Peter Roger Stuart Moorey 1937–2004
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
Benjamin FM Final.Indd
PREVIEW: INTRODUCTION • The Task of Introductions • Types of Introductions: Organized around • Archaeological Calendar • The Canon of the Bible • Daily Life • Archaeological Sites • Travel • History of Archaeology • Popular Interest • Organization of This Introduction • Popular Archaeology • Cultural History • Annales Archaeology • Processual Archaeology • Post-Processual Archaeology Introduction THE TASK OF INTRODUCTIONS TO the world of the Bible—and about the Bible itself. ARCHAEOLOGY AND THE BIBLE Together archaeology and the Bible unlock the most profound responses to the challenges that Th e three Rs of archaeology are to recover, to confront humans who want not only to make a read, and to reconstruct the cultural property living but also to make a diff erence in the world of now-extinct cultures (Magness 2002, 4–13; that is their home. Darvill 2002). Archaeologists listen to the sto- ries that stones—like architecture, art, pottery, Archaeology is the recovery, jewelry, weapons, and tools—have to tell. Stones interpretation, and reconstruction of and Stories: An Introduction to Archaeology and the cultural property of now-extinct the Bible describes how archaeologists listen, what cultures. they are hearing, and what a diff erence it makes for understanding the Bible. Archaeology is not the plunder of the trea- Archaeology in the world of the Bible does sures of ancient cultures, nor proving that the not prove the Bible wrong, any more than biblical Bible’s descriptions of people and events are his- archaeology proves the Bible right. Archaeology torically accurate, nor a legal remedy for deter- off ers new ways of defi ning the Bible in relation mining which people today have a legal right to to its own world, and of using it more eff ectively the land. -
P'. RS Moorey, MA, Dphil, FBA
P'. R. S. Moorey, MA, DPhil, FBA, FSA (1937-2004) Roger Moorey, formerly Keeper of Antiquities at the Ashmolean Museum, Oxford and widely regarded as the leading scholar of Near Eastern archaeology of his generation, died on 23 December 2004 at the age of 67. Following an era of discovery and research dominated by the excavators of the major sites, he brought an intellectual nimbleness and breadth of scholarship that set new benchmarks of balance, rigour and interpretive sophistication. His range and depth of knowledge were legendary. In a career based entirely in the Ashmolean Museum, he made seminal contribu tions to the understanding of many aspects of ancient material culture across the Near East: from Egypt and the Levant through Syria and Mesopotamia to Iran, and from the prehistoric to Achaemenian periods. The cogency, integrity and graciousness of his scholarship (one looks in vain for a mean-spirited put-down) were reflections of a mind that compromised none of its incisiveness for being, as he once said, "appreciative rather than critical"; and his natural collegiality cut across the divides of contemporary Middle Eastern politics. At once a specialist in many things and a generalist of rare breadth and insight, he was for a generation of colleagues and students an inspiring example of the "compleat scholar". Although his excavation experience was limited, Moorey's approach to understanding ancient cultures was always founded very firmly on direct scrutiny of the material remains, supplemented by innovative use of scientific analysis and close attention to the historical and other textual evidence. He was not inclined to abstract theorizing but read widely and was sensitive to new methodologies without being captive to intellectual fashion. -
Heavenly Priesthood in the Apocalypse of Abraham
HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. -
Oriental Institute Staff Newsletter January 2005
OI NEWSLETTER - SECOND MONDAY - JANUARY 2005 FROM THE EDITOR THE DIRECTOR'S OFFICE UNITS COMPUTER LAB / John Sanders DEVELOMENT / Monica Witczak MUSEUM / Geoff Emberling MUSEUM EDUCATION / Wendy Ennes PUBLICATIONS (Department Head Report) / Thomas A. Holland RESEARCH ARCHIVES / Chuck Jones WEBSITE / Chuck Jones - John Sanders PROJECTS EPIGRAPHIC SURVEY / Ray Johnson INDIVIDUALS GENE GRAGG WALTER KAEGI IN THE NEWS +-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+ FROM THE EDITOR +-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+ The OI Newsletter appears by way of the automated mailing list: https://listhost.uchicago.edu/mailman/listinfo/oi-newsletter The archive of all issues of the newsletter dating back to early 1998 is