{"id":1107,"date":"2019-04-24T10:06:41","date_gmt":"2019-04-24T08:06:41","guid":{"rendered":"http:\/\/wp.unil.ch\/aelac\/?p=1107"},"modified":"2019-04-24T10:06:41","modified_gmt":"2019-04-24T08:06:41","slug":"apocrypha-29-2018","status":"publish","type":"post","link":"https:\/\/wp.unil.ch\/aelac\/apocrypha-29-2018\/","title":{"rendered":"Apocrypha 29 (2018)"},"content":{"rendered":"

Le volume 29 de la revue Apocrypha<\/em> vient de para\u00eetre<\/a>. Vous trouverez ci-dessous le r\u00e9sum\u00e9 des article.<\/p>\n

<\/p>\n\n

\u00ab The Coptic Martyrdom of Andrew<\/em> \u00bb, par Ivan Miroshnikov, p. 9-28<\/h2>\n

This article provides the editio princeps <\/i>of the two parchment leaves housed at the Biblioth\u00e8que nationale de France in Paris – viz., Copte 12918<\/sup> fol. 88 and Copte 12918<\/sup> fol. 160 – which belong respectively to White Monastery codices MONB.GQ and MONB.DM. The leaves together witness the Coptic Martyrdom of Andrew<\/i> (CANT<\/i> 235), an Egyptian text that has little to do with the better-known Greek martyrdom of the apostle (CANT<\/i> 225). In the introduction, the author discusses the sources and date of the text, as well as the connection of Andrew with the motif of fire. The author argues that the text was composed for liturgical purposes and that the shorter version of the Coptic Martyrdom of Andrew <\/i>(represented by the two Coptic witnesses) is original, while the longer one (attested in Arabic and Ethiopic) is the result of a later redaction. The introduction is followed by a diplomatic edition of the Coptic fragments and an English translation.<\/p>\n

Le pr\u00e9sent article fournit l\u2019editio<\/i> princeps<\/i> de deux feuilles de parchemin conserv\u00e9es \u00e0 la Biblioth\u00e8que nationale de France \u00e0 Paris – soit le Copte 12918<\/sup> fol. 88 et le Copte 12918<\/sup> fol. 160 – qui appartiennent \u00e0 deux manuscrits du Monast\u00e8re Blanc, respectivement le MONB.GQ et le MONB.DM. Il s\u2019agit de deux t\u00e9moins du Martyre d\u2019Andr\u00e9 copte<\/i> (CANT<\/i> 235), un texte \u00e9gyptien qui n\u2019a que peu de rapports avec le martyre grec du m\u00eame ap\u00f4tre (CANT<\/i> 225). Dans l\u2019introduction sont discut\u00e9es la question des sources et celle de la date du texte, tout comme celle du lien entre Andr\u00e9 et le motif du feu. L\u2019auteur d\u00e9fend l\u2019hypoth\u00e8se que cette \u0153uvre a \u00e9t\u00e9 compos\u00e9e pour un usage liturgique et que la version br\u00e8ve du Martyre d\u2019Andr\u00e9 copte<\/i> (repr\u00e9sent\u00e9e par les deux t\u00e9moins coptes) en est le texte primitif, tandis que la version longue (attest\u00e9e en arabe et en \u00e9thiopien) est le fruit d\u2019une r\u00e9daction ult\u00e9rieure. L\u2019introduction est suivie d\u2019une \u00e9dition diplomatique des fragments coptes munie d\u2019une traduction anglaise.<\/p>\n

\u00ab The Acts of Andrew and Philemon<\/em> in Sahidic Coptic: Plates \u00bb, par Ivan Miroshnikov, p. 29-33<\/h2>\n

The article \u201cThe Acts of Andrew and Philemon<\/em> in Sahidic Coptic\u201d by Ivan Miroshnikov, published in Apocrypha<\/em> 28 (2017), contains references to four plates. Due to an oversight, these plates were not included in the publication. They are now published here.<\/p>\n

\u00ab La danse entre polymorphie et m\u00e9taphore. L\u2019\u00e9pisode de la danse des Actes de Jean<\/em> dans son contexte litt\u00e9raire \u00bb, par Karin Schlapbach, p. 35-58<\/h2>\n

