bluuebunny/crossref_metadata_2025_split huggingface dataset:
Petitions and Tribal Documents
Authors: Brooks Joanna 
Published: November 2023

Abstract
Throughout his career, Samson Occom used his literacy to help Mohegan, Brotherton, and other Native communities articulate their physical and spiritual needs, defend their traditional territories, and assert their sovereignty. Thirteen petitions and governance documents written in Occom’s hand assert the positions of tribal communities on matters such as the education of Native American children, the right to appoint their own governments, and the defense of their common lands and fishing territories. By adopting the voice of “we” in these documents, Occom subsumed his individual authorship within the collective authority of the tribe. This suggests that Occom and other English-language literate American Indians of his era viewed literacy as a tool to be subscribed in the service of American Indian communities.
Sermons
Authors: Brooks Joanna 
Published: November 2023

Abstract
Over the course of his thirty-year ministerial career, Samson Occom traveled and preached constantly: in England, Ireland, Scotland; in rural Massachusetts, Rhode Island, Vermont, Connecticut, New Jersey, Pennsylvania, and New York, as well as Philadelphia and New York City; among the Iroquois, Lenape, Stockbridge-Mahican, Pequot, Montaukett, and Shinnecock nations; to urban whites, blacks, and Indians; to Anglicans, Presbyterians, Baptists, Seventh-Day Baptists, Free Will Baptists, Moravians, Shakers, and Methodists, as well as the unchurched and the unbelieving. Except for his assignment to the Montaukett community at Long Island, his wintering seasons at home at Mohegan in the 1770s and 1780s, and his final years at Brotherton and New Stockbridge, he was a tireless itinerant who addressed his message to all comers: white, African American, and Native American. His diary suggests that Occom typically preached extemporaneously, working from a single scripture text and the guiding influence of the Spirit.
Hymns
Authors: Brooks Joanna 
Published: November 2023

Abstract
Samson Occom maintained a lifelong interest in hymnody. Song had long been an important element of community life and ritual among Occom’s Mohegan and other southern New England tribes. However, forces of dispersal including war, territorial infringement, indentured servitude, and boarding schools removed young people from their families, clans, and tribes, reducing their exposure to traditional languages, songs, and stories, and threatening the continuity of tribal song traditions. After the Great Awakening, many tribal communities in New England adopted hymn singing as a ritual of community reconciliation, consolation, and celebration. Samson Occom helped foster these new song traditions by composing original hymns and publishing A Choice Collection of Hymns and Spiritual Songs in 1774.
Writing on the Tablet of the Heart
Authors: Carr David M 
Published: November 2023

Abstract
This book explores a new model for the production, revision, and reception of Biblical texts as Scripture. Building on recent studies of the oral/written interface in medieval, Greco-Roman and ancinet Near Eastern contexts, David Carr argues that in ancient Israel Biblical texts and other texts emerged as a support for an educational process in which written and oral dimensions were integrally intertwined. The point was not incising and reading texts on parchment or papyrus. The point was to enculturate ancient Israelites - particularly Israelite elites - by training them to memorize and recite a wide range of traditional literature that was seen as the cultural bedorck of the people: narrative, prophecy, prayer, and wisdom.
The Influence of Mesopotamia
Authors: Carr David M 
Published: November 2023

Abstract
The picture of scribal education and textual production in the previous chapter becomes particularly significant when we consider how influential these practices were across the Near Eastern area surround- ing Mesopotamia. Forty years ago, William F. Albright observed: I do not think we can overestimate the importance of the Sumero- Akkadian educational system for the development not only of Akkadian higher culture, but also of higher culture in the surrounding countries, especially in Syria and Palestine, where linguistic differences were comparatively minor.1 Subsequent years of finds and publications have strengthened and nuanced this thesis. There were other major cultural centers in the Near East, to be sure. None, however, had the extensive and documentable influence on other cultures that the Sumero-Akkadian educational system did. In what follows, I survey the distribution of this system in areas surrounding Israel, before narrowing to take a look at how this system is reflected in Ugarit, Canaan, and later Israel as well. Overall the initial survey moves in rough chronological order while also following movement from East to West.
Egyptian Education and Textuality
Authors: Carr David M 
Published: November 2023

