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Der Commentarius in Ecclesiasten des Hieronymus war jahrhundertelang der Standardkommentar zum Buch Kohelet. Er avancierte zum Referenzwerk einer Spiritualität, die im Vanitas-Motiv und in der Übung des contemptus mundi die abendländische Mentalitäts- und Geistesgeschichte bis in die Neuzeit hinein in Anknüpfung und Widerspruch zutiefst geprägt hat. Im vorliegenden Band werfen die unterschiedlichen Disziplinen: Exegese, Patristik, Judaistik, Literaturwissenschaft, Philologie und Kirchengeschichte einen gemeinsamen Blick auf den Kommentar und beleuchten zentrale Themen und Motive, Intention und zeitgeschichtliche Situierung des Kommentars. Zudem werden hermeneutische und methodologische Grundfragen der patristischen Bibelauslegung diskutiert. Die lange Zeit als überholt bezeichnete Kirchenväter-Exegese wird dabei neu in das exegetische Gespräch gebracht und auf ihre Relevanz für eine zeitgemäße Bibelauslegung hin befragt. Hieronymus empfiehlt sich dabei in besonderer Weise als Gesprächspartner, ist er doch einer der wirkmächtigsten Vertreter einer Auslegungstradition, in der Theologie und Exegese, Glaube und Wissenschaft, Altes und Neues Testament noch nicht getrennt waren.

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Les jésuites, contrairement au clergé séculier, se tinrent pendant tout le dix-neuvième siècle en général loin du mouvement flamand: ce ne fut qu’à la veille de la Première Guerre mondiale que naquit un courant flamingant au sein de la Compagnie de Jésus. Ce courant, qui profita de la situation politique en Belgique et atteignit son apogée dans les années 1920 et 1930, visa avant tout la néerlandisation de la vie jésuite en Flandre. Mais plutôt que de mener leur combat dans les limites de leurs communautés et de leurs collèges, les jésuites flamingants l’étendirent à la société flamande tout entière. Dès avant 1914, quelques membres de la Compagnie œuvrèrent à la constitution d’une idéologie catholique du flamingantisme. Cette idéologie présentait la lutte en faveur de la langue, de la culture et de la nation flamandes comme faisant partie d’une autre lutte: celle pour la sauvegarde de la foi catholique en Flandre. Les jésuites flamingants en vinrent finalement à lier si étroitement le catholicisme au nationalisme, que leurs adversaires leur reprochèrent de faire passer le politique avant le religieux, à la manière de Charles Maurras et de son mouvement d’Action française. Tel ne fut pas le cas: leur objectif premier était bien de restituer la Flandre au Christ. Il n’en est pas moins vrai que cet objectif dont l’accomplissement, à leur avis, nécessitait la disparition de l’État belge, les poussa ipso facto à l’activité politique, activité politique qu’ils menèrent principalement par la voie des fidèles. Ceux-ci, avance la conclusion de cette étude, en furent rapprochés du national-socialisme, de la collaboration et de la sécularisation.

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Fokkelman states, “The Bible does not contain one single instance of small talk.” This thesis examines relational dialogue between the Deity and human individuals in Genesis by separating the conversations from narrative through lines that most often inform biblical analysis. I am interested in snapshots of character developed in intimate conversations, when `face to face’ dialogue is allowed to take center stage. These conversations then become surprising and unexpected. In them the Deity talks with the first human to commit murder, not his regarded brother; recognizes a foreign slave as a unique and valued individual yet rebukes the chosen matriarch; potential heirs are dismissed and a legitimate successor only promised. All the while humans argue, cry, wrestle, laugh, express a limited worldview, while demanding a response from their Deity. These conversations challenge our opinion of a distant Deity and push the reader to redefine their understanding of the Divine/Human relationship.

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The book contains a preface by the Three (editors) and has five sections—all befitting the recipient of this Festschrift with her interest in Septuagint and Textual Criticism. The first part of the book, entitled The Septuagint. Origins and Translations contains articles on what a translator is and does (such as the contribution from Benjamin G. Wright and Joachim Schaper) or how LXXGenesis functions as the first translation of Scripture (Emanuel Tov) and contains numerous articles on idioms and accuracy (John A.L. Lee), on lexical variation (Arie van der Kooij) and on renderings of nouns (Bénédicte Lemmelijn), verbs (Anssi Voitila), tenses (Raimund Wirth), semi-prepositions (Raija Sollamo), particles (Michael N. van der Meer) or lexical expressions and themes such as the “end of times” (Staffan Olofsson) or `labouring women (Takamitsu Muraoka), etc. In the second part, entitled The Septuagint and the Versions. Textual Criticism and Text History, the books that are focused on are Samuel and Kings (with contributions by Jan Joosten, Philippe Hugo, Zipora Talshir, Siegfried Kreuzer, Andrés Piquer Otero, Pablo Torijano Morales, Juha Pakkala, Christian Seppanen) and Joshua (with contributions by Seppo Sipilä and Julio Trebolle Barrera). Then, there are also studies on textual issues and text history of Isaiah (Anna Kharanauli), Ezechiel (Johan Lust), Job (Claude Cox), Ecclesiastes (Peter J. Gentry) and Minor Prophets (Hans Ausloos). The third part of this volume is entitled The Septuagint in New Testament and Christian Use and contains two contributions on textual links between LXX and the New Testament (contributions by Tuukka Kauhanen and Georg A. Walser) and patristic texts (contributions by Reinhart Ceulemans and Katrin Hauspie). A fourth part of the volume is devoted to The Septuagint in Jewish Tradition (with contributions on how the Tabernacle Account was received in Hellenistic Judaism by Alison Salvesen and `Seeking “the Septuagint” in a Scroll Dependent World' by Robert A. Kraft). The final part of the volume is dedicated to The Hebrew Bible and the Dead Sea Scrolls. It opens with an attempt by Martti Nissinen to answer the question: `Since when do Prophets Write?’ Then, there is the contribution by George J. Brooke who offers a variant on the issue of variant editions, albeit from the perspective of the scrolls. Eugene Ulrich explores the fine balance between intentional variants and isolated insertions in 4QSama and the MT. Sarianna Metso offers an article on the Leviticus traditions at Qumran and Jutta Jokiranta offers a reflection on `the stranger’ in the Hebrew Bible and the Dead Sea. The contribution by Hanne von Weissenberg forms a nice inclusion with the opening contribution by Benjamin G. Wright as it too focuses on Authority.

