Between Poverty and the Pyre: Moments in the History of by Jan Bremmer, Lourens Van Den Bosch

By Jan Bremmer, Lourens Van Den Bosch

Between Poverty and the Pyre examines the background of the adventure of widowhood throughout various cultures. It brings jointly a set of essays via historians, anthropologists and philologists. The booklet exhibits how tough it really is to outline the 'typical' widow, because the studies of those ladies have differed so commonly, now not just because in their diverse time classes and destinations, but additionally becuase in their various criminal and spiritual prestige and financial stipulations. The examine is diversified with topics starting from: *Hindu other halves who their husbands to the pyre *widows who have been burned as witches *and widows who needed to turn into prostitutes to stick alive. The e-book additionally explores Jesus's curiosity in widows and the event of a few recognized widows, corresponding to Mohammed's first spouse.

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19f. Gordon, Sumerian Proverbs (Philadelphia, 1959) 496, commentary to no. 80. Owen, ‘Widow’s Rights in Ur III Sumer’, Zeitschrift für Assyriologie 70 (1980) 170–84. The interpretation here defended assumes that 1 Kings 17:15 must be read, in accordance with the Masoretic vocalization: ‘…and she ate, she herself, and he, and her household, for many days’. The expression ba‘alat bayit, ‘mistress of the house’, refers back to the household mentioned in v. 15. It is indicative of a certain social standing.

Yet it is so closely associated with her that it was apparently felt to be a redundancy to speak of the ‘poor widow’. Despite the occurrence of well-to-do widows, the public cherished an image of the widow as a woman in need. In Israel, the presumed poverty was considered a spiritual asset. Though prosperity was commonly regarded as a divine blessing, the notion that material indigence implies humility and devotion is well represented in the Bible. It is the poor who seek refuge in the name of the Lord (Zeph.

In view of the parallel (‘and laid waste their cities’), it is preferable to read ‘and he ravaged their strongholds’ (cf. Septuagint and the Targum). Matt. 19:12; 1 Cor. 7:32–40; 1 Tim. 5:1–16. Bartlett After viewing the world of the widow in Ancient Israel, we now turn to the widow in the Early Christian church. We will not attempt here to present an exhaustive study but will concentrate on a few questions: what role did widows play in the rise of Christianity,1 how did the increasing institutionalization of the church alter their position, and, last but not least, how did the growing stress on asceticism influence the place of widows in the early church?

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