does practice » love's practice (توسيع البحث), copts practice (توسيع البحث), costs practice (توسيع البحث)
texts does » texts des (توسيع البحث), texts do (توسيع البحث)
The classical commentary : histories, practices, theory /
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This collection explores the issues raised by the writing and reading of commentaries on classical Greek and Latin texts. Written primarily by practising commentators, the papers examine philosophical, narratological, and historiographical commentaries; ancient, Byzantine, and Renaissance commentary practice and theory, with special emphasis on Galen, Tzetzes, and La Cerda; the relationship between the author of the primary text, the commentary writer, and the reader; special problems posed by fragmentary and spurious texts; the role and scope of citation, selectivity, lemmatization, and revision; the practical future of commentary-writing and publication; and the way computers are changing the shape of the classical commentary. With a genesis in discussion panels mounted in the UK in 1996 and the US in 1997, the volume continues recent international dialogue on the genre and future of commentaries.
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1 online resource (xxi, 427 pages) :
Includes bibliographical references and index. :
9789047400943 :
0169-8958 ; :
Available to subscribing member institutions only.
The Mishnaic Sotah ritual : temple, gender and Midrash.
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This study analyzes the specific textual formation of Mishna Sotah. Diverging significantly from its origins in the book of Numbers, the Mishnaic ritual was traditionally read by scholars as an \'ancient Mishna\', narrating an actual ritual practiced in the second temple. In contrast to this generally accepted view, this book claims that while Sotah does contain some traditions, its overall composition has a clear ideological and academic form. Furthermore, comparisons with parallel Tannaitic sources reveal the ideological redaction, which carefully selected only those opinions which support its rewriting of the ritual as a public punitive ritual, while rejecting all reservations and opposition to its specific punitive character - even ignoring the possibility of innocence of the suspected adulteress. The author's groundbreaking conclusion is that, regardless of the form the real ritual did or did not take at the temple, the specific Mishnaic ritual was (re)invented by the rabbis in the second century C.E. From its very inception, it was purely textual, reflecting rabbinic imagination rather than memory.
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1 online resource (302 pages) :
9789004227989 :
Available to subscribing member institutions only.