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ARMT XXXIV est la suite de ARMT XXXIII et continue la publication des textes épistolaires des archives royales de Mari relatifs à l'accession au pouvoir du roi Zimrî-Lîm. Une fois Bannum disparu, le roi de Mari eut à affronter une partie de la population bédouine de son royaume qui, tout en reconnaissant sa suprématie voulait néanmoins être autonome. Cet affrontement se produisit alors que les troupes d'Ešnunna montaient vers le Nord et que disparaissait le royaume de Haute-Mésopotamie (RHM). L'ouvrage comprend les documents qui concernent la première génération des rois mâr yamîna et le conflit en général. À cette occasion sont publiés les documents qui concernent Emâr, Tuttul et le chef de pâture des Ašarugâyu, Ašmaṭ. Les textes sont soit inédits soit repris. Parmi les thèses soutenues dans cet ouvrage, il est proposé d'abandonner désormais la notion de guerre entre Ešnunna et Mari au début du règne de Zimrî-Lîm mais de parler en revanche de «guerres bédouines» au lieu de «révolte des Mâr yamîna». L'ouvrage comporte un index des commentaires à l'édition des documents. ARMT XXXIV is the sequel to ARMT XXXIII and continues the publication of epistolary texts from the royal archives of Mari relating to the accession to power of King Zimrî-Lîm. Once Bannum had disappeared, the king of Mari had to confront a part of the Bedouin population of his kingdom who, while recognising his supremacy, wanted to be autonomous. This confrontation took place while the troops of Ešnunna were moving northwards and the kingdom of Upper Mesopotamia (RHM) was disappearing. The book includes documents concerning the first generation of mâr yamîna kings and the conflict in general. On this occasion, the documents concerning Emâr, Tuttul and the chief of the Ašarugâyu, Ašmaṭ, are published. The texts are either unpublished or reprinted. Among the theses supported in this work, it is proposed to abandon the notion of war between Ešnunna and Mari at the beginning of Zimrî-Lîm's reign, but to speak of "Bedouin wars" instead of "revolt of the Mâr yamîna". The book includes an index of comments to the edition of the documents. Anschließend an ARMT XXXIII setzt ARMT XXXIV die Veröffentlichung von Briefen aus dem Palastarchiv von Mari fort, die sich auf den Regierungsantritt von König Zimrî-Lîm beziehen. Nach dem Verschwinden Bannums, musste sich der König von Mari mit einem Teil der nomadischen Bevölkerung seines Königreichs auseinandersetzen, die zwar seine Vormachtstellung anerkannte, aber dennoch autonom bleiben wollte. Diese Auseinandersetzung fand zu einer Zeit statt, als Ešnunnas Truppen nach Norden vorrückten und das Königreich Obermesopotamien (RHM) zerfiel. Das Buch umfasst Dokumente, die sich auf die erste Generation der mâr yamîna-Könige und den Konflikt im Allgemeinen beziehen. Es werden Dokumente veröffentlicht, die Emâr, Tuttul und den Weideführer der Ašarugâyu, Ašmaṭ, betreffen. Die Texte sind entweder unveröffentlicht oder übernommen. Unter den in diesem Buch vertretenen Thesen wird vorgeschlagen, fortan die Idee eines Krieges zwischen Ešnunna und Mari zu Beginn der Herrschaft von Zimrî-Lîm aufzugeben, stattdessen aber von "Beduinenkriegen" und nicht von einem "Aufstand der Mâr yamîna" zu sprechen. Das Buch enthält einen Index der Kommentare zur Textedition.

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Within the historical background of the 3rd century AD, the study of Bosporan coin production is of especial interest. The turbulent events in the Roman empire and the northern Black Sea region called forth by pressure from nomadic peoples led to parallel progressive debasement of the antoninianus and Bosporan stater. This book explores the composition of Bosporan silver coinage of the 3rd century AD, re-examining traditional interpretations in the light of an entirely new programme of analyses of the coins, and thereby illustratating the inadequacy of small earlier analytical studies. The results of the examination of ca. 3000 staters from quite a number of Bosporan hoards, conducted in 2016–21 by the methods of XRF, EPMA, NRCA, FIB-FESEM-EDX, SEM-EDX, MC-ICP-MS lead isotope analysis, etc., have enabled a comprehensive understanding of the nature of Bosporan silver coinage, especially silvering techniques, in the 3rd century. The data of microchemical and metallurgical studies of coins indicate that from AD 227/8 to 286/7 (with interruptions), staters from silver or those containing some amounts of silver (and occasionally some amount of gold) were struck on the Bosporus. During this period, debasement of the Bosporan stater was occurring, transforming it from an electrum coin into silver and billon one (issued for almost 40 years - until AD 267/8) and, finally (since AD 275), to a copper coin with silver content of about 4-6% and coated with silver.

