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1
Teissier, Beatrice. "Egyptian iconography on Syro-Palestinian cylinder seals of the Middle Bronze Age (c.1920-1550 B.C.)." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277889.
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Deijl, Aarnoud van der. "Protest or propaganda : war in the Old Testament Book of Kings and in contemporaneous ancient Near Eastern texts /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb41341528z.
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Foust, Kristan Ewin. "Exposing the Spectacular Body: The Wheel, Hanging, Impaling, Placarding, and Crucifixion in the Ancient World." Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc1062805/.
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This dissertation brings the Ancient Near Eastern practice of the wheel, hanging, impaling, placarding, and crucifixion (WHIPC) into the scholarship of crucifixion, which has been too dominated by the Greek and Roman practice. WHIPC can be defined as the exposure of a body via affixing, by any means, to a structure, wooden or otherwise, for public display (Chapter 2). Linguistic analysis of relevant sources in several languages (including Egyptian hieroglyphics, Sumerian, Hebrew, Hittite, Old Persian, all phases of ancient Greek, and Latin) shows that because of imprecise terminology, any realistic definition of WHIPC must be broad (Chapter 3). Using methodologies and interdisciplinary approaches drawn from art history, archaeology, linguistic analysis, and digital humanities, this work analyzes scattered but abundant evidence to piece together theories about who was crucified, when, how, where, and why. The dissertation proves that WHIPC records, written and visual, were kept for three primary functions: to advertise power, to punish and deter, and to perform magical rituals or fulfill religious obligations. Manifestations of these three functions come through WHIPC in mythology (see especially Chapter 4), trophies (Chapter 5), spectacles, propaganda, political commentary, executions, corrective torture, behavior modification or prevention, donative sacrifices, scapegoat offerings, curses, and healing rituals. WHIPC also served as a mode of human and animal sacrifice (Chapter 6). Regarding the treatment of the body, several examples reveal cultural contexts for nudity and bone-breaking, which often accompanied WHIPC (Chapter 7). In the frequent instances where burial was forbidden a second penalty, played out in the afterlife, was intended. Contrary to some modern assertions, implementation of crucifixion was not limited by gender or status (Chapter 8). WHIPC often occurred along roads or on hills and mountains, or in in liminal spaces such as doorways, cliffs, city gates, and city walls (Chapter 9). From the Sumerians to the Romans, exposing and displaying the bodies consistently functioned as a display of power, punishment and prevention of undesirable behavior, and held religious and magical significance. Exposure punishments have been pervasive and global since the beginning of recorded time, and indeed, this treatment of the body is still practiced today. It seems no culture has escaped this form of physical abuse.
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Lawrence, P. J. N. "Agents and masters in ancient Near Eastern history writings." Thesis, University of Liverpool, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.374420.
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Thomas, Paul Brian Ebersole Gary L. "Sizing things up gigantism in ancient Near Eastern religious imaginations /." Diss., UMK access, 2005.
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Thesis (Ph. D.)--Center for Religious Studies and Dept. of History. University of Missouri--Kansas City, 2005."A dissertation in religious studies and history." Typescript. Advisor: Gary L. Ebersole. Vita. Title from "catalog record" of the print edition Description based on contents viewed March 13, 2007. Includes bibliographical references (leaves 340-360). Online version of the print edition.
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Furlong, Pierce James. "Aspects of ancient Near Eastern chronology (c. 1600-700 BC)." Melbourne, 2007. http://repository.unimelb.edu.au/10187/2096.
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The chronology of the Late Bronze and Early Iron Age Near East is currently a topic of intense scholarly debate. The conventional/orthodox chronology for this period has been assembled over the past one-two centuries using information from King-lists, royal annals and administrative documents, primarily those from the Great Kingdoms of Egypt, Assyria and Babylonia. This major enterprise has resulted in what can best be described as an extremely complex but little understood jigsaw puzzle composed of a multiplicity of loosely connected data. I argue in my thesis that this conventional chronology is fundamentally wrong, and that Egyptian New Kingdom (Memphite) dates should be lowered by 200 years to match historical actuality. This chronological adjustment is achieved in two stages: first, the removal of precisely 85 years of absolute Assyrian chronology from between the reigns of Shalmaneser II and Ashur-dan II; and second, the downward displacement of Egyptian Memphite dates relative to LBA Assyrian chronology by a further 115 years. Moreover, I rely upon Kuhnian epistemology to structure this alternate chronology so as to make it methodologically superior to the conventional chronology in terms of historical accuracy, precision, consistency and testability.
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Jang, Mi-Ja. "Biblical covenant-curses in the light of ancient Near Eastern curses." Thesis, University of Liverpool, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266268.
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Evers, John David. "Myth as narrative : structure and meaning in some ancient Near Eastern texts." Thesis, University of Edinburgh, 1988. http://hdl.handle.net/1842/19732.
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SooHoo, Anthony P. "Violence against the Enemy in Mesopotamian Myth, Ritual, and Historiography." Thesis, New York University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13420957.
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Evidence for violence is found in all periods of Mesopotamian history. Kingship, which was divine in origin, included the exercise of power and the legitimate use of violence. Mesopotamian violence reflects the culture's understanding of ontology, order, and justice. Although there is scant archaeological evidence for its actual practice, the worldview that allowed it to flourish can be reconstructed from myth, ritual, and historiography.
Approaching Mesopotamian conceptions of violence through these three modes of discourse, this study explores the behavior through the lens of theory, practice, and presentation. The investigation is guided by the following questions:
• What do the myths say about violence? How is violence imagined and theorized?
• How do the war rituals promote and normalize the practice of violence?
• How and why is violence presented in the narrative(s) of the royal annals and in the visual program of the palace reliefs?
This study moves from offering a general account of Mesopotamian violence directed against the enemy "other" to analyzing the portrayal of a particular act.
Mesopotamian myths served as paradigms for successful kingship. It is argued that the thematic content, asymmetrical characterization, chronotypes, and emplotment observed in Lugal-e, Bin šar dadmē, and Enūma eliš are also operative in the war rituals and the royal historiography. Central to Mesopotamian theorizing about violence is the concept of evil, which is best understood in relation to the culture's ideas about divine and social order.
Waging war in Mesopotamia entailed various practices that framed the conflict as part of the cosmic struggle against chaos. This study addresses the contexts in which these practices occur and the social structures that make them seem natural, necessary, and desirable. The so-called war rituals involved processes of socialization that allow violence to commence, escalate, and terminate. This symbolically loaded ritualized violence reflected and created (or destroyed) relationships, both natural and supernatural.
Finally, accounts of ritualized violence were strategically incorporated into the historiography of Mesopotamian rulers as expressions of royal ideology. This study analyzes the sources for the beheading of Teumman, arguing that variations in the textual and pictorial presentation were influenced by the Assyrian conflict with Egypt and Babylonia.
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Gericke, Jacobus Wilhelm. "Possible allusions to ancient Near Eastern solar mythology in Qohelet an comprehensive enquiry /." Pretoria : [s.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-04202005-095806/.
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Liedeman, Gwendolene Caren. "Magic in the ancient Near East with special reference to ancient Israel." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52924.
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Thesis (MA)--Stellenbosch University, 2002.ENGLISH ABSTRACT: In this investigation an anthropological and comparative approach was employed in the study of magic in the ancient Near East. Firstly, a survey was presented with regard to anthropological theories throughout the nineteenth and twentieth centuries. This forms the background against which evidence on magic with respect to the cultures of the ancient Near East is investigated. Secondly, examples of magic in the Ancient Near East was discussed, with reference to Egypt, Mesopotamia and Hittite Anatolia. Reference was made to categories such as magic spells, objects, rituals and magical experts (magicians) and various examples were discussed. Thirdly, an analysis was made about the phenomenon of magic in ancient Israel. In this context magic plays a somewhat different role in comparison to its other ancient Near Eastern neighbours. It was shown that so-called miraculous actions, miracle workers (prophets) and other religious actions (curses and blessings) in the Hebrew Bible could definitely be associated with magic. The frequent prohibitions against magical practises furthermore suggest that magic was indeed been practiced in ancient Israel.
