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1
Gombert, Bruno. "L'armée en Babylonie du VIè au IVè siècle av. N. È." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H017.
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Traiter de l'armée en Babylonie du VIe au IVe siècle av. n. è. consiste moins en une étude sur la guerre qu'en un essai d'histoire économique, sociale et institutionnelle, puisque la documentation cunéiforme produite à cette époque est constituée essentiellement de sources de la pratique. La nature de l'armée qui permit l'émergence et l'expansion de l'empire néo-babylonien (622-539 av. n. è.) a été étudiée à partir de trois milieux sociaux qui contribuaient à sa construction: Les temples qui fournissaient à l'armée royale des troupes d'appoint, formées par leurs oblats, une catégorie d'individus non libres qui leur avaient été dédiés, parmi lesquels certains étaient formés au maniement des armes. Les élites babyloniennes qui payaient une redevance en compensation du service, mais dont la participation se développe surtout à l'époque achéménide. Les colons militaires, des soldats souvent non babyloniens qui avaient reçu une parcelle allouée de la Couronne en échange d'une redevance en nature et d'une obligation de service militaire. À partir de 539 av. n. è. l'armée néo-babylonienne est démantelée suite à la conquête de Babylone par Cyrus le Grand et la région est intégrée au nouvel empire achéménide (539-331 av. 11.-è.). Cependant, les structures institutionnelles qui permettaient sa construction sont maintenues, voire développée dans le cas des notables, non plus uniquement pour fournir des soldats, mais aussi des travailleurs qui allaient se rendre en Perse participer aux grands chantiers organisés par l'administration royale. Pareillement, les souverains achéménides profitèrent du riche espace agricole pour poursuivre la politique d'attribution de terres aux soldatsStudying the Army in Babylonia between the 6th and the 4th century BCE consists less of a "war study” than an essay on economic, social and institutional history as Cuneiform documentation originating from this period consist essentially of administrative and economic texts. The composition of the military which allowed the emergence and expansion of the Neo Babylonian empire (622 -539 BCE), is studied from the perspective of three social backgrounds which contributed to its establishment: The temples which provided the royal army with support troops, issued from their oblates, a category of individuals denied of freedom who were dedicated to the temple. Some of them were trained in handling weapons. The Babylonian traditional elites who paid a fee to compensate for the service. Their participation developed mainly from the Achaemenid Period Military colonists who were non-Babylonian soldiers receiving an allotment from the Crown in exchange of a fee paid in kind and a duty of military service From 539 BCE onward, the Babylonian army was probably dismantled following the Babylonian conquest by Cyrus the Great and the region was integrated to the new Achaemenid empire (539 -331 BCE). Nonetheless, institutional structures enabling its establishment were maintained or developed in the case of the contribution of the notability, providing soldiers but also workers travelling to Persia to participate in the large construction works of the Royal administration. In a similar way, the Achaemenid kings made use of the rich agricultural lands in order to pursue the policy consisting of allocating lands to soldiers
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Dromard, Benjamin. "Esclaves, dépendants, deportés : les frontières de l'esclavage en Babylonie au premier millénaire avant J.-C." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H071/document.
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Au sein de la société babylonienne (actuel Irak) de la seconde moitié du premier millénaire avant Jésus, plusieurs modes d'organisation du travail coexistent : travail rémunéré, esclavage, différentes formes de dépendance. Ma thèse se concentre sur le statut et activités des esclaves et dépendant(e)s rattaché(e)s aux temples, ainsi que celui des déportés d'origine judéenne et ouest-sémitique déplacés de force en Mésopotamie par l'empire néo-babylonien lors de la conquête de la Syrie-Palestine. Ces trois groupes sociaux ont pu être analysés comme étant soumis à des formes d'esclavage. Je tente une étude précise de leurs activités économiques, leur implication dans différents secteurs (agriculture, commerce, artisanat, construction), que ce soit en milieu rural ou urbain, tout en confrontant cela avec la documentation juridique et judiciaire disponible. Ainsi, je tente de montrer les frontières théoriques des statuts des esclaves, dépendant(e)s et déporté(e)s, mais aussi comment la seule lecture juridique est insuffisante pour cela. Ma thèse s'intéresse ainsi particulièrement à distinguer les hiérarchies socio-économiques présentes dans chacun de ces groupes de travailleurs afin de percevoir les dynamiques sociales qui se jouent. La constitution d'une classe de travailleurs intermédiaires (esclaves-agents, dépendants gestionnaires, déportés disposant de capital à investir ...) est un fait important à analyser de ce fait. Quelles possibilités de mobilité sociale et d'émancipation en Babylonie au premier millénaire avant J.-C. pour les membres de ces groupes? C'est l'enjeu de mon étude, pleinement inscrite dans l'histoire du travailSeveral modes of production exist in first millennium BCE Babylonia (modem Iraq): wage-labour, slavery, different forms of dependency. My thesis is mainly focused on the study of the status and the activities of slaves and temple dependants, with the addition of Judean and West Semite deportees, forced by the neo-Babylonian to live and work in Mesopotamia after the conquest of Syria-Palestine. These three social groups have been analysed as different forms of slavery in the historiography. My aim is for a precise study of their economic activities, their part in several economic sectors (agriculture, trade, craftsmanship, building) in rural and urban context. I try to put this in contrast with the available legal documentation. Therefore, I try to show the theoretical boundaries of the statuses of slaves, dependants and deportees and how their legal analysis isn't sufficient. My dissertation aims for revealing the hierarchies present inside those three groups of labourers and the social dynamics at play. The making of a class of intermediary workers (slave agents, dependants having an administrative position, deportees investing capital ... ) is an important historical fact needing an analysis. Are there possibilities for social mobility and emancipation in their favour in first millennium BCE Babylonia? Answering this is one objective of my study, grounded in the perspective of an history of labour
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Barberon, Lucile. "Servante de Marduk et de Zarpanîtum : les religieuses-Nadîtum de Marduk dans le royaume de Babylone (XIXe-XVII siècles avant notre ère)." Paris 1, 2008. http://www.theses.fr/2008PA010648.
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Le fait de consacrer comme religieuse-nadîtum d'une divinité une ou plusieurs filles au sein d'une même famille est un phénomène typique de l'époque paléobabylonienne et bien documenté par les nombreux textes provenant d'archives privées exhumées dans les villes de Basse-Mésopotamie et par Ie Code de Harnmu-rabi. Cette étude s'intéresse en particulier aux religieuses vouées a Marduk, Ie dieu de Babylone, siège d'une dynastie Amorrite qui, entre les XIXème et XVIIème siècles av. N. è, soumet les autres villes de la région et fonde un vaste royaume. L'histoire de ces religieuses est intimement liée a celle de leur dieu qui, de divinité insignifiante, devient. Grâce a l'essor politique de la ville ou s'élève son sanctuaire. Une des principales figures du panthéon mésopotamien, préfigurant Ie rôle majeur qu'elle joue au 1 er millénaire. Outre l'approche politique, la thèse étudie les droits dont jouissent ces femmes détentrices de biens et soumises a des règles de vie particulières.
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Popova, Olga. "Étude d'une archive d'une famille de notables de la ville d'Ur du VIe au IVe siècle av. J.-C. : l'archive des Gallābu." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H036.
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La thèse présente la première édition complète et commentée des textes de l'archive de la famille Gallabu, une archive provenant de la ville d'Ur, au sud de la Babylonie. Il s'agit d'une famille de prébendiers-barbiers qui ont laissé la plus longue archive privée du Ier millénaire avant J.-C. Les documents de l'archive s'étalent sur 260 ans et couvrent les périodes néo-babylonienne, achéménide et hellénistique. La thèse présente une réflexion sur la nature de l'archive des Gallabu et étudie l'histoire particulière de la famille et de son patrimoine. La famille des Gallabu est placée par la suite dans un contexte politique et socio-économique plus large pour étudier de différents aspects de la vie socio-économique des notables urbains à Ur au Ier millénaire avant J.-C., la seconde ville méridionale la plus importante à cette époqueThis work presents the first complete and annotated edition of the texts from the Gallabu family archive, from the city of Ur in southern Babylonia. It is a family of prebendaries-barbers that left the longest known private archive in the first century BC. Documents of the archive cover over 260 years and include Neo-Babylonian, Achaemenid, and Hellenistic periods. The thesis provides an insight into the nature of the Gallabu archive and examines the history of the family and its heritage. The family of Gallabu is considered within a political and socio-economic context in order to study different aspects of the socio-economic life of the urban elite of the city of Ur in the first millennium BC, the second most important city in southern Babylonia at the time
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El, Achak Ali. "Mythe babylonien : étude structurale de "l'Épopée de Gilgames"." Besançon, 1988. http://www.theses.fr/1988BESA1012.
