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P. 52 to text no. 56:2. For the distinction bari-alii (see AHw. 1094-95) suggested by Gehlken relating to animals domestic or wild, one might compare Hebrew/Aramaic bar and bayit. Pp. 111 ff. Commenting on text no. 134, a document of indebtedness concerning silver, Gehlken wonders how money belonging to a private individual could at the same time be designated "income of the chest" (i[rbu sa arani] = public/ temple property-if the restoration is correct). His discussion explores issues concerning personal vs. public business transactions. It appears that these were viewed differently in the later periods of Mesopotamian antiquity from the way they would be viewed in a modern society, where separation of powers is the accepted norm. One can see as a parallel situation Seleucid transactions in which land characterized as makkiar dAnu (see, for example, BiMes 24 13 and passim, also AHw. 590) is sold by a private individual. P. 118. In text no. 145, corresponding to a known pattern of Neo-Babylonian texts enumerating cult objects often connected with the salam biti ceremony, one should assume one missing line at the beginning of the obverse. Restore before Gelken's line 1): [1 a-da-ru

Who reads Al-Ghazali: The Ninety-nine Beautiful Names of God . David B. Burrell , Nazih Daher?

Author

Bruce B. Lawrence

Publisher

University of Chicago Press

Published

1996

Field

Arts and Humanities (Social Sciences)