Abstract
As we turn to Egypt, we find a culture that is, if anything, even more textually oriented than the cultures of ancient Mesopotamia. Where only isolated kings in Mesopotamia (e.g. Shulgi or Ashurbanipal) claimed ability to read, a number of royal inscriptions in Egypt claim a writing competence for pharaohs, and writing implements have been found in some of their tombs. Virtually all officials, whether they were required to write or not, went through the scribal educational process, and scribes maintained their prestige later in Egyptian history than in Mesopotamian history.2 Indeed, writing had immense prestige in Egypt. It was seen as a means of overcoming the faults of memory and as a tool from the gods.
Qumran as a Window into Early Jewish Education and Textuality
Authors: Carr David M 
Published: November 2023

Abstract
The finds in the caves near Khirbet Qumran provide the most important evidence to date of various levels of education and textuality. In Ben Sira and the Pseudepigrapha, we must extrapolate a picture of education in the Second Temple period from their presuppositions and indirect references. In contrast, the Qumran manuscripts provide direct testimony to a process of education, along with physical evidence of textuality and education. Moreover, the Qumran documents diverge some from the priest-temple focus of the writings discussed in the previous chapter. Though I will show how priests (come to) play a prominent role in the community, the Qumran documents provide a model of priestly instruction of nonpriests, one in which priests are the bearers of the teaching but the community as a whole achieves a hitherto unseen level of education in Scripture and higher mysteries.
Anti-Hellenistic Curriculum
Authors: Carr David M 
Published: November 2023

Abstract
In an article I wrote in 1996, I argued that the destruction of the temple and its immediate aftermath was the key period for the consolidation of the Scriptures reflected in Josephus and 4 Ezra;1 this chapter will modify that position somewhat. I will argue here that the origins of (1) widespread Hebrew study outside the temple and hardened Scriptures lie earlier. Both developments were integrally connected to the Hasmoneans’ promotion of a purportedly anti- Greek and pro-Jewish culture, a highly hybrid construction that reflected forms of Greek culture even as it—initially—opposed that culture. Though some forms of Judaism did not accept key parts of this construction (e.g., the anti-Hasmonean, Qumran community), the textual-educational system that was part of it was decisive in shaping much of subsequent Judaism.
Concluding Reflections on the Hellenistic Shaping of Jewish Scripture From Temple to Synagogue and Church
Authors: Carr David M 
Published: November 2023