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Que peuvent nous apprendre, sur les manières de “dire” malgaches, des termes d’apparence aussi banale que hoy, hoe ou hono? La plus simple observation grammaticale montre déjà que hoy, compatible avec un Nom-sujet (hoy izy) n’admet pourtant aucun complément d’objet. C’est que hoy ne signifie pas “rapporter par la parole (quelque état de choses ou événement observé)” mais “déclarer, faire déclaration”. Dans la culture politique de la monarchie précoloniale, les “déclarations” du roi reçoivent de ce seul fait valeur de vérité et force contraignante. Aujourd’hui, tout Locuteur renforcera spontanément d’un vigoureux hoy aho! = “dis-je!” l’assertion par laquelle il entend s’engager tout entier. Situé hors-Phrase syntaxique, hoe n’a d’autre rôle que celui de marqueur, accolé à n’importe quel énoncé direct pour signaler qu’“il y a chose dite, c’est là un dit”. Ce qui n’empêche toutefois ce marqueur de se laisser parfois recatégoriser en opérateur de modalité interrogative (hoé? = “cette chose dite est-elle aussi chose vraie?) ou injonctive (hoè! = “c’est là chose qui doit être dite”). Hors syntaxe lui aussi mais non point hors discours, hono manifeste le “dire” d’un Locuteur inexprimé (le Locuteur absent). Référentiellement différent de l’Énonciateur et de surcroît, personnellement inidentifiable, hono “dit-on” trouve son emploi typique dans les genres traditionnels des proverbes et contes. En définitive les trois termes hoy, hoe, hono servent à bien autre chose que représenter par la parole les réalités du monde extra-linguistique. Ils organisent les échanges inter-locutoires et fournissent au Locuteur les instruments pour accomplir divers actes de parole. Que peuvent nous apprendre, sur les manières de “dire” malgaches, des termes d’apparence aussi banale que hoy, hoe ou hono? La plus simple observation grammaticale montre déjà que hoy, compatible avec un Nom-sujet (hoy izy) n’admet pourtant aucun complément d’objet. C’est que hoy ne signifie pas “rapporter par la parole (quelque état de choses ou événement observé)” mais “déclarer, faire déclaration”. Dans la culture politique de la monarchie précoloniale, les “déclarations” du roi reçoivent de ce seul fait valeur de vérité et force contraignante. Aujourd’hui, tout Locuteur renforcera spontanément d’un vigoureux hoy aho! = “dis-je!” l’assertion par laquelle il entend s’engager tout entier. Situé hors-Phrase syntaxique, hoe n’a d’autre rôle que celui de marqueur, accolé à n’importe quel énoncé direct pour signaler qu’“il y a chose dite, c’est là un dit”. Ce qui n’empêche toutefois ce marqueur de se laisser parfois recatégoriser en opérateur de modalité interrogative (hoé? = “cette chose dite est-elle aussi chose vraie?) ou injonctive (hoè! = “c’est là chose qui doit être dite”). Hors syntaxe lui aussi mais non point hors discours, hono manifeste le “dire” d’un Locuteur inexprimé (le Locuteur absent). Référentiellement différent de l’Énonciateur et de surcroît, personnellement inidentifiable, hono “dit-on” trouve son emploi typique dans les genres traditionnels des proverbes et contes. En définitive les trois termes hoy, hoe, hono servent à bien autre chose que représenter par la parole les réalités du monde extra-linguistique. Ils organisent les échanges inter-locutoires et fournissent au Locuteur les instruments pour accomplir divers actes de parole.

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The present work is conceived as a companion volume to the author's Semitic Languages. Outline of a Comparative Grammar. Its purpose is to show the birth and development of Semitic linguistics in broad lines, but also to pay a closer attention to languages which have played a minor role in the Comparative Grammar, while they are actively studied at present, viz. Middle Aramaic, Mandaic, Neo-Aramaic. Suggestions are also made for a renewed research on some conjugation forms in Old Aramaic, Classical Hebrew, Ugaritic, Epigraphic Southern Arabian, also Beja, whose links with Semitic are stronger than often assumed. Attention is paid to the existence of a "continued" aspect beside the "performed" one and the "not (yet) performed", also to the relations between Old Egyptian and Semitic, especially in the question of the correspondence of the consonants in earlier periods. Finally, the traces of an ergative grammatical system are underscored, not only in Semitic, but even more in Libyco-Berber, the Afro-Asiatic phylum which is nearest to Semitic, and closer attention is paid to research in the field of Proto-Semitic roots, apparently monosyllabic.

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Biblical Tamar (Genesis 38) is an important and enigmatic figure. The enigma stems from the dichotomy between Tamar's daring, unconventional behavior and her elevation to prominence in the Bible and later Jewish traditions. Despite her transgressive behavior, Tamar, who tricks Judah, is praised by him; she ultimately becomes King David's ancestress and a heroine to later commentators. Indeed, Tamar is raised to the level of a saint in ancient liturgical poetry, acquiring cosmic significance in mystical traditions, and serving as a representative of the disenfranchised in modern feminist interpretation. This study traces the transformation of Tamar, beginning with the earliest interpreters such as the Targum, Philo, Pseudepigrapha, early Midrash and Talmud. It proceeds with the classic medieval commentators, the Hasidic writings, and feminist interpreters of the modern period. The work includes an introduction to each of these genres of Jewish literature in which Tamar appears. The panoramic perspective of interpretive traditions shows how commentators articulate their own communities' moral lessons and religious ideals, with Tamar as an exemplar.

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The Acts of the Tenth International Congress of Demotic Studies held in Leuven illustrate the disciplinary diversity of the field. Apart from new editions of documents (receipts, contracts, letters, oracle questions,...) and presentations of new literary texts (including even those referring to raining frogs), this volume also contains contributions such as a new proposal to standardize transliterations, a discussion of the classification of magical texts, or a survey of the history of Demotic in Leuven. The volume will be of interest to egyptologists, papyrologists, and ancient historians.

