By Paul Delnero, Jacob Lauinger
This quantity assembles students engaged on cuneiform texts from assorted classes, genres, and components to envision the diversity of social, cultural, and old contexts during which particular varieties of texts circulated. utilizing various methodologies and assets of proof, those articles reconstruct the contexts within which a number of cuneiform texts circulated, supplying a severe framework to figure out how they functioned.
Read Online or Download Texts and Contexts: The Circulation and Transmission of Cuneiform Texts in Social Space PDF
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Extra resources for Texts and Contexts: The Circulation and Transmission of Cuneiform Texts in Social Space
Miller, Daniel. 2010. Stuff. Malden, MA: Polity Press. Robson, Eleanor. 1999. Mesopotamian Mathematics, 2100–1600 BC: Technological Constraints in Bureaucracy and Education. Oxford: Clarendon. Robson, Eleanor. 2001. The Tablet House: A Scribal School in Old Babylonian Nippur. RA 95: 39–66. Selz, Gebhard. 1999. Vom “vergangenen Geschehen” zur “Zukunftsbewältigung”: Überlegungen zur Rolle der Schrift in Ökonomie und Geschichte. Pp. 465–512 in 26 Paul Delnero and Jacob Lauinger Munuscula Mesopotamica: Festschrift für Johannes Renger, ed.
In my title, I have enjoyed the alliteration possible with the Akkadian term, but throughout, I will simply call her the “priestess” of the storm god. 30 Daniel E. Fleming I am still pleased with what I learned from this early study, which resulted in a new edition with commentary and initial orientation to the collection as a whole. At the same time, the degree of my ignorance about Emar and its finds takes my breath away. 2 For this occasion, I have decided to return to my Assyriological point of departure as an ideal case study for the interplay of textual production and the contexts of use and life.
It is likewise difficult to be sure in 92–93A whether the sacrifice to Šaḫru in these lines, after the priestess has died, represents a ritual innovation or the expansion of text A to mention a rite that had been taken for granted in the older version of the installation preserved in text C. As with the anointing, there is concern to record what the diviner takes from the occasion. The change in processional sequence on the day of the installation in 31–36A could be a textual confusion that did not follow procedure for a fresh performance of the installation.