Cette contribution examine la relation entre la danse envisag\u00e9e comme une pratique et comme une m\u00e9taphore dans les Actes de Jean<\/i> et dans le contexte litt\u00e9raire auquel appartient ce document. Elle montre que la tension entre la pratique de la danse et sa transformation en m\u00e9taphore peut \u00eatre \u00e9clair\u00e9e, d\u2019une part, par un motif qui se trouve dans le contexte imm\u00e9diat de l\u2019\u00e9pisode de la danse des Actes de Jean<\/i>, \u00e0 savoir la polymorphie de J\u00e9sus. Situ\u00e9e entre le miraculeux et la fiction litt\u00e9raire, la polymorphie de J\u00e9sus – une esp\u00e8ce de m\u00e9taphore corporelle – associe paradoxalement le dynamisme corporel et l\u2019id\u00e9e d\u2019un \u00eatre sans substance. Elle fait voir et cache en m\u00eame temps. Le contexte litt\u00e9raire plus large, d\u2019autre part, privil\u00e9gie clairement les usages m\u00e9taphoriques de la danse – la danse de l\u2019\u00e2me et des astres. Bien que ces id\u00e9es soient pr\u00e9sentes \u00e9galement dans les Actes des Jean<\/i>, l\u2019hymne de la danse est exceptionnel par l\u2019attention qu\u2019il porte \u00e0 l\u2019exp\u00e9rience corporelle des danseurs.<\/p>\n

This essay examines the relationship between dance as a practice and as a metaphor in Acts of John<\/i> and in the literary context to which this text belongs. It argues that the tension between dance as a practice and as a metaphor can be elucidated on the one hand by a motif that is found in the immediate context of the dance hymn in Acts of John<\/i>, namely the polymorphy of Jesus. Located in a grey area between the miraculous and the fictional, Jesus\u2019 polymorphy – a physical metaphor of sorts – paradoxically combines physical dynamism and insubstantiality, and it hides as much as it shows. The larger literary context, on the other hand, tends to eclipse the body by privileging the metaphorical dances of the soul and the stars. While these ideas are also present in Acts of John<\/i>, the dance hymn stands out for the attention it gives to the physical experience of the dancers.<\/p>\n

\u00ab A Quotation from 6 Ezra in the Sermo asceticus<\/em> of Stephen the Theban \u00bb, par Alin Suciu, p. 59-67<\/h2>\n

This article identifies a quotation from 6 Ezra in Stephen the Theban\u2019s Sermo asceticus<\/i>, a fourth- or fifth-century Egyptian ascetical treatise. Together with P. Oxy. 1010 (c<\/i>.fourth century), the quotation in Stephen\u2019s Sermo asceticus<\/i> represents the earliest attestation of 6 Ezra.<\/p>\n

Le pr\u00e9sent article met en \u00e9vidence une citation de 6 Esdras dans le Sermo asceticus<\/i> d\u2019Etienne le Th\u00e9bain, un trait\u00e9 asc\u00e9tique \u00e9gyptien du iv<\/span>e<\/sup> ou v<\/span>e<\/sup> si\u00e8cle. Avec le P. Oxy. 1010 (env. iv<\/span>e<\/sup> si\u00e8cle), cette citation dans le Sermo asceticus<\/i> repr\u00e9sente la plus ancienne attestation de 6 Esdras.<\/p>\n

\u00ab \u00c9picure et Bardesane astrologues : l\u2019expos\u00e9 de Nic\u00e9tas au livre VIII des Recognitiones<\/em> pseudo-cl\u00e9mentines \u00bb, par Jeffery Aubin, p. 97-111<\/h2>\n

