Tzara Research Articles

Interpretive-analytical hypostases in “Sept fragments de Tristan Tzara” for voice and piano by Adrian Pop

STUDIA UNIVERSITATIS - BIOLOGIA , CHEMIA , DRAMATICA , EDUCATIO ARTIS GYMNASTICAE , EPHEMERIDES , EUROPAEA , GEOGRAPHIA , GEOLOGIA , HISTORIA , INFORMATICA , IURISPRUDENTIA , MATHEMATICA , NEGOTIA , OECONOMICA , PHILOLOGIA , PHILOSOPHIA , PHYSICA , POLITICA , PSYCHOLOGIA-PAEDAGOGIA , SOCIOLOGIA , THEOLOGIA CATHOLICA , THEOLOGIA CATHOLICA LATINA , THEOLOGIA GRAECO-CATHOLICA VARADIENSIS , THEOLOGIA ORTHODOXA , THEOLOGIA REFORMATA TRANSYLVANICA

Historia de la profilaxis ante las enfermedades contagiosas. Medidas preventivas descritas en el Levítico

Introduction: Chapters 13 and 14 of Leviticus focus on performance against leprosy, most feared throughout history that diseases like syphilis Black Death or disease. The aim of this paper is to analyze thoroughly the preventive measures of both sections from the biblical leprosy, its consequences and its impact throughout history. Method: Chapters 13 and 14 of Leviticus in three different versions of the Bible was discussed. Later, other studies and manuals communicable diseases were analyzed. Development: The findings highlight the utility of the above measures to control the of contagious diseases, quarantine appearing as the optimal solution to promote the welfare and health of the community at that time, and hygiene was considered a cornerstone in this area. Conclusions: The implementation of these interventions has produced notable benefits, especially in reducing mortality in both the Jewish population of the biblical period and subsequently other companies, highlighting some cities during the Black Death; and they have formed the pillars on which rests the current epidemiology and public health.

Leprosy in the Bible

For many years, the biblical term tzaraat has referred to leprosy. In fact, the disease or diseases described under this name have no relationship to leprosy, as it was known in the Middle Ages or today; moreover, the term referred not only to skin disease, but also to the state of the ritual impurity and punishment for the sins.Although the real nature of tzaraat remains unknown, the differential diagnosis might include the following: Psoriasis, seborrheic dermatitis, favus, dermatophyte infections, nummular dermatitis, atopic dermatitis, pityriasis rosea, crusted scabies, syphilis, impetigo, sycosis barbae, alopecia areata, furuncles, scabies, neurodermatitis, scarlet fever, lupus erythematosus, lichen sclerosus et atrophicus, folliculitis decalvans, morphea, sarcoidosis, and lichen planopilaris.Leprosy became interchangeable with the biblical leprosy due to two inaccurate translations: The Hebrew tzaraat was first translated into Greek as leprosy in the sixth century, and later, the word leprosy was translated into Arabic as lepra in the ninth century.

The Education of Samuel Rosenstock, or, How Tristan Tzara Learned His ABCs

The Education of Samuel Rosenstock, or, How Tristan Tzara Learned His ABCs

The colony The harrowing true story of the exiles of Molokai

The colony The harrowing true story of the exiles of Molokai

Leprosy: Medical views of leviticus rabba.

This article discusses chapters 15 and 16 of the ancient midrash (allegorical commentary) Leviticus Rabba (IV -V AD) and its view of leprosy. The phenomenon of Biblical leprosy is here not investigated from a paleo-pathological point of view. The focus lies on its physiological, aetiological, pathological and therapeutic aspects as represented in Leviticus Rabba. It is argued that the medical views of Leviticus Rabba show a certain resemblance to some of the view of the Hippocratic School, notably with respect to humoral theory, the belief in the correspondence between the macrocosm and the individual microcosm, and the notion of paideia as a way of healing. Finally, it is shown that the ancient myth of the two floods (of water and of fire) is connected to the understanding of leprosy in Leviticus Rabba.

Psoriatic arthritis in a fifth-century Judean Desert monastery.

