scholarly journals AN(OTHER) EPITAPH FOR TRIMALCHIO: SAT. 30.2

2014 ◽  
Vol 64 (1) ◽  
pp. 422-425
Author(s):  
Ulrike Roth
Keyword(s):  
Wall Paintings ◽  
Scholarly Discussion ◽  
The Dead ◽  
Dining Room ◽  
The Moment ◽  
Dead Man ◽  
Ring Composition ◽  
The Temple

Trimalchio's fabulous epitaph, recited in full by Petronius’ colourful host towards the end of the Cena (Sat. 71.12), has long attracted abundant comment. Similarly, allusions to the underworld in much of the decoration leading to and in Trimalchio's dining room have been the object of intense scholarly discussion of the freedman's morbid characterization. In consequence, it is now accepted that epitaph and funereal allusions make for a deliberate mirage of the netherworld – so much so that ‘… Trimalchio's home is in some sense to be regarded as a house of the dead’. As John Bodel has shown, ‘Petronius signalled his intention to portray Trimalchio's home as an underworld earlier in the episode’. Examples for this include the procession from the baths to Trimalchio's house that preceded the banquet (Sat. 28.4–5) – ‘resembling nothing so much as a Roman cortege’, and the wall paintings in the porticus of Trimalchio's house which made Encolpius stop and pause, as Aeneas had done at the Temple of Apollo at Cumae (Sat. 29.1). The example of the pairing of the Cerberus-like watchdog encountered by Encolpius and friends during their escape (Sat. 72.7) and the painted dog in Trimalchio's vestibule that frightened Encolpius upon his arrival (Sat. 29.1) makes it moreover clear that Petronius engaged in some elaborate ring composition concerning Trimalchio's portrayal as a dead man walking. It is surprising, then, that Petronius should have failed to square the circle as regards Trimalchio's epitaph: Sat. 71.12 appears to lack an earlier match – and this despite the fact that a visitor to a Roman tomb might well expect to be informed about the name of the deceased, and perhaps a few other details, at the moment of entering the tomb.

The Fratricidal Hasmonean Conflict and the Murder of Onias

2018 ◽  
Author(s):  
Vered Noam
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Original Version ◽  
Jewish Tradition ◽  
The Political ◽  
Babylonian Talmud ◽  
Political Stance ◽  
The Dead ◽  
The Temple

This chapter examines the story of the internecine struggle between the two Hasmonean brothers, Hyrcanus II and Aristobulus II, which brought the Hasmonean commonwealth to its end. Only in Josephus is the story of the murder of a righteous man, Onias, juxtaposed to the central tradition regarding the siege of the temple during this war, although this too was clearly an early Jewish tradition. In the rabbinic sources, the story of the siege and the sacrificial animals underwent multiple reworkings, and it is the Babylonian Talmud that reflects the more original version and message of the story. If in Chapter 2, we saw the “rabbinization” of the figure of John Hyrcanus, here the story itself underwent this process and its original moral message was replaced by multiple halakhic implications. In both corpora, this dissension between brothers is seen as the leading cause of the downfall of the Hasmonean dynasty. This was in contradistinction to the political stance represented in the Dead Sea Scrolls, which interpreted the Roman occupation as proof of the sinfulness of the Hasmonean state from its very inception.

Automated graves: The precarity and prosthetics of caring for the dead in Japan

2021 ◽  
Vol 24 (4) ◽  
pp. 622-636
Author(s):  
Anne Allison
Keyword(s):  
Delivery System ◽  
Aging Population ◽  
Just In Time ◽  
Human Relations ◽  
Ethnographic Fieldwork ◽  
The Dead ◽  
The Temple

Once dependent on family to bury and memorialize the dead, caring for the deceased has become increasingly precarious in the wake of a decreasing and aging population, a trend towards single households, and downsizing of social relationality—including the temple parishioner system once key in mortuary rituals. In the new “ending” marketplace emerging today to help Japanese manage this precarity, automated graves offer customers a convenient burial spot in an urban ossuary where ashes, interred in a deposit box, are automatically transferred to a grave upon visitation. Based on ethnographic fieldwork, the article examines the just-in-time delivery system at work in automated graves, arguing that the mechanism serves as a social prosthesis, propping up the allure of social caring for the dead, even for those whose ashes are never visited by human relations. With over 30 such institutions now operating in Japan, automated graves are a sign of changing sociality between the living and the dead.

