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Books on the topic 'Old mortars'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

1917-, Tazewell C. W., ed. Bricks and mortar: What's left in old Princess Anne County & new Virginia Beach. W.S. Dawson Co., 1993.

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2

Lewis, Theodore J. Cults of the dead in ancient Israel and Ugarit. [s.n.], 1989.

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3

Sickels, Lauren-Brook. Mortars in old buildings and in masonry conservation: A historical and practical treatise. 1987.

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4

Orishas among Mortals: An Old Gods Story. Bandele, Antoine, 2023.

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5

Orishas among Mortals: An Old Gods Story. Bandele, Antoine, 2024.

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6

Betsinger, Tracy K., Amy B. Scott, and Anastasia Tsaliki, eds. The Odd, the Unusual, and the Strange. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401032.001.0001.

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While death and dying are universal, the treatment of the dead is culturally and temporally specific, highlighting the influence of both the deceased individual and the living community within the mortuary process. This volume focuses specifically on non-normative or atypical mortuary practices situated within a contextually driven understanding of social and cultural norms surrounding the process of interment. Each chapter compares and contrasts the various elements of these mortuary treatments (e.g., body position, body orientation, artifact inclusion) and how they may represent specific ide

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7

Tolliver, Gabrielle. Mortar & Pestle Kit: "Age-Old Wisdom, Proven Products" (Original Famous Teacher Family Brand Mini Kits). Running Press Book Publishers, 2005.

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8

Suriano, Matthew. Prolegomenon. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0001.

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The complicated imagery of death in the Hebrew Bible/Old Testament has defied scholars because it does not involve an afterlife dichotomy of heaven and hell. The individual is not vetted after death, to be sent to punishment or paradise; instead postmortem experience is collective. This ideal afterlife is centered upon the tomb where the dead join their ancestors. Therefore, it is necessary to examine the afterlife in the Hebrew Bible according to its own terms. This can be done through the analysis of mortuary practices from Judah during the Iron Age. A review of the archaeology of mortuary p

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9

Leonhard, Woody, and Scott Krueger. Windows 95 Programming for Mere Mortals: Extending Your Applications Using Visual Basic and Ole Automation. 2nd ed. Addison-Wesley (C), 1996.

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10

Troche, Julia. Death, Power, and Apotheosis in Ancient Egypt. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501760150.001.0001.

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This book uniquely considers how power was constructed, maintained, and challenged in ancient Egypt through mortuary culture and apotheosis, or how certain dead in ancient Egypt became gods. Rather than focus on the imagined afterlife and its preparation, the book provides a novel treatment of mortuary culture exploring how the dead were mobilized to negotiate social, religious, and political capital in ancient Egypt before the New Kingdom. The book explores the perceived agency of esteemed dead in ancient Egyptian social, political, and religious life during the Old and Middle Kingdoms (c. 27

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11

Prakash, Tara. Ancient Egyptian Prisoner Statues. Lockwood Press, 2022. http://dx.doi.org/10.5913/2022884.

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During the Old Kingdom, the ancient Egyptians constructed elaborately decorated mortuary monuments for their pharaohs. By the late Old Kingdom (ca. 2435-2153 BCE), these pyramid complexes began to contain a new and unique type of statue, the so-called prisoner statues. Despite being known to Egyptologists for decades, these statues of kneeling, bound foreign captives have been only partially documented, and questions surrounding their use, treatment, and exact meaning have remained unanswered. Ancient Egyptian Prisoner Statues-the first comprehensive analysis of the prisoner statues-addresses

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12

Fitzhugh, William, and Bernadette Driscoll Engelstad. Inuguat. Edited by Timothy Insoll. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199675616.013.018.

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Renderings of human figurines (inuguat) appear consistently throughout the archaeological record of the North American Arctic. Artefacts which date from the Old Bering Sea cultures in northwestern Alaska to the Dorset and Thule periods in the Canadian Arctic and Greenland include representations of the human figure, typically carved in ivory or wood. These images often reveal elemental concerns of Arctic peoples with regard to procreation, maternity, healing, shamanism, mortuary practice, and animal–human transformation. The persistent appearance of human figurines throughout the historical an

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13

Suriano, Matthew. A History of Death in the Hebrew Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.001.0001.

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In the Hebrew Bible/Old Testament, a good death meant burial inside the family tomb, where one would join one’s ancestors in death. This was the afterlife in biblical literature; it was a postmortem ideal that did not involve individual judgment or heaven and hell—instead it was collective. In Hebrew scriptures, a postmortem existence was rooted in mortuary practices and conceptualized through the embodiment of the dead. But this idea of the afterlife was not hopeless or fatalistic, consigned to the dreariness of the tomb. The dead were cherished and remembered, their bones were cared for, and

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14

Ekberg, Carl J., and Sharon K. Person. The Coutume de Paris Rules. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038976.003.0007.

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This chapter examines how the Coutume de Paris (customary law of Paris) influenced nineteenth-century domestic affairs, especially inheritance practices, in a large swath of northern France, as well as in French colonies such as Missouri. Beginning in the 1720s, the Coutume was regularly cited in Illinois Country legal documents, with Charles-Joseph Labuxière, acting as the strict custodian of French law and legal traditions in St. Louis. French Canadians who settled early at Cahokia and Kaskaskia adhered loosely to many provisions of traditional French customary law, but it took a while for t

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15

Ballesteros, Bernardo. Divine Assemblies in Early Greek and Babylonian Epic. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780198924623.001.0001.

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Abstract In early Greek and Near Eastern myth and religion, the gods govern the cosmos. In narrative poetry, they are frequently portrayed through scenes of divine assembly. Did Homer and early Greek poets inherit this feature from their more ancient neighbours? And, what can comparison tell us besides? This book is the first to chart divine assembly scenes in ancient Babylonian and early Greek epic. It asks why similarities between the two corpora exist, and exploits those similarities to enhance understanding of Mesopotamian and early Greek literature and religion. The book discusses Sumeria

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