History of Religions

The article is devoted to an analysis of the religious factor in the American Revolution and the founding of the USA. Based on a wide range of sources and scholarly literature, the author shows a combination of secular and Protestant influences in the process of institutional formation of the American independent statehood. The author further reveals the significant role of polemical arguments and historical examples related to the Bible in the American political thought of this period. The majority of key actors of the American Revolution of the 18 th century were convinced that religion served as the basis for civic virtue necessary for a republican form of government. The worldview shared by the Founding Fathers implied a theistic source of law and legislative process. At the federal level, the separation of church and state established by the 1787 Constitution and the 1789 Bill of Rights was largely a consequence of the organizational fragmentation of American Protestantism. A conclusion is drawn about the dual nature of the US statehood at the end of the 18th century, which combined both secular and religious elements and was reflected in the symbolism of the Great State Seal (1782).

LÉTÔ À DÉLOS, II 'Epˆ D»lou ™b»seto pÒtnia Lhtè (HhAp., 49) : significations du pas divin de Létô dans l'oeuvre de fondation de Délos 1. Ba…nw ™pˆ D»lou : le pas de Létô Au terme de son voyage et à la fin du catalogue de son itinéraire 1 , tel qu'il est décrit dans l'Hymne homérique à Apollon, Létô « mit le pied sur Délos » (™pˆ D»lou ™b»seto pÒtnia Lhtè, 49). Alors que, après une longue série de toponymes restituant le tracé de la déesse -sans qu'elle agisse d'aucune façon et sans même que son nom soit mentionné tout au long d'un voyage-quête orientée dont elle, et elle seule, est la protagoniste -, on s'attendait peut-être à un changement de stratégie, à une action ou, mieux encore, à une suite d'actions bien plus « dynamiques », Létô ne s'avance que d'un seul pas. Quel rôle joue ce geste dans l'économie du récit, quelles connotations symboliques et religieuses revêtil ? L'emploi de l'aoriste de ba…nw pour le décrire, verbe désignant un 12. Renée PIETTRE (1996), p. 95. 13. Ainsi, ™pˆ D»lou indique un « complément scénique », selon l'expression de

This paper investigates the mythological, theological, and symbolic dimensions of Amaterasu and Tsukuyomi—respectively, the solar and lunar deities of the Shinto pantheon—by examining their roles within Japanese religious cosmology and their broader cultural significance. Amaterasu, the sun goddess, occupies a central and venerated position in Shinto, closely associated with the Japanese imperial lineage. In contrast, her brother Tsukuyomi, the moon god, remains a marginal figure both in canonical mythology and in ritual practice. This asymmetrical representation serves as a critical entry point for exploring the theological, symbolic, and gendered implications of celestial dualism in Japanese religious thought. The study begins with a close textual analysis of foundational mythological sources, including the Kojiki and Nihon Shoki, tracing the mythic genealogies and interactions of these deities—particularly the episode in which Tsukuyomi slays the food goddess Uke Mochi, resulting in his banishment. Rather than interpreting this incident as a mere narrative discontinuity, the paper frames it as a cosmological rupture that establishes an enduring separation between the solar and lunar realms. This schism is shown to have profound implications for ritual geography and the symbolic ordering of the Japanese religious cosmos. Building on this textual foundation, the analysis shifts to the institutional and ritual prominence of Amaterasu, focusing on her enshrinement at Ise Grand Shrine and her ideological function in legitimizing imperial authority. In stark contrast, Tsukuyomi’s absence from official cultic practices and his relative erasure from public religious consciousness prompt a critical inquiry into the processes of selective sacralization and theological marginalization in Shinto tradition. The paper also addresses the gender dynamics implicit in this solar-lunar dichotomy. Amaterasu, as one of the rare female solar deities in global mythology, and Tsukuyomi, as a male lunar figure, stand in contrast to prevailing Indo-European symbolic structures in which the sun is typically masculinized and the moon feminized. Through the lenses of comparative mythology and cultural semiotics, this inversion is interrogated as both a reflection of and departure from universal religious archetypes, thereby illuminating the unique contours of Japanese cosmological imagination. Ultimately, this study argues that the divergence between Amaterasu and Tsukuyomi encapsulates key thematic tensions in Japanese religious thought—such as harmony and rupture, visibility and obscurity, and divine centrality and marginality. By recontextualizing these twin deities not only as mythic agents but also as embodiments of cultural identity and political theology, the paper contributes to a deeper understanding of how solar and lunar symbolism functions within the religious and ideological matrix of Japan.

