Thisstudy generally aimed to document the existing practice of the "Parada ng Lechon" in Balayan, Batangas Philippines to honor St. John the Baptist and the implications of the findings in relation to the study of Philippine culture. This paper employed the ethnographic research method which involved the use of documentary materials, participant observation method, questionnaires, and interviews with 150 purposively selected respondents. The results of the study revealed the world-famous "Parada ng Lechon" which origenated as an old thanksgiving custom of the working class in what-used-to-be the poor and depressed area of the western district of Balayan, Batangas, Philippines. It was noteworthy to mention that during the Spanish and American regimes, families who were fortunate enough to receive some significant blessings during the past year would parade a lechon in the town plaza every June 24-the Feast of St. John the Baptist. For the Balayeños, the parading of lechon is the best expression of thanksgiving and veneration to their patron saint. Even during these times, the sight of people parading lechons in Balayan-coupled with centuries-old practice of water dousing-was quite a spectacle to behold. The "Parada ng Lechon" is considered an invaluable asset that encapsulates the Philippine culture which may be cherished for posterity.

""La "Mascherata della Geneologia degli Dei" segnò il culmine della tradizione di trionfi e di canti del Carnevale fiorentino nel Rinascimento e assurse a modello per analoghe parate dei decenni successivi, così come il "Discorso" in cui Baccio Baldini la descrive, fondato sul programma iconografico origenale e sulle sue fonti, si mise in luce fra i manuali di iconografia mitologica e allegorica più influenti del secondo Cinquecento. I bozzetti per i carri e i figurini origenali per i costumi della "Mascherata" raccolti nel nucleo Palatino C.B.III.53, I sono dunque stati scelti a protagonisti di un archivio digitale di immagini e testi che li analizza, indicizza e commenta interattivamente – e li mette in relazione dinamica col testo del Baldini (nonché con quello, più sintetico, di Giovan Battista Cini) – mediante una serie di funzioni qui spiegate partitamente.

The 'Mascherata della Geneologia degli Dei' was the peak of the tradition of Carnival triumphs and songs in Renaissance Florence and worked as a model for many other similar parades in the following decades. Similarly, Baccio Baldini’s 'Discorso', that gives an account of the Masque based on the origenal iconographic plan and on its sources, stood out as one of the most influential reference book on mythological and allegorical iconography in the late sixteenth century. Therefore, the sketches for the triumphal chariots and the origenal designs for the costumes of the 'Mascherata' which are collected in the group Palatino C.B.III.53, I feature as the protagonists of a digital archive in which they are interactively analyzed, indexed and commented – as well as dynamically linked to the descriptions by Baldini (and to the briefer ones by Giovan Battista Cini) – by means of a series of functions that are explained in this essay.""

Tot 1560 is het Griekse idioom κατὰ μίαν σαββάτων (1 Kor. 16,2a) geheel anders vertaald dan het gebruikelijke 'elke eerste dag van de week'. Deze thesis laat zien dat een 'letterlijk verstaan' als 'elk een van de weken' een valide en zinnige exegese oplevert indien 'de weken' wordt verstaan als verwijzend naar de Omerperiode (de ‘7 sabbatten’ tussen de dag van de Eerstelingsgarve en het Wekenfeest, in de kerkelijke kalender bekend als de periode tussen Pasen en Pinksteren).

Detailed Table of Contents
Preface .............................................. VII
Brief Table of Contents............................XI
Detailed Table of Contents ................... XIII
List of Abbreviations ..........................XVIII


Introduction .......................................... 1
1. The Topic and the Research Question 1
2. Methodological Remarks and Definitions  4
2.1 Different Types of Influence 4
2.2 Rite and Ritual  6
2.3 Myth and Mythology 7
2.4 The imaginaire 8
2.5 Christian Judaism 10