AFRIKAANSE OPSOMMING: In hierdie ondersoek met betrekking tot magie in die ou Nabye Ooste word gebruik gemaak van 'n antropologiese en vergelykende benadering. Eerstens word 'n oorsig aangebied van antropologiese teorieë met betrekking tot magie in die negentiende en twintigste eeue. Dit vorm die agtergrond waarteen die verskynsel van magie in die ou Nabye Ooste ondersoek word. Tweedens word voorbeelde van magie in die ou Nabye Ooste ondersoek, met verwysing na Egipte, Mesopotamië en die Hetiete. Spesiale aandag word gegee aan kategorieë soos magiese spreuke, magiese objekte, rituele en magiese spesialiste. Dit word toegelig met verskillende toepaslike voorbeelde. Derdens word 'n ondersoek gedoen na die aard van magie in Oud-Israel. In hierdie konteks het magie ietwat van 'n ander rol vervul in vergelyking met die ander ou Nabye Oosterse bure. Daar word aangedui dat sekere wonderdade, wonderwerkers (profete), en ander religieuse aksies (vervloekinge en seënuitsprake) in die Hebreeuse Bybel met magie geassosieer kan word. Die vele verbiedinge teen die beoefening van magie is 'n duidelike aanduiding dat magie inderdaad in Israel gepraktiseer is.
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Bruce, Joel C. "The judicial process for suspected adultery in Israel and the ancient Near East." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Adali, Selim Ferruh. "Umman-manda and its Significance in the First Millennium BC." University of Sydney, 2009. http://hdl.handle.net/2123/4890.
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Doctor of PhilosophyUmman-manda (literally “Troops of Manda”) is an Akkadian compound expression used to denote military entities and/or foreign peoples in a diverse number of texts pertaining to separate periods of ancient Near Eastern history. The dissertation initially discusses the various difficulties in ascertaining the etymology of the second component of the term Umman-manda. A very plausible etymology is proposed based on new research on the semantic range of the Sumerian word mandum. The thesis then focuses mainly on the references made to the Umman-manda in the Neo-Assyrian and Neo-Babylonian sources, where it is used to denote the Cimmerians and Medes respectively. The starting point is that these references are making literary allusions to the Standard Babylonian version of the Cuthaean Legend. New information gained from these literary allusions provides insight into the significance of the term Umman-manda in the first millennium B.C.: it recalls the various attributes of the Umman-manda depicted in the Cuthaean Legend and applies these attributes to contemporary political events. The Cuthaean Legend envisions a powerful enemy that emerges unexpectedly from the distant mountains and establishes hegemony after a sudden burst of military power. This enemy will eventually be destroyed without the intervention of the Mesopotamian king. The thesis studies how the Neo-Assyrian and Neo-Babylonian sources allude to the Cuthaean Legend and in this way they identify the Cimmerians and the Medes as the Umman-manda.
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Karim, Armin. ""My People, What Have I Done to You?": The Good Friday Popule meus Verses in Chant and Exegesis, c. 380–880." Case Western Reserve University School of Graduate Studies / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=case1396645278.
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Dyssel, Allan. "Reading the creation narrative in Genesis 1-2:4a against its ancient Near Eastern background." Thesis, Link to online version, 2007. http://hdl.handle.net/10019/422.
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Graves, David E. "The influence of ancient near eastern vassal treaties on the seven prophetic messages in revelation." Thesis, University of the Highlands and Islands, 2008. https://pure.uhi.ac.uk/portal/en/studentthesis/the-influence-of-ancient-near-eastern-vassal-treaties-on-the-seven-prophetic-messages-in-revelation(496b1dc7-d3a4-4b60-babc-e3e9c8a3fa07).html.
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David Aune established the standard description of the genre of the seven proclamations of revelation 2–3 as “royal or imperial edict,” (Graeco-Roman influence) over 20 years ago,3 largely on the negative basis that the texts do not “rigidly replicate the generic features of any known ancient literary form.” The thesis will challenge Aune’s statement by showing that there is a known form that is replicated in the messages, although not rigidly, namely that of the ancient Near Eastern vassal treaties (ANEVT) via the Torah and OT lawsuit material. The influence of the ANEVT on the seven messages of Revelation (SMR) indicates a Hebraic-Semitic influence which has a long history. It starts with the Hittite and Assyrian treaties and is identifiable inthe OT pentateuchal material, and the OT prophetic oracles. This large body of material influences John. While the Torah unmistakably shows the presence of the ANEVT structure,5 elements are also present in the covenant lawsuit material of the OT prophets. Given the influence of the Torah on the prophets, it is natural for the prophetic use of the covenant lawsuit to contain elements of the ANEVT, particularly the sanctions of blessing and cursing evident in OT rîb patterns. John’s messages are hybrid6 prophetic oraclesincorporating the covenant lawsuit7 message of the prophets, structured after the covenant schema found in the Torah. The treaty scheme was not some amorphous idea of treaty but the covenant treaty of the Torah found throughout the OT. The thesis will attempt to show that the genre of the seven messages in Revelation 2–3 is hybrid prophetic oracle influenced by the Hebraic-Semitic covenantal elements functioning as a set of paraenetic8 lawsuits. The presence of the ANEVT structure within the messages, consistent with the prophetic genre, will be demonstrated for each of the SMR, but exegetically highlighted more fully in the message to Smyrna9 (2:8–11), as a clear example of what is present in all of the messages. The ANEVT structures within the SMR are appropriate for prophetic oracles that call the churches to repentance and covenantal faithfulness.
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Hodge, Bryan C. "The labor of the gods ancient Near Eastern creation accounts and the purpose of Genesis 1 /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Adair, James Robert. "Reconstructing 1 Samuel chapter 3." Thesis, Stellenbosch : Stellenbosch University, 1993. http://hdl.handle.net/10019.1/58117.
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Thesis (MA)--Stellenbosch University, 1993.ENGLISH ABSTRACT: My Ph.D. dissertation proposed a four-step procedure for recovering the earliest possible text of the Old Testament: (1) detennining the lexical and grammatical characteristics of the various secondary (non-Hebrew) witnesses; (2) determining the literary and theological characteristics of the same witnesses; (3) retroverting the non-Hebrew witnesses wherever significant variants occur; (4) evaluating the Hebrew and retroverted variants and reconstructing a Hebrew Vorlage presumed to lie behind all of the extant witnesses. The dissertation itselfcompleted the fIrst two of these steps, which a..rnount to a determination of the significant variants (i.e., those that probably point to a Hebrew reading different from M'I) of the secondary wiblesses. It is the goal of this thesis to complete the analysis and produce a critical, eclectic Hebrew text of 1 Samuel 3. Before attempting to retrovert the different secondary witnesses, a number ofproblem areas need to be addressed, including developing a methodology for retroverting versional readings that is as scientific as possible, the Hebrew script used in the Vorlagen of the various versions, and the orthography of the Vorlagen and of the reconstructed archetype. The methodology used for retroverting secondary witnesses is informed by the works of Margolis, Tov, and others, and the translation techniques of the versions as. determined in mydissertation playa large role. The methodology must be modified somewhat when analyzing the partial secondary witnesses (the Lucianic and Hexaplaric recensions of LXX). Once the secondary witnesses have been retrov~their data is combined with that of MT, 4QSama, and a few other Hebrew witnesses and evaluated. The problems of multiple literary editions and conjectural emendations are examined, as are the merits ofexternal and internal evidence in making text-critical decisions. After each of the units ofvariation has been evaluated, the possibility that LXX represents an edition of Samuel different from MT is considered on the basis of the evidence from chapter 3. Finally, a critical edition of the chapter, replete with critical apparatuses containing both the original and retroverted readings of the secondary witnesses, presents the fruits of the study.