Abstract
The preceding chapter explored the origins of the hardened Hebrew collection of Scriptures and emergent transtemple educational- textual system. Both developments are distinctive vis-a`-vis earlier Second Temple Judaism. Earlier I surveyed testimony of Ben Sira and others—up to the first century c.e.—to forms of textuality and education that were deeply linked to the temple. In chapter 9, I argued that Qumran represented a crucial window both to the temple- and priest-dominated textuality of the pre-Hasmonean period and to a hybrid Jewish example of nontemple textuality shaped by Hellenis- tic community models and the Hellenistic meal. Yet the Qumran settlement, apparently founded in part by priests who split off from the temple with the rise of the Hasmonean priesthood, does not yet reflect the sharply defined collection of Hebrew Scriptures testified to by sources like Josephus and 4 Ezra. Rather, I have argued that the pre-Hellenistic contents, Hebrew focus, alphabet-like numbering, and other features of the Hebrew Scriptures are best set in the context of the Hasmonean priest-kings’ promotion of distinctively Hebrew culture in their widening kingdom. I have acknowledged that these kings had their opponents, such as those found at Qum- ran, and they did not command the assent of all Diaspora groups or even peripheral groups—for example, the Samaritans—within their miniempire. Nevertheless, the Hasmoneans are the most likely agents to have had the power and motivation to make this move.
The ‘king ‘khufuî And the ‘magicians
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
The Papyrus that has preserved this story was given to Lepsius, over fifty years ago, by an English lady, Miss Westcar, who had brought it from Egypt. Acquired by the Berlin Museum in 1886, it was first made known by a summary analysis of it published by A. Erman, Einneuer Papyrus des Berliner Museums, in the National-Zeitung of Berlin (May 14, 1886), and has been reproduced by A. Erman,.£gypten und.£gyptisches Leben imA!tertum, 8vo, Tubingen, 18851, pp. 498-502; Ed. Meyer, Geschichte des alten.£gyptens, 8vo, Berlin, 1887, pp. 129-131. The translation given by me in the second edition of these tales was not so much a literal version as an adaptation, founded partly on a German translation, partly on a transcription in hieroglyphic characters communicated to me by Erman. Since then an English paraphrase has been inserted by W. M. Flinders Petrie in his Egyptian Tales, 1895, London, 12mo, vol. i, pp. 91142, and the text itself has been published in facsimile and in a hieroglyph transcription, and also translated into German by A. Erman, die Miirchen des Papyrus Westcar (forming vols. v-vi of the Mittheilungen aus den Orientalischen Sammlungen), 1890, Berlin, 4to, who has since reproduced his translation with various corrections in his pamphlet, Aus den Papyrus der Koniglichen Museen, 1899, Berlin, 8vo, pp. 30-42, and has introduced several passages of his transcription into hieroglyphs in his .£gyptische Chrestomathie, 1904, Berlin, 12mo, pp. 20-27.
‘The ‘Lamentations Of ‘The ‘Fellah
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
This tale seems to have been very popular throughout the period of the Theban Empire, as four manuscripts are known that contain it, three at Berlin and one in London. The three Berlin manuscripts have been published by Lepsius in the Denkmaler ausk:gypten und./Ethiopien, Abtheilung VI, then in Vogelsang-Gardiner, die Klagen, des Bauern (forming vol. i of Erman’s Literarische Texten des Mittleren Reiches) 1908, Leipzig, folio. 1ST. The Berlin Papyrus No. 2 (Berlin 3023), of pl. ro8-no of Denkmaler (cf. plates 5, 5a-17, 17a of die Klagen) consists of three hundred and twenty-five lines in a large script of the early part of the XIIIth dynasty; carefully written at first, it becomes increasingly careless towards the end. The beginning and the end of the narrative are missing. 2ND. The Berlin Papyus No. 4 (Berlin 3025), of pl. n3-114 of Denkmaler cf. pl. 18, 18a-24, 24a of die Klagen) comprises a hundred and forty-two lines of very rapid writing of the same period as that of the preceding manuscript. It seems to have been damaged by prolonged handling, and the lacuna: caused by usage combined with the lack of neatness in the writing, render it difficult to decipher. The parts which are preserved contain an additional fifty lines towards the end, but even so the end of the story is missing. Fragments of these two manuscripts, which had escaped Lepsius, were acquired by the late Lord Amherst of Hackney and formed part of his collection at Didlington Hall. The most important of these contain several of the missing fragments of pages of the Berlin Papyrus No. 4. Others belong to Berlin Papyrus No. 4, and have been published by Percy E. Newberry, The Amherst Papyri, 1901, vol. i, pl. IA-Land pp. 9, ro.
The Shipwrecked Sailor
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
