Banned and Branded: The Mesopotamian Background of Šamata
The verb √šmt and noun šamata, attested in the dialects of Eastern Aramaic in the Sasanian period, would seem at first to be synonymous with the Palestinian term nidui, ‘excommunication’. However, a closer examination reveals that šamata has a different semantic value. It is not simply conceived as...
Autore principale: | |
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Tipo di documento: | Elettronico Articolo |
Lingua: | Inglese |
Verificare la disponibilità: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Pubblicazione: |
Brill
2021
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In: |
Aramaic studies
Anno: 2021, Volume: 19, Fascicolo: 2, Pagine: 177-197 |
(sequenze di) soggetti normati: | B
Arameo
/ Siriaco
/ Shamata
/ Scomunica
/ Bando <Bibbia>
/ Maledizione
/ Violenza
/ Dio
/ Accadico
/ Tempio
/ Devozione
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Notazioni IxTheo: | CA Cristianesimo HA Bibbia |
Altre parole chiave: | B
Babylonian Talmud
B incantation bowls B Mesopotamia B oblates B Excommunication B Eastern Aramaic B Branding |
Accesso online: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
Riepilogo: | The verb √šmt and noun šamata, attested in the dialects of Eastern Aramaic in the Sasanian period, would seem at first to be synonymous with the Palestinian term nidui, ‘excommunication’. However, a closer examination reveals that šamata has a different semantic value. It is not simply conceived as a social sanction of excommunication but is understood as a curse involving divine violence; is closely associated with binding; and is often perceived as the property of powerful agents. In this article I argue that √šmt is derived from the Akkadian šamātu, ‘to mark’, ‘to brand’, especially in its more restricted sense ‘to brand temple slaves’ and ‘to dedicate a person to a deity’. Understanding the Mesopotamian roots of šamata might help us better explain its unique regional features, shared by the Aramaic speaking groups in the Sasanian Empire. |
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ISSN: | 1745-5227 |
Comprende: | Enthalten in: Aramaic studies
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Persistent identifiers: | DOI: 10.1163/17455227-bja10023 |