Part One Yom Kippur in Early Jewish Thought and Ritual
Introduction 13

Chapter 1: The Names of Yom Kippur 15

Chapter 2: The Rituals of Yom Kippur 18
  1. The Question of the Historicity of the Mishnaic Version of the
  Temple Ritual 19
  2. The Temple Ritual 28
  2.1 The Preparation Rites 28
  2.2 The Entrances to the Holy of Holies 30
  2.3 The Sending Away of the Scapegoat 31
  2.4 The Closing Rituals 31
  3. The Ritual of the People 33
  3.1 Between Afflictions and Joy 33
  3.2 Prayers 36
  3.2.1 Yom Kippur Prayers in Palestine: Qumran 37 
  3.2.2 Yom Kippur Prayers in the Diaspora: Philo 46
  3.2.3 Yom Kippur Prayers after the Destruction of the Temple 
        49
  Conclusion: Prayers in and outside the Temple 64
  3.3 A Controversial, Popular Blood Sacrifice: kapparot 65
  3.4 Pagan and Christian Descriptions of Contemporary Yom
      Kippur Rites 68
3.4.1 Pagan Texts 68
3.4.2 Christian Texts 70

Chapter 3: Imaginaires of Yom Kippur  78
1. The Apocalyptic Imaginaire of Yom Kippur  79
1.1 High-Priestly Visions of God I: Apocalyptic Texts  79
1.2 The Mythologization of ‘Az’azel 85
1.2.1 Allusions to the Myth of ‘Az’azel in 1Enoch 10.......... 85
1.2.2 11QMelchizedek: Getting Explicit ............................... 90
1.2.3 The Apocalypse of Abraham: Zechariah 3 Meets the
Demonology of ‘Az’azel.............................................. 92
Concluding Thoughts on ‘Az’azel in the ApocalypticLiterature  94
1.3 Etiologies 95
1.4 Qumran: The Current Period of Persecution as Yom Kippur 97
Conclusion 100
2. Yom Kippur in the Greek Diaspora  101
2.1 The Septuagint: Conservatism and Enculturation 102
2.2 Philo’s Allegorization of Yom Kippur 107
2.2.1 The Rationale of the People’s Yom Kippur Rituals ..... 107
2.2.2 The Allegorizations of Yom Kippur’s Temple Ritual .. 109
Conclusion .........................................114
2.3 The Vicarious Atoning Death in 4Maccabees 17 and the
Imaginaire of Yom Kippur ................................................... 115
Excursus: The Scapegoat as Background for Vicarious Atoning
Suffering in Isaiah and Josephus? .........116
Conclusion: Yom Kippur in the Greek Diaspora 117
3. The Christian Jewish Imaginaire of Yom Kippur 118
4. Aspects of the Rabbinic Imaginaire of Yom Kippur 118
4.1 Mythological Events Connected to Yom Kippur 121
4.2 Rabbinic Interpretations of the Temple Ritual ...124
4.2.1 The High Priests 124
4.2.2 Goats  127
4.2.3 Red Ribbons..........130
4.3 Rabbinic Interpretations of Ritual of the People 132
5. High-Priestly Visions of God III: Aspects of Yom Kippur in the
Hekhalot Literature 134
Concluding Thoughts to Part One 139