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Jules Janssens a construit une œuvre importante, qui, pour de nombreux chercheurs, a ouvert des perspectives de recherches nouvelles et fécondes. Ses travaux ont fait date. Ils portent principalement sur la philosophie d’Avicenne, ses sources, ses rapports avec la pensée musulmane, son influence sur la théologie ash‘arite (al-Ghazālī, Fakhr al-Dīn al-Rāzī) et sa réception dans le monde latin. Pour lui rendre hommage, quatorze collègues et amis de renommée internationale se sont réunis pour poursuivre ses réflexions sur ces thèmes. L’ouvrage qui en est issu offre un état des lieux de la recherche contemporaine sur Avicenne et sa postérité arabo-latine.

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This book examines the historical geography of the southern Black Sea littoral in the first millennium BC. Notwithstanding the remarkable development of research on the Black Sea in antiquity over the last few decades, the southern littoral remains an area several aspects of which have still not been thoroughly studied, while the archaeological investigation has only very recently started to be held in numerous parts of the coast and in a more systematic way. This monograph aims to examine the most significant aspects of the historical geography of this region, in the light of all the written and archaeological evidence that is available so far: First of all, the littoral’s natural environment, namely the geographic stage on which the numerous peoples that inhabited it developed their civilisations and economies. Furthermore, the indigenous peoples of the littoral, most of which have never been given as detailed an examination as, for example, the Greek colonists there, and our knowledge of them is scanty. Of course, the Greek presence and colonisation in the southern Black Sea is also studied, as is the existence of other peoples, who were neither indigenous nor colonists but still had a presence in the littoral, whether as invaders (e.g. the Cimmerians), or as political overlords (e.g. the Persians). Finally, stress is laid on the urban development along the littoral: what kinds of settlements and installations were created, in which places, and with what frequency. Thus, the book offers for the first time in modern scholarship a detailed examination of the historical geography of the ca. 1000 km-long southern Black Sea littoral over the thousand years before Christ.

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Traduire une traduction a été écrit parallèlement à la traduction annotée du texte grec court du livre de Job (à paraître). La particularité de cet essai est d'être une réflexion critique sur les notions habituellement utilisées par les chercheurs, autant à propos du texte grec (traduction littérale, traduction libre, résumé, paraphrase) que du texte hébreu présumé (répétitif, difficile, obscur, poétique). Cette réflexion critique est précédée de l'exposé des problèmes que pose la version grecque et est suivie du protocole qui sous-tend la traduction annotée du texte grec court. Dans le domaine des recherches sur le corpus biblique, la théorie de la traduction est souvent esquivée. Les conditions matérielles et sociales de la recherche — et ses exigences — mettent à l'arrière-plan les enjeux de l'acte de traduire. L'auteur a tenté d'expliciter les termes de cette question dans la dernière section de l'essai.

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This book contains the proceedings of an international conference with a focus on Anatolia in the first millennium BC which took place on Monte Verità, Ascona in Switzerland, in 2018. The volume contains recent and thought-provoking research from diverse academic fields, bringing together historical, linguistic and archaeological lines of enquiry. The aim of the conference, to stimulate interdisciplinary debate and to close ever widening gaps between related fields, also motivates this volume. Thirty-one chapters in three languages address Anatolian matters “Beyond All Boundaries” and present an essential contribution to the study of historical developments not only in Anatolia, but also in the neighbouring regions and the whole Mediterranean area in the first millennium BC.

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Cet ouvrage rassemble quatorze contributions égyptologiques portant sur le premier millénaire avant notre ère offertes à Olivier Perdu. Attaché à la Chaire d'égyptologie du Collège de France, Olivier Perdu a marqué, par ses nombreuses publications, les études portant sur le dernier millénaire de l'Égypte pharaonique. Il a publié des études fondamentales sur l'histoire événementielle, sur les statues privées et leurs textes, sur les cultes et sacerdoces locaux mais aussi sur l'histoire de l'art, l'onomastique et la grammaire. Ses collègues et amis ont souhaité faire honneur à Olivier Perdu, à sa générosité et à ses multiples centres d'intérêt dans la discipline égyptologique en lui proposant des articles abordant ses thèmes de prédilection, à savoir les monuments et l'histoire de la Troisième Période intermédiaire, les textes et les monuments de l'époque tardive ainsi que la grammaire et l'onomastique du premier millénaire avant notre ère.