AFRIKAANSE OPSOMMING: In my Ph.D. proefskrif het ek vier stappe voorgestel wat as prosedure gevolg kan word om die oudste moontlike teks van die au Testament te bepaal.: (1) die vasstelling van die leksikale en grammatikale kenmerke van die onderskeie sekond~re (nie-Hebreeuse) getuies; (2) die vasstelling van die liter~re en teologiese kenmerke van dieselfde getuies; (3) die hervertaling (retrovertion) van die nie-Hebreeuse getuies waar daar betekenisvolle variante voorkom; (4) die evaluering van die Hebreeus en die hervertaa1de variante en die rekonstruksie van 'n Hebreeuse Vorlage wat aanvaar word agter aIle beskikbare getuies te l~. Die proefskrif self het die eerste twee stappe voltooi, wat neergekom het op die vasstelling van die betekenisvolle variante (d.i. die wat waarskynlik heenwys na 'n lesing wat van MT verskil) van die sekondere getuies. Dit is die doel van hierdie tesis om die analise te voltooi en om 'n kritiese, eldektiese teks van die Hebreeuse teks van 1 Samuel 3 daar te stel. Voordat ek egter poog am die verskillende sekond~re getuies te hervertaal, moet 'n aantal probleem areas eers aangespreek word. Dit sluit in die ontwerp van 'n metode om variante lesings uit die vroee vertalings so wetenskaplik moontlik te hervertaal, die Hebreeuse skriftipe wat in die onderskeie Vorlagen gebruik is, en die ortografie van die Vorlagen en van die rekonstrueerde oertipe vas te stel. Die metode wat aangele word om sekond~re getuies te hervertaal steun gedeeltelik op die navorsing van Margolis, Tov en ander. Verder speel die vertaaltegniek van die vroee vertalings wat in my proefskrif bepaal is 'n groot ro!. Die voorgestelde metode moet ietwat aangepas word wanneer die gedeeltelik sekondere getuies (die Lukiaanse en Heksaplariese resensies van die LXX) geanaliseer word. Nadat die sekondere getuies hervertaal is, word hulle data gekombineer met die van MT, 4QSama, en enkele ander Hebreeuse getuies en geevalueer. Die probleme verbonde aan meervondige literere uitgawes en hipotetiese emendasies word ondersoek, SODS ook die meriete van eksterne en interne getuienis wanneer tekskritiese beslissings gevel word. Nadat elkeen van hierdie eenhede van variasie geevalueer is, word die moontlikheid ondersoek dat die LXX 'n uitgawe verteenwoordig van Samuel wat verskil van MT op grond van die getuienis van hoofstuk 3. Laastens word 'n kritiese uitgawe van hierdie hoofstuk, volledig met kritiese apparaat wat beide die oorspronklike en die hervertaalde lesings van die sekondere getuies bevat, as vrugte van hierdie studie aangebied.
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Bray, J. S. "The Danite Cultic Legend in its Ancient Near Eastern Context : a study of Judges 17-18." Thesis, University of Cambridge, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596877.
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The dissertation starts from the premise that an earlier recension of the text now preserved in Judges 17-18 was originally formulated in and functioned as the cultic foundation story of the shrine of Dan, and that, as such, it contains valuable historical information about the shrine and its cult. Two introductory chapters deal with the history of research and other issues: historical difficulties of the text, authorship, date, and redactional history. The next chapter looks at the nature of the story, concluding that it is legitimate to regard it as a cultic foundation legend. Each of the major cultic issues is then treated under the headings of image worship, priesthood, and divination. In each chapter the Legend is examined to discover as much as possible about these issues as they relate to Dan. The results of the ongoing excavations at the site have also been taken into account. The Hebrew Bible is then discussed in detail to ascertain the extent to which the picture obtained is consistent with what we know about other early Israelite shrines, and whether the text can add to our knowledge. Subsequently the wider context of the Ancient Near East in particular is examined, focusing on the question whether Dan can be seen not only as a typical Israelite shrine, but also as a typical Ancient Near Eastern shrine, or whether the Israelite cult was wholly different from its cultural milieu. The results of this central section are that Dan is indeed a good example of an early Israelite shrine, and that, despite some local variations, the cult practised there was substantially the same, as any in the rest of the Ancient Near East. A final chapter deals with the contribution of the Legend to the history of the tribe of Levi, and the question whether it was ever a secular tribe. The chapters leave us in no doubt that there was indeed a secular tribe of Levi which became associated with priesthood at an early stage. The Conclusion offers a very tentative reconstruction of the pre-exilic cult at Dan, and then goes on to look briefly at the broader relevance of this study for the study of Israelite religion.
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Van, Schalkwyk C. H. J. 1971. "Die logos-leer van Filo van Aleksandrie : 'n kultuur-historiese ondersoek." Thesis, Stellenbosch : University of Stellenbosch, 2004. http://hdl.handle.net/10019.1/16076.
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Thesis (DPhil)--University of Stellenbosch, 2004.ENGLISH ABSTRACT: Philo is a writer who lived in Alexandria in 30 BC – 50 AD. Traditionally scholars classified Philo as philosopher, exegete and apologist. With these classifications in mind, Philo’s works is read and interpreted. In this study a methodology of postmodernism (which is inherently a cultural historical understanding of reality) will be used, and it will become clear that this classification of the scholars is not satisfactory. The question that arises, is: How must Philo be read and understood in the context of a postmodern methodology? By means of a study of the logos-concept it is suggested that Philo must be understood as a threshold person, who stands on the cutting edges of the cultures in Alexandria; he therefore creates a new universe of symbols. In this new universe of symbols it is possible for the different cultures to communicate effectively, because they now have a joint vocabulary. Philo is not a postmodernist, but he makes use of techniques which occurs in post modern philosophy to create this new universe of symbols. Through the use of these techniques it becomes possible for the reader to take into account the different philosophical dimensions that are part of Philo’s thoughts. This helps the reader to understand the contradiction in Philo’s thought in connection with the logos-concept. It also helps the reader to place the logos-concept of Philo in its proper cultural historical background.
AFRIKAANSE OPSOMMING: Filo is ’n skrywer wat in Aleksandrië gewoon het in die tydperk 30 vC – 50 nC. Tradisioneel het geleerdes Filo getipeer as filosoof, eksegeet en apologeet. Aan die hand van hierdie tiperings is Filo se werke dan gelees en geïnterpreteer. In hierdie studie word daar met ’n postmoderne metodologiese vertrekpunt gewerk (wat ten diepste gebaseer word op ’n kultuur historiese verstaan van die werklikheid) en word dit duidelik dat hierdie tiperings nie bevredigend is nie. Die vraag wat nou ontstaan, is: Hoe moet Filo dan gelees en verstaan word binne die raamwerk van ’n postmoderne metodologie? Aan die hand van ’n studie van die logos-begrip word daar voorgestel dat Filo gelees en verstaan moet word as ’n deurdrumpel-persoon, wat op die snypunt van al die verskillende kulture in Aleksandrië staan en daarom ’n nuwe simbole universum skep. Binne hierdie nuwe simbole universum kan verskillende kulture effektief met mekaar kommunikeer, aangesien hulle nou oor ’n gedeelde woordeskat beskik. Filo self was nie ’n postmodernis nie, maar hy maak wel van tegnieke gebruik wat ook voorkom in die postmoderne filosofie om hierdie nuwe simbole universum te skep. Deur middel van hierdie tegnieke is dit vir die leser moontlik om die verskillende filosofiese nuanses wat op Filo se denke ten opsigte van die logos ingewerk het, te verreken en om hierdie oënskynlike teenstrydighede in sy denke rakende die logos-begrip te verstaan teen die kultuur-historiese agtergrond waarbinne hy hom in Aleksandrië bevind.
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Ray, Corey Carpenter. "Understanding the ancient Egyptians : an examination of living creature hieroglyphs." Thesis, Stellenbosch : Stellenbosch University, 1999. http://hdl.handle.net/10019.1/51538.
