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Author: James Ker

body. I have now mourned the fatherland both more seriously and for a longer time than any mother [mourns] her only son. Here Cicero describes the depleted form of life he is living amid the uncertainties of Roman public life following Julius Caesar’s victory in the civil war. Two main paradigms

In: Down to the Hour: Short Time in the Ancient Mediterranean and Near East
Authors: R. Watson and W. Horowitz

takes place within what can roughly be described as a frame of reference, variously referred to as cognitive context (Sperber & Wilson, 1995), common ground (Clark, 1996), form of life (Wittgenstein, 1955), or joint attentional frame (Tomasello et al, 2007). These terms are not strictly parallel

In: Writing Science before the Greeks
Author: Dan Levene

placed in public spaces such as temples—a culture of ‘naming and shaming’: circumstances that could motivate the criminal to repent while there was still a chance. Indeed, Versnel also cites stelae that give accounts of cases where an offender did come forth or an item was recovered, thus verifying the

In: Jewish Aramaic Curse Texts from Late-Antique Mesopotamia

Chapter 6). But, in sustaining (or invigorating) this created life in a living individual, we believe that, as the Egyptian priests perceived them, these male/female roles became partially reversed over time, that is the female’s milk became the main nutritional source of this ‘white tissues’ magic.’ As

In: The Quick and the Dead

magic. Normally, they are regarded as antisocial and as motivated by malice and evil intent. Although lists of witches include both male and female forms, the witch is usually depicted as a woman. She is normally presented as one who uses forms of destructive magic to harm other human beings and

In: Mesopotamian Witchcraft
Author: Tzvi Abusch

practitioner of destructive magic, a practitioner whose activities were motivated by malice and evil intent and who was opposed by the iisipu, an exorcist or incantation-priest. But, earlier, the witch had a different form, and witchcraft and iisipiitu belonged to different social or cultural worlds

In: Mesopotamian Witchcraft
Author: L. Cilliers

about the life of Helvius Vindicianus, apart from the fact that he was one of a number of Roman physicians living in and around Carthage in the late fourth century AD, whose med- ical works have survived (albeit in a fragmented form). It is also known that he held a number of important posts, such as

In: Magic and Rationality in Ancient Near Eastern and Graeco-Roman Medicine
Authors: R. Watson and W. Horowitz

dividing lines within a single unit of text appears to be motivated by the astronomical content, setting off four distinct astronomical events—two solstices and two equinoxes. However, an additional line sets off the statement that summarizes all four events. This summary statement repeats each of the

In: Writing Science before the Greeks
Author: Samuel Belkin

the youths are permitted, after they are fourteen years of age, to use harlots and strumpets, and women who make gain by their persons, without restraint. But among w a harlot is not allowed to live, but death is a punishment for any one who adopts such a way of life. Therefore, before our lawful

In: Philo and the Oral Law
Author: Amar Annus

produced? Indeed, take her to the sea, (or) to the (highest) outcrop of the mountain! Indeed, bind her to a free-standing tamarisk or a lone reed stalk! As surely as a corpse does not have life and a still-born child has never suckled the milk of his mother, may the Daughter-of-Anu like smoke leave town

In: Mesopotamian Medicine and Magic