Chapter XXXI Which is all about the Law, and sundry Great Authorities learned therein

2008 ◽  
Author(s):  
Charles Dickens
Keyword(s):  
The Law ◽  
The Temple

Scattered about, in various holes and corners of the Temple, are certain dark and dirty chambers, in and out of which, all the morning in Vacation, and half the evening too in Term time, there may be seen constantly hurrying with bundles of papers...

Solicitors and the Law of Maintenance 1590–1640

1973 ◽  
Vol 32 (1) ◽  
pp. 56-80 ◽  
Author(s):  
J. H. Baker
Keyword(s):  
History Of ◽  
The Law ◽  
First Time ◽  
The Temple

The surviving image of the Elizabethan and Jacobean solicitor was created for us by the pamphleteers and playmongers, who could be sure of immediate applause or popular sympathy by introducing into their work a few caricatures drawn from the seamier recesses of the legal world. We are encouraged by these writers to imagine a London plagued by these vermin of the law, scurrying in and around the Temple and lurking in the shadows of Westminster Hall, waiting to pounce on the unsuspecting bumpkin who had the misfortune to wander near their reach. Whether and to what extent these portraits bear any relation to reality are questions which social historians have yet to answer. Legal historians have made but a slight contribution to the history of solicitors during the period which, for them, was the most critical of all. To this period may be assigned the beginning of a process of demarcation between the functions of barristers and solicitors, and when we understand how this came about we shall have traced for the first time the origin of the solicitors' branch of the profession.

The leges regiae through Tradition, Historicity and Invention: A Comparison of Historico-literary and Jurisprudential Sources

2020 ◽  
pp. 97-110
Author(s):  
Rossella Laurendi
Keyword(s):  
Social Status ◽  
Historical Memory ◽  
Interdisciplinary Approach ◽  
Historical Criticism ◽  
The Social ◽  
The Law ◽  
The Republic ◽  
The Temple

An interdisciplinary approach to historical criticism allows us to investigate the tradition of the royal laws and their collection, ostensibly made by one Papirius at the start of the Republic. Despite the lengthy, stratified process of formation and transmission of historical memory by historians, grammarians, writers and jurists from the late Republic onwards, the identification of certain authentic elements of these laws is possible. In the case of the law on paelex, attributed to Numa, a philological analysis suggests its archaic origins, even if we cannot prove that Numa was the drafter of this law. The law appears to be made up of a precept (prohibition against approaching the altar or the temple of Juno) and a sanction (sacrifice with loose hair). The significance of the loose hair, typical signs of pain and penance, is the key to reading the law. By the enactment of this law, the social status of the paelex was diminished, analogous to that of a married man's concubine.

Some Remnants of Ancient Laws in the Deuteronomic Code

1974 ◽  
Vol 9 (3) ◽  
pp. 346-351 ◽  
Author(s):  
Yair Zakovitch
Keyword(s):  
The Other ◽  
Short Article ◽  
The Third ◽  
Other Hand ◽  
The Law ◽  
The Temple ◽  
Deuteronomic Code ◽  
Comprehensive Study

This short article deals with two of the Deuteronomic laws: the law of the tithe (Deut. 14:22–28; 26:12–16) and the law of the Hebrew slave (Deut. 15:12–18). It is not intended to present a comprehensive study of these two laws, but to limit the investigation to the uncovering of those ancient laws referred to only by the author of Deuteronomy and not by the authors of the other Biblical codes, including that of the Covenant Code.I.Bashanah hashlishit shnat hama'asar“in the third year, which is the year of tithing” (Deut. 26:12).The reader of the law of the declaration of the tithe will quickly discern a contradiction: the tithe of the third year is given to the Levite, sojourner, orphan, and widow,bisharekha, literally, “within your gates” (within which there are no cultic places according to the laws of Deuteronomy—Deut. 26:2b). On the other hand, the tithe is declared in the Templelifnei adonai“before the Lord” (Deut. 26:1s). Another surprising point is that the law creates an impression of unfamiliarity with the annual tithe. Apparently, only the triennial tithe is known: “in the third year, which is the year of tithing”.

The heart of the (Deuteronomic) matter: Solomon and the book of the Law

2006 ◽  
Vol 35 (2) ◽  
pp. 213-230
Author(s):  
David A. Bergen
Keyword(s):  
Kings 2 ◽  
Human Relations ◽  
Relationship With God ◽  
The Law ◽  
1 Kings ◽  
The Temple

Two interrelated communications play before the reader of the deuteronomic narrative: Moses' promulgation of the written book of the law to Israel, and the narrator's mediation of it to the external reader (Sonnet 1997). After Moses' death, the embedded "book of the law" awaits hermeneutical engagement by characters populating the Primary Narrative (Genesis-Kings). This paper analyzes narratologically Solomon's temple prayer of dedication in 1 Kings 8, which obviously confirms Solomon's conformity to his father's advice (1 Kings 2: 3-4). Solomon's discourse also reveals an aptitude for innovative appropriation as he transforms the house of God into a mechanism for normalizing problematic divine-human relations. In making the temple pivotal to Israel's relationship with God, Solomon substitutes his cult for Moses' law.

From Jerusalemite Spoils to Roman Relics

2018 ◽  
Author(s):  
Galit Noga-Banai
Keyword(s):  
Fourth Century ◽  
The Third ◽  
Sacred Objects ◽  
Visual Correspondence ◽  
Indirect Impact ◽  
Failed Attempt ◽  
The Law ◽  
Art And Architecture ◽  
The Temple

This chapter, composed in three sections that complete one another, deals with the direct and indirect impact of the nonexistence of the Temple in Jerusalem on the art and architecture in fourth-century Rome. The first section brings together the translation of sacred objects from old (Jewish) and new (Christian) Jerusalem to Rome. The second illustrates how the visual initiative of Dominus legem dat (The Lord gives the Law) was conceivable through the absence of the Temple in Jerusalem and the presence of its relics in Rome. The third section describes the visual correspondence between the scene of Dominus legem dat and the representative Jewish composition of the ark between two menorot, as an outcome of Emperor Julian’s failed attempt to rebuild the Temple in Jerusalem.

Dualistic Qumran concept in the context of the Christian worldview

1997 ◽  
pp. 36-39
Author(s):  
S. Valah
Keyword(s):  
Jewish Community ◽  
Essential Elements ◽  
Way Of Life ◽  
The Social ◽  
Christian Worldview ◽  
The Law ◽  
Religious Sects ◽  
The Temple ◽  
Qumran Community ◽  
Jewish Religion

The Qumran community of Essenes belongs to the religious sects of Palestine II. BC - 1st century BC not. It arose in the line of Judaism and was closely connected with the Jewish religion. This is evidenced by the spiritual library of the community and the strict observance of the law of Moses by its members. In order to get closer to the understanding of nature and the essence of spirituality, one should not only take into account the complete legal features of its similarity to official or normative Judaism, but to note the differences that existed between them. These differences were determined in the social and religious isolation of the Qumran community from the Jewish community and were reflected in a desert, similar to the monastic way of life, in rejection of participation in the temple cult, a specific ritual of washing, different from the established burial ceremony, in the use of a special solar calendar. All this testifies at the same time to the specificity of the ideological views of the members of the Qumran Brotherhood. It is difficult to say whether the theological system of the Qur'an outlook has survived to date, since its essential elements were transmitted orally and not recorded (in records, such records do not occur).

Sign in / Sign up

Export Citation Format

Share Document