«Invocar, validar, perpetuar (un círculo de círculos)»

1970 ◽  
Vol 27 ◽  
pp. 61-99
Author(s):  
Ana Suárez González
Keyword(s):  
San Juan ◽  
Santiago De Compostela ◽  
The One ◽  
The Temple ◽  
Santa Maria

Resumen: En el interior de la catedral de Santiago de Compostela doce cruces de piedra rodeadas por inscripciones recuerdan la consagración de la iglesia que tuvo lugar 21 de abril de 1211 por ministerio del arzobispo Pedro Muñiz. Son doce signos de signos circulares a la vez rituales y validatorios. La mirada se traslada del templo al archivo, del recuerdo en piedra de la catedral compostelana a la memoria en pergamino de dos cartularios de la abadía cisterciense de Santa María de Sobrado (AHN, Códice 976) y la canónica de San Juan de Caaveiro (AHN, Códice 1439) para poner en valor otros signos de signos circulares, provistos asimismo de cruces y letreros, singulares y sorprendentes. También en estos manuscritos rito litúrgico y requisito diplomático se mezclan para invocar, validar y perpetuar mensajes, conduciéndonos así, de cruz a cruz, en un círculo de círculos, al punto de partida.Palabras clave: Carmen figuratum. Cartularios. Catedral de Santiago. Cruces de consagración. Liturgia. Pedro Muñiz. Signos rodados. Abstract: Twelve consecration crosses surrounded by inscriptions commemorate the consecration of Santiago cathedral officiated by Pedro Muñiz in April, 21, 1211. They six round signs of signs echo the ritual but they also validate it. For that reason it is possible to move our gaze from the temple to the archive, from the stone commemoration to the memories preserved in two cartularies –the one from the Cistercian Abbey of Santa María de Sobrado (AHN, Códice 976) and another from the priory of San Juan de Caaveiro (AHN, Códice 1439)– in order to discover other circular, intriguing signs of signs, provided with crosses and inscriptions as well. In these manuscripts liturgical ritual and diplomatic requirement mix up to invocate, validate and perpetuate the messages, leading us from cross to cross, in a circle of circles, to the point of departure.Keywords: Carmen figuratum. Cartularies. Santiago Cathedral. Consecration crosses. Liturgy. Pedro Muñiz. Rotae.

scholarly journals Redescubrimiento de los pleitos judiciales de una temprana sociedad colonial. Corrientes, Río de la Plata (1588-1680).

2020 ◽  
Author(s):  
Fátima Valenzuela ◽  
Fernando Pozzaglio
Keyword(s):  
The Other ◽  
San Juan ◽  
Rio De La Plata ◽  
Río De La Plata ◽  
La Plata ◽  
Other Hand ◽  
The One ◽  
The City

En este artículo nos proponemos explorar el fondo judicial del Archivo General de la Provincia de Corrientes. Por un lado, desarrollaremos un catálogo de las causas judicializadas entre 1612 y 1680, es decir, un instrumento descriptivo que puede ser utilizado por historiadores y/usuarios del archivo. Por otro lado, caracterizaremos los pleitos que corresponden a los albores de la configuración de la ciudad de San Juan de Vera. En ese contexto, presentaremos  una primera lectura en torno al funcionamiento de la justicia ordinaria y el accionar de otros funcionarios reales en el espacio colonial. De ese modo, lograremos una aproximación a los discursos y experiencias por medio de las causas judiciales. In this article we propose to explore the judicial fund of the General Archive of the Province of Corrientes. On the one hand, we will develop a catalog of judicial cases between 1612 and 1680, that is, a descriptive instrument that can be used by other historians and users of the archive. On the other hand, we characterize the lawsuits that took place at the dawn of the configuration of the city of San Juan de Vera. In this context, we will develop a first reading about the operation of ordinary justice and the action of other royal officials in the colonial space. In this way, we get an approximation to discourses and experiences through judicial cases.

