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The "one-stop" reference for authors preparing manuscripts in biblical studies and related fields.
Translators’ contribution to the vitality of textual production in the Renaissance is still often vastly underestimated. Drawing on a wide variety of sources published in Spanish, Portuguese, Italian, Latin, German, English, and Zapotec, this volume brings a global perspective to the history of translators, and the printed book. Together the essays point out the extent to which particular language cultures were liable to shift, overlap, shrink, and expand during one of the most defining periods in the history of print culture. Interdisciplinary in approach, Trust and Proof investigates translators’ role in the diffusion of discourse about languages and ancient knowledge, as well as changing etiquettes of reading and writing.
The current investigation has been divided into three main chapters. In the first two chapters, the primary focus is the relationship between Ninurta and kingship. The first chapter gives a diachronic overview of the cult of Ninurta during all historical periods of ancient Mesopotamia. This chapter shows that the conception of Ninurta's identity with the king was present in Mesopotamian religion already in the third millennium BC. Ninurta was the god of Nippur, the religious centre of Sumerian cities, and his most important attribute was his sonship to Enlil. While the mortal gods were frequently called the sons of Enlil, the status of the king converged with that of Ninurta at his coronation, through the determination of the royal fate, carried out by the divine council of gods in Nippur. The fate of Ninurta parallels the fate of the king after the investiture. Religious syncretism is studied in the second chapter. The configuration of Nippur cults left a legacy for the religious life of Babylonia and Assyria. The Nippur trinity of the father Enlil, the mother Ninlil, and the son Ninurta had direct descendants in the Babylonian and Assyrian pantheon, realized in Babylonia as Marduk, Zarpanitu, and Nabu, and as Assur, Mullissu, and Ninurta in Assyria. While the names changed, the configuration of the cult survived, even when, from the eighth century BC onwards, Ninurta's name was to a large extent replaced by that of Nabu. In the third chapter various manifestations or hypostases of Ninurta are discussed. Besides the monster slayer, Ninurta was envisaged as farmer, star and arrow, healer, and tree. All these manifestations confirm the strong ties between the cult of Ninurta and kingship. By slaying Asakku, Ninurta eliminated evil from the world, and accordingly he was considered the god of healing. The healing, helping, and saving of a believer who was in misery was thus a natural result of Ninurta's victorious battles. The theologoumenon of Ninurta's mission and return was used as the mythological basis for quite a few royal rituals, and this fact explains the extreme longevity of the Sumerian literary compositions Angim and Lugale, from the third until the first millennium BC. Ninurta also protected legitimate ownership of land and granted protection for refugees in a special temple of the land. The "faithful farmer" is an epithet for both Ninurta and the king. Kingship myths similar to the battles of Ninurta are attested in an area far extending the bounds of the ancient Near East. The conflict myth on which the Ninurta mythology was based is probably of prehistoric origin, and various forms of the kingship myths continued to carry the ideas of usurpation, conflict, and dominion until late Antiquity.
The Eudemian Ethics and the De Virtutibus et Vitiis have not received much attention from scholars. Mr. Ross’s suggestions have been of the greatest use to me; Fritzsche’s commentary I have sometimes referred to with advantage, and also to some notes printed by Prof. Henry Jackson and kindly sent me by him some years ago. Prof. Jackson is also the author of an article in the Journal of Philology, xxxii, which has shed a flood of light on the corrupt passage, Bk. VII, chs. 13, 14. Of course the principal help to the understanding of the two treatises is the Nicomachean Ethics, their resemblances to and differences from which work are of great interest. Aeterna Press
One of the leading scholars of ancient West Semitic religion discusses polytheism vs. monotheism by covering the fluidity of those categories in the ancient Near East. He argues that Israel's social history is key to the development of monotheism.
The period between the French Revolution and the Second World War saw an unprecedented proliferation of mapmaking and map reading across modern European society. This book explores the age of cartophilia through the story of mapmaking in the disputed French-German borderland of Alsace-Lorraine. During the nineteenth and twentieth centuries, both French and Germans claimed Alsace-Lorraine as part of their national territories, fighting several bloody wars with each other that resulted in four changes to the borderland s nationality. In the process, the contested territory became a mapmaker s laboratory, a place subjected to multiple visual interpretations and competing topographies. And the mapmakers were not just professional border surveyors but rather people from all walks of life, including linguists, ethnographers, historians, priests, and schoolteachers. Empowered by their access to affordable new printing technologies and motivated by patriotic ideals, these popular mapmakers redefined the meaning and purpose of European borders during the age of nationalism."