The Papyrus that contains this story belongs to the Imperial Egyptian Museum of the Hermitage, St. Petersburg. It was discovered in 1880 by W, Golenischeff, and by him brought to the notice of the scholars who took part in the fifth International Congress of Orientalists, at Berlin in 1881. He did not then edit the text, but he has published a translation in French; Sur un ancien conte egyptien. Notice Jue au Congres des Orientalistes a Berlin, per W. Golenischeff, 1881, without publisher’s name, large 8vo, 21 pp. Breitkopf and Hartel, Leipzig. It was inserted in the Verhandlungen des Internationalen Orientalisten-Congresses, Berlin, 1882, 21es Theil, Erste Halfte, Africanische Section, pp. roo---122. This is the version I repr duced in the two first editions of this work, modifying it slightly on certain points, and it was from it that a Russian translation was made by Wladimir Stasow: Jegipetskajaskarka otkrytaja w Petersburgskom Ermitaze (An Egyptian tale discovered at the Hermitage of St. Petersburg) in the review Westnikjewropy (the Messengers of Europe), 1882, vol. i, pp. 580---602, and the two English translations given by Griffith in W. Flinders Petrie, Egyptian Tales, 1895, London, 12mo, vol. i, pp. 81---96, and F. LL Griffith, Egyptian Literature, in Specimen Pages of a Library of the World’s Best Literature, 1898, New York, 4to, pp. 5233---5236.
‘How Thutiyi Took The City Of Joppa
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
The Fragments of this story cover the first three pages that exist of the Harris Papyrus No. 500, where they immediately precede the Story of the Doomed Prince. Like the latter, it was discovered in 1874 by Goodwin, who took it for fragments of a historical narrative, and announced his discovery at a meeting of the Society of Biblical Archreology, March 3, 1874: Goodwin, Translation of a .fragment of an historical Narrative relating to the reign ofThotmes the Third, in the Transactions of the Society of Biblical Arch£ology, 1874, vol. iii, pp. 340-348. Wiedemann,Altagyptische Sagen und Marchen, small 8vo, Leipzig, 1906, pp. 112-117. The beginning is lost. At the point where we take up the story, there are three personages in the scene: an Egyptian officer named Thutiyi, the prince of a Syrian town and his equerry. The name of the country where the action is laid in that part of the story which is still preserved was read by Goodwin as Imu, and identified by him with the Emim of the Bible (Genesis xiv, 5, Deut. ii, 10, 11). The real form is Jopu, or according to Greek orthography Joppa. This reading has been objected to in its turn (Wiedemann,..&:gyptische Geschichte, pp.
How Satni-Khamois Triumphed over the Assyrians
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
For a long time the romantic character of the narrative told us by Herodotus in the second book, chapter c:xli, of his history has been recognised. It is the story of Sethon, priest of Vulcan, who triumphed over the Assyrians and their king Sennacherib. One would gladly agree that it is an Egyptian version of the facts recorded in the Bible in The Second Book of kings (xix, 35, 36), but we do not know who the Sethon was to whom popular imagination ascribed this miracle. King Zet, whom Africanus adds to the lists of Manetho at the end of the XXIIIrd dynasty, is perhaps only a slightly altered double of the Sethon of Herodotus, and up to the present the monuments of the Assyrian or Ethiopian epochs have given us the name of no sovereign that corresponds exactly with the Greek name.
The Daughter of the Prince of Bakhtan and the Possessing Spirit
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
Now, while this was happening between Khonsu, who rules destinies in Thebes, and the spirit, the prince of Bakhtan was there with his army stricken with terror. And when they had made a great offering before Khonsu who rules destinies in Thebes, and before the ghost, from the prince of Bakhtan, while celebrating a feast day in their honour, the spirit departed in peace whithersoever it pleased him, according to the command of Khonsu who rules destinies in Thebes. The prince of Bakhtan rejoiced greatly, as well as all the people of Bakhtan, and he communed with his heart, saying, “Since this god has been given to Bakhtan, I will not send him back to Egypt.” Now after this god had remained three years and nine months at Bakhtan, when the prince of Bakhtan was laid down on his bed, he saw in a dream this god issuing from his shrine in the form of a sparrow-hawk of gold which flew towards Egypt; when he awoke he was shivering greatly. He then said to the prophet of Khonsu who rules destinies in Thebes, “This god who has dwelt with us, he wills to return to Egypt, let his chariot go to Egypt.” The prince of Bakhtan granted that this god should depart for Egypt, and he gave him numerous presents of all good things, and also a strong escort of soldiers and horses. When they had arrived at Thebes, Khonsu who rules destinies in Thebes repaired to the temple of Khonsu in Thebes, the good counsellor; he placed the gifts that the prince of Bakhtan had given him of all good things in the presence of Khonsu in Thebes, the good counsellor, he kept nothing for himse1£ Now, Khonsu the good counsellor in Thebes returned to his temple in peace, in the year xxm, the 19th Mechir, of the King Uasimariya-Satapanriya, living for ever, like the Sun.