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En se mettant passionnément à son écoute, Heidegger nous a permis d’entendre la métaphysique d’une manière inouïe. Par un juste retour des choses, dans un geste inédit, il s’agira ici de mieux entendre Heidegger en se mettant patiemment à l’écoute d’un métaphysicien précis : Descartes, ou plutôt à l’écoute de ce qu’il nous en dit. Car loin d’être anecdotiques, les significations que la pensée de Descartes a – la première faisant d’elle une onto-théologie de la causa, la seconde une onto-théologie de la cogitatio – et prend dans l’÷uvre de Heidegger – la première étant de la provoquer, la deuxième de l’aiguiller, la troisième de l’instruire – révèlent fidèlement les orientations de celui-ci, en et hors métaphysique. Comme il sied en herméneutique, il sera donc question de sens, celui que l’on prend n’étant pas moins indifférent à celui que l’on donne que celui que l’on donne n’est innocent de celui que l’on prend. En se mettant passionnément à son écoute, Heidegger nous a permis d’entendre la métaphysique d’une manière inouïe. Par un juste retour des choses, dans un geste inédit, il s’agira ici de mieux entendre Heidegger en se mettant patiemment à l’écoute d’un métaphysicien précis : Descartes, ou plutôt à l’écoute de ce qu’il nous en dit. Car loin d’être anecdotiques, les significations que la pensée de Descartes a – la première faisant d’elle une onto-théologie de la causa, la seconde une onto-théologie de la cogitatio – et prend dans l’÷uvre de Heidegger – la première étant de la provoquer, la deuxième de l’aiguiller, la troisième de l’instruire – révèlent fidèlement les orientations de celui-ci, en et hors métaphysique. Comme il sied en herméneutique, il sera donc question de sens, celui que l’on prend n’étant pas moins indifférent à celui que l’on donne que celui que l’on donne n’est innocent de celui que l’on prend.

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In today’s scattering world, challenged as it is by climate change, pollution and other forms of environmental degradation, developing an adequate theology of creation is not just an armchair luxury, but a vital task, a mission in which we are implicated whether we like it or not. Such an adequate theology of creation should allow theologians and believers in general to enter into processes of personal and social transformation that bring about justice between human beings and a sustainable relationship of humankind with non-human reality. The contributions to this volume take up the difficult task of developing an adequate theology of creation for our times. They seek to reflect on creation in our scattering world from multiple and diverse perspectives, engaging Scripture, old and new traditions, philosophy, ethics, science, Christology, ecclesiology, sacraments and the liturgy. The wealth and heterogeneity of perspectives gathered in this collection is a gift to be explored and cherished. The articles gathered in this book contribute to an urgently needed re-articulation of the idea of creation and offer to theologians the occasion to sound their own voice in the forum of those who attempt to answer the great challenges posed by the times in which we live.

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The arid areas of the Negev and Edom played a prominent role in the socio-economic and cultural development of the Iron Age civilizations of the southern Levant and northwestern Arabia, being at the interface of key trade routes, providing essential resources and developing cultic practices that spread to neighbouring regions. This volume comprises the papers presented at the symposium "Unearthing the Wilderness: Workshop on the History and Archaeology of the Negev and Edom in the Iron Age", held at the W.F. Albright Institute of Archaeological Research, Jerusalem, on 12 December 2010, and supplemented with studies from other leading scholars. Research questions include the socio-economic and political fluctuations in the arid margins of the southern Levant, southern Judah, and the northern Hejaz in the Iron Age, the exploitation of the copper mines of Timna under New Kingdom Egyptian and local control, the relationships between the southern Levant and the Arabian world as seen from the archaeological and epigraphic record, and the question of the "Edomite" pottery assemblage in late Iron Age Judah.

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Am Beginn der Vorbereitungsarbeiten für dieses Symposium stand die Idee, eine neue Auszeichnungskategorie für historische Wasserleitungen zu schaffen. Da die Idee ihren Ausgangspunkt in Wien hatte, fand das Symposium auch in Wien statt und der Titel der Veranstaltung lautete daher “Historische Wasserleitungen. Gestern – Heute – Morgen“. Ein besonderer Aspekt dieser internationalen Tagung sollte die Berücksichtigung der denkmalgerechten und betriebssicheren Erhaltung der vorgestellten Bauten sein. Erwünscht waren einerseits Beiträge zu beispielhaft erhaltenen historischen Wasserleitungen, die heute zumindest teilweise noch in Betrieb sind und zur Wasserversorgung verwendet werden und andererseits Fallbeispiele historischer Wasserleitungen, die unter Einbeziehung kultur-touristischer Aspekte besonders gut präsentiert sind oder es wert wären, besonders gut präsentiert zu werden. Die Tagung fand im Oktober 2011 statt und obwohl sich als Abschluss der Tagung ein eigener Workshop, an dem Vertreter von ECOVAST (European Council of the Village and Small Town) und der Frontinus-Gesellschaft teilnahmen, mit der Schaffung eines Awards für historische Wasserleitungen auseinandersetzte, gibt es bisher dazu noch keine Fortschritte. Die 22 Vorträge der Tagung liegen aber nun in diesem Band vor. Der Festvortrag nach der Eröffnung im feierlichen Rahmen zwischen den Partherreliefs des Ephesos Museums beschäftigte sich mit dem Namenspaten der Frontinus-Gesellschaft, Sextus Iulius Frontinus, der um 100 n.Chr. curator aquarum von Rom war und als solcher mit einem modernen CEO (Chief Executive Officer) verglichen wird. Einer der Höhepunkte der Tagung war die Verleihung der Frontinus-Medaille an Prof. Fanny Del Chicca in Würdigung ihrer beispielhaften wissenschaftlichen Leistung, die sie mit ihrem Buch “Frontino, De aquaeductu Urbis Romae, Introduzione, testo critico, traduzione e commento“ erbracht hat. Ausgehend von den historischen Wasserleitungen in Wien von der Römerzeit bis zur zweiten Hochquellen-wasserleitung spannt sich der Bogen der Beiträge topographisch von Usbekistan, über Syrien, Türkei, Österreich, Deutschland, Italien, Spanien und Portugal bis nach Südamerika und zeitlich von den Hethitern über die Römer bis ins 20. Jahrhundert. Dabei wurden die Aquädukte des Römischen Reiches gleichermaßen behandelt wie die Wasserleitungen des Mittelalters und der Neuzeit. Drei Beiträge befassen sich mit Wassertürmen als Teil von Wasserleitungen, weitere Beiträge gibt es zu mit einem Nymphäum, zu Mühlen und zur Wasserversorgung privater Nutzer. Und jeder Beitrag geht in irgendeiner Form mehr oder weniger auf den Zustand der Wasserleitungen und deren Erhaltungswürdigkeit ein, auch wenn es nicht immer einfach ist diese Bauwerke tatsächlich zu erhalten, weil sie großteils nicht mehr in Betrieb sind. Im Anhang wird die Bedeutung von Sinteranalysen bei der Erforschung von Aquädukten erörtert. Damit liegt ein weiterer interessanter Band zu historischen Wasserbauten vor.

