History of Religions

Source(s) est une revue d'histoire dont chaque numéro est structuré autour de l'édition critique d'une archive inédite. Le dossier d'articles qui l'accompagne est bâti à partir des thèmes documentés par la source. Une rubrique Varia réunit des informations, des réflexions méthodologiques et des débats indépendamment du sujet de chaque numéro. Sans privilégier d'approche spécifique, la revue manifeste un intérêt particulier pour l'histoire culturelle et les perspectives transnationales. Lire la suite… Numéro entier en PDF (5,4 Mo). SOMMAIRE Jean-Noël Sanchez Présentation I. Dossier : Mondes chinois et hispanique(s) : pratiques et pensées des interactions au XVII siècle Interactions économiques avec la Chine François Gipouloux Réseaux marchands, comptoirs côtiers et piraterie : l'Asie maritime du XVI au XVII siècle Mariano Bonialian L'Espagne, la Chine et les Indes occidentales 1580-1640 : un modèle économique Interactions religieuses avec la Chine Ubaldo Iaccarino Au-delà de la manière douce. La stratégie missionnaire des frères philippins en Chine et au Japon (1575-v. 1639) Alejandro Valencia Vila La Chine, miroir de l'altérité. Un laboratoire du gouvernement impérial d'après Juan de Palafox y Mendoza (1640-1650)

The Mahābhārata tells a horrid tale of curse; a father curses his son to be born eightfold deformed (aṣṭāvakra). This moment of curse occurs in the household of none other than Uddālaka Āruṇi, the great Upanishadic sage and his notorious son, Śvetaketu. Our article offers a reflection on the significance and meanings of the intertextual space-obviously not incidental-of the two traditions, the Mahābhārata epic and the Upaniṣads. The notion and conception of curse (śāpa) sheds light on the diagnosis of the human condition shared by the two traditions. It is a "cursed" condition of self-alienation and disease, which can be released by the power of "knowledge" (vidyā) and true health (svāsthya) that emanates from residing in oneself (ātman).

The study examines the representations of the Islamic religion and culture by the former Turkish mullah Muḥammed Şükrī Efendi (1861-1919) from Erzurum, who converted to Protestant Christianity after encountering a Turkish translation of the Bible. After his baptism in Tbilisi, he took the name Johannes Avetaranian and began to work as a missionary for various European missionary organisations. The convert, who ambitiously dedicated himself to the mission of Islam, i.e. the evangelisation of Muslims, also acted as a transmitter of knowledge regarding the Islamic religion and culture. The paper examines Avetaranian's understanding of Islam and explores his role and influence as an expert on Islamic religion and Muslim societies in Western Europe.

Siyonizmin her geçen gün Orta Doğu'da artan şiddeti, bölgesel boyutta Kudüs topraklarını, küresel boyutta ise pek çok ülkenin teopolitik ilişkilerini etkilemektedir. Böylesi bir etkiye sahip olan Siyonizm olgusunun salt bir Yahudi Siyonizmi perspektifinden yorumlanması, günümüz Dinler Tarihi çalışmaları açısından literatür boşluğuna sebep olmaktadır. Literatürdeki bu boşluğa katkı sağlamak ve daha geniş araştırmalara zemin oluşturmak amacıyla bu çalışmada, Siyonizmin tarihi gelişiminde temel bir rol üstlenen Hıristiyan Siyonizminin teopolitik yapısı ve etkileri incelenmiştir. Hıristiyan Siyonizmi; teolojik temelleri XVI. yüzyılda İngiltere'de ortaya çıkan restorasyon doktrinine dayanan, XIX. yüzyıla gelindiğinde ise Amerika'da Evanjelik Protestanlar ve Cumhuriyetçi Parti'ye mensup muhafazakarlar arasında yaygınlaşan teopolitik bir akımdır. Apokaliptik inanç temelinde Siyonizm faaliyetlerine yoğun destek sunan bu akım, Mesih'in yeniden dönüşü için Yahudi halkını ve İsrail'i desteklemeyi bir inanç vazifesi olarak görmektedir. Apokaliptik temelli bu teolojik karakterinin yanı sıra; Amerika Birleşik Devletleri'nde Cumhuriyetçi partiye mensup muhafazakar kesimin benimsediği bir akım olması sebebiyle iç siyasette ABD başkanlık seçimlerine etki ederken dış siyasette ABD'nin İsrail merkezli Orta Doğu politikalarına yön veren global boyutlu bir teopolitik güce sahiptir. Sahip olduğu bu teopolitik etki minvalinde çalışmanın birinci bölümünde tarihsel metot ile Yahudi-Hıristiyan ilişkilerinin tarihsel gelişimi incelenmiş ve böylelikle Hıristiyan Siyonizminin arka planı temellendirilmeye çalışılmıştır. İkinci bölümde ise Hıristiyan Siyonizminin öncelikle teolojik arka planı açıklanmış, ardından Hıristiyan Siyonistlerin İsrail'e yönelik tutumları teopolitik açıdan irdelenmiştir.

Ioana-Ruxandra Fruntelată, Mihaela Bucin, Florenţa Popescu-Simion (coord.): Termeni şi teme actuale în ştiinţele etnologice. Un repertoriu comentat. In honorem prof. univ. (e) dr. Nicolae Constantinescu, Editura Muzeul Literaturii Române / Editura Etnologică, București, 2024, pp. 391-400.