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Tolini, Gauthier. "La Babylonie et l'Iran : les relations d'une province avec le coeur de l'Empire achéménide (539-331 av. J.-C.)." Paris 1, 2011. http://www.theses.fr/2011PA010574.
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Avec la prise de Babylone par Cyrus en 539 les Perses ont mis la main sur l'immense Empire néo-babylonien. La Babylonie a perdu son indépendance et a été intégrée au sein d'une nouvelle entité politique: l'Empire perse. Pourtant plusieurs caractéristiques font d'elle une province particulière au sein de l'empire crée par Cyrus. Elle occupe une position géographie singulière, frontalière de l'Iran, le cœur de l'empire; d'autre part, la ville de Babylone jouissait d'un prestige politique et religieux très important. Enfin, la Babylonie disposait d'une main-d'œuvre nombreuse et d'abondantes ressources agricoles. Il paraissait important pour les rois perses de mettre en place une politique volontariste afin de contrôler le territoire de la province et de s'en pproprier les richesses. Cette politique s'est traduite concrètement par l'intégration de la Babylonie à l'Iran pour former un vaste espace de nomadisation à l'intérieur duquel le Grand Roi se déplace pour asseoir son pouvoir sur les régions traversées tout en tirant profit des ressources disponibles. Les migrations du roi perse et de sa cour ont également entraîné des mouvements de flux vers les différents centres du pouvoir en Iran et en Babylonie.
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Nebiolo, Francesca. "« Nîš ilim zakârum ». Prêter serment à l’époque paléo-babylonienne : étude comparative des serments mésopotamiens du début du IIe millénaire av. J.-C., entre grammaire et société." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP065.
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Prêter serment est un acte humain propre à toutes les sociétés historiques. Sur cette base, ce travail doctoral dédié au serment à l’époque paléo-babylonienne (2002-1595 av. J.-C.) vise à analyser les aspects grammaticaux, religieux et sociaux qui le constituent. Grâce à une étude détaillée d’un corpus hétérogène qui couvre l’ensemble des villes mésopotamiennes de cette époque, on établit les composants des formules du serment, on suit leur évolution dans le temps et on observe les particularismes régionaux détectés. Établir la structure grammaticale du serment permet ainsi de mieux le définir en tant qu’acte religieux qui agit sur la société. Le serment se révèle être le point de conjonction entre religion, justice et pouvoir royal. Dans ces trois domaines, il est utilisé de manière constante afin de garder intact un équilibre entre les relations humaines, autant à l’intérieur des différents royaumes qu’au niveau international. Cette étude philologique et historique des sources analyse le serment paléo-babylonien comme miroir d’une société remarquable par sa complexitéTaking oath is a human act presents in all historical societies. On this basis, this doctoral dissertation dedicated to the oath in the Old Babylonian period (2002-1595 BC) aims at analysing it from its grammatical, religious and social aspects. Thanks to a detailed study of a heterogeneous corpus that covers all the Mesopotamian cities of that time, we establish the grammatical components of the formulas of the oath, we follow their evolution over time and we observe the regional peculiarities detected. Establishing the grammatical structure of the oath thus makes it possible to better define it as a religious act which impacts society. The oath turns out to be the point of conjunction between religion, justice and royal power. In these three areas, it is used consistently to maintain a balance between human relationships, both inside the kingdoms and internationally. This philological and historical study of sources analyses the Old Babylonian oath as a mirror of a society relevant for its complexity
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Aubert-Baillot, Sophie. "Per dumeta : recherches sur la rhétorique des Stoïciens à Rome, de ses origines grecques jusqu'à la fin de la République." Paris 4, 2006. http://www.theses.fr/2006PA040123.
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Définie comme la science du bien parler où « bien parler » revient à « dire le vrai », la rhétorique stoïcienne ressemble à une anti-rhétorique. Éprise de concision, refusant l’appel aux passions, inapte à persuader l’auditoire, elle rejette toutes les caractéristiques de l’art oratoire traditionnel et s’apparente à la dialectique des philosophes. Le décalage entre des préceptes rigoureux et une palette ample et nuancée de pratiques oratoires invite toutefois à examiner si cette théorie ne renfermait pas les prémisses d’une interprétation plus souple, d'autant que les conceptions de la rhétorique ont évolué au fil du temps et des scholarques. Il semble que le stoïcisme, au moment de son implantation à Rome dès 155 avant Jésus-Christ avec Diogène de Babylonie, n’avait pas encore élaboré de message clair au sujet d’une discipline qui entretenait, depuis le Gorgias, des relations conflictuelles avec la philosophie. Grâce aux liens de Panétius avec l’entourage de Scipion, le stoïcisme infléchit le mode de vie et de parole de nombreux aristocrates romains, dont Fannius, Tubero, Rutilius Rufus puis Caton d’Utique. Partagée entre deux pôles d’attraction, le cynisme et l’aristotélisme, la rhétorique stoïcienne exerça une telle influence - comme modèle ou repoussoir - sur la plupart des écrivains latins qu’elle rendit nécessaire une stratégie polémique rigoureuse, d’ordre non seulement stylistique, mais aussi philosophique, de la part de Cicéron. Ce faisant, il contribua à l’acclimater à Rome, à l’ancrer dans la langue comme dans la culture, tout en suggérant que l’antinomie entre philosophie du Portique et rhétorique était peut-être une réalité, mais non une fatalitéAs the science of speaking well, in which « speaking well » means « telling the truth », Stoic rhetoric is akin to an anti-rhetoric. Valuing brevity, refusing to excite passions, inapt at persuading its audience, it rejects every characteristic of traditional oratory and leans towards philosophical dialectics. However, the disparity between strict precepts and a wide range of oratorical practices encourages us to examine whether this theory may not allow a more open interpretation, especially as Stoic rhetorical doctrines changed with time and with the succession of Scholarchs. It seems that when it first took root in Rome, as early as 155 B. C. With Diogenes of Babylon, Stoicism had not yet formulated a clear message on a subject which had been conflicting with philosophy since the Gorgias. Because of the links between Panaetius and Scipio’s circle, Stoicism influenced the way many aristocrats, among whom Fannius, Tubero, Rutilius Rufus and Cato Uticensis, both lived and practised eloquence. Wavering between two poles of attraction - Cynicism and Aristotelianism - Stoic rhetoric had such a strong influence on most Latin writers, as a model to be either followed or rejected, that Cicero had to organise a rigorous strategic dispute, both stylistic and philosophical, against it. In so doing, he helped to acclimatise it to Rome and to adapt it to Latin language and culture, while suggesting that the antinomy between Stoic philosophy and rhetoric, though real, was not inevitable
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Scouflaire, Marie-France A. "L'institution des nipûtum dans les royaumes paléo-babyloniens, 2000-1600 av. J.-C." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210539.
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Les deux codes de lois de l'époque babylonienne ancienne consacrent plusieurs rubriques à la nipûtum, elles ont été transcrites, traduites et commentées à de multiples reprises. D’autre part, des dizaines de textes éparpillés, auxquels il n'est fait que de vagues allusions dans les commentaires, abordent le même sujet; chaque fois qu'ils sont cités, ils ne le sont que parce qu'ils peuvent éclairer un peu le sens des codes .Nous avons décidé d'agir en sens contraire de la recherche traditionnelle et de proposer une définition de la nipûtum grâce aux textes de la pratique .Les codes semblent en effet traiter de l'anormal plutôt que du normal .La nipûtum n'y est définie qu'en termes d'abus :saisie non justifiée ou mauvais traitements pouvant entraîner la mort de la personne saisie .De plus, ils ne parlent de la nipûtum qu'en cas de dettes et seulement pour des opérations entre particuliers, mettant face à face un banquier tout puissant et un citoyen pauvre en difficulté .
L'institution des nipûtum se met tout d'abord en valeur par sa grande extension chronologique, elle est présente dès le début des dynasties amorrites jusqu’au dernier roi de Babylone, soit pendant trois siècles .En ce qui concerne la répartition géographique, elle est en usage dans l'ensemble de la Mésopotamie, du nord au sud, de Sippar à Ur, et d'est en ouest, même dans des zones tout à fait éloignées, comme Mari .
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Doctorat en Langues et lettres
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Breckwoldt, Tina. "Economic mechanisms in Old Babylonian Larsa." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/251857.
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Rosenstiehl, Jean-Marc. "L'histoire de la captivité de Babylone : introduction, traduction, notes." Université Marc Bloch (Strasbourg) (1971-2008), 1999. http://www.theses.fr/1999STR20032.