La historia del África romana se presentó, desde los inicios de la conquista francesa del Magreb, como un fértil campo de batalla en el que volcar las aspiraciones coloniales. De igual forma, los procesos de independencia abrirían el camino para el cuestionamiento de las tesis básicas de la historiografía francesa. El presente artículo pretende destacar la intensa relación que se estableció entre la investigación histórica del África romana y las contingencias políticas de la región y cómo esta resultó en la adopción de una visión dualista de la historia norteafricana. Sólo la superación de estas lecturas, mediante la contextualización del período y la ampliación de las fuentes, permitirá explorar nuevas aproximaciones conducentes a una concepción unitaria del África romana.

This paper explores the re-emergence of African worldview and culture within contemporary society, particularly in the context of globalization and modernization. It highlights how traditional values, cosmologies, and cultural practices, once marginalized by colonialism and Western influence, are being rediscovered and reasserted in social, political, and religious spheres. The study emphasizes the resilience of African identity and the relevance of indigenous knowledge systems in addressing existential challenges. By analyzing cultural revival in areas such as religion, governance, and daily life, the paper underscores the importance of African heritage as a framework for self-definition, authenticity, and cultural pride in the modern era.

Em 1919, muitos massapeenses migraram do interior para a capital devido a um desastroso flagelo climático que assolou o Estado do Ceará e todo o Nordeste. Essa severa seca, que afetou principalmente os sertões, intensificou significativamente o êxodo rural no Nordeste, em especial, o Ceará. A imprensa e a opinião pública exerceram forte pressão e exigiram uma resposta eficaz das autoridades públicas para mitigar o drama das famílias atingidas. Esse período de estiagem prolongou-se até o ano de 1921. Em virtude disso, cidadãos massapeenses sentiram a necessidade de criar uma organização destinada a defender os interesses coletivos dessa nova colônia, como o trabalho de assistência social.

istituto italiano per gli studi filosofici Mnemosyne 12 Istituto Italiano per gli Studi Filosofici c i n q u a n t e s i m o a n n i v e r s a r i o Troverai a sinistra delle case di Ade una fonte, e accanto ad essa eretto un bianco cipresso: a questa fonte non avvicinarti neppure. Ma ne troverai un'altra, la fredda acqua che scorre dal lago di Mnemosyne: vi stanno innanzi custodi. Di': «Son figlia della Terra e del Cielo stellato: urania è la mia stirpe, e ciò sapete anche voi. Di sete son arsa e vengo meno: ma datemi presto la fredda acqua che scorre dal lago di Mnemosyne». Ed essi ti daranno da bere dalla fonte divina; e dopo d'allora con gli altri eroi sarai sovrana. [Laminetta d'oro "orfica", da Petelia, IV sec. a.C. trad. di G. Pugliese Carratelli] La saggezza dei "barbari" Esercizi spirituali tra filosofia greca e tradizioni orientali nel pensiero antico A cura di Federico Casella Istituto Italiano per gli Studi Filosofici Press

istituto italiano per gli studi filosofici Mnemosyne 12 Istituto Italiano per gli Studi Filosofici c i n q u a n t e s i m o a n n i v e r s a r i o Troverai a sinistra delle case di Ade una fonte, e accanto ad essa eretto un bianco cipresso: a questa fonte non avvicinarti neppure. Ma ne troverai un'altra, la fredda acqua che scorre dal lago di Mnemosyne: vi stanno innanzi custodi. Di': «Son figlia della Terra e del Cielo stellato: urania è la mia stirpe, e ciò sapete anche voi. Di sete son arsa e vengo meno: ma datemi presto la fredda acqua che scorre dal lago di Mnemosyne». Ed essi ti daranno da bere dalla fonte divina; e dopo d'allora con gli altri eroi sarai sovrana. [Laminetta d'oro "orfica", da Petelia, IV sec. a.C. trad. di G. Pugliese Carratelli] La saggezza dei "barbari" Esercizi spirituali tra filosofia greca e tradizioni orientali nel pensiero antico A cura di Federico Casella Istituto Italiano per gli Studi Filosofici Press