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Thesis (MA)--Stellenbosch University, 1999.ENGLISH ABSTRACT: In this thesis an exploration is made into whether or not hieroglyphs reflect ideas of the ancient Egyptians themselves. By examining "living creature" hieroglyphs one may contemplate why the ancient Egyptian chose a particular manner of depiction. The manner of depiction can then be examined insofar as what ideas they may reflect. In this way study into other groups of signs such as those of the environment may be used to further illuminate the lives and our understanding of the ancient Egyptian(s). This thesis begins with an examination of both the problem inherent in such a task and an overview of some of the "processes" involved. By understanding that a reconstructed reality, that of the hieroglyph, reflects both real and perceived characteristics represented in glyphic form, one may seek out the mental impressions considered relevant to the people themselves. Next the role literacy played and still plays is discussed. This discussion includes a brief historical overview of both the history of decipherment and the "language" of the ancient Egyptians. The importance of "writing", artistic in nature in Egypt in regards to hieroglyphs, is then discussed as it relates to its use as symbol. Hieroglyphs are then discussed in their role as art, communication, and language emphasizing the multitudinous role(s) which they served. The importance is thus reiterated that hieroglyphs served as a communication of ideas to both the literate and the "illiterate" in at least a menial manner. After providing a "background" context of both the world and time of hieroglyphs and their subsequent "understanding" and interpretation, there is an analysis of the hieroglyphs for living creatures including the following Gardiner groupings: (1) mammals, (2) birds, (3) amphibians and reptiles, (4) fish, (5) invertebrates and lesser animals. The signs are examined in regards to their function and variations followed by some observations and comments related to the "structure" and perspective of the sign itself. Summary observations and comments are then made about each group. The thesis is then brought full circle by examining the implications of what hieroglyphs can tell us about the ancient Egyptians, via the perceptive and communicative role which they played. By understanding hieroglyphs as "fingerprints" of/from the mind of the people and subsequently their culture, this framework may provide a new mechanism into understanding the Egyptian via their own visualization and perceptive nature. A case is then proposed that this new "mechanism", if it is indeed considered feasible, can be applied to not only the physical world consisting of nature such as the environment, but also to groups which depict manmade objects.
AFRIKAANSE OPSOMMING: In hierdie tesis is die moontlikheid ondersoek dat hierogliewe iets van die ideewereld van die antieke Egiptenare reflekteer. In die bestudering van "lewende wese" hierogliewe kom vrae op soos waarom die antieke Egiptenare juis 'n spesifieke vorm van voorsteIIing verkies het. Die vorm van voorsteIIing kan dan bestudeer word vir die idees wat dit moontlik mag reflekteer. Ander groepe/velde van tekens, soos die van die breër omgewing, kan gebruik word om verdere lig te werp op die lewe van die antieke Egiptenaar(e) en ons verstaan daarvan. Die tesis begin met 'n bestudering van die inherente probleme in die aanpak van so 'n taak en 'n oorsig oor sommige van die "prosesse" daarby betrokke. By die verstaan van die hieroglief as 'n gekonstrueerde realiteit, wat weklike sowel as afgeleide eienskappe reflekteer, ontdek die ondersoeker daarvan iets van die persoonlike/kulturele indrukke wat deur hierdie groep mense as relevant ervaar is. In die volgende afdeling kom die rol van geletterdheid aan die beurt. Hierdie bespreking sluit 'n bondige historiese oorsig oor die geskiedenis van ontsyfering asook die taal van die Egiptenare in. Die belang van die "skryfkuns" en veral die kunsaard daarvan in die Egiptiese hierogliewe word vervolgens bespreek. Dit is veraI waar soos dit in verhouding staan met die gebruik daarvan as simbool. Die veelsydige rol(le) en belang van hierogliewe in die kuns, kommunikasie en taal word dan ondersoek en bespreek. Die klem word daarop gelê dat hierogliewe as die kommunikasie van idees aan beide die geletterde en "ongeletterde" dien. Nadat 'n agtergrondkonteks van die wereld en tyd van die hierogliewe en die daaruitvloeiende "verstaan" en interpretasie daarvan gegee is, word 'n analise van die "lewende wese" hierogliewe gedoen. Dit sluit die volgende groeperinge van Gardiner in: (1) soogdiere, (2) voels, (3) amfibiee en reptiele, (4) visse, (5) invertebrata en kleiner diere. Hierdie hierogliewe word ondersoek in terme van hulle funksie en variasies, gevolg deur waarnemings en opmerkings aangaande die "struktuur" en die perspektief van die teken. Opsommende observasies en enkele opmerkings oor elke groep volg daarna. Die tesis word afgerond met 'n ondersoek na die implikasies van wat ons kan wys word uit die hierogliewe aangaande die antieke Egiptenare, via die perspektiwiese en kommunikatiewe rol wat dit vervuI. Deur hierogliewe te verstaan as die "vingerafdrukke" van die begrip van hierdie mense kan hierdie raamwerk 'n nuwe meganisme in die verstaan van die Egiptenaar via die visualisasie en waarneembare aard daarvan, vorm. 'n Voorstel word gemaak dat hierdie nuwe "meganisme", indien dit uitvoerbaar is, toegepas kan word, nie net op die hierogliewe van die fisiese wereld bestaande uit die natuur en die omgewing nie, maar ook op hierogliewe wat mensgemaakte voorwerpe voorstel.
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Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions." Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.
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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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Kaminski, Steven Henry. "The end of the sage : a reconceptualization of the sophists in light of ancient Near Eastern wisdom /." The Ohio State University, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487864485227398.
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Rawls, Orlando Julius. "Bes: The Ancient Egyptian Way of Initiation." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2018. http://digitalcommons.auctr.edu/cauetds/124.
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The purpose of this thesis is to explore Osiris’s role in the Book of the Dead[1] to unearth the ancient Egyptian connotation for the term death. This study contends that western scholars have debased the arcane expression of death to literal interpretation. The basic function of ancient Egyptian scripture was to instruct man’s soul into deity—in the earthly realm. This investigation suggests the ancient Egyptian priesthood instituted this esoteric philosophy in scripture to adumbrate this grand idea death, which was Bes—to be initiated. The third century A.D. witnessed the development of Christianity in northeast Africa and subsequent rise of the Western world, delivering the fatal blow to ancient theology sending the art of esotericism into obscurity for centuries. The discovery of the Rosetta Stone would help to reestablish portions of this lost science. Thus, this inquiry aims to restore the sublime philosophy to the Book of the Dead so that its purpose is properly understood.
[1] The indigenous term for the Book of the Dead is prt m hrw or Book of Coming Forth by Day.
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Adendorff, Melissa. "Othered flesh : social-scientific and critical patial investigations into the tattooed ancient near eastern body as space and body in space." Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/56061.
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The study of the ancient tattooed Mediterranean people from Assyria (circa 3300 BCE-2100 BCE), Egypt (circa 2000 BCE-300 BCE) Nubia (circa 2000 BCE-300 BCE), Israel (circa 1500 BCE-1200 BCE), Greece (circa 510 BCE-323 BCE), and Rome (circa 510 BCE-323 BCE) comprises the interpretivist investigation into the social-scientific and critical spatial practices of the cultures in order to establish whether or not the tattooed individuals would have been othered because of their marks. This othering is investigated in terms of the body in space, as well as the body as space.
The social-scientific and critical spatial interpretation of the tattooing practices of the ancient Mediterranean cultures show that there are nine social values which are common to these cultures. These values are clothing, communicativeness, honour and shame, humility, nudity, ordering, prominence, social norms, customs, and laws (originally referred to as Torah-orientation), and wholeness. The analysis of these values as they are applied to each of the aforementioned cultures allows for the establishment of the social body as an entity within social space, as well as a spatial entity in itself. The critical spatial interpretation of the phenomenon of Thirding-as-Othering is applied in terms of how the tattooed individuals are othered within the social spaces they inhabit. Critical spatiality is further applied in order analyse the tattooed body in space, based on its social interaction within societal space, as well as to body as space which is analysed based on the individual who bears the tattoos, and the meaning, affect, and esteem that are imparted to that individual by virtue of his or her marks.
This study shows that there is a distinction between honourable and shameful tattoos, and that the othering which occurs based on the honour or shame of the tattooed individual either others the marked individual in the case of shameful tattoos, or, in the case of honourable tattoos, other the unmarked individuals by refusing them access and entry into elite communities, such as those of the military.
Finally, the study identifies four factors of the ancient Mediterranean tattooing process which may be compared, namely, whether or not the tattooing process is engaged in under the individual’s own volition, whether the tattooing process is only applicable to one or both sexes, whether the tattoos are honourable or shameful, and whether the tattoos are decorative, religious, military, or punitive and preventative.Thesis (PhD)--University of Pretoria, 2015.
Ancient Languages
PhD
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Yee, Russell Mark. "The uniqueness of the creation of marriage in the Eden narrative in its ancient near eastern literary context." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Sweatman, Carl Stephen. "2 Corinthians 10-13 and Paul's use of ethos in light of ancient Near Eastern and Jewish wisdom traditions." Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0178.
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Van, De Wiele Tarah. "Cast them out for their many crimes : reading the violent psalmist as part of Ancient Near Eastern legal culture." Thesis, University of Nottingham, 2016. http://eprints.nottingham.ac.uk/37432/.
