Search results for ""Peeters""

The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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Influential research by authors like Foucault and Arendt revealed the significant role of power in shaping relationships in society and faith communities. This volume contributes to this research trend by analysing the formative role of power in early Christian documents and communities. An introductory essay investigates theoretical approaches to power and the nexus between power and religion. It functions as orientation for the exegetical analyses of individual texts in the rest of the volume. Two contributions analyse power dynamics in the Bible generally and nine others investigate its use in specific early Christian texts. They attend to the vocabulary of power as well as the networks and actors involved in the execution of diverse forms of power. They focus on how these dynamics operate specifically in the Gospels, Pauline texts and traditions and the Apocalypse. They show that power can be abusive and dangerous, but it also is a positive, restraining force.

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This book is a critical edition of a medieval reworking of the fourth-century Letters and additional works of Evagrius of Pontus. The Medieval Armenian collection presents the letters not as letters by Evagrius alone but as a correspondence of Evagrius with his advisor Melania the Elder. Continually interwoven with Biblical texts, they show the monastic teacher as gnostikos guiding his female ascetic pupil. As a fourth-century philosopher and monastic, Evagrius wrote treatises, kephalaia and scholia discussing knowledge, biblical interpretation and ethics. A follower of the teachings of Clement and Origen, he strongly influenced the intellectual development of monastic life in the East and in the Latin-speaking West. Although some of his writings were destroyed in their original Greek following the condemnations of 543/553, many survived in Syriac and Armenian; in the medieval Armenian monastic setting, they influenced later monastic teachers including Gregory Narekats’i.

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La référence à la nature, qu’elle soit normative ou descriptive, croise les thèmes essentiels de l’éthique d’Aristote : la fin ultime, l’acquisition des vertus, le plaisir et les émotions, les liens relationnels, la justice et la vie en cité, la responsabilité. L’éthique aristotélicienne n’est pas pour autant « naturaliste » au sens où le bien humain dériverait de tendances et de prédispositions naturelles. Cet ouvrage, en procédant à une étude systématique de la référence à la nature dans l’éthique aristotélicienne, défend une nouvelle interprétation du naturalisme pratique d’Aristote : un naturalisme critique, le plus souvent dialectique, qui s’interroge sur les conditions de base du bien humain ; non pas un naturalisme scientifique, en vertu duquel la biologie serait source de prescriptions morales, mais un naturalisme problématique qui délimite des possibilités d’agir. L’une des tâches primordiales du théoricien de l’éthique, comme celle du politique actif, est précisément d’évaluer dans quelle mesure le bien humain dépend de la nature ou s’en affranchit.

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Of all the ancient myths where rain plays an important role, the impregnation of Danaë by Zeus through a golden rain is perhaps the one most often depicted in art. This essay is dedicated to the artistic afterlife of the myth, with special focus on the painting of Danaë (1527) by Jan Gossaert van Mabuse (1478-1532). Gossaert’s Danaë is a sophisticated articulation of outer and inner discourse: the hard, dry, background, with its eclectic architecture, in contrast with the sweltering, moist, foreground with the figure’s naked body. This essay develops Gossaert’s complex phantasmata surrounding architecture, decoration, and the female body in three spaces: the intimate space of impregnation, the psychosomatic space, and, third, the petrifying space of Medusa. Barbara Baert writes: “Danaë is the living emanation of painting as the uttermost exhibitionistic medium. Her unveiled skin fragile exposed in the midst of an overwhelming symphonic outburst of details, facades, windows. Danaë: martyr of glossy materials - marble and flesh - unable to disappear in her own skin; held hostage within a medium of walls. Her only desire is to disappear in the ultimate thin membrane, to vaporize beyond the harsh brocks and, then, at the very end, leave the medium of textile too. There were threads become drippings, lines become tears.”

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Based on scripture, exegesis, and an ongoing dialogue with the Jewish and Islamic presence, Jerusalem maintains a central position in Christian spirituality. After several studies that mapped visual references to the holy city in various other representational media, Bianca Kühnel dedicates the present volume to the monumental presence of Jerusalem in European Latin Christianity. The works discussed in this book have a spatial dimension, defined by mimetic architecture and mimetic topography brought to life by ritual movement. They consist of the reproductions of key buildings representing Jerusalem’s most sacred sites, standing alone or arranged in clusters. Jerusalem sites throughout the world challenge the usual notions of transfer and representation in the history of art by their number, their variety of means, and their level of historical consistency. This book traces key turning points in the long history of Jerusalem abroad, while defining a common methodological and theoretical framework.

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These three anthologies are all relatively unknown, particularly in the English-speaking world, outside of professional medieval Latinist circles. Though excerpts from the Regensburg and Ripoll poems have been published in English translation, only the Ripoll poems have been translated completely, and only into Spanish and French. Making these anthologies available in a bilingual edition with commentary will make the insight they provide into several aspects of medieval life accessible to medieval historians as well as the more general public. The Regensburg poems take the form of epistolary exchanges in Leonine hexameters, mainly between a male teacher and his female students, who appear to have been nuns. Some of the sixty-eight short poems imply an erotic relationship between teacher and student. The poems afford us rare glimpses into the education of women at this time. The Ripoll poems are a collection of twenty love poems, probably written in Lorraine around 1150 and copied in Ripoll. All twenty poems were written by a single unknown poet, except for one, a misogynistic poem also found in other manuscripts. The Chartres poems comprise seven performed at the post-Christmas festivities in Chartres around 1180, when the world was turned upside down in a carnivalesque suspension of the normal social order. This collection offers unique insight into the kind of poems performed during these “feasts of fools.” The last four poems are by two of the most famous medieval Latin poets, Walter of Châtillon and Peter of Blois, the canonist.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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Accidentals in Renaissance music have long been a problem for performers and editors, for they are often not fully prescribed in Franco-Flemish music. In the 20th century, a set of ‘rules of musica ficta’ were assembled to describe performers’ practice in the 15th and 16th centuries, but the three primary rules contradict each other when applied to the repertory. The conflict forces one or more rules to be set aside in certain passages. Typically, modern editors sacrifice the linear rule in favor of harmonic aspects. The modern preference relies on a medieval concept—the exclusion of mi contra fa—which the author challenges. When the prohibition against mi contra fa is removed from singers' concerns, and understood as a rule aimed at composers—one they took delight in breaking at times—a proper balance between the three rules is regained, and an incisive and expanded harmonic world is revealed.

