Handbook of Jewish Literature from Late Antiquity, 135–700 CE

2013 ◽  
Author(s):  
Eyal Ben-Eliyahu ◽  
Yehudah Cohn ◽  
Fergus Millar
Keyword(s):  
Late Antiquity ◽  
Jewish Literature ◽  
European Language ◽  
Modern Language ◽  
The Common ◽  
The Rich ◽  
Biblical Commentaries ◽  
Common Era

From major seminal works such as the Mishnah or the Palestinian and Babylonian Talmuds, to Biblical commentaries, translations of Biblical books into Aramaic or relatively little-known mystical, liturgical, or apocalyptic writings, this book is a complete guide to the rich tradition of Jewish literature in the second to seventh centuries of the Common Era. Each work is described in a way that covers its contents, dating, language, and accessibility (or otherwise) in print or online. The aim throughout is to cover all of this literature and to answer the following questions: What Jewish literature, written either in Hebrew or Aramaic, has survived? What different genres of such literature are there? What printed texts or translations into any modern language, or commentaries (either in Hebrew or a European language) are there? And, for those who want to enquire further, what are the manuscripts on which modern editions are based?

Historical Introduction

2013 ◽  
Author(s):  
Eyal Ben-Eliyahu ◽  
Yehudah Cohn ◽  
Fergus Millar
Keyword(s):  
Late Antiquity ◽  
Late Antique ◽  
Jewish Literature ◽  
European Language ◽  
Essential Information ◽  
Electronic Texts ◽  
European Languages ◽  
First Millennium

This chapter first sets out the aim of this book, which is to provide a guide on Jewish literature composed in the first millennium ce in Hebrew or Aramaic, either in Palestine under Roman rule or in Babylonia under the rule of the Sassanid kings of Persia. It offers essential information on the printed editions of each; their contents and likely date of redaction; translations into European languages; modern commentaries, whether in a European language or Hebrew; electronic texts, if available; and the manuscripts in which each is found. The discussions then turn to how to approach the Jewish literature of Late Antiquity and the character of Late Antique Jewish literature.

Jewish National Decline and Biblical Figures as Classical Exempla: Moses, Aaron, Joshua, David, and Elisha in De Excidio 5.2.1

2020 ◽  
Vol 7 (2) ◽  
pp. 167-204
Author(s):  
Carson Bay
Keyword(s):  
Late Antiquity ◽  
Jewish History ◽  
Fourth Century ◽  
Classical Antiquity ◽  
Jewish Literature ◽  
Early Christian ◽  
Anti Jewish ◽  
National Decline ◽  
Common Era ◽  
Biblical Figures

AbstractThe fourth century of the Common Era was a period significant for witnessing the effective birth of Christian historiography and the (putatively) definitive separation of ‘Jew’ and ‘Christian’ as distinctive identities. A text emerged, known as Pseudo-Hegesippus or De Excidio Hierosolymitano (On the Destruction of Jerusalem). This text illustrates how Christian historiography and Christian anti-Jewish ideology at that time could engage with the traditions of classical antiquity. In particular, this article argues that Pseudo-Hegesippus deploys figures from the Hebrew Bible in the mode of classical exempla and that it does so within the largely classical conceptual framework of national decline. For Pseudo-Hegesippus, biblical figures presented as classical exempla serve to illustrate the historical decline of the Jews until their effective end in 70 CE (when the Romans destroyed Jerusalem and the Temple). One passage, De Excidio 5.2.1, and its enlistment of five Hebrew heroes illustrates this point particularly well. The use of exemplarity and the theme of national decline employed there help us appreciate De Excidio as a distinctive contribution to early Christian historiography and anti-Jewish literature in late antiquity; this expands our ability to imagine the ways in which fourth-century Christian authors could conceive of and articulate Jewish history in classical terms.

scholarly journals Philanthropy and places of care (xenodochia) in the late Roman empire, 350-600 CE