Psoriatic arthritis is a greatly underreported seronegative erosive arthropathy, due to the ambiguous lesions it leaves on bone in all but the most severe cases. For a confident diagnosis of psoriatic arthritis to be made, sacroiliac and intervertebral joint fusion must be present together with erosive lesions of the peripheral skeleton including most especially the terminal interphalangeal joints. In modern times it is only a small percentage of cases who experience such debilitating disease, which may explain who so few cases of psoriatic arthritis can confidently be identified from past populations. This report describes this pathological condition as observed in the comingled skeletal remains of nine males and one female from the tomb of Paulus in the Byzantine Monastery of Martyrius, in the Judean Desert. Visual study was complemented using radiographic techniques along with scanning electron microscopy. Two adult males show characteristic lesions of psoriatic arthritis, demonstrating the form known as arthritis mutilans. A third individual shows less widespread erosive lesions which may signify a pauciarticular example of psoriatic arthritis, as is true of most cases in modern times, or the remains may represent Reiter's disease. During the Byzantine period the earlier practise of expelling those with disfiguring diseases (biblical leprosy) evolved into a philanthropic, caring philosophy where the sick were housed and fed out of charity, often within monasteries. The presence of these cases of psoriatic arthritis within such a Judean Desert monastery confirms earlier suggestions that psoriasis was one of the diseases included by those in the ancient eastern Mediterranean under the umbrella term of biblical leprosy.

Psoriatic arthritis in a fifth‐century Judean Desert monastery

Psoriatic arthritis is a greatly underreported seronegative erosive arthropathy, due to the ambiguous lesions it leaves on bone in all but the most severe cases. For a confident diagnosis of psoriatic arthritis to be made, sacroiliac and intervertebral joint fusion must be present together with erosive lesions of the peripheral skeleton including most especially the terminal interphalangeal joints. In modern times it is only a small percentage of cases who experience such debilitating disease, which may explain who so few cases of psoriatic arthritis can confidently be identified from past populations. This report describes this pathological condition as observed in the comingled skeletal remains of nine males and one female from the tomb of Paulus in the Byzantine Monastery of Martyrius, in the Judean Desert. Visual study was complemented using radiographic techniques along with scanning electron microscopy. Two adult males show characteristic lesions of psoriatic arthritis, demonstrating the form known as arthritis mutilans. A third individual shows less widespread erosive lesions which may signify a pauciarticular example of psoriatic arthritis, as is true of most cases in modern times, or the remains may represent Reiter's disease. During the Byzantine period the earlier practise of expelling those with disfiguring diseases (biblical leprosy) evolved into a philanthropic, caring philosophy where the sick were housed and fed out of charity, often within monasteries. The presence of these cases of psoriatic arthritis within such a Judean Desert monastery confirms earlier suggestions that psoriasis was one of the diseases included by those in the ancient eastern Mediterranean under the umbrella term of biblical leprosy. © 1996 Wiley-Liss, Inc.

Book Review: Medicine and Hygiene in the Works of Flavius Josephus, and: Healing in the Second Tempel [sic] Period