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La communauté juive du faubourg Saint-Esprit-lès-Bayonne, près de la ville de Bayonne, était l’une des plus marquantes des communautés de marchands juifs séfarades occidentaux, qui se formèrent dans le sud-ouest de la France, à la suite des Lettres Patentes accordées par Henri II en 1550 aux «Nouveaux Chrétiens» issus de la péninsule ibérique, et qui revinrent plus tard à un judaïsme à découvert. Dans son ouvrage, l’auteur se penche sur les théories en cours sur l'interaction entre les Juifs, le pouvoir et la population majoritaire de leurs lieux de résidence, au début de l’ère moderne, et ses répercussions sur le statut des Juifs à cette époque, et examine la compatibilité de ces théories avec la situation des Juifs de Bayonne au XVIIIe siècle. Sur la base de diverses sources, souvent inédites, l'auteur propose une nouvelle perspective sur les relations entre les Juifs de Bayonne et leurs voisins chrétiens au cours du XVIIIe siècle, jusqu’à l'émancipation des Juifs de France, et montre les efforts incessants de ces derniers pour s’intégrer à la société française et à la modernité européenne, tout en préservant leur identité particulière. Cette intégration se concrétisa par une participation active aux réseaux commerciaux locaux et internationaux en coopérant avec les marchands chrétiens.

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Interpreted as praising the divine powers on the storm, Psalm 29 is currently a cornerstone of the thesis of YHWH’s storm-god identity and his closeness to the Canaanite Baal. Here, this view is challenged by considerations about YHWH’s powers on the storm and a reanalysis of Psalm 29, including a comparative examination of the three possible expressions of the voice of YHWH (storm, volcanism, and metallurgy); a whole-psalm analysis of its structure, content and literary developments; and the meaning of five songs (Psalms 46, 96-98, 114) conditioned by it. This analysis identifies Psalm 29 as a pre-Israelite, Qenite song promoting a metallurgical relationship with YHWH, and praising him as the ‘Lord of mabbul’ (=revitalization). Its content unveils the Qenite Yahwism and its enduring influence in Israel. The conditioned psalms express how this song contributed to the evolution of the Israelite religion, especially the transformation of YHWH into the ‘Lord of Justice’ in Psalms 96-98 and the Isaiah theology.

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One aspect of the ecclesiological renewal at Vatican II that has not received much scholarly attention so far is the doctrine of the “elements of the church” (elementa ecclesiae), previously unheard of in Roman Catholic magisterial documents. This book offers an original and comprehensive study of this notion and how it became part of the official teaching of the Roman Catholic church. Using a historical-theological approach, the author studies the origins and evolution of the concept of the “elements of the church” and gives a nuanced understanding of this doctrine as outlined in Lumen gentium § 8 and Unitatis redintegratio § 3. In this way, the author offers a renewed insight into the evolution of the position of the Roman Catholic church “in oecumenicis” during and in the aftermath of Vatican II. The development sketched in the book is characterized by a double perspective. On the one hand, there is the debate about the frontiers of the church that focuses on the relationship between the Roman Catholic church and the church of Christ. On the other hand, and closely related to the first aspect, there is the issue of the recognition of “ecclesial” elements in non-Catholic Christian communities. Both threads are closely interwoven and it is important to understand the relationship if one wants to do justice to the doctrinal balance and complexity of Vatican II’s ecumenical ecclesiology. Taking these two aspects together, one should readily acknowledge the shift that typifies Roman Catholic ecclesiology from a juridical approach to the question of defining the Roman Catholic church’s frontiers over against the outside world – and a fortiori over against other Christian denominations – towards a sacramental approach to Roman Catholic ecclesiology in which the notions of sacramentality and mystery are foundational. Along with this new approach came a renewed attention for a Christ-centred ecclesiology and a recognition of the activity and work of the Spirit outside the Roman Catholic church. All of these aspects are touched upon in this book. The author has studied original documentation in a number of archives. The book thus offers a detailed reconstruction of textual evolutions and highlights the role played by Catholic and non-Catholic theologians who have helped shape contemporary ecclesiological thought. It gives us insight into the complex background history of the elementa ecclesiae and shows how it continues to inspire post-conciliar ecclesiological and ecumenical discussions.

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Deze editie presenteert de tekst van Die grote evangelische peerle volgens de eerste druk van 1537/38. Met negen uitgaven in honderd jaar mag de Peerle met recht een mystieke bestseller worden genoemd. De vrouwelijke auteur is niet met zekerheid bekend maar is in ieder geval vertrouwd met het religieuze milieu van het St.-Agnesklooster te Arnhem. De Peerle heeft in de zeventiende eeuw een aanzienlijke invloed uitgeoefend op de ‘École française de spiritualité’ en op het piëtisme in Frankrijk en Duitsland tot in de achttiende eeuw. De uitgave is gematigd kritisch in die zin dat alleen zinstorende lezingen worden gecorrigeerd aan de hand van de meest betrouwbare tekstgetuigen. Aan de tekst gaat een inleiding vooraf met informatie over de auteur, over de bronnen van de Peerle, over zijn invloed en over de inhoud en zijn verspreiding in druk en handschrift. Een bronnenlijst en een glossarium sluiten de editie af.

