Psalms containing lexemes derived from the Hebrew root צרר1 (to bind, be in distress) are studied in order to reveal a previously-unnoticed generic subgroup in the Psalter. Chapter 1 discusses methodology, particularly with respect to the structural and cognitive linguistic principles used throughout the study. Chapter 2 determines which psalms will be the subject of the study. Since the Hebrew Psalter contains both צרר1 lexemes as well as lexemes derived from the homonym צרר2 (to be hostile, be an enemy), chapter 2 investigates translational patterns in ancient versions as well as elements of Hebrew grammar and syntax in order to separate instances of these two roots. The core of the study (chapters 3 through 5) conducts a two-fold investigation of psalms that include צרר1 lexemes, with respect to these psalms’ uniqueness in the Psalter. First, the structuralist concept of co-occurrence restriction is applied, resulting in a set of syntagms that only appear in psalms that include צרר1 lexemes. Second, these syntagms are classified using cognitive semantic principles, resulting in a set of three cognitive domains ([POWERLESSNESS], [PALPABLE THREAT], and [ENTREATY]) which comprise a cognitive profile of distress in the Psalter. Chapters 6 and 7 round out the cognitive profile of distress with an analysis of two more salient domains ([EXTRA-LINGUISTIC CAUSE], and [GUILTY?] which, although being necessary components of the profile, are not unique to distress psalms. Chapter 7 studies צרר1 lexemes with respect to the overall editing of the Hebrew Psalter. Chapter 8 then explores Psalm 107 as a test case and exemplar of the above cognitive profile. The final chapter draws conclusions with respect to the generic identity of distress psalms.

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Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第16328号 / 地博第118号 / 新制||地||39(附属図書館) / 28945 / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)教授 足立 明, 准教授 安藤 和雄, 准教授 藤倉 達郎 / 学位規則第4条第1項該当

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第16329号 / 地博第119号 / 新制||地||39(附属図書館) / 28946 / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)准教授 安藤 和雄, 教授 岩田 明久, 准教授 水野 一晴 / 学位規則第4条第1項該当

This dissertation begins with an examination of texts from Mari dating to the early second millennium B.C., mainly in the form of cultic lists, which provide us with the earliest evidence for a cult of Anat. Since much of the evidence comes to us in the form of her divine name used as part of theophoric personal names, a comparison is made between Mari personal names and those from Ugarit which include the divine element 'Anat'. An investigation is also made into the various etymologies proposed for the divine name in an attempt to ascertain information on her earliest nature. Attention is then focused on the character of Anat from New Kingdom Egypt where we find she had a close relationship with the kings of the nineteenth dynasty, and Rameses II in particular. From the inscriptional, iconographic and literary evidence we are able to obtain a far more detailed picture of her character in Egyptian theology than from Mari, and a comparison is made between this Egyptian Anat and what we know of her character from Ugarit. Thanks to the iconographic evidence from Egypt which often provides the names of the deities it portrays, the opportunity is taken to examine all the major 'anonymous' pieces which have been claimed to represent Anat, mostly from Syria-Palestine, and to compare them with the Egyptian portrayals. An attempt is made to evaluate the claims for such identification, and the tenuous nature of making such claims is discussed. Finally, the investigation turns to the greatest body of evidence which can be brought to bear on the character of Anat - the texts from Ugarit.

The first point of departure for the present thesis is the observation that the Aramaic translation of Job found at Qumran (11Q10) sits uncomfortably in the genre of the ‘classical’ <i>targum </i>despite the original editors’ classification of the text as ‘11QtargumJob’. The second stimulus for the study arises from the author’s review of scholarly discussion on 11Q10 in which its comparison with the Targum and Syriac versions of Job has been either anecdotal or extremely limited in scope. In light of the obvious relationship between these two observations, and in the hope that the investigation of the latter will shed light on the former, the author attempts to take up the question of the classification of the Qumran text through a synoptic comparison of 11Q10 with the Targum and Syriac versions. Moving beyond static definitions of literalness, questions of dating and dependence of the Syriac on the targum tradition, the author makes use of recent work in Targumic and Syriac studies which has attempted to come to grips with issues of genre through an assessment of modes of representation and the formal treatment of the Hebrew text. Having noted that preliminary investigations of the relationship between these Aramaic versions have been limited to a study of addition and substitution, the present investigation attempts to assess the respective translators’ attitudes toward the Hebrew text through an analysis of omission and transposition. Following on from these investigations, the Aramaic versions’ treatment of that smallest of Hebrew lexemes - the <i>waw </i>conjunction - is analysed as a further index by which the attitudes of the various translators toward their Hebrew source may be assessed. Having investigated the attitude of the respective translator to their source text, the author locates his findings both within the context of the Qumran translation’s classification as <i>targum </i>and, more broadly, within the study of the Aramaic versions. The author concludes that, in terms of its representation of the Hebrew text, the Aramaic translation from Qumran shares certain fundamental features with the Peshitta of Job rather than with its nominal cousin, the Rabbinic Targum of Job.