2019 ◽  
Author(s):  
Júlio Matzenbacher Zampietro ◽  
Pedro Paulo Abreu Funari
Keyword(s):  
Roman Empire ◽  
General Population ◽  
Late Antiquity ◽  
Power Relations ◽  
Primary Sources ◽  
Late Antique ◽  
Good Tool ◽  
The Social ◽  
The Common ◽  
Common Era

Hospitals and places of care in general are topics that have received little attention from historians of Late Antiquity. The scarcity of detailed studies, although explained by a proportional scarcity of primary sources, written or archaeological, seems unjustified. The study of places of care can be a good tool to assess changes in power relations in the Later Roman Empire, as well as a way of comprehending important features of the Late Antique landscape that affected the general population in a myriad of ways. Our research chiefly intends to learn how Byzantine places of care related to the social surroundigs from the fourth to the sixth centuries of the Common Era, while also aiming to understand internal aspects of these institutions, ranging from its healthcaring practices to the objectives of their members.

The Stigmata in Medieval and Early Modern Europe

2020 ◽  
Author(s):  
Carolyn Muessig
Keyword(s):  
Seventeenth Century ◽  
Middle Ages ◽  
Late Antiquity ◽  
Western Europe ◽  
Eleventh Century ◽  
Seventh Century ◽  
Introductory Overview ◽  
Devotional Practices ◽  
The Face ◽  
Biblical Commentaries

Francis of Assisi’s reported reception of the stigmata on Mount La Verna in 1224 is often considered to be the first account of an individual receiving the five wounds of Christ. The thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17—I bear the stigmata of the Lord Jesus Christ in my body—had been circulating in biblical commentaries since late antiquity. These works explained stigmata as wounds that martyrs received, like the apostle Paul, in their attempt to spread Christianity in the face of resistance. By the seventh century, stigmata were described as marks of Christ that priests received invisibly at their ordination. In the eleventh century, monks and nuns were perceived as bearing the stigmata in so far as they lived a life of renunciation out of love for Christ. By the later Middle Ages holy women like Catherine of Siena (d. 1380) were more frequently described as having stigmata than their male counterparts. With the religious upheavals of the sixteenth century, the way stigmata were defined reflected the diverse perceptions of Christianity held by Catholics and Protestants. This study traces the birth and evolution of religious stigmata as expressed in theological discussions and devotional practices in Western Europe from the early Middle Ages to the early seventeenth century. It also contains an introductory overview of the historiography of religious stigmata beginning in the second half of the seventeenth century to its treatment and assessment in the twenty-first century.

Pensare Dio. Spunti di riflessione in dialogo con Anca Vasiliu

Elenchos ◽  
2020 ◽  
Vol 41 (1) ◽  
pp. 181-194
Author(s):  
Angela Longo
Keyword(s):  
Late Antiquity ◽  
Human Being ◽  
Common Thread ◽  
Critical Issues ◽  
Relevant Topic ◽  
The Common ◽  
The One ◽  
Relationship Of ◽  
The Relationship ◽  
The Trinity

AbstractThe following work features elements to ponder and an in-depth explanation taken on the Anca Vasiliu’s study about the possibilities and ways of thinking of God by a rational entity, such as the human being. This is an ever relevant topic that, however, takes place in relation to Platonic authors and texts, especially in Late Antiquity. The common thread is that the human being is a God’s creature who resembles him and who is image of. Nevertheless, this also applies within the Christian Trinity according to which, not without problems, the Son is the image of the Father. Lastly, also the relationship of the Spirit with the Father and the Son, always within the Trinity, can be considered as a relationship of similarity, but again not without critical issues between the similarity of attributes, on the one hand, and the identity of nature, on the other.