The aim of this paper is to analyze Empedocles's main doctrines in the light of his historical and cultural context. To be precise, I will attempt to show how the Agrigentum and Sicily of his time -ravaged by inter-Greek wars, infighting between the various social classes, and even indigenous Sicilians' revolts against Greek settlers -bore witness, in his eyes, to the ever-increasing power of Strife, which was influencing the cosmos not solely on a physical

L'articolo analizza la descrizione della natura delle piante e la tacita giustificazione del vegetarianismo fornite da Platone nel Timeo. Tale pratica alimentare sembra assumere un'utilità esclusivamente fisiologica: potrebbe darsi che Platone si fosse opposto a quanti pro-fessavano il vegetarianismo in qualità di mezzo necessario per purificare l'anima e per rag-giungere la felicità, come gli orfici, i pitagorici, Empedocle ma anche il suo discepolo Seno-crate. Attraverso il particolare valore attribuito a una dieta vegetariana, Platone priva di validità la pretesa degli altri filosofi: solo lo studio delle idee permette di ottenere la felicità.

L'Epinomide, certamente, si inserisce nel solco delle ultime opere di Platone, riallacciandosi, in particolar modo, alle Leggi: il titolo, del resto, ne sottolinea il legame con l'ultimo dialogo platonico. Può inoltre appartenere, a ragione, al contesto della prima Accademia, dato che alcuni assunti convergono con tematiche dibattute in questo ambiente 1 . Ciò solleva il problema di stabilirne l'autenticità, che non ha trovato, tuttora, una soluzione definitiva: a quanti appoggiano la tesi della paternità platonica si contrappongono quanti lo intendono come lo scritto di un allievo di Platone, verosimilmente di Filippo di Opunte, "astronomo" revisore ed editore delle Leggi 2 . Per lo scopo di questa ricerca, tuttavia, il problema di capire chi sia, esattamente, l'autore dell'Epinomi-

Diakonia, understood as the ministry of service, lies at the heart of the church's mission as an expression of God's love and justice in the world. Rooted in the biblical witness of Acts 6, Matthew 25:31-46, and the feeding of the five thousand in John 6:1-14, diakonia extends beyond acts of charity to embody transformative witness and empowerment (Nordstokke, 2011; Keum, 2013). This article explores diakonia through a case study of the Loaves and Fishes Ministry at St. George's Anglican Cathedral Parish, Windhoek, Namibia. Established to address the pressing challenges of hunger, homelessness, and inequality in the city, the ministry provides meals, fosters dignity, and cultivates solidarity within a context of socioeconomic vulnerability (Nambala, 1994; Anderson, 2018). Using a qualitative case study approach, the research draws from parish records, testimonies of volunteers and beneficiaries, and theological reflection. The findings reveal that the ministry not only responds to immediate needs but also offers a powerful witness of the church's vocation to embody Christ's love in tangible ways. However, challenges such as resource constraints, sustainability, and the tension between relief and empowerment persist. Theologically, the ministry illustrates diakonia as participation in the missio Dei, affirming the church's calling to serve, advocate, and transform communities (De Gruchy, 2014; Louw, 2016). The study concludes that the Loaves and Fishes Ministry represents a model of contextual diakonia in Namibia, one that calls for strengthened partnerships, parish-wide engagement, and integration of advocacy with service. This case study contributes to ongoing conversations on the role of diakonia in shaping the mission of the church in Africa and beyond.

MARTI ´NEZ CHICO, Sexo y erotismo en las llamadas spintriae, las supuestas y problema ´ticas tesserae de lupanar de la Antigua Roma [Sex and Eroticism in the Known as spintriae, the Supposed and Problematic tesserae of Lupanar from Ancient Rome] .

This is a study of a written polemical exchange between a Tibetan Buddhist writer, quite possibly an associate of the 7th Dalai Lama, and the Prefect of the Capuchin mission in Tibet, Fr. Orazio Della Penna. The Tibetan writing (scrittura), dating from the early 1720s, briefly refutes earlier Capuchin critiques of rebirth, yab-yum imagery, and other aspects of Tibetan Buddhism, presents basic Buddhist doctrine, and uses the problem of suffering to indict the Christian creator God as a cruel deity.. Della Penna's reply was likely written in the 1730s for the Cardinals of the Propaganda Fide and rejects Buddhist claims on scriptural and dogmatic grounds. We discuss textual issues, the arguments presented, and provide texts and translations of the principal documents. Comments and suggestions are welcome for this final draft prior to submission for publication.

