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Joann Scurlock

passage). Ere s kigal demands that Nergal be sent back to become her husband or else she will send up the dead to devour the living (for a translation of the passage in question, see A. Kirk Grayson, “Akkadian Myths and Epics” in James B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old

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Mary Bachvarova

ballast ( labousa d’herma ) of Zeus, with unlying word she conceived ( geinato ) a blameless child, 582-589 (a4) all-fortunate throughout his long life ( aionos ); whence all the earth cries, ‘This is truly the o V spring of life-producing Zeus.’ For who I wonder put an end to the illnesses of plotting

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Vanessa Davies

sees their blood, he is hetep . 5 Breath or a Breeze from Deities The breath ( tjau ) and breath of life that foreigners request of the Egyptian king also has connotations for living when Egyptians request it of deities. A New Kingdom prayer to Amun asks for breath from the deity. “Give breath

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Yaacov Lev

class, could visit Jerusalem and were even allowed to pray at the Muslim holy sites taken by the Franks, 3 but the re-conquest of Jerusalem evoked a deep emotional response and elaborate rites of purification of the Muslim holy sites took place. These rituals were motivated by the desire to purify the

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Benjamin R. Foster

. In this cavalcade of royalty, Baker’s analysis of Babylonian urban life is welcome, a companion piece to Waerzeggers’ reconstruction of the interdependency of the Neo-Babylonian ruling elite. Counting and reckoning are part of the picture, hence the contributions of John M. Steele on time and

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Fear and the City

Negotiating Everyday Life as a Young Baloch Man in Karachi

Nida Kirmani

complained about the loneliness and impersonal nature of life in Dubai, Faheem felt that it was better than living in a state of constant fear in Karachi. The heightened violence between the mqm and the gangs slowly dissipated, and, by 2014, the fear was based mostly on memories rather than on immediate

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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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Daisy Livingston

-66 and 68-71 in his edition, and this numbering will be retained in this article. These documents are valuable in that they can be seen to constitute a mini-archive, documenting a particular small community over a short period of time, and thus provide a valuable snapshot of life in the region during

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Morris Silver

- rial) to living thing is “that which is done to [or possibly for ] the shabtis.” By means of a magical ritual the craftsman gave life to the shabti. Lorton (1999: 148 with n. 39) states that the venerable ritual known as “Opening of the Mouth” was employed to enliven shabtis as well as mummies and

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Nils Billing

for Pepy”], say the bas of Heliopolis. They provide him with life and dominion ( ꜥnḫ wꜣs ). “May he live [with the living, may] Sokar [live] with the living. May he live with the living, [may this Pepy live with the living”]. (Pyr. 1289a