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Ce livre est un recueil de recherches linguistiques sur les usages liturgiques et vernaculaires de l'hébreu dans les communautés de rite portugais du Sud-Ouest de la France. Il comprend aussi une édition de plusieurs textes liturgiques illustrant cette tradition. La présente étude comprend onze chapitres répartis en trois parties. La première partie relate les circonstances de la découverte des cahiers de Péreyre qui sont décrits brièvement avec des extraits significatifs, notamment le texte intégral de l'office du nouvel An. Ces textes sont accompagnés de commentaires linguistiques et d'annotations sur d'autres aspects de ces sources. La deuxième partie traite exhaustivement de questions linguistiques soulevées par l'hébreu liturgique en usage dans ces communautés et par des données tirées de la langue parlée et des documents écrits à Bordeaux et à Bayonne au cours des trois derniers siècles. Enfin, la troisième partie est principalement consacrée aux mots hébreux et araméens qui émaillent les langues parlées et écrites (espagnol, français et, dans une moindre mesure, portugais) de la nation portugaise et de ses descendants. L'ensemble est agrémenté d'un riche appareil d'annotations grammaticales de plus ou moins grande ampleur.

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Ecclesiastes, Qoheleth in Hebrew, is a fascinating book. It was written in the Hellenistic Period (3rd-2nd Cent. B.C.) and is one of the latest books in the Old Testament. The author is in search of an answer to the problem he poses in 1:3, "What profit is there for humans from all their toil at which they toil under the sun?". The answer is: "None". Therefore, Ecclesiastes begins and ends his book with a statement that everything is absurd. He does not try to explain away this reality, but he presents enjoyment of life as the best, though not the perfect, solution. He has been called an atheist, a pessimist, a sceptic, an Epicurean, but also an optimist, a believing or god-fearing man. He is certainly a nonconformist, and the best characterization is that he is a sceptic or even an agnostic, who undermines all sorts of certainties. He asks many questions but gives few answers. But all this is meant for the best: he speaks honestly with a feeling of compassion with tormented humankind. His book often sounds very modern.

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Qu'est-ce que la tradition? Quelle est sa signification pour la vie humaine ainsi que pour les societes pluralistes dans la rencontre inedite des cultures? Comment, theologiquement, en partant de la tradition, l'Eglise, en tant que signe et instrument de salut universel, peut-elle rendre plus effective sa catholicite? Reprenant de maniere approfondie toutes ces questions dans un contexte epistemologique caracterise par un pluralisme de pensee, de langage et d'histoire, cet ouvrage (sur la tradition) vise a presenter les determinations essentielles d'une catholicite historiquement et culturellement ouverte. A ce titre, il touche aussi bien aux problemes les plus cruciaux de la theologie fondamentale contemporaine qu'a l'auto-comprehension de l'Eglise comme realite historique et a la question plus large, au sein meme de cette auto-comprehension, des rapports specifiques qui s'instaurent entre le "particulier" et l'"universel". Les enjeux hermeneutique (avec l'importance du langage et de la culture), societal (sur les rapports entre tradition et societes multiples dans un contexte postmoderne) et ecclesial (puisqu'il en va de la conception meme de l'Eglise) ne font que renforcer l'actualite d'une telle reflexion.

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Recent scholarship has become increasingly aware of the significance of the apocryphal gospels for the transmission and interpretation of the Jesus tradition in the first three or four centuries. Against this background the 60th Colloquium Biblicum Lovaniense was devoted to these texts and their role and status in the formation of the New Testament Canon. The present volume contains the proceedings of the conference. Some of its contributions deal with well-known apocryphal gospels as, e.g., the Gospels of Thomas, Mary, Peter or Judas. Other essays treat thematic aspects, such as the influence of Platonic tradition, the way Jesus is presented in these gospels, or his dialogues with his (male and female) disciples. Important facets of the present volume are also early traditions about Jesus, e.g., in the so-called Infancy Gospels or in texts on the Mary. The volume thus gives an extensive overview of important areas of current research on the apocryphal gospels within early Christian theology.

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Modern Times. Literary Change seeks to redefine what we mean by “literature” and “history” in European modernism studies. This book develops a new functionalist approach for modern literary historiography and introduces alternative methods for dealing with European writings and their multiple mediatizations, histories and functions. Modern Times. Literary Change illustrates these new insights in chapters dealing with canonized figures (such as Robert Musil, André Breton, Man Ray and Denis de Rougemont) as well as internationally less known writers (such as Belgian avant-gardists Louis Scutenaire and Paul van Ostaijen and Italian novelist Enrico Emanuelli). For both its theoretical argument and its subtle readings this book will be of interest to all those who study European literature from the modernist period. MDRN is a research-group based at the University of Leuven (Belgium) and supervised by Jan Baetens, Sascha Bru, Dirk de Geest, David Martens and Bart Van den Bossche.

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Sidonius Apollinaris is a central figure in the literature and history of fifth-century Gaul. But he still awaits sustained debate in modern scholarship. This integrated and international collection of essays explores the potential for a complete commentary on his works, starting with a retrospective on Sidonius scholarship up to the present, and then focusing in turn on his verse and his prose. The strangeness of his poetry triggers a critical contemporary assessment and a proposal for better understanding through the theory of Cultural Memory; there follow case studies of the panegyrics and of poems within the letters, and examinations of his intertextuality with Horace and Claudian. Research into Sidonius’ prose is represented by two contrasting essays on the composition of the letter collection, by a demonstration of how Sidonius constructs history to create contemporary identity, and by a groundbreaking chapter applying text linguistics to the letters. An appendix fills a significant scholarly lacuna with Helga Köhler’s indices to her commentary on Letters, Book 1 (Heidelberg, 1995). The present volume will be important for both literary and historical scholars of the late Roman world, for both Classicists and Medievalists.

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To complement the text-based organization of the emendations and corrections listed in the Demotic Berichtigungsliste vols. A-B, this volume provides the Indexes of Rejected and Adopted Readings. These enable the reader to search for individual lexemes, be they words, names of gods or private persons, toponyms, titles, or numerals. In an additional Index all randomly published texts, i.e. texts published in periodicals and volumes of miscellaneous studies (Festschriften, Proceedings of Congresses and Colloquia, etc.), are listed under their inventory numbers in order to enable the reader to ascertain the heading under which a given text can be found.