Mysterious Wooden Objects Represented in the Punt Portico in the Temple of Hatshepsut at Deir el-Bahari

2021 ◽  
Vol 148 (2) ◽  
pp. 229-238
Author(s):  
Filip Taterka
Keyword(s):  
The Other ◽  
The One ◽  
The Temple

Summary The article presents a previously unpublished block coming from the Southern Lower Portico (also known as the Punt Portico) in Hatshepsut’s temple of millions of years at Deir el-Bahari. It contains a depiction of a young Nubian man carrying two mysterious objects. The one is the double tjsw-staff, while the other is most likely a wooden stool. In order to support his identification of the objects in question, the author discusses some parallels coming from early 18th dynasty private tombs at Thebes.

Sacrifice in Jewish Tradition

2017 ◽  
Author(s):  
David L. Weddle
Keyword(s):  
Jewish People ◽  
Jewish Tradition ◽  
God's Will ◽  
Redemptive Suffering ◽  
The Holocaust ◽  
Tikkun Olam ◽  
The World ◽  
The One ◽  
The Individual ◽  
The Temple

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.

scholarly journals Household and meals versus the Temple purity system: Patterns of replication in Luke-Acts

1991 ◽  
Vol 47 (2) ◽  
Author(s):  
J. H. Elliott
Keyword(s):  
Social Relations ◽  
Kingdom Of God ◽  
The Other ◽  
Christian Community ◽  
Jerusalem Temple ◽  
The Social ◽  
Social Expression ◽  
The One ◽  
The Temple ◽  
Inclusive Form

In Luke-Acts the social codes and concepts associated with food and meals replicate and support the contrasting social codes, interests, and ideologies associated with the Jerusalem Temple, on the one hand, and the Christian household, on the other. In this study the thesis is advanced that in contrast to the Temple and the exclusivist purity and legal system it represents, Luke has used occasions of domestic dining and hospitality to depict an inclusive form of social relations which transcends previous Jewish purity regulations and which gives concrete social expression to the inclusive character of the gospel, the kingdom of God, and the Christian community.

No More Zealots in the House of the Lord

2013 ◽  
Vol 55 (1) ◽  
pp. 22-30
Author(s):  
Joel Marcus
Keyword(s):  
New Testament ◽  
The Other ◽  
Military Occupation ◽  
Ethnic Cleansing ◽  
Ancient Judaism ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
The Temple

Abstract The word כְּנַעֲנִי in Zech 14:21b (“there will no longer be a כְּנַעֲנִי in the house of the Lord of hosts”), has usually been interpreted either in an ethnic (“Canaanite”) or in a mercantile sense (“trader,” “merchant”), and it is possible that in its original context it was a double entendre. In later exegesis, the mercantile interpretation comes to predominate, but the ethnic sense is never completely eclipsed. The New Testament allusions to the Zecharian text reflect both interpretations. On the one hand, the Markan and Johannine Jesus utilizes the mercantile interpretation when he forbids the commerce in the Temple to continue (Mark 11:15-17; John 2:14-17). On the other hand, Mark also seems to reflect the ethnic interpretation, at least indirectly, since he seems to be responding to revolutionaries who used it to justify their ethnic cleansing and military occupation of the Temple. But Mark, for his own part, may have employed the sort of punning exegesis common in ancient Judaism to interpret Zech 14:21b as a prophecy of the eschatological expulsion of these revolutionaries from their Temple headquarters: on that day, there will no longer be קַנְאָנִין (“Zealots”) in the house of the Lord of Hosts.

Land, Labor and Violence in Highland Guatemala: San Juan Ixcoy(Huehuetenango), 1893-1945

1988 ◽  
Vol 45 (2) ◽  
pp. 237-249 ◽  
Author(s):  
David McCreery
Keyword(s):  
Indigenous Population ◽  
San Juan ◽  
Peasant Agriculture ◽  
The One ◽  
And Control ◽  
The Town ◽  
New Crop

