Talks by Catherine E Bonesho
Mishnah ʿAbodah Zarah prohibits rabbinic Jews from interacting with non-Jews on specific holidays... more Mishnah ʿAbodah Zarah prohibits rabbinic Jews from interacting with non-Jews on specific holidays, including the annual Roman holiday Kalendae Ianuariae (Kalends). The Palestinian Talmud provides two very different etiological myths for Kalends, one according to Rav and the other according to R. Yohanan (y. ʿAbodah Zarah 39c). Each of these etiologies, in its own way delegitimizes Roman imperialism. Rav claims that Kalends does not have Roman origins but can instead be traced back to the biblical Adam, who declared Kalends a ‘beautiful day’ (qlwn dyʾw). R. Yohanan provides a different etiology and argues that the mythical origin of Kalends is a battle between Rome and Egypt. Rome is only able to secure victory through the suicide of their general Januarius. Because the day is marked by mourning for Januarius by his twelve sons, R. Yohanan describes Kalends as a ‘black day’ (mylny ʾymyrʾ). Some scholars have previously claimed that the rabbis knew some of the details about the Roman calendrical system because the Romans categorize the second day of Kalends as a ‘black day’ (dies ater). Though the similarity in categorization does indicate some knowledge of the Roman world, the rabbis’ primary goal is not to provide a treatise on Roman festivals. Using Russell McCutcheon’s theory of mythmaking and previous scholarship by Peter Schäfer, I argue that Rav’s etiology described in y. ʿAbodah Zarah 39c takes agency from the Roman Empire by ascribing Kalends to the biblical Adam. Furthermore, this attribution of the Kalends to Adam as well as Rav’s description that this Kalends is a ‘beautiful day’ asserts a utopian ideal for the Amoraim—that the rabbis are superior to the Romans and this superiority is evident in the myths of the annual Roman holiday itself. On the other hand, R. Yohanan’s etiology polemically portrays Kalends: the negative language of ‘black day’ as well as the implicit comparison between Januarius and the biblical Jacob (both have twelve sons) establish a dichotomy between Rome and Israel. This dichotomy is furthered when one compares the descriptions of Kalends made by Rav (‘beautiful day’) and R. Yohanan (‘black day’). The ‘beautiful’ Kalends founded by Adam contrasts to the ‘black’ Kalends founded by Januarius, thus mythologizing the good and the bad actors as seen through the eyes of the Palestinian rabbis. McCutcheon’s concept of mythmaking thus nuances our understanding of how the Amoraim use etiologies in order to juxtapose themselves with their Roman rulers, and, in their fantastical utopian myths of Kalends, delegitimize Roman imperialism and highlight the importance of abstaining from the Roman holidays.
In 408 CE the emperors Theodosian II and Honorius issued a prohibition of a supposed Jewish ritua... more In 408 CE the emperors Theodosian II and Honorius issued a prohibition of a supposed Jewish ritual associated with the celebration of Purim, later collated as Theodosian Code 16:8:18. The law provides details of a ritual that includes the burning of a crucified effigy of Haman. Theodosian Code 16:8:18 has traditionally been analyzed to determine the veracity of the ritual itself or to assert that Jews were indeed celebrating Purim as early as the fifth century CE. The law claims that while Jews celebrated Purim they intentionally mocked Jesus and thus Christianity by crucifying a representation of Haman. Such an injunction, one imagines, is a serious offense, and according to the law Jews “are bound to lose what had been permitted to them until now unless they abstain from that which has been forbidden.” Previous scholars have attempted to determine and explain if Theodosian Code 16:8:18 reflects reality; however, using Russell McCutcheon’s theory of mythmaking one can see that Theodosian Code 16:8:18 may not merely represent an actual ritual. Rather, the law contains polemical language that sets Judaism and Christianity in competition with one another and, in the process, the law authorizes the imperial version of Christianity while asserting the nefarious qualities of Jews and Judaism. The language of Theodosian Code 16:8:18 is particularly denigrating towards Judaism. The law is riddled literally with mythologizing the Jewish people as a group who would mock Christianity. According to Honorius and Theodosius II, Jews are prohibited from crucifying Haman “so that they do not mix the sign of our faith with their jokes (iocis) and they shall restrain their rites from the contempt of Christian law.” The celebration of Purim by Jews then is a joke in the eyes of the emperors and the Roman legal system. This rhetoric marks a dismissal of the Jewish religion, similar to the tendency to refer to Judaism as a “superstitio” instead