Thinking Beyond the Scroll: The Ancient Library at Alexandria

The ancient library at Alexandria, Egypt became a unique institution, influenced by Aristotle’s school in Athens and the Greek model of learning. The institution consisted of a museum, which functioned as a learning center, and a library collection. The Library grew under the generous patronage of the Ptolemies and became a thriving center for learning and scholarship. The Christian academic library shares some important similarities, but its starting point for knowledge is quite different

Case notes and clinicians : Galen's commentary on the Hippocratic epidemics in the Arabic tradition

Galen’s Commentaries on the Hippocratic Epidemics constitute one of the most detailed studies of Hippocratic medicine from Antiquity. The Arabic translation of the Commentaries by Ḥunayn ibn Isḥāq (d. c. 873) is of crucial importance because it preserves large sections now lost in Greek, and because it helped to establish an Arabic clinical literature. The present contribution investigate the translation of this seminal work into Syriac and Arabic. It provides a first survey of the manuscript tradition, and explores how physicians in the medieval Muslim world drew on it both to teach medicine to students, and to develop a framework for their own clinical research

Trading Virtual Legacies (Management of Tradition from Alexandria to Internet)

Will the reconstructed library of Alexandria prevent a forthcoming clash of civilizations? Inventing and re-inventing traditions requires total quality management and multiple networking in shifting alliances in the information space. Stock exchange of cultural forms has long abandoned the golden standards of Enlightenment and follows a theory of cultural relativity and an international political economy of attention.Virtual legacies;cultural relativity;detraditionalization;political economy of attention;re-enchantment

Tamar’s Legacy: The Early Reception of Genesis 38

The story of Tamar and Judah is one of the Torah’s more morally complicated narratives. As such, interpreters throughout history, but specifically early Jewish interpreters, grappled with how to relay this story in their translations of the Hebrew Bible. Using the theories and methods of reception history, this study demonstrates how the translations these early interpreters produced shed light on the dynamic relationship between a text and those who interpret it. Examining both the Greek Septuagint and Aramaic Targumim, the study identifies places in the translations where hints of the socio-historical position and theological commitments of the translators and their communities are woven into the Greek and Aramaic versions of the text

The Assam Fever

'Wellcome History' is an easy and regular channel of communication between all Wellcome historians. It aims to be an informal, user-friendly centre of debate

Lukan Easter Formation: Living out the Resurrection

(Excerpt) We will discuss two types of Easter formation in the early church, with Acts and Luke as guides to our Easter mystagogy. The topic is in one sense natural for a New Testament scholar, since all writers of the New Testament begin theologically from the resurrected Christ, because a Christian\u27s life-style (to use a modem shibboleth) is formed in the New Testament from the event of baptism, and because early Christian parenesis is essentially a realization of life under the Lordship of the Resurrected One. But it also brings some problems

Ammonius of Alexandria, Eusebius of Caesarea and the origins of gospels scholarship.

In the early third and fourth centuries respectively, Ammonius of Alexandria and Eusebius of Caesarea engaged in cutting edge research on the relationships among the four canonical gospels. Indeed, these two figures stand at the head of the entire tradition of comparative literary analysis of the gospels. This article attempts to provide a more precise account of their contributions, as well as the relationship between the two figures. It argues that Ammonius, who was likely the teacher of Origen, composed the first gospel synopsis by placing similar passages in parallel columns. He gave this work the title Diatessaron-Gospel, referring thereby to the four columns in which his text was laid out. This pioneering piece of scholarship drew upon a long tradition of Alexandrian textual scholarship and likely served as the inspiration for Origen’s more famous Hexapla. A little over a century later, Eusebius of Caesarea picked up where Ammonius left off and attempted to accomplish the same goal, albeit using a different and improved method. Using the textual parallels presented in the Diatessaron-Gospel as his “raw data,” Eusebius converted these textual units into numbers which he then collated in ten tables, or “canons” standing at the beginning of a gospelbook. The resulting cross-reference system, consisting of the Canon Tables as well as sectional enumeration throughout each gospel, allowed the user to find parallels between the gospels, but in such a way that the literary integrity of each of the four was preserved. Moreover, Eusebius also exploited the potential of his invention by including theologically suggestive cross-references, thereby subtly guiding the reader of the fourfold gospel to what might be called a canonical reading of the four