“ A few days ago,” reported the newspaper El Bien Público (Quezaltenango), “in the town of San Juan Ixcoy…the Indians rose up, killing the ladinos, including several habilitadores (labor recruiters)”. As first news of this soon-to-be famous massacre filtered out of the Cuchumatán mountains, it became clear that some of the country's highland Indians had struck back, as many ladinos long had feared they might, against the intrusions of the rapidly expanding coffee economy. The sanjuaneros' tumulto was, in fact, simply a particularly dramatic instance of a struggle played out in various forms throughout the western highlands of Guatemala in the one hundred years after 1850. With the onset of the new crop of coffee, export monoculture threatened the integrity of Indian peasant agriculture as no crop before had done. If, in this case, the immediate target of the Indians' wrath was a hapless group of habilitadores, the more serious underlying problem for the indigenous population was access to and control of land. It is on land, and particularly on the land of San Juan Ixcoy as an example of the struggle, that this paper will concentrate.

Royal hermeneutics: Observations on the commentaries from Ashurbanipal's libraries at Nineveh

Iraq ◽  
2004 ◽  
Vol 66 ◽  
pp. 45-50 ◽  
Author(s):  
Eckart Frahm
Keyword(s):  
Early Years ◽  
Reading And Writing ◽  
Historical Texts ◽  
Archival Documents ◽  
Textual Material ◽  
Ancient Mesopotamia ◽  
The One ◽  
Heaven And Earth ◽  
The Temple ◽  
Unique Potential

The British excavations at Nineveh, initiated in 1845 by Austen Henry Layard, produced about 30,000 clay tablets or fragments of tablets, most of them coming from the citadel mound of Kuyunjik. This textual material can be divided into two main groups: on the one hand, library tablets, consisting of literary, lexical and historical texts, rituals, medical compendia, Sumerian prayers and above all omen texts, and on the other, archival documents, such as letters, contracts and administrative notes. The great, and rather unique, potential of the texts from Kuyunjik lies in the fact that they reveal to us, more than any other repository of cuneiform tablets ever found, how culture, represented by the first group of texts, and politics, represented by the second, were related to each other in ancient Mesopotamia.While the archival documents from Kuyunjik date to the reigns of several Assyrian rulers from the eighth and seventh centuries, the library texts seem to belong mostly, though not exclusively, to the reign of a single Assyrian king, Ashurbanipal (669 to about 630), a man deeply interested in the scribal arts of ancient Mesopotamia. His enthusiasm for reading and writing, which he seems to have shared with his wife, Libbāli-šarrat, can be traced back to his youth. From an autobiographical sketch about his intellectual socialization, we know that Ashurbanipal had received the education of a future scholar. In a passage somewhat reminiscent of the twelve-year-old Jesus in the temple, Ashurbanipal described the scribal training of his early years as follows:I learnt the craft of Adapa the sage, the hidden mystery of the scribal art. I used to watch the signs of heaven and earth and to study them in the assembly of the scholars. Together with the able experts in oil-divination, I deliberated upon (the tablet) “If the liver is a mirror of heaven”. … I looked at cuneiform signs on stones from before the flood.

The Delos Synagogue Revisited Recent Fieldwork in the Graeco-Roman Diaspora

1987 ◽  
Vol 80 (2) ◽  
pp. 133-160 ◽  
Author(s):  
L. Michael White
Keyword(s):  
Second Temple ◽  
Focused Attention ◽  
Archaeological Evidence ◽  
Rabbinic Judaism ◽  
Archaeological Work ◽  
The One ◽  
The Temple ◽  
Two Sides

Recent studies and archaeological work have focused attention once again on an old problem—the origins and development of the synagogue—by bringing two sides of the issue to light. On the one hand, some studies have reconsidered theories of synagogue origins in the Babylonian, Persian, or Hellenistic periods. The result is that several traditional assumptions typified in the works of Julian Morgenstern, Solomon Zeitlin, George Foot Moore, and Louis Finkelstein have been questioned. The question of origins has come to rest on the Palestinian setting and on the nature of the “synagogue” not as institution in the later Talmudic sense, but as “assembly.” There is no clear archaeological evidence for synagogue buildings from Second Temple Palestine. Only after 70 CE and the destruction of the Temple, did it emerge as the central institution of Pharisaic-Rabbinic Judaism.

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