מחקר זה מוקדש לתיאור של פרק בתולדות ההלכה באירופה הנוצרית של ימי-הביניים. הוא מתאר מושג הלכתי אחד – 'חזקה שאינה פוסקת'. מושג זה 'נולד' בעמק הריין של ראשית המאה ה-13, בתשובה הלכתית אחת ויחידה פרי עטו של ר' שמחה משפיירא. לטענתי, מושג זה מגלה דמיון מפתיע למושגים הרווחים במשפט הכנסייתי באותה תקופה. לו היה מתקבל, הוא היה פוטר את בתי-הדין הרבניים מהצורך לזמן עדי ראייה בכל הליך משפטי. במקום זאת, הוא היה מאפשר להם להסתמך על שלל ראיות קלושות וזמינות בהרבה – שמועות, מוניטין אישיים ומנהגים מקומיים.

. . . believe in God, believe also in me . . . -John 14.1 "Authoring Authority" analyzes the ways texts function to generate social cohesion while at the same time advancing the power interests of their authors. The study is a comparative, critical, and interdisciplinary/transdisciplinary excavation of the religion-making efforts of the first-century Christian Apostle Paul and the nineteenth-century Mormon Prophet Joseph Smith. This comparison defamiliarizes and recharacterizes the heroes and originstories of the dominant (and my own) tradition to force important questions about scholarly perspectives, interests and deferences (protection, exceptionalization), self-reflexivity, and politics. The project's critical orientation deploys insights and models from a range of disciplines to "read" these texts for what they signify and how they function in nascent social formations. The texts of these men were presented as if their contents were other than the products of embedded social actors (e.g. "it really is God's word" 1 Thes 2.13) contending for limited resources such as discursive authority and social power. These charismatic narrators harnessed the authority of pre-existing texts and traditions and integrated them with contemporary perspectives and sentiment. Their texts and performances offered a contingent construal of reality as ultimate reality-which served the power needs of their authors and the existential needs of their communities of subscribers. The dissertation begins with the articulation of an analytical framework appropriate for the critical and comparative academic study of religion. Chapter two contextualizes the lives of these men within cultural settings that provided motivation, made available vocational training and, ultimately provisioned social opportunities for them as adept charismatics. Chapter three directly illuminates the range of techniques embedded in texts, both implicit and explicit, of claiming power and developing a following. The final chapter wrestles with the functional role of deception in social formation and human life. v CONTENTS ABSTRACT .

Ce document a été généré automatiquement le 21 septembre 2020. © Archives de sciences sociales des religions Claude Calame, Bruce Lincoln (Ed.), Comparer en histoire des religions antiques. Controverses et propositions Liège, Presses universitaires de Liège, coll. « Religions », 2012, 146 p. Benoît Vermander RÉFÉRENCE Claude Calame, Bruce Lincoln (Ed.), Comparer en histoire des religions antiques. Controverses et propositions, Liège, Presses universitaires de Liège, coll. « Religions », 2012, 146 p.

Torreparedones se ha convertido en los últimos años en uno de los yacimientos arqueológicos más importantes de Andalucía, gracias a los trabajos llevados a cabo en los años 80-90 del siglo pasado, por un grupo de arqueólogos de las universidades de Córdoba, Complutense de Madrid y Oxford y, sobre todo, a las investigaciones que viene desarrollando el Ayuntamiento de Baena desde 2006. Uno de los sectores mejor conocidos y de mayor interés científico lo encontramos en el santuario meridional ibero-romano donde se documentaron restos de dos edificios destinados al culto. Ambos debieron construirse en época romana, el primero en el período republicano (o a finales de la época ibérica) y el segundo, en época altoimperial durante el reinado de Claudio, quedando abandonado a fines del siglo II d.C. Destaca el hallazgo de 350 exvotos de piedra que representan tanto figuras humanas como miembros del cuerpo. Se ignora el nombre de la divinidad indígena (¿Tanit?) que, en época romana, se sincretizó en-DeaCaelestis/Juno Lucina/Venus Verticordia/Salus. Su imagen era un betiloestiliforme, una columna con capitel foliáceo colocado en la pared norte de la cella.

Tài liệu này được biên soạn chủ yếu dựa trên "커리큘럼 (Giáo trình) Seoul" , Web dạy tiếng hàn của bạn Anna , Bài giảng của cô Hana, forum dạy tiếng hàn Songquanvcc , cẩm nang ngữ pháp tiếng hàn thực dụng , Tiếng Hàn Quốc… Chú Ý: để bảo vệ đôi mắt. các bạn nên in tài liệu này ra Trước tiên, xin nêu ra cách học tiếng hàn của mình:

