By Bokut L. A.

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3. ” However, except for her analysis of the pig taboo, he agrees with the tenor of her argument. 4. Cf. the Tongan tabu and the Hawaiian k a p . 5. In her study of Kannada, a southern Indian dialect, Susan Bean shows that the meanings of common dirt, ritual impurity, disorder, and sin are arranged on a single continuum. Hence, while distinguishable, they are not semiotically separable from one another. To understand the complete meaning of any of the terms in the series, there must be a grasp of the others.

But it is precisely the question of origins that I want to address here. The task before me is to isolate as closely as possible the founding or originary moment, as I call it in chapter 1, when the connection was made between Jewish dietary restrictions and tribal exclusivity. This will not be easy. 3Nevertheless, several claimants to the title of originary moment offer themselves for consideration. E. (2 Kings 10:18-27). Then, there is Hezekiah’s similarly motivated destruction of the Ba’al cult and the murder of its priests a little more than a century later (2 Chron.

Now it appears in fungi and molds (Lev. 13:47-59); then in corpses (Num. 5:3; 6:7; 19:ll-16). It lingers around human feces, which, as a result, must be interred safely away from camp (Deut. 23:13-15). Impurity erupts from the ”shame” of uncut penises and in emissions from those that are (Lev. 15:7). It is hardly surprising that bestiality, a practice gossiped about small stockholders like the ancient Israelites, was considered befouling (Ex. 20:14; 22:19; 20:15-16; Deut. 27:21; Lev. 18:23). Likewise, it is perhaps understandable that ”that hateful thing,” sodomy, be taboo (Lev.

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A basis of a free metabelian associative algebr by Bokut L. A.

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