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No abstract available
The three-dimensional cuneiform script is one of the oldest known writing systems and a central object of research in Ancient Near Eastern Studies and Hittitology. An important step towards the understanding of the cuneiform script is the provision of opportunities and tools for joint analysis. This paper presents an approach that contributes to this challenge: a collaborative compatible web-based scientific exploration and analysis of 3D scanned cuneiform fragments. The WebGL -based concept incorporates methods for compressed web-based content delivery of large 3D datasets and high quality visualization. To maximize accessibility and to promote acceptance of 3D techniques in the field of Hittitology, the introduced concept is integrated into the Hethitologie-Portal Mainz, an established leading online research resource in the field of Hittitology, which until now exclusively included 2D content. The paper shows that increasing the availability of 3D scanned archaeological data through a web-based interface can provide significant scientific value while at the same time finding a trade-off between copyright induced restrictions and scientific usability.
The nucleus of statehood is situated at the local level: in the village, the neighborhood, the city district. This is where a community, beyond the level of the family, first develops collective rules that are intended to ensure its continued existence. But usually this is not the only level of governance at play. Above it, there are supralocal formations of power, varying in scope from regional networks to empires, which supplement the local orders or compete with them. The premise of this Research Unit is that local forms of self-governance are especially heterogeneous and prominent, wherever supralocal statehood exists in the mode of weak permeation. The central question of our approach is how local forms of self-governance work in this context. We will examine the relations to the state level as well as to other local groups as they develop over time; the scope and spatial contingency of forms of self-governance; their legitimization and the interdependency with the organization and collective identity of those groups which carry them out; finally, we will turn our attention to the significance of self-governance for the configuration of weak statehood. The empirical focus will be at the local level, which has so far been largely neglected in the research on governance beyond the state. In order to achieve this, we will work with case studies that are structured by categories and situated in geographical areas and time periods that lie outside of modern Europe with its particular development of statehood since the Late Middle Ages: in Antiquity, and in the Global South of the present. By incorporating these different time frames, we hope to contribute to overcoming the dichotomy between the modern and pre-modern era, which is often given canonical status. Our goal is to create a comparative analysis of different configurations of order as well as the development of a typology of patterns of local governance. The structure of the empirical comparison itself promises methodological insights, since it will entail recognizing, dealing with, and overcoming disciplinary limitations. Starting with the identification of typical patterns and processes, we hope to gain a better grasp of the mechanisms by which local configurations of order succeed, while at the same time advancing the theoretical debate. This will allow us to make an interdisciplinary contribution to the understanding of fundamental elements of statehood and local governance that are of central importance, especially in the context of weak statehood. The insights we hope to gain by adopting this historical perspective will contribute to understanding a present that is not based exclusively on its own, seemingly completely new preconditions, and will thus significantly sharpen the political analysis of various forms of governance.
Based on first-millennium cuneiform manuscripts from Aššur, Babylon, and Uruk, this article offers an edition of a ritual against an illness conceptualized as the demon ‘Any Evil’. The text sheds light on how the catch-all figure Any Evil corresponds to the idea of a universal cure for any physical ailment, and how the rhetoric of the incantation articulates this relationship and facilitates the active participation of the patient. The ritual instructions of this and a closely related text show that Any Evil is envisaged as a bull-headed, male demon. This points to an adaptation of motifs that are typically associated with ghosts in ancient Mesopotamian thought and raises questions concerning the pictorial representation of Any Evil and its conceptual foundations.
The paper argues that a) Germanic *tauf/ƀra- (Germ. Zauber, etc.) is related to a root PIE *deu̯p- ‘beat; make a hollow sound, resound’ found in Greek δοῦπος ‘thud’, etc., b) Greek φάρμακον goes back to the root PIE *gʷʰer- ‘heat’ (Gk. θερμός, etc.) implying healing by fomentation, and c) Armenian hiwand ‘sick’, borrowed from Iranian, to PIE *sh₂ei̯- ‘bind’ relying on the notion of disease as a supernatural bond.
A note on Vedic cīti-
(2021)
Vedic cīti-, attested in the Atharvaveda, is argued to be related to Av. ṣ̌āitī-, OP šiyāti- ‘happiness’ built to PIE *kʷi̯eh₁- ‘to (come to) rest’.
Within the ‘market of healing’ of Christian Egypt (here broadly considered as the fourth through twelfth centuries CE), ‘magical’ practitioners represent an elusive yet recurrent category. This article explores the evidence for magical healing from three perspectives – first, literary texts which situate ‘magicians’ in competition with medical and ecclesiastical healing; second, the papyrological evidence of Coptic-language magical texts, which provide evidence for concepts of disease, wellness, and their mediation; and finally confronting the question of how these healing traditions might be understood within the methodologically materialistic framework of academic history, using the concepts of placebo and healing as a performance.
The Orphic Hymns consist of a prooemium and 87 hymns addressed to several deities in a late Orphic initiation of sorts. They were composed probably in Asia Minor during the second or third century CE. The bulk of these hymns are made up of divine epithets often linked together in chains of considerable length. The lexicon attempts to give a comprehensive account of the roughly 850 epithets, bringing together the most relevant information scattered in the scholarly literature and adding others from various sources (literary, epigraphic, lexicographic, scholia etc.) in order to provide an overview of their usage and the main details of their models.
Sacred water canals or lakes, which provided water for all kinds of purification rites and other activities, were very specific and important features of temples in ancient Egypt. In addition to the longer-known textual record, preliminary geoarchaeological surveys have recently provided evidence of a sacred canal at the Temple of Bastet at Bubastis. In order to further explore the location, shape, and course of this canal and to find evidence of the existence of a second waterway, also described by Herodotus, 34 drillings and five 2D geoelectrical measurements were carried out in 2019 and 2020 near the temple. The drillings and 2D ERT surveying revealed loamy to clayey deposits with a thickness of up to five meters, most likely deposited in a very low energy fluvial system (i.e., a canal), allowing the reconstruction of two separate sacred canals both north and south of the Temple of Bastet. In addition to the course of the canals, the width of about 30 m fits Herodotus’ description of the sacred waterways. The presence of numerous artefacts proved the anthropogenic use of the ancient canals, which were presumably connected to the Nile via a tributary or canal located west or northwest of Bubastis.