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While mankind's fascination with the scripts of ancient Egypt has been a constant across the centuries, their study as part of modern Egyptology is only as old as the decipherment of the hieroglyphs by Champollion, now nearly two centuries ago. Although we feel confident that, at least in theory, we thoroughly understand these scripts, practical difficulties in reading the cursive variants of hieratic and demotic remain. These are often such that they constantly bring to mind the sometimes abstruse associations by which the ancient scribes arrived at the various orthographies they invented for writing the complex lingual structures. Demotic is a particularly interesting case in point, as it belongs to the multi-layered textual world of the Graeco-Roman period, where hieroglyphs, hieratic and demotic are usually found in complementary use, but also occasionally in competition with each other. In their variety, the studies presented in these Acts bear witness to the rich texture of the script by investigating several parameters by which it may be measured, including the reading of individual signs and grammatical categories such as verbal morphology. Indices of words and signs discussed, as well as a full bibliography of studies in monographs and articles relating to the topic, complete the volume.

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The subject of this book is pastoral counseling as a particular form of pastoral care in the Christian context. Central in the reflection stays the counseling process as dialogue and ethical event, inspirend by thinkers as Levinas, Buber, Honneth, Bakhtin, Vygotsky, Nagy, and others. The first part provides building blocks for an interdisciplinary reflection on different forms and fields of counseling as a qualitative event of conversation. The views on the event of dialogue are illustrated on the basis of different forms and fields of conversation that come from both the pastoral as well as the therapeutic and guidance setting. Contributors to the first part are: Sheila McNamee, Lisbeth Lipari, Marie-Cecile Bertau, Peter Rober, Vangie Bergum, Darcia Narvaez. The second part focuses on the pastoral counselling as 'event of conversation' whereby our 'dialogical human condition' takes shape in its own manner. Two seemingly contradictory characteristics are linked with each other, namely asymmetry and reciprocity, or better reciprocity in a context of ethical asymmetry, with special attention for the different aspects of responsibility, recognition, power, and visible or hidden forms of violence. The different contributors (Marina Riemslagh, Carrie Doehring, Annelies van Heijst, Axel Liegeois, Annemie Dillen, Roger Burggraeve) indicate stepstones for a pastoral relationship without tyranny. Kenneth and Mary Gergen offer a critical postscriptum on the 'missing voices' to make possible a 'fully relational ethic' in (pastoral) care-giving and counselling.

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This volume is the outcome of the first conference to take place on the topic of Greek baths and bathing culture, a central but hitherto neglected area in the field of ancient studies. Fifteen papers by an international group of archaeologists, art historians and ancient historians discuss Greek bathing culture from a socio-historical and cultural-anthropological perspective, resulting in a comprehensive reassessment that elucidates the sophistication of both the architecture and the culture of bathing throughout the Greek world. Individual papers examine bathing in the context of science, medicine and the cultural discourses coded in images on vases, while the majority focus on the archaeological evidence itself, as the crucial component in this reassessment that removes Greek baths from the traditional category of 'primitive predecessors' to Roman baths. From Greece and Egypt in the east, to Sicily, southern Italy and France in the west, new information from recent excavations is brought to bear on a wide range of related issues, including urban contexts, regional variations in experimental design and construction, innovations in technology, and the social meaning of the rise of bathing culture in the Hellenistic period. This better understanding of Greek baths adds a crucial element to the much debated question of the relationship between Greek and Roman bathing culture. This book also provides the first comprehensive catalog of all known Greek public baths (balaneia), including descriptions, plans and bibliographies, as a major reference tool for future comparative research on ancient bathing culture and beyond. catalog and papers combined make this a rich study of a topic of newly recognized significance in the ancient world.

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L'affirmation que les peuples autochtones d'Amerique, du Groenland ou d'Australie, seraient, comme les Grecs de l'Antiquite, "nes de la terre", habite bien des nationalismes indigenes. Le present ouvrage s'interroge sur le caractere traditionnel de ces representations de la "terre-mere". Pour ce faire, il entreprend une plongee dans les mythes des Polynesiens, descendants de migrants asiatiques devenus autochtones des iles du Pacifique. Si leurs mythes evoquent bien la naissance d'une humanite primordiale a partir de la terre, cette terre n'est pourtant pas celle de leur sejour actuel. Dans ces mythes, la qualite des premiers humains, nes du sol, signifie-t-elle l'archaisme, l'appartenance, l'exclusion? Quelles sont fondamentalement les lecons de l'autochtonie, de la Grece antique aux rivages de l'Oceanie?

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Het gotische Stadhuis is voor Leuven een icoon. Velen kijken geïntrigeerd naar de 236 personages die de nissen bevolken en hebben oog voor de versierde kraagstenen waarop ze steunen. In deze rijk geïllustreerde drietalige gids - de eerste in zijn genre - onthult de auteur het hele verhaal: tijdperk, perikelen rond het programma, plaatsing, ingrijpende restauraties, identificatie. L'Hôtel de ville a valeur d'icône pour la ville de Leuven. Le regard d'un chacun est intrigué par les 236 personnages qui meublent les niches de cet édifice gothique. Sans oublier les corbeaux sculptés sur lequels ils reposent. Dans ce guide trilingue richement illustré - le premier en son genre - l'auteur trace toute l'histoire: l'époque, les péripéties du programme, le placement, les restaurations substantielles et leur identification. The Gothic Town Hall is arguably Leuven's most well-known icon. Many people are intrigued by the 236 statues that populate the niches and by the adorned corbels that support them. In this richly illustrated trilingual guide - the first of its kind - the author examines the whole narrative of the statues: the historical context, the vicissitudes of the project, the location and identification of the statues, and the major restaurations.