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All Athenian black-figure vases – unique masterpieces as well as mass-produced vases – reflect the conventions of Athenian pictorial language. The starting point for this study is that knowledge of this pictorial language provides a better comprehension of the meaning of the representations. Athenians in the 6th century BCE knew its conventions intimately, and one can assume they could easily understand vase-paintings because a few elements or a specific combination of elements were sufficient for them to identify the whole picture. The modern viewer, however, can only approach the intuitive knowledge of the ancient viewer by studying and analysing the surviving images. This study focuses on mass-produced vases, because large numbers provide vital statistical evidence for understanding the meaning of gestures, attributes, and other details, which makes it possible to deduce the rules of Athenian pictorial language and to recognise what is usual and normal, or unusual and exceptional. The methodology is demonstrated in an introductory case study of the type scene ‘Fighting men separated’. Since the visual artists’ use of pictorial language resembles the way in which in oral poetry a singer tells the story by using type scenes, formulaic verses, and epitheta ornantia while adding, omitting, or varying details and names, in this study terms are used that are borrowed from literary studies of Homer’s oral poetry like type scene (the compositional schema or general arrangement of a depiction), subtypes, and typical elements (e.g., figure types, attributes, gestures, and other details). In this study the imagery of more than 1,200 Athenian black-figure vase-paintings of the type scene ‘Chariot in profile’ is examined. Three subtypes are distinguished: ‘Hoplites and other men leaving’ (with a hoplite and charioteer in or near the chariot, and representations with an unarmed man instead of the hoplite in or near the chariot), ‘Wedding procession’ (with a woman as passenger in the chariot and a man holding the reins), and ‘Apotheosis of Herakles and divine departures’ (with Herakles and Athena in or near the chariot, and related representations of gods driving chariots). The conclusions of this investigation are that Athenian vase-painters composed their paintings according to a commonly understood system of pictorial language; that they were free to make variations, additions, and omissions, but stayed within the boundaries of the system and did not randomly add or omit figures; that innovative compositions were based upon existing compositions with a related meaning, since new images had to be easily and quickly understandable by the public; and that typical elements could have different meanings depending on their context. Since the painters composed the paintings according to a commonly understood system of pictorial language, knowledge of this system will help the modern viewer to understand the deeper meanings of paintings that at first sight are hard to grasp.

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Janus Pannonius (1434-1472), poète hongrois de langue latine, a été envoyé très jeune à Vérone pour étudier auprès de Guarino. C’est en Italie qu’il compose une bonne partie de sa production poétique. De retour en Hongrie, il est fait évêque puis chancelier par le roi Mathias Corvin. Ses Épigrammes sont certainement son œuvre la plus intéressante. Ces 456 pièces, dont il n’a pas organisé lui-même la publication, abordent des sujets variés ; une majorité d’entre elles est de nature satirique. Nous en proposons ici une édition-traduction. Le texte latin est emprunté, avec quelques corrections, à l’édition de Mayer (Budapest, 2006). La traduction est entièrement originale. L’annotation est conçue de telle sorte que l’ouvrage puisse être accessible à un public cultivé qui dépasse le seul cercle restreint des érudits. Pannonius, au-delà de ses qualités littéraires, est intéressant par l’éclairage nouveau qu’il apporte sur l’Italie et la Hongrie du XVe siècle, et sur le premier humanisme.

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The volume is the outcome of intermittent studies on the archaeological pottery assemblage excavated from Chhim, an ancient village site in the mountains of central Lebanon. It is the first such comprehensive presentation of common wares and amphorae from the rural hinterland of Phoenicia in classical Antiquity and the Late Antique period. Unbecoming at first glance, these ceramics, which are the fabric of everyday life, as well as Hellenistic Phoenician tableware, have told their own story. Presented in the cultural and economic context of central Phoenicia, taking into consideration local and regional histories, as well as evolving pottery-making traditions over time, these relatively modest vessels have mirrored a dynamic transition of Chhim from an isolated, if hallowed, hilltop sanctuary to a pulsing production site, one of the biggest producers of olive oil in the Sidon hinterland, and subsequently to a deserted village sinking into oblivion.

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Les commentaires des textes poétiques sont dans l’Antiquité l’un des fondements de la technè grammatikè depuis la période hellénistique et leur usage s’est prolongé jusque dans l’Empire byzantin pour le monde grec, et en Occident au-delà de la chute de l’Empire romain. Ils ont été les promoteurs d’une transdisciplinarité avant l’heure; l’explication du texte proprement dite était l’occasion d’aborder toute sorte de savoirs: grammaire, rhétorique, mythologie, histoire, droit, religion, etc. Parmi ces savoirs, le présent volume s’intéresse aux différentes formes de poétique dans les commentaires antiques, grecs et latins. Les 17 contributions qu’il réunit expliquent comment, selon leurs schémas de pensée, les commentateurs ont compris et mis en valeur l’art poétique de leurs auteurs «scolaires» et comment la pratique et la lecture des poèmes antiques leur permettaient de décrypter les phénomènes d’écriture et les intentions du poète. Ainsi, l’exégèse constituait en soi une réception du texte dans les milieux «professionnels» de l’éducation antique et elle mobilisait, selon les besoins, les composants et outils stylistiques, narratologiques ou rhétoriques: on peut ainsi envisager le commentaire comme l’illustration de méthodes d’analyse littéraire, mais aussi comme le lieu de leur élaboration ou de leur transformation sous l’impulsion de grammatici à la recherche de la spécificité poétique, autant que de l’efficacité pédagogique.

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This monograph considers not so much the moments, thoughts, speculations with which the so-called 'Cappadocian Fathers' agreed and proposed a unified doctrine, but the points and moments, the doctrines in which they disagreed. Thus, it is not a new book on the Cappadocian Fathers considered as a unity, which surely would have come to a huge dimension, but asks the question: Is it possible to speak of agreement and, at the same time, of differentiation between these Fathers? Is it useful to change, at least in part, an established opinion, that of the 'Cappadocian theology'? The examination of the various problems leads to an affirmative answer. Concordia discors might be the true sense. So far, studies have mostly focused on the religious aspects and have shown little or no interest in the Cappadocians’ output as literature. Cultivated people with a background in paideia, which was the same as for non-Christian writers, these Fathers wished to have access to the literary forms that were most useful for their didactic activities (homilies), or also rhetorical use (epistolography or poetry): thus, literary activity should not be considered as extraneous to their speculative thought. Their interest in philosophy can be traced to their openness to pagan paideia, which had a long tradition in Christianity. Another question that arises is the need to clarify who exactly the ‘Cappadocian Fathers’ were. Naturally, Amphilochius, due to his relations with Basil and Gregory of Nazianzus, but as it is justified by the similarities of many doctrines and by his biography, also Evagrius Ponticus, even though his personal affairs and the end of his life place him more within Egyptian rather than Cappadocian monasticism. A sketch of the Cappadocian’s Nachleben in the West, with a provisional edition of a Latin translation (6th century) of some Gregory of Nazianzus’ homilies and Christological epistles concludes the volume.