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The question this study has asked is, How does the psalmist craft the images of his enemies in the terms of law? In the process of answering, I address three major theses. The first thesis revolves around the observation that the lamenting psalmist tends to follow up his descriptions of the enemies’ wrongs with specific punishments. As this study argues, the psalmist’s muse for that wrong/punishment exchange is his own legal culture. The second thesis is that the psalmist’s calls for violent punishments of his enemies reflect legal norms in his external reality. This is proposed in direct response to the persistent scholarly assumption that the punishments invoked in these psalms are internally born of the psalmists’ fantasies, as well as being confined to that realm. I argue that the psalmist not only draws on legal-cultural punishment norms but in fact depends on their normative status in order to convey to his readers the nature of his enemies’ crimes. The third thesis is that the external reality in question is the ancient Near Eastern legal milieu of which biblical law is a part. Chapter Three shows how the psalmist’s use of talionic language with reference to his enemies happens only when their behaviour is consistent with crimes punished in the “like for like” pattern elsewhere throughout ancient Near Eastern legal history. Chapter Four demonstrates that the psalmist’s description of his enemies as slanderers and as “those who reproach” is framed in a legal-cultural understanding of shame as a sanctioned — and necessary — form of punishment for these crimes. After establishing the primacy of orality in contract procedure, Chapter Five shows how the psalmist’s mouth-focussed punishments assume the nature of contract-making and breaking in ancient Near Eastern law. Underlying these three theses is a theoretical critique of approaches to law in the psalms thus far, which have consistently assumed a definition of law that coheres with a contemporary Western understanding of law but diverges from that of the psalmist. I propose (in Chapter Two) that a definition of law guided by functional criteria, technical meaning, and the observation of norms, is the most fitting for an encounter with the psalmist’s own legal understanding. Taking this approach then allows this study to present the lamenting psalmist as a participant in a legal culture that extends far beyond the confines of the Pentateuch.
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Way, Kenneth C. "Giants in the land a textual and semantic study of giants in the Bible and the ancient Near East /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Du, Toit Jaqueline Susann. "The organization and use of documentary deposits in the near east from ancient to medieval times : libraries, archives, book collections and genizas." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38480.
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A multidisciplinary approach is utilized to assess the organization and use of ancient and medieval Near Eastern textual deposits. An elaborate survey of the published material in ancient Near Eastern studies and library and archival studies indicates a general and pervasive insensitivity to and misuse of key terminological constructs. The indistinct portrayal of the nature of ancient libraries and archives is identified as of particular concern; as well as a widespread disregard for the recognition of textual collections older than the famed Library of Alexandria. This dissertation endeavours to indicate the presence of distinct textual collective units in the ancient Near Eastern context on equal footing with their much later counterparts and more broadly defined than the traditional library and archive, to include entities such as the geniza, building and foundation deposits, and so forth. Furthermore, the ancient temple library, as a restricted and well-regulated collective entity, is suggested as representative of literary standardization in the Near East, and the canonization process of the Hebrew Bible, in particular. Ancient archives are attested as equally prevalent textual units, clearly distinguishable from adjunct textual deposits, often loosely, but incorrectly, termed "archives" in modern scholarly discourse. In conclusion, this dissertation reconsiders the status of the two traditionally most valued ancient textual entities, the Library of Assurbanipal and the Library of Alexandria, and concludes that these entities are atypical examples of ancient textual collections. As closest claimants to the improbable and often religiously imbued ideal of universal collection of information, these libraries erroneously became the impossible standards by which all ancient collections were measured and found wanting. As alternate, the applicability of the theoretical constructs proposed in the earlier part of this dissertation, such as the introduction of an in
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Mulaudzi, N. (Nkhumiseni). "Ancestral consultation : a comparative study of Ancient Near Eastern and African religious practices with reference to 1 Samuel 28:3-25." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/41370.
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The main purpose of this study was to investigate the relationship between the African and the
Ancient Near Eastern tradition with regard to the ancestral consultation. 1 Samuel 28:3-25 was used
as a point of departure. This text was used because it is the only text in the Hebrew Bible that shows
the act of consulting the dead except those texts explicitly condemning the act.
The study was divided into five chapters. Chapter 1 focused on the introduction and the research
problem. Chapter 2 focused on the study of 1 Samuel 28:3-25 and this was done via and intratextual
and intertextual analysis. The intratextual analysis of 1 Samuel 28:3-25 focused on the
interrelatedness of the text on its literally level. This was done by means of a morphological,
syntactical and structural analysis. The intertextual analysis focused on 1 Samuel 28:3-25 in relation
with other texts in the Hebrew Bible, especially with reference to the practice of ancestral
consultation.
In Chapter 3 the main focus was on the Ancient Near Eastern tradition with regard to ancestral
consultation and thus focused upon extratextual material. In this chapter, Mesopotamian and
Israelite cultural practices were mainly considered. Customs relating to the act of consulting the
dead were studied. It included funerary customs, death and mourning rites, the place and role of the
dead in society. The study concluded that the act of ancestral consultation in the Ancient Near East
was part of their religion. In Ancient Israel, however, it was prohibited by Yahwistic religion.
Chapter 4 focused on ancestral consultation in African tradition. In this chapter, personal
knowledge and experience were also important. Ancestral consultation in Africa is still a living
tradition. The role of the ancestors was studied and also the role that the living have in relation to
their ancestors. In this chapter the role of Christianity in Africa played pivotal role because
Christianity shaped African religion of today. It is clear from the study that African Christianity still
pays tribute to their dead relatives as they are believed to be closer to God. Both Christians and
those who practice traditional religion agree on the role of the ancestors.
In Chapter 5 the researcher brought together the information in Chapters 1 to 4. In that sense it can
be regarded as the climax of the investigation into ancestral consultation as an ancient and modern
cultural and religious practice. This chapter contains a comparison between African and Ancient
Near Eastern tradition regarding ancestral consultation. The chapter indicates that there is a lot to
compare between the two traditions, but one needs to consider the differences in time, religious
perceptions, geography, economic and political background of the two traditions. This should
especially be considered in evaluating the Ancient Near Eastern tradition because it is in the
“archive”; we can only read and learn about it with reference to available sources, while African
tradition is an existing one.
In Chapter 6 the researcher summarised the main findings of the study with special reference to the
research problem as discussed in the first chapter.Dissertation (MA)--University of Pretoria, 2013.
gm2014
Ancient Languages
unrestricted
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Middlekoop, Roeland. "The genre of suffering in the ancient Near Eastern literature, the Hebrew Bible, and in some examples of modern literature." Master's thesis, Faculty of Humanities, 2004. http://hdl.handle.net/11427/31451.
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The aim of this thesis is to compare works of drama regarding the suffering of the human being in the context of life and literature and in relation to the issue of justice, which revolves around the impact of Justice, Humanity and God. My aim is to look at the development of the genre of suffering starting with the Ancient Near Eastern Literature, to define the genre in its development and to characterise its features in the various literatures discussed, especially with respect to the Book of Job.
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Payle, Kenneth David. "Final sentences in biblical Hebrew narrative prose form Genesis to 2 Kings." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51762.
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Thesis (PhD)--Stellenbosch University, 2000.ENGLISH ABSTRACT: Final sentences are a neglected area of research in Biblical Hebrew. Apart from an investigation by Mitchell (1879) in the previous century, and a more recent article by Muraoka (1997), this is certainly an area of Biblical Hebrew grammar in need of research. Biblical Hebrew grammars propound a variety of ways final constructions can supposedly be expressed. The main thesis of this study is that the diversity of final constructions in Biblical Hebrew is not merely different syntactic realizations of the same semantic meaning, but that each syntactic construction carries definite semantic nuances. Traditional grammars, because they are sentence-based, present some shortcomings in the description of final sentences. I will briefly expose some of the linguistic presuppositions of traditional grammars, and their inherent limitations with respect to the study of final constructions. Recent developments in general linguistics, especially the variety of approaches subsumed under the broad classification textlinguistics, create new opportunities to address Biblical Hebrew grammar. I will explore this relatively recent developments to the study of language, in order to determine whether insights from studies conducted in terms of this paradigm can be used to describe final constructions more adequately. A number of theses are presented in Chapters 2 and 3, which are evaluated in Chapters 4 to 6. The findings are presented in a summary of at the end of each chapter. The final results of this investigation are summarized in Chapter 7.