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Volume d'Hommage presente a Monsieur H. Limet, professeur de sumerologie honoraire. Le volume contient des articles sur des textes sumeriens et akkadiens, l'histoire et l'archeologie mesopotamienne.Papers on the sumerian and akkadian texts, mesopotamian history and archaeology offered to H. Limet, honorary professor of sumerology from the University of Liege.Table des matieres / Contents:Avant-propos - Bibliographie - B. ALSTER, He Who Pays With Valid Money: On the Status of Merchants in Early Mesopotamia - M. ANBAR, L'origine tribale de Zimri-Lim, roi de Mari - A. CAVIGNEAUX, Miettes de l'Edubba - M.E. COHEN, The Gods of Suburban Umma - G. COLBOW, Die spataltbabylonische Einfuhrungsszene. Zum Fortleben eines zentralen Bildmotivs der Ur-III-Zeit - P. FRONZAROLI, A propos de quelques mots eblaites d'orfevrerie - W.W. HALLO, Notes on Neo-Sumerian Animal Husbandry - J.-R. KUPPER, Les differents moments de la journee, d'apres les textes de Mari - B. LAFONT, L'extraction du minerai de cuivre en Iran a la fin du IIIe millenaire - J.-Cl. MARGUERON, Mari a l'epoque de "shakkanakku" - O. ROUAULT, Terqa et l'epoque des "sakkanaku" - M. SIGRIST, Deux signes, sous-multiples de gur - A.W. SJOBERG, UET VII, 73: An Exercise Tablet Enumerating Professions - A. SPYCKET, La role funeraire des ceintures a anneaux de coquille - H. STEIBLE - F. Yildiz, Kupfer ain ein Herdenamt in Suuppak? - M. STEPIEN, The Organisation of Animal Pasturing in the Light of Balanced Accounts, Inventories of Sheep and Goat Herdsmen from Umma - M. STOL, THe Reversibility of Human Fate in Ludlul II - Ph. TALON, Un nouvel exemplaire d'un cone de Nur-Adad de Larsa - M. TANRET, Noms sumeriens ou noms acadiens - M. TROKAY, Glyptique pseudo-kassite: glyptique kassite commune - D. DEHESELLE, la distribution "aklu" a Nippur a l'epoque kassite - O. TUNCA, A propos de la genese des orthostates neo-assyriens.

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New means of transport and communication allowed unprecedented mobility of people, goods and ideas in the late nineteenth and early twentieth century, which contributed to far-reaching economic, social and political changes in a first wave of globalisation. In its genuine transnationality, the European historical avant-garde can be seen as a product of this development. Cosmpolitanism, internationality and internationalism became emblems of the avant-garde in its pursuit of a 'new', modern international culture trangressing 'old' borders and limitations dictated by conceptions of nationhood, linguistic restrictions, and state boundaries. Simultaneously, national and nationalist reflexes can be traced in the avant-garde as well - in a European context marked by a plethora of competing nationalisms. This collection of essays focuses on the transnationality and inter-nationalisms in the European avant-garde as well as on conflicts, paradoxes and debates in the avant-garde as genuinely transnational configuration of artistic movements, which possessed nevertheless many nationalist edges. The book presents a panorama of the historical avant-garde oscillating and operating between transnationality, internationalism and nationalisms of different kinds, both in national cultural fields and a transnational European arena - from Iceland to Greece and from the Pale of Settlement to the Atlantic.

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In the book presented here, one encounters dreams and visions from the history of Christianity. Faculty members of the Tilburg School of Theology (TST; Tilburg University, The Netherlands) and other (Dutch and Flemish) experts in theology, Late Antiquity and the Middle Ages present a collection of articles examining the phenomenon of dreaming in the Christian realm from the first to the thirteenth century. Their aim is to investigate the dream world of Christians as a source of historical theology and spirituality. They try to show and explain the importance and function of dreams in the context of the texts discussed, meanwhile making these texts accessible and understandable to the people of today. By contextualizing those dreams in their own historical imagery, the authors want to give the reader some insight into the fascinating dream world of the past, which in turn will inspire him or her to consider the dream world of today.

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Les circonstances ont dicte la matiere de cet hommage: quelques etudes iraniennes diverses ont pris place a cote des actes d'un colloque (Liege, avril 2010) avec lequel l'Universite de Liege venait de celebrer le centenaire de Jacques Duchesne-Guillemin. Le grand iranologue venait meme d'y faire une derniere communication, mais allait nous quitter a pres de 102 ans. L'intitule du colloque, Le sort des Gathas, faisait echo a la traduction que Jacques Duchesne-Guillemin avait donnee des Gathas dans son Zoroastre (1948), important jalon des etudes de l'Iran ancien. Les principes directeurs de la rencontre etaient de traiter une question la plus precise possible et encore debattue, pour laquelle des etudes philologiques techniques puissent apporter une solution positive et de le faire avec un nombre restreint de participants choisis sur la seule base de leurs apports recents sur le sujet: le resultat de l'entreprise fut a la hauteur de l'hommage qu'il convenait de rendre a l'une des plus grandes figures de l'iranologie. Le theme du colloque, la reutilisation et le role des passages vieil-avestiques dans la litterature mazdeenne ulterieure, avestique recente, mais aussi moyen-iranienne, a ete aborde de plusieurs facons: Philippe Swennen (Liege), a titre preambule, s'est penche sur les emplois vediques du mot gatha-; ensuite, Antonio Panaino (Ravenne) a examine la portee du compose asrauuaiiat.gatha- "qui ne recite pas les Gathas"; Helmut Humbach (Mayence) a recherche des traces dialectales vieil-avestiques subsistant dans l'Avesta recent; avec la collaboration de Klaus Faiss, Helmut Humbach examine aussi l'histoire de la comprehension d'une strophe gathique; Almut Hintze (Londres), Prods Oktor Skjaervo (Cambridge, MA) et Elizabeth Tucker (Oxford) ont examine les raisons des citations que l'Avesta recent faisait des textes vieil-avestiques; Jean Kellens (Paris) et Eric Pirart (Liege) ont montre comment les auteurs de l'Avesta recent avaient fabrique certains noms propres nouveaux a partir du texte des Gathas; Alberto Cantera (Salamanque) et, dans une communication ulterieure, Eric Pirart ont traite de la diascevase des textes vieil-avestiques ou de la place que ceux-ci tenaient dans la liturgie longue. Les quelques autres etudes qui, reprises dans ce volume, ne concernent pas les textes vieil-avestiques sont au nombre de quatre: Miguel Angel Andres Toledo (Salamanque) s'interesse aux chiens de l'au-dela zoroastrien; Michiel de Vaan (Leyde), a un fait de phonetique avestique; Norbert Oettinger (Ulm), a l'emploi que l'Avesta recent fait de l'indicatif imparfait; Pierre Lecoq (Paris), a la place du kurde parmi les dialectes iraniens. Le volume contient aussi la liste que Philippe Swennen dresse des dernieres publications de Jacques Duchesne-Guillemin ainsi que l'evocation que Jean Loicq offre de la personne du grand iranologue.