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Traduction francaise d'un apocryphe du prophète Jérémie conservé intégralement dans le manuscrit copte (en dialecte sahidique, du IXe siècle) n° 578 de la bibliothèque Pierpont Morgan de New York et fragmentairement dans des feuillets de la Bibliothèque nationale de France (Copte 132/1 feuillets 16 et 17), de la Bibliothèque nationale de Vienne (K 9846) et de la Bibliothèque britannique de Londres (Or. 10 578). Dans l'introduction sont etudiés les aspects littéraires, historiques et religieux du texte dont l'original grec perdu peut dater du 1er siècle de notre ère. Les notes constituent un commentaire suivi du texte. En annexe est donnée la première édition de quatre feuillets (Copte 88 à 91) conservés à l'Institut francais d'archéologie orientale du Caire restés inédits jusqu'à ce jour
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Benitez, Ignacio. "Cities as symbols Jerusalem and Babylon in history and eschatology /." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com/search.cfm?p034-0045.
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Schwartz, Alain Louis. "Peau impure et peau malade : aspects de la dermatologie talmudique." Paris 5, 1989. http://www.theses.fr/1989PA05P078.
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Jacobi, Margaret Sarah. "Literary construction in the Babylonian Talmud : a case-study from Perek Helek." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/5461/.
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Perek Helek, the last chapter of Tractate Sanhedrin in the Babylonian Talmud (BT), is unusual in consisting almost entirely of aggadah (non-legal material). The present study is a source and literary analysis of six units ('sugyot') from the chapter, which are almost continuous over ten pages of Talmud. The 'sugyot' relate to specific groups and individuals who, according to the Mishnah, are denied a place in the World to Come. They cover subjects in the books of Genesis, Numbers and Samuel. Comparisons with the Tosefta, Palestinian Talmud and midrashim suggest that the BT is less concerned with the World to Come than Palestinian sources are. Rather, it focuses on the wrong-doing of the groups and individuals and issues of justice and authority. The BT also includes vivid stories which appear to be Babylonian in origin and are often self-mocking. My findings also suggest that the 'sugyot' based on passages in a given biblical book (Genesis or Numbers) have more elements in common than 'sugyot' based on the same mishnah but derived from a different biblical book. In conclusion I discuss the possible implications of my findings for the more general question of how the chapter was edited.
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DAVIS, CHRISTOPHER. "BABYLON RECONSIDERED: COMMUNITY DEVELOPMENT THROUGH ROOFTOP URBAN AGRICULTURE." University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1179348306.
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Robson, Eleanor. "Old Babylonian coefficient lists and the wider context of mathematics in ancient Mesopotamia 2100-1600 BC." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296052.
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Smith, Daniel L. "The religion of the landless : a sociology of the Babylonian Exile." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:cb08e6da-28ac-4246-90fc-cd027e4bdfef.
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In this study, the Babylonian Exile of the Jews is approached from the perspective of a sociological analysis of more recent historical cases of mass deportation and refugee behaviour. After this survey, four behaviour patterns are isolated that function as 'Mechanisms for Survival' for minorities in crisis and under domination in a foreign environment. These 'Mechanisms' include 1) Structural adaptation, 2) The rise of, and conflict between, new leaders. 35 new Folklore patterns, especially 'Hero' stories, and 4) adoption or elaboration of ritual as a means of boundary maintenance and identity preservation. These four mechanisms are then illustrated from Exilic texts of the Old Testament. The rise of Elders and the changing nature of the Bet Abot is seen as structural adaptation. The conflict of Jeremiah and Hananiah, and the advice of Jeremiah in his 'letter', is seen as the conflict of new leaders in crisis. The 'Diaspora Novella' is compared to Messianic expectation and especially to Suffering Servant to show how folklore can reflect social conditions and serve a function as 'hero stories'. Finally, the latest redactional layers of 'P' reveal concern for purity and separation that expressed itself in social isolationism and boundary maintenance, particularly in the dissolution of marriages with foreign wives. There is also a section on social conflict after the restoration, as a measure of the independent development of exilic social ideology and theology. The conclusion is that sociological analysis of the Exilic material reveals the exilic-post-exilic community exhibiting features of a minority group under stress, and the creative means by which that group responds by Mechanisms for Survival.
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Démare-Lafont, Sophie. "La femme dans le droit pénal du ProcheOrient ancien." Paris 2, 1990. http://www.theses.fr/1990PA020057.
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Le droit penal feminin, tel qu'il ressort des sources juridiques mesopotamiennes, hittites et bibliques, reflete les conceptions morales des societes orientales antiques. A part deux delits feminins par nature (l'avortement et le double allaitement), les infractions concernant les femmes sont soit des variantes de mefaits masculins (vol, blaspheme, coups et blessures. . . ), soit des crimes consideres comme feminins par convention (adultere, viol, delits domestiques. . . ). La repression de ces divers manquements aux legislations orientales anciennes depend du statut social ou familial de la femme victime ou coupableThe criminal law of women, as it results from the mesopotamian, hittite and biblical juridical sources, reflects the moral conceptions of ancient oriental societies. Apart from two offences feminine by nature (abortion and double nursing), delicts concerning women are either variations of male offences (e. G. Theft, blasphemy, injury or slander) or offences conventionaly considered as feminine (e. G. Adultery, rape, domestic offences,. . . ). Punishment of these infractions to ancient oriental legislations depends on the social and family status of the women, victim or guilty party
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Adalı, Selim F. "Ummān-manda and its significance in the first millenium B.C." Connect to full text, 2009. http://hdl.handle.net/2123/4890.
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Thesis (Ph. D.)--University of Sydney, 2009.Title from title screen (viewed June 16, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Classics and Ancient History, Faculty of Arts. Includes appendices. Includes bibliographical references. Also available in print form.
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Quillien, Louise. "Les textiles en Mésopotamie (750-500 av. J.-C.) : techniques de productions, circuits d'échanges et significations sociales." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H019.
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Les textiles sont des biens de première nécessité et des objets de valeur en Mésopotamie, au Ier millénaire av J.-C. L'objet de cette étude est de comprendre comment les matières premières étaient produites, quelles étaient les techniques de fabrication des textiles et leurs diverses utilisations dans la société. Les matières premières étaient en partie produites sur place, et en partie importées. La laine, fibre textile principale, provenait de troupeaux appartenant en majorité aux institutions (temples et palais). Elles la redistribuaient dans toute la société par le paiement de salaires, la vente ou l'échange. Diverses personnes étaient en charge de la fabrication des textiles : artisans professionnels travaillant pour les temples ou pour une clientèle urbaine, femmes travaillant à domicile pour le profit d'une autorité supérieure ou de leur propre famille. Les nombreuses étapes de la chaîne opératoire de fabrication des textiles révèlent une spécialisation des artisans plus importante qu'aux époques précédentes. l'étude terminologique des termes akkadiens de textiles permet de mieux saisir la diversité de leurs usages. Les vêtements sont des marqueurs essentiels de l'identité. enfin, les textiles ont une valeur économique. Ils circulent dans la société, à travers des échanges sociaux et commerciaux. Leur étude révèle des traits fondamentaux de la société babylonienne au Ier millénaire av. J.-C. : l'ouverture de l'économie aux échanges extérieurs, une production artisanale plutôt décentralisée entre les mains d'acteurs individuels que totalement contrôlée par les institutions, et des conventions sociales fortes visibles à travers l'habillementThe textiles belonged to the basic necessities and were also valuable properties in Mesopotamia, during the Ist millenium BS. The purpose of this study is to undersand how the textile fibres were produced, what were the technics of manufacturing of these objects and their various uses in the Babylonian society. The raw materials were partly produced locally and partly imported through long distance trade. The wool, the main textile raw material, came from sheep herds belonging in majority to the institutions (temples and palaces). These institutions were redistributing the wool in the society by the payment of salaries to workers, by sales or exchanges. A lot of people were involved in textile production : professional craftsmen working for the temples or for the urban customers, women working at home for the profit of an institution or for their own family. The "chaîne opératoire" of textile manufacturing was following several steps, and reveals a specialisation of the craftsmen more important than before. The study of the textile terminology in Akkadian shows the diversity of the uses of these objects in the Babylonian society. Clothes were markers of identity. Lastly, the textiles had an economic value. They circulated inside the society through social exchanges and economic transactions. The study of the textiles reveals some fundamental aspects of Babylonia's history during the Ist millenium BC, for instance the openness of its economy to external trade, a craft production decentralised into the hands of individuals and not controlled exclusively by the institutions, and strong social conventions expressed by the apparel
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Wood, Rachel K. L. "After the Achaemenids : exchange, transmission and transformation in the visual culture of Babylonia, Iran and Bactria c.330-c.100 BC." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:0fc15b6c-0436-4d17-81d3-31f69b77313e.
