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How does milk become cow milk, donkey milk or human milk? When one closely explores this question, the species difference between milks is not as stable as one might initially assume, even if one takes an embodied perspective. To show this, this book takes readers through an ethnographic comparison of milk consumption and production in Croatia in a range of different social settings: on farms, in mother-infant breastfeeding relations, in food hygiene documentation and in the local landscape. It argues that humans actually invest considerable work into abstracting and negotiating milks into their human and animal forms.
Though references to Greek myths will hardly surprise the reader of western European literature, the reception history of Greek mythology is far richer and includes such lesser known traditions as the Armenian one. Greek myths were known to medieval Armenians through translations of late classical and early Christian writings and through the original works of Armenian authors. However, accessing them in their Armenian incarnations is no easy task. References to them are difficult to find as they are scattered over the vast medieval Armenian written corpus. Furthermore, during the process of translation, transmission, retelling, and copying of Greek mythical stories, Greek names, words, and plot details frequently became corrupted.
In this first-of-its-kind study, Gohar Muradyan brings together all the known references to ancient Greek myths (154 episodes) in medieval Armenian literature. Alongside the original Armenian passages and, when extant, their Greek originals, she provides annotated English translations. She opens the book with an informative introduction and concludes with useful appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, as well as Aesop’s fables and the Trojan War.
In the Hellenistic period, Jews participated in the imagination of a cosmopolitan world and they developed their own complex cultural forms. In this panoramic and multifaceted book, René Bloch shows that the ancient Jewish diaspora is an integral part of what we understand as Hellenism and argues that Jewish Hellenism epitomizes Hellenism at large. Relying on Greek, Latin and Hebrew sources, the fifteen papers collected in this volume trace the evidence of ancient Jews through meticulous studies of ruins, literature, myth and modern reception taking the reader on a journey from Philo’s Alexandria to a Roman bust in a Copenhagen museum
This book reads the Joseph novella alongside contemporary trauma novels in order to analyze the loss of the assumptive world of the writer and readers of the Joseph novella. In turn, it re-thinks trauma theory in light of the “religious,” understood as the belief in and relationship to a God who orders the universe. Thus, this book argues that when we read the Joseph novella alongside contemporary trauma novels, we see a story written by people trying to reconstruct their assumptive world after the shattering of their old one, highlighting the significance of the religious dimension in trauma theory.
This book addresses the dearth of study in Lukan scholarship on the transfiguration account and provides a model of new exodus based on the Song of the Sea (Exod 15) beyond the two major—Deuteronomi(sti)c and Isaianic—models. The proposed Exodus 15 pattern explicates the enigmatic phrase “his ‘exodus’ in Jerusalem” in the transfiguration account. It also elucidates how the seemingly discordant motifs of Moses and David are conjoined within a larger drama of the (new) exodus and the subsequent establishment of Israel’s (eschatological) worship space. This shows how Luke deals with the issues of temple (Acts 7), circumcision (Acts 15), and the ambivalent nature of Jerusalem.
Ihre Legende und die exegetische Praxis im hellenistischen Judentum
The translation of the Torah into Greek in Alexandria is an intriguing puzzle. Why was it undertaken at all? Was it a need of the Alexandrian Jews? Or did the Jewish wisdom intrigue the Egyptian ruler? Is the legend of the miraculous creation of the Septuagint a manifesto of cultural assimilation into the Hellenic culture? Does the Alexandrian Greek biblical exegesis, especially that of Philo, aim to break with the Hebrew tradition? According to this book, Philo, although not fluent in Hebrew himself, moves in the same shared Hebrew-Greek Torah universe that a closer look on the Septuagint legend reveals as well.

Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Why do questions of purity play a minor role in the New Testament when the majority of the texts are of Jewish origin and character? To answer this question, the present study analyses the forming of identity as a central function to purity in ancient Jewish sources. Using the theory of social identity according to Henri Taijfel and John Turner, Milena Hasselmann examined the importance of purity texts in the New Testament and in other ancient Jewish sources for the construction of social identity. On a broad basis of sources and with the help of Hebrew-language literature, which is little received in the German and English-language scientific context, it becomes a meaningful picture that places the purity texts of the New Testament in its wider environment. In doing so, she shows that the New Testament's handling of questions of purity is to be seen in continuity rather than discontinuity with other ancient traditions.

Warum nehmen Reinheitsfragen einen verhältnismäßig geringen Stellenwert im Neuen Testament ein, wenn die Texte mehrheitlich jüdischen Ursprungs und jüdischer Prägung sind? Dieser Frage geht die vorliegende Studie nach und setzt zu ihrer Beantwortung bei einer zentralen Funktion, die Reinheit in anderen antiken jüdischen Quellen zukommt, ein: Reinheitsbestimmungen sind identitätsstiftend. Mit der Theorie der Sozialen Identität nach Henri Tajfel und John Turner untersucht Milena Hasselmann, welche Bedeutung Reinheitstexte im Neuen Testament und in anderen antikjüdischen Quellen für die Konstruktion sozialer Identität haben. Auf einer breiten Quellenbasis und unter Hinzuziehung hebräischsprachiger Literatur, die im deutsch- und englischsprachigem Wissenschaftskontext wenig rezipiert wird, entwirft sie ein aussagekräftiges Bild, das die Reinheitstexte des Neuen Testament in dessen weitere Umwelt einordnet. Sie zeigt damit, dass der neutestamentliche Umgang mit Reinheitsfragen in Kontinuität zu anderen antiken Traditionen zu sehen ist.
Typically carved in stone, the cylinder seal is perhaps the most distinctive art form to emerge in ancient Mesopotamia. It spread across the Near East from ca. 3300 BCE onwards, and remained in use for millennia. What was the role of this intricate object in the making of a person's social identity? As the first comprehensive study dedicated to this question, Selves Engraved on Stone explores the ways in which different but often intersecting aspects of identity, such as religion, gender, community and profession, were constructed through the material, visual, and textual characteristics of seals from Mesopotamia and Syria.
This is a ground-breaking philosophical-historical study of the work of Galen of Pergamum. It contains four case-studies on (1) Galen’s remarkable and original thoughts on the relation between body and soul, (2) his notion of human nature, (3) his engagement with Plato’s Timaeus, (4) and black bile and melancholy. It shows that Galen develops an innovative view of human nature that problematizes the distinction between body and soul.
If you read a work by Cicero or Seneca and then open The Pilgrimage of Egeria, Augustine, or Gregory of Tours, you will soon notice that Late Latin authors quote authorities differently. They provide a perfect example of synthesising two potentially conflicting traditions – “classical” and “biblical”. This book examines how the system of direct discourse marking developed over the centuries. It focuses on selecting marking means, presents the dynamics of change and suggests factors that might have been at play. The author guides the reader on the path that goes from the Classical prevalence of inquit to the Late innovative mix of marking words including the very classical inquit, an increased use of dico, the newly recruited ait, and dicens, influenced by biblical translations. The book suggests that Late authors tried to make reading and understanding easier by putting quotative words before quotations and increasing the use of redundant combinations (e.g. “he answered saying”).