John M. Steele (Editor). Calendars and Years: Astronomy and Time in the Ancient Near East. vii + 167 pp., illus., tables, bibls. Oxford: Oxbow Books, 2007. £25 (paper).John M. Steele. A Brief Introduction to Astronomy in the Middle East. 153 pp., illus., tables, bibls. London: Saqi, 2008. £7.99 (paper).

Isis ◽  
2011 ◽  
Vol 102 (3) ◽  
pp. 554-555
Author(s):  
Daryn Lehoux
Keyword(s):  
Middle East ◽  
Near East ◽  
Ancient Near East

scholarly journals Influences of Egyptian Lotus Symbolism and Ritualistic Practices on Sacral Tree Worship in the Fertile Crescent from 1500 BCE to 200 CE

Religions ◽  
2018 ◽  
Vol 9 (9) ◽  
pp. 256 ◽  
Author(s):  
J. McDonald
Keyword(s):  
Middle East ◽  
Red Sea ◽  
Near East ◽  
Ancient Near East ◽  
Water Lily ◽  
Eternal Recurrence ◽  
Religious Rituals ◽  
Cultural Diffusion ◽  
Fertile Crescent

Many conventional features of world tree motifs in the ancient Near East—including stalked palmettes, aureoles of water lily palmettes connected by pliant stems, floral rosettes, winged disks and bud-and-blossom motifs—trace largely from Egyptian practices in lotus symbolism around 2500 BCE, more than a millennium before they appear, migrate and dominate plant symbolism across the Fertile Crescent from 1500 BCE to 200 CE. Several of these motifs were associated singularly or collectively with the Egyptian sema-taui and ankh signs to symbolize the eternal recurrence and everlasting lives of Nilotic lotus deities and deceased pharaohs. The widespread use of lotus imagery in iconographic records on both sides of the Red Sea indicates strong currents of cultural diffusion between Nilotic and Mesopotamian civilizations, as does the use of lotus flowers in religious rituals and the practice of kingship, evidence for which is supported by iconographic, cuneiform and biblical records. This perspective provides new insights into sacral tree symbolism and its role in mythic legacies of Egypt and the Middle East before and during the advent of Christianity. Closer scholarly scrutiny is still needed to fully comprehend the underlying meaning of immortalizing plants in the mythic traditions of Egypt, the Levant and Mesopotamia.

scholarly journals Veil and Headscarf: Five Aspects of a Cultural Phenomenon

2021 ◽  
Author(s):  
Hannes D. Galter
Keyword(s):  
Middle East ◽  
Cultural History ◽  
Near East ◽  
Muslim Women ◽  
Ancient Near East ◽  
Short Overview ◽  
Cultural Phenomenon ◽  
History Of ◽  
The Veil ◽  
The Relationship

The discussions about the use of headscarves and veils shape the living conditions of Muslim women in the Middle East and in Europe to this day. To overcome this situation, a thorough and dispassionate documentation of the cultural history of veiling is necessary. This paper will give a short overview of the long history of veiling and it will deal in detail with five different aspects of this phenomenon and with the various connections between Europe and the Middle East: the relationship between death and the veil in the Ancient Near East; the veil in early Christianity; the hair as an erotic symbol in the Ancient Near East; the traditional costume of the Transylvanian Saxons as a European example of the use of veils and the veil of mystery.

On Some Inscribed Babylonian Alabastra

2002 ◽  
Vol 12 (1) ◽  
pp. 31-46
Author(s):  
I. L. Finkel ◽  
J. E. Reade
Keyword(s):  
Middle East ◽  
Red Sea ◽  
Persian Gulf ◽  
Near East ◽  
British Museum ◽  
Ancient Near East ◽  
Classical Period ◽  
The Creation ◽  
The Persian Gulf

AbstractDemand for scents, spices and comparable products from India and further east was a major incentive for the naval expeditions which led, after 1497 AD, to the creation of European empires in the Orient. There was the same demand in the ancient Mediterranean and Middle East, to which these goods travelled through the Red Sea or the Persian Gulf. People in Egypt and Babylonia in the classical period were both middlemen and consumers, and this paper draws attention to the existence of a few alabaster jars that reflect the trade. They are mainly in the Department of the Ancient Near East at the British Museum (previously called the Department of Western Asiatic Antiquities), and are inscribed in Babylonian or Greek with the names of scents or spices. While these inscriptions are unusual, perhaps many more jars were once inscribed in ink which is no longer visible.

Prologue to Genesis (1, 1-11, 26): Prophetic Revelation, History, Myth or Metahistory?

2020 ◽  
pp. 17-46
Author(s):  
Михаил Анатольевич Скобелев
Keyword(s):  
Mystical Experience ◽  
Near East ◽  
Literary Form ◽  
Traditional View ◽  
Ancient Near East ◽  
Symbolic Form ◽  
Near Eastern ◽  
The World ◽  
Genesis 1 ◽  
Book Of Genesis

В статье рассматриваются богословие, композиция и литературная форма сюжетов, входящих в состав Пролога книги Бытия (1, 1-11, 26). Во второй половине XIX - начале XX вв. в результате появления Документальной гипотезы и сопоставления Священного Писания с литературными памятниками Древнего Ближнего Востока большая часть сюжетов, составляющих Пролог, была объявлена мифами и древнееврейским фольклором (Ю. Велльгаузен, Г. Гунекель, Дж. Фрезер). Кроме выявленных ближневосточных параллелей, новому отношению к повествованиям Пролога книги Бытия способствовали: отсутствие в нём ясно выраженной исторической задачи и символичность изложения. Защищая традиционный взгляд на Пролог как на священную историю и пророческое откровение, епископ Кассиан (Безобразов) предложил рассматривать все библейские сюжеты, содержащие теофанию, как метаисторию. Протоиерей Сергий Булгаков, А. Ф. Лосев, Б. П. Вышеславцев, занимавшиеся феноменом мифотворчества, назвали библейское повествование о начале мироздания мифом, но в ином смысле, чем это делали Г. Гункель и Дж. Фрезер. Они обосновали новый положительный взгляд, согласно которому миф не есть выдумка или фантазия, а реальность, основанная на мистическом опыте. В статье анализируется каждый из перечисленных терминов: «история», «миф», «метаистория» применительно к Прологу, а также рассматривается возможность их согласования с традиционным церковным взглядом на эту часть книги Бытия. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fiction but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.

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