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The text in this volume (with its translation) is from the writings of Emperor Zär’a Ya‛eqob, the prolific scholar who reformed the Ethiopian Orthodox Church in the fifteenth century. In this homily, which is part of his previously published Mäshafä Berhan "Book of Light" (see CSCO vols. 250/Script. Aeth. 47 and 261/Script. Aeth. 51), he addresses in detail the ritual of Christian baptism and the requirement of religious instruction for the baptized faithful as well as the would-be baptized catechumens. The ritual for adults is discussed and defined with thoroughness and clarity not found in any other source. Significantly, the text suggests that there was at that time a large number of non-Christians who converted to Orthodox Christianity, either of their own free will or due to pressure from Christian rulers, including the Emperor. As always, Zär’a Ya‛eqob uses his authority to enforce religious instruction as he details it. He prescribes harsh corporal punishment, usually flogging, to individuals who do not attend school without acceptable excuses—which are illness and going on military expeditions— as well as to clergy who neglect their duty to teach and to district rulers who do not force people to come to school. A close study of the homily sheds some interesting light on the history of Ethiopic literature. For example, the extensive quotation from Acts is not from the text we now know. This detail corroborates what is known that the book was translated anew after the time of Zär’a Ya‛eqob. A second example is Zär’a Ya‛eqob’s quotation of John Chrysostom. That he quotes from his homily in the Apophthegmata Patrum shows that this source was well known in Ethiopia prior to the fifteenth century.

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The Summa contra gentiles is perhaps the most peculiar work of St. Thomas Aquinas, due to Thomas's decision to structure the work first according to what humans can say about God without revelation and then what humans can say about God once revelation is explicitly introduced. Such an approach to the human pursuit of the divine is otherwise unheard of in Thomas's own day, and this unusual structure has provided a fertile seedbed for a wide range of interpretations. Matthew Kostelecky's book shows the integral relationship between the conceptions of human nature and God operative throughout the Summa contra gentiles such that the text is always in a twofold movement, at once describing what humans can say about God while also reflecting human nature back on itself by delineating its limits and capabilities with respect to the possible human knowledge of God. As a result, the Summa contra gentiles is presented as a mirror of human nature as that nature is directed to its most noble object.

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Francoise Bader, par ses recherches et son enseignement en linguistique du grec ancien et en grammaire comparee des langues indo-europeennes, a marque les esprits de plusieurs generations d'eleves, d'auditeurs et de lecteurs. Ces Melanges portent aussi temoignage de l'atmosphere chaleureuse de ses seminaires ou beaucoup de chercheurs, qui etaient jeunes alors, ont trouve un terrain favorable pour faire leurs premiers pas de chercheur. Les contributions reunies dans ce volume par ses collegues, amis et disciples, attestent de la fecondite intellectuelle et de la variete des recherches de Francoise Bader. Ses travaux ont porte non seulement sur la linguistique, mais sur la mythologie et la poetique grecques et indo-europeennes. On trouvera dans la premiere partie de ce volume, consacree au grec, le reflet de l'impulsion qu'elle a donne a l'etymologie grecque, y compris a l'etymologie et a l'interpretation des toponymes, anthroponymes et theonymes, sans oublier la dialectologie. Les contributions de specialistes d'autres langues (sanscrit vedique, langues slaves, italiques, etrusque), qui forment la seconde partie de ce volume, font echo a une oeuvre qui embrasse l'ensemble du domaine indo-europeen. La derniere partie aborde l'histoire meme de la grammaire comparee et ses methodes. Ce volume reunit des contributions d'A. Blanc, M.P. Bologna, D. Briquel, M. Casevitz, A. Christol, L. Dubois, P. Flobert, J.-L. Garcia-Ramon, J. Hadas-Lebel, J. Kellens, J.S. Klein, Ch. de Lamberterie, Cl. Le Feuvre, A. Lemarechal, B. Lincoln, Fr. Mawet, Cl. Moussy, J.-L. Perpillou, D. Petit, G. Rocca, C. de Simone, Fr. Skoda, P. Swiggers, C. Watkins, et des regrettes P. Monteil et X. Tremblay.

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Cet ouvrage souhaite se placer au centre de la pensee theologique de Balthasar et en eclairer la logique intime. Un precedent travail (Une theologie de l'amour. L'amour, centre de la Trilogie de Hans Urs von Balthasar, Bruxelles, 2012) a tente de montrer que son foyer incandescent reside dans le don radical d'amour. S'inscrivant dans son prolongement, ce livre cherche, dans une premiere partie, a decrire les trois rayons dans lesquels se diffracte cet amour inoui. En effet, la presentation de la conception balthasarienne est parfois trop exclusivement centree sur la kenose. Mais le don absolu d'amour prend chez le theologien lucernois deux autres formes : la fecondite et l'enveloppement. La seconde partie propose une evaluation de l'immense theologie balthasarienne. Pour conjurer le risque de critique extrinseque et proposer un depassement de l'interieur, elle repart de la theo-logique du don, celle-meme que Balthasar a souhaite elaborer, et montre que celle-ci epouse aussi une rythmique ternaire, mais en un sens different - dynamique que l'auteur de la Trilogie honore et parait manquer partiellement.

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Comme elle est belle, cette ville apparue au sein des eaux! Elle existe depuis le commencement, alors que la terre etait dans la nuit et les tenebres. Elle est un havre quand on vient du sud, une rade quand on vient du nord. Cette phrase, vieille de deux millenaires, pourrait etre ecrite aujourd'hui, et de fait temps et espace sont suspendus pour quiconque voit surgir Philae au milieu des eaux miroitantes sous le soleil. Philae, bout du monde pour les Egyptiens et les Grecs anciens, est le point de rencontre culturel des civilisations mediterraneennes et des Nubiens venus des profondeurs de l'Afrique. Les tableaux qui decorent ses temples refletent cette position strategique de l'Ile des temps anciens: les dieux de Nubie, de Philae meme, d'Elephantine cotoient, en s'y indentifiant parfois, ceux des metropoles religieuses de l'Egypte. Le mythe de l'eternel retour d'Osiris et de la crue du Nil donne son harmonieuse coherence a cette synthese theologique. Une promenade dans cet ecrin lumineux, tout different des grands sanctuaires a la masse ecrasante et austere, fait retrouver l'enchantement qu'exprime un visiteur contemporain des Ptolemees et des Cesars: Celui qui a adore l'Isis de Philae a un sort heureux, non pas seulement parce qu'il devient riche, mais parce qu'en meme temps il obtient une longue vie. Nombreux en effet sont ceux qui ont foule le sol sacre; ils ont immortalise leur presence et leur ferveur en hieroglyphes, en demotique, en grec, en latin, en copte, en arabe - en francais aussi, tels les braves de Bonaparte, et meme en italien avec les envoyes du pape de Rome.