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This thesis examines the art of Babylonia, Iran and Bactria after the Macedonian conquest, from c.330 to c.100 BC, in light of current developments in archaeological theory of cultural interaction. In order to illustrate the character and scale of these interactions, the thesis presents a discussion of iconographic material ranging from architectural ornament and sculpture to minor arts. Chapters II-IV discuss the material from each site, highlighting regional characteristics and differences between media. Chapters V-VII use three cross-sections to examine cultural interaction visible in material used for different social functions (‘spheres’). The ‘sphere of gods’ discusses religious architectural ornament and iconography, and the implications for our interpretation of cult in Babylonia, Iran and Bactria in this period. The ‘sphere of kings’ considers ruler representation and the physical appearance of ‘royal space’ while the ‘sphere of citizens and subjects’ discusses material made and used by the wider populace. Macedonian rule and the influx of settlers to Babylonia, Iran and Bactria developed networks of exchange, transmission and transformation creating ‘visually multi-lingual’ societies. The adoption of new artistic influences did not replace all existing traditions or necessarily infringe ethnic identities. There was selective adoption and adaptation of iconography, styles and forms to suit the new patrons and contexts. This cultural co-existence included some combinations of features from different artistic traditions into individual compositions, emphasising how visual languages were not closed-off, rigidly defined or static. Patrons were not confined to using the visual language associated with their ethnicity or current location. There was flexibility of use and meaning, which may present a useful model in the study of other areas of cultural interaction in the Hellenistic period.
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Reid, John Nicholas. "Slavery in early Mesopotamia from Late Uruk until the fall of Babylon in the Longue Durée." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a693cd93-092e-4118-ae02-b9775bc2285e.
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This dissertation looks at slavery in early Mesopotamia (ca. 3200-1595 BC) in the longue durée and establishes theoretical foundations for interpreting the data preserved in the extant sources. Rather than attempting to define slavery, the forms the social institution took from proto-history into the historical era of early Mesopotamia are contextualised, while identifying the broader social changes which might explain the non-linear evolution of the practice. After considering the difficulty of defining the term ‘slave’ in relation to early Mesopotamia in general and numerous attempts to approach the problem, this work moves beyond definition, attempting to historicise slavery. To achieve this, slavery in early Mesopotamia is considered in the high points of the record in relation to key diagnostic features. The acquisition of slaves is studied alongside the release of slaves, demonstrating the numerous ways people in early Mesopotamia could be reduced to some form of bondage or slavery, while there remained relatively few means by which a person could experience upward movement out of slavery, opportunities which were reduced further for foreign and houseborn slaves. The following discussion of the economics of slavery seeks to place the question in an historical context of modern scholarship before assessing the motivations, benefits, and risks of owning slaves in early Mesopotamia. After this chapter which looks at slavery from the perspectives of the elite, the subsequent chapter attempts to move beyond the elite bias of the documentation to understand history from the bottom, by studying flight and the related means of coercion. By considering the ways in which runaways were pursued and the risks members of the lower stratum community were willing to take for a change in status, the discussion presents a way forward to understanding slavery in early Mesopotamia. These diagnostic features of slavery reveal a traceable non-linear evolution of slavery in early Mesopotamia.
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Vollemaere, Benjamin. "Histoire politique des royaumes du Sud-Sindjar à l'époque amorrite (XIXe-XVIIe siècle avant notre ère)." Thesis, Lille 3, 2016. http://www.theses.fr/2016LIL30009/document.
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En quelques décennies, entre le XXIe et le XIXe siècle, le visage de la Mésopotamie fut profondément bouleversé par l'immigration massive de populations amorrites qui se sédentarisèrent et investirent les centres urbains laissés vacants au tournant du millénaire précédent. Le phénomène toucha particulièrement la Haute‑Mésopotamie dans laquelle s'insère un petit ensemble rendu singulier par sa topographie : le sud du Djebel Sindjar.Si cette région n'a encore livré que peu de vestiges archéologiques, la documentation écrite exhumée sur plusieurs sites dans ou à l'extérieur du Sud-Sindjar (Tell Hariri, Tell Leilan et Tell al‑Rimah principalement), apporte de nombreuses informations sur sa géographie, sur ses habitants et leur mode de vie mais également et surtout sur les événements politiques qui la touchèrent entre le XIXe et le XVIIe siècle avant notre ère. C'est l'enjeu de cette thèse que de dater, d'ordonner et d'analyser ces informations dans une optique qui se veut double. Dans un premier temps, il s'agit de reconstituer le paléo-environnement et la géographie historique de cette région, avec comme l'un des principaux points de mire la localisation des villes évoquées dans ces textes. L'autre approche tient à la découverte de son histoire politique en premier lieu par la description des ensembles politiques et humains qui s'y constituèrent, royaumes et groupes tribaux, mais également par l'analyse des rapports que ces entités entretinrent entre elles. Enfin, il s'agit de considérer les enjeux que la région revêt et qui expliquent autant les choix politiques de ces royaumes que les interventions étrangères dans la régionIn a few decades, between the XXIst and the XIXth century, the appearance of Mesopotamia deeply changed because of the immigration on a massive scale of amorite populations which settled down and flooded upon the cities left unoccupied at the end of the previous century. The phenomenon particularly struck the Upper Mesopotamia in which there is a small area made singular owing to its topography : the plains south of the Jebel-Sinjar. This area has revealed only a few archaeological vestiges but the written documentation which was found in several sites inside or outside South-Sinjar (especially in Tell Hariri, Tell Leilan and Tell al-Rimah) brought many pieces of information about its geography, its inhabitants and their way of life, but also, and most importantly, about the political events which occurred there between the XIXth and the XVIIth century before our era. The issue of this thesis is to date, to order and to analyze these pieces of information in a double perspective. On one hand, it is about rebuilding the old environment and the historical geography of this area, aiming especially the location of the cities mentioned in these texts. Secondly, its political history will be studied, first of all throughout the description of the political and human groups which appeared there, kingdoms and tribal groups, and secondly through the analysis of the relationships between these entities. Finally, we will consider the issues represented in the area which explain the political decisions made by those kingdoms as well as the foreign interventions in the region
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Barstad, Hans M. "History and the Hebrew Bible ; The Myth of the Empty Land ; The Babylonian Captivity of the Book of Isaiah ; A Way in the Wilderness." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/18676.
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A Way in the Wilderness. The 'Second Exodus' in the Message of Second Isaiah (Journal of Semitic Studies. Monograph, 12; Manchester: The University of Manchester, 1989); The Babylonian Captivity of the Book of Isaiah. 'Exilic' Judah and the Provenance of Isaiah 40-55 (The Institute for Comparative Research in Human Culture. Series B, 102; Oslo: Novus, 1997); The Myth of the Empty Land. A Study in the History and Archaeology of Judah During the 'Exilic' Period (Symbolae Osloenses Fasc. Suppl., 28; Oslo: Scandinavian University Press, 1996); History and the Hebrew Bible. Studies in Ancient Israelite and Ancient Near Eastern Historiography (Forschungen zum Alten Testament, 61; Tubingen: Mohr Siebeck, 2008). A Way in the Wilderness is a study of the Hebrew text of Isaiah 40-55. In this volume I argue that many of the references to 'wilderness', 'water', and 'way' have misguidedly been taken as allusions to a 'second Exodus'. Rather than being Exodus motifs, the majority of these texts refer to a new Judah after the exile, and the likely location of the text is Jerusalem/Judah, not Babylon. Another important outcome of this study concerns the nature of prophetic language. Whereas numerous scholars have dealt with linguistic, grammatical, and literary features of Hebrew poetry, not many have taken into consideration that metaphoric/poetic texts also have a different cognitive status from Hebrew prose. In The Babylonian Captivity of the Book of Isaiah, I follow up the textual study of Isaiah 40-55 with a study of the history of research surrounding the birth of the Babylonian location thesis of this Isaian text. Based on a thorough study of the older secondary literature, particularly in Germany, I am able to conclude that none of the 19th century arguments (many of them still prevailing in recent scholarship) can be upheld today. The 'Babylonian Isaiah' therefore provides us with a striking example of how a thesis has continued to be influential long after the presuppositions that once led to its birth have ceased to be valid. One of the major premises for placing Isaiah 40-55 in Babylon and not in Judah was the former belief that Judah and Jerusalem was completely destroyed by the Neo-Babylonian king Nebuchadnezzar. However, recent archaeological excavations and surveys have demonstrated beyond doubt a continued material culture in Judah and Jerusalem in the period. In The Myth of the Empty Land, I use archaeology, economical models, and Hebrew and Neo-Babylonian sources to argue for continuity rather than a gap in the culture of Judah after the fall of Jerusalem in 586 BCE. Simultaneously with textual, historical, and archaeological research, I have always taken an interest in method and theory. Some of my studies in these areas, together with the updating of The Myth of the Empty Land by considering also the most recent discussions, are collected in History and the Hebrew Bible. These four volumes are all dealing with a unified topic: The history and literature of Judah in the post exilic period illuminated through the Hebrew text of Isaiah 40-55, as well as with questions concerning theory and method.
