the self that helped the members of the textual community to transform their present subjectivity into a new self modeled on Isaac in T. Isaac.

The Dragon Tree in the Age of Exploration

he dragon tree, a peculiar species native to Socotra, southwest Arabia, east Africa, Morocco, Macaronesia, and the Canary islands, possesses an intriguing iconographic history. The first wave of images date from 1470 to 1550, beginning with Martin Schongauer’s 1470 engraving of The Flight into Egypt. These depictions portray the dragon tree in the context of a handful of biblical themes and with apparent symbolic import. After 1550, religious images of the dragon tree vanish abruptly and are replaced by representations of an empirical nature. Dragon tree iconography is notable for the extent to which it did and did not leave an impression on European art. In this paper I examine the inability of dragon tree images to gain the momentum required to propel them into European iconography more permanently, and the forces that may account for the abrupt change from biblical to botanical renderings.

III. Sermon notes, 1746-1747

This paper notebook contains abstracts of sermons attended between January 12, 1745/6 and November 15, 1747 in Kingston, Massachusetts, presumably by William Sever. The notebook lists the minister by last name, the location ("King." for Kingston), the date the sermon was delivered, the biblical passage used, and one-to-two-page entries on the sermon containing numbered notes and a section titled "Improvements and Applications." From the front of the volume, the pages contain entries for sermons attended between January 12 1745/6 through November 30, 1746, and there are no entries for June-September 1746. Sermon entries for December 7, 1746 to November 15, 1747 are written tête-bêche from the other end of the volume, and there are no entries for February-July 1747. Almost all of the sermons were delivered by Rev. William Rand, but there are sporadic sermons by additional ministers, who based on the last name are presumed to be John Angier (1701-1787; Harvard AB 1720), Ebenezer Gay (1696-1787; Harvard AB 1714), Nathaniel Eells (1678-1750; Harvard AB 1699), Josiah Torrey (1720-1783; Harvard AB 1741) and Daniel Shute (1722-1802; Harvard AB 1743).

Subjects suggested by Andrews Norton, ca. 1820s

Four documents with suggested questions in the hand of Andrews Norton, Dexter Lecturer on Biblical Literature from 1813 to 1830. One of the documents is signed by Norton and addressed to President Kirkland.

Abstracts of sermons preached at Harvard College, 1728-1729

Small notebook containing notes kept by John Winthrop on sermons he attended between September 1, 1728 and October 19, 1729, while he was an undergraduate at Harvard College. The volume contains one-to-two page entries on specific sermons and provides the biblical text and related doctrines, questions, and conclusions. The inside back cover contains a handwritten index of the minister who gave the sermon, most often Nathaniel Appleton.

A Chaldee grammar, founded upon the writings of Daniel and Ezra, ca. 1776

This manuscript grammar notebook, written in Chaldean Aramaic and English, appears to have originally belonged to William Bentley (Harvard A.B. 1777); Bentley's name and a date, "December 1776," appear on the volume but have been struck through, and the handwriting appears to be his. The names of Elisha Parmele and Polly Parmele are also on the volume; presumably it was given to Elisha by Bentley, and upon Elisha's death in 1784 it was passed to Polly.

Syriac grammar notebook, completed March 24, 1778

This volume, in Parmele's hand, is written in Syriac and English. It, too, appears to have been passed to Polly Parmele upon his death.

Chaldee verb notebooks, ca. 1778

These three small volumes, written in Chaldean Aramaic and English, are in Parmele's hand.

A Syriac Oration: copy of Paul's oration to the Athenians, Acts 17th, ca. 1778

Edward Everett Hale has speculated that Parmele prepared this document, written primarily in Syriac, for an event at Harvard. It is unknown whether or not it was delivered.

Notes/Observations on the Trinity by William Jones, ca. 1784

These appear to be Parmele's notes on a work by the scholar William Jones (1726-1800) regarding the Catholic doctrine of the Trinity.

Journal on religious matters, 1782-1783

Parmele appears to have been in Virginia when he made these journal entries.

Notebook of Tristram Gilman, 1757-1761

The small volume holds the notebook of Tristram Gilman interleaved on unlined pages in a printed engagement calendar. The original leather cover accompanies the notebook, but is no longer attached. The inside covers of the original leather binding are filled with scribbled words and notes. The volume holds a variety of handwritten notes including account information, transcriptions of biblical passages and related observations, travel information, community news, weather, and astronomy. The volumes does not follow a chronological order, and instead seems to have been repurposed at various times.

A system of ethicks: Of morall phylosophy in generall & in speciall

This hardcover volume contains manuscript copies of Charles Morton's "A System of Ethicks," "Pneumatics. Or a treatise of the Rev'd Mr. Charles Morton about ye Nature of Spirit," "Appendix of the Souls of Brutes," "Some Theological Questions Answd," and a one-page list "Texts of Scripture to prove if ye head of Christ &c." copied by Harvard student Ebenezer Williams in February 1707/8.