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Author: Albert B. Lord

too must die. Having learned the truth of his own destiny, Gilgamesh returns to the land of the living to live out the full life of a mortal. It was necessary to recapitulate the story's essence here in order that we may have it in our minds as we tum to Homer's Odyssey. 8Ibid., page 93, Tablet

In: Lingering over Words: Studies in Ancient Near Eastern Literature in Honor of William L. Moran

of the legend of Mary the Egyptian. Motivating Contexts The legend of Mary the Egyptian achieved a perfected form in the Sophronian vita, a hagiography emphasizing the power of an icon of the Blessed Virgin; the life of Mary the Egyptian could thus be read and employed as a refutation of

In: Egypt, Israel, and the Ancient Mediterranean World
Author: C. J. Bleeker

TUBAJEFF, "Zwei Hymnen an Thoth," Z.A.S. 33, 1895. NUMEN, Suppl. XXVI 1 2 INTRODUCTION significance. Still there is reason to wonder whether Hathor and Thoth are not more characteristic of the living, Egyptian piety. The sun-god Re is praised in many hymns, but it is only in the famous hymn of Pharao

In: Hathor and Thoth

the household lifecycle or "life course" produced by preindustrial rates of mortality and fertility. The in- teraction of mortality and fertility rates determines the proportion of the population who would have living kin of a given sex at a given age, and thus the proportion who could be expected

In: The House of the Father As Fact and Symbol
Author: Diane Flores

snatching up an unsullied flake and making his pen express the irony of life. (Davies 1917:236) As satire tends to be topical, directed against specific and often transi- tory social or political evils, one would expect its cartoon expression to be a unique and somewhat spontaneous creation, as suggested

In: Egypt, Israel, and the Ancient Mediterranean World

pillars has often been interpreted as an open courtyard, although Stager (1985a:15f.), John Holladay (1986), and Ehud Netzer (1992: 197) have all suggested that this area was covered by an upper floor (see figure 4 above), which provided additional space in second-story living quar- ters.2 It has

In: The House of the Father As Fact and Symbol

goal- motivated social action must also be taken into account. 30 Interpretation Theory and Ancient Studies that underlie positivist social science. As a result, processualist criticisms of the hermeneutical view of the relationship between the human and natural sci- ences which might be valid if

In: The House of the Father As Fact and Symbol
Author: Peter Enns

traditions speaks volumes for the antiquity of these traditions. That a Greek writer living in Alexandria could allude to Palestinian exegetical traditions with such brevity, almost as an afterthought, and that these traditions had become so connected with the biblical text as to become part of the

In: Exodus Retold

have as their ultimate goal the understanding of human his- tory as a whole. Because all participate in a common historical life there is a level at which the understand- ing of individual expressions of that life is not merely subjective, for such understanding contributes to a common self

In: The House of the Father As Fact and Symbol

two fundamental elements of living: the solid, i.e., flesh, and the liquid, i.e., blood, which together encompass all the possible constituents of life. A similar expression, sfrum-lipistum, which also conveys the two fundamental elements of life, i.e., 'flesh and blood' (or perhaps, 'sperm') is

In: Style and Form in Old-Babylonian Literary Texts