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McLachlan, Winifred Morse. "From Babylon to Zion : the life of William McLachlan, a British convert to the Mormon Church /." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTGM,33250.
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Sayer, Frédéric. "Le mythe des villes maudites dans les littératures française, anglaise et américaine du vingtième siècle : une esthétique de l’entropie urbaine." Paris 4, 2007. http://www.theses.fr/2007PA040240.
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La malédiction biblique de la ville traverse l’Histoire en dévastant la civilisation humaine (Hénochia, la tour de Babel, Sodome et Gomorrhe, Babylone) pour édifier à sa place la première ville d’origine divine, la nouvelle Jérusalem de l’Apocalypse. Au début du XXe siècle, la réécriture biblique se fait ironique et même auto-destructrice. La forteresse intérieure de l’écrivain ne tient plus et le sujet s’abîme dans les fragments modernistes de la ville, qui sont aussi les ruines d’une Europe dévastée. La parole prophétique s’étiole, malgré sa réactivation politique dans les littératures dystopiques, la speculative fiction et le roman noir. A partir de 1945, la malédiction urbaine s’est transfigurée en énergie du mal, selon les lois de l’entropie. La ville comme texte subit une apocalypse du signe en autant de simulacres, les nouvelles idoles d’une culture de masse. C’est pourquoi la métaphore entropique et l’esthétique postmoderne façonnent les fictions urbaines américaines mais aussi le nouveau roman français. Le mythe des villes maudites domine la fin du siècle sur un mode cannibale : il devient le mythe de la disparition du sacré, il dresse un mur de silence dans la rumeur de la ville, il remplit la surface lisse des romans minimalistes. La littérature fait alors acte de résistance mémorielle, même lorsqu’elle suit l’asymptote qui mène au « cœur dur, blanc et vide du monde. »The biblical curse of the city tends to devastate History, turning human culture into a waste land (Henochia, the Tower of Babel, Sodom and Gomorrah, Babylon) in order to settle instead the first ever divine city, that is to say the utopian New Jerusalem of the Apocalypse. At the beginning of the 20th century, rewriting the Bible has become ironic and even self-destructive. The inner fortress of the creative mind does not hold any more and loses itself into the modernistic fragments of the city, in other words the ruins of destroyed Europe. The prophetic word declines, even though it has been reactivated on a political level by dystopian literatures, speculative fiction and crime novel. After 1945, the urban curse has mutated into evil energy, following the laws of entropy. A new kind of apocalypse turns the text of the cityu into mere simulacra, in other words the new idols of mass culture. That’s why entropic metaphors and postmodern aesthetics do shape American urban fiction and also the french nouveau roman. The myth of cursed cities dominates the end of the century in a cannibalistic way, thus becoming the myth of the disappearance of the sacred, raising a wall of silence in the city’s rumble, penetrating the smooth surface of minimalist novels. Literature then performs an act of memorial resistance, even when it follows an asymptotic line to the “hard white empty core of the world. ”
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Makuwa, Phaswane Simon. "The emptiness of Judah in the exilic and early Persian period / P.S. Makuwa." Thesis, North-West University, 2013. http://hdl.handle.net/10394/9672.
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The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE.Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.
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Miyada, Paulo Kiyoshi Abreu. "Supersuperfícies: New Babylon (Constant Nieuwenhuys e Internacional Situacionista, 1958-74) e Gli Atti Fondamentali (Superstudio, 1972-73). O pensamento utópico como parte da cultura arquitetônica no pós-guerra europeu." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-05072013-114121/.
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A presente dissertação tem como objeto o conteúdo utópico de dois projetos produzidos entre 1958 e 1974: New Babylon (Constant Nieuwenhuys e Internacional Situacionista, 1956-74) e Gli Atti Fondamentali (Superstudio, 1972-73). A investigação considera o debate político e cultural da época para organizar um quadro de comparativo. Aproximados e colocados à luz da discussão contemporânea sobre utopia, esses projetos revelam-se como iniciativas especulativas e críticas, estruturadas a partir da proposição de modelos espaciais e sociais. Tratam-se de ideais urbanos que respondem a transformações fundamentais no paradigma da urbanização no pós-guerra europeu. Ambos compartilham almejam um modelo urbano no qual infraestruturas automatizadas proveem recursos abundantes à uma sociedade liberada do trabalho e da propriedade privada.The object of the present dissertation is the utopian content of two projects developed from 1958 to 1974: New Babylon (Constant Nieuwenhuys and Situationist Internacional, 1956-74) and Gli Atti Fondamentali (Superstudio, 1972-73). This research considers the cultural and political debate contemporary to that time as a parameter for organizing a comparative scheme. To the light of a contemporary discussion of utopia, these projects reveal themselves as critical and speculative enterprises based on proposing spatial and social models for the future. They consist of urban ideals that relate with fundamental changes of the urbanization paradigm during the post-war years. Both yearn for an urban model in which automate infrastructures homogeneously provide abundant resources to a society that is free from both labor and private property.
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Lee, Jongkyung. "'They will attach themselves to the house of Jacob' : a redactional study of the oracles concerning the nations in the Book of Isaiah 13-23." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:8dbe03b1-c4ca-404f-b1e8-a4a0b5bd55c7.
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The present study argues that a series of programmatic additions were made to the oracles concerning the nations in Isa 13-23 during the late-exilic period by the same circle of writers who were responsible for Isa 40-55. These additions were made to create continuity between the ancient oracles against the nations from the Isaiah tradition and the future fate of the same nations as the late-exilic redactor(s) foresaw. The additions portray a two-sided vision concerning the nations. One group of passages (14:1-2; 14:32b; 16:1-4a; 18:7) depicts a positive turn for certain nations while the other group of passages (14:26-27; 19:16-17; 23:8-9, 11) continues to pronounce doom against the remaining nations. This double-sided vision is set out first in Isa 14 surrounding the famous taunt against the fallen tyrant. 14:1-2, before the taunt, paints the broad picture of the future return of the exiles and the attachment of the gentiles to the people of Israel. After the taunt and other sayings of YHWH against his enemies, 14:26-27 extends the sphere of the underlying theme of 14:4b-25a, namely YHWH's judgement against boastful and tyrannical power(s), to all nations and the whole earth. The two sides of this vision are then applied accordingly to the rest of the oracles concerning nations in chs 13-23. To the nations that have experienced similar disasters as the people of Israel, words of hope in line with 14:1-2 were given. To the nations that still possessed some prominence and reasons to be proud, words of doom in line with 14:26-27 were decreed. Only later in the post-exilic period, for whatever reason, be it changed international political climate or further spread of the Jewish diaspora, was the inclusive vision of 14:1-2 extended even to the nations that were not so favourably viewed by our late-exilic redactor (19:18-25; 23:15-18).
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Lorek, Piotr. "The motif of exile in the Hebrew Bible : an analysis of a basic literary and theological pattern." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683320.
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Shuaib, Marwan Ghazi. "The Arabs of north Arabia in later pre-Islamic times : Qedar, Nebaioth, and others." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-arabs-of-north-arabia-in-later-preislamic-timesqedar-nebaioth-and-others(8b2d8db7-e913-4092-abbc-6406b5e4afda).html.
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This study discusses the history of the Arabs of north Arabia in later pre-Islamic times. This study provides an in-depth discussion of Arab ethnicity, which contributes to the improvement of our knowledge regarding this controversial issue. This study argues that the Arab nation is, in fact, a very old one of great importance, but the Arabs themselves had no consciousness of their unity and did not leave inscriptions proclaiming their identity as Arabs or claim to be the rightful proprietors of specific territories. An examination is made of the reasons behind the emergence of kingship in different communities through the course of history, in order to determine the general features of kingship. This study demonstrates that kingship in north Arabia had almost every feature of kingship as it appeared in other places. Particular attention is paid in the study to delivering a full and coherent account of the history of Qedar. Although, some scholars have tried to write the history of Qedar, their works remain fragmentary or inconsistent. Basing the examination not merely on most of the previous works, we subject those works to a comparison with the Assyrian inscriptions. By so doing, it has proved possible to critique the previous works and clarify many ambiguous issues in Qedarite history. Moreover, this study contributes to the improvement of our knowledge regarding Nebaioth and Na-ba-a-a-ti and their relationship with the Nabataeans. This study finds that the Nebaioth and Nabataeans were different, contemporary groups living during the sixth century BCE, even though the first direct and uncontested evidence of the Nabataeans of Petra comes from the late fourth century BCE, when the Nabataeans made their first clear appearance in Diodorus Siculus in connection with the expansion of the Seleucid Empire (312 BCE). The main settlement centres in north Arabia are discussed in depth in Chapter Five. This study traces the history of Tayma, Adummatu and Dedan, establishing the importance of those oases and their relationship with Mesopotamia. The discussion of those oases produces useful results, which contribute to improving our knowledge and assist in our understanding of issues relating to the history of those sites.