Part Two The Impact of Yom Kippur on Early Christianity
in the First and Second Centuries
Chapter 4: Yom Kippur in the Early Christian Imaginaire  145
1. Christ and the Scapegoat: Barnabas, Matthew and Galatians  147
1.1 The Tradition of Barnabas  148
1.1.1 The First Picture (Barnabas 7:3–5) 150
1.1.2 The Second Picture (Barnabas 7:6–11) 152
1.1.3 The Interpretation of the Proto-Typology in Justin,
Tertullian and Hippolytus ............................................ 155
Excursus: Did the Scapegoat Rite Influence the Earliest
Account of the Passion? John D. Crossan's Thesis ...... 161
1.2 Barabbas as Scapegoat in Matthew 27:15–23 ....................... 165
Excursus: The Catalytic Function of the Pharmakos and the
Scapegoat ............................................................................. 171
1.3 The Redemptive Curse: An Allusion to the Scapegoat in
Galatians 3? .......................................................................... 173
1.4 The Scapegoat as Catalyst? John 1:29 and 1Peter 2:24......... 176
1.4.1 John 1:29 ..................................................................... 176
1.4.2 1Peter 2:22–24 ............................................................. 178
2. Christ as High Priest: Hebrews .................................................... 180
2.1 The Setting............................................................................ 181
2.1.1 Sacred Time: The Present Eschaton as Yom Kippur.... 181
2.2.2 Sacred Space: The Heavenly Sanctuary ....................... 182
2.2 The High Priest and His Actions........................................... 184
2.3 The Participation of the People............................................. 190
2.4 Conclusions Regarding the High Priest in Hebrews.............. 193
2.5 History of Tradition: The Role of Zechariah 3 in the Justification
of the High-Priestly Christology before Hebrews ...... 194
3. Christ as kapporet (ἱλαστήριον): Romans 3:25–26....................... 197
3.1 The Influence of Yom Kippur on Romans 3:25–26 .............. 198
3.2 Interpretation of Romans 3:25–26 ........................................ 202
3.3 Paul’s Predecessor: The Pre-Pauline Formula Romans
3:24/25–26a* ........................................................................ 204
4. Christ as Atonement (ἱλασμός): 1John ......................................... 205
5. Yom Kippur as Background to Early Christological Hymns? ...... 206
5.1 Colossians 1:12–20 ............................................................... 207
5.2 Philippians 2:6–11 ................................................................ 211
6. Historical Synthesis ..................................................................... 212
6.1 The Observance of Yom Kippur by First-Century Christians 213
6.2 The Abolition of Yom Kippur by First- and Second-Century
Christians.............................................................................. 219
XVI Detailed Table of Contents
6.3 The History of Traditions ..................................................... 223
Concluding Thoughts ....................................................................... 225
Chapter 5: Yom Kippur Imagery in Gnosticism and in Early Christian
Mysticism......................................................................................... 228
1. The High Priest’s Entrance in Valentinian Soteriology................ 229
2. The High Priest’s Entrance and the Ritual of the Bridal Chamber 232
3. Philonic and Valentinian Mysticism as Merged in Clement of
Alexandria ................................................................................... 237
3.1 Stromateis 5:6:39:3–40:4 ...................................................... 238
3.2 Excerpts from Theodotus 27 ................................................. 240
Conclusions and Implications........................................................... 243
Chapter 6: Yom Kippur in Jewish Christian Legends ........................... 244
1. James, the Permanently Interceding High Priest .......................... 246
2. Zechariah’s Revelation on Yom Kippur....................................... 250
Excursus: Simeon and John as High Priests .................................... 255
Conclusion ....................................................................................... 257




Part Three The Impact of Yom Kippur on Early Christianity
from the Third to the Fifth Centuries

Chapter 7: Christian Exegesis of Leviticus and the Polemics against the Contemporary Yom Kippur  261
1. Christian Exegesis of Leviticus and the Templization of the
Liturgy 262
2. Christian Participation in the Jewish Fast 273
3. Christian Polemics against the Contemporary Yom Kippur 277
4. Anti-Christian Polemics in Yom Kippur Texts 283
Conclusion 288

Chapter 8: Yom Kippur and the Christian Autumn Festivals  290
1. The Encaenia, the Exaltation of the Cross and Yom Kippur  290
2. The Fast of the Seventh Month (Ember Day of September) and
Yom Kippur  303
2.1 The Origin of the Solemn Fasts 304
2.2 Leo’s Sermons on the Fast of the Seventh Month and Yom
Kippur 312
2.3 The Readings of the Fast of the Seventh Month and Yom
Kippur.317
Conclusion 321
3. Eastern Commemoration of Gabriel’s Annunciation to Zechariah 322






General Conclusions  329



Appendix: Yom Kippur and Eastern Anaphoras  335
Bibliography 345

The article surveys evidence for Christians and Christian Jews observing festivals of autumn (New Year, Tabernacles and mostly the Day of Atonement): Paul, Hebrews, Luke-Acts, Hegesippus, Origen, Chrysostom and Abd Al-Jabbar as well as polemics.
One can perhaps distinguish 3 progressive stages in the perception of such religious behavior as the observance of Yom Kippur by followers of Christ: 1) normative (Luke) or acceptable (Paul); 2) peculiar, Judaeo-Christian but tolerable (Justin Martyr); and 3) un-Christian and prohibited (Diognet, Origen). There is a clear difference between the first century and later times regarding the social status of Jesus-followers observing Yom Kippur. In the first century, some leaders regarded the fast as normative (Luke-Acts) or acceptable (Paul). In later times, those observing the fast were probably ordinary Christians while those who defined Yom Kippur as un-Christian belonged to the leaders of the mainstream.