On the one hand, this article aims to discuss some aspects of the turn of the century before last using the example of the Munich Cosmists and to establish a relationship to Eranosusing C.G. Jung as an example; on the other hand, unknown letters from Olga Fröbe-Kapteyn to Ludwig Derleth will be presented. While working on this topic, the author was surprised to discover that the Eranos circle has a prehistory, so to speak, in Munich at the turn of the century. The link between these two movements lies in the founder of Eranos and her relationship to Ludwig Derleth, which has not been clear until now. 1 The Ludwig Derleth memorial book, where Lothar Helbing writes, provided an initial indication: 1 As B. von Reibnitz writes in her recently published article on the history of Eranos: "Ludwig Derleth also belonged to this circle, who is said to have strongly influenced her [Fröbe-Kapteyn, >the author<] in these years [after 1920, >the author<]." B. v. Reibnitz: "The Eranos Circle. Religionswissenschaft und Weltanschauung oder der Gelehrte als Laien-Priester", in: Kreise -Gruppen -Bünde. Zur Soziologie moderner Intellektuellenassoziation, ed. R. Faber and Ch. Holste, Another time he (sc. Derleth) confirmed to me what I already learnt from Mrs Olga Froebe, that hidden threads ran from the Munich cosmicists to the foundation of Eranos in Ascona, and that it was Derleth who had brought the first news of Creuzer, Bachofen and of some mysteries between Baalbeck, Eleusis and Samothrace to the then still quiet house on Lake Maggiore ... The relationship between Ludwig Derleth and Olga Fröbe-Kapteyn is shrouded in mystery. D. Jost provides some indications of the -long-lasting acquaintance, reporting on meetings, visits and travelling together. 3 However, the true quality of the relationship is only documented by the letters found by the author in Derleth's estate in Marbach, some of which are presented in the second half of this article. To give a first impression of this intensive contact, a longer piece of text from the memoirs of Derleth's wife Christine is quoted here: Olga Fröbe-Kapteyn was just as helpful, just as independent in her existence, but a completely different person among Ludwig's friendships. Born in Holland, raised in England, mother of twins, she lived in Zurich after her husband's plane crash and in arts and crafts embroidery. She knew André Germain and Alastair and introduced Ludwig and Anna to them. When Anna's household came under pressure as a result of inflation, they were among the protective spirits who used foreign currency to refloat the ship that was about to run aground. When Olga met Ludwig Derleth, she had been an excellent trick rider and had been one of the first to climb Mont Blanc, but the thoughts that filled Ludwig's head were new to her. With sparkling eyes, she sat opposite Ludwig on Marienplatz and absorbed the wealth of mythological ideas that were the topic of conversation there. They expanded her inner life and transformed Olga into what she would become a decade later: Founder of "Eranos", where at first she worked alone, but then, together with C. G. Jung, organised the seminar for depth psychology every summer, a movement in which many psychologists, doctors, mythologists, theologians, natural scientists took part. Ludwig never stayed with her later in the famous Villa Gabriella. But when Olga was still living at Villa Monte Tabor with little Bettina, he visited her often . Some preliminaries at the turn of the century "Longing for the Origin" 5 -this is the title of a book by Mircea Eliade, a religious scholar who is also not unknown in Ascona. It has become a catchphrase

1948'de Filistin topraklarında İsrail Devleti'nin ilanı, derin teolojik, tarihsel ve kültürel kökenlere dayanan bir süreçtir. Bu süreç binlerce Filistinlinin zorla yerinden edilmesi ve katledilmesiyle halen devam etmektedir. Adaletsizlik ve zulüm, yalnızca politik ve toplumsal faktörlerin değil, aynı zamanda dini inançların ve teolojik yaklaşımların da etkisiyle şekillenen, çok boyutlu ve derin sosyolojik gerçekliklerdir. Dini referanslarla meşrulaştırılan şiddeti, sadece diğer nedenler üzerinden değil, Tanrı'nın insana özgü özelliklerle tasvir edilmesi ve kendisini Tanrı'ya ait bir topluluk olarak gören halkların bu süreçte kendilerini kutsal bir misyonun temsilcisi olarak görmeleri bağlamında da ele almak mümkündür. Bu noktada çalışma, Yahudi inancı bağlamında kişiselleştirilmiş Tanrı ve seçilmiş halk anlayışlarının nasıl şekillendiğini incelemekte ve bu düşüncelerin Filistin halkı başta olmak üzere diğer gruplar üzerinde zulme yol açan teolojik ve ideolojik temellerini Kur'an ve Tevrat perspektifinde analiz etmeyi amaçlamaktadır. Çalışmada nitel araştırma yöntemlerinden içerik analizi yöntemi kullanılmış, bu yöntemle Tevrat ve Kur'an metinlerinde yer alan ayetler sistematik olarak incelenmiştir. Günümüz Siyonist Yahudilerin davranışlarına dayanak oluşturan teolojik temeller belirlenmiştir. Çalışmada seçilmişlik doktrininin ve kişiselleştirilmiş Tanrı algısının İsrailoğulları'nı diğer milletlerden ayrıştırdığı ve dini bir üstünlük anlayışına yol açtığı bulgusu ortaya konulmuştur. Bu teolojik yaklaşımların Yahudilerin dışlayıcı ve şiddeti meşrulaştıran politikalar üretmesine zemin hazırladığı ifade edilmiştir.

Eski caglardan gunumuze kadar, insanoglu inanma ihtiyaci uzerine kurulu bir yasam surer. Ancak gunumuze oranla antik dunya dinlerinin karmasik, egzotik ve efsanelerle dolu oldugu su goturmez bir gercektir. Bu ilkel inanclara dair yapilan bircok arastirmada, din ve inanc bakimindan birbirinden etkilenen toplumlarin hatta uygarliklarin oldugu sonucunu cikarabiliriz. Cunku insan, dogasi geregi degisime ve etkilesime acik yapidadir. Buna bagli olarak calismanin konusu; Anadolu ve Eski Yakin Dogu inanclarindaki etkilesimin onemli orneklerinden birisi olan, Firtina Tanrisi uzerinedir. Eskicag dinlerinin bircogunda tapinim goren bu tanrinin genel olarak sifati; bas tanri ya da baba tanri olup, etkin bir karakterdir. Insanligin meydana getirdigi kulturel gecislerin sonucu olarak; Firtina Tanrisi’ nin kokeni, gelisimi ve isimleri uzerinde durulmaya calisilacaktir.

Segnalo a quanti possano essere interessati la conferenza dedicata alla mitologia greca che terrò a Roma, presso il Liceo Classico “Giulio Cesare”, venerdì 4 aprile, alle ore 19:00: “L’infinito mare che con l’onda infuria. Il mare e il suo lato oscuro nella Teogonia di Esiodo”. Introdurrà e modererà l’incontro la docente Anna Smeragliuolo Perrotta a cui potete rivolgervi per avere informazioni sull’iniziativa. Questo è l’indirizzo di posta elettronica: smeragliuolo@liceogiuliocesare.it.