This article develops a theology of the pet by locating it at the intersection of anthropology, theology, and missiology. The argument begins with the recognition that the "pet" is not a biblical category but a cultural construct, particularly shaped in the modern West and increasingly globalized through consumer markets, media, and practices of affection. Anthropological studies of human-animal relationships (Tuan, Serpell, Haraway) demonstrate how pets serve as symbols of power, identity, and intimacy. Theologically, the paper draws on Augustine's ordo amoris and Aquinas' ordo caritatis, alongside contemporary voices such as Barth, Bonhoeffer, and Francis, to argue that love for animals can be good when rightly ordered but idolatrous when it displaces love for God and neighbor. Missiologically, the study contends that Western pet culture functions as a "soft missionary force," exporting disordered affections globally and creating pastoral challenges for churches seeking to maintain gospel priorities. The essay concludes with a call for discernment: Christians must care for animals as part of God's creation, but such affection must be subordinated to the worship of God and the service of humanity.

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his very large three-volume work opens with a strong statement of current relevance; the Russian invasion of Ukraine and the framing context of Orthodox Christianity is discussed in detail in Andrew Holt’s “General Introduction,” as is Islamic terrorism and its impact on Muslims and non-Muslims alike. Holt warns the volume will “not shy away from the gritty or disturbing instances in which religious influences appear to have been for the worse ... represent[ing] an effort by sober-minded scholars to address forthrightly the broader impact of religion on human societies, for better or worse” (p. xxix).

Tra pensiero occidentale ed orientale divergono le motivazioni o punti di partenza (Dharma, Karma, trasmigrazione da una parte; Dio, anima, individuo e vita ultraterrena dall'altra).  Divergono anche gli obiettivi finali (liberazione vs. conoscenza sono i diversi obiettivi finali del pensiero filosofico, anche perché la filosofia occidentale non ha il coraggio di entrare nel campo della sofferenza e della liberazione dalla sofferenza, lasciate in dominio esclusivo della gerarchia ecclesiastica). E tuttavia gli strumenti del pensiero, le domande e le risposte - che siano di ordine metafisico, ontologico, logico e gnoseologico-. Finiscono in molti aspetti per somigliarsi, nelle diatribe e nelle polemiche, come nelle scelte interpretative ed ermeneutiche.

Das äthiopische Henochbuch ist ein Sammelwerk, das aus zumindest neunzehn unterscheidbaren schriftlichen Überlieferungen (vom 4. Jh. v. Chr. bis zum 1. Jh. v. Chr.) enstanden ist. Während es in den ersten vier Jh. im Westen zunehmend kontrovers beurteilt wurde, nimmt das Henochbuch in seinem heutigen Umfang von 108 Kapiteln einen wichtigen Platz im biblischen Kanon der äthiopisch-orthodoxen Kirche ein. Erst im 15. Jh. wurde der kanonische Wert allgemein in Äthiopien bestätigt, vor allem im Kontext der theologischen Auseinandersetzungen vor und während der Herrschaft des Kaisers Zär'a Ya' e qob (1434-1468). Dieser Aufsatz soll einen kritischen Überblick über die spannende Rezeptionsgeschichte des Henochbuches in der frühjüdischen Antike, im Frühchristentum, und insbesondere der äthiopisch-orthodoxen Kirche liefern.

Resumé: Artiklen er en indføring i og oversigt over nyere gudstjenesteteorier, som har domineret den danske diskussion om gudstjenesteteologi og praesenterer en model for, hvordan forskellige gudstjenesteteorier kan forstås og indplaceres i forhold til hinanden. Den udfolder fire kategoriseringer med saerskilte karakteristika. Liturgi som tiltale fremhaever, at gudstjenestens karakter af tiltale er determinerende for, hvad og hvordan den kan betyde noget. Liturgi som iscenesaettelse markerer en åbning mod den liturgiske praksis, men fastholder, at der er et specifikt evangelisk indhold, som iscenesaettes i den liturgiske praksis. Liturgi som oplevelse fremhaever selve den liturgiske praksis, hvor oplevelse og erfaring af, hvad der sker i praksis, saetter fortegnet for og farver den teologiske betydning. Liturgi som menings-løs praksis fremhaever den liturgiske praksis som fortolkningsåben og derfor af signifikant kvalitativ karakter i forhold til gudstjenestedeltagernes udfoldelse, stadfaestelse og internalisering af trosindholdet. Artiklen afsluttes med en perspektivering af forholdet mellem positionerne.