of “religio” after the Christianization of the empire. Other portions of the law are used by the Roman legislators to reinforce the legitimacy of the Christianity of the empire: according to Theodosian Code 16:8:18 Jews are forbidden “from burning with sacrilegious intent (sacrilega mente) a form like the kind of the saint cross in contempt of the Christian faith (christianae fidei).” The “sacrilega mente” of Jews and Judaism is seemingly used in antithesis to the Christian faith, again establishing the good and the bad parties as seen through the eyes of later Roman law. This juxtaposition establishes a dichotomy between Roman imperial Christianity and Judaism. Moreover, the language emphasizes that lawmakers mythologize Judaism as illegitimate, reinforcing the authority of Christianity as well as the villainy of Judaism in the competition for power in the Roman Empire.
Scholars have assumed that many Palmyrene Aramaic–Latin bilingual inscriptions consist of unrelat... more Scholars have assumed that many Palmyrene Aramaic–Latin bilingual inscriptions consist of unrelated “biversions” rather than translations because of discrepancies between both (a) the content of the texts and (b) the respective formulae employed by each text (e.g., Latin dis manibus vs. Palmyrene ḥbl). However, bilingual inscriptions found throughout the Roman Empire consistently demonstrate their adherence to the conventions of inscriptional genres and material presentation. Material presentation of a bilingual inscription indicates which text was intended to be visually primary, that is, which is meant to be seen most prominently. Multiple features constitute the material presentation, including the relative positioning of the texts, the presence or absence of a frame around the texts, and the overall quality of the script. While visual primacy is not necessarily indicative of a text’s conceptual priority, when compounded with other features, it can illuminate the texts’ relationship to one another. Using Palmyrene Aramaic Texts (PAT) 248 and 250 and incorporating a visual analysis of the inscriptions, in addition to a close analysis of the texts, one finds that the Latin and Palmyrene Aramaic texts are related to one another, with each Latin text serving as the source text for its Palmyrene counterpart. Moreover, in the case of PAT 248, an analysis of the material presentation can assist in the reading of the text: the presentation illuminates the relationship between the Latin and Palmyrene texts and offers new evidence for understanding the Aramaic.
The situation of Roman North Africa during the imperial period provides excellent data for biling... more The situation of Roman North Africa during the imperial period provides excellent data for bilingualism. Among the bilingual inscriptions found in that region are those featuring parallel texts in Latin and neo-Punic. Analysis of the correspondences between co-textual inscriptions in these languages can illuminate both ancient bilingualism and the process of translation in the ancient world. Recent studies fronting the phenomenon of bilingualism have typically pointed to the discrepancies in information between two parallel texts and the maintenance of formulaic conventions to argue that Latin and Neo-Punic co-texts are “bi-versions”—that is, parallel but unrelated versions. This is the case, for example, in Wilson's discussion of the dedicatory inscriptions on the lintel of the Theatre of Lepcis Magna in Latin (Inscriptions of Roman Tripolitania [IRT] 321) and neo-Punic (Iscrizioni puniche della Tripolitania [IPT] 24a). However, by analyzing these texts as products of both cultural and cognitive processes using Descriptive Translation Theory, and by incorporating a visual analysis of the inscriptions, one finds that the two inscriptions are, in fact, similar in content. I argue here, in correspondence with Descriptive Translation Theory, that the use of a source text does not necessarily preclude adherence to the target culture’s literary conventions. This argument invalidates the assumption that the use of conventions appropriate to a certain target language implies that text’s conceptual independence. Although neo-Punic genre conventions are maintained in IPT 24a, the Latin syntax is maintained in the neo-Punic text and it is unlikely that these are independent texts; rather, the neo-Punic should be understood as a translation of the Latin inscription. Taking into account the natural divergences in Latin and neo-Punic epigraphic conventions, it thus becomes possible to argue that the Latin text (IRT 321) acts as the translational source text for its neo-Punic counterpart (IPT 24a). It is important to remember the secondary status of the neo-Punic in relation to the Latin inscription in no way detracts from the fine quality of the neo-Punic inscription.
