Abstract Divine Substitution: Humanity as the Manifestation of Deity in the Hebrew Bible and the Ancient Near East, by Stephen L. Herring, is an investigation of ancient conceptualizations of divine presence. Specifically, this thesis investigates the possibility that the ancient Mesopotamian conceptualization of cultic and royal statues, thought to actually manifest the presence of gods and kings, can likewise be found in ancient Israel. Despite the overly pessimistic view of the later biblical authors, material objects were almost certainly believed to extend and manifest the presence of God in pre- exilic Israel. Likewise, the later polemics against such cultic concepts demonstrate Israel's familiarity with this type of conceptualization. These polemics engaged in the rhetoric of mutilation and destruction of cultic representations, the erasure and re- inscription of divine names, and the rhetorical deconstruction of the specific Mesopotamian rituals thought to transform the dead statue into a living god. Though the biblical reflection of these concepts is more often found in the negative commentary regarding "foreign" cultic practices, S. Herring demonstrates that these opinions were not universally held. At least three biblical texts (Gen 1:26f.; Ex 34:29-34; and Ezek 36-37) portray the conceptualization that material images could manifest the divine presence in positive terms. Yet, these positive attestations were limited to a certain type of material image - humans.

This thesis builds upon C.H. Dodd's hypothesis that there were theologically significant textual fields in early Christian interpretation of the Old Testament. It presents Exodus 32-34 as a theologically significant field of the Old Testament Scriptures in Paul on the basis of its importance in pentateuchal priestly theology and Jewish thought, and Paul's quotations, references and allusions to it. The thesis contributes significantly to our understanding of Exodus 32-34 in 1 Corinthians 10, 2 Corinthians 3, Romans 1-2 and Romans 9. It will argue that the story of the violation and restoration of the Sinai covenant in Exodus 32-34 may have helped the apostle to substantiate his Christian convictions and to communicate them to the believers in Corinth and Rome.