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Hamer, Penny. "The perception of exile in Jeremiah and Ezekiel." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683222.
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Junior, Cleber Possani. "Ferramentas cognitivas nas escolas de escribas da Antiga Babilônia." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/100/100135/tde-10092014-224957/.
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A partir de uma avaliação crítica de propostas teóricas voltadas ao estudo histórico da cognição como as apresentadas por Jack Goody e Reviel Netz , este trabalho desenvolve uma possível aproximação entre novos modelos produzidos no campo das ciências cognitivas, em especial modelos de cognição corporalizada (embodied cognition), e as atuais interpretações dos textos matemáticos babilônicos. Propõe possíveis desenvolvimentos dessas interpretações através da identificação de um sistema cognitivo estendido específico da cultura escribal babilônica, fundado no uso de ferramentas cognitivas: as formas de produção da escrita cuneiforme, o repertório textual preservado pela tradição escribal e a própria instituição social escolar da eduba. Neste quadro, os conceitos matemáticos, as formas de percepção e ordenação da realidade material e a cognição escribal sobre o conceito de tempo se revelam dependentes da agência material dos tabletes cuneiformes, das práticas ligadas a eles e da posição social do escriba.From a critical evaluation of theoretical proposals aimed at the historical study of cognition as those presented by Jack Goody and Reviel Netz this paper explores a possible connection between new models coming from cognitive sciences, particularly \"embodied cognition models, and current interpretations of Babylonian mathematical texts. It proposes possible developments of these interpretations through the recognition of an extended cognitive system, specific of Babylonian scribal culture, based on the use of cognitive tools: forms of production of cuneiform writing, the textual repertoire preserved by scribal tradition and the social institution of the eduba school. In this context, mathematical concepts, forms of perception and ordering of material reality and scribal cognition of the concept of time reveal themselves dependent on the material agency of cuneiform tablets, the practices linked to them and the social position of the scribe.
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Liedeman, Gwendolene Caren. "Magic in the ancient Near East with special reference to ancient Israel." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52924.
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Thesis (MA)--Stellenbosch University, 2002.ENGLISH ABSTRACT: In this investigation an anthropological and comparative approach was employed in the study of magic in the ancient Near East. Firstly, a survey was presented with regard to anthropological theories throughout the nineteenth and twentieth centuries. This forms the background against which evidence on magic with respect to the cultures of the ancient Near East is investigated. Secondly, examples of magic in the Ancient Near East was discussed, with reference to Egypt, Mesopotamia and Hittite Anatolia. Reference was made to categories such as magic spells, objects, rituals and magical experts (magicians) and various examples were discussed. Thirdly, an analysis was made about the phenomenon of magic in ancient Israel. In this context magic plays a somewhat different role in comparison to its other ancient Near Eastern neighbours. It was shown that so-called miraculous actions, miracle workers (prophets) and other religious actions (curses and blessings) in the Hebrew Bible could definitely be associated with magic. The frequent prohibitions against magical practises furthermore suggest that magic was indeed been practiced in ancient Israel.
AFRIKAANSE OPSOMMING: In hierdie ondersoek met betrekking tot magie in die ou Nabye Ooste word gebruik gemaak van 'n antropologiese en vergelykende benadering. Eerstens word 'n oorsig aangebied van antropologiese teorieë met betrekking tot magie in die negentiende en twintigste eeue. Dit vorm die agtergrond waarteen die verskynsel van magie in die ou Nabye Ooste ondersoek word. Tweedens word voorbeelde van magie in die ou Nabye Ooste ondersoek, met verwysing na Egipte, Mesopotamië en die Hetiete. Spesiale aandag word gegee aan kategorieë soos magiese spreuke, magiese objekte, rituele en magiese spesialiste. Dit word toegelig met verskillende toepaslike voorbeelde. Derdens word 'n ondersoek gedoen na die aard van magie in Oud-Israel. In hierdie konteks het magie ietwat van 'n ander rol vervul in vergelyking met die ander ou Nabye Oosterse bure. Daar word aangedui dat sekere wonderdade, wonderwerkers (profete), en ander religieuse aksies (vervloekinge en seënuitsprake) in die Hebreeuse Bybel met magie geassosieer kan word. Die vele verbiedinge teen die beoefening van magie is 'n duidelike aanduiding dat magie inderdaad in Israel gepraktiseer is.
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Montalvão, Sérgio Aguiar. "O primeiro templo de Jerusalém segundo o imaginário pós-exílico: um estudo de sua relevância, função social e seus aspectos." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1961.
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This doctoral thesis aims to present what came to be built through the Solomon s First Temple Imaginary, which many people still believe in the nowadays that it is factual. However, the Temple as presented in the Hebrew Bible never existed, because no more than an annex king s palace; it s also not factual the myths circulating the kings David and Solomon, which were not as grand as the Hebrew Bible points. Nevertheless, on two occasions in the history of Judah, the Deuteronomist Revolution and the Return of the Captivity, the Temple had a centralizating function and required many founding myths to legitimize it. With such myths, the people who were near the Temple felt more part of the House of Yahweh for believing participate of a plan established by the Creator of the Universe and all the stories invented and developed by the Deuteronomist and the Priestly gave them greatest joy and hope. What happened in fact was the king s power legitimacy in the context of Deuteronomist Reform and the priest s power in the return of the Captivity in the early Persian period. As for the post-exile, for being a more recent period, is greater amount of elements that characterize the stimulation of popular imaginary regarding the First Temple than in the period of the Deuteronomist Reform, despite the latter being period of prosperity for the Kingdom of Judah
A presente tese de doutorado visa apresentar o que veio a ser construído através do imaginário sobre o Primeiro Templo de Salomão, o qual muitas pessoas ainda acreditam nos dias de hoje que seja factual. Entretanto, o Templo, conforme o apresentado na Bíblia Hebraica, jamais existiu, pois não passava de um anexo do palácio do rei; tão pouco são factuais os mitos que circulam em torno dos reis Davi e Salomão, que não foram tão grandiosos quanto a Bíblia Hebraica aponta. Apesar disso, em dois momentos da História de Judá, na Revolução Deuteronomista e no Retorno do Cativeiro, o Templo teve uma função centralizadora e necessitava de diversos mitos fundantes para ser legitimado. Com tais mitos, o povo que estava próximo ao Templo sentia-se mais parte da Casa de Yahweh por acreditar fazer parte de um plano estabelecido pelo Criador do Universo e todas as histórias inventadas e elaboradas pelo Deuteronomista e pelo Sacerdotal lhes davam maior alegria e esperança. O que houve, de fato, foi a legitimação do poder do rei, no contexto da Reforma Deuteronomista, e do poder do Sacerdote, no retorno do Cativeiro, no começo do Período Persa. No pós-exílio, por ser um período mais recente, encontra-se maior quantidade de elementos que caracterizam o estímulo do imaginário popular sobre o Primeiro Templo do que no período da Reforma Deuteronomista, apesar deste último ser um período de prosperidade para o Reino de Judá
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Ramnarainsing, Reena. "La décolonisation de soi dans la littérature mauricienne : de l'identité tourmentée, de la singularité du discours littéraire et de la revendication du moi." Paris 7, 2012. http://www.theses.fr/2012PA070128.
Full textAbstract:
La thèse s'appesantit sur le style littéraire de plusieurs auteurs mauriciens, dans une tentative de mettre en exergue les différents courants littéraires, dans un souci de révéler la modernité de ces auteurs phares du paysage littéraire mauricien. Le post-colonialisme a -t-il apporté un renouvellement des genres dans la littérature mauricienne ? Les oeuvres étudiées sont-elles restées dans un certain cloisonnement ou alors y-a-t-il eu une tentative de secouer les jougs « imposés » par l'Occident ?The thesis is an attempt to study the different authors of Mauritius, their literary techniques and the varions writing skills developed by some of the post-colonial writers? Has there been a change in the way of writing or have the authors been unable to emancipate from the occidental literature?
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Furlong, Pierce James. "Aspects of ancient Near Eastern chronology (c. 1600-700 BC)." Melbourne, 2007. http://repository.unimelb.edu.au/10187/2096.