The Word of God in One’s Hand: Touching and Holding Pendant Koran Manuscripts

2020 ◽  
Vol 25 (2) ◽  
pp. 338-357
Author(s):  
Cornelius Berthold
Keyword(s):  
Haptic Feedback ◽  
The Body ◽  
Word Of God ◽  
Rare Occurrence ◽  
Recent Scholarship ◽  
Solid Objects ◽  
Cylindrical Form ◽  
The Common ◽  
Common Era

AbstractKoran manuscripts that fit comfortably within the palm of one’s hand are known as early as the 10th century CE.For the sake of convenience, all dates will be given in the common era (CE) without further mention, and not in the Islamic or Hijra calendar. Their minute and sometimes barely legible script is clearly not intended for comfortable reading. Instead, recent scholarship suggests that the manuscripts were designed to be worn on the body like pendants or fastened to military flag poles. This is corroborated by some preserved cases for these books which feature lugs to attach a cord or chain, but also their rare occurrence in contemporary textual sources. While pendant Korans in rectangular codex form exist, the majority were produced as codices in the shape of an octagonal prism, and others as scrolls that could be rolled up into a cylindrical form. Both resemble the shapes of similarly dated and pre-Islamic amulets or amulet cases. Building on recent scholarship, I will argue in this article that miniature or pendant Koran manuscripts were produced in similar forms and sizes because of comparable modes of usage, but not necessarily by a deliberate imitation of their amuletic ‘predecessors’. The manuscripts’ main functions did not require them to be read or even opened; some of their cases were in fact riveted shut. Accordingly, the haptic feedback they gave to their owners when they carried or touched them was not one of regular books but one of solid objects (like amulets) or even jewellery, which then reinforced this practice.

scholarly journals Is There a Place for Theoretical Frameworks in Qualitative Research?

2021 ◽  
Vol 20 ◽  
pp. 160940692098795
Author(s):  
Casey M. Garvey ◽  
Rachel Jones
Keyword(s):  
Qualitative Research ◽  
Conceptual Understanding ◽  
Inductive Reasoning ◽  
Theoretical Framework ◽  
Theoretical Frameworks ◽  
Common Sense Model ◽  
Rich Description ◽  
The Common ◽  
The Rich ◽  
Qualitative Analyses

Qualitative research proceeds from the position that there is no one observable reality. Researchers utilizing qualitative methods build findings inductively, from raw data to a conceptual understanding. Theoretical frameworks may be utilized to guide qualitative analyses by suggesting concepts and relationships to explore. The framework may provide a sense of the story emerging from the analyses. And concurrently, the rich description provided by the analyses may allow the framework to be more deeply appreciated. However, there is a risk that using a theoretical framework may stifle inductive reasoning or result in findings incongruent to the data. The following is a discussion of the application of a theoretical framework in a qualitative study. This study, guided by the Common-Sense Model, explores the choice to undergo treatment for Hepatitis C Virus among veterans. Examples from the analyses are provided to facilitate discussion on the utilization of a theoretical framework. Techniques to optimize the use of a theoretical framework, as well as mitigate risks of such use, are presented. When utilized alongside rigorous data analyses and introspection, a theoretical framework may serve as a valuable tool to navigate data in qualitative research.

scholarly journals Fabrication of Superhydrophobic Ti–6Al–4V Surfaces with Single-Scale Micotextures by using Two-Step Laser Irradiation and Silanization

Materials ◽  
2020 ◽  
Vol 13 (17) ◽  
pp. 3816
Author(s):  
Haidong He ◽  
Risheng Hua ◽  
Xuan Li ◽  
Chunju Wang ◽  
Xuezhong Ning ◽  
...  
Keyword(s):  
Laser Irradiation ◽  
Laser Fluence ◽  
Rolling Direction ◽  
Contact Angles ◽  
Second Step ◽  
Water Contact ◽  
Single Scale ◽  
The Common ◽  
The Rich ◽  
Hierarchical Multiscale