“THE DEAD MAN COME TO LIFE AGAIN”: EDWARD ALBERT AND THE STRATEGIES OF BLACK ENDURANCE

2017 ◽  
Vol 45 (2) ◽  
pp. 293-320
Author(s):  
Natalie Prizel
Keyword(s):  
Merchant Marine ◽  
University Of Washington ◽  
The Dead ◽  
Dead Man ◽  
The University

This essay tells a story of endurance: the endurance of a person and the endurance of an object in an archive, both of which have survived despite their apparent fungibility and ephemerality. It focuses on a Jamaican veteran of the navy and merchant marine – one Edward Albert – who lost his legs while at sea and therefore took to working at various intervals as a crossing sweeper, beggar, shop-owner, and author in London and Glasgow. Albert should have been lost. His shipmates burnt his legs to the point of bursting, and his doctors presumed him to be dead following their amputation. I located Edward Albert initially in the pages of Henry Mayhew's massive, unwieldy, almost unnavigable archive, the four volumes of London Labour and the London Poor. Mayhew interviews Albert in his home and then refers to a small chapbook Albert sells to accompany his begging. A simple WorldCat search led me to a copy of the book, housed at the University of Washington in Seattle. It had endured.

Addendum

1968 ◽  
Vol 1 (3) ◽  
pp. 156-156
Keyword(s):  
Large Element ◽  
The Dead ◽  
Dead Man

SINCE this paper was submitted for publication a further case relevant to the issue of the sentencing of youthful manslaughter has been reported (R. v. Turrise; Sydney Morning Herald 4.7.1968). In brief, the youth, aged 17 years, was charged with the murder by shooting of his 24-year-old brother. T. had his plea of guilty to manslaughter accepted by the Crown. The evidence indicated that the accused was of good character, and that he had bought a .22 repeating rifle to protect himself from his brother who was a “violent hoodlum who was released from prison a week before his death”. Mr. Justice Allen is reported as saying that “It was tragic to see a schoolboy charged with the murder of his brother”. He said that “in his view the Crown's acceptance of the manslaughter plea was completely appropriate because there was undoubtedly a large element of provocation”. He continued, “the dead man had been described as a hoodlum, a man of violence and probably a psychopath”. Mr. Justice Allen sentenced T. to 3 years gaol, but suspended execution of the sentence on his entering a $500 bond for three years.

A gold diadem from Aegina

1987 ◽  
Vol 107 ◽  
pp. 182-182
Author(s):  
Reynold Higgins
Keyword(s):  
Bronze Age ◽  
British Museum ◽  
The South ◽  
North West ◽  
The North ◽  
The Dead ◽  
Middle Helladic ◽  
Dead Man ◽  
The Bronze Age ◽  
Grave Goods

A recent discovery on the island of Aegina by Professor H. Walter (University of Salzburg) throws a new light on the origins of the so-called Aegina Treasure in the British Museum.In 1982 the Austrians were excavating the Bronze Age settlement on Cape Kolonna, to the north-west of Aegina town. Immediately to the east of the ruined Temple of Apollo, and close to the South Gate of the prehistoric Lower Town, they found an unrobbed shaft grave containing the burial of a warrior. The gravegoods (now exhibited in the splendid new Museum on the Kolonna site) included a bronze sword with a gold and ivory hilt, three bronze daggers, one with gold fittings, a bronze spear-head, arrowheads of obsidian, boar's tusks from a helmet, and fragments of a gold diadem (plate Va). The grave also contained Middle Minoan, Middle Cycladic, and Middle Helladic (Mattpainted) pottery. The pottery and the location of the grave in association with the ‘Ninth City’ combine to give a date for the burial of about 1700 BC; and the richness of the grave-goods would suggest that the dead man was a king.