accessible only to members of the list. If you wish to have access to the archive, please request your password from: [email protected] Please send any other inquiries about the newsletter to the same address. +-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+ THE DIRECTOR'S OFFICE +-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+-+ Hoping Everyone had a Happy Holiday The month of December was a short work period for many at the OI. We hope you all had a wonderful holiday break and were able to spend time with family and friends. We know that any time off in December will be repaid in full in January as activities and events pick up. Special thanks to all of you who worked over the holidays, especially students who filled in. Also, special thanks to staff in security functions, education programs and the Suq which all remain open for much of the holidays so visitors can enjoy the museum. Thanks to everyone involved and we hope that you were able to free up alternative time to recharge. Faculty Award Congratulations to Tony Brinkman who has received the Mellon Emeritus Fellowship. -
"In the Land of the Chaldeans": the Search for Abraham's Homeland Revisited
BYU Studies Quarterly Volume 56 Issue 3 Article 3 2017 "In the Land of the Chaldeans": The Search for Abraham's Homeland Revisited Stephen O. Smoot University of Toronto Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Smoot, Stephen O. (2017) ""In the Land of the Chaldeans": The Search for Abraham's Homeland Revisited," BYU Studies Quarterly: Vol. 56 : Iss. 3 , Article 3. Available at: https://scholarsarchive.byu.edu/byusq/vol56/iss3/3 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Smoot: "In the Land of the Chaldeans" The Ziggurat of Ur and the surrounding excavation field from an aerial photograph taken in 1927. Initially constructed at the end of the third millennium BC by the king Ur-Nammu, the ziggurat eventually fell into disrepair and was restored by the Neo-Babylonian king Nabonidus in the sixth century BC. The ziggurat was dedicated to the moon god Sîn, who also had a cult center at Haran in the north. The idolatry of Abraham’s father Terah (Josh. 24:2, 14) has been connected to the worship of the moon deity at Ur and Haran. Published by BYU ScholarsArchive, 2017 1 BYU Studies Quarterly, Vol. 56, Iss. 3 [2017], Art. 3 “In the Land of the Chaldeans” The Search for Abraham’s Homeland Revisited Stephen O. -
The Unknown Abraham
6 The Unknown Abraham Neglected Evidence Until now, all discussions of the authenticity of the Book of Abraham have been based on the assumption that we have to deal with only two really important sources of infor- mation: the Book of Abraham and the papyri.1 Everyone, it would seem, has taken for granted that if we know what the papyri really say, we are in a position to pass judgment on the authenticity of the Book of Abraham—a proposition dili- gently cultivated by some who have assumed that a knowl- edge of Egyptian qualifies one to pass judgment on matters that lie completely outside the field. Such a case might stand up if Joseph Smith had specifically designated particular papyri as the source of his information, but he never did so. Professor Klaus Baer begins and ends his exceedingly valu- able study with the assertion that Joseph Smith thought he was actually translating the so-called “Breathing Permit.” 2 Such testimony would not hold up for three minutes in any “Part 7: The Unknown Abraham” originally appeared in the series “A New Look at the Pearl of Great Price” in IE 72 (January 1969): 26–33; (February 1969): 64– 67; (March 1969): 76, 79–80, 82, 84; (April 1969): 66–72; May 1969): 87–89. 1. See above, in this volume, CWHN 18:49–68. 2. Klaus Baer, “The Breathing Permit of Hôr,” Dialogue 3/3 (1968): 111, 133. 375 376 AN APPROACH TO THE BOOK OF ABRAHAM court of law. The only evidence for what the Prophet thought is the arrangement side by side of very brief Egyptian sym- bols and some lengthy sections of the Book of Abraham, which has led some to the hasty conclusion that the one col- umn is a would-be translation of the other. -
Marten Stol WOMEN in the ANCIENT NEAR EAST