La th\u00e9orie atomiste, dans le discours contre l\u2019astrologie du livre VIII des Recognitiones<\/i>, correspond tr\u00e8s peu \u00e0 la pens\u00e9e d\u2019\u00c9picure, m\u00eame si le r\u00e9dacteur du roman affirme r\u00e9futer ce dernier. On invoque g\u00e9n\u00e9ralement une m\u00e9connaissance de la philosophie grecque pour expliquer cette anomalie. Or la th\u00e9orie r\u00e9fut\u00e9e au livre VIII partage beaucoup de similitudes avec les id\u00e9es du philosophe syrien Bardesane. Ce dernier avait donn\u00e9 une place importante aux atomes dans sa cosmologie et il est possible que le rejet du syst\u00e8me \u00e9picurien vise plut\u00f4t le d\u00e9terminisme astral, accept\u00e9 en partie par Bardesane. Le r\u00e9dacteur du roman, par l\u2019expos\u00e9 de Nic\u00e9tas, tenterait de renverser l\u2019id\u00e9e bardesanite voulant que les in\u00e9galit\u00e9s parmi les hommes soient le r\u00e9sultat de la volont\u00e9 des astres. Tandis que les Recognitiones<\/i> sont en accord avec le philosophe syrien affirmant que les astres n\u2019ont aucun effet sur la volont\u00e9 libre de l\u2019homme – reprenant m\u00eame sa pens\u00e9e au livre IX -, elles s\u2019opposent \u00e0 l\u2019id\u00e9e voulant que les astres soient \u00e0 l\u2019origine des in\u00e9galit\u00e9s entre les hommes. L\u2019amalgame de la pens\u00e9e d\u2019\u00c9picure et de Bardesane viserait \u00e0 r\u00e9futer tout d\u00e9terminisme, que ce soit celui de l\u2019\u00e9picurisme ou encore le fatalisme astral bardesanite.<\/p>\n

The atomistic theory, in the argument against astrology in Book VIII of the Recognitiones<\/i>, corresponds very little to the thought of Epicurus, even though the writer of the novel claims to refute him. Scholars explain this discrepancy as a misunderstanding of Greek philosophy by the author of the Recognitiones<\/i>. However, the theory refuted in Book VIII shares many similarities with the cosmology of the Syrian philosopher Bardaisan. The latter gives an important place to atoms and it is possible that the rejection of the Epicurean system is directed against astral determinism, accepted in part by Bardaisan. The discourse of Nicetas would attempt to overthrow the Bardaisanian idea that inequalities among men are the result of the power of the stars. While the Recognitiones<\/i> are in agreement with the Syrian philosopher who thinks that the stars have no effect on the free will of man – reproducing his thought in Book IX – they are opposed to the idea that the inequalities among men are the result of astral fatalism. The synthesis of Epicurus and Bardaisan would aim at refuting all determinism, be it Epicurean or Bardaisanian.<\/p>\n

\u00ab A Survey of the Manuscripts of the Syriac History of John<\/i> \u00bb, par Jacob A. Lollar, p. 113-136<\/h2>\n

In this essay, I have provided a brief overview of the extant manuscripts for the Syriac History of John the Son of Zebedee<\/i>, a fourth- or early fifth-century apocryphal legend that probably came from Edessa. William Wright published a text and translation of the History of John<\/i> in the late nineteenth century using two manuscripts. Since then, several other manuscripts of this text have been identified. Here, I present a summary of all known manuscripts of the History of John<\/i> toward the goal of compiling a new text and translation in the near future.<\/p>\n

Je pr\u00e9sente ici un bref aper\u00e7u des manuscrits existants de l\u2019Histoire syriaque de Jean fils de Z\u00e9b\u00e9d\u00e9e<\/i>, une l\u00e9gende apocryphe du iv<\/span>e<\/sup> ou du d\u00e9but du v<\/span>e<\/sup> si\u00e8cle, probablement \u00e9crite \u00e0 \u00c9desse. \u00c0 la fin du xix<\/span>e<\/sup> si\u00e8cle, William Wright a publi\u00e9 un texte et une traduction de l\u2019Histoire de Jean<\/i>, en utilisant deux manuscrits. Depuis lors, plusieurs autres t\u00e9moins de ce texte ont \u00e9t\u00e9 identifi\u00e9s. Ici, je pr\u00e9sente tous les manuscrits connus de l\u2019Histoire de Jean <\/i>avec l\u2019objectif d\u2019\u00e9diter, dans un avenir proche, un nouveau texte et une nouvelle traduction.<\/p>\n

\u00ab The So-Called Seven Seals of Christ and Their Explanation as Presented by various versions of the Abgar Legend and the Miniature of the Edessan Image from the Oxford Menologion (Codex gr. th. f. 1 (S. C. 2919)<\/i>, Bodleian Library \u00bb, par Irma Karaulashvili, p. 137-182<\/h2>\n