Reviewed by: Medicine and Hygiene in the Works of Flavius Josephus, and: Healing in the Second Tempel [sic] Period Gary B. Ferngren Samuel S. Kottek. Medicine and Hygiene in the Works of Flavius Josephus. Studies in Ancient Medicine, no. 9. Leiden: E. J. Brill, 1994. xiii + 217 pp. $68.75; Nlg. 120.00. Larry P. Hogan. Healing in the Second Tempel [sic] Period. Novum Testamentum et Orbis Antiquus, no. 21. Freiburg, Switzerland: Universitätsverlag; Göttingen: Vandenhoeck & Ruprecht, 1992. 337 pp. Sw. Fr. 98.00. The two books under review examine medicine and healing in ancient Judaism. In his study of Josephus, Samuel S. Kottek extends Max Neuberger’s brief treatment of the first-century Jewish historian in his monographic study Die Medizin im Flavius Josephus (1919). Kottek deals in separate chapters with nearly every aspect of medicine in Josephus: physicians, disease and epidemics, hygiene and public health, war injuries and traumatology, psychiatry and psychology, therapeutics and materia medica, and his use of medical metaphors. Five appendices deal, inter alia, with hygiene and healing among the Essenes, Josephus’s opinion of suicide, and Herod’s last illness. Kottek’s monograph is not intended to provide a comprehensive study of his subject. All but two of the book’s seven chapters and one of its four appendices have previously appeared in print elsewhere. Kottek’s lexical and philological approach is almost entirely descriptive, and one misses any detailed analysis of the subjects treated. Thus, for example, Kottek declines to discuss the identification of biblical leprosy or the background of Jewish rites of purification (p. 78 n. 88). The first two chapters compare medical cases mentioned by Josephus with parallel biblical or midrashic accounts, with some attempt at retrospective diagnosis. Larry P. Hogan’s study of healing in the Second-Temple period (the last five centuries b.c.) is a published version of his Ph.D. thesis, which was submitted to the Hebrew University of Jerusalem. He examines attitudes to the body in noncanonical and nonrabbinic Jewish literature as well as in the New Testament. His observation that “the concern of the Hebrew Scriptures is not biomedical, but rather socio-cultural and spiritual” (p. 2) is essential to understanding the place of healing in Jewish literature. It is this emphasis that gives rise to the frequent use of the healing of the body as a metaphor of spiritual healing (and leads not infrequently to a linguistic ambiguity that Hogan himself occasionally fails to notice). Hogan describes Exodus 15:25–26 as the most important Old Testament reference to healing. In the Jewish Scriptures God is depicted as both the ultimate and the direct cause of healing, and the two are often not distinguished. Hogan’s approach is literary-philological and he provides a close exegesis of the texts under examination. He devotes a separate chapter to each of several Jewish pseudepigraphical and apocryphal works, as well as to the Qumran literature and the works of Philo of Alexandria and Josephus. [End Page 699] When he turns to the New Testament, Hogan discusses medicine and healing in each of the four Gospels, the writings of Paul, the Epistle of James, and Revelation. He rightly rejects the assertion of scholars like Ulrich Mueller and Otto Böcher that New Testament writers attribute all disease to a demonic etiology (pp. 232–33, 249). But his treatment tends to be brief and sometimes superficial, and it contains occasional errors and misunderstandings. Even lengthy discussions (like that of the important passage on healing in James 5:14–15) are not very penetrating. Moreover, Hogan intentionally avoids questions of sources, historicity, provenance, and authorship (p. 232), a decision that prevents him from grappling with some of the most crucial problems of interpretation. Hence he merely touches on issues that demand extended discussion (e.g., the difference between the place of healing in the writings of Paul and in the Gospels/Acts). While there is much in the volume that is useful, one regrets that Hogan’s treatment (particularly of the New Testament) does not explore deeply enough issues that require greater theological and historical analysis than he gives them. The bibliography is detailed and comprehensive. Gary B. Ferngren...

Biblical leprosy: An anachronism whose time has come

Although there is a growing consensus that biblical leprosy was indeed not Hansen's disease, there has been no agreement as to the disease or diseases described in the Bible. Biblical scholars have recently provided valuable insights regarding the interpretation of the original text on the cutaneous diseases described in Leviticus, chapter 13. It is suggested by the author that no particular cutaneous disease was meant to be implicated. Rather the passages were written to exonerate persons whose only "sin" was to have an obvious cutaneous disorder.

Biblical leprosy: a comedy of errors.

Biblical leprosy: a comedy of errors.

Lust and Leprosy: Confusion or Correlation?

While the bible and later rabbinic literature were never intended to be medical texts, a wealth of information regarding Syro-Palestinian medical practices and folk beliefs can be ascertained from their study. True leprosy, or Hansen's disease as it is called today, is well known to the lay public because of its biblical association. Few are aware, however, that biblical leprosy was not the leprosy we know of today. When Hansen's disease eventually arrived in the eastern Mediterranean region there was much confusion regarding its etiology, due partly to the complicated way in which the disease manifests itself. As a result, erroneous assumptions correlated the disease with forbidden sexual practices. That confusion eventually led to the disease being used metaphorically by various religious communities to slander one another.

Biblical leprosy as compared to present-day leprosy.

Biblical leprosy as compared to present-day leprosy.

Biblical Leprosy and Body Symbolism

Biblical Leprosy and Body Symbolism

The Poetry of Dada and Surrealism: Aragon, Breton, Tzara, Eluard, and Desnos

The Poetry of Dada and Surrealism: Aragon, Breton, Tzara, Eluard, and Desnos

Translator's Note: Tzara's "The Gas-Burning Heart" and All That...

Translator's Note: Tzara's "The Gas-Burning Heart" and All That...

On Leprosy in t he Bible

On Leprosy in t he Bible

On Leprosy in the Bible

On Leprosy in the Bible

THE NON-IDENTITY OF MODERN LEPROSY AND BIBLICAL LEPROSY

THE NON-IDENTITY OF MODERN LEPROSY AND BIBLICAL LEPROSY H. W. Hill, DirectorM. B.M. D.D. P. H. CopyRight https://doi.org/10.2105/AJPH.4.7.605 Published Online: August 30, 2011