This thesis attempts to understand the authorial and editorial choice between the two most common designations for God in the Hebrew Bible: <I>Yahweh </I>and <I>Elohim</I>. The main body of the thesis divides into four sections, the first two parts containing the background and methodological material against which the second two are to be read. Part one deals with the major methodological issues relevant to the thesis. It examines previous academic debate relating to the divine names (=DNs), especially the works of Cassuto and Segal, the documentary hypothesis, the Rabbinic tradition, and Dahse's preference for the Septuagint. It outlines the approach taken here (synchronic, based on the MT), and justifies this as being the most appropriate for this particular task. Part two is also preliminary in character, giving a brief but comprehensive account of the meanings and uses of three designations (<I>Elohim, Adonai Yahweh, Yahweh Elohim</I>) throughout the Hebrew Bible, so that their significance (or lack of significance) will be recognized when they appear in parts three and four. Part three gives a <I>quantitative </I>account of DN usage in two corpora - Psalms and Wisdom Literature. This reveals a number of facets of DN choice: suitability to genre, arrangement of sections, poetic sequence, and in the case of the Elohistic Psalter, editorial change. A possible reason for this editorial change is offered in an appendix. Part four consists of a series of <I>qualitative </I>analyses of texts which display a high degree of DN variability (including Exodus 1-6, Jonah). It is argued in each case that DN variation is a literary device intended to highlight certain aspects of the text. Examination of a prophetic text (Amos) reveals possible structural reasons for the placement of <I>Yahweh </I>and other designations. As the criteria for DN use are different in each text examined, it is suggested that the significance of each DN is dependent on, and limited to the text in which it is found.

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An initial interest in understanding the surviving traditions relating to the pan-Celtic divinity Lugh in his Irish guise, and some personal acquaintance with West Africa suggested this comparative study. I soon found that the institution of the Akan traditional chieftancy, still functioning as integral to the socio-religious identity of the modern Akan people of Ghana, provided illuminating insights into the paradigmatic role of Lugh in relation to early Irish sacral kingship. Although early mediaeval Ireland and 19<SUP>th</SUP> and 20<SUP>th</SUP> century Gold Coast, now Ghana, are divided both in historical time and geographical space, other similarities in the "Universe of meaning" proper to each culture emerged during the study of their own specific 'encounters with Christianity'. Chap. 1 first 'introduces' Lugh through the Irish tale <I>Cath Maige Tuired</I>, and then the Akan, both in their historical and geographical context and tentatively, through varied clues, within their world of meaning and self-understanding. Chap 2 has two parts: Early Encounters with Christianity among the Irish and the Akan and Encounter as Confrontation. Chap.3 is a comparative study of the Sacral ruler in 4 parts: covering (a) the relationship of kinship to kingship; (b) the sacral ruler in theory and in action; (c) the myth/ritual conveying, enacting, and authenticating the union with the 'transcendent power' informing sacral rule, (centring on <I>Baile in Scáil</I> the other main Lugh 'source') and (d) The Festival of Lughnasa and Akan Odwira, each celebrating both Harvest and the centripetal function of kingship. Chap.4 explores and compares the presence and importance of the Female Principle for both, and Chap.5 collates the main conclusions of the study.

The study of the calendar has always been on of the key subjects in Qumran research. Eighteen Qumran manuscripts devoted solely to the calendar constitute an indispensable source of material for probing this important role. The aim of this thesis is to analyse a basic but vital aspect of the calendrical data in these Qumran Calendrical Documents: their system of time reckoning. The research of the thesis consists of two stages with different objectives. The first stage of textual study aims to provide a comprehensive and reliable reading for each document concerned. The second stage targets producing a well-evidenced perception of the time reckoning system in these documents. The aim of the initial stage is achieved by a detailed fragment study of each manuscript, comparing the best available readings with the photographs of the original fragments. The results form the requisite foundation for the subsequent analytical work. The target of the succeeding stage is accomplished by investigating three independent but interrelated areas of time reckoning. The investigation of the structure of the calendar confirms that all the Calendrical Documents agree on only one single calendrical structure that has 364 days a year, a fourth day of the week beginning for every year, and an identical quarterly structure of 30-30-31 days months. The analysis of the lunar material of these documents shows that they reckon the lunar cycle with a highly schematic model which is best represented by the formula: 364 days x 3 = 18 x 29 days + 18 x 30 days + 29 days + 1 day. The lunar cycle only functions as the object of enumeration but never as the regulator of the calendar in these texts. The search on the question of intercalation proves that there is no evidence in these documents that the calendar was ever intercalated to match the true solar cycle. The only scroll which is thought to provide the intercalary scheme turns out to be evidence for the non-intercalary nature of the calendar in these scrolls.