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….be very careful to do exactly as the priests, who are Levites, instruct you. You must follow carefully what I have commanded them. Remember what the LORD your God did to Miriam along the way after you came out of Egypt and what he did to Michal and Jezebel. Remember what the priests did to Athaliah in Judah (c.f Deuteronomy. 24:8b-9). These female politicians were cornered, arrested, charged, beheaded and fragmented! Only their heads (names) that were hanged in this public place, the Bible, remained. Nobody would tell that this is Miriam, Michal, Jezebel or Athaliah. Lists of their crimes stand appended to their heads and names in public. When they were all silenced and the kings had sat in their rightful places, all the people of the land rejoiced and there was peace in the cities because these women had been slain (c.f 2 Kings 11:20). So be very careful to follow instruction and rules such that you do not end up like any of them. (Embellished by the author) Indeed, Miriam, Michal, Jezebel and Athaliah are politically killed off in the Hebrew Bible. Certainly, no one would tell from the Hebrew Bible that these women were people of significant political and leadership profiles; but merely as wicked in the history of humanity. All their political significance and contributions were literary and ideologically mutilated and separated from their names and left in the wild to be eaten by stray dogs. Their decapitated and fragmented images minus their political profiles have been ingested into an ideological system that regulates gender world order and influences social, intellectual and linguistic discourses and pictorial misogynistic polemics in the modern world. Figuratively, the remains of these women have been preserved in the way politicians of the ancient times and recent past would keep remains of their opponents. Ancient rulers would preserve a head (skull) of a particular enemy. David in the Bible cuts off Goliath’s head (1 Samuel 17:51); and the Philistines cut off Saul’s head (1 Samuel 31:9). In the Roman Republic of early 1st Century BC, political enemies like Marius and Sulla were decapitated and their heads displayed in the Forum Romanum. In 1355 Marino Faliero, Doge of Venice in medieval Italy was beheaded and his head hanged in a public place for staging a coup that was aborted. English traitors especially during the Elizabethan era were mutilated and their heads customarily spiked on London Bridge and other public places. In all these mutilations, other parts of the body were never accounted for. Stray dogs and other scavengers ate them as the case was with Jezebel in 2 Kings 8. Both head and name are proper national and political identifiers of every individual. So also the name! A head and a name are good identifiers of a person’s identity and activities. In modern times, identity documents and political campaign posters bear personal names and portraits. Preserving mutilated remains of an enemy served an ideological purpose of scarring and deterring future oppositions. It also symbolised total subjugation and control of the enemy. In movies about the political history of Uganda, Idi Amin is shown speaking ridiculously to the mutilated heads of his opponents. Preserving names of female politicians in the way they are preserved in the Hebrew Bible narratives merely serves an ideological purpose. I have argued in this paper that Miriam, Michal, Jezebel and Athaliah are political women. To African postcolonial Bible readers, they are political characters that stand for unconformity, radical activism, dissension, equality and self-reification to lead their people as their male counterparts. Although theirs is leadership based on royalty (and social prestige particularly in the case of Miriam), in their literary form they experience similar chronic maladies of patriarchal stereotype as the modern women whose political participation is based on liberal democracies. They are presented as foreign and aberrant gender in the politics of their time according to the ideological standards of the Hebrew Bible narrator. Their remains in the Hebrew Bible are positioned to ideologically kill off their political significance and portray them as evil women who destabilise the natural order. The study is contextualised on women and politics in sub-Saharan Africa with Uganda and Kenya as case studies. Both Uganda and Kenya are East African countries, with similar colonial experiences. They are predominantly Christian countries and the Bible is a very significant literature in the lives of people. It is literally the Word of God that does not only prescribe a faith, but a culture, philosophy and ideologies that are perceived as holy and pristine in socio-political intercourse of the people. Though the recent histories are different between Kenya and Uganda, in both cases the rise in female influence in politics has been paralleled by a rise in linguistic and sometimes physical abuse of female politicians. The similarities between the androcentric cultural worldview of the Bible and the African cultures have fostered a negative attitude against women’s influence in national politics. The biblical image of Jezebel is often used as a summary figure of this misogyny. Jezebel, the foreign Canaanite queen turned ‘harlot’ by the Dtr redactor is used to name a political threat—a foreign gender group infiltrating the political arena in East Africa.

published_or_final_version / Chinese Historical Studies / Master / Master of Arts

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據稿本複印 / 論文(哲學碩士)--香港中文大學中國語言及文學學部,1993. / 參考文獻: leaves 250-260 / 潘慧如. / 目錄 --- p.1 / Chapter 第一章 --- 緒論 --- p.2 / Chapter 第二章 --- 魏國有铭青銅器分國斷代的探討 --- p.5 / Chapter 第一節 --- 從铭刻所記國名作為魏器分國的標準 --- p.11 / Chapter 第二節 --- 從铭刻所記地名作為魏器分國的標準 --- p.12 / Chapter 第三節 --- 從铭刻所記人名作為魏器分國的標準 --- p.29 / Chapter 第四節 --- 魏國有铭青銅器編年概述 --- p.32 / Chapter 第五節 --- 國別有爭議的铭刻和魏侯先世的有铭青銅器 --- p.41 / Chapter 第三章 --- 魏國青銅器铭文的研究 --- p.45 / Chapter 第一節 --- 魏器「自名」考略 --- p.49 / Chapter 第二節 --- 魏器铭文中所見之職官名稱 --- p.64 / Chapter 第三節 --- 魏器铭文中所見之量衡單位 --- p.79 / Chapter 第四節 --- 魏器铭文中所見之特別用詞 --- p.90 / Chapter 第五節 --- 魏器铭文中所見之異體字 --- p.98 / Chapter 第四章 --- 魏國青銅器铭文在古文字學上的價值 --- p.131 / 註釋 --- p.137 / 附錄魏國有銘青銅器目錄 --- p.198 / 引用書目、論文及其簡稱表 --- p.200 / 魏國有铭青銅器摹本、拓本、釋文及著錄 --- p.201 / 附表（一）魏國有铭青銅器鑄造地的古今地名對照表 --- p.28 / Chapter (二） --- 魏國有銘青銅器編年表 --- p.39-40 / Chapter (三） --- 魏器铭文中所見的職官名稱統計表 --- p.78 / 參考書目 --- p.250