The present article offers an overview of the origins and development of a small passage from the Greek version of the famous apocryphal letter of Christ to the King of Edessa, Abgar. This passage of apotropaic character, consisting of either four or seven Greek letters\/seals, is usually followed by their explanation. The earliest evidences of attaching the seals to the letter of the Saviour and their Latin counterpart(s), as well as their relationship to the concept of the divine names are discussed. A reconstructed probable Syriac original, together with plausible reasons for inclusion of the observed phenomenon within the main body of the apocryphon is provided. Examples of the iconographical seals of Christ, attached to the acheiropoi?tos<\/i> image (Mandylion<\/i>) of the Saviour preserved in Georgian and Cappadocian representations of the relic are examined and their correlation with the seals attached to the epistle of Jesus is verified. Finally, an attempt to prove that the miniature containing the Edessan image from the fourteenth-century Oxford Menologion<\/i> preserves earliest mode of painting the seals on the cloth of the acheiropoi?tos<\/i> image is given.<\/p>\n

Le pr\u00e9sent article offre une vue d\u2019ensemble des origines et du d\u00e9veloppement d\u2019un petit passage de la version grecque de la fameuse lettre apocryphe du Christ au roi d\u2019\u00c9desse, Abgar. Ce passage de caract\u00e8re apotropa\u00efque, qui comporte soit quatre lettres\/sceaux soit sept, est g\u00e9n\u00e9ralement suivi de son explication. Nous analyserons ici la plus ancienne attestation des sceaux fix\u00e9s \u00e0 la lettre du Sauveur et ses \u00e9quivalents latins, tout comme ses relations avec le concept de \u00ab noms divins \u00bb. Nous fournirons \u00e9galement une reconstitution de l\u2019original, probablement syriaque, et nous exposerons les raisons plausibles qui ont pu conduire \u00e0 l\u2019inclusion du motif observ\u00e9 dans le corps principal de l\u2019\u00e9crit apocryphe. Nous examinerons alors des exemples d\u2019illustration des \u00ab sceaux du Christ \u00bb li\u00e9s \u00e0 l\u2019image acheiropoi?tos<\/i> du Sauveur (Mandylion<\/i>), qui sont conserv\u00e9s dans des repr\u00e9sentations g\u00e9orgiennes et cappadociennes de cette relique et nous v\u00e9rifierons leur corr\u00e9lation avec les sceaux attach\u00e9s \u00e0 l\u2019\u00e9p\u00eetre de J\u00e9sus. Finalement, nous essaierons de prouver que la miniature de l\u2019image \u00e9dess\u00e9nienne contenue dans le M\u00e9nologe<\/i> d\u2019Oxford du xiv<\/span>e<\/sup> si\u00e8cle pr\u00e9serve un mode tr\u00e8s ancien de repr\u00e9sentation picturale des sceaux sur le tissu dans l\u2019image acheiropoi?tos<\/i> du Christ.<\/p>\n

\u00ab \u201cLa Gloire du Liban viendra chez toi\u201d (Is 60,13) : \u00e0 l\u2019origine de la l\u00e9gende du bois de la croix \u00bb, par Gavin McDowell, p. 183-201<\/h2>\n

La l\u00e9gende du bois de la croix est un cycle m\u00e9di\u00e9val narrant la pr\u00e9histoire de la croix du Christ, jadis poss\u00e9d\u00e9e par des personnages bibliques tels que Seth, Mo\u00efse et Salomon. Dans sa forme la plus d\u00e9velopp\u00e9e, cette l\u00e9gende est une suite de la qu\u00eate de Seth pour obtenir l\u2019huile de la vie, une tradition existant dans toutes les versions de la Vie d\u2019Adam et \u00c8ve<\/i>.Pourtant, un examen des versions plus anciennes de la l\u00e9gende ainsi que des textes orientaux peu connus r\u00e9v\u00e8le que l\u2019\u00e9pisode de Seth n\u2019est pas originel et que le c\u0153ur de la l\u00e9gende v\u00e9hicule l\u2019id\u00e9e que le bois de la croix avait auparavant appartenu au Temple de Salomon. Cette id\u00e9e vise \u00e0 rattacher le sacrifice expiatoire de J\u00e9sus avec le Temple.<\/p>\n