IZDALI uz pripomoć iz srpskog narodno-crkvenog klirikalnoga fonda prota JOVAN ŽIVKOVIĆ i đakon dr. MOJSIJE STOJKOV. (Prevod nagradio Visokopreosvećeni episkop vršački GAVRILO ZMEJANOVIĆ sa hiljadom kruna). SREM. KARLOVCI SRPSKA MANASTIRSKA ŠTAMPARIJA 1912. 1. Извори и помоћне дисциплине црквеној историји Odlukom srpskog pravoslavnog svetog Arhijerejskog Sinoda od 9. (22.) maja 1912. br. m. 152. Sin. 35. ex 1912. odobreno je ovo delo za pomoćnu knjigu pri izučavanju opće crkvene istorije u Bogosloviji Karlovačkoj.

L’educazione interculturale ha tra i suoi principali obiettivi quello di valorizzare l’universalità degli esseri umani, al pari della diversità delle culture. Quando, tuttavia,
quest’ultime vengo enfatizzate, sfugge il significato di quel prefisso inter- che sta ad indicante uno spazio tra le culture, come suggerito nel dibattito postcoloniale. Quest’ultimo ha fatto emergere la fluidità delle culture, grazie a concetti quali “traduzione
culturale” e “spazio ibrido” (Bhabha, 1994). Partendo dalla riflessione postcoloniale, il
presente contributo suggerisce una pratica di educazione interculturale che vada ad
individuare le tante somiglianze che risiedono nel patrimonio culturale immateriale,
quali le tradizioni orali, l’artigianato, le pratiche ludiche, ecc. L’approccio della somiglianza, infatti, permette di scoprire spazi tra le culture, in un percorso di negoziazione di significati, da esplorare, così come indicato dalla Convenzione per la Salvaguardia del Patrimonio Culturale Immateriale (UNESCO, 2003), la quale, ponendo l’attenzione sull’aspetto soggettivo della percezione della cultura, sottolinea il potenziale degli individui nell’essere attori e attrici culturali. Se i primi passi per esplorare interstizi
e spazi di incontro tra le culture rimangono la comprensione della complessità dei
contesti multiculturali e la presa di consapevolezza dei propri pregiudizi e dei Othering, uno spostamento dello sguardo interculturale, dalla diversità alla somiglianza,
come anche dalla cultura al patrimonio, contribuirebbero a favorire l’incontro interculturale, inteso come momento dialogico e di costruzione di significati condivisi.

La Dieta Mediterranea è stata sancita dall’Unesco come “patrimonio culturale dell’umanità”, definita dal Senato americano “il miglior modo di mangiare” e adottata dal mondo scientifico quale standard di riferimento della alimentazione equilibrata, sostenibile e raccomandabile.

ABSTRACT (prepared by Todd AI):
Correspondences Across Continents is an open exchange between Scott Erik Stafne (Church of the Gardens; Duties of Citizenship) and Meisam Aboutalebi (public law), exploring how peoples can secure a civilizational right to justice based on truth.
This post includes all of the correspondence between Iranian legal scholar Meisam Aboutalebi and Scott Erik Stafne occurring between May–Sept 2025.  The latest September posts (which have not been published before) follows three threads:
why neutral adjudicators require independent courts,


how these principles illuminate non-judicial foreclosure in Washington State, and


practical reforms that restore legitimacy to judgment.
We publish these letters to invite scholars, advocates, and neighbors to weigh evidence, test ideas, and help ensure courts serve truth over mammon—for the vulnerable first, and for all.
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Table of Contents:

