From: owner-ane@ (ANE Digest) To: ane-digest Subject: ANE Digest V2000 #001 Reply-To: Sender: owner-ane@ Errors-To: owner-ane@ Precedence: bulk ANE Digest Saturday, January 1 2000 Volume 2000 : Number 001 Re: ane Greekish Philistines? ane Mehqere Hag - A Journal of Jewish Culture, Vol. 11 ane Mehqere Hag:Subscription clarification ane taken in by Y2K "hoax" re:ane VS: On IE horses in Syria ane horses (spread of IE) ane Re: Legend vs. History: the chronological aspect RE: ane Re: Legend vs. History: the chronological aspect Re: ane horses in North Syria (spread of IE) ane horses (spread of IE) ---------------------------------------------------------------------- Date: Thu, 30 Dec 1999 20:40:24 +1100 From: "George Athas" Subject: Re: ane Greekish Philistines? > I do not understand what you mean when you say the Mycenaeans were not > Greeks in the strict sense of the word. They were the Greeks of their time. > But you might say that the Minoans and other non-Greek Aegeans in LM III > times were "Greekish", that is, influenced by Greek culture. Sorry I didn't make myself clear enough. The "Hellenes" were a tribe distinct from the Myceneans in the Late Bronze Age. That's where I'm making the distinction. I do admit, though, that I am splitting hairs on the terminology and scope of "Greek", but it was in reponse to a comment that the Philistines could not have been "Greeks". My implication is that those Philistine elements which originated in the Aegean and which eventually gave their name to their new homeland in Canaan, actually were Greeks. If it's simply case a terminology rather than geographic origin, then perhaps "Greekish" might suffice (though I don't think it does). If we're talking about geographic origin and culture, then "Greek" seems an appropriate appellation. Of course the Myceneans were "Greek" but they were not the "Hellenes". Pedantic, I know. I guess the most appropriate appellation is "Achaeans" -- that's how the Hittites seem to have known them as, based on the correspondence between "Achaea" and Hittite "ahhiyawa". > The point is that there was no Mycenaean "state", but rather a cluster of > "centres" or small "cities", rivalling with each other (according to Homer, > there were ninety or hundred towns in Crete). The Aegean area was dominated > by Greeks in LH/LM III times, but there were other peoples as well: > (probably) Lemnian Etruscans, Pelasgians, Eteocretans, Kydonians, Luwians, > Hittites, Hurrians (Hurrian personal names are known from Linear A and B > texts) and certainly other peoples, too - perhaps we might call them the > Vikings of the Mediterranean? The presence of Greek loom weights in > Philistine contexts may be due to the presence of Aegean women who were > accustomed to use these in their work; it does not prove that the rulers > were Greeks. And after all, "Mycenaean" pottery has been found as far east > as Tell Brak. It was as common then as Coca Cola bottles are these days. > > Regarding the "huge impact on the culture" I wonder what you mean. If this > impact lasted only a generation, it cannot be called "huge". Did David > speak Greek (or even Greekish)? Did he worship Greek gods? Why do almost > all the Philistines we know, have Semitic or non-Greek names? The fact is > that these people "forgot" their own religion, language and culture (except > for some practical features) within a few years. Which means that they were > not Greeks, who were always proud of their own culture. Very true - they do appear to have assimilated fairly quickly. However, the Mycenean-type wares from Iron I was a major cultural innovation. It didn't last very long, but it had a huge impact not just on Philistia, but throughout all of Palestine, especially in the lowlands and valleys. The process of assimilation started when the imported ware was gradually replaced by local imitations. As for David, if you're talking about the historical person, then we know absolutely nothing certain. He could have worshipped Chinese deities for all we know. Some foreign names, though, do appear to have been used in the Philistine onomasticon. The Ekron inscription from the early 7th century attests to some having been used by Philistine "princes" or "kings". None of the names in this inscription appear to carry semitic theophoric elements. The various cults of the Levant would have been fairly similar to some of those in the Aegean. You might compare the Melqart cult with the Heracles cult, for