Marten Stol WOMEN IN THE ANCIENT NEAR EAST Marten Stol Women in the Ancient Near East Marten Stol Women in the Ancient Near East Translated by Helen and Mervyn Richardson ISBN 978-1-61451-323-0 e-ISBN (PDF) 978-1-61451-263-9 e-ISBN (EPUB) 978-1-5015-0021-3 This work is licensed under the Creative Commons Attribution-NonCommercial- NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/ by-nc-nd/3.0/ Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. Original edition: Vrouwen van Babylon. Prinsessen, priesteressen, prostituees in de bakermat van de cultuur. Uitgeverij Kok, Utrecht (2012). Translated by Helen and Mervyn Richardson © 2016 Walter de Gruyter Inc., Boston/Berlin Cover Image: Marten Stol Typesetting: Dörlemann Satz GmbH & Co. KG, Lemförde Printing and binding: cpi books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Table of Contents Introduction 1 Map 5 1 Her outward appearance 7 1.1 Phases of life 7 1.2 The girl 10 1.3 The virgin 13 1.4 Women’s clothing 17 1.5 Cosmetics and beauty 47 1.6 The language of women 56 1.7 Women’s names 58 2 Marriage 60 2.1 Preparations 62 2.2 Age for marrying 66 2.3 Regulations 67 2.4 The betrothal 72 2.5 The wedding 93 2.6 -
Titus, Nebuchadnezzar, and Nimrod in the Ḥadīth and Midrash Aggadah
NARRATIVES OF VILLAINY: TITUS, NEBUCHADNEZZAR, AND NIMROD IN THE ḥadĪth AND MIDRASH AGGADAH Shari L. Lowin Much has been written on the similarities between the narratives of the shared founding fathers of Judaism and Islam. After all, these founding fathers—Abraham, Isaac and Ishmael, King David and others—serve as the paradigms upon which adherents of both traditions model them- selves, their religious philosophy, and ultimately their relationships to one another and to God. Importantly, the ḥadīth and midrash aggadah, the repositories of these narratives, share information not only on the heroes who serve as models for proper imitative behavior, but also on the evil villains who are excoriated. Thus adherents learn not only what behavior to imitate and value but also from which practices, attitudes, and conduct one should distance oneself and condemn. Fascinatingly, despite their desire to identify themselves as separate religious traditions and value systems, Judaism and Islam tell many of the same stories about the same ancestors and their shared villainous foils. Perhaps because of these largely unavoidable similarities, in studies on these Islamic and Jewish extra-Scriptural narrative expansions1—ḥadīth and midrash aggadah—early scholars often all too quickly jumped to conclusions. When Jewish and Muslim narratives relate similar stories about their shared forefathers, we find scholars frequently asserting that the younger tradition, Islam, has lifted the narrative from the elder, Juda- ism. Differences between the two versions are often attributed to Muslim mistakes, confusion, or flights of Arab fancy. Such a practice constitutes an injustice to the inherent creativity of the Muslim tradition, as well as to the complex, often symbiotic, relationship between the narrative tradi- tions of Islam and Judaism. -
Mesopotamia and the Bible Came to Rest Atop the Mountains of Ararat
family and one pair of every animal on Earth. When that was done, it Name began to rain heavily for forty days and forty nights. Even after the rain stopped, the water was still at such a high level that mountains remained submerged. During that period, Noah's Ark drifted from one place to another. Then, on the seventh day of the seventh month, it Mesopotamia and the Bible came to rest atop the mountains of Ararat. As the water kept receding, Noah and his boat mates continued seeking refuge inside the vessel. It By Vickie Chao was not until the first day of the first month in the following year that Noah finally opened the roof and saw the ground was dry. He and his Mesopotamia, home to the world's earliest civilization, was the companions got out of the ark on the twenty-seventh day of the foundation of modern culture. Located mostly in present-day Iraq, this second month. According to the Bible, Noah was 600 years old before stretch of land was part of the so-called Fertile Crescent. The Fertile the onset of the flood. He died at the age of 950. All humans born Crescent was an arc-shaped area nestled between the Mediterranean after the disaster were descendents of Noah's three sons and their Sea and the Persian Gulf. It bordered the Arabian Desert to the south wives. The story of Noah's Ark, in many ways, is strikingly similar to and the mountains of Armenia to the north. Dotted along the path the Epic of Gilgamesh. -
Ur of the Chaldees Cal Much-Controverted Chapter of the W
