Babylonian Assyrian Birth Omens And Their Cultural Significance
Babylonian Assyrian Birth Omens And Their Cultural Significance
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4* 52 Morris Jastrow (§ 22, 32 and 36). Twins born at Nursia in the year 100 are described as follows, 'the girl with all parts intact, the boy with the upper part of the belly open, revealing the in- testines ^, the anus closed, and speaking as he expired' (§ 40). The talking infant is a not infrequent phenomenon ^. In the following year the birth of a boy who said 'ave' is recorded (§ 41). Again, as in the collections of the b a r u priests ^, we read (§ 57) of a woman giving birth to a serpe...nt.
To these birth -omens further examples can be added from that inexhaustible storehouse of encyclopaedic knowledge, the Natural History of Pliny the Younger who, among other things, tells us (Hist. Nat. VII 3) of a woman Alcippa who gave birth to a child with the head of an elephant*. Va- lerius Maximus in his de Dictis Factisque Memora- bilibus devotes a chapter to Prodigia^ of the same mis- cellaneous character as the collection of Julius Obsequens — many in fact identical — among which by the side of rivers flowing with blood, talking oxen who utter words of warning ", rain of stones, mysterious voices, we also find birth-omens such as the speaking infant and the child with an elephant's head '.
What to read after Babylonian Assyrian Birth Omens And Their Cultural Significance?
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To quickly assess the difficulty of the text, read a short excerpt:
4* 52 Morris Jastrow (§ 22, 32 and 36). Twins born at Nursia in the year 100 are described as follows, 'the girl with all parts intact, the boy with the upper part of the belly open, revealing the in- testines ^, the anus closed, and speaking as he expired' (§ 40). The talking infant is a not infrequent phenomenon ^. In the following year the birth of a boy who said 'ave' is recorded (§ 41). Again, as in the collections of the b a r u priests ^, we read (§ 57) of a woman giving birth to a serpe...nt.
To these birth -omens further examples can be added from that inexhaustible storehouse of encyclopaedic knowledge, the Natural History of Pliny the Younger who, among other things, tells us (Hist. Nat. VII 3) of a woman Alcippa who gave birth to a child with the head of an elephant*. Va- lerius Maximus in his de Dictis Factisque Memora- bilibus devotes a chapter to Prodigia^ of the same mis- cellaneous character as the collection of Julius Obsequens — many in fact identical — among which by the side of rivers flowing with blood, talking oxen who utter words of warning ", rain of stones, mysterious voices, we also find birth-omens such as the speaking infant and the child with an elephant's head '.
What to read after Babylonian Assyrian Birth Omens And Their Cultural Significance?
You can find similar books in the "Read Also" column, or choose other free books by Jastrow, Morris, 1861-1921 to read onlineMoreLess
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