example, or the correspondence between Cronos and El. It's reasonable to suggest that some vestiges of the Aegean culture survived, though perhaps not as obviously as first. You might say that the Aegean culture of these migrant elements became Canaanised. Best regards, George Athas Dept of Semitic Studies, University of Sydney ::::::::::::::::::::::::::::::::::::::::::::::::::::::: Tel Dan Inscription Website http://members.xoom.com/gathas/teldan.htm ::::::::::::::::::::::::::::::::::::::::::::::::::::::: < gathas@ mail.usyd.edu.au > ------------------------------ Date: Thu, 30 Dec 1999 12:15:12 +0200 From: "Jonathan D. Safren" Subject: ane Mehqere Hag - A Journal of Jewish Culture, Vol. 11 - --------------F1CF8E2C32C83362793D8AAA Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit The Center for Jewish Holiday Studies at Beit Berl College is pleased to announce the publication of Volume 11 {1999) of its annual, Mehqere Hag (Holiday Studies): A Journal of Jewish Culture. This is the second volume to include articles in English as well as Hebrew, with English-language summaries of the Hebrew articles. Following are the Table of Contents of Vol. 11 and subscription information. Table of Contents English Section Annette B. Fromm, "Two Holiday Celebrations in the Jewish Community of Ioannina, Greece [6] Arnold B. Rosenberg, "The Last Supper and the Anti-Havurah Meal" [17] Abstracts of Hebrew Articles [46] Hebrew Section Holiday and Festival Studies Israel Koren, "The Symbolic Significance of the Sukkah" 8 Israel Rosenson, "Miracles and Oil - On Some Parallels to the Miracle of the Cruse of Oil and Their Significance" 24 Joseph Roth-Rotem and Nahum Sharvit, "The Public Passover Ceremonies at the Gilgal" 32 Holidays in the Aggadah and the Halakhah Shlomo Weissblueth, "On the Rule of Eating to Surfeit on the Eve of the Day of Atonement - Reflections on Aggadah and Halakhah" 52 Naftali Toker, "The Quality of Hospitality - On the Astonished and the Errant: 'The Legend of Abraham'" 61 Holiday Customs and Traditions Zvi Friedhaber, "Dancing Customs on Purim" 70 Simcha Goldsmith, "Reading the Hallel on Passover Evening - Explaining the Differences between the Babylonian and Palestinian Customs" 79 Dov Herman, "Ninth of Av Mourning Customs in the First Generations after the Destruction of the Second Temple" 86 Menashe Elyashiv, "The Holiday Torah Readings According to Early Palestinian Custom" 96 Yitzhak Ganuz, "The Book of Lamentations between Desperation and Hope" 104 Yitzhak Ganuz, "Hatikvah after the Ne'ilah Service" 106 Holiday Studies in Literature Yardena Haddas and Geulah Gorny, "The 'Three Weeks' in Modern Hebrew Children's Literature" 110 Religious Institutions and Traditions Yael Levine-Katz, "Jerusalem of Gold" 120 Yaakov Geller, "The Karaite Holiday Calendar and Their Customs" 146 A Memorial to the Holocaust Victims Eliezer Kleinman, "Man That Was Created in the Image of God - Thoughts after a Trip to the Polish Death Camps" 156 Holocaust Testimonies - Observance of Kashrut in Labor Camps during the Holocaust Yitzhak Katz, in Hungary 150 Moshe Goldstein, in Siberia 161 Indexes to Volumes 1-11 166 Book Reviews 182 Abstracts of English Articles 186 Subscriptions Subscriptions and back issues may be obtained by writing the editor at the following address, or the undersigned: Dr. Joseph Roth-Rotem Chief Editor Mehqere Hag Center for Jewish Holiday Studies Beit Berl College 44905 Beit Berl Post Office Israel Subscriptions - NIS 50.00 or $12.00 per annum. Postage in Israel is included. Foreign subscriptions should include $2.00 per volume for airmail postage and handling. Some copies ofVolumes 1-9 are still available at the same price for individual volumes. Orders of 5 or more back issues will receive a 20% discount if paid for in Israeli currency. Sincerely, Jonathan D. Safren Editor of the English Section Mehqere Hag - A Journal of Jewish Culture Center for Jewish Holiday Studies Beit Berl College 44905 Beit Berl Post Office Israel e-mail: yonsaf@beitberl.beitberl.ac.il - --------------F1CF8E2C32C83362793D8AAA Content-Type: text/html; charset=us-ascii Content-Transfer-Encoding: 7bit  
     The Center for Jewish Holiday Studies at Beit Berl College is pleased to
announce the publication of Volume 11 {1999) of its annual, Mehqere Hag (Holiday
Studies): A Journal of Jewish Culture. This is the second volume to include articles in
English as well as Hebrew, with English-language summaries of the Hebrew articles.