The Legend of the Wood of the Cross is a medieval cycle of stories explaining the prehistory of the cross of Christ, which had previously been in the possession of such biblical worthies as Seth, Moses, and Solomon. In its most developed form, this Legend is a continuation of the story of the quest of Seth for the oil of life found in all versions of the Life of Adam and Eve<\/i>. However, an examination of earlier versions of the Legend as well as lesser-known oriental texts reveal that the Seth episode is not original to the Legend and that the core of the Legend is the idea that the wood of the cross had once been part of the Temple of Solomon. This idea derives from a desire to connect Jesus\u2019 atoning sacrifice with the Temple.<\/p>\n

Recensions, p. 203-250<\/h2>\n

Gruen, Erich S., The Construct of Identity in Hellenistic Judaism: Essays on Early Jewish Literature and History<\/i> (Deuterocanonical and Cognate Literature Studies 29), Berlin – Boston, Walter de Gruyter, 2016, xiv + 574 p. ISBN 978-973-911-037302-8<\/p>\n

Vercruysse, Jean-Marc (dir.), La r\u00e9surrection de Lazare<\/i> (Graph\u00e8 26), Arras, Artois Presses Universit\u00e9, 2017, 230 p. ISBN 978-972-84832-274-272<\/p>\n

Tervahauta, Ulla, Miroshnikov, Ivan, Lehtipuu, Outi, et Dunderberg, Ismo (\u00e9d.), Women and Knowledge in Early Christianity<\/i> (Supplements to Vigiliae Christianae 144), Leyde – Boston, Brill, 2017, x + 379 p. ISBN 978-990-04-35543-9<\/p>\n

Norelli, Enrico etCameron, Averil, Markion und der biblische Kanon \/ Christian Literature and Christian History<\/i>, Berlin – Boston, Walter de Gruyter, 2016, xv + 53 p. ISBN 979-910-320-0105-0109<\/p>\n

Markschies, Christoph et Schr\u00f6ter, Jens (\u00e9d.), en collaboration avec Andreas Heiser, Antike christliche Apokryphen in deutscher \u00dcbersetzungen<\/i>, 7. Auflage der von Edgar Hennecke begr\u00fcndeten und von Wilhelm Schneemelcher fortgef\u00fchrten Sammlung der neutestamentlichen Apokryphen, I. Band : Evangelien und Verwandtes, Teilband 1, Teilband 2, T\u00fcbingen, Mohr Siebeck, 2012, xxv + 1468 p. ISBN 978-973-916-150087-9 (Leinen, in 2 Teilb\u00e4nden) ; 978-973-916-149951-7 (fadengeheftete Broschur, in 2 Teilb\u00e4nden)<\/p>\n

Piovanelli, Pierluigi et Burke, Tony (\u00e9d.), Rediscovering the Apocryphal Continent. New Perspectives on Early Christian and Late Antique Apocryphal Texts and Traditions<\/i> (Wissenschaftliche Untersuchungen zum Neuen Testament 349), T\u00fcbingen, Mohr Siebeck, 2015, 439 p. ISBN 978-973-916-151994-9<\/p>\n

Zwierlein, Otto, Petrus in Rom: Die literarischen Zeugnisse. Mit einer kritischen Edition der Martyrien des Petrus und Paulus auf neuer handschriftlicher Grundlage<\/i>, 2., durchgesehene und erg\u00e4nzte Auflage (Untersuchungen zur antiken Literatur und Geschichte 96), Berlin – New York, Walter de Gruyter, 2010, 486 p. ISBN 978-973-911-048849-4<\/p>\n

Calzolari, Valentina, Apocrypha armeniaca I: Acta Pauli et Theclae, Prodigia Theclae, Martyrium Pauli <\/i>(Corpus Christianorum. Series Apocryphorum 20), Turnhout, Brepols, 2017, 738 p. ISBN 978-972-503-56986-34<\/p>\n

Augustin, Philip,Die Juden im Petrusevangelium. Narratologische Analyse und theologiegeschichtliche Kontextualisierung <\/i>(Beihefte zur Zeitschrift f\u00fcr die neutestamentliche Wissenschaft<\/i> 214), Berlin, Walter de Gruyter, 2015, xii + 455 p. ISBN 978-973-911-040572-9<\/p>\n