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The chronology of the Late Bronze and Early Iron Age Near East is currently a topic of intense scholarly debate. The conventional/orthodox chronology for this period has been assembled over the past one-two centuries using information from King-lists, royal annals and administrative documents, primarily those from the Great Kingdoms of Egypt, Assyria and Babylonia. This major enterprise has resulted in what can best be described as an extremely complex but little understood jigsaw puzzle composed of a multiplicity of loosely connected data. I argue in my thesis that this conventional chronology is fundamentally wrong, and that Egyptian New Kingdom (Memphite) dates should be lowered by 200 years to match historical actuality. This chronological adjustment is achieved in two stages: first, the removal of precisely 85 years of absolute Assyrian chronology from between the reigns of Shalmaneser II and Ashur-dan II; and second, the downward displacement of Egyptian Memphite dates relative to LBA Assyrian chronology by a further 115 years. Moreover, I rely upon Kuhnian epistemology to structure this alternate chronology so as to make it methodologically superior to the conventional chronology in terms of historical accuracy, precision, consistency and testability.
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Bélisle-Desmeules, David. "La Babylone des marins : Marins hauturiers à Montréal 1851-1896." Thèse, 2016. http://hdl.handle.net/1866/20143.
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Bergmann, Ari. "Halevy, Halivni and The Oral Formation of the Babylonian Talmud." Thesis, 2014. https://doi.org/10.7916/D82F7KG3.
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This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself. Halivni offers his bold construct of the history of the formation of the Bavli in the context of his commentary Meqorot Umesorot, which spans almost the entire Babylonian Talmud. Halivni explains the process of the formation of the Bavli as taking place well after amoraic times in a massive unstructured process of reconstruction. This dissertation will demonstrate that both of the theories of Halevy and Halivni are in need of careful analysis and revision. Halevy's construct despite providing valuable scholarly insights is tainted by a strong ideological agenda. On the other hand, Halivni, as a literary critic, provides insightful literary analysis and his conclusions on the uniqueness of the stam have been firmly established in contemporary scholarship. However, when analyzing Halivni's theory one must distinguish between his literary conclusions and his historical construct. The later is a constantly evolving theory, and it has presented numerous problems as it has developed over time, mainly in the introductions to Meqorot Umesorot. The body of this dissertation consists of three chapters, each focusing on a different model for the formation of the Bavli. Chapter One focuses on Halevy, beginning with his biography and continuing with an in-depth analysis of the scope and purpose of his Dorot Harishonim and the ideological import of his research. The second chapter addresses the theory of Halivni on the formation of the Bavli. After a biographical sketch of Halivni's life, I review the scope and purpose of Meqorot Umesorot with a special emphasis on his scholarship ki'peshuto, followed by a detailed analysis of his model and the evidence he offers in support of it. The third chapter proposes an alternative model for the formation of the Talmud which combines aspects of Halevy's and Halivni's theories. I propose a model that includes a fixed oral text, accompanied by an oral fluid commentary. This dual form of transmission accounts for the diverse structure and style of the apodictic material and the dialectical interpretative argumentation of the stam. The fixed apodictic text, the proto-Talmud follows the basic contour of Halevy's model, while the understanding of the stam follows many aspects of Halivni's description of the reconstruction of the dialectical argumentation by the Stammaim. By applying form criticism to determine the Sitz im Leben of talmudic transmission and teaching, combined with recent scholarship on the various forms of oral transmission, I propose a framework which allows for a developmental model which integrates the perceptive historical insights of Halevy with Halivni's literary findings.
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"The commission of Moses in Exodus 3:1-4:18: rhetoric to the Babylonian diaspora." 2008. http://library.cuhk.edu.hk/record=b5896576.
Full textAbstract:
Sonia Kwok Wong.Thesis (M.Div.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 120-129).
Abstract also in Chinese.
ABSTRACT --- p.i
ACKNOWLEDGEMENTS --- p.iii
INTRODUCTION --- p.1
Purpose and Approach of the Present Study --- p.1
Outline of the Present Study --- p.4
Chapter CHAPTER 1: --- "A BRIEF EXPLORATION OF STUDIES ON MOSES, THE PENTATEUCH AND EXOD.3:l-4:18" --- p.8
Interpretation of the Persona Moses --- p.8
Redactional History of the Pentateuch --- p.9
Dating of the Commission of Moses in Exod. 3:1-4:18 --- p.14
Chapter CHAPTER 2: --- METHODOLOGY AND CHARACTERIZATION OF MOSES --- p.24
A Short Exposition on Rhetorical Criticism --- p.24
A Proposed Model of Rhetorical Criticism --- p.26
Exod. 3:1-4:18 as a Rhetorical Unit --- p.38
Literary Genre and Rhetorical Type --- p.41
Defining the Rhetorical Situation of Exod. 3:1-4:18 --- p.43
Historical Situation of the Babylonian Diaspora and Their Exigency --- p.45
Characterization of Moses in Exod. 2:1-22 --- p.52
Chapter CHAPTER 3: --- A RHETORICAL ANALYSIS ON EXOD. 3:1-4:18 --- p.60
Literary Demarcation and Perspective Shifts --- p.60
Prologue and Settings: The Fire out of the Bush (3:1-5) --- p.63
God's Thesis: Moses' Call to a Vocation of Liberation (3:6-10) --- p.69
Moses' First Objection: ''Who Am I? ´ح(3:11-12) --- p.75
"Moses' Second Objection: “Who Are You? ,，(3:13-22)" --- p.79
Moses' Third Objection: “The Israelites Will Not Believe. ´ح(4:1-9) --- p.86
Moses' Fourth Objection: “I Am Not a Man of Words. ´ح (4:10-12) --- p.90
"Moses' Fifth Objection: “Send Someone Else!"" (4:13-17)" --- p.95
Epilogue: Moses' Return (4:18) --- p.98
The Immediate Persuasive Effect --- p.100
Chapter CHAPTER 4: --- RHETORICAL EFFECTS TO THE DIASPORIC AUDIENCE --- p.103
Interpreting Exod. 3:1´ؤ4:18 as a Symbolic Conflict --- p.103
Interpreting Ideologies in Exod. 3:1-4:18 --- p.105
The Residual Persuasive Effects --- p.109
CONCLUSION --- p.114
APPENDIX: A REFLECTION OF THE STUDY ON HONG KONG CONTEXT --- p.117
BIBLIOGRAPHY --- p.120
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Wang, Wei. "2S 7,1-17 en contexte historique, évaluation de la mise en forme et de la transmission du texte dans le débat portant sur la tradition deutéronomiste." Thèse, 2009. http://hdl.handle.net/1866/3458.
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L’objectif de ce mémoire est de mettre en lumière la mise en forme, la réception et la transmission de 2S 7,1-17 à l’intérieur du débat qui a présentement cours autour de la rédaction deutéronomiste, ainsi que de vérifier le lien possible de ce texte avec l’évolution de la pensée théologique juive issue de l’édition deutéronomiste.
Notre recherche commence par établir un texte hébreu de travail fiable grâce à la critique textuelle. L’analyse syntaxique nous permet ensuite de proposer une traduction qui soit la plus fidèle possible au texte hébreu retenu afin de mieux comprendre le sens du texte dans sa langue originale. Nous abordons, dans le troisième chapitre, la question des différentes sources littéraires ayant pu servir à la composition du texte de 2S 7,1-17. L’exploration plus détaillée de quelques pistes qui sont apparues à la suite de la critique des sources et de la réception du texte de 2S 7,1-17 par le(s) Chroniste(s), nous permet de constater qu’à l’intérieur des traditions textuelles hébraïques, la prophétie de Nathan a évolué de façon significative dans le parcours des différentes traditions de relecture.
À partir des quatres étapes de recherches, nous dégageons les éléments qui pourraient être mis en lien avec les théories existantes dans le cadre de l’histoire deutéronomiste et mettons en lumière les forces et les faiblesses des solutions proposées. Les résultats de la recherche nous permettent de penser que l’intégration de la prophétie de Nathan dans la trame historique s’expliquerait par la nécessité d’éclairer une suite d’événements selon diverses perspectives théologiques. Ce n’est qu’à partir des conditions exiliques que nous aurions le texte de 2S 7,1-17 le plus tardif offrant une réflexion sur la première histoire d’Israël. Dans ce sens, la prophétie de Nathan prendrait toute sa valeur et son extension bien au-delà de la seule histoire personnelle de David ou de Salomon.The principal objective of this thesis is to elucidate the source materials, the reception and the transmission of 2S 7,1-17 inside the debate concerning the Deuteronomic History, as well as to verify the possible link of the text with the evolution of the Jewish theology coming from the Deuteronomic edition. Our research begins with textual criticism in order to establish a reliable text in the Hebrew language. Then a syntactic analysis allows us to propose an accurate translation and to better understand the meaning of the text in its original language. Taking into account the results from these two first chapters, we then deal with the question concerning the different literary sources which lie behind the text of 2S 7,1-17. A more detailed exploration of some issues ensuins the source criticism and the study of the reception of 2S 7,1-17 by the Chronicler(s), show that inside the Hebrew literal traditions, the prophecy of Nathan evolved significantly in different traditions. Based on the four steps of research, we identify the elements that could be linked with the theories existing in the debate of the Deuteronomic History, and highlight the forces and the weaknesses of the proposed solutions. The research results allow us to think that the integration of the prophecy of Nathan into history could be explained by the necessity to clarify a sequence of events according to the diverse theological perspectives. It is in the conditions of the Exile that we have the latest text of 2S 7,1-17 offering a reflection on the first history of Israel. In this meaning, the prophecy of Nathan takes all its value and its extension beyond only the personal history of David or of Solomon.