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Die vorliegenden Bände veröffentlichen die Briefe 3–29 des ostsyrischen Patriarchen Timotheos erstmals auf breiter Handschriftenbasis und mit einer Übersetzung in einer modernen Sprache. Diese vergleichsweise kurzen Texte sind grösstenteils an Timotheos’ ehemaligen Schulkollegen Sergios adressiert, der zuerst Schullehrer in Mossul und später Metropolit von Elam war. Sie sind wichtige Dokumente für die Rekonstruktion der damaligen kirchlichen Situation und geben regen Einblick in die vielfältige Tätigkeit des Absenders und des Adressaten, insbesondere auch in den Konflikt, den Sergios’ Wahl zum Metropoliten von Elam auslöste. Daneben werden auch Fragen der aristotelischen Logik oder der syrischen Grammatik berührt. Der längere Brief 26 beschäftigt sich mit der »Perle des Glaubens« die auch bei den Westsyrern und Chalkedonensern rein aufbewart wird, aber »am reinsten« bei den Ostsyrern. In dem Zusammenhang spricht Timotheos auch von den fünf Patriarchaten, von denen seines das erste ist.

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The Armenians’ perspectives on and perceptions of Islam are some of the earliest and integral parts of Near Eastern interactive history, yet the subject remains in virtual obscurity. A novel and extensive study, Islam in Armenian Literary Culture. Texts, Context, Dynamics is a maiden voyage into this unchartered territory and an overdue task in regional, Armenian and Interfaith studies. In view of the broad temporal and thematic peripheries, multiple aspects and complicated problematics, primarily Armenian texts – such as hitherto unknown manuscripts and/or indirectly familiar literature – are given high priority and cited. They are analyzed in their social, cultural and political contexts in dynamic processes. For greater clarity and ease of navigation, the book is organized around three main themes: the “Armenian Mahmet”, the “Armenian Ghurans”, and the “Armenian Pax Islamica”, from the seventh to the twenty-first centuries. These are also arguments, tools of analysis and major chapters in the book.

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Dans le présent volume 57 d'Acta Iranica, Éric Pirart (Université de Liège, Sociedad de Estudios Iranios y Turanios) joint, à l'édition d'une contribution posthume de Xavier Tremblay (Universität zu Köln), divers exposés de linguistique iranienne avec lesquels plusieurs amis (Alberto Cantera, Juan José Ferrer Losilla, Jost Gippert, Jean Kellens, Jaime Martínez-Porro, Antonio Panaino, Éric Pirart, Nicholas Sims-Williams) ont voulu honorer sa mémoire et l'introduction que Philippe Swennen (Université de Liège) donne à sa contribution. Même inachevé, ce travail de Xavier Tremblay s'avère être fondamental pour notre compréhension des origines de la liturgie mazdéenne.

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La réalité vécue par les sourds signants est qualifiée tantôt de handicap tantôt de minorité culturelle. Ces deux visions s’excluent-elles au point qu’il faille réfuter l’une pour soutenir l’autre ? Nous affirmons au contraire que l’émergence de cultures sourdes s’effectue en lien étroit avec l’absence d’audition et l’usage de langues signées. La notion de normativité et les avancées des neurosciences permettent de penser la dialectique entre absence d’audition et culture sourde. L’affirmation culturelle sourde constitue ainsi une interpellation anthropologique inédite pour penser les fondements d’autres cultures. Cette interrogation sur les enjeux de la surdité ouvre également quelques pistes de réponse aux questions éthiques suscitées dans les soins aux sourds.

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The related series uru.an.na = mas / ltakkal, “uru.an.na means the mas/ltakkal plant”, and mud-ur.mah = mê sa libbi bini, “lion’s blood means the liquid from the heart of the tamarisk”, both give synonyms and equivalent foreign names for plants, herbs and wood, as well as for other ingredients ancient medical practitioners used to effect cures. This first volume about both series focuses on the cuneiform tablets on which the texts were written, from the British Museum, London, the Vorderasiatisches Museum, Berlin, and the Oriental Institute, Chicago. New hand copies and sketches show the physical and non-physical joins. Viewing the tablets as archaeological objects, the author provides numerous observations about format, shape, colour, ‘firing holes’, worm holes and trace fossils. The ways scribes marked out their tablets with horizontal lines (sometimes doubled) to separate entries or paragraphs or provide ruled tablets are described; vertical rulings defined the left edge and column divisions (sometimes replaced by a Glossenkeil). Areas reserved for writing, layout, slanted lines of writing, alignment and indentation of paragraphs, line spacing and ductus (especially changes from Middle to Neo-Assyrian) are carefully examined. The last chapter concentrates on scribal corrections and various correction marks, line markers and supplementary glosses. Such features illuminate the personal preferences and professional experience of the frequently anonymous scribes behind the tablets. Les séries uru.an.na = mas / ltakkal (mot-à-mot «uru.an.na signifie la plante-mas / ltakkal») et mud-ur.mah = mê sa libbi bini («“Sang de lion” signifie le liquide provenant du coeur du tamari») donnent toutes deux des synonymes et des équivalents étrangers pour des noms de plantes, d’herbes et de bois, ainsi que d’autres ingrédients utilisés par d’anciens médecins pour soigner. Ce premier volume est consacré aux tablettes cunéiformes qui véhiculent ces textes, conservées aujourd’hui au British Museum (Londres), Vorderasiatisches Museum (Berlin) et à l’Institut Oriental (Chicago). Les nouvelles copies et esquisses illustrent les joins (directs et indirects). Les tablettes sont considérées comme des objets archéologiques, avec de nombreuses remarques concernant le format, la forme, la couleur, l’éventuelle présence de «trous de cuisson», les trous laissés par des vers et les traces de fossiles. L’auteur a prêté une attention particulière à l’art du scribe : la «mise-en-page» au moyen de traits horizontaux, parfois dédoublés, pour séparer les lignes ou paragraphes, et de traits verticaux pour définir la marge gauche et pour séparer les colonnes (parfois un Glossenkeil joue ce rôle). Le lecteur trouvera également une étude des zones réservées pour l’écriture, le format, l’inclinaison des lignes en cours d’écriture, ou encore l’alignement des paragraphes, l’espacement des lignes et le ductus (en particulier les différences entre médio- et néo-assyrien). Enfin, le dernier chapitre est dédié aux corrections des scribes, avec les différentes marques de correction, marqueurs de lignes ou gloses supplémentaires. De telles caractéristiques indiquent les préférences personnelles et l’expérience professionnelle du scribe copieur qui bien souvent, reste anonyme derrière les tablettes.