May 24 — Opening Letter (Meisam → Scott)
Introducing collaboration across constitutional philosophy, public law, and moral justice.
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May 24 — Reply: Invitation & Scope (Scott → Meisam)
Framing the dialogue within Duties of Citizenship and comparative
inquiry.
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May 27 — Preferring Written Dialogue (Meisam → Scott)
Choosing written exchanges; request for a summary of current work.
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May 27 — Transparency Note (Scott → Meisam)
Public research method; adjudicatory justice as the central concern.
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June 1 — Essay: “Have States Abandoned Justice?” (Meisam)
Kant, Hegel, Rousseau lenses on the collapse of adjudication.
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June 5 — Response & Four Adjudicatory Conditions (Scott)
Jurisdiction; neutral, non-interested judge; fact-finding; law applied to facts.
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June 8 — Continuation: Separation of Powers & Civil Society of Lawyers (Meisam)
Montesquieu, lawyer-oversight concept, due process in natural-law tradition.
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June 12 — Letter: Due Process as Truth-Seeking (Scott)
Solomon paradigm; Washington foreclosure experience; “money-changers.”
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June 24 — Iranian Perspective & Siavash’s Trial by Fire (Meisam)
Cultural analogs of truth-testing; Roscoe Pound on public dissatisfaction.
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June 26 — Extended Reply: Tools, Failures, and Remedies (Scott & Todd AI)
Where procedure becomes performance; examples from WA courts.
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July 1 — On Publishing Meisam’s RCW 61.24.031 Critique (Scott)
Inviting publication and situating within the larger witness.
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July 2 — Acceptance & Co-Publication Plan (Meisam)
Agreement to publish; commitment to judicial-justice line of inquiry.
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July 2 — On Next Steps & Moral Frame (Scott)
Law as a moral pursuit ordered to neighbor-love; proposed path.
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July 15 — Article Offer: Non-Judicial Foreclosure & COTG v. QLSC (Meisam)
Case-anchored legal and philosophical critique; journal idea.
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July 16 — Gratitude & Framing the Stakes (Meisam)
Law must not serve power over truth; shared responsibility.
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July 17 — Filing Update & Church Advocate Invitation (Scott)
Posting declaration; inviting role within Church of the Gardens.
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Sept 1 — Formal Invite to COTG Advocate Work (Scott)
Church mission as faith-based NGO for neutral, independent adjudication.
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Sept 12 — Note on Osama Qatrani’s Critique & Coalition (Scott)
Linking global scholarship; judiciary as the fragile point of liberty.
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Sept 21–22 — Belgrade Paper & NACLE Synchronicity (Scott ↔ Meisam)
Collaborating on non-judicial foreclosure paper; judicial qualification series.

The dissertation interprets the vampire as a case of extraordinary knowledge production on the margins of the known world. I directed the focus at experts entrusted to apply their specialized knowledge on diagnosing the vampiric attack and on regulating the unruly dead. Throughout the first half of the eighteenth century, these experts served various social groups: local communities, administrative-judicial structures, aristocratic circles, the republic of letters and aulic political spheres. Thus, historical sources produced on vampires unveil actors, interests and intense negotiations about what is 'normal' death and decay, about who is an expert, and what is proof. I argue that knowledge production is social, political, and bears the mark of the environment where it was produced.

My research interrogates four omens from Tablet 104 of šumma ālu to destabilise and enrich understandings of supposed 'homosexuality' in ancient Mesopotamia. Studies of sex and gender in the ancient Near East have increasingly attracted attention from scholars, and these omens have proven to be increasingly relevant. However, Assyriologists are limited in their theoretical approaches to šumma ālu as their understanding of sexuality is often limited to a medico-legal framework. To understand Mesopotamian sexualities differently, I utilise the theoretical principle that sexuality is constructed through the discursive language cultures use to describe it. This study contributes new methodological and theoretical perspectives to the study of the 'homosexual' šumma ālu omens, using a close philological study of the language of the omens to generate a translation that embraces and interrogates its inherent polyvalency. Also novel to the study of these omens is their analysis in context, alongside the other sex omens of Tablets 103 and 104. What is revealed is that Mesopotamian sexuality was complex and expansive, and that many of these omens were not actually concerning 'homosexual' behaviour at all.

Este artículo analiza El Padrino III como cierre de la saga de los Corleone, destacando su enfoque en la humanidad, la memoria y la culpa que acompañan a Michael en el final de su vida. La película, a menudo considerada la más subvalorada de la trilogía, plantea una reflexión sobre la delgada línea entre el bien y el mal, mostrando cómo las decisiones del protagonista —marcadas por el poder, la familia y la violencia— lo conducen a la soledad y al vacío existencial. A través de escenas memorables, el filme refuerza la imposibilidad de la redención y la inevitabilidad del castigo, a la vez que nos invita a reconocer la universalidad del dilema moral que encarna Michael Corleone.