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Austin Farrer (1904-1968), Warden of Keble College, Oxford, was a remarkably creative and significant figure in twentieth-century theology. Robert MacSwain argues that one explanation for Farrer's relative obscurity is that most commentators have focused on his metaphysics, and in particular on Finite and Infinite (1943), his monumental treatise of 'rational theology'. By contrast, MacSwain proposes an epistemological analysis that takes seriously the neglected but crucial theme of fideism in Farrer's thought. MacSwain charts the development of Farrer's thinking on the proper relation between faith and reason from 1924 to 1968-including his engagements with Karl Barth, logical positivism, Thomism, and Wittgensteinian philosophy-and offers a reading of Farrer that resonates with contemporary religious epistemology and the growing focus on spiritual praxis. The final chapter considers Farrer's provocative claim that the logical paradoxes of religious belief are 'solved by sacrifice' in the lives of those whom we recognise as 'saints': as Farrer puts it, 'Such a life, then, is evidence, and what other evidence could you hope to find?'

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Johannes Cardinal Willebrands (1909-2006) certainly was one of the major players in the turn of the Roman Catholic Church to ecumenism. Through his stimulating role as secretary of the Catholic Conference for Ecumenical Questions (1952-1962), he prepared the ecumenical openness of the bishops of the Second Vatican Council. As secretary of the Secretariat for Promoting Christian Unity (1960-1968), and as President of the Secretariat, later Pontifical Council for Promoting Christian Unity (1968-1989), he played a central role in setting up ecumenical structures within the Roman Catholic Church, and starting bilateral dialogues with the churches and ecclesial communities that are not in communion with the Bishop of Rome. On the occasion of the centenary of his birthday (4 September 1909), two symposia were organised in memory of J. Willebrands, in Utrecht and in Rome.The majority of the papers presented at both conferences now become available in this volume. After a biographical introduction (A. Denaux), four contributions pay attention to 'Willebrands' formation and early commitment to ecumenism' (A. Houtepen, T. Merrigan, P. De Mey, T. Salemink). The next part focuses on 'Willebrands and the development of the Catholic view on ecumenism during the Second Vatican Council' (M. Velati, W. Thonissen, J. Wicks). Four contributions of this volume focus on 'Willebrands and ecumenism', commenting both on his relations with the Eastern Christian Churches (M. Van Parys) and with the churches of the West and to the World Council of Churches (J. Radano, W. Henn, G. Gassmann). Willebrands also played an important role in the dialogue between the Catholic Church and the Jewish people. This aspect of his work is highlighted in the next four contributions (M. Lamberigts-L. Declerck, M. Poorthuis, P.F. Fumagalli, J. Banki). The volume closes with Cardinal Kasper's address on the legacy of Cardinal Willebrands and the future of ecumenism, with some witnesses of close friends and collaborators of the cardinal (T. Stransky, P.-W. Scheele), and with a bibliography of Willebrands, provided by the co-founder of the Willebrands Archives and co-organiser of the Utrecht conference, Maria ter Steeg.

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Despite the difficulties of reconstructing the grammar of a dead language, studying Ancient Greek offers new insights for linguistic theory. The morphological complexity of the Greek verb with its highly intricate inflectional system provides a valuable basis for an in-depth analysis of the mechanisms which regulate the functioning of a language. Studies on the Ancient Greek verb have also contributed significantly to the reconstruction of the Indo-European language since the early history of Linguistics in the nineteenth century. The conservative features preserved in the oldest stages of Greek allow us to rely on a solid basis to which every linguist must refer in investigating a model of the Proto-Indo-European verb. The present volume contains the papers presented at the 8th International Meeting on Greek Linguistics (GL8) held in Agrigento in October 2009, hosted by the University of Palermo, Italy. The conference was part of a series of biennial international meetings on Ancient Greek Linguistics organized in Italy since 1993. It was entitled `The Greek Verb: Morphology, Syntax, Semantics’ and was aimed at discussing trending issues on the Ancient Greek verbal system from a perspective both synchronic and diachronic. The contributions of this book analyze phonological, morphological, syntactic and semantic phenomena from various areas of grammar pertaining to the verb, using a large corpus which ranges mostly from Homeric to Classical Greek. There is diversity in the topics covered, but the approach which unifies the volume is that of challenging traditional divisions and rigid boundaries between different levels of analysis, focusing on fundamental issues in theoretically-based linguistics from a broad perspective: morphosyntactic and syntactic variation, phonological, morphological, semantic and pragmatic aspects of grammatical phenomena. The papers also adopt different theoretical frameworks, both synchronic and diachronic, and develop diverse approaches varying from the cognitive (prototype theory), and the formal (Distributed Morphology), to the pragmatic-functional, and the historical-comparative. This volume provides a current overview of some work on Ancient Greek Linguistics, setting forth interesting topics for further research and drawing more attention to the contribution which historical linguistics and the study of dead languages can give to the improvement and growth of linguistic theories, toward a deeper comprehension of the language system.

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St. John Chrysostom was one of the most popular and influential Greek Fathers in Syrian churches. His works began to be translated into Syriac in the fifth century, after which they significantly impacted the shape of Syriac exegetical, homiletical, dogmatic, and spiritual writing. These volumes make available for the first time an edition of the Syriac text and English translation of St. John Chrysostom’s Exegetical Homilies on the Gospel of John, typically known in Syriac as Chrysostom’s Commentary on John, Homilies (Mêmrê) 1–43. The text is edited on the basis of the extant main manuscripts, from the 6th–8th centuries, in addition to excerpts preserved in various collections. Introductions to the two volumes explore the Syriac manuscript tradition, the origin and technique of the translation, its value as a witness to the Greek text, the nature of its many biblical citations, and the impact of the version on the Syriac tradition. The volumes include an orthographical index and an index of biblical citations.

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Excavations at Yanik Tepe were conducted by Charles A. Burney over three seasons from 1960 to 1962. The site is located to the northeast of Lake Urmia, some 20 km from Tabriz. This volume comprises the final report on the long sequences of stratigraphy and architecture belonging to the Early Trans-Caucasian (ETC) period which lasted from about 3000 BCE into the early second millennium. It is argued that the ETC people who founded the village came from a long tradition of settled farming. While the first phase, ETC I, is characterised by round houses and the second, ETC II, by agglutinative rectilinear building there is strong continuity in the use of space and, particularly, of built-in kitchen ranges. The descriptive text is enhanced by numerous photographs and line drawings. A concluding chapter makes pertinent comment on chronology and the place of Yanik Tepe within a wider setting. A foreword by Charles Burney provides colourful background to his pioneering excavations.

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