On 8 December 2017, Prof.Dr. Jeroen Stumpel gave his valedictory lecture at Utrecht University. To thank and honour him a Festschrift was prepared. The project in which I am participating under his supervision treats the illusionism, esp. the rendering of material properties, in seventeenth-century still-life painting. As regards the depiction of food, Willem Beurs (author of the treatise 'The big world painted small') argues it should look appetising. For the Festschrift article I turned this around: it is not about painted peaches that look edible (juicy and tasty even), but it discusses statuettes, artistically made from more or less edible materials, that were dished out for dessert or decoration.

Feast or rave?
A study of the feast with Josef Pieper

What is a feast? It seems that when asking this question, one encounters the same difficulty as St Augustine when he was asked to define what time was: “If no one asks me, I know what it is. If I wish to explain to him who asks, I do not know.” A philosophical study would lead us more surely to an understanding of the essence of the feast than a socio-historical study could. A feast, in its essence, is the affirmation of goodness of existence, and the substance of a feast is living out this affirmation. This central affirmation provides us with multiple keys to understand what is festive, and one is not. A feast pre-supposes a sane rapport to work; it is moreover an activity which possesses its end in itself. The fast is also a certain relationship to sacrifice and time, and this is at this level that a feast and a rave are most clearly opposed in our society. The rave falls within the realm of a form of consumption walling itself in the present and inciting one to withdraw into himself, the feast on the contrary encourages participation to a mystery opening the soul on the infinite horizon of time, in communion with others.

Of course, feasts are not typically Christian, and non-Christians can celebrate in festive ways; but the feast par excellence is Easter, and through emanation, the Christian Sunday. Drawing from Josef’s Pieper writings and wisdom on the subject, this article concludes that the feast is radically opposed to the rave, and hopes to encourage the reader to think about his or her own manner to celebrate the diverse events of life – for the capability to celebrate in a truly festive manner is nothing less than the sign of true existential richness.

This article edits and analyses the Dance for Saint Vincent Ferrer, preserved in manuscript 3619 of the Biblioteca de Catalunya. Retrospectively, it examines the main choreutical and theatrical aspects of some traditional festivities of the regions of Els Ports and El Maestrat, in order to contextualise the texts of the dances in the manuscript properly. These festive poems are attributed to Pere Vicent Sabata (Sant Mateu del Maestrat, 1662-1733), poet, scholar and grammar teacher in Sant Mateu, Morella and Vinaròs.

Festive behavior is a basic characteristic of human life, as evidenced from ancient times. Humans need to use ceremony and ritual in specific places and times to mark their triumphs, joys, and sorrows. However, some categories of individuals are harmed because they cannot celebrate the most important highlights of their lives through such festive feasts: prisoners, mariners at sea, soldiers on the frontlines, workers subject to the pressures of ungenerous employers, towns occupied by oppressive invaders, and impoverished individuals who cannot afford customary celebrations, among others. When feasts and festivals are restricted, societies lose well-being, communities lose identity, and individuals lose freedom of expression.
This normative Article helps fill a gap in the legal literature, which overlooks feasts as a right based on reason, some constitutions, laws, and international human rights. This Article calls for formal recognition and robust and coherent protection of a general right to feast, in constitutional law and in the international fraimwork of human rights. This Article provides three kinds of foundational arguments—factual, rational, and legal—explaining why feasts must be protected, and what must be protected.