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A catalogue of the Coptic and Arabic collections at Dayr al-Suryan in Wadi al-Natrun, Egypt, to be published in multiple volumes, covering the following genre categories: Biblical Texts, along with Coptic Grammars and Lexica; Commentaries and Canons; Theology; Ascetic Discourses; Saints’ Lives and Sermons; and Liturgical Texts. In addition to introducing readers to the history and contents of the monastic library, this series collects data on approximately 1000 manuscripts, recording information on manuscript number and genre, works and contents, date, language, script, and material, scribes, patrons, and restorers, colophons and endowments, pages and numbering systems, dimensions, area of writing, and lines per page, cover and condition, and other details related to scribal practice and readers’ insertions. The result will serve as a foundation for further research on Coptic and Christian Arabic literature and on the monastery and its important library.

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Chère à Luther, qui l’appelait sa « petite fiancée », la Lettre aux Galates est, malgré sa brièveté, un texte majeur, décisif pour la foi chrétienne. Beaucoup sont d’avis que cette lettre a été écrite sous le coup de la passion. On a même parlé de rhétorique tellement enflammée qu’elle serait « portée au rouge ». Il ne conviendrait donc pas de chercher un ordre rigoureux dans cet écrit de circonstance. D’autres ont pu rétorquer au contraire qu’il ne s’agit tout de même pas d’un e-mail ! Depuis plus de cinquante ans la Lettre aux Galates est devenue le champ privilégié de l’application aux textes bibliques des règles de la rhétorique classique gréco-latine. Certains pensent y reconnaitre un écrit de genre judiciaire, d’autres de genre délibératif, d’autres encore de genre démonstratif ; sans compter ceux qui penchent du côté de l’épistolographie antique. Le présent commentaire part d’un autre présupposé. Bien que né à Tarse, où fleurissaient les écoles de rhétorique, Paul était juif avant tout, formé à Jérusalem où il dit avoir grandi, aux pieds de Rabbi Gamaliel. Il est donc sans doute de meilleure méthode de chercher à découvrir la composition de ses lettres non pas à Athènes, mais dans ce qui faisait la substance de sa culture, la Bible, avec les lois spécifiques qui la caractérisent. Ainsi, la thèse essentielle de la Lettre, la « proposition », ne se trouve pas au début de la lettre, comme le veut la rhétorique classique, mais en plein centre de la section centrale, comme clé de voûte, et donc de lecture, de l’ensemble de l’écrit. Paul suit en cela une des lois les plus fondamentales et les mieux établies de la rhétorique biblique et sémitique. L’interprétation de la Lettre, soutenue aussi par l’étude du contexte biblique, s’en trouve par conséquent notablement renouvelée.

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Par «Dame Sagesse» on désigne généralement la figure de la sagesse telle qu’elle apparaît dans quelques passages bibliques. Si la personnification littéraire est un phénomène relativement courant, celle de la sagesse est plus étonnante, puisqu’elle se développe au point de donner à cette figure une identité unique en relation avec Dieu. La question n’est donc plus seulement littéraire, au point que les concepts d’immanence, de transcendance ou même d’hypostase ont pu être proposés pour la définir, sans oublier les nombreuses tentatives qui l’assimilent à quelque divinité antique connue ou aujourd’hui oubliée. Les diverses études réunies dans ce volume considèrent d’abord les époques et les milieux d’émergence des diverses représentations de la sagesse dans l’Antiquité, elles creusent les influences possibles voire évidentes au sein des traditions mésopotamiennes, égyptiennes, levantines et grecques et démontrent finalement comment la figure de la sagesse personnifiée est une figure fluide, en constante évolution, au gré de certains milieux religieux et de leurs interrogations. Lady Wisdom usually refers to the figure of wisdom personified in some biblical texts. If personification is a relatively common literary device, that of wisdom is more striking, as it develops to the point of giving to the figure a unique identity in relation to God. The question is no longer literary, and concepts of immanence, transcendence and even hypostasis have been proposed to define her, as well as diverse identifications with some known or now forgotten ancient divinity. The contributions in this volume seek first to consider the context of each witness of the representations of wisdom in Antiquity, they trace possible influences within Mesopotamian, Egyptian, Levantine and Greek traditions, and finally demonstrate how wisdom personified is a fluid figure, in constant evolution, according to certain religious milieux and their interrogations.

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Volume IV of the ed-Dur series completes the previous publications on glass, tombs and architectural remains discovered during the Belgian excavations from 1986 until 1995 at ed-Dur. This harbor site was the largest settlement of the late 1st century BCE and 1st century CE on the Arabian coast between Qatar and the promontory of Musandam. The range of the finds reflects the site’s extensive commercial contacts as well as its local SE-Arabian identity. It was part of an Arabian kingdom and could be the Omana mentioned by Classical authors. Apart from local produce that provide insight in the local economy and subsistence strategies, there are imports from Rome and the Mediterranean basin, Mesopotamia and Iran, the Indian subcontinent, North-East and Southern Arabia. The volume first discusses the regional SE-Arabian Abiel coinage and the presence of foreign coins, followed by metal finds and beads, bone and ivory, stone, pottery, shell, coral, glass and plaster objects.

