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Keith Dickson

, each meant in its way to serve as the emplacement of a life. Relatively permanent, all three are also lamentably empty and mute—except insofar as the inscribed tablet always remains open to speak once again if filled by living voices. I say out loud the words he wrote. My voice each time breathes

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Caitlín Barrett

Classical Greeks, for example, typically buried their dead outside city walls so that the cemeteries could be as far removed as possi- ble from people’s daily activity. Sourvinou-Inwood (1995: 433-434) explains this “‘expulsion’ of the dead from living space” as motivated partly by a fear of pol- lution, or

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Seth Sanders

divine justice concludes with a message from the enthroned deity, chastening the protagonist into a conversion, a sweeping change in his personality and behavior when he returns to earthly life. These features make it both unique in the ancient Near East and intrigu- ingly similar to a well

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Rita Lucarelli

beings, which can influence daily life on earth as well as the deceased’s journey in the Netherworld. In other words, we are not dealing with a cultural process according to which new beliefs gain a prominent role on the older: in fact, the older religious principles are combined and elaborated by the

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Julia Krul

, since it was home to both human raiders and supernatural forces of chaos. As such, the steppe formed a threshold to the netherworld that was altogether inaccessible to living mortals. The word ṣēru , “steppe/wilderness,” was one of the literary names for the netherworld. 13 Ablution rituals were often

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Aaron Tugendhaft

seen as an element within political life, not as the means to overcome the primordial with the political. Accordingly, in the Baal Cycle political rule and the eradication of disorder do not necessarily go hand-in-hand. The lack of a succession narrative belongs among the various literary means by

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Marinus van der Sluijs

evolving reception and disintegration of what may once have been or become a single myth. At best, the textual evidence at our disposal amounts to a set of ‘fossilised’ snapshots of a living and developing tradition. The challenge of the ‘historical mythologist’ is to try and identify conceptual ‘bridges

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Ian Moyer

whether the distinction between eastern and western economic patterns was as salient a factor in motivating the movement of specialists as Burkert’s model suggests, or whether this model accepts too easily a Herodotean view and certain metanarratives inherited from theories of the ancient economy. Models

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Sara L. Forsdyke

destroyed . . . next there is our common identity as Greeks (τὸ ΕἩλληνικόν), since we share the same blood (ὅµαιµον) and the same tongue (ὁµόγλωσσον), and our common temples of the gods and sacrifices (θεῶν ἱδρύµατά τε κοινὰ καὶ θυσίαι) and common way of life (ἤθεά τε ὁµότροπα). It would not be a good thing

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C.L. Crouch

and a creation of the gods of Heliopolis . . . he has begotten him, in order to create a shining seed on earth, for salvation for men, as his living image.” The pharaoh is also called “a prince like Re, the child of Qeb, his heir, the image of Re” and described by the gods as “my living image