L’incontro si inserisce nell’ambito delle attività previste per la Notte del Liceo Classico il cui programma completo può essere consultato a questo link:

https://www.liceogiuliocesare.edu.it/index.php/11-generale/582-ricordando-la-notte-nazionale-del-liceo-classico-2025

Piludu, V. (2022). Comparative and Contextual Approaches to the Study of Finno-Karelian and Ob-Ugrian "The Birth of the Bear in the Sky" Incantations and Songs. In H. Rydving, & K. Kaikkonen (Eds.), Religions around the Arctic: Source Criticism and Comparisons (pp. 77-110). (Stockholm Studies in Comparative Religion 43; Vol. 43). Stockholm University Press. https://doi.org/10.16993/bbu

L’analisi storico-religiosa di una consistente documentazione letteraria, inerente all’aggettivo greco poikilos (dai significati di “policromo”, “screziato”, “molteplice”, “multiforme”…), evidenzia una frequente associazione tra la nozione sottesa al termine e la sfera divina, con particolare riferimento a specifiche figure del pantheon.
Tale notazione si accorda bene con i dati desumibili dalla sua valutazione nell’ambito della realtà storica greca.
In entrambi i casi, infatti, si arriva ad una visione comune consistente nell’emarginare l’idea di poikilia, in modo da distoglierne i cittadini greci.

[The historical-religious analysis of a large quantity of literary documents, relating to the Greek adjective poikilos (meaning “many-colored”, “dappled”, “manifold”, “changeful”…), points out a frequent association between the semantic field of the term and the world of the Olympian gods, with particular reference to specific deities from the pantheon.
This fits well with what can be observed by considering the significant presence of poikilos in Greek historical reality.
In both cases, we can get a common view that consists in marginalizing the concept of poikilia in order to move Greek citizens away from it]

En 1578, l’imprimeur strasbourgeois Nicolaus Wyriot publie une unique pièce d’Euripide, Les Troyennes, et sa traduction latine par Melanchthon, déjà parue une vingtaine d’années auparavant. Cet ouvrage étonne à plus d’un titre : pourquoi choisir cette tragédie, par ailleurs assez impopulaire à la Renaissance ? Qu’est-ce qui justifie la réimpression de travaux antérieurs (le texte grec dans l’édition de Canter, datant de 1571, et la traduction de Melanchthon de 1558) ?
Sans autre paratexte que la page de titre, il faut se confronter à la matière même du texte pour relever un certains nombre d’éléments qui suggèrent qu’il ne s’agit pas d’une simple réimpression mais plutôt d’un remaniement. En plus de la juxtaposition, en soi inédite, de travaux précédents, on relève des retouches structurelles (comme la division en cinq actes) ou des variantes textuelles dans la version latine qui pourraient suggérer que ce texte reflète un travail à la fois philologique et scénique. Une telle interprétation peut être corroborée par le contexte strasbourgeois, tant au niveau de l’imprimerie de Wyriot, qui publie aussi bien du théâtre que des manuels scolaires, que de l’école de Jean Sturm et Melchior Junius où se déroulent de nombreuses représentations théâtrales parmi lesquelles des tragédies grecques en traduction latine. En faisant converger les analyses de texte et l’étude du contexte, nous tenterons de rendre compte de cet unicum qui témoigne de l’état de la réception d’Euripide à la fin du xvie siècle, entre philologie et dramaturgie.

History and the Study of Religion by Stanley Stowers offers a noteworthy contribution to the theoretical and methodological frameworks of religious studies. Through a historiographically rigorous approach, Stowers challenges essentialist, phenomenological, and theological paradigms that have long dominated the field, advocating for a historically contingent and socially embedded understanding of religion. His writings are part of a larger intellectual movement that challenges "religion" as a subject of study, interacting with academics like Bruce Lincoln, Talal Asad, and Jonathan Z. Smith while providing critical perspectives on the historiography of religious traditions.

MASADA New Evidence:
By David Ramati
One of the most controversial subjects in Jewish history is the famous story of the Jewish defense of Masada during the 2nd Temple period. It was the last major Jewish fortification destroyed in that war. Current research shows that the traditional views held some decades ago are now challenged. I am including the most recent archeological discoveries and theories about what really happened and have accredited their authors. This information is also in the public domain, and I have included supporting links.

“I rituali di fondazione nel mondo etrusco tra storia romana e archeologia. Problemi di metodo e prospettiva storico-religiosa” offers an innovative investigation into the rituals that accompanied the birth of Etruscan settlements, often overshadowed by the tradition surrounding the foundation of Rome. Drawing on new archaeological data and a historical-comparative approach, this volume presents a methodological reassessment that distinguishes Etruscan specificities from Roman models. Through the study of augural platforms, foundation pits, “sacred” boundaries, and the extra-human entities involved in these rites, the book restores interpretative autonomy to Etruscan culture, highlighting its ritual diversity and complexity while demonstrating the potential of interdisciplinary dialogue between Archaeology and the History of Religions.

The essay examines the “highest question” at the heart of F.W.J. Schelling’s Philosophische Untersuchungen über das Wesen der menschlichen Freiheit, which is introduced in terms of how God, as a moral being, relates to his self-revelation. Focusing in particular on the meaning and role of the definition of God as a moral and self-revealing being, the essay analyses the status of self-revelation as a morally free and necessary “action and act”. The essay aims to demonstrate that the “highest question” is not the problem of theodicy, as it might seem. Rather, the “highest question” emerges through the performative destitution of the latter and turns out to be the issue of why God reveals himself.

Bei dem folgenden Text handelt es sich um ein Vortragsmanuskript für einen Gastvortrag, den ich am 15. Dezember 2010 im Rahmen des Promotionsprogramms Buddhismus-Studien an der Ludwig-Maximilians-Universität München gehalten habe. Kürzlich fragte mich ein Kollege nach diesem-von mir längst vergessenen-Manuskript, woraufhin ich entschied, es unter ‚Academia.edu' allgemein verfügbar zu machen. Ich bitte zu beachten, dass das Manuskript inhaltlich nicht überarbeitet, geprüft oder begutachtet wurde. Es handelt sich um keine offizielle Publikation und soll lediglich dem Gedankenaustausch dienen. Dementsprechend wäre ich für kritische Kommentare und Anmerkungen dankbar.