     Following are the Table of Contents of Vol. 11 and subscription information.

Table of Contents

English Section

Annette B. Fromm, "Two Holiday Celebrations in the Jewish Community
   of Ioannina, Greece                                                                                                    [6]
Arnold B. Rosenberg, "The Last Supper and the Anti-Havurah Meal"                [17]

Abstracts of Hebrew Articles                                                                [46]

Hebrew Section

Holiday and Festival Studies

Israel Koren, "The Symbolic Significance of the Sukkah"                                        8
Israel Rosenson,  "Miracles and Oil - On Some Parallels to the Miracle
   of the Cruse of Oil and Their Significance"                                                             24
Joseph Roth-Rotem and Nahum Sharvit, "The Public Passover
   Ceremonies at the Gilgal"                                                                                          32

Holidays in the Aggadah and the Halakhah

Shlomo Weissblueth, "On the Rule of Eating to Surfeit on the Eve of
   the Day of Atonement - Reflections on Aggadah and Halakhah"                        52
Naftali Toker, "The Quality of Hospitality - On the Astonished and
   the Errant: 'The Legend of Abraham'"                                                                       61

Holiday Customs and Traditions

Zvi Friedhaber, "Dancing Customs on Purim"                                                           70
Simcha Goldsmith, "Reading the Hallel on Passover Evening -
   Explaining the Differences between the Babylonian and
   Palestinian Customs"                                                                                                   79
Dov Herman, "Ninth of Av Mourning Customs in the First
   Generations after the Destruction of the Second Temple"                                     86
Menashe Elyashiv, "The Holiday Torah Readings According to
   Early Palestinian Custom"                                                                                          96
Yitzhak Ganuz, "The Book of Lamentations between Desperation
   and Hope"                                                                                                                    104
Yitzhak Ganuz, "Hatikvah after the Ne'ilah Service"                                                106

Holiday Studies in Literature

Yardena Haddas and Geulah Gorny, "The 'Three Weeks' in Modern
    Hebrew Children's Literature"                                                                                  110

Religious Institutions and Traditions

Yael Levine-Katz,  "Jerusalem of Gold"                                                                       120
Yaakov Geller, "The Karaite Holiday Calendar and Their Customs"                      146

A Memorial to the Holocaust Victims

Eliezer Kleinman,  "Man That Was Created in the Image of God -
   Thoughts after a Trip to the Polish Death Camps"                                                     156

Holocaust Testimonies - Observance of Kashrut in Labor Camps
   during the Holocaust

Yitzhak Katz, in Hungary                                                                                                 150
Moshe Goldstein, in Siberia                                                                                            161

Indexes to Volumes 1-11                                                                                      166

Book Reviews                                                                                                                182

Abstracts of English Articles                                                                                   186
 
Subscriptions

     Subscriptions and back issues may be obtained by writing the editor at the
following address, or the undersigned:

Dr. Joseph Roth-Rotem
Chief Editor
Mehqere Hag
Center for Jewish Holiday Studies
Beit Berl College
44905 Beit Berl Post Office
Israel

     Subscriptions - NIS 50.00 or $12.00 per annum. Postage in Israel
is included.
Foreign subscriptions should include $2.00 per volume for airmail
postage and handling.
      Some copies ofVolumes 1-9 are still available at the same price
for individual volumes. Orders of 5 or more back issues will receive
a 20% discount if paid for in Israeli currency.