WORLDEVENTS IN THE LIGHT SIVolume 5o, Number 31 Price xicl. OF PROPHECY Warburton, Victoria, August 5, 1935 DIGGING UP Ur of the Chaldees cal much-controverted chapter of the W. L. EMMERSON Old Testament vindicated NTIL the middle of last cen- his son Bel-shar-usur, for their zeal. tury no one had any idea A colossal statue of the Egyptian king At the three other corners of the U where Ur of the Chaldees, the Tutankhamen of the eighteenth dynasty. building identical cylinders were dis- ancient city of Abraham, stood, or, Ur of the Chaldees was in its golden age covered, as. well as a larger barrel for that matter, had any definite when Egypt was at a very low stage of cylfhder elsewhere on the site. culture. proof of its ever having existed. Some Wide World Photo These inscriptions were doubly placed it in Southern Babylonia near valuable, because not only did it look the Persian Gulf. Others believed as if the site of Ur had at last been that it was up in Northern Mesopo- identified, but they also settled the tamia or Syria. long controversy over the Belshazzar In 1849 W. K. Loftus, a geologist of Daniel 5, whose name had never attached to the British Commission, before been found in Babylonia, and sent out to settle the Turko-Persian whose existence was denied by the frontier dispute, gained permission to critics. do some excavating in the mounds It is strange that such momentous around Warka, about ninety-five discoveries should not have immedi- miles south-east of Babylon, and ately been followed up, but appar- found at the base of the ziggurat of ently lack of funds and difficulty of Tell Buweriye bricks stamped with securing permission to dig held up the name of Ur-Engur, king of Ur. -
[1821-1891], "Assyrian and Babylonian Inscriptions in Their
.ASSYRI.AN AND B.ABYLONI.AN INSCRIPTIONS. 275 Man was to him an eternal ministry; it had never been closed by death, for death itself had been superseded by resurrection. To the mind of the Apostle, the history of the past had no need yet to be written ; for the past was to him still the present. The things of yesterday had, for him, no distinctive or peculiar interest ; for the Being whom he recognized as the Founder of Christianity was one whom he could have described, in the language of one of his own school, as "the same yesterday, and to-day, and for ever." G. MATHESON. ASSYRIAN AND BABYLONIAN INSCRIPTIONS IN THEIR BEARING ON THE OLD TESTAMENT SCRIPTURES. V. NIMROD AND THE GENEALOGY OF GENESIS X. IT is at first a somewhat surprising result of the studies of Assyriologists, that as yet no certain trace has been discovered of one whose name has been, from a very early period, prominent in many of the legends and traditions that gather round the history of Assyria. No interpreter has yet identified any combination of cuneiform characters with the name of Nimrod.1 Whatever explanation may be given of the fact, it at all events bears testimony to the caution and accuracy of the interpreters as a body. Few temptations would have been greater to an imaginative scholar than that of discovering, if it were possible, even at some sacrifice of the precision which is an element of a 1 Mr. George Smith, however (R. P., ill. 6), finds the name NIN·RIDU on a brick in the British Museum, as that of the guardian deity of Eridu, one of the earliest Babylonian cities. -
Nahmanides' Understanding of Abraham's Mesopotamian
NAHMANIDES' UNDERSTANDING OF ABRAHAM’S MESOPOTAMIAN ORIGINS REUVEN CHAIM (RUDOLPH) KLEIN In this paper, we shall discuss which sub-region of Mesopotamia is the true birthplace of Abraham. For the purposes of this article, the region of Mesopo- tamia (the area between the Tigris and Euphrates Rivers) is divided into two sub-regions: the southern region known as Sumer (Shinar in the Bible) and the northern region known as Aram. Under this classification, Sumer incudes Babylon and the other cities which Nimrod (son of Cush son of Ham) built and ruled in southern Mesopotamia (Gen. 10:8–10). The northern Mesopo- tamian region of Aram includes the city of Aram Naharaim, also known as Haran, and Aram Zoba, also known as Aleppo (Halab). ABRAHAM WAS BORN IN UR In painting the picture of Abraham’s background, most biblical commenta- tors assume that Abraham was born in Ur and that his family later migrated northwards to Haran. The Bible (Gen. 11:28; 11:31; 15:7; Neh. 9:7) refers to the place of Abraham’s birth as Ur Kasdim, literally “Ur of the Chaldeans.” Academia generally identifies this city with the Sumerian city Ur (although others have suggested different sites).1 According to the midrashic account, Abraham’s family left Ur and relocat- ed to Aram in order to flee from Nimrod, who sentenced Abraham to death by fiery furnace for his iconoclastic stance against idolatry.2 After Abraham miraculously escaped from the fiery furnace, his father Terah decided to relo- cate the family from Ur (within Nimrod’s domain) to Canaan, ultimately stopping in the city of Haran in the Aram region (Gen.