Konstantin je smatrao da tetrarhijski sistem, koji je uveo Dioklecijan radi prevazilaženja vojne krize koja je zahtevala prisustvo po jednog od careva na svakoj od stalno ugroženih granica, nije održiv i stoga je neprestano pokušavao da u Carstvu ponovo uvede vlast monarhijskog tipa. Uspeo je da privoli legije svog oca Konstancija Hlora da ga 306. godine, u Jorku, proglase avgustom i da 312. godine osvoji Rim, potukavši u bici kod Milvijskog mosta svog zapadnog suparnika Maksencija koji je pri tome predvodio brojčano mnogo nadmoćniju vojsku. Konstantin je, navodno, noć uoči bitke ugledao na nebu znak koji će ga odvesti u pobedu, dok se, prema svedočanstvima koja se međusobno ne slažu, ne zna tačno da li je Konstantin znak video u snu ili je reč o viziji. Znak je bio Hristov monogram (činila su ga grčka slova X i P) koji će kasnije prerasti u simbol hrišćanskih vojski. Veruje se da je Konstantin postao Hristov sledbenik nakon pobede koju mu je Bog podario. Pobedivši Licinija 324. godine u bici kod Hrisopolja, nakon što je desetak godina s njim delio vlast, Konstantin je konačno ujedinio Carstvo. 12 Историја Konstantin je mislio da treba da poštuje jedinog Boga istog onog u kojeg je verovao i njegov otac*. Stoga mu je upućivao svoje molitve, moleći ga i preklinjući da mu otkrije ko je on i pruži mu ruku pomoći u novonastalim okolnostima. Dok je izgovarao te uporne molitve i molbe, ukaza mu se jedan sasvim neobičan znak poslat od Boga. Nema sumnje da ne bismo mogli lako poverovati da je o njemu govorio ma ko drugi, a ne on sam, ali pošto je nama, piscu ovih redova o njemu pričao dugo nakon pojave znaka sam car pobednik, počastvujući nas tako svojim saznanjem i svojom tajnom, potvrđujući svoje reči još i zaklinjući se bogom, ko bi još, nakon svega, oklevao da poveruje u ovu priču, tim pre što je kasnije vreme svojim svedočanstvima potvrdilo istinitost njegovih reči? Na izmaku popodneva, tek što je sumrak počeo da se spušta, on vide, kako kaže, svojim očima visoko na nebu pobednički znak krsta načinjen od svetlosti i uz njega natpis: "Ovim pobedi". Ugledavši ovaj prizor, veoma se začudi, kao i sva njegova vojska koja ga je pratila u ne znam više kom pohodu i koja je i sama prisustvovala pojavi čuda. Zapita se tada, kako kaže, šta bi mogla biti ta pojava. I tako, dok je razmišljao i po glavi mu se rojile mnoge misli, pade noć; a kasnije, u snu, predstavi mu se Hristos, sin Božiji, s istim znakom koji je video na nebu i zapovedi mu da uradi kopiju znaka koji mu se na nebu ukazao i da u borbama pribegava njegovoj pomoći. Evsevije iz Cezareje, Život Konstantinov Jedinstvo Carstva nije bilo nespojivo s vlašću više careva, bez obzira na postojanje prirodne težnje ponovnog uvođenja monarhije. Nakon 395. godine carevi Zapadnog i Istočnog carstva služili su se istim zakonodavstvom. Kraj Zapadnog carstva 476. označen je samo slanjem carskih insignija u Konstantinopolj i ničim potvrđenom pričom da su varvarski * Konstancije I Hlor. Evsevije iz Cezareje -(oko 260 -339. ili 340), "otac" hrišćanske istoriografije, učeni episkop i branilac hrišćanstva. Pored niza teoloških spisa, napisao je i Hroniku od stvaranja sveta do 325. godine, zatim prvu crkvenu istoriju, u kojoj je u deset knjiga opisao period do 324. godine, kao i životopis Konstantina Velikog koga je lično poznavao. avtokrator -samodržac, grčki prevod latinske reči imperator. Sastavni deo titulature vizantijskih careva "vasilevs i avtokrator Romeja (car i samodržac Rimljana)" koja se javlja sa pojačanom helenizacijom Carstva u vreme cara Iraklija (610-641) kada se umesto latinske uvode grčke titule (vasilevs, avtokrator). pontifex maximus vrhovni sveštenik u starom Rimu. Rimski carevi su nosili ovu titulu do Gracijana koji ju je ukinuo između 375. i 379. godine, ali je u Carigradu korišćena do 6. veka. Via Egnatia -rimski vojni put preko Balkanskog poluostrva, sagrađen u drugoj polovini 2. veka pre HR. Na Jadranu je polazio od Apolonije i Drača i, preko Ohrida, Bitolja, Edese i Pele stizao do Soluna i tako izlazio na Egejsko more, Onda je preko Amfipolja, Filipa, Kipsele, Herakleje, Regiona i Selimvrije išao prema Carigradu. Jovan Malala -(491-578), rođen u Antiohiji, gde je stekao visoko filozofsko i retorsko obrazovanje. U Carigrad je prešao 540. godine i živeo kao monah. Napisao svetsku hroniku u osamnaest knjiga koja ide od stvaranja sveta do smrti cara Justinijana Velikog 565. godine. Njegova hronika bila je veoma popularna u Vizantiji, a prevedena je na sirijski i gruzinski. *Vizant -mitski osnivač grada na Bosforu, po kome je grad i dobio svoje prvo ime Vizant. Tek je Konstantin Veliki grad preimenovao u Konstantinopolj. -Prim. prev. **Carska loža na Hipodromu. -Prim. prev. ***Kohlij -spiralne stepence koje su naziv dobile po grčkoj reči kohlosškoljka sa spiralnom kućicom -Prim. prev. ****Vizantinci -arhaičan naziv za stanovnike Konstantinopolja. -Prim. prev. kojih se pružao široki šanac. U grad se ulazilo kroz vrata u zidinama, pri čemu su jedna od njih, takozvana Рађање Источног римског царства 23 Posle smrti Fidalijinog oca Varvisija, koji je bio namesnik i čuvar ovoga trgovačkog grada, Fidalijom se oženio trački kralj Vizant. Varvisije je na samrti zapovedio Fidaliji da na tom mestu podigne zid koji će ići sve do mora, a Vizant je zagospodario ovim gradom i zemlju nazvao po sebi. Konstantin je sazidao dva prekrasna portika, koja su se prostirala od ulaza u Palatu do njegovog foruma, te ih ukrasio statuama i raznim mermernim ukrasima. Mesto gde su se portici susretali nazvao je Regija. U blizini je sagradio i jednu baziliku sa apsidom, koju je nazvao Senat. Ispred nje je postavio velike stubove i statue, a nasuprot njoj, na malom purpurnom stubu, statuu svoje majke Jelene kao avguste, pa je to mesto nazvao Avgusteon. Slično tome, dovršio je i javno kupatilo, zvano Zevksipovo, i ukrasio ga stubovima i raznim umetničkim delima od mermera i bronze. Ovo javno kupatilo, koje je započeo da gradi car Sever, Konstantin je zatekao nedovršeno. Izgradio je i Hipodrom i još mnogo toga. Kada je sve završio, priredio je konjičke trke -bio je prvi koji ih je posmatrao na tom mestu -i tada je prvi na svoju glavu stavio dijademu od dijamanata i dragog kamenja, želeći tako da ispuni proročki glas koji kaže: stavio si na glavu svoju venac od dragog kamena (Ps. 20.4). Jer nijedan car pre njega tako nešto nikada pre nije nosio. 11. maja -meseca koji se zove i artemision -378. godine po kalendaru velike Antiohije, priredio je veliko slavlje. Izdao je i božansku zapovest da se na taj dan slavi praznik rođenja njegovog grada, te da se istoga 11. maja otvara Zevksipovo javno kupatilo, koje je u blizini Hipodroma, Regije i Palate. Pošto je napravio još jednu svoju kamenu i pozlaćenu statuu, koja u desnoj ruci drži zaštitnicu ovoga grada, takođe pozlaćenu, koju je nazvao Antusa, naredio je da ona -na dan održavanja trka u čast rođenja grada i u pratnji vojnika obučenih u hlamide, sa kampagijama* na nogama i svećama u rukama -bude uneta na Hipodrom, da zatim kola na kojima je ona postavljena obiđu stazu u luku sa gornje strane i dođu do stame; koja se nalazi nasuprot carskoj katizmi, te da tadašnji car ustane, da pogleda ka statuama Konstantina i zaštitnice grada i da im se pokloni. Ovaj običaj održao se do danas.

