Pub Date : 2017-07-07DOI: 10.1163/15692124-12341287
N. Na’aman
The Kuntillet ‘Ajrud inscriptions mention blessings by the names of YHWH of Samaria and YHWH of Teman. Like all ancient Near Eastern gods, these two regional gods must have had central temples. This article examines their possible locations and suggests that the combination of the Kuntillet ‘Ajrud inscriptions with the eighth-century prophecies of Amos and Hosea holds the key for identifying these. In light of a detailed analysis of Hosea’s and Amos’ prophecies, it is further suggested that YHWH of Samaria was the name of the major God of the Kingdom of Israel and his main temple was located at Bethel, and that YHWH of Teman was the name of the God of the southern desert regions and his temple was located at Beer-sheba. Israelite traders who traveled southward probably visited the latter god’s temple, offered him sacrifices, made vows to repay him if they succeed in the expedition, and thus turned him to be their patron god during their travel in the desert region. This suggested identification explains why the Judahite cult place of Beer-sheba appears in Amos’ prophecy alongside the Israelite sanctuaries of Bethel, Gilgal, and Dan.
{"title":"In Search of the Temples of YHWH of Samaria and YHWH of Teman","authors":"N. Na’aman","doi":"10.1163/15692124-12341287","DOIUrl":"https://doi.org/10.1163/15692124-12341287","url":null,"abstract":"The Kuntillet ‘Ajrud inscriptions mention blessings by the names of YHWH of Samaria and YHWH of Teman. Like all ancient Near Eastern gods, these two regional gods must have had central temples. This article examines their possible locations and suggests that the combination of the Kuntillet ‘Ajrud inscriptions with the eighth-century prophecies of Amos and Hosea holds the key for identifying these. In light of a detailed analysis of Hosea’s and Amos’ prophecies, it is further suggested that YHWH of Samaria was the name of the major God of the Kingdom of Israel and his main temple was located at Bethel, and that YHWH of Teman was the name of the God of the southern desert regions and his temple was located at Beer-sheba. Israelite traders who traveled southward probably visited the latter god’s temple, offered him sacrifices, made vows to repay him if they succeed in the expedition, and thus turned him to be their patron god during their travel in the desert region. This suggested identification explains why the Judahite cult place of Beer-sheba appears in Amos’ prophecy alongside the Israelite sanctuaries of Bethel, Gilgal, and Dan.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2017-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341287","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49087980","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-12-15DOI: 10.1163/15692124-12341281
Alice Mandell, Jeremy D. Smoak
The following article challenges the widely held view that refugees wrote the inscriptions preserved on the tomb walls of Khirbet Beit Lei. We argue that the so-called “refugee-hypothesis” should be based upon a stronger methodological foundation and that the interpretation of the inscriptions at the site should give more serious consideration to their context in the space of a tomb. Toward this end, the article argues that the inscriptions should be connected to the funerary context in which they appear and that their content should be understood as relating to the larger function and materiality of the mortuary complex at Beit Lei. Rather than reconstructing a hypothetical scenario in which refugees stopped and inscribed “hymns” or “prayers” on the walls of the tomb, the article argues that the function of the inscriptions was largely semiotic and served to mark the boundary between the antechamber and bench rooms of the tomb complex.
{"title":"Reconsidering the Function of Tomb Inscriptions in Iron Age Judah: Khirbet Beit Lei as a Test Case","authors":"Alice Mandell, Jeremy D. Smoak","doi":"10.1163/15692124-12341281","DOIUrl":"https://doi.org/10.1163/15692124-12341281","url":null,"abstract":"The following article challenges the widely held view that refugees wrote the inscriptions preserved on the tomb walls of Khirbet Beit Lei. We argue that the so-called “refugee-hypothesis” should be based upon a stronger methodological foundation and that the interpretation of the inscriptions at the site should give more serious consideration to their context in the space of a tomb. Toward this end, the article argues that the inscriptions should be connected to the funerary context in which they appear and that their content should be understood as relating to the larger function and materiality of the mortuary complex at Beit Lei. Rather than reconstructing a hypothetical scenario in which refugees stopped and inscribed “hymns” or “prayers” on the walls of the tomb, the article argues that the function of the inscriptions was largely semiotic and served to mark the boundary between the antechamber and bench rooms of the tomb complex.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341281","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65154101","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-12-15DOI: 10.1163/15692124-12341282
Ryan Thomas
The question of the identity of the two standing figures at the center of pithos A continues to be a subject of vigorous debate, with the scholarly community divided over whether they should be explained in light of the inscription invoking YHWH and his asherah that is situated above them. In this article, the author contributes to the discussion by reviewing the main iconographic arguments for identifying the figures as YHWH and his female partner and in the process responds to some of the common objections that have been raised against the hypothesis. These include the figures’ sexual dualism, overlapping pose as male and female partners, their Bes-like and bovine features and associated mythological compatibility with YHWH , and the larger iconographic context of the individual pithoi.