In m. ‘Abodah Zarah 1:3 it is forbidden to interact with Romans on Kalendae, Saturnalia, and Krat... more In m. ‘Abodah Zarah 1:3 it is forbidden to interact with Romans on Kalendae, Saturnalia, and Kratesis. Kalendae and Saturnalia are typically representative of Rome; however, Kratesis is peculiar here. According to R. Dimi, Kratesis celebrates a Roman victory made possible only because of Israel. Fritz Graf maintains that these holidays are listed to provide information on the Romans. However, the reason is more logical—to exclude those not listed. If one could not interact with Romans during all festivities, one could never interact with Romans. Why then would the rabbis include Kratesis? I propose it is because of what Kratesis represents—the rabbis’ memory of Israel’s treaty with Rome and its subsequent betrayal. The description of the treaty highlights Rome’s gratitude to Israel for its assistance, stressing the equality of Israel and Rome, obvious in the use of associating Rome with Esau, Jacob’s brother, a common rabbinic comparison. Thus the later Roman betrayal of this treaty with Israel is equivalent to betrayal done by a brother—a stab in the back after the victory that Israel helped Rome attain. No wonder Kratesis is included in the list of forbidden idolatrous holidays—to interact with Romans on Kratesis would be tantamount to being betrayed a second time and thus good rabbinic Jews should be no where near Romans on such a day.
Despite the power of the Roman Empire in the Aramaic speaking world the intersection of Aramaic a... more Despite the power of the Roman Empire in the Aramaic speaking world the intersection of Aramaic and Latin on inscriptions is minimal. The few Latin-Aramaic bilingual inscriptions that do exist can be found throughout the ancient world from Britain to Palmyra. The Altar to Sol and Malakbel (ILS 4337; PAT 0248) is one such piece. Previous scholars have concluded that neither the Latin or Palmyrene Aramaic text is a translation of the other. However, by reanalyzing the morphology and syntax of the Aramaic inscription, this study provides a new understanding of the Palmyrene Aramaic text as a translation of the Latin text. This reinterpretation is largely motivated by a new understanding of šlm, the final word in the Aramaic inscription. Previous scholars have read šlm as an acclamation closing the dedication to Malakbel and the gods of Palmyra; however, in light of the syntax of other dedicatory altars found at Palmyra and abroad, šlm should instead be understood as a verbal form parallel to the Latin inscription. Thus, the Palmyrene inscription almost directly follows the Latin text, which suggests that the Aramaic text is a translation of the Latin inscription. Additionally, the omission of regular Aramaic inscriptional formulae bolsters the theory that the Aramaic was secondary to the Latin and that the author of the Aramaic inscription used the Latin text as his source text.
Articles by Catherine E Bonesho
Book Reviews by Catherine E Bonesho
Annotations to Vulgate-Proverbs by Catherine E Bonesho
Preface by Michael V. Fox The following annotations were prepared by Catherine Bonesho, a Latinis... more Preface by Michael V. Fox The following annotations were prepared by Catherine Bonesho, a Latinist and a graduate student in Hebrew at the University of Wisconsin, Madison, to help me with my Oxford Hebrew Bible Proverbs. It became clear that they have independent value, being the only study of Vulgate-Proverbs I am aware of. With her permission, I am posting them on my web site. It should be recognized that they are in presently notes, in draft form, with analysis yet to come. I hope that these are a first step in a comprehensive study of Vulgate-Proverbs. In the meantime, her notes may be cited (with appropriate stylistic corrections) as "Annotations to Vulgate-Proverbs," by Catherine Bonesho ( http://imp.lss.wisc.edu/~mfox/Vulgate_Proverbs--Annotations_by_Cate_Bonesho).