AFRIKAANSE OPSOMMING: Finaalsinne het tot dusver min aandag geniet in Bybelse Hebreeuse navorsing. Afgesien van 'n ondersoek deur Mitchell (1879) in die vorige eeu, en 'n onlangse artikel deur Muraoka (1997), is hierdie 'n navorsingsgebied wat vra om nadere ondersoek. Volgens Bybelse Hebreeuse grammatikas kan finaalsinne op verskeie wyses uitgedruk word. Die hooftese van hierdie studie is dat die verskeidenheid van finaalkonstruksies in Bybelse Hebreeus nie bloot verskillende sintaktiese opsies is om dieselfde semantiese betekenis te realiseer nie, maar dat elke onderskeie sintaktiese konstruksie 'n besondere semantiese nuanse weergee. Omdat hulle eng op die beskrywing van die sin gebaseer is, hou traditionele grammatikas tekortkominge in vir die beskrywing van finaalsinne. In hierdie studie wys ek kortliks op die linguistiese voorveronderstellings van die tradisionele benadering, en op die inherente tekortkominge van so 'n benadering ten opsigte van die ondersoek van finaalsinne. Onlangse ontwikkelinge in die algemene linguistiek, veral die verskeidenheid benaderings saamgevat onder die begrip tekslinguistiek, bied nuwe moontlikhede vir die beskrywing van Bybelse Hebreeus. Ek sal hierdie nuwe benadering tot taalstudie ondersoek om vas te stel of dit aangewend kan word om finaalsinne beter te beskryf. Verskeie tesisse word in Hoofstukke 2 en 3 geformuleer en dan in Hoofstukke 4 tot 6 geëvalueer. Die resultate word aan die einde van elke hoofstuk saamgevat. Die uiteindelike konklusies van hierdie studie word in Hoofstuk 7 saamgevat.
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Petrella, Bernardo Ballesteros. "Divine assemblies in early Greek and Mesopotamian narrative poetry." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:cfd1affe-f74b-48c5-98db-aba832a7dce8.
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This thesis charts divine assembly scenes in ancient Mesopotamian narrative poetry and the early Greek hexameter corpus, and aims to contribute to a cross-cultural comparison in terms of literary systems. The recurrent scene of the divine gathering is shown to underpin the construction of small- and large-scale compositions in both the Sumero-Akkadian and early Greek traditions. Parts 1 and 2 treat each corpus in turn, reflecting a methodological concern to assess the comparanda within their own context first. Part 1 (Chapters 1-4) examines Sumerian narrative poems, and the Akkadian narratives Atra-hsīs, Anzû, Enûma eliš, Erra and Išum and the Epic of Gilgameš. Part 2 (Chapters 5-8) considers Homer's Iliad, the Odyssey, the Homeric Hymns and Hesiod's Theogony. The comparative approaches in Part 3 are developed in two chapters (9-10). Chapter 9 offers a detailed comparison of this typical scene's poetic morphology and compositional purpose. Relevant techniques and effects, a function of the aural reception of literature, are shown to overlap to a considerable degree. Although the Greeks are unlikely to have taken over the feature from the Near East, it is suggested that the Greek divine assembly is not to be detached form a Near Eastern context. Because the shared elements are profoundly embedded in the Greek orally-derived poetic tradition, it is possible to envisage a long-term process of oral contact and communication fostered by common structures. Chapter 10 turns to a comparison of the literary pantheon: a focus on the organisation of divine prerogatives and the chief god figures illuminates culture-specific differences which can be related to historical socio-political conditions. Thus, this thesis seeks to enhance our understanding of the representation of the gods in Mesopotamian poetry and early Greek epic, and develops a systemic approach to questions of transmission and cultural appreciation.
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Wimber, K. Michelle. "Four Greco-Roman Era Temples of Near Eastern Fertility Goddesses: An Analysis of Architectural Tradition." BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1277.
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Lucian, writing in the mid-second century AD, recorded his observations of an "exotic" local cult in the city of Hierapolis in what is today Northern Syria. The local goddess was known as Dea Syria to the Romans and Atargatis to the Greeks. Lucian's so-named De Dea Syria is an important record of life and religion in Roman Syria. De Dea Syria presents to us an Oriental cult of a fertility goddess as seen through the eyes of a Hellenized Syrian devotee and religious ethnographer. How accurate Lucian's portrayal of the cult is questionable, though his account provides for us some indication that traditional religious practices were still being observed in Hierapolis despite Greek and Roman colonization. The origins of Near Eastern fertility goddesses began in the Bronze Age with the Sumerian goddess Inanna who was later associated with the Semitic Akkadian deity Ishtar. The worship of Ishtar spread throughout the Near East as a result of both Babylonian and Assyrian conquests. In Syria some of the major sites of her worship were located in Ebla and Mari. The later Phoenician and Canaanite cultures also adopted the worship of Ishtar melding her into their religions under the names of Astarte and Asherah respectively. By the Greco-Roman era, the Nabataeans and Palmyrenes also worshipped a form of the Near Eastern fertility goddess, calling her by many names including Atargatis, Astarte, al-Uzza and Allat. The Greeks and Romans found parallels between this eastern goddess and their deities and added her to their pantheons. Through this process of adoption and adaptation, the worship of this goddess naturally changed. In her many guises, Atargatis was worshipped not only at Hierapolis in the Greco-Roman period, but also at Delos, Dura Europos, and Khirbet et-Tannur. At all of these centers of worship vestiges of traditional practices retained in the cult were apparent. It is necessary to look at the cult as a whole to understand more fully whether her cult retained its original Oriental character or was partially or fully Hellenized. Temple architecture is an important part of Atargatis' cult which is often overlooked in the analysis of her cult. This thesis examines whether Atargatis' cult remained Oriental or became Hellenized by tracing the historical development of the temple architecture, associated cult objects, and decoration from their traditional origins down to the introduction of Greco-Roman styles into the Near East.
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Limmer, Abigail Susan. "The social functions and ritual significance of jewelry in the Iron Age II southern Levant." Diss., Tucson, Ariz. : University of Arizona, 2007. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu_etd_2190_1_m.pdf&type=application/pdf.
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James, Matthew Anthony. "Reconstructing ancient Near Eastern funerary practices through biomolecular isotopic and elemental analysis of anthropogenic sediments from the Royal Tomb at Qatna, Syria." Thesis, University of Bristol, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.495809.
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On its discovery in 2002, the subterranean Bronze Age royal tomb at Qatna was found to exhibit substantial darkened areas of sediment deposited upon the floor. The co-occurrence of archaeological artefacts and lack of evidence of external disturbance, suggested these to be anthropogenic in nature, likely corresponding to the residues of degraded funerary assemblages. Due to the poor state of morphological preservation of organic materials, analyses were undertaken of these unique sediments at the molecular and elemental level, in order to assess their value as a 'chemical sink' of human funerary ritual activity. Determination of the elemental composition of the darkened sediments revealed extensive enhancement of organic C (0.08% - 7.60%), N (0 - 1.02 %) and P (2889 - 45415 ppm), relative to control samples, thereby confirming their organic nature and identifying the main areas of activity. The main focus of this study was assessment of the biomolecular composition of the sediments as a means of detecting specific source organic materials. Examination of lipid extracts of the sediments through GC and GC/MS analysis, revealed lipid distributions indicative of complex mixtures of organic matter. Widespread input from plant derived matter was determined, with lipid distributions (e.g. plant sterols, n-alkanes, n-alkanols, wax esters) and archaeological evidence suggestive of the presence of plant epicuticular leaf waxes. Although being present throughout the tomb, these components were found to be particularly abundant within rectangular deposits associated with burial assemblages. The presence of cholesterol indicated an input from animal fat, within several sediments. Consideration of a suite of biomarker proxies provided strong evidence of animal fat in several locations of the main chamber. Compound-specific stable carbon isotope values of triacylglycerol derived fatty acids were found to be consistent with a human origin of these fats (Δ¹³C= -0.79 to 0.43‰). 4-Hydroxyproline was demonstrated as a useful chemical marker for the detection of degraded bone. One sediment deposit was found to contain distributions of n-alkanes, n-alkanols, wax esters and hydroxyl wax esters characteristic of beeswax, whilst no evidence for the utilisation of resins in burial practices was afforded. Contamination by lipid deriving from modern plant roots which penetrated parts of the tomb was proven to be negligible through radiocarbon determinations of lipid extracts. A remarkable discovery was the identification of indigoid and indirubinoid derivatives characteristic of the precious ancient dyes Royal Purple and Madder in a number of extracts (n=19). The composition of the dyes was rigorously determined through biomolecular analysis, utilising a suite of analytical techniques (HPLC, FTICR-MS, MALDI-MS and NMR). The dyes were shown by HPLC to be associated with fossilised textile remnants, determined by X-ray diffraction to be preserved as gypsum replicas. This constitutes one of the earliest identification of the dyes, whilst the widespread occurrence in sediment extracts and association with human remains, revealed the first direct evidence for their importance within the Bronze Age royal funerary setting.