{"title":"The Identity of the Standing Figures on Pithos A from Kuntillet ʿAjrud: A Reassessment","authors":"Ryan Thomas","doi":"10.1163/15692124-12341282","DOIUrl":"https://doi.org/10.1163/15692124-12341282","url":null,"abstract":"The question of the identity of the two standing figures at the center of pithos A continues to be a subject of vigorous debate, with the scholarly community divided over whether they should be explained in light of the inscription invoking YHWH and his asherah that is situated above them. In this article, the author contributes to the discussion by reviewing the main iconographic arguments for identifying the figures as YHWH and his female partner and in the process responds to some of the common objections that have been raised against the hypothesis. These include the figures’ sexual dualism, overlapping pose as male and female partners, their Bes-like and bovine features and associated mythological compatibility with YHWH , and the larger iconographic context of the individual pithoi.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341282","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65154207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-04DOI: 10.1163/15692124-12341279
P. James, M. V. D. Sluijs
The well-known classical myth of Phaethon must be the earliest recorded cautionary tale about teenage driving: taking control of the chariot of his father, the Sun-god, Phaethon set the world ablaze and endangered the cosmic order, until he was felled by Zeus’ thunderbolt and hurled to the earth. It has long been recognised that the tale must reflect some extraordinary astronomical event, recent attempts associating his fall with meteorite impact craters in southern Germany and Estonia. This geographic focus is too narrow. We examine parallels to the myth from ancient Anatolia, Mesopotamia, and the Levant, most previously unrecognised; the tendency of the Greeks to relocalise borrowed myths in the Aegean region or further westwards; and, above all, the unsolved problem aired long ago by Sir James Frazer regarding how remarkably analogous tales are known from as far afield as North America. A proposed impact crater in Iraq may emerge as a suitable candidate for the source of the myth in the Near East. Using developments in the current understanding of comets, meteor, streams and asteroids on earth-crossing orbits, we offer an explanation for both the similarities and differences between the global parallels to the Phaethon story.
{"title":"The Fall of Phaethon in Context: A New Synthesis of Mythological, Archaeological and Geological Evidence","authors":"P. James, M. V. D. Sluijs","doi":"10.1163/15692124-12341279","DOIUrl":"https://doi.org/10.1163/15692124-12341279","url":null,"abstract":"The well-known classical myth of Phaethon must be the earliest recorded cautionary tale about teenage driving: taking control of the chariot of his father, the Sun-god, Phaethon set the world ablaze and endangered the cosmic order, until he was felled by Zeus’ thunderbolt and hurled to the earth. It has long been recognised that the tale must reflect some extraordinary astronomical event, recent attempts associating his fall with meteorite impact craters in southern Germany and Estonia. This geographic focus is too narrow. We examine parallels to the myth from ancient Anatolia, Mesopotamia, and the Levant, most previously unrecognised; the tendency of the Greeks to relocalise borrowed myths in the Aegean region or further westwards; and, above all, the unsolved problem aired long ago by Sir James Frazer regarding how remarkably analogous tales are known from as far afield as North America. A proposed impact crater in Iraq may emerge as a suitable candidate for the source of the myth in the Near East. Using developments in the current understanding of comets, meteor, streams and asteroids on earth-crossing orbits, we offer an explanation for both the similarities and differences between the global parallels to the Phaethon story.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341279","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153489","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-04DOI: 10.1163/15692124-12341277
C. L. Crouch
This article suggests that Genesis 1 and Psalms 8, 18 and 89 reflect a mythological tradition which described the creation of the human king as YHWH’s counterpart in the divine battle against chaos. The residual royal features of the narrative of the creation of אדם in Genesis 1—the creation of the אדם in the image of god, to exercise dominion—appear in a context of a polemical revision of YHWH’s Chaoskampf and are suggestive of the older tradition’s inclusion of the king’s commissioning as YHWH’s representative and earthly counterpart in these activities. Psalm 8 similarly associates the creation of a royal figure with the exertion of authority and dominion over chaos, using the same image of god language as Genesis 1 to describe this figure and to articulate his special relationship with YHWH. Psalm 18 and especially Psalm 89 affirm the location of the king’s Chaoskampf commission in the midst of YHWH’s own Chaoskampf activities, with the latter’s use of parental language echoing the image of god language in Genesis 1.