Произошедший после арабского нашествия разрыв в персидской литературной традиции и её последовавшее за тем новое рождение тесно сопряжены с культурным освоением собственного прошлого. В это время в персидской литературе формируется литературная тема славного прошлого, в которой нашла своё выражение культурная память о временах, предшествовавших исламу. В эпических поэмах авторы указывают в качестве источника сюжета на хранителя памяти о прошлом, который является собирательным образом представителей социальных слоёв, ассоциировавшихся с доисламскими временами, т.е. иранской аристократии и зороастрийского жречества. В настоящей статье предпринята попытка проследить особенности поэтического «ритуала воспоминания» прошлого, представленного в первую очередь в «Шах-наме», а также и в других памятниках раннеклассической персидской литературы; выявить ряд профессионалов-помощников поэта в деле воспоминания о делах доисламского прошлого, их предполагаемый социальный статус и происхождение, а также определить роль пехлевийского языка как инструмента архаизации истории.

così come lascia trapelare il titolo, Ut sementem feceris, ita metes, il generoso "dono" dei tanti studiosi che hanno voluto così omaggiare il collega, l'amico e il maestro. Ai saggi prodotti dai cultori dei secoli dell'età medievale, si sono aggiunti quelli degli storici dell'antichità e della modernità, della filosofia antica così come del cristianesimo antico e moderno. Gli studi sono stati organizzati in cinque sezioni (Protagonisti del Medioevo; Dinamiche religiose tra Medioevo e età moderna; Economia e territorio; Potere e società; Aspetti culturali e sociali) così da dare organicità a un volume corposissimo, che, corredato da una Nota biografica, da una Bibliografia degli scritti di Biagio Saitta e da un Indice dei nomi, si presenta come un originale contributo agli studi umanistici nelle più variegate declinazioni. Pietro Dalena è professore ordinario di Storia medievale presso l'Università della Calabria-Cosenza. Già presidente del Corso di Laurea in Storia e Conservazione dei Beni Culturali; consulente di sismica storica dell'ENEA; esperto esterno per la classe "Scienze Storiche" del CNR. Collabora a diverse riviste ed è autore di saggi e volumi. Carmelina Urso è professore ordinario di Storia medievale presso il Dipartimento di Scienze della Formazione del'Università di Catania. Si occupa prevalentemente di storia delle donne e di storia della mentalità nel Medioevo. Collabora con riviste e fa parte del Comitato scientifico della collana Analecta Humanitatis del Dipartimento di Scienze della Formazione. Ha pubblicato diversi volumi e saggi.

how can we describe visual culture in a culture that preserved its entire heritage orally? the individuals who participated in Vedic culture did not build palaces, temples, or houses that could survive longer than a few seasons; apart from some pottery fragments we can associate with them, they did not make sculptures, nor did they paint images of gods or kings that we know of (see Witzel 1989; Staal 2008; parpola 2015). the only thing they left us is sacred texts, transmitted orally for generations in priestly families of Brahmins. the hymns and prose descriptions in the texts tell us that they did perform rituals with high frequency. according to Vedic texts, neither the cosmos nor its inhabitants could exist without ritual. Vedic culture is thus synonymous with ritual. What is more, Vedic hymns frequently invoke vivid visual imagery that is closely associated with the use of ritual implements, bodily postures, and idealized mental states. this chapter will thus focus on certain imagery invoked within some Vedic rituals to speculate about the complex ways Vedic priests created a visual culture in their ritual performances. It is important to note that semi-nomadic people who called themselves ā́rya (noble) created the earliest Indian texts. these people belonged to the eastern Indo-Iranian branch of tribes who spoke an Indo-european language. the Ārya tribes gradually settled in the panjab region during the second millennium BCe. at its peak, the Ārya culture extended from the Kabul river to the Ganges (Witzel 1995: 93). the earliest hymns of the R̥ gveda (henceforth R ̥ V) were probably composed around 1500-1200 BCe (Witzel 1995; Oberlies 1998), and the text's final codification took place possibly around the 700-600 BCe,

This article traces the valuation of the ludic themes of laughter and play in the work of Jonathan Z. Smith, as debated by two of his interpreters. The question at stake is whether "religious" or "secular" thinking is more playful and open to humor. Sam Gill argues that a special form of play animates both certain forms of religion as well as an ideal form of secular theory. Tyler Roberts counters that Gill "domesticates" the ludic, and in doing so misconstrues the playfulness of religion. However, lurking behind the religious/secular dichotomy is a more fundamental question about the nature of the ludic, and what sort of power it possesses to transform human life. I show that the claim that theory is "secular" stabilizes certain ontological parameters about what human life could be. I turn finally to Nietzsche to interrogate an expression of ludic thought that pushes decisively beyond the human.