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La construction du Pentateuque manifeste l’identité anti-égyptienne d’Israël en s’appuyant sur l’élément fondateur qu’est la sortie d’Égypte. En compensation, le cycle de Joseph présuppose des rapports moins conflictuels avec l’Égypte. Le peuple d’Israël est sauvé de la famine par les Égyptiens. De ce fait, l’identité exodique du peuple d’Israël est mise en question par le cycle de Joseph anti-exodique. Par ailleurs, il ressort que les deux chapitres, Gn 38 et Gn 49, n’entrent pas naturellement dans le cadre de l’histoire du personnage de Joseph. Ils se rapportent à un autre personnage – Juda – et leur intérêt réside dans l’évocation de Canaan. Or, ils expriment deux visions totalement différentes du personnage de Juda : Gn 38 contient une critique de la réticence de ce dernier à entrer en relation avec les étrangers, alors que Gn 49 se concentre sur les douze fils d’Israël, parmi lesquels Juda prend une place prééminente. Gn 38, comme histoire de Joseph en Égypte (Gn 39* et les chapitres suivants), prône l’ouverture aux étrangers. Au contraire, Gn 49 met l’accent sur l’identité spécifique d’Israël. Ces deux chapitres se présentent comme une relecture du cycle de Joseph effectuée à un moment particulier de l’histoire d’Israël, probablement entre la conquête de l’Égypte par l’Empire perse (VIe à Ve s. av. J.-C.) et la perte de contrôle de celle-ci (première moitié du IVe s. av. J.-C.). Cette relecture portant sur l’insertion du cycle de Joseph dans le Pentateuque permet de cerner et d’interpréter l’opposition de ces deux courants théologiques : ouverture à l’étranger et identité spécifique d’Israël.

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This volume offers a collection of twenty-two essays on "troubling texts” in the New Testament. They are troubling for several reasons, ranging from linguistic problems to a clash of worldviews. Each author studies one troubling text from a New Testament document that is close to their own area of scholarly expertise. Authors explain why they regard the chosen text as troubling, deal with possible textual problems, and highlight relevant historical and/or theological contexts. All essays conclude with a fresh interpretation of the text and a reflection on its contemporary significance.

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The Forts of North Omdurman volume presents research aimed at establishing when and why a group of nine forts were built in Upper Nubia (modern Sudan). These defences resemble late Roman fortlets commonly found in the Egyptian Eastern Desert and elsewhere in the Roman Empire. The nine forts were irregularly positioned within a 550km section of the Middle Nile Valley, a land which was never subject to Roman authority. Excavations were conducted at the three southernmost forts situated on the outskirts of modern Omdurman. The methodology chosen was designed to define the possible chronological limits of the defences and to identify the remains left by the first settlers. The chapters include a detailed analysis of the forts’ architecture, stratigraphy, pottery, beads, plaster, animal and plant remains supplemented by a series of radiocarbon dates. The result is a new insight into the dynamic beginnings of the forts and the challenges faced by the rulers of the medieval Kingdom of Alwa in the 6th and 7th centuries AD.

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À l’occasion du départ à la retraite d’Anne-Marie Eddé en juin 2018, ses collègues, amis et étudiants s’étaient réunis à la Sorbonne pour une journée d’études. Cet ouvrage rassemble les contributions, inspirées de différents aspects des recherches de l’historienne, qui avaient fait la richesse de cette journée. L’évocation de son itinéraire d’enseignante, de chercheuse et de directrice de l’IRHT est assortie d’une bibliographie des travaux d’Anne-Marie Eddé. Parmi les onze contributions, quatre sont consacrées à l’histoire du Bilad al-Sham médiéval – de la Damas omeyyade et de la Syrie abbasside, à travers les lettres d’al-Awza'i, à l’Alep mamelouke et au Mont Liban ottoman. Dans le sillage de Saladin (2008), deux auteurs proposent une réflexion sur l’écriture biographique en histoire. Les formes et représentations du pouvoir en Islam constituent la matière des deux études suivantes. Enfin, trois articles de varia élargissent l’horizon aux archives commerciales florentines, aux archives militaires françaises en Algérie et à l’archéologie. On the occasion of Anne-Marie Eddé’s retirement in June 2018, her colleagues, friends and students gathered at the Sorbonne for a one-day workshop. This book brings together the contributions that made this day so rich, inspired by different aspects of her research as a historian. The summary of her career as a professor, researcher and director of the IRHT (Institut de recherche et d’histoire des textes) is accompanied by a bibliography of her work. Among the eleven contributions, four are devoted to the history of medieval Bilad al-Sham - from Umayyad Damascus and Abbasid Syria, through the letters of al-Awza'i, to Mamluk Aleppo and Ottoman Mount Lebanon. In the wake of Saladin (2008), two authors reflect on biographical writing in history. The forms and representations of power in Islam are the subject of the ensuing two studies. Finally, three articles of varia broaden the horizon to Florentine commercial archives, French military archives in Algeria, and archaeology.

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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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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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