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Hannah Marcuson and Theo van den Hout

out, be found in Hittite ritual manuscripts. 7 Hittite ritual texts are attested on cuneiform tablets mainly from the capital city Hattuša. These texts are from a single archive controlled by the Hittite state, comprising several buildings, which enjoyed a lifespan of several hundred years and were

Jared L. Miller

© Koninklijke Brill NV, Leiden, 2010 JANER 10.1 Also available online – brill.nl/jane DOI: 10.1163/156921210X500521 PASKUWATTI’S RITUAL: REMEDY FOR IMPOTENCE OR ANTIDOTE TO HOMOSEXUALITY? JARED L. MILLER Ludwig-Maximilians-Universität München, Geschwister-Scholl-Platz 1, D-80539, München

Joseph Lam

with ḫaž- “to hear”). 17 In particular, he noted numerous examples from the Hurrian portions of the itkalzi -rituals from Boğazköy that must refer to parts of the body being anointed with oil, phrases which von Brandenstein and others noted as parallels to RS 1.004 but which were not fully

S.J. Christopher Frechette

The Mesopotamian ritual-prayer Nisaba 1, a monolingual text in Akkadian addressed to the goddess of grain, blends the functionality of two genres: Akkadian Šuillas and Kultmittelbeschwörungen. Like Kultmittelbeschwörungen, it is addressed to a material (here, the flour identified with Nisaba) in order to activate it for ritual use. As do other Akkadian Šuilla-prayers, it serves to gain a favorable reception from an influential deity whose powerful intercession it requests for reconciling the speaker with his or her personal god and goddess. The royal ritual bīt salā’ mê provides important context for establishing functionality. An edition of the prayer is appended to the article.

Alfonso Archi

precisely for this purpose. KTU 1.161 is the funerary ritual probably for Niqmaddu III, the second-to-last king: You have been called, O Rapa’ūma of the Earth, You have been summoned, O Assembly of Didānu; King ‘Ammit̠tamru has been called, King Niqmaddu has been called as well. O Throne of

Boudewijnse, Barbara

1. ‘Ritual’ is a common word. In ordinary usage the term presents no problems. It is used for a category of individual or social behavior—such as religious or solemn ceremonies or, more generally, procedures regularly followed—that most people seem to recognize immediately. But the meaning of the

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Harvey E. Goldberg

Interchange between anthropology and biblical scholarship began because of perceived similarities between “simpler” societies and practices appearing in the Hebrew Bible. After some disengagement when anthropologists turned mainly to ethnographic fieldwork, new cross-disciplinary possibilities opened up when structuralism emerged in anthropology. Ritual and mythology were major topics receiving attention, and some biblical scholars partially adopted structuralist methods. In addition, anthropological research extended to complex societies and also had an impact upon historical studies. Modes of interpretation developed that reflected holistic perspectives along with a sensibility to ethnographic detail. This essay illustrates these trends in regard to rituals and to notions of purity in the Hebrew Bible, as well as to the place of literacy in Israelite society and culture. After discussing these themes, three examples of structuralist-inspired analysis are presented which in different ways take into account historical and literacy-based facets of the Bible.

Cancik, Hubert

[German Version] I. Ritual books are collections of rituals in written form (Rite and ritual), of prescriptive and descriptive texts for use in cult/worship, sometimes during the cultic act. They prescribe “with what animal sacrifices, on which days, in which temples a holy thing is to be made, and

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Jens Kreinath, J.A.M. Snoek and Michael Stausberg

Volume two of Theorizing Rituals mainly consists of an annotated bibliography of more than 400 items covering those books, edited volumes and essays that are considered most relevant for the field of ritual theory. Instead of proposing yet another theory of ritual, the bibliography is a comprehensive monument documenting four decades of theorizing rituals.

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Harvey E. Goldberg

Leviticus separated by about a century. One was by David Zevi Hoffmann (Hoffmann 1905–06), and the second by Jacob Milgrom (1991–2001). This heuristic exercise is relevant to our topic for several interconnected reasons. One is that Leviticus largely deals with ritual, an anthropological topic par