Grosso, Matteo, Vangelo secondo Tommaso, Introduzione, traduzione et commento <\/i>(Classici 12), Rome, Carocci editore, 2011, 302 p. ISBN 978-988-430-6040-6045<\/p>\n

Lundhaug, Hugo et Jenott, Lance, The Monastic Origins of the Nag Hammadi Codices<\/i> (Studien und Texte zu Antike und Christentum 97), T\u00fcbingen, Mohr Siebeck, 2015, 332 p. ISBN 978-973-916-154172-8<\/p>\n

Jorgensen, David W., Treasure Hidden in a Field. Early Christian Reception of the Gospel of Matthew<\/i> (Studies of the Bible and Its Reception 6), Berlin – Boston (Mass.), Walter de Gruyter, 2016, xv + 321 p. ISBN 978-973-911-047655-2<\/p>\n

Kaler, Michael, Flora Tells a Story, The Apocalypse of Paul and Its Contexts<\/i>,Waterloo (CA), Wilfried Laurier University Press, 2008, xiv + 258 p. ISBN 978-971-55458-044-046<\/i><\/p>\n

Seng, Helmut, Un livre sacr\u00e9 de l\u2019Antiquit\u00e9 Tardive : Les Oracles Chalda\u00efques<\/i>, (Biblioth\u00e8que de l\u2019\u00e9cole des hautes \u00e9tudes – Sciences religieuses), Turnhout, Brepols, 2016, 149 p. ISBN 978-972-503-56518-7<\/p>\n

Minale, Valerio Massimo, Legislazione imperiale e manicheismo da Diocleziano a Costantino, Genesi di un eresia <\/i>(Diaphora 15), Naples, Jovene Editore, 2013, 279 p. ISBN 978-988-243-2275-2271<\/p>\n

Mani in Dublin. Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies in the Chester Beatty Library, Dublin, 8-12 September 2009<\/i>, Siegfried G. Richter, Charles Horton, Klaus Ohlhafer (\u00e9d.) (Nag Hammadi and Manichaean Studies 88), Leyde – Boston, Brill, 2015, 459 p., ISBN 978-990-04-28836-2<\/p>\n

Gardner, Iain, BeDuhn, Jason, et Dilley, Paul, Mani at the Court of the Persian Kings. Studies on the Chester Beatty <\/i>Kephalaia Codex (Nag Hammadi and Manichaean Studies 87), Leyde – Boston, Brill, 2015, 320 p. ISBN 978-990-04-23470-3<\/p>\n

Wilkens, Jens, Das Buch von der S\u00fcndentilgung, Edition des altt\u00fcrkisch-buddhistischen <\/i>(Berliner Turfantexte XXV, 1 et 2), Turnhout, Brepols, 2007, Teil 1 – Teil 2, 607 p. + 51 planches, ISBN 978-972-503-52621-8 (2 volumes)<\/p>\n

The Arts of Editing Medieval Greek and Latin: A Casebook, G\u00f6ransson, Elisabet, Iversen, Gunilla, Crostini, Barbara, Jensen, Brian M., Kihlman, Erika, Odelman, Eva, and Searby, Denis (\u00e9d.) (Studies and Texts 203), Toronto, Pontifical Institute of Mediaeval Studies, 2016, xix + 452 p. ISBN 978-970-88844-203-201<\/p>\n","protected":false},"excerpt":{"rendered":"

Le volume 29 de la revue Apocrypha vient de para\u00eetre. Vous trouverez ci-dessous le r\u00e9sum\u00e9 des article.<\/p>\n","protected":false},"author":1395,"featured_media":468,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_seopress_robots_primary_cat":"","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","footnotes":""},"categories":[8],"tags":[],"class_list":{"0":"post-1107","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-nouvelle-publication"},"_links":{"self":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/posts\/1107","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/users\/1395"}],"replies":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/comments?post=1107"}],"version-history":[{"count":0,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/posts\/1107\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/media\/468"}],"wp:attachment":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/media?parent=1107"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/categories?post=1107"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/tags?post=1107"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}