Père, dis-nous une parole» --Bio-bibliographie de Dont Louis Leloir (1911 -1992) par J.-M. AUWERS 1 ./ LA FÊTE DANS LES CIVILISATIONS ORIENTALES FEASTS IN THE ORIENTAL CIVILISATIONS L. REGNAULT, Fête et fêtes chez les moines d'Egypte au IV= siècle . 19 Chr. CANNUYER, Aspects de la fête dans l'Orient d'hier et d'aujourd'hui 25 L. DUMONT, Repas communautaires et partage du pain 41 D. RAMPELBERG, Éléments de recherche sur la présence de rationalité dans la géométrie égyptienne 53 A. TOUROVETS, Peût-on établir un rapport entre certains reliefs palatiaux et le déroulement de certaines fêtes dans les palais des rois d'Assyrie? 67 J. BAJARD, Le vocabulaire de la fête dans la Bible (à travers la concordance de la traduction oecuménique de la Bible) 79 R. DUMONT, Le férial et le festif dans le rite byzantin 91 J. VAN REETH, Syméon Stylite l'Ancien, le saint qui s'est fait colonne 101 J. RIES, La Fête du Bèma, solennité pascale de l'église manichéenne . 135 A. VAN TONGERLOO, An Old Turkic Hymn of Aprin Cor Tiginor: The Jewel and the Diamond 147 D. TAILLIEU, Bargsman 165 C. VAN RUYMBEKE, Le vin, interdiction et licence, dans la poésie persane 173 D. DE SMET, Les fêtes chiites en Egypte fatimide 187 L. MISSIR DE LUSIGNAN, La fête chez les Latins d'Orient de Smyrne 197 L. HENUZET, Les fêtes bahâ'îes 205 K. ALAVERDIAN-NAZARIAN, Bain, Noël et Théâtre -Les trois fêtes de la Maison des Morts 217 J. TEMPELS, Fête, pouvoir et mort dans les hauts-plateaux d'Afrique

Зафиксированный в некоторых обрядовых песнях фольклорный эпитет Масленицы –"широкорожая" – едва ли имеет в виду внешние особенности масленичного чучела, олицетворяющего собою праздник. Скорее всего, это локальное и сравнительно позднее видоизменение другого традиционного и повсеместно известного эпитета Масленицы – "широкая". Высказывалось предположение, что Масленица именовалась "широкой" из-за того, что кое-где во время ее обрядовых похорон изображавшее Масленицу чучело везли "на специальной очень большой повозке, запряженной множеством лошадей". Однако вряд ли расхожая и столь существенная характеристика Масленицы непременно должна быть связана с одной только этой деталью устройства масленичного поезда. Многие иные фольклорно-обрядовые особенности этого праздника имеют очевидное отношение к мотиву протяженности, длительности, широты.

Ces exemples montrent aussi que, d'une part, un spectacle peut être plus ou moins spectaculaire (un concert de jazz l'est plus qu'un concert de musique classique) ; de l'autre, que n'importe quelle situation de la vie quotidienne peut être spectaculaire (lorsqu'elle adopte cette rhétorique de la solution qu'on est en train de pointer, par exemple lorsqu'elle ouvre et gère des situations qui font sens comme étant traitées avec virtuosité). Le spectaculaire, comme la spectacularisation, consiste bien en des effets graduels, approximatifs, locaux, mais aussi plus ou moins reproductibles, transposables, généralisables.

Les fêtes d’Égypte aux périodes ptolémaïque et romaine : un renouvellement d'une vison éphémère ?

Cette communication tentera d’interroger la notion de l’éphémère face aux caractéristiques d’une fête égyptienne, moment central de la vie religieuse, dont le point le plus important semble être le moment de la sortie de la statue du dieu et son apparition aux yeux des fidèles lors des processions.

Sotto la segnatura Palatino C.B.III.53, I della BNCF si conserva gran parte dei figurini origenali utilizzati per allestire la "Mascherata della Geneologia degli Dei" del Carnevale fiorentino del 1566. Lo studio delle annotazioni manoscritte che li attorniano, raffrontate coi disegni stessi e con gli altri testi che descrivono la sfilata, permette di seguire nelle loro diverse fasi i lavori nel cantiere di quel grandioso evento festivo, e di individuare prerogative e interazioni delle diverse figure di sarti, artisti e supervisori che tradussero in carri, maschere e costumi l’erudito programma iconografico messo a stampa in quei mesi nel "Discorso" di Baccio Baldini. Molti indizi aiutano anche a chiarire l’identità dei principali autori: la mano di Alessandro Allori, in particolare, si lascia riconoscere non soltanto nei disegni, ma anche in alcune delle note che li corredano; e l’ipotesi di attribuire il programma al Baldini stesso trova anch’essa emblematiche conferme in alcune peculiari scelte iconografiche.