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Le Cantique n’est pas un conglomérat d’une cinquantaine de petits chants d’amour. C’est une composition savamment architecturée, même si elle ne se laisse pas découvrir facilement. Le livre est ici analysé à tous les niveaux de son organisation, selon les procédures de l’analyse rhétorique biblique, désormais bien établies et reconnues. Cette composition allie la plus grande simplicité et l’élaboration la plus poussée. Toutefois, si la connaissance de sa composition est indispensable pour mieux comprendre un tel texte, elle ne suffit pas. Il faut aussi saisir les rapports qu’il tisse avec d’autres livres de la Bible, rapports d’ordre typologique. Il représente d’abord une relecture du récit d’origine, les amants du Cantique étant l’antitype du premier couple ; ils établissent en effet un dialogue que n’avaient pas su instaurer Adam et Ève. Le Cantique est aussi en rapport étroit avec les textes des prophètes de l’exil qui présentent les rapports entre Dieu et son peuple comme alliance matrimoniale. Le même filon se poursuit dans le Nouveau Testament où le Christ se lie d’amour pour l’Église, jusqu’aux noces de l’Agneau et de la Jérusalem céleste avec lesquelles s’achève, dans l’Apocalypse, la Bible chrétienne. Ainsi, se trouve dépassée l’opposition classique entre lecture naturaliste ou érotique et lecture spiritualiste ou allégorique. L’interprétation qui voit dans le Cantique à la fois, et indissociablement, un chant d’amour entre l’homme et la femme et entre Dieu et son peuple, n’est pas le fait d’une lecture seconde, indument ajoutée par les générations postérieures à celle de l’auteur. Elle se laisse reconnaitre dans le texte lui-même. Le sens spirituel fait partie intégrante du sens littéral. L’amour entre l’homme et la femme est de même nature que l’amour entre Dieu et les hommes.

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L’œuvre abondante de Flavius Josèphe laisse apparaître quelques brèves dispositions traitant des relations sexuelles entre un homme et une femme dans le cadre du mariage. Pour autant, aucune étude systématique sur le sujet n’a été publiée jusque-là. L’approche critique du droit matrimonial présentée dans cet ouvrage vient combler cette lacune en s’interrogeant sur l’originalité d’un système juridique élaboré au carrefour de deux cultures : juive et hellénistique. Comment, dans la 2de moitié du 1er siècle de notre ère, notre historien juif s’y prend-il pour s’adresser à ses contemporains ? Quels emprunts fait-il au vocabulaire, aux métaphores et autres concepts disponibles de la pensée de son époque ? C’est donc essentiellement à partir de leurs sources d’inspiration que seront étudiées les principales règles régissant le droit juif du mariage à l’orée de l’ère chrétienne.

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Dans la hiérarchie sacerdotale égyptienne, le lésônis désigne le prêtre choisi par ses pairs afin d’administrer les biens et le personnel d’un temple pendant au moins une année. Le terme grec λέσωνις transcrit l’égyptien mr-šn. La fonction donnait une place éminente à son porteur dans un pays où les temples jouaient un rôle économique et social important. Après une étude paléographique et lexicale du titre, présentant ses différentes graphies, les difficultés de son étymologie, ses conditions d’emploi en égyptien et les modalités de sa transcription ou de sa traduction en grec, une synthèse socio-historique présente les données sur l’accès à la charge, son exercice et la position de son détenteur dans le temple. Un catalogue de tous les lésôneis attestés depuis les premières mentions du titre jusqu’à la fin de l’époque ptolémaïque complète l’ouvrage, ainsi qu’un choix de 25 textes emblématiques, en démotique et en grec, avec traduction.

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Miracle narratives are an essential part of nearly all religious traditions. The importance of miracles also applies to Christianity. The Gospels record thirty-five miracles that Jesus is said to have performed, including twenty-three miraculous healings and nine nature miracles (for example, stilling a storm and turning water into wine). At the heart of Christian faith lies the story of Jesus’ resurrection from the dead. However, the factuality of these events has been increasingly problematised, especially since the period of the Enlightenment. In this study, it is argued that the current debate between science-oriented critics of miracles and their religious opponents focuses predominantly on the question of factuality and evidence at the loss of the religious meaning of miracles. The suggestion that science and religion would be opposite approaches is denied in a proposal of a balanced hermeneutical approach of miracles that does justice to scientific findings, religious texts and experience.

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The diverse chapters of this programmatic book, originally penned as essays, are pathways within the same itinerary of presenting a fundamental model of understanding Philosophy: Philosophy is Spirituality. This itinerary is not only defined by its goal, which is the Absolute (the all-encompassing term to designate the Supreme Being or what confessionally is designated as God or Lord), but by the path of mediation or experience. Parting from the Basic Coordinates of the Question or the Status Quaestionis, Philosophy is redefined in view of its Metaphysical Vocation which aims for man to have communion with the Transcendental Reality, in its Supreme Instance (the Absolute), which has its roots in contemplation, which is the true metaphysical attitude in face of the ontological reduction of all reality to thought which is being in the human knowing faculty. From Metaphysics to path opens us up as Mystagogy or initiation, accompaniment into the Mystery which is the Presence of the Transcendent in the Immanence of Human History. The effectivity of this Presence is what is understood to be the Mystical, which is not to be reduced to its external phenomena. Only in Mystagogy can the Metaphysical Project of Communion of Philosophy be realized as a Spirituality, as a historical itinerary within human immanence, toward the Transcendental Reality of the Absolute. Given the programmatic nature of this work, the chapters are only introductions to the dynamics of discovering Philosophy as Spirituality and thus are bereft of the aim of presenting an exhaustive treatise. Written within a primarily Christian tradition, this opus is a dialogue and seeks to further widen the horizons of dialogue with its succinct and yet profoundly reflective exposition and presentation of viewpoints.