In this study, we examine which narratives were put forward by key figures of the Dutch reformed pietist community during the COVID-19 pandemic. We analyse sermons and news articles from the period March-November 2020. We find, as expected, a dominant narrative of COVID-19 as God's judgment, a calling to repentance and an event which emphasizes the need for prayer. Although the pandemic was seen as a call by God, the systematic origin of the virus (God/Satan/natural phenomena) remained rather ambiguous. More often it was stated that 'everything falls under His providence' . The earthly origin of the virus remained mostly unaddressed, as well as eschatological interpretations, contrary to our expectations. We conclude that the main narrative is a general message of repentance, rather than a concrete theological application to the dynamic of the virus, its origins and its subsequent spread. In some cases, virus 'jargon' even was used as a tool just to further accentuate general tendencies of reformed pietist theology.

This chapter focuses on the animal and dietary ethics in early Brāhmanism, Buddhism and Jainism. The debates that shaped animal and dietary ethics have been crucial to the early Indian traditions as they define worldly existence and soteriological goals and the boundary between these traditions. The discourses on animals in the Indian traditions, as this chapter shows, develop from an approach that appeals to harmony with nature and focuses on the wellbeing of animals and compassion. Given the intricacies of dietary ethics and its relationship with vegetarianism, a connection with animals, their positionality, and their relationship with humans should also be considered. Subsequently, the question of dietary ethics is linked to animal ethics. These varying positions on animal and dietary ethics also hold significant lessons for the modern movements concerning animal rights.

Подробности истории запреще-ния газеты «Москвич» (1867–1868), издаваемой взамен приостановленной ранее «Москвы» (1867–1868). На примере печатных органов И.С. Акса-кова, используя новые вводимые в научный оборот архивные источники, автор проясняет специфику функционирования законодательства о печа-ти и особенности работы бюрократического аппарата пореформенной Рос-сии. Издание «Москвича» с подчеркнутым подражанием «Москве» стало манифестацией Аксакова против несправедливой системы администра-тивных взысканий, которая находилась в ведении одного только министра внутренних дел П.А. Валуева, самостоятельно определяющего срок при-остановки органов периодической печати. Цензурный «маневр» Аксакова не представлял собой нарушение законодательной нормы, но вызвал необ-ходимость правительства найти способ ликвидировать и предотвратить подобное своеволие, что выразилось во влиянии Валуева на мнение импе-ратора по данному вопросу и согласии с ним Совета министров. Исследо-ватель приходит к выводу, что этот метод борьбы Аксакова за расширение свободы российской журналистики был обусловлен не только личной мотивацией редактора, но также являлся тактикой сражения за пересмотр механизма карательной цензуры и приведение его в соответствие с новой судебной системой.

