ellauri067.html on line 593: The letter is a direct adoption of Old Italic (Etruscan or Latin) s (𐌔), ultimately from Greek sigma (Σ). It is present in the earliest inscriptions of the 2nd to 3rd century (Vimose, Kovel).
ellauri160.html on line 583: Scholars believe the reason Jews in Babylon undertook to draw demons between the 5th and the 7th centuries has to do with a series of relaxations of the strictures, which rabbis gave the Jews as a way of dealing with the challenged posed by the increasing strength of Christianity. Fearing that Jews might prefer the new religion, the rabbis agreed to allow magic that included visual images. The demons Vilozny researched were drawn on “incantation bowls” – simple pottery vessels the insides of which were covered with inscriptions and drawings.
ellauri160.html on line 587: Lilith is often depicted naked and with longer hair and frequently in a seductive dance pose like Ardit-Lili. (Eli se on toi joka seisoo jalat harallaan pillu Ă€rvöllÀÀn.) In the inscriptions surrounding the images she is described as a female demon who strangles babies at their hour of birth. Mabhalta, her usual companion, is described on one of the bowls as “the great destroyer of fire.”
ellauri194.html on line 275: In the Borgia map, a copper-engraved world map probably produced in Southern Germany c. 1430, the most eastern part contains two fortified regions depicting Gog and Magog, with the following Latin inscriptions:
ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity.
ellauri333.html on line 81: These inscriptions proclaim Ashoka's adherence to the Buddhist philosophy. The inscriptions show his efforts to develop the Buddhist dhamma throughout his kingdom. Although Buddhism as well as Gautama Buddha are mentioned, the edicts focus on social and moral precepts rather than specific religious practices or the philosophical dimension of Buddhism. These were located in public places and were meant for people to read.
ellauri333.html on line 83: The inscriptions found in the central and eastern part of India were written in Magadhi Prakrit using the Brahmi script, while Prakrit using the Kharoshthi script, Greek and Aramaic were used in the northwest.
ellauri333.html on line 91: From a foot-note 2 we are glad to learn that huge erections have now been put up over this and the other Ashoka inscriptions by the Mysore Government for their protection, and the headman of the village has the keys as custodian. Panini mielestÀ Asokan titteli Devanampriya 'jumalten suosikki' oli pilkkanimi. Panini himself as a hindoo or other old banana does not mention Devanampriya, but states that the termination of the genitive case is preserved at the end of the first member of compounds if the meaning is abusive.
xxx/ellauri173.html on line 162: Au IIIe siĂšcle avant J-C, l’ingĂ©nieur grec Philon de Byzance classe les jardins suspendus de Babylone, au sud de l’actuel Irak, parmi les sept merveilles du monde antique. Le premier Ă  les Ă©voquer est le prĂȘtre babylonien BĂ©rose (IVe siĂšcle avant J-C). Il attribue leur construction Ă  Nabuchodonosor II, qui les aurait crĂ©Ă©s pour son Ă©pouse persane Amytis, laquelle se languissait de la verdure de son pays natal. Le texte de BĂ©rose est perdu, mais il subsiste sous forme de fragments chez des historiens et gĂ©ographes du Ier siĂšcle avant J-C, tels Flavius JosĂšphe, Diodore de Sicile et Strabon ; on le retrouve Ă©galement chez EusĂšbe de CĂ©sarĂ©e (265-339 de l’ùre chrĂ©tienne). Toutefois, Ă  l’exception de BĂ©rose, aucun texte babylonien ne mentionne les jardins suspendus, ou du moins pas un seul n’a Ă©tĂ© retrouvĂ©. Aucune des inscriptions relatant les grands chantiers de Nabuchodonosor II ne contient une rĂ©fĂ©rence Ă  un jardin surĂ©levĂ©. Dans ses Histoires, le gĂ©ographe et historien grec HĂ©rodote (480-425 avant notre Ăšre), qui a visitĂ© Babylone un siĂšcle seulement aprĂšs la mort de Nabuchodonosor, ne les Ă©voque pas non plus lorsqu’il dĂ©crit la ville. Les murailles, la tour de Babel ou Ziggurat d’Etemenanki, les palais royaux et autres constructions de la ville antique ont Ă©tĂ© identifiĂ©s par les fouilles archĂ©ologiques ou sont attestĂ©s dans les textes cunĂ©iformes. Mais cela n’a pas Ă©tĂ© le cas pour les jardins.
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