Laser irradiation is a popular method to produce microtextures on metal surfaces. However, the common laser-produced microtextures were hierarchical (multiscale), which may limit their applicability. In this paper, a method of two-step laser irradiation, combining first-step strong ablation and sequentially second-step gentle ablation, was presented to produce micron-rough surface with single-scale microtextures. The effect of laser fluence on the Ti–6Al–4V surface morphology and wettability were investigated in detail. The morphology results revealed that the microtextures produced using this method gradually evolved from multiscale to single-scale meanwhile from microprotrusions to microholes with increasing the second-step laser fluence from 0.0 to 2.4 J/cm2. The wettability and EDS/XPS results indicated that attributing to the rich TiO2 content and micron roughness produced by laser irradiation, all the two-step laser-irradiated surfaces exhibited superhydrophilicity. In addition, after silanization, all these superhydrophilic surfaces immediately turned to be superhydrophobic with close water contact angles of 155–162°. However, due to the absence of nanotextures, the water-rolling angle on the superhydrophobic surfaces with single-scale microtextures distinctly larger than those with multiscale ones. Finally, using the two-step laser-irradiation method and assisted with silanization, multifunctional superhydrophobic Ti–6Al–4V surfaces were achieved, including self-cleaning, guiding of the water-rolling direction and anisotropic water-rolling angles (like the rice-leaf), etc.

Marking Religious and Ethnic Boundaries: Cases from the Ancient Golan Heights

2000 ◽  
Vol 69 (3) ◽  
pp. 519-557 ◽  
Author(s):  
Robert C. Gregg
Keyword(s):  
Rhode Island ◽  
Religious Identity ◽  
Urban Areas ◽  
Religious Groups ◽  
Small Communities ◽  
Rural Settings ◽  
The Common ◽  
Late Roman Period ◽  
Common Era

In the aftermath of the 1967 “Six Days' War,” 254 ancient inscribed stones were found in forty-four towns and villages of the Golan Heights—241 in Greek, 12 in Hebrew or Aramaic, and 1 in Latin. These stones, along with numerous architectural fragments, served as the basis of the 1996 book by myself and Dan Urman, Jews, Pagans, and Christians in the Golan Heights—a study of settlement patterns of people of the three religions in this region in the early centuries of the common era.1 The area of the Golan heights, roughly the size of Rhode Island, was in antiquity a place of agriculture and, for the most part, small communities. Though historians of religions in the late Roman period have long been aware of the “quartering” of cities, and of the locations of particular religious groups in this or that section of urban areas, we have had little information concerning the ways in which Hellenes, Jews, and Christians took up residence in relation to each other in those rural settings featuring numerous towns and hamlets— most presumably too small to have “zones” for ethnic and religious groups. The surviving artifacts of a number of the Golan sites gave the opportunity for a case study. Part 1 of this article centers on evidence for the locations and possible interactions of members of these religious groups in the Golan from the third to the seventh centuries and entails a summary of findings in the earlier work, while part 2 takes up several lingering questions about religious identity and ways of “marking” it within Golan countryside communities. Both sections can be placed under a rubric of “boundary drawing and religion.”

Jewish Novellas in a Greek and Roman Age: Fiction and Identity

2011 ◽  
Vol 42 (2) ◽  
pp. 141-165 ◽  
Author(s):  
Lawrence M. Wills
Keyword(s):  
Cultural Context ◽  
Jewish Literature ◽  
Broad Category ◽  
Biblical History ◽  
The Rich ◽  
Roman Age ◽  
Joseph And Aseneth

AbstractAlthough Jewish novellas (Esther, Daniel, Tobit, Judith, and Joseph and Aseneth) have received more attention recently as a distinct genre within ancient Jewish literature, their relation to Greek and Roman novels is still debated. This article argues that, although some of the Jewish novellas arise earlier, they should be considered part of the same broad category of novelistic literature. The rich research on the cultural context of Greek and Roman novels applies to the Jewish as well. But a further question is also explored: if the Jewish texts were originally considered fictional, how did they come to be considered biblical and historical? Two suggestions are proposed: the protagonists of the narratives first came to be revered as heroes of the faith aside from the texts, and the rise of “biblical history” required the use of Esther and Daniel to fill in the gaps in the chronology.

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