{"title":"Made in the image of god: the creation of אדם: the commissioning of the king and the chaoskampf of YHWH","authors":"C. L. Crouch","doi":"10.1163/15692124-12341277","DOIUrl":"https://doi.org/10.1163/15692124-12341277","url":null,"abstract":"This article suggests that Genesis 1 and Psalms 8, 18 and 89 reflect a mythological tradition which described the creation of the human king as YHWH’s counterpart in the divine battle against chaos. The residual royal features of the narrative of the creation of אדם in Genesis 1—the creation of the אדם in the image of god, to exercise dominion—appear in a context of a polemical revision of YHWH’s Chaoskampf and are suggestive of the older tradition’s inclusion of the king’s commissioning as YHWH’s representative and earthly counterpart in these activities. Psalm 8 similarly associates the creation of a royal figure with the exertion of authority and dominion over chaos, using the same image of god language as Genesis 1 to describe this figure and to articulate his special relationship with YHWH. Psalm 18 and especially Psalm 89 affirm the location of the king’s Chaoskampf commission in the midst of YHWH’s own Chaoskampf activities, with the latter’s use of parental language echoing the image of god language in Genesis 1.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341277","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153730","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-04DOI: 10.1163/15692124-12341278
J. Emanuel
Despite the late date and dubious veracity of the Deuteronomistic history, and despite the Bible’s status as the only Bronze or Iron Age text which indisputably refers to Dagon in a southern Canaanite geographical context, scholars have traditionally accepted 1 Samuel 5:1–8’s portrayal of Philistine cult in the Iron Age I as being centered on this deity and his temple at Ashdod. This study marshals archaeological and historical evidence to assess the level of support for the presence of Dagon in Iron I Philistia, and for a temple at Ashdod as described in the biblical account. Also considered, through comparison with the materially analogous situation in the Bronze Age Aegean, is the critical role that a textual complement to physical evidence (or, in the case of the Philistines, the lack thereof) plays in cultic analysis and pantheonic reconstruction.
{"title":"‘Dagon Our God’: Iron I Philistine Cult in Text and Archaeology","authors":"J. Emanuel","doi":"10.1163/15692124-12341278","DOIUrl":"https://doi.org/10.1163/15692124-12341278","url":null,"abstract":"Despite the late date and dubious veracity of the Deuteronomistic history, and despite the Bible’s status as the only Bronze or Iron Age text which indisputably refers to Dagon in a southern Canaanite geographical context, scholars have traditionally accepted 1 Samuel 5:1–8’s portrayal of Philistine cult in the Iron Age I as being centered on this deity and his temple at Ashdod. This study marshals archaeological and historical evidence to assess the level of support for the presence of Dagon in Iron I Philistia, and for a temple at Ashdod as described in the biblical account. Also considered, through comparison with the materially analogous situation in the Bronze Age Aegean, is the critical role that a textual complement to physical evidence (or, in the case of the Philistines, the lack thereof) plays in cultic analysis and pantheonic reconstruction.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341278","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153411","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-04DOI: 10.1163/15692124-12341280
Andrew Tobolowsky
The fact that an unusual number of supernatural events occur at threshing floors in biblical literature has long been a subject of scholarly interest but seldom of comprehensive inquiry. This has recently changed with a publication arguing that the complex of threshing floor phenomena is explained by biblical conceptions of the relationship between YHWH and the site. In this article I will argue instead that it is the nature of the floor itself and its varied uses on multiple levels of society which created associations and layers of meaning that explain the association of threshing floors with decision and communication. The Yahwistic explanation for these associations favored by biblical authors is a response originating in a biased source, rather than a statement of a universal reality.
{"title":"Where Doom is Spoken: Threshing Floors as Places of Decision and Communication in Biblical Literature","authors":"Andrew Tobolowsky","doi":"10.1163/15692124-12341280","DOIUrl":"https://doi.org/10.1163/15692124-12341280","url":null,"abstract":"The fact that an unusual number of supernatural events occur at threshing floors in biblical literature has long been a subject of scholarly interest but seldom of comprehensive inquiry. This has recently changed with a publication arguing that the complex of threshing floor phenomena is explained by biblical conceptions of the relationship between YHWH and the site. In this article I will argue instead that it is the nature of the floor itself and its varied uses on multiple levels of society which created associations and layers of meaning that explain the association of threshing floors with decision and communication. The Yahwistic explanation for these associations favored by biblical authors is a response originating in a biased source, rather than a statement of a universal reality.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341280","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153711","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-03-18DOI: 10.1163/15692124-12341272
H. Marcuson, T. Hout
Scholarly discussion of Hittite ritual texts in recent years has centered around scribal context and textual transmission. Using the method already demonstrated by Paul Delnero for Sumerian literary texts, the authors show that certain Hittite rituals were memorized, and that the variations among some exemplars resulted from errors in memory. The influence of conscious redaction on these texts must therefore be reassessed, and the questions of textual purpose, authorship, and context cast into new light.