Sincerely,
Jonathan D. Safren
Editor of the English Section
Mehqere Hag - A Journal of Jewish Culture
Center for Jewish Holiday Studies
Beit Berl College
44905 Beit Berl Post Office
Israel
e-mail: yonsaf@beitberl.beitberl.ac.il - --------------F1CF8E2C32C83362793D8AAA-- ------------------------------ Date: Thu, 30 Dec 1999 14:07:57 +0200 From: "Jonathan D. Safren" Subject: ane Mehqere Hag:Subscription clarification In reply to inquiries I have received regarding subscriptions/single issues/back issues of Mehqere Hag, I am providing the following clarifications: Subscriptions and back issues may be obtained by writing the editor at the following address, or the undersigned: Dr. Joseph Roth-Rotem Chief Editor Mehqere Hag Center for Jewish Holiday Studies Beit Berl College 44905 Beit Berl Post Office Israel Subscriptions - NIS 50.00 or $12.00 per annum. Postage in Israel is included. Foreign subscriptions should include $2.00 per volume for airmail postage and handling. Therefore, the full cost of each volume ordered, including postage, is $14.00. Some copies ofVolumes 1-9 are still available at the same price for individual volumes. Orders of 5 or more back issues will receive a 20% discount if paid for in Israeli currency. All checks are to be made out to: Beit Berl College - Mehqere Hag. Orders will be processed after payment has been received. Sincerely, Jonathan D. Safren Editor of the English Section Mehqere Hag - A Journal of Jewish Culture Center for Jewish Holiday Studies Beit Berl College 44905 Beit Berl Post Office Israel e-mail: yonsaf@beitberl.beitberl.ac.il ------------------------------ Date: Thu, 30 Dec 1999 07:08:37 -0400 From: "Peter T. Daniels" Subject: ane taken in by Y2K "hoax" Response to the Y2K "problem" posted yesterday: > Subject: Re: Y2K fix needed for all PCs > Date: Thu, 30 Dec 1999 00:41:21 -0500 > From: Steve Worona >Reply-To: CU-Alum-L@cornell.edu > To: Cornell Alumni mailing list > > > This report is generally considered a hoax, debunked back in August. > The "exercise" relates only to how dates are displayed, not how they > are stored or processed. See > http://www.microsoft.com/y2k/hoax/y2khoax.htm > for more details. > > Steve '70 - -- Peter T. Daniels grammatim@worldnet.att.net ------------------------------ Date: Thu, 30 Dec 1999 14:36:25 +0200 From: Naccache Subject: re:ane VS: On IE horses in Syria Thank you Bendt Alster for your very informative posting, and thanks to all of you ANE-list members for the treasures of learning that you are always willing to share. Take care and enjoy, With best wishes for a most prosperous new year to all, Albert Naccache anaccash@nidal.cm ------------------------------ Date: Thu, 30 Dec 1999 15:46:21 +0100 From: "Bjarte Kaldhol" Subject: ane horses (spread of IE) Dear listmembers, I would like to contribute to the horse discussion with a few quotations. V.V. Ivanov has apparently understood the new evidence from the Jazira and to a certain extent changed his views. On p. 145 in URKESH AND THE HURRIANS, he writes: "These numerous figurines... make it clear that the horse was extremely important for the life of the society. Particularly interesting seem horse figurines showing the harness and thus documenting the use of horses in transportation." And on p. 152: "Since the meaning of the Hurrian word [for horse, "e$$i/e"] was discovered it has been supposed that it was an old borrowing from an Indo-European satem dialect. Although it still remains a possibility the situation seems now more complicated. It was supposed that the Hurrian name of "horse" might be related to the Northern Caucasian one... In a special work... Starostin suggested that all these terms [of cattle breeding, agriculture etc.] were borrowed from Proto-Northern-Caucasian (or from a dialect of it) into Proto-Indo-European in the beginning of the fifth millennium B.C. possibly in the area of the Near East to the south of Transcaucasus..." What some of the listmembers do not understand, is that there is a problem with the Greek word for "horse", which is not "ekwos from qwosqwos" (!), but *hikwkwo- with three phonetic features that make it different from the rest of the IE terms: initial h- (perhaps post-Mycenaean, but still difficult to explain), a vowel -i-, and gemination of the labiovelar. Ivanov: "These abnormal features make it evident that the word does not belong to the ordinary vocabulary." Ivanov speculates that there might have been an initial sibilant, and reconstructs *sikwo-. Comparing this to the Akkadian sisuu, thinking that sisuu might be a "reduplication" of an IE word, he continues: "But if the Semitic word is connected to the Indo-European one, practically only the Proto-Greek stem with the initial *s- seems to present a valid parallel although the reflection of the intervocalic consonants in Semitic is of the satem type." Indeed. To explain this, he has to posit "some other language" where