Publications in the Biological Sciences by Catherine E Bonesho
Arteriosclerosis, Thrombosis, and Vascular Biology, 2011
Tissue factor (TF)-factor VIIa initiates blood coagulation and is found on microparticles that ac... more Tissue factor (TF)-factor VIIa initiates blood coagulation and is found on microparticles that accumulate within intravascular thrombi. Tissue factor pathway inhibitor (TFPI), a factor Xa (fXa)-dependent inhibitor of TF-factor VIIa, is produced by megakaryocytes and is present in platelets. We sought to determine the role of platelet TFPI in regulation of thrombus growth. Western blot analyses demonstrated that murine platelets produce TFPIα, the most evolutionarily conserved alternatively spliced isoform of TFPI. A mouse model of hematopoietic cell TFPI deficiency was developed by transplanting irradiated TFPI(+/-) mice with TFPI(-/-) fetal liver cells. Platelets from transplanted mice totally lack TFPI inhibitory activity. An electrolytic vascular injury model was used to assess thrombus growth in the femoral vein and carotid artery. Mice lacking hematopoietic TFPI developed larger femoral vein and carotid artery thrombi than TFPI(+/-) mice transplanted with TFPI(+/+) hematopoietic cells, as evidenced by increased platelet accumulation. Hematopoietic TFPI limits thrombus growth following vascular injury. Because platelets are the primary hematopoietic cell accumulating within a growing thrombus, these findings suggest that TFPI present within platelets functions to limit intravascular thrombus growth, likely through inhibition of the procoagulant activity of blood borne TF.
Proceedings of the …, Jan 1, 2012
The Biochemical …, Jan 1, 2012
TFPI (tissue factor pathway inhibitor) is an anticoagulant protein that prevents intravascular co... more TFPI (tissue factor pathway inhibitor) is an anticoagulant protein that prevents intravascular coagulation through inhibition of fXa (Factor Xa) and the TF (tissue factor)-fVIIa (Factor VIIa) complex. Localization of TFPI within caveolae enhances its anticoagulant activity. To define further how caveolae contribute to TFPI anticoagulant activity, CHO (Chinese-hamster ovary) cells were co-transfected with TF and membrane-associated TFPI targeted to either caveolae [TFPI-GPI (TFPI-glycosylphosphatidylinositol anchor chimaera)] or to bulk plasma membrane [TFPI-TM (TFPI-transmembrane anchor chimaera)]. Stable clones had equal expression of surface TF and TFPI. TX-114 cellular lysis confirmed localization of TFPI-GPI to detergent-insoluble membrane fractions, whereas TFPI-TM localized to the aqueous phase. TFPI-GPI and TFPI-TM were equally effective direct inhibitors of fXa in amidolytic assays. However, TFPI-GPI was a significantly better inhibitor of TF-fVIIa than TFPI-TM, as measured in both amidolytic and plasma-clotting assays. Disrupting caveolae by removing membrane cholesterol from EA.hy926 cells, which make TFPIα, CHO cells transfected with TFPIβ and HUVECs (human umbilical vein endothelial cells) did not affect their fXa inhibition, but significantly decreased their inhibition of TF-fVIIa. These studies confirm and quantify the enhanced anticoagulant activity of TFPI localized within caveolae, demonstrate that caveolae enhance the inhibitory activity of both TFPI isoforms and define the effect of caveolae as specifically enhancing the anti-TF activity of TFPI.