杜家祁. / 手稿本, 複本據手稿本影印. / Thesis (M.A.)--香港中文大學硏究院中國語言文學系. / Shou gao ben, fu ben ju shou gao ben ying yin. / Includes bibliographical references. / Du Jiaqi. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan Zhongguo yu yan wen xue xi. / Chapter 第一章 --- 諸論 --- p.1 / Chapter 第二章 --- 曾國銅器銘文的特色及有關問題 --- p.21 / Chapter 第一節 --- 淮南新出土的曾國銅器及其銘文特色 --- p.21 / Chapter 第二節 --- 曾國銅器銘文中所用的頌詞 --- p.54 / Chapter 第三節 --- 曾國銅器銘文中器稱的使用情形 --- p.79 / Chapter 第四節 --- 曾國銅器銘文中所見的爵稱 --- p.116 / Chapter 第五節 --- 曾國銅器銘文中之「月相」 --- p.165 / Chapter 第三章 --- 古曾國姓氏問題重控 --- p.180 / Chapter 第一節 --- 山東曾國的姓氏 --- p.180 / Chapter 第二節 --- 從媵器銘文探討淮南曾國的姓氏 --- p.185 / Chapter 第四章 --- 從銅器銘文及文獻記載推測古曾國的分布 --- p.223 / Chapter 第一節 --- 山東曾國的地理範圍 --- p.223 / Chapter 第二節 --- 淮南曾國的發現 --- p.245 / Chapter 第三節 --- 河南曾國的歷史與地理 --- p.248 / Chapter 第五章 --- 餘論´ؤ´ؤ曾國與隨國 --- p.259 / 附錄： / Chapter 1 --- 曾伯□鼎̐□̐□̐□̐□ / Chapter 2 --- 曾伯陭壺 / Chapter 3 --- 曾子仲宣鼎

宗靜航. / 據手稿本複印. / Thesis (M.A.)--香港中文大學硏究院中國語文學部. / Ju shou gao ben fu yin. / Includes bibliographical references (leaves 238-268). / Zong Jinghang. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan Zhongguo yu wen xue bu. / Chapter 第一章 --- 绪言 --- p.1 / Chapter 第二章 --- □器所見晚周金文詞語選釋　 --- p.14 / Chapter 1 --- 皇天 --- p.16 / Chapter 2 --- 其嚴在上 --- p.22 / Chapter 3 --- 喜侃 --- p.33 / Chapter 4 --- 前文人 --- p.44 / Chapter 5 --- 倉倉悤悤 --- p.52 / Chapter 6 --- □□雝雝 --- p.58 / Chapter 7 --- □□□□ --- p.75 / Chapter 8 --- 上下 --- p.93 / Chapter 9 --- 參壽 --- p.101 / Chapter 10 --- 不廷方 --- p.108 / Chapter 第三章 --- □器年代考 --- p.157 / Chapter 1 --- 「□」為周厲王考 --- p.157 / Chapter 2 --- □器形制花紋的時代特點 --- p.180 / Chapter 3 --- 三件□器的作器年代 --- p.205 / Chapter 第四章 --- 結語 --- p.233 / 主要參考書目 --- p.238 / 附錄：□器銘文、花紋拓本及器影 --- p.269

R. M. Howe. / "January 18, 1952." "This report is based on a doctoral thesis in the Department of Physics, Massachusetts Institute of Technology, 1950." / Bibliography: p. 26. / Army Signal Corps Contract No. DA36-039 sc-100 Project No. 8-102B-0. Dept. of the Army Project No. 3-99-10-022.