Conselho Nacional de Desenvolvimento Científico e Tecnológico / A presente pesquisa do Corpus Hermeticum IV.3-6a trata de um objeto da História do Mundo Contemporâneo do Novo Testamento, da História das Antigas Religiões Mediterrâneas e da História da Filosofia. Sendo assim, objetiva-se analisar a concepção de βαπτίζω [baptizō] em Ὁ Κρατήρ (Corpus Hermeticum IV.3-6a), levando em consideração sua intertextualidade e sua correlação histórico-religiosa. Especificamente, analisa-se a concepção de βαπτίζω neste texto, com o intuito de examinar sua correlação com o hino da Aparição Onírica de Háthor (Estela Wien 8390) e sua intertextualidade, por meio da Alegoria da Cratera, com Timaeus 41D, De somniis II. 183, 190, 249, e Provérbios 9.1-6 (LXX). Em particular, esta pesquisa demonstra que o Corpus Hermeticum IV.3-6a descreve um banquete ou um simpósio (symposium). Ademais, ao cotejar frases em que ocorrem os verbos ϰεράννυμι e μίγνυμι em relação ao ϰρατήρ, percebe-se que a acepção do verbo βαπτίζω, na frase βάπτισον σεαυτὴν ἡ δυναμένη εἰς τοῦτον τὸν ϰρατῆρα (do Corpus Hermeticum IV.4a), significa misturar. Por último, a presente pesquisa afirma que o verbo βαπτίζω, nessa frase, com sentido de misturar, tem influência egípcia e correspondência com a palavra jʻj e a palavras tḫ e suas derivações. / The current inquiry into the Corpus Hermeticum IV.3-6a deals with an object of the History of the Contemporary World of the New Testament, the History of the Ancient Mediterranean Religions and the History of Philosophy. As such, it aims to analyze the conception of βαπτίζω [baptizo] in Ὁ Κρατήρ (Corpus Hermeticum IV.3-6a), taking into account its intertextuality and its religious-historical correlation. Specifically, the conception of βαπτίζω is analyzed in this text, with the intention of examining its correlation with the hymn of the Dreamlike Apparition of Hathor (Stela Wien 8390) and its intertextuality, through the Allegory of the Crater, with Timaeus 41D, De Somniis II. 183, 190, 249, and Proverbs 9.1-6 (LXX). In particular, this inquiry demonstrates that the Corpus Hermeticum IV.3-6a describes a banquet or symposium. Moreover, comparing sentences in which the verbs ϰεράννυμι and μίγνυμι take place in connection with ϰρατήρ, one perceives that the sense of the verb βαπτίζω, in the sentence βάπτισον σεαυτὴν ἡ δυναμένη εἰς τοῦτον τὸν ϰρατῆρα (of the Corpus Hermeticum IV.3-6a), means to mix. Finally, the present inquiry asserts that the verb βαπτίζω, in this sentence, with the sense of mixing, has Egyptian influence and correspondence with the word jʻj and the word tḫ and its derivations.

A discussão proposta neste trabalho considera a criação de casas de culto aos Orixás, dentro do modelo nagô brasileiro e suas transformações históricas ao longo do processo de dispersão para todo o território brasileiro. O caminho teórico assumido estabelece a hipótese que essas formas religiosas foram construídas em atmosferas sociais, nas quais a infra-estrutura do sistema econômico capitalista é confrontada com os desenvolvimentos culturais e a resistência dos hábitos do sistema de crença. As pesquisas históricas foram fixadas em um período que começa com a formação da casa de culto mais antiga ainda em funcionamento, na década de 1840 na cidade de Salvador, na Bahia e termina no ano de 2007, com as entrevistas realizadas na cidade Campo Grande, em Mato Grosso do Sul. / The discussion proposed in this work considers the creation of the house of cult to the Orixás, inside of the Brazilian nagô model and its historical transformations, along the process of dispersion for the whole Brazilian territory. The theoretical way took on establishes the hypothesis that these religious forms were built in social atmospheres in which the infrastructure of the capitalist economical system is confronted with the cultural developments and the resistance of the habits of the system of belief. The historical researches were set in a period that begins with the formation of the oldest house of cult on the nagô model still in operation, at the decade of 1840 in the city of Salvador, Bahia and ended in the year of 2007, with the interviews accomplished in the city of Campo Grande, Mato Grosso do Sul.

A discussão proposta neste trabalho considera a criação de casas de culto aos Orixás, dentro do modelo nagô brasileiro e suas transformações históricas ao longo do processo de dispersão para todo o território brasileiro. O caminho teórico assumido estabelece a hipótese que essas formas religiosas foram construídas em atmosferas sociais, nas quais a infra-estrutura do sistema econômico capitalista é confrontada com os desenvolvimentos culturais e a resistência dos hábitos do sistema de crença. As pesquisas históricas foram fixadas em um período que começa com a formação da casa de culto mais antiga ainda em funcionamento, na década de 1840 na cidade de Salvador, na Bahia e termina no ano de 2007, com as entrevistas realizadas na cidade Campo Grande, em Mato Grosso do Sul. / The discussion proposed in this work considers the creation of the house of cult to the Orixás, inside of the Brazilian nagô model and its historical transformations, along the process of dispersion for the whole Brazilian territory. The theoretical way took on establishes the hypothesis that these religious forms were built in social atmospheres in which the infrastructure of the capitalist economical system is confronted with the cultural developments and the resistance of the habits of the system of belief. The historical researches were set in a period that begins with the formation of the oldest house of cult on the nagô model still in operation, at the decade of 1840 in the city of Salvador, Bahia and ended in the year of 2007, with the interviews accomplished in the city of Campo Grande, Mato Grosso do Sul.

Castration has a long temporal and geographical span. Its origins are unclear, but likely lie in the Ancient Near East around the time of the Secondary Products Revolution and the increase in social complexity of proto-urban societies. Due to the unique social and gender roles created by castrates’ ambiguous sexual state, human castrates were used heavily in strongly hierarchical social structures such as imperial and religious institutions, and were often close to the ruler of an imperial society. This privileged position, though often occupied by slaves, gave castrates enormous power to affect governmental decisions. This often aroused the jealousy and hatred of intact elite males, who were not afforded as open access to the ruler and virulently condemned castrates in historical documents. These attitudes were passed down to the scholars and doctors who began to study castration in the late 19th and early 20th centuries, affecting the manner in which castration was studied. Osteometric and anthropometric examinations of castrates were carried out during this period, but the two World Wars and a shift in focus meant that castrate bodies were not studied for nearly eighty years. Recent interest in gender and sexuality in the past has revived interest in castration as a topic, but few studies of castrate remains have occurred. As large numbers of castrates are referenced in historical documents, the lack of castrate skeletons may be due to a lack of recognition of the physical effects of castration on the skeleton. The synthesis and generation of methods for more accurate identification of castrate skeletons was undertaken and the results are presented here to improve the ability to identify castrate skeletons within the archaeological record.