Teaching Documents by Catherine E Bonesho
Course Description: This course concentrates on literature of Roman drama, specifically the comed... more Course Description: This course concentrates on literature of Roman drama, specifically the comedies of Plautus and Terence. We will read at least two entire comedies, Terence's Phormio and Plautus' Menaechmi to work toward grammatical, lexical, and syntactic mastery of Latin drama. To achieve this, students will prepare sections of Latin text for every class period with the expectation that these sections can be adequately translated and analyzed. Students will concentrate on the form and style of Latin drama, its content, and other topics including gender and politics. Furthermore, as a class we will interact with secondary scholarship on these authors, as well as the authors' reception history. Daily preparation, attendance, and participation: Attendance is mandatory for each class session and is essential for doing well in this course. You can miss only one class without penalty to your final grade. If you know ahead of time that you will be missing class, please inform me. Religious absences and college-sanctioned commitments are not marked as absences.
KUSATU by Catherine E Bonesho
KUSATU 23, 2018
Die schon in der Antike berühmte syrische Oasenstadt Palmyra, mit antikem Namen Tadmor und seit 1... more Die schon in der Antike berühmte syrische Oasenstadt Palmyra, mit antikem Namen Tadmor und seit 1980 UNESCO-Weltkulturerbe, hat durch die von kultur- und bildungsfeindlichen Fanatikern angerichteten Verwüstungen und durch die Ermordung des Antikendirektors Dr. Khaled al-As’ad erneut traurige Berühmtheit erlangt.
Mit ḤBL Tadmor – Studies in Palmyrene Script and Language will KUSATU einen Beitrag zur Bewahrung des palmyrenischen Sprach-Kulturguts leisten und frische Impulse zur Erforschung des palmyrenisch-ostaramäischen Dialekts und der palmyrenischen Schrift setzen. Die Beiträge umfassen Rekonstruktion und Edition zum Teil unbekannter oder bislang nur schlecht dokumentierter palmyrenischer Inschriften, archäologisch-epigraphische und syntaktische Kontextanalysen sowie eine umfangreiche Studie zur Ergänzung und Vertiefung des palmyrenischen Lexikons.
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Papers by Catherine E Bonesho
Bulletin of the American Schools of Oriental Research
Three Palmyrene funerary busts are part of the collections of the Harvard Semitic Museum. This ar... more Three Palmyrene funerary busts are part of the collections of the Harvard Semitic Museum. This article discusses the epitaphs, the portraits, and their stylistic features, summarizes the funerary busts' documented history of possession, and offers a palaeographic analysis of the inscriptions.
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Talks by Catherine E Bonesho
Articles by Catherine E Bonesho
Book Reviews by Catherine E Bonesho
Annotations to Vulgate-Proverbs by Catherine E Bonesho
Publications in the Biological Sciences by Catherine E Bonesho
Teaching Documents by Catherine E Bonesho
KUSATU by Catherine E Bonesho
Mit ḤBL Tadmor – Studies in Palmyrene Script and Language will KUSATU einen Beitrag zur Bewahrung des palmyrenischen Sprach-Kulturguts leisten und frische Impulse zur Erforschung des palmyrenisch-ostaramäischen Dialekts und der palmyrenischen Schrift setzen. Die Beiträge umfassen Rekonstruktion und Edition zum Teil unbekannter oder bislang nur schlecht dokumentierter palmyrenischer Inschriften, archäologisch-epigraphische und syntaktische Kontextanalysen sowie eine umfangreiche Studie zur Ergänzung und Vertiefung des palmyrenischen Lexikons.
To order at:
http://www.hartmutspenner.de/vbuecher.php?artikelnr=V00092&
Papers by Catherine E Bonesho
Mit ḤBL Tadmor – Studies in Palmyrene Script and Language will KUSATU einen Beitrag zur Bewahrung des palmyrenischen Sprach-Kulturguts leisten und frische Impulse zur Erforschung des palmyrenisch-ostaramäischen Dialekts und der palmyrenischen Schrift setzen. Die Beiträge umfassen Rekonstruktion und Edition zum Teil unbekannter oder bislang nur schlecht dokumentierter palmyrenischer Inschriften, archäologisch-epigraphische und syntaktische Kontextanalysen sowie eine umfangreiche Studie zur Ergänzung und Vertiefung des palmyrenischen Lexikons.
To order at:
http://www.hartmutspenner.de/vbuecher.php?artikelnr=V00092&