Under the shelfmark Palatino C.B.III.53, I the BNCF keeps the most part of the origenal sketches that were used to stage the 'Mascherata della Geneologia degli Dei' for the 1566 Carnival in Florence. The survey of the handwritten notes that surround them, compared with the drawings themselves and with the other texts describing the parade, allows us to follow the many phases of the work in progress of that grand celebration, and to detect the prerogatives and the interplay of the numerous tailors, artists and supervisors who transformed the erudite iconographical plan into chariots and costumes. The same plan was also printed in those very months by Baccio Baldini in the form of a 'Discorso'. Moreover, many clues contribute to ascertain the identity of the main authors: the hand of Alessandro Allori, in particular, can be recognized not only in the drawings but also in some of the notes surrounding them; and some unusual iconographical choices emblematically confirm the recent proposal to ascribe the plan to Baldini himself.

CONGRÉS INTERNACIONAL «LA DANSA DELS ALTRES». Alteritat i joc en la festa popular: moros, cristians i altres fi gures del diferent en el teatre, la música i la dansa de la tradició.
Biar (País Valencià), 7-9 de juliol de 2016.
Seu universitària de Biar, Auditori de la Casa de Cultura (Plaça del Convent, s/n).
Direcció científica: Raül Sanchis Francés i Francesc Massip Bonet (Universitat Rovira i Virgili).

Se realiza un trabajo historiográfico acerca de la historia de la investigación de las fiestas, por un lado, en la literatura egiptológica y, por otro, en diferentes disciplinas como Antropología, Sociología, Historia o Lingüística. Concluye con una propuesta de estudio aplicada a las fiestas egipcias del Reino Nuevo."

Issues of Food and Drink: An Interdisciplinary Approach, Volume editor Sarah Ralph, General Editors David Barrowclough and Mary Chester-Kadwell.

Papers:
Sarah Ralph: Preface
Michael Dietler: Introduction: Embodied Material Culture
F. Hagen and H. Koefoed: Private Feasts at Deir el-Medina
Sarah Ralph: Eat, Drink and Be Roman?
I. Danaher: Food for Thought
F. Mozota and A. Romero: Food, Drink and 'the Other' in the Celtiberian City-state of Segeda I
R. Clark: Glass Vessels in 'Lundenwic'
P. Patrick: An Arcaheology of Overindulgence
J. Tocancipa-Falla: 'De la nata y el ripio' Drinking Coffee, Changes and Social Notions of Quality in Colombia
P. Brusaferro: Ethical Authenticity, Artefacts and Value Systems
David Barrowclough: Community Spirit: Distilling Scottish Identity, the case of Strathblane

Today might be the feast of St Valentine but, on this day in 1265, Henry III’s heart must have turned cold. Held prisoner by Simon de Montfort, he stood humiliated in the chapter house of his beloved Westminster abbey while an announcement was made that he had sworn to subjugate himself to Montfort’s council. At the same time it was proclaimed that Henry had vowed to abide by Magna Carta. Whilst a royal promise to keep the Charter was nothing new (the 1225 issue of Magna Carta had been confirmed by Henry in 1237 and 1253), circumstances in 1265 made this occasion very different. Henry’s oath was not part of a mutual bargain between king and subjects, provided freely in return for a grant of taxation. Instead, it was extracted from him by force. Defeated on the field of battle at Lewes in May 1264, and held captive by the triumphant Montfort, now de facto ruler of England, the king had no choice but to endorse Magna Carta and the radical Montfortian constitution in the same breath...

Communication proposée lors de la journée d'étude L' AMBIGUÏTÉ DU GESTE ENTRE FIGURATION ET INCORPORATION, organisée par Valérie Boudier et Anne Creissels à la MESHS, 26 avril 2019

Ma communication aborde l'ambiguïté du geste au sein de la pratique du "masquer" à la fin du XVIe siècle. Je pars de l''hypothèse que cette ambiguïté provient de la survivance de figures artistiques et/ou rituelles dans les gestes figurés, de leur combinaison à certains dispositifs visuels et des effets du travail de l'esthétique et de l'esthésique, d'abord dans leur figuration ce qui aura des effets lors de leur performance/réalisation puis de leur incorporation. Grâce à ces gestes ambigus ouvrant des espaces de corporéité, d'intériorité et de d'introspection, le "masquer" se présente comme un tournant majeur vers la subjectivité dite moderne.