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The present volume is the fifth publication of a Frontinus-conference edited by Gilbert Wiplinger as a BABESCH supplement volume on historical water science. At the place of activity of Sextus Iulius Frontinus as curator aquarum and the capital of the Roman Empire it was probably one of the most important and challenging events of this congress series. For the first time a new path was taken, as the organizer and publisher wanted to approach the topic water from the artistic side. This was realized in the opening lecture with the presentation of a novel in which Frontinus plays the main character and a photo exhibition at the Austrian Historical Institute about the integration of the Aqua Claudia and the Aqua Anio Novus in the new building of the waterworks of Limburg (Holland). In eight sections 33 contributions are published in this volume. The first section deals with the different approaches to the topic of water. The second section is dedicated to the award of the Frontinus Medal to Hubertus Manderscheid, who was honoured during the conference for his fundamental research on the history of ancient water supply over many decades. The third section is dedicated to the aqueducts of Rome. After a general introduction, Colle Papese in Tivoli, the Aqua Alsietina and the distribution of the Aqua Claudia and Anio Novus within the city were discussed. The next section was devoted to aqueducts and water supply outside of Rome, presenting Pompeii, Tauromenion (Italy), Spalato (Croatia), Parion, the Şirince Aqueduct of Ephesus, Syedra (Turkey), Gerasa (Jordan), Sepphoris (Israel) and the pre-desert areas along the African Limes. The topic of the fifth section are toilets and baths: the toilets of Rome, the latrines of the baths of Caracalla, public baths in Late Antique Rome and the Roman baths of Parion (Turkey). Fountains was the topic of the sixth section with supply devices and water effects in Roman Imperial nymphaea, a fountain of a triclinium near the Temple Mount in Jerusalem, fountains in the Terrace Houses of Ephesus and the multi-sensory effects of water in Roman and Late Antique elite houses. The seventh section deals with hydraulic engineering: Frontinus' quinaria, the Nîmes aqueduct and castellum and planning and building an aqueduct without the use of surveying instruments. In the last section various topics were summarized with the feeling of water in Trajanian times, downdrains in Ostia and water machines in Medieval Arabic texts. The conference programme was impressively complemented by several full-day and half-day excursions. It offered the opportunity to visit monuments that are otherwise not accessible to the public. Once again it became clear that neither a lecture, nor a publication or pictures can replace the encounter with real archaeological findings. The presentation of new research results on ancient hydraulic engineering and the enhancement of knowledge by visiting comparative examples on site is the declared aim of this conference series.

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Over the course of the second century CE, worship of the Persianate god Mithras swept across the whole of the Roman Empire. With its distinctive traces preserved in the material record—including cave-like sanctuaries and images of Mithras stabbing a bull—the cult has long been examined to reconstruct the thought-systems of Mithraism, its theology, through such monumental trappings. This volume starts from the premise that, like much “religion” in the Roman world, the cult of Mithras must be examined through its practices, the ritual craft knowledge which enabled those rites, and the social structures thus created. What did Mithras-worshippers do? How do we explain the unity and diversity of practices observed? Archaeology has the potential to answer these questions and shed new light on Mithras-worship. Presenting new discoveries, higher resolution archaeological data on finds and assemblages, and re-evaluations of older discoveries, this volume charts new paths forward in understanding one of the Roman Empire’s most distinctive cults.

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L'économie du temple d'Hathor répond à des normes strictes auxquelles se conforme la composition architecturale des chapelles. Chacun des éléments est autonome; conçus en fonction du lieu, il convient toutefois de les appréhender globablement. Le présent volume catalogue, en les traduisant, les structures décoratives du temple d'Hathor; séparés du contexte liturgique, des résultats partiels seraient faussés. Reposant sur l'observance de règles et de codes précis, le temple doit se présenter à jamais comme un microcosme parfait, depuis le sol de limon verdoyant jusqu'à la voûte céleste. L'Égypte forme le socle horizontal avec son eau, ses terres et même ses dieux. La philosophie se développe verticalement, des cryptes souterraines aux plafonds astronomiques; elle se hausse, pour ainsi dire, jusqu'à Rê le créateur.

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L'étude des orfèvres de Namur de l'ancien régime est faite de la même façon que celle des orfèvres de Bruxelles, parue en 2019 (W. van Dievoet, Orfèvres de l'ancien régime au poinçon de Bruxelles). Elle comprend trois parties: 1) La première partie concerne la réglementation de l'orfèvrerie visant à garantir le titre du métal précieux, à contrôler par le doyen et les jurés du métier. 2) La seconde partie décrit les poinçons utilisés par le métier sur l'argenterie pour confirmer que la pièce a été essayée et qu'elle est conforme à la réglementation. À Namur l'année de l'essai ne figure sur les pièces qu'à partir de 1682. Elle est indiquée jusqu'en 1750 par période de quelques années et à partir de 1750 année par année. Des photos des poinçons de garantie figurent dans le livre. Le tableau de ces poinçons est presque complet à partir de 1682. Il n'en manque que trois. 3) La troisième partie comprend le registre des orfèvres connus avec, dans la mesure du possible: a) les éléments biographiques, tels que la naissance, le mariage et le décès, b) la carrière de l'orfèvre avec la date d'inscription comme apprenti, comme maître, ainsi que les fonctions éventuelles exercées dans le métier, c) quand il est connu, une photo du poinçon personnel de l'orfèvre. Des index chronologiques et alphabétiques des noms et des poinçons des orfèvres complètent l'ouvrage. Il s'agit donc d'un précieux livre de référence pour les musées et les collectionneurs d'argenterie ancienne de Namur. De studie van de edelsmeden van Namen van het ancien régime is op dezelfde wijze gedaan als deze betreffende de edelsmeden van Brussel (W. van Dievoet, Edelsmeden van het ancien régime met merken van Brussel), gepubliceerd in 2019. Ze omvat drie delen: 1) Het eerste deel betreft de reglementering van het edelsmeedwerk met het doel het gehalte van het edelmetaal te waarborgen en het te doen verifiëren door de deken en de gezworenen van het ambacht. 2) Het tweede deel beschrijft de stempels die door het ambacht op het zilverwerk aangebracht werden om te bevestigen dat het stuk gekeurd werd en dat het conform was met het reglement. Te Namen komt het jaar van de keuring slechts voor op de stukken van na 1682 per periode van enkele jaren, en vanaf 1750 jaar per jaar tot 1793. Foto's van die keurmerken staan in het boek. De tabel is bijna volledig, op drie na. 3) Het derde deel omvat het register van bekende zilversmeden met in de mate van het mogelijke: a) de biografische gegevens, zoals het jaar van geboorte, huwelijk, en overlijden, b) de loopbaan van de zilversmid, met het jaar van zijn inschrijving als leerknaap, als meester-zilversmid, evenals zijn eventuele functies in het ambacht, c) de foto van zijn persoonlijk merk. Chronologische en alfabetische indexen van de namen en merken van de edelsmeden vervolledigen het boek. Het boek is dus een waardevol naslagwerk voor musea en verzamelaars van antiek zilverwerk van Namen.