The corpus of Hebrew scrolls from Qumran contains a small sub-corpus written in a peculiar script, which corresponds to neither the Paleo-Hebrew nor the square "Jewish" script of the Qumran Scrolls. 1 This script was dubbed "cryptic" by its decipherer, Józef T. Milik, but was also later designated by Stephen Pfann in a more neutral way, an "esoteric" or "hieratic" script. 2 The term "cryptic" remains the standard appellation for this

När den medeltida träkyrkan i Södra Råda brann ned i november 2001 gick en hel bildvärld upp i rök. Den värmländska 1300-talskyrkans inre var täckt av bilder från golv till tak. Bland de motiv som förvandlades till aska fanns bilden av den läsande jungfru Maria och sankta Anna, målad av mäster Amund vid slutet av 1400-talet. 1 Bakom dem står ett litet bokskåp som vittnar om fler böcker. Internationellt sett är detta Mariamotiv, Marias skolning, inte ovanligt, men från Sverige är det den enda kända framställningen där Maria verkligen läser. I andra scener där jungfru Maria håller en bok i handen är det inte detta aktiva läsande som framställs. Den bok som jungfru Maria håller i sina händer på bilden i Södra Råda var nog inte vilken bok som helst, det var sannolikt en så kallad tidebok. Den innehöll en sammanställning av böner som var populära under medeltiden, bland annat Jungfru Marie tidegärd, det vill säga en samling böner och texter för olika fasta böner under dygnet, från morgon till kväll. Tideboken var vad man numera kallar för en kioskvältare, i synnerhet under 1400-talet. I dag kan vi knappast föreställa oss en bönbok som den mest populära och prestigefyllda bok man kan äga, men ingen annan typ av bok från medeltiden är så väl representerad i boksamlingar och bibliotek runtom i Europa. En viktig orsak till populariteten låg i bokens utsmyckning. Tideböckerna var oftast rikt dekorerade. De var därför något som man gärna visade upp, både som ekonomiskt skrytobjekt och för att man skulle framstå som from. 2

In the framework of the Marie Skłodowska-Curie TransIslam project, the TransIslam International Network (TIIN) is being established. It is planned to be an interdisciplinary network of scholars interested in the translation of texts from the Muslim tradition or related to the Islamic world.

This new English translation directly from the original Greek opens a door for both curious readers and scholars alike, balancing rich context with a sharp, reliable rendering—sidestepping the pitfalls of past efforts.

In this full length scholarly study, Sasha Chaitow has unearthed three groundbreaking insights that reshape our grasp of the Hieroglyphica:

Compelling evidence points to its roots in oral tradition, likely penned by a student of Horapollon; a vivid blend of Alexandrian syncretism, Greek Neoplatonism, Hermetic currents; and traces of late antique alchemical hermeneutics woven between its lines.

These revelations demand a fresh, urgent look at this remarkable manuscript.

Document complémentaire à "François de Nancuyse et Louise Brécel: à la recherche du chaînon manquant". A la suite de l’enquête qui m’a permis d’approcher l’identité de la mère de Guillaume de Nancuyse, la présente étude cherche à comprendre le compagnonnage de Jean de Beauvoisin et François de Nancuyse. La compilation de toutes les données disponibles permet de cerner Jean et de le situer dans la vie de François, lui-même sous influence des Coligny : rappelons que ce dernier est un Coligny par sa mère, que son épouse Denise de Luyrieux est veuve d’un Coligny, qu’il est lui-même le superintendant de l’Amiral … si François est l’ombre de Gaspard, Jean est l’ombre de Nancuyse. Des liens de toutes natures entre les 2 amis vont donc apparaître au fur et à mesure de cette étude : ceux-ci sont d’ordre politique, religieux, affectif, et quasi « familiaux ».

Resumen El análisis y la revisitación de fuentes primarias se erige como el principal objetivo del presente documento, en el cual se profundiza en el conocimiento de la Antigüedad Tardía circunscrita al área de la antigua provincia peninsular de la Tarraconense. No sólo la exégesis de fuentes próximas a la región y contemporáneas a los hechos forma parte de esta investigación sino también el estudio de la repercusión y del tratamiento de esta información en las últimas publicaciones científicas que se refieren a estos hechos. A partir de la simbiosis entre fuentes primarias y fuentes secundarias, hemos buscado detallar cómo ha tratado el análisis histórico la época visigoda en el sector nororiental de la península Ibérica.

Book review of Nathan McGovern's 2019 monograph on the emergence of Brahmanic, Buddhist, and Jaina identities in ancient India, especially the notion of a natural dichotomy between Brahmanical and non-Brahmanical, between brāhmaṇas and śramaṇas.
Orientalia Suecana 74:1–5 (2025).
https://journals.uu.se/orientaliasuecana/article/view/655

Jean LECLANT, Points de vue recents sur Ie syncretisme dans la religion de l'Egypte pharaonique Pierre LEVEQUE, Le syncretisme creto-mycenien Jean POUILLOUX, Syncretisme religieux a Salamine de Chypre? Emmanuel LAROCHE, La reforme religieuse du roi Tudhaliya IV et sa signification politique . Ileana CHIRASSI COLOMBO, Acculturation et cultes therapeutiques. Raymond BLOCH, Processus d'assimilations divines dans l'Italie des premiers siecles Marcel LE GLAY, Les syncretismes dans l'Afrique ancienne Fran~oise DUNAND, Les syncretismes dans la religion de l'Egypte romaine Emile CONDURACHI, Le syncretisme religieux en Dacie . Rudolf FELLMANN, Quelques aspects de syncretisme en territoire helvete . Marc PHILONENKO, Le Poimandres et la liturgie juive Rene NOUAILHAT, Remarques methodologiques a propos de la question de «l'hellenisation du christianisme». Syncretisme, hermeneutique et politique .