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Gerber, Manuel. "Predictive site detection and reconstruction a data-driven approach to the detection, analysis, reconstruction and excavation of ancient Near Eastern monumental architecture /." Bern : Selbstverl, 2003. http://www.zb.unibe.ch/download/eldiss/03gerber_m.pdf.
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Kee, Min Suc. "Study of the heavenly council in the ancient Near Eastern texts, and its employment as a type-scene in the Hebrew Bible." Thesis, University of Manchester, 2003. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.568785.
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In ancient Near Eastern literature, the 'heavenly council' represents the most authoritative decision-making agent in the universe and history. It is depicted by means of various typical expressions that are extensively used. Its presentation and concept are projected from the human council system; consequently, both the divine and human councils could illuminate each other. While such characteristics are also embedded in the 'heavenly council' of the Hebrew Bible, its employment is intriguing in that: 1) generally the heavenly council is the place where the God of Israel is incomparably central; 2) the major scenes of the heavenly council (i.e. 1 Kgs 22.19-23, Isa 6, Job 1.6-12, 2.1-6, Ps 82, Zech 3 and Dan 7.9-14), which are literaraly marked-off as type-scenes, are pivotal passages since they either emphatically represent the very theme, or are seriously engaged in generating the ultimate meaning, of their literary context; and 3) such tendencies are closely associated with 'theodicy', especially when they are employed in the context of crisis in YHWH monotheism.
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Ki, Dongyoun. "Holy War in Exodus 14-15 a comparison of the concept of war in Exodus 14-15 with that of the ancient Near East /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Haring, James W. III. "Chaos, Kingship, Councils, and Couriers: A Reading of Habakkuk 2:1-4 in its Biblical and Near Eastern Context." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1373496663.
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Basson, Alec. "Die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51727.
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Thesis (MA.)--Stellenbosch University, 2000.ENGLISH ABSTRACT: This study investigates the image of Yahweh as warrior in a selection of Biblical-Hebrew psalms against the background of similar images in the broader Ancient Near East. In the psalms this image is closely linked with the emotions and experience of the psalmist. In the situation of conflict he calls on Yahweh to intervene and to destroy the enemy. It is in such circumstances that this image of Yahweh gives the necessary comfort. In order to investigate the image of Yahweh as warrior in the psalms, this study uses the Comparative Method. This method is based on the assumption that cultures and societies share certain ideas and characteristics. The specific approach within the Comparative Method is called the typological comparative approach. This approach focuses on the comparison of phenomena in cultures that are historically and geographically far removed from each other. This comparison is based on the assumption that certain cultural characteristics are universally shared. In this investigation the following psalms are analysed: 3, 21, 46, 68, 76, 83, 140, 144. The selection was made on the basis of the different literary genres within the psalms. As a background to this investigation a summary of warrior terminology and ideas in the rest of the Ancient Near East is presented. Afterwards the warrior image in the selected psalms is investigated. The investigation proceeded as follows: Chapter 1 is devoted to the research history with regard to the image of Yahweh as warrior in the Hebrew Bible; in Chapter 2 the metaphor as literary device is discussed; and in Chapter 3 the focus is on the institution of war in the Ancient Near East and the role of warriors in this regard. From Chapters 4 to 11 the warrior metaphors in the selected psalms are analysed. With each of the analysed psalms the following method is used: (1) a translation and text-critical notes; (2) a discussion of the literary genre; (3) an analysis of the poetic elements; and (4) an analysis of the warrior images. The psalmist's enemies are also Yahweh's enemies. In the psalms where he is portrayed as warrior, three characters always come to the fore, namely Yahweh, the psalmist and the enemy. While the enemy is portrayed in terms of typical hostile images, the relationship between Yahweh and the psalmist is defensive, and offensive between Yahweh and the enemy. In this study it is , also shown that when Yahweh intervenes, he saves and restores the honour of the psalmist. Yahweh is also praised for his acts of salvation in the past. This forms the basis for the psalmist call to Yahweh to intervene in his situation. He defeats the enemy by making use of different weapons. The psalmist's enemies are also Yahweh's enemies.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms teen die agtergrond van soortgelyke voorstellings in die breër Ou Nabye Oosterse konteks. In die psalms hang hierdie voorstelling ten nouste saam met die emosies en ervarings van die digter. Die vyand stig gedurig stryd aan en soek die digter se ondergang. In sy situasie van stryd en aanvegting roep hy tot Jahwe om in te gryp en die vyand te verslaan. Dit is dan juis hierdie voorstelling van Jahwe wat in dié omstandighede 'n groot gerusstelling is. In hierdie studie word daar van die Vergelykende Metode gebruik gemaak. Hierdie metode is gebaseer op die aanname dat kulture en gemeenskappe sekere opvattings en idees met mekaar deel. Die spesifieke benadering wat binne die Vergelykende Metode gebruik word, word die Tipologies-Vergelykende benadering genoem. In hierdie benadering handel dit oor die vergelyking van verskynsels in kulture wat histories en geografies van mekaar verwyderd is. Hierdie benadering opereer met die aanname dat sekere kulturele opvattings universeel gedeel word. Die volgende psalms word in die ondersoek ontleed: 3, 21,46,68, 76, 83, 140, 144. Die seleksie is gedoen op grond van die belangrikste literêre genres in die psalms. As agtergrond tot die ondersoek, word 'n kort oorsig gebied van krygerterminologie en opvattings in die res van die Ou Nabye Ooste. Daarna is die krygerbeeld in die geselekteerde psalms ondersoek. Die ondersoek het soos volg verloop: in Hoofstuk 1 is daar aandag gegee aan die navorsingsgeskiedenis met betrekking tot die voorstelling van Jahwe as kryger in die Hebreeuse Bybel, in Hoofstuk 2 is die literêre verskynsel van die metafoor behandel en in Hoofstuk 3 is daar gefokus op die Ou Nabye Oosterse instelling van oorlog en die plek van krygers in die verband. Vanaf Hoofstuk 4-11 is die krygermetafore in die geselekteerde psalms geanaliseer. By elk van die geanaliseerde psalms word die volgende metode gevolg: (1) 'n vertaling en tekskritiese aantekeninge; (2) 'n bespreking van die literêre genre; (3) 'n analise van die styl-elemente; en (4) 'n analise van die krygermetafore. In die psalms waar Jahwe as kryger voorgestel word, tree daar altyd drie hoofkarakters na vore, naamlik die digter, die vyand en Jahwe. Die vyand word geteken in terme van tipiese "vyandsbeelde", terwyl Jahwe defensief teenoor die bidder optree en offensief teenoor die teëstanders. In hierdie studie word ook aangedui dat wanneer Jahwe ingryp, bewerk Hy redding en herstel Hy ook die digter se eer. Jahwe word geloof vir sy reddingsdade in die verlede. Dit vorm die basis vir die digter se hulpgeroep tot Jahwe om in te gryp in sy situasie. Hy verslaan die vyand deur van verskillende wapens gebruik te maak. Die digter se vyande word ook as Jahwe se vyand gesien.
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Rhode, Rubin Frank. "Ani and its semantic domain in the Psalms." Thesis, Stellenbosch : Stellenbosch University, 1991. http://hdl.handle.net/10019.1/69094.