{"title":"Memorization and Hittite Ritual: New Perspectives on the Transmission of Hittite Ritual Texts","authors":"H. Marcuson, T. Hout","doi":"10.1163/15692124-12341272","DOIUrl":"https://doi.org/10.1163/15692124-12341272","url":null,"abstract":"Scholarly discussion of Hittite ritual texts in recent years has centered around scribal context and textual transmission. Using the method already demonstrated by Paul Delnero for Sumerian literary texts, the authors show that certain Hittite rituals were memorized, and that the variations among some exemplars resulted from errors in memory. The influence of conscious redaction on these texts must therefore be reassessed, and the questions of textual purpose, authorship, and context cast into new light.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341272","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153574","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-03-18DOI: 10.1163/15692124-12341273
Antonio J. Morales
The emergence of ancient Egyptian mortuary literature in the third millennium BCE is the history of the adaptation of recitational materials to the materiality of different media. Upon a gradual development, the transformation of the oral discourse into writing began with the use of papyri for transcribing the guidelines of ritual performances as aide-memoire , and culminated with the concealment of sacerdotal voices and deeds into the sealed-off crypt of king Wenis ( ca . 2345 BCE ). The process of committing ritual and magical recitations into scriptio continua in the Pyramid Texts was subject to several stages of adaptation, detachability, and recentering. Investigating how the corpus emerged through the combination of recitations from different settings elucidates the transformation of oral written discourse into literary style, the traces of poetic and speech elements in the corpus, and its flexibility to disseminate and adapt to different mortuary practices, beliefs and contexts in the second millennia BCE and beyond.
{"title":"Text-building and Transmission of Pyramid Texts in the Third Millennium bce: Iteration, Objectification, and Change","authors":"Antonio J. Morales","doi":"10.1163/15692124-12341273","DOIUrl":"https://doi.org/10.1163/15692124-12341273","url":null,"abstract":"The emergence of ancient Egyptian mortuary literature in the third millennium BCE is the history of the adaptation of recitational materials to the materiality of different media. Upon a gradual development, the transformation of the oral discourse into writing began with the use of papyri for transcribing the guidelines of ritual performances as aide-memoire , and culminated with the concealment of sacerdotal voices and deeds into the sealed-off crypt of king Wenis ( ca . 2345 BCE ). The process of committing ritual and magical recitations into scriptio continua in the Pyramid Texts was subject to several stages of adaptation, detachability, and recentering. Investigating how the corpus emerged through the combination of recitations from different settings elucidates the transformation of oral written discourse into literary style, the traces of poetic and speech elements in the corpus, and its flexibility to disseminate and adapt to different mortuary practices, beliefs and contexts in the second millennia BCE and beyond.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341273","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153611","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-03-18DOI: 10.1163/15692124-12341271
C. Crisostomo
Sumerian lexical and literary compositions both emerged from the same social sphere, namely scribal education. The complexities of inter-compositional dependence in these two corpora have not been thoroughly explored, particularly as relevant to questions of text-building during the Old Babylonian period (c. 1800–1600 BCE ). Copying practices evident in lexical texts indicate that students and scholars adopted various methods of replication, including visual copying, copying from memory, and ad hoc innovation. They were not confined to reproducing a received text. Such practices extend to copying literary compositions. A study of compositions from Advanced Lexical Education in comparison with several literary compositions shows a complex inter-dialectic between the corpora, in which lexical compositions demonstrate dependence on literary compositions and vice versa. Thus, Old Babylonian students and scholars could experiment with multiple text-building practices, drawing on their knowledge of the lexical and the literary, regularly creating new versions of familiar compositions.
{"title":"Writing Sumerian, Creating Texts: Reflections on Text-building Practices in Old Babylonian Schools","authors":"C. Crisostomo","doi":"10.1163/15692124-12341271","DOIUrl":"https://doi.org/10.1163/15692124-12341271","url":null,"abstract":"Sumerian lexical and literary compositions both emerged from the same social sphere, namely scribal education. The complexities of inter-compositional dependence in these two corpora have not been thoroughly explored, particularly as relevant to questions of text-building during the Old Babylonian period (c. 1800–1600 BCE ). Copying practices evident in lexical texts indicate that students and scholars adopted various methods of replication, including visual copying, copying from memory, and ad hoc innovation. They were not confined to reproducing a received text. Such practices extend to copying literary compositions. A study of compositions from Advanced Lexical Education in comparison with several literary compositions shows a complex inter-dialectic between the corpora, in which lexical compositions demonstrate dependence on literary compositions and vice versa. Thus, Old Babylonian students and scholars could experiment with multiple text-building practices, drawing on their knowledge of the lexical and the literary, regularly creating new versions of familiar compositions.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692124-12341271","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65153519","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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