Jewish Burial Traditions and the Resurrection of Jesus

2005 ◽  
Vol 3 (2) ◽  
pp. 233-248 ◽  
Author(s):  
Craig Evans
Keyword(s):  
Late Antiquity ◽  
The Other ◽  
Jewish Tradition ◽  
Scholarly Discussion ◽  
The Dead ◽  
Jewish Writers

AbstractThe burial of Jesus, in light of Jewish tradition, is almost certain for at least two reasons: (1) strong Jewish concerns that the dead—righteous or unrighteous—be properly buried; and (2) desire to avoid defilement of the land. Jewish writers from late antiquity, such as Philo and Josephus, indicate that Roman officials permitted executed Jews to be buried before nightfall. Only in times of rebellion—when Roman authorities did not honour Jewish sensitivities—were bodies not taken down from crosses or gibbets and given proper burial. It is highly improbable, therefore, that the bodies of Jesus and the other two men crucified with him would have been left unburied overnight, on the eve of a major Jewish holiday, just outside the walls of Jerusalem. Scholarly discussion of the resurrection of Jesus should reckon with the likelihood that Jesus was buried in an identifiable tomb, a tomb that may well have been known to have been found empty.

scholarly journals Soot removal from ancient Egyptian complex painted surfaces using a double network gel: Empirical tests on the ceiling of the sanctuary of Osiris in the temple of Seti I – Abydos

2020 ◽  
Author(s):  
Ehab Awad Al-Emam ◽  
Abdel Ghafour Motawea ◽  
Joost Caen ◽  
Koen Janssens
Keyword(s):  
Self Healing ◽  
Wall Paintings ◽  
Shape Stability ◽  
Double Network ◽  
Ancient Egyptian ◽  
Third Phase ◽  
Digital Microscope ◽  
Seti I ◽  
The Temple

Abstract In this study, we evaluated the ease of removal of soot layers from ancient wall paintings by employing double network gels as a controllable cleaning method. The ceiling of the temple of Seti I (Abydos, Egypt) is covered with thick layers of soot; this is especially the case in the sanctuary of Osiris. These layers may have been accumulated during the occupation of the temple by Christians, fleeing the Romans in the first centuries A.D.. Soot particulates are one of the most common deposits to be removed during conservation-restoration activities of (Egyptian) wall paintings. They usually mask the painted reliefs and reduce the permeability of the painted surface. A Polyvinyl alcohol-borax/agarose (PVA-B/AG) double network gel was selected for this task since its properties were expected to be compatible with the cleaning treatment requirements. The gel is characterized by its flexibility, permitting to take the shape of the reliefs, while also having self-healing properties, featuring shape stability and an appropriate capacity to retain liquid. The gel was loaded with several cleaning reagents that proved to be effective for soot removal. Two sets of soot removal tests were conducted with these gel composites. The cleaned surfaces were examined in situ with the naked eye and with a digital microscope in order to select the best gel composite. The gel composite, loaded with a solution of 5% ammonia, 0.3% ammonium carbonate, and 0.3% EDTA yielded the most satisfactory results and allowed to safely remove a crust of thick soot particles from the surface. Thus, during a third phase of the study, it was used successfully to clean a larger area of the ceiling.

A Primitive Hebrew Gospel of Matthew and the Tol'doth Yeshu

1988 ◽  
Vol 34 (1) ◽  
pp. 60-70 ◽  
Author(s):  
George Howard
Keyword(s):  
Gospel Of Matthew ◽  
Tenth Century ◽  
The Dead ◽  
Divine Name ◽  
The Temple ◽  
Name Of God

The Tol'doth Yeshu is a medieval Jewish antigospel which exists in various forms. Basically it says that Jesus was born illegitimate, learned the Name of God in the temple, performed miracles by pronouncing the Divine Name and finally was executed by the Jews. His body was stolen from the tomb by Yehuda the gardener, an act which led to the assertion by the disciples that he had arisen from the dead and had ascended into heaven.The date of the Tol'doth Yeshu is assigned by Krauss to c. 500 CE; it is assigned by Klausner to the tenth century. Some of the traditions it draws upon are much older since they are reflected in such writings as the Talmud and Origen's Contra Celsum.

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