the intervocalic group was closer to the Greek type. And goes on to compare Hurrian e$$i with Armenian e:$, "donkey". However, Benveniste thought that Armenian e:$ went back to Sumerian AN$E, "which in turn Starostin explains as a borrowed Northern Caucasian term for horse..." I think we should stop here. Why all these desperate attempts to connect e$$i, an$e and zizi/sisuu to the Indo-Europeans? Best wishes, Bjarte Kaldhol ------------------------------ Date: Thu, 30 Dec 1999 12:01:07 -0500 From: "Graham Hagens" Subject: ane Re: Legend vs. History: the chronological aspect On the subject of Legend & History, N.P. Lemche wrote on December 21, 1999: > " We however, have plenty of information about interpretations of [David] at > a later date, depending of our dating of the literature in the HB, but > dating is a different business and really not too important in this context." For those who are interested in ANE chronology the historicity of the passages referring to David are very important for a different type of dating. Since it is now known that Egyptian astronomical records cannot be used to anchor the absolute chronology of the LBA and IA, a combination of dead reckoning and historical synchronisms is arguably the most important chronological tool (at least until archaeometry comes into its own). Within this context the reign lengths of the Hebrew Kings, and non-biblical literary and archaeological synchronisms between Israel, Judah, Tyre, Assyria and Egypt etc. become very important. As is the literary link between Jeroboam and Rehoboam with Pharaoh Sheshonq I (contra Peter James, the Shishaq of 1 Kings 11:40 and 1 Kings 14:25), and the various exploits of David & Solomon. William Dever has written extensively on the subject of the accuracy of the oral traditions preserved in the final text of the Hebrew Bible. A point not emphasised strongly enough within this discussion group, is the need to differentiate between different sections of the HB when discussing historicity. Dever argues that archaeological data reveal a high degree of historicity within the passages relating to the various Hebrew monarchies, but that the accuracy falls off prior to the United Monarchy. The gradual shift from "historicity" to "myth" as one moves backwards through the Period of Judges and beyond would certainly seem to warrant further study. Graham Hagens ------------------------------ Date: Thu, 30 Dec 1999 18:14:28 +0100 From: Niels Peter Lemche Subject: RE: ane Re: Legend vs. History: the chronological aspect > From: Graham Hagens [SMTP:hagens@netinc.ca] > ... > William Dever has written extensively on the subject of the accuracy of > the > oral traditions preserved in the final text of the Hebrew Bible. A point > not emphasised strongly enough within this discussion group, is the need > to > differentiate between different sections of the HB when discussing > historicity. Dever argues that archaeological data reveal a high degree > of > historicity within the passages relating to the various Hebrew monarchies, > but that the accuracy falls off prior to the United Monarchy. The gradual > shift from "historicity" to "myth" as one moves backwards through the > Period > of Judges and beyond would certainly seem to warrant further study. > > Graham Hagens > [Niels Peter Lemche] The problem is only that oral tradition has turned out to be not very precise. It was a mantra that appeared probably around the turn of the cntuy (the last one)m but studies in oral tradition was in those days based on written sources. Anthropological studies of the phenomenon, somehow beginning with Parry's and Lord's studies of the heroic tradition in Serbo-Croatia in the 1930s started to change the perspective (cf. Lord, Singer of Tales, Cambridge, MA 1960). So the in biblical studies old Uppsala dogma that oral tradition is extremely reliable, cannot be sustained. The law is the third generation: When grandpa and -ma die, their memories die with them. Only a few important events may be remembered by a certain group of people--not always to predict in advance. I wrote an article back inm 1993 or 94 about the posibility that such memories were present, e.g. in the conquest narratives of the Old Testament, such as the traditions of the conquest of Benjaminite territory, but I also had to conclude that the authors who wrote the historical narrative in the OT had little chance to get it right. They placed such traditions were they seemed to fit, not where they really belonged. Biographical data on this article: Is It Still Possible to Write a History of Ancient Israel? Scandinavian Journal of the Old Testament 8 (1994), 163-188 reprinted in V. Philip Long (ed.), Israel's Past in Present Research. Essays on Ancient Israelite Historiography, Winona Lake, MI, 1999, 391-414. NPL ------------------------------ Date: Thu, 30 Dec 1999 17:45:54 -0000 From: "Harriet Martin " Subject: Re: ane horses in North Syria (spread of IE) In the third volume of the Beydar publication series is a drawing of the seal with the chariot in question. The wheels of the chariot are drawn as two concentric circles, quite possibly a simplified version of the solid wheel with the end of the axle visible in its center as on the Ur standard. The description of the seal (kindly translated by Bjarte Kaldhol) does, I feel, misinterpret some of the activities. It states "A mighty Kultmal (? English?), from which eminates like a protome (protomenhaft) two human torsoes, is the goal of a procession, where probably the ruler takes part riding in a chariot." I suspect the object in question ("Kultmal") is, in fact, a chariot seen full on from the front end. If you look carefully at the chariots on the standard of Ur it becomes apparent that they are showing both the side and the front of the chariot. The trapezoidal element rising above the front wheel is the chariot as seen full face. The two loops at the top would have been hoops for the reins to pass through (compare the chariot models in Ur Excavations: The Old Babylonian Period Pl. 89: 219 and 220 where these hoops exist in the round). Below this is a pattern of two crossing diagonal lines (cf. the chariot on the Stele of the Vultures). Likewise the chariot shown on the top of the Beydar sealing displays this front panel turned 90 degrees so that it faces the viewer (it looks rather like a pot with handles on this chariot). On the bottom of the Beydar sealing is one chariot body (pulled by a man who kneels in front of it?), the enigmatic "Kultmal" and then a wheeled vehicle with a man inside shown with front and back, but no sides. The "two human torsos" or protomes are, in fact, another version of these hoops for reins. As at Ur, the front of the chariot is decorated with crossed diagonal lines. Admittedly the square with crossed diagonals below this front remains unexplained, but given the way elements of these vehicles are depicted from (to our eyes) unexpected viewpoints, it might even be the bottom of a chariot. By the way, once you start to look at the Ur standard chariots from this point of view, it begins to seem quite probable that they were two wheeled, not four wheeled (all are of the same type whichever it is). If I am right and the "Kultmal" is a chariot seen from the front, then the figure might well be giving a victory speech. Harriet Martin - ---------- Bjarte Kaldhol wrote: > But Piggott (and Gimbutas) wrote this many years ago. They knew nothing > about the recent finds in the Jazirah. The 4400 years old four-wheeled > chariot from Tell Beydar does seem to be a light one, it may perhaps have a > frame made of wickerwork? And the wheels, which at first sight appeared to > be solid, look almost like tyres revolving freely around a nave. They may, > in fact, have been "spoked" in some way, or the center may have been > thinner. God knows. Have a look again at the photo at: > > http://ugarit.uni-muenster.de/siegelab.htm > > Some of you have asked me to translate parts of Joachim Bretschneider's > description of the sealing. Although I find it very difficult, I have tried > as best I can to do this (I would have preferred to translate it into > Norwegian): > > "A local stylistic group is characterized by martial (kriegerische) and > mythological scenes. In the epic representations (Darstellungen) war-, > cult-, and travelling chariots/wagons (Streit-, Kult-, und Reisewagen) are > often depicted. Very likely we can regard a sealing found on doors > (Tuerplomben?) as an official one, where both themes are exploited. The > upper part of the sealing (dimensions 3.5 X 5.5 cm) depicts martial > activity with kneeling archers, dying and falling/tumbling enemies, the > abduction of prisoners and the victorious ruler in his chariot. The lower > part is not so easy to interpret, but may with its cultic scenes perhaps > describe the victorious end of the battle. A mighty Kultmal (? English?), > from which eminates like a protome (protomenhaft) two human torsoes, is the > goal of a procession, where probably the ruler takes part riding in a > chariot. This picture can be compared with a small group of Syrian seals > where scenes of cult and war dominate." > > Regards, > Bjarte Kaldhol > ------------------------------ Date: Sat, 1 Jan 2000 16:37:26 +0100 From: "Bjarte Kaldhol" Subject: ane horses (spread of IE) Dear listmembers, For "gemination of the labiovelar" in my last posting please read "gemination of the velar". I was confused by Ivanov's spelling, forgetting for a moment that the Indo-Iranian form is ashva-, which indicates a palatalized k plus w. Sorry! Regards, Bjarte Kaldhol ------------------------------ End of ANE Digest V2000 #001 **************************** Back issues are available on the Oriental Institute World-Wide Web (WWW) site at: http://oi.uchicago.edu/OI/ANE/OI_ANE.html