With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic, and Mysticism in Honor of Rachel Elior. Edited by Daphna V. Arbel and Andrei A. Orlov. Ekstasis: Religious Experience from Antiquity to the Middle Ages 2. Berlin: de Gruyter, 2011. Hardcover. Pp. vii + 456. € 129.95/US$ 195.00. ISBN 9783110222012 (e-ISBN 9783110222029).

2013 ◽  
Vol 20 (2) ◽  
pp. 307-309
Author(s):  
Jonathan Klawans
1927 ◽  
Vol 21 (1) ◽  
pp. 34-39 ◽  
Author(s):  
Warren R. Dawson

The use of mummy as a drug was widespread in Europe from the twelfth to the seventeenth centuries, and its employment lingered on for a hundred years later. Its supposed virtue was originally based upon the medicinal properties of natural bitumen obtained from the Dead Sea and elsewhere. During the Middle Ages mummy was obtained from embalmed human bodies—in Egypt—which were believed to have been prepared with bitumen. Even at the present day the statement is current that the Egyptians used bitumen for mummification, but this is erroneous, for the embalming-material is resin, although its appearance often simulates that of bitumen. The supply being obtained from mummified human bodies, the virtues of the drug were transferred to the bodies themselves. In course of time the term mummy lost its original association with bitumen, and was applied to medicated flesh in general. The use of mummy in medicine did not finally become obsolete until the latter part of the eighteenth century. The supplies of mummy sold to apothecaries in Europe were first obtained from genuine Egyptian mummies, but when it became difficult to procure these, spurious substitutes were made from recently dead bodies which were medicated by the purveyors. Desiccated bodies from North Africa, and Guanche mummies from the Canary Islands, were also exported to Europe and sold to the apothecaries.


2016 ◽  
Vol 7 (1) ◽  
pp. 123-135
Author(s):  
Alison Schofield

Jodi Magness’ proposal that an altar existed at Qumran leaves some unanswered questions; nevertheless, her conclusions are worthy of consideration. This study examines her claim that the residents at Qumran had an altar, modeled off of the Wilderness Tabernacle, through the lens of critical spatial theory. The conceptual spaces of some of the Dead Sea Scrolls, such as The Damascus Document and The Community Rule, as well as the spatial practices of the site of Qumran do not rule out – and even support – the idea that Qumran itself was highly delimited and therefore its spaces hierarchized in such a way that it could have supported a central cultic site.


Canon&Culture ◽  
2008 ◽  
Vol 2 (1) ◽  
pp. 321-332
Author(s):  
Peter Flint
Keyword(s):  
Dead Sea ◽  

Sign in / Sign up

Export Citation Format

Share Document