By Simon Schama

during this magnificently illustrated cultural history--the tie-in to the PBS and BBC sequence the tale of the Jews--Simon Schama info the tale of the Jewish event, tracing it throughout 3 millennia, from their beginnings as an historic tribal humans to the hole of the hot international in 1492 to the trendy day.

it's a tale like no different: an epic of patience opposed to destruction, of creativity in oppression, pleasure amidst grief, the confirmation of lifestyles opposed to the steepest of odds.

It spans the millennia and the continents--from India to Andalusia and from the bazaars of Cairo to the streets of Oxford. It takes you to unimagined locations: to a Jewish country within the mountains of southern Arabia; a Syrian synagogue gleaming with radiant wall work; the palm groves of the Jewish useless within the Roman catacombs. And its voices ring loud and transparent, from the severities and ecstasies of the Bible writers to the affection poems of wine bibbers in a backyard in Muslim Spain.

within the tale of the Jews, the Talmud burns within the streets of Paris, massed gibbets hold over the streets of medieval London, a Majorcan illuminator redraws the realm; candles are lit, chants are sung, mules are packed, ships loaded with spice and gem stones founder at sea.

And an outstanding tale unfolds. Not--as frequently imagined--of a tradition aside, yet of a Jewish international immersed in and imprinted via the peoples between whom they've got dwelled, from the Egyptians to the Greeks, from the Arabs to the Christians.

Which makes the tale of the Jews everyone's tale, too.

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Extra resources for The Story of the Jews: Finding the Words (1000 BCE–1492 AD)

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A. Clines, « The Evidence for an Autumnal New Year », art. cit, p. 2240. Clines refuse cependant toute possibilité d’un double nouvel an dans l’Israël biblique préexilique. 38 Cf. A. H. Silver, « The Lunar and Solar Calendars in Ancient Israel », dans Essays in Honor of Solomon B. Freehof Presented by the Rodef Shalom Congregation on the Occasion of His Seventieth Birthday. August 8, 1962, W. Jacobs, F. C. Schwartz et V. W. , Pittsburgh, 1964, p. 302. 39 E. R. , Grand Rapids, 1983, p. 45-53. 40 Cf.

211-221. L’ADOPTION DU CALENDRIER BABYLONIEN 27 propos. Cela est nettement attesté par l’emploi alternatif de ZT[ pour le mois « nommé » et de FZ pour le mois « numéroté », soit l’appellation ancienne de la lunaison et l’appellation nouvelle de la néoménie 21. L’utilisation des quantièmes pour désigner les mois n’est pas attestée avant la fin du VIIe siècle et le début du VIe siècle av. C. 25). André Lemaire 22 fait remarquer que les deux premiers (2 Rois et Jérémie) font précéder le quantième du mois de FZ, alors que le dernier (Ézéchiel) n’utilise que le quantième – à deux exceptions près (Ez 24, 1 et 32, 1) – ce qui ne simplifie guère les problèmes de critique textuelle, certains passages d’Ézéchiel constituant une reprise de la fin de 2 Rois, mais nous permet de comprendre que, à la veille de l’invasion babylonienne et dans les premiers temps de l’Exil, le système de comput de l’année selon la numérotation des mois était encore en vigueur.

Geller, M. , « The Influence of Ancient Mesopotamia on Hellenistic Judaism », dans Civilizations of the Ancient Near East, I, J. M. Sasson éd, New-York, 1995, p. 43-54. , The Israelian Heritage of Judaism, (Texts and studies of the Jewish Theological Seminary of America, 24), New York, 1982. , « The Akkadian Calendar at Sippar », JAOS 107, 1987, p. 209-229. Hallo, W. , « New Moons and Sabbaths ; A Case-study in the Contrastive Approach », HUCA 48, 1977, p. 1-18. , « The 360 and 364 Days Year in Ancient Mesopotamia », JANES 24, 1996, p.

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