The Exploits of Sesostris
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
As has been said in the general Introduction to these tales (pp. cxxii, cxxiii), Ramses II was divided by tradition and gave birth to two different personages, one named Sesdstris, after his popular name, Sesusriya, which is found on several of the monuments, while the other was called Osimanduas, or Osimandyas, from the prenomen Uasimariya. The form Sesdstris and the legend attached to it is of Memphite origin, as I have had occasion to show elsewhere (La Geste de Sesdstris, in the Journal des Savants, 1901, pp. 599-600, 603).
The Story Of ‘Rhampsinitus
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
THE earliest known form of this story was transmitted to us by Herodotus (II, cxxi). It is found among most nations, both of the East and the West, and the question of its origin has often been discussed. In the Introduction to this volume I have given my reasons for believing that if it was not invented in Egypt it had been Egyptianised long before Herodotus wrote it down. I will add here that the name of Rhampsinitus was given in Egypt to the hero of many marvellous adventures. “The priests say that this king descended alive into the region that the Greeks call Hades, that he played at dice with the goddess Demeter, sometimes beating her, sometimes beaten by her, and that he returned, bringing with him as a present from the goddess a golden napkin’’ (Herodotus II, cxxii). These lines contain a brief summary of an Egyptian tale, the two principal scenes of which recall in a remarkable manner the game played by Satni and Nenoferkephtah in the first place (pp. 109-no), the descent of Satni into Hades with the aid of Senosiris in the second place (pp. 122-125). The French translation adopted here was that of Pierre Saliat, slightly touched up; by a singular coincidence, it has served to re-introduce the story into the popular literature of Southern Egypt. In 1884 I gave a copy of the first edition of this book to M. Nicholas Odescalchi, then master of the school at Thebes, who died in 1892. He related the principal points to some of his pupils, who told them to others. Since 1885 I have acquired two transcriptions of this new version, one of which was published in the journal Asiatique, 1885, vol. vi, pp. 149-159, the text in Arabic with a French translation, but reproduced in Etudes egyptiennes, vol. i, pp. 301-3n. The narrative has not been much altered; although one of the episodes has disappeared-that in which Rhampsinitus prostitutes his daughter. One can understand that a schoolmaster, speaking to children, would not relate the story in all its native crudity.
The ‘Voyage Of ‘Unamunu To The Coasts Of Syria
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
The manuscript that contains this story was found in the autumn of 1891 near the village of El-Hibeh, almost opposite Fechn, and the principal part of the fragments of which it consists were acquired shortly afterwards by Golenischeff. They comprise the first quarter and the last half of the first page, the second page almost complete, and several lines much mutilated that Golenischeff attributed to the third page. In 1892 Henri Brugsch discovered in a quantity of papyrus just acquired by him, a fragment that completed the second page. Since then no other fragment has been recovered, and it is to be feared that the manuscript will always remain incomplete. In 1898 Golenischeff inserted a Russian translation, accompanied by a phototype of the first twenty-one lines, in the Recueil de Memoires presented to M. de Rosen by his pupils of the University of Petrograd on the occasion of his jubilee.
Introductory Note
Authors: El-Shamy Hasan 
Published: November 2023

Abstract
THE foregoing stories are sufficient to give the general public an idea of the romantic literature of the Egyptians. I might without inconvenience have stopped after the High Emprise far the Throne of Amon; none of my readers would have demanded the publication of the fragments that follow. I have thought, however, that there was some interest that should not be neglected in these poor remains; if those of literary tastes see nothing of importance in them, scholars will perhaps find it worth while not to ignore them entirely. In the first place, their very number clearly proves how many of the kind to which they belong were popular in the valley of the Nile; it provides one more argument in favour of the hypothesis that places the origin of some of our folk tales in Egypt. Also, some of them are not so mutilated that it is impossible to find anything of interest in them. No doubt twelve or fifteen lines of text can never be interesting to read as a mere matter of curiosity; a specialist may perhaps gather from them some detail in which he will recognise an incident known to him otherwise, or the hieroglyph version of a narrative still possessed by different nationalities.