This collection brings together papers produced in 1989 by former students, colleagues and collaborators of J.F.A. Ajayi to mark the distinguished Nigerian historian's sixtieth birthday. No attempt appears to have been made to update the essays during the inevitable gap between their writing and publication, so they stand as an anthology of scholarly perspectives on historical writing in the late nineteen eighties. Despite the book's sweeping title, most of the contributors focus on Nigeria and its immediate region.

In letopis’, the description of the experience of Ruthenian emissaries, who travelled to the capital of Kama Bulgarians to explore monotheist rites and new religion, which dominated the urban centres of 10th century Volga Region, is rather laconic and definitely pejorative. They contain very little information, from which an image could be extracted of the religion itself, its related places or rites. It is not known what caused the negative opinion of the Ruthenians and what could have surprised them enough to discourage their prince from accepting Islam. Today, it is difficult to discuss the perception of rituals related to the religion of Islam. In this case, one could only rely on the letopis’ narrator’s account of the description of experience of emissaries, who addressed foreign religious practices with incomprehension and slight contempt. It is known, however, thanks to archaeological research what the emissaries could see when they entered the capital city and what could have caused a feeling of excitement, anxiety and ... envy. Archaeological research, conducted with interruptions from the 1920s to the early 21st century, prove that the centres of Kama Bulgarians featured a high level of urban development. As early as in the 9th century, one of the fortified site, Bilyar (Билярское городище), featured insightful spatial planning, inspired by Asian solutions. At the same time, it served as the capital city, the administrative and the trading and economic centre. It was the intersection of routes from Siberia, the Middle East, Caucasus, Byzantium, Ruthenia and lands of the Balts. Not including open settlements, the area of Bilyar covered 620 ha of densely populated and developed land. The high level of development of this center was evidenced by, among others: the multitude of craft workshops producing various products, bazaars where imported items were traded, and the own mint. In the inner city, relics of stone baths, numerous wells, a caravanserai and the seat of the ruler were discovered. Recently, the object, interpreted as a palace complex, has been explored. There were water and sewage systems in Bilyar, as well as in other Asian and Eastern European cities of that period. There were also mosques and mausoleums, surrounded by cemeteries. The architecture of mosques and cult places of this period and religious circle features a canonical geometry of structures, strict arrangement of the internal space, asceticism in architectural ornamentation, a limited range of colours and ornamental themes. It is possible, therefore, that sacrum-related aesthetics was one of the elements that the Ruthenians did not like and that failed to impress them much. However, they were surely impressed by the vast of the city, stone architecture, the wealth of its inhabitants and of the ruler, but also by the poly-ethnicity and polyculturalism, which could cause fears of political dependence on a powerful, relatively close neighbor by the young, emerging state. The conclusion of the Ruthenian elite, based on the analysis of religious options, primarily in political, but also in aesthetic, dogmatic and mental terms, was that the only reasonable and safe choice, at least due to the geographical conditions, was the Greek Rite, which found confirmation in later history of the state of Rurikids.

Jesus, according to the Gospel of Saint Mark, said: “Truly I tell you, wherever the Gospel is preached throughout the world, what she has done will be remembered in memory of her”, inviting the reader to look at history and see the facts that extend the Good News into concrete actions, such as the action of the woman of Bethany.
Therefore, the anointing of Bethany materializes, or highlights, what Jesus is: the anointed of God. And, if it prefigures His death, this anointing also gives evidence to a great sign – the Resurrection of Lazarus [Jn: 11,1-43] – manifesting the power of God and highlighting that, in the words of Nicodemus, Jesus comes from God and is with God [Jn 3,2].

L’identité et la fortune d’Hippolyte, personnage de Madame Bovary, peuvent être interprétées comme une écriture moderne de la fortune de l’Hippolytos mythique des tragédies d’Euripide, de Sénèque et de Racine, qui ont toutes traité de sa fin tragique. Un des choix programmatiques de Flaubert, comme le montre le lemme « Hippolyte » du Dictionnaire des idées reçues, a été de retravailler le récit de l’Hippolytos ancien. Flaubert invente Hippolyte, le transforme en une victime et le torture en faisant de lui un handicapé, pour railler l’absence de tolérance de la société à l’égard du handicap corporel du garçon d’écurie et surtout pour critiquer l’incompétence, la recherche du profit personnel, la vanité et la fatuité des protagonistes du roman. Cette « conjuration » qui conduit Hippolyte à la destruction reproduit dans la ville imaginaire du xixe  siècle le scénario de la fortune de l’Hippolytos ancien, selon lequel Aphrodite, Phèdre, Thésée, Poséidon et ses auxiliaires « collaborent » pour faire du mal au jeune homme. Or, l’invention flaubertienne la plus originelle est la création de l’identité sémantique d’Hippolyte : en insérant le nom « Hippolyte » dans le récit, Flaubert remanie les composants du nom grec ancien « Hippolytos », dérivé du substantif ἵππος (cheval) et du verbe λύω (délier, détacher ; détruire) ; à un niveau littéraire ces composants sont associés à la fin tragique du héros (« celui qui a été démembré par ses chevaux »). Les significations du nom évoluent au cours du récit, à partir de sa première apparition comme garçon d’écurie.

Paul came to understand God's presence as the presence of the Spirit, and the life of walking with Immanuel as a life of union with Christ. In conclusion, this study asserts that Paul's pneumatology enables the church and believers living in the eschatological age to worship God rightly, and to enjoy God's blessings and joy within the personal indwelling of the Spirit.

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