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Thesis (MA)--Stellenbosch University, 1991.ENGLISH ABSTRACT: One of the most vexing questions in the exegetical research on the Psalms has been the establishing of the identity of the suppliant who refers to himself as the cani. Many scholars have endeavoured to study the meaning and significance of this word, but it is still not satisfactorily resolved. The weakness of these studies can be traced back to two factors: (1) an exaggerated over-confidence in the etymological method of analysis, and (2) the implementation of inadequate and incomplete semantic methods. This investigation starts out with the hypothesis that the meaning of cani must be determined in terms of both its macro and micro leve~. Thus, the meaning of this designation will be established synchronically, as well as in terms of an associative field. In this way the semantic field of cani can be .demarcated in light of its immediate lexical, as well as its wider associative field. A close reading of the Psalms in which cani appears, reveals that a triangular relationship is depicted between certain actants. The drama tis personae occupying the following roles in this triangle are: (1) Yahweh asjudge and saviour, (2) the cani as suppliant and victim, and (3) .the antagonist as oppressor and blasphemer. In order to establish the identity of the cani it was necessary to investigate its synonyms and antonyms within this complex triangular structure. Within such a semantic framework it has been determined that the stereotype translation equivalent "poor" is both inadequate and misleading.
AFRIKAANSE OPSOMMING: Een van die mees kwellende vrae in die moderne Psalmeksegese is die raaisel aangaande die identiteit van die cani. Baie geleerdes het gepoog om die betekenis van hierdie woord te bepaal, maar tot nou toe is die prableem nog nie bevredigend opgelos nie as gevolg van: (1) te swaar klem wat op die etimologie van die woord geplaas is, of (2) onvoldoende semantiese metodes wat gebruik is in die ondersoek van hierdie term. Hierdie studie gaan uit van die hipotese dat die betekenis van cani op beide makro- en mikrovlak vasgestel moet word. Die betekenis moet sinkronies sowel as in terme van 'n assosiatiewe veld bepaal word. Op hierdie wyse kan die semantiese veld afgebaken word op grand van die onmiddellike leksikale sowel as die wyere assosiatiewe veld. Verder is daar ook vasgestel dat in die Psalms waarin cani voorkom, daar gewoonlik sprake is van 'n driehoeksverhouding. Die dramatis personae is: (1) Jahwe as rigter en redder, (2) die cani as aangeklaagde/smekeling en slagoffer en (3) die antagonis as onderdrukker en aanklaerllasteraar. Om die identiteit van die cani vas te stel, was dit nodig om die sinonieme sowel as die antonieme van hierdie term binne so 'n driehoekige struktuur te ondersoek. Binne so 'n semantiese raamwerk is vasgestel dat die stereotipe vertalingsekwivalent "arm" beide onvoldoende en misleidend is.
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Viviers, D. S. (Daniele Siobhan). "A comparison between Plato and Zoroaster : aspects of the philosophy in the Timaeus and the Gathas." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52062.
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Thesis (MA)--Stellenbosch University, 2001.ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures.
AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.
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Botha, P. D. (Pieter Daniël). "Essene sectarianism as a Judaic alternative to Pharisaism and Sadduceanism." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53414.
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Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period.
AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel Judaïsme, alhoewelskismaties van aard. Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese Judaïsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.
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Yoder, Tyler R. "Fishing for Fish and Fishing for Men: Fishing Imagery in the Hebrew Bible and the Ancient Near East." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429659752.
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Montagno-Leahy, Lisa. "Private tomb reliefs of the late period from Lower Egypt." Thesis, University of Oxford, 1988. http://ora.ox.ac.uk/objects/uuid:3b3699de-8498-4021-bf5f-b35fcf1cf33c.
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This study considers the relief decoration of private tombs in Lower Egypt in the period 664-332 BC. The basis for analysis is a chronologically arranged descriptive catalogue, which includes both isolated blocks in museum collections and tombs whose location is known. The present condition of the relief and its content are described in detail there. Texts are considered where they provide infotmation on provenance and dating, and hand-copies are provided. Each piece is illustrated in the plate volume. Enough of the material can be dated by textual evidence to provide a solid framework for stylistic ordering of the remainder. The resulting chronology has important implications, dividing the period into two major phases, covering the seventh and sixth centuries, and the fourth century, separated by a hiatus in production of tomb reliefs. The chronology proposed eliminates the possibility that either Greeks or Persians exercised any significant influence on Egyptian art before the very end of the period. Instead, native tradition emerges as the primary inspiration for Late Period artists. Two sources stand out. The first is the Old-Middle Kingdom tomb repertory (archaism), the second is the New Kingdom tradition carried on in the minor arts, a source largely-ignored hitherto. These were not slavishly copied, but adapted and "modernized" to suit the taste of the time. The independence and creativity of Late Period artists is emphasized. A discussion of stylistic development in light of the dating system is given, and several themes are analyzed in detail as illustrations of the larger issues raised.
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Crawford, J. D. "An examination of prayer and other techniques of plague aversion in the Hebrew Bible in the light of other ancient Near Eastern texts : a comparative study." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598137.
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This dissertation examines the phenomenon of using prayer and other techniques to avert, remove, or transfer plague in the ancient Near East. The first chapter examines the phenomenon of divine-human communication and establishes a definition of prayer that is derived from ANE material. Theories concerning the origins and development of prayer are analysed and a definition of "plague prayer" is proposed. The second chapter examines specific narrative prayer texts in Exod. 32, Num. 14 and 2 Sam. 24 that deal with averting the wrath of Yahweh. A combination of text-critical, source-critical and literary-critical observations define the form and function of the prayers in their contexts. The second part of the chapter investigates some Mesopotamian and Hittite texts: The epic of Atra-Hasis, a series of incantation-prayers, and two versions of the Hittite plague prayers of Murili II. A comparative analysis focuses on the structure of the prayers, their function in the narratives and the thematic elements within them used to communicate their message. The third chapter of the dissertation examines "non-prayer" techniques that are used in the ancient Near East to avert the anger of the gods or to relieve plague. In the Hebrew Bible the discussion includes the cultic role of the Levites, the half-shekel atonement payment, the Passover, the restoration of Sarah, the use of incense, the act of Phinehas, the Ark narrative, the account of the revenge of the Gibeonites and the use of divination. The Mesopotamian material examined includes the use of incense, three incantation series (urpu, Namburbi and Maqlû) for assuaging divine anger and the use of divination.
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Pitkänen, Pekka Matti Aukusti. "Central sanctuary and the centralization of worship in ancient Israel from the settlement to the building of Solomon's Temple : a historical and theological study of the biblical evidence in its archaeological and ancient Near Eastern context." Thesis, University of Gloucestershire, 2000. http://eprints.glos.ac.uk/2329/.
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This thesis examines the history and theology of the centralization of worship. Part I examines the theology of the central sanctuary and local sanctuaries, especially from the standpoint of divine presence. Part II carries out an exegesis of the centralizing altar laws of the Pentateuch, together with an examination of their narrative and conceptual relationship to the noncentralizing altar laws of the Pentateuch. Part III examines the history of the centralization of worship from the settlement to the building of Solomon's temple. The study is contextualized by an examination of relevant archaeological and ancient Near Eastern material. Emphasis is placed on the dating of the various biblical materials under investigation, and their overall rhetorical concerns. It is argued that as well as being present in heaven, Yahweh is present on earth continuously at the ark at the central sanctuary and intermittently at local altars. Priestly material argues for the importance of the central sanctuary, but also allows local altars. Deuteronomy envisages centralization under conditions of peace and complete settlement, but otherwise allows local altars. During the earliest days of the settlement, there was no centralization requirement. In the last days of Joshua, Shiloh became the place where Yahweh's name dwelt and centralization was implemented. During the Judges period, centralization was not possible because of the disturbed situation. With the loss of the ark to the Philistines at Aphek, Shiloh was rejected as the chosen place, and there was no place in which Yahweh's na me dwelt until the building of Solomon's temple in Jerusalem. The history and theology of the centralization of worship are thus compatible with each other within the period discussed, whatever the date and provenance of the relevant biblical material. However, the history of the central sanctuary and the literary form and rhetorical concerns of the book of Joshua suggest that it and the sources it uses, such as Deuteronomy, may have been written before the disaster of Aphek and the rejection of Shiloh.
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Fields, Rebecca A. "Bell ownership and the evolving definition of the "Other" in ancient China." Ohio : Ohio University, 2005. http://www.ohiolink.edu/etd/view.cgi?ohiou1125600731.
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