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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
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
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
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
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
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
rather than speaking a comprehensible language "barked like dogs". They were people who "lived in tents" instead of towns and so could not respect the "places of the gods".6 They did not belong "to the living" because they did not look like normal people, they were "warriors with bodies like cave
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
expression in care for the dead and resulted in the welfare of the living. To delineate such a form of memory, two lines of research will be followed. In one, questions will be asked about the origin, develop- ment and scope of suma zakiiru and about the different contexts in which the inhabitants of the
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