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Shelley, Nathanael Paul. "The Concept of Ethnicity in Early Antiquity: Ethno-symbolic Identities in Ancient Greek, Biblical Hebrew, and Middle Babylonian Texts." Thesis, 2016. https://doi.org/10.7916/D8KP824V.
Full textAbstract:
The dissertation investigates the concept of ethnicity and race in three related cultures from the ancient Eastern Mediterranean by analyzing key ethnological terms, in their original languages and contexts, in order to determine their similarity to and difference from a modern anthropological definition of ethnicity. It employs an ethno-symbolic approach to social identity in order to evaluate the similarity and difference of terms for so-called "ethnic groups" in Ancient Greek, Biblical Hebrew, and Middle Babylonian. The evaluation is carried out using a historical comparative approach, first in three individual case studies and then synthetically. The study attempts to provide a documentary foundation for the critical, theoretical use of ancient documents in social and identity research, and the results suggest that a named collective of people from the first millennium BCE or later could be an ethnic group in the modern sense of the term (an ethnie), but that such terminology is generally imprecise before 1000 BCE.
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Morris, April Jehan. "Imag[in]ing the East : visualizing the threat of Islam and the desire for the Holy Land in twelfth-century Aquitaine." Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5449.
Full textAbstract:
Epic dichotomies – threat/desire, Islam/Christianity, Orient/Occident, fear/lust, self/other – have fundamentally shaped the conceptualizations, images, and imaginings of the interaction between East and West. The Holy Land was the locus of both sensations in the twelfth-century West. Islam, arisen from the Arabian Peninsula and spreading steadily, embodied the strongest threat to western Christendom that it had yet faced, both militarily and theologically. The vividly imagined “East,” particularly Jerusalem, was the locus of spiritual and material desire. These intertwined notions underlie the ideological, theological, and historical perceptions of the Crusades, in their own time as today.
This project seeks to explore the dual image of the East in the twelfth-century West through the prime dichotomy that has, both historically and presently, shaped Western perceptions of the dar-al-Islam: the East as at once threat and object or source of desire. Both this dichotomy and the examinations of individual sites and objects in which it is expressed nuance and challenge earlier scholarly assertions regarding visual representations of Crusading, and posit new interpretations of iconographic traditions and their semiotic functions in the twelfth-century Aquitaine.
This dissertation is arranged as a series of investigative essays into monuments and objects that express the presentation and development of these divergent ideas in the twelfth-century Aquitaine. The first half of is comprised of three interrelated examinations of material objects that illuminate Western concepts of Islam and Muslims. Various iconographic traditions, I argue, were created and modified to express the mechanisms by which Christendom attempted to define, and respond to, these evident threats to self and territory. The second half of this project focuses on the material manifestations of desire, primarily through the deployment of Orientalized architectural forms and the utilization of relics and objects related to the East. Although these trends, as my conclusion discusses, reached their true apex in the decades after the loss of Jerusalem in 1187, these early examples typify the range of cultural notions centered on the desire to possess and control the sanctity of the Holy Land.text
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De, Vos Bernabé Jean Gerhard. "Lewe na die dood in die Joods-Christelike tradisie teen die agtergrond van wêreldgodsdienste." Thesis, 2006. http://hdl.handle.net/10500/1492.
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Text in Afrikaans with summaries in Afrikaans and EnglishWhere do we find the first evidence of a belief in life after death, and a divide or separation in the afterlife? We find answers in the primal and traditional religions in Africa and America, Hinduism, Buddhism, Egypt, Babylonia, Persia, Hellenism, the Bible and the apocrypha. There had been a preparation for the work and words of Jesus. He is unique. After His death and resurrection as historical figure, He never died again. He is our guarantee for life after death. His Gospel includes eternal heaven as well as eternal hell. He is proclaimed as Saviour. The New Testament uses metaphors to convey the reality of heaven and hell. Not only do we find kerugma about the afterlife, but also information. The message has also transformation as a goal.
Hier word ondersoek waar die eerste getuienis gevind kan word dat die mens in die lewe na die dood begin glo het. Daarna word ondersoek waar ons die eerste getuienis vind dat mense begin glo het in 'n skeiding na die dood. Hier word antwoorde gevind by die primate religiee, die tradisionele godsdienste van Afrika en Amerika, die vroee-Hindoelsme van Indie; die Boeddhisme; Egipte; Babilonie (Irak); die Zoroastrisme van Persie (Iran); die Hellenisme van die Grieks-Romeinse wereld; die Ou Testament; die apokaliptiek in die apokriewe - die Intertestamentere literatuur en die Nuwe Testament. Daar was 'n voorbereiding vir die koms van Jesus Christus. As gevolg van sy kruisdood en opstanding staan Jesus uit as historiese figuur in die wereldgeskiedenis. Hy is uniek. Na sy opstanding het Hy nooit weer gesterf nie. Jesus Christus is die waarborg dat mense ook sal lewe na die dood. In sy prediking het Hy by sekere elemente van die bestaande gedagtes oor die lewe na die dood aangesluit. Hy het verkondig dat daar 'n hemel en 'n hel sal wees as ewige seen of ewige straf. Die Evangelie hied die realiteite van die hemel en die hel in beeldspraak aan, om daardeur die dringende boodskap tuis te bring. Christus word verkondig as die Verlosser van sondeskuld en die ewige straf, tot die ewige ]ewe. Die gegewens in die Nuwe Testament oor die hemel en die hel het dus nie net steeds kerugmatiese waarde nie, maar dit bevat ook inligting (informasie) en het ook transformasie ten doel.
Systematic Theology and Theological Ethics
D.Th. (Systematic Teology)
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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.
Full textAbstract:
Bibliography: leaves 289-298Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)
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Kellner, Ronel. "Historical methodology of Ancient Israel and the archive as historical a priori in the discourses of the Lachish reliefs." Diss., 2016. http://hdl.handle.net/10500/22676.
Full textAbstract:
The archive as a site of ‘knowledge retrieval’* has long been the exemplary domain of astute historical inquiry. Following the recent ‘historic turn’* to address the politics of knowledge in the broader human and historical sciences, rather than its function as a site of ‘knowledge retrieval’*, I will reflect on the function of the archive as a site of ‘knowledge production’* in the writing of the histories of ancient Israel. Aligned within the conversations among historians and archivists and the new archival turn, the research will endeavour to offer a contribution to the debate on the topic of historical methodology of ancient Israel in the disciplines of Biblical Archaeology and History of ancient Israel. I will argue that an examination into the function of the archive as historical a priori in a study of the discourses on the Lachish reliefs in the disciplines discloses the practical and theoretical tenets that converge to construct knowledge on the Lachish reliefs and hence also knowledge on ancient Israel. The research will contend that a bounded formation of knowledge on the Lachish reliefs has evolved in the disciplines since the nineteenth century that is along the British imperial archival grain.
* Terminology from Stoler, A L 2002. Colonial Archives and the Arts of Governance: On the Content in the Form, in Hamilton C, Harris, V, Taylor, J, Pickover, M, Reid, G & Saleh, R (eds) 2002. Refiguring the Archive. Cape Town: David Philip, 83-102.Biblical and Ancient Studies
MA (Biblical Archaeology)
1 online resource (xii, 194 leaves) ; illustrations (some color), maps
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Dyer, Jennifer. "The role of Archaeology in the Jesus industry." Diss., 2015. http://hdl.handle.net/10500/21003.
Full textAbstract:
The question leading to this study is whether the facts and theories pertaining to the
Bible and Jesus Story as presented by The Authors (H Schonfield, D Joyce, B Thiering, M
Baigent, R Leigh, H Lincoln; M Starbird, and D Brown) could be verified by the
Archaeology evidence. I have adopted a multidiscipline and holistic approach
considering information gathered from all media sources to ascertain what theories, if
any could replace the traditional Jesus Story of the New Testament. I considered
whether the alternative theories or traditional theories were believable due to the
evidence presented by Biblical Archaeology or by the techniques used by The Authors
in presenting their facts. By using Thouless’ system of Straight and Crooked thinking I
was able to ascertain that the theories used in the novels written by The Authors may
have been persuasive, but lacked substance.Biblical and Ancient Studies
M. Th. (Biblical Archaeology)