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The Bruegel Success Story. This small phrase evokes the brand invented by the great Pieter Bruegel the Elder (c. 1526/7–69), which was capitalised on by his two sons and many followers. It was the natural theme for a symposium that brought together art historians, scientists and connoisseurs to celebrate the art of Pieter Bruegel and his indelible influence on the generations that followed. The idea for The Bruegel Success Story Colloquium took root at the Royal Institute for Cultural Heritage in Brussels, where Bruegel’s most enigmatic painting, the Dulle Griet, was being restored in preparation for the great Bruegel exhibition at the Kunsthistorisches Museum in Vienna in 2018-19. The papers presented at the symposium that now appear as beautifully illustrated essays in this book are the fruit of research by both renowned experts and relative newcomers, all of whom have been profoundly touched by the art of Pieter Bruegel and his progeny.

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In 1935 Erwin Panofsky (1892-1968) was appointed the first ‘permanent member’ of the School of Humanistic Studies (now the School of Historical Studies) at the Institute for Advanced Study in Princeton. The famous institute was founded by the American educator Abraham Flexner (1866-1959). This essay contributes to the content and context of Panofsky’s important lecture “The History of Art as a Humanistic Discipline” from1938. The publication of that lecture functioned as a manifesto written by an intellectual émigré in a new American context. It is thanks to Panofsky that the locus classicus of iconography, as Irving Lavin (1927-2019) described the Institute for Advanced Study, received the compelling arguments for an “art history that deserves to be counted among the humanities.” A close reading of the text and an analysis of its impact can still teach us something about the origins and development of the Art Historical field and Iconological Studies today.

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Scribes are paradoxically both central and invisible in most societies before the typographic revolution of the 15th century, witnessed by every manuscript, but often elusive as historical figures. The act of writing is a quotidian and vernacular practice as well as a literary one, and must be observed not only in the outputs of literary copyists or reports of their activities, but in the documents of everyday life. This volume collects contributions on scribal practice as it features on diverse media (including papyri, tablets, and inscriptions) in a range of ancient societies, from the Ancient Near East and Dynastic Egypt through the Graeco-Roman world to Byzantium. These discussions of the role and place of scribes and scribal activity in pre-typographic cultures both contribute to a better understanding of one of the key drivers of these cultures, and illuminate the transmission of knowledge and traditions within and between them.

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Les temples tentyrites d'Hathor et d'Isis conservent dans la pierre des hymnes millénaires, parfois stylistiquement remaniés à l'époque gréco-romaine. Gravés de manière originale sur l'encadrement des portes, ils permettent en outre d'appréhender les dieux selon une ligne de pensée homogène. Depuis le cœur du temple jusqu'aux portes du pronaos, ils accompagnent les pas des prêtres durant les processions fériales. Le son des sistres rythmant les prières, les fragrances des parfums se mêlant aux odeurs florales, les breuvages et mets choisis exhalant leurs saveurs dans un ballet d'étoffes colorées et de parures chatoyantes, tout contribue à susciter l'extraordinaire fascination exercée par la divinité. Ciel, horizon, soleil, lumière, or, parfum, sistre, ces mots incessamment martelés s'animaient et célébraient la beauté incomparable d’Hathor, la fille de Rê; le temple est ainsi une bibliothèque pariétale et «sonore» utilisant des archives nationales millénaires.

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This book engages a debate on the ethics of care that evolves around the phenomenon of goodness without acknowledgment. Central to this investigation are care relations from a position that critically revaluates the intricate issues for the ethics of care: altruism and self-sacrifice, selflessness of care and lack of recognition. The inquiry opens a new perspective on self-sacrifice by drawing on the responsive phenomenology of Bernhard Waldenfels. Interpreting his description of the relationship between self and Other and the experience of otherness changes our view of the ways in which we are connected with each other and of the reasons why we respect and care for each other to a point at which the self is at risk. This new approach is well-placed to strengthen both the ideal and the recognition of self-less care. By bringing together intense debates in care ethics and responsive phenomenology, Susanne Pohlmann profoundly enriches the ethics of care and its related discussions.

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This volume honors Troy W. Martin and his thirty years of fruitful scholarship in New Testament and related disciplines. Sixteen studies by an international group of scholars explore texts and themes prominent in Martin’s own research in the Pauline letters and 1 Peter. Two articles consider rhetorical criticism of Galatians (David E. Aune, A. Andrew Das); four examine key passages and themes in Romans (Laurie J. Braaten, P. Richard Choi, Charles H. Cosgrove, and Mark F. Whitters); five explore issues of interpretation and reception of other Pauline texts (Christopher Forbes, George Lyons, Clare K. Rothschild, Todd D. Still, D. Francois Tolmie); and five address exegetical and rhetorical matters in 1 Peter (Jenny L. DeVivo, Eric F. Mason, Nancy Pardee, Russell B. Sisson, Duane F. Watson). The volume also includes a biographical tribute (Avis Clendenen and Jenny L. DeVivo), an annotated bibliography of Martin’s academic publications (Teresa J. Calpino), and indices (compiled by Najeeb T. Haddad).

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This volume publishes 34 papers, by a mixture of established and younger scholars, from the international conference 'Ionians in the East and West', organised by the Museu d'Arqueologia de Catalunya-Empuries, Spain, and held there in October 2015, It is arranged in four parts: 'Investigating Ionia' (literary sources, language, Clazomenae, Teos, Ephesus), 'Ionians, West and East' (pottery analysis, coins, mercenaries, ethnicity and identity, memory, Naukratis, etc.), 'Western Directions' (Italy, Sicily and Southern France, but predominantly Spain) and 'Eastern Directions' (all shores of the Black Sea). Some papers have a broad focus, others are confined to particular sites and discoveries. It is illustrated extensively. Most papers are in English.

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