L 'auteur analyse les coutumes et cm:Yances liées à la maison dans la région d 'Imotski, d'après la documentation qu'elle a recueillie au cours des années 1983 et 1984. La maison, au v.illage, est le lieu de vie le plUJS important, et la vie y est étroitement liée aux coutumes et croyances qui alternent annuellement suivant les jours de fête ou les événements marquant l'exiJstence de l'homme depuis sa naissance jusqu'à sa mort. Cas coutumes et croyances existe nt depuis les temps les plus reculés; certaines ont subsisté jusqu'à nos jours et s'entretiennent, alors que d'autres ne sont restées que dans la mémoire des anciens qui les entretenaient dans leur jeunesse, ou en avaient entendu parler par leurs aïeux. Certaines de ces coutumes et croyances remontent à l'Antiquité (grecque et romaine) ou au passé slave, et pr:oviennent des croyances païennes et chrétiennes, étroitement liées aux évenemenns historiques qui se sont déroulés sur cet espace au croisement des cultures méditerranéenne E-t dinarique. Dans cette optique, le foyer et le seuil sont deux lieux domestiques d ' un intérêt particulier, auxquels est lié le plus grand nombre de coutumes et croyances. De cette façon, la maison est étudiée sous l'un de ses <l!Spects spécifiques, dans sa fonction qui reste La particularité de la vie au village dans le passé, car le présent -par son développement culturel et écono mique -efface progressivement toutes ces coutumes et croyances qui, autrefois, étaient la nourriture spirituelle de la population rura le.

Two of the most significant allegedly "ideological" differences between the Samaritan Pentateuch and the Masoretic text are examined in depth: The twenty-one instances of the formula of the place being chosen (from Deut 12:5 onwards), and the different names given to the mountain mentioned in Deut 27:4. A close text critical investigation, including the Greek manuscript evidence from the so far neglected Papyrus Fouad 266 until late medieval manuscripts as well as the Old Latin, shows on the one hand that the Old Greek, clearly shares the MT reading in both cases, contrary to some recent questioning. The different forms of the formula found in Greek manuscripts as well as in secondary translations are explained in terms of their textual history. On the other hand, the Samaritan readings, albeit clearly secondary from a textual critical perspective, should not be seen as ideologically motivated forgeries but rather as self-evident corrections within the Samaritan community who regarded the commandment to build an altar on Mount Gerizim as part of the Decalogue revealed on Mount Sinai.

J'aimerais remercier encore une troupe d'un mercredi soir improbable, élément devenu indispensable à l'efficacité quotidienne. Les discussions truffaldiennes -particulièrement celles où l'on prend des risques -, me manqueront depuis cet autre côté de la Méditerranée. Enfin, il n'est pas aisé d'exprimer l'ensemble des sentiments que j'éprouve à l'égard de mes proches qui ont subi avec patience, sympathie, longanimité parfois, les questionnements incessants qui m'ont traversé. Il m'est impossible de dire combien je pense à mes parents et à mon frère, comme il m'est tout autant impossible de décrire l'importance qu'a revêtue à mes yeux la présence, à mes côtés, de Dorothée.

Alfred Loisy (1857–1940) is a key figure for the history of Christianity and the history of exegesis. While his involvement in the so-called “Modernist crisis” and his role as a Biblical scholar have been the subject of several publications, his role in the history of religions and in the historical development of religious comparativism is far less investigated. A recent
monograph by Annelies Lannoy (Alfred Loisy and the Making of History of Religions, 2020) is now helping to fill this scholarly lacuna. In the present article, I will offer some considerations on Lannoy’s book, taking it as a starting point to develop some additional thoughts on the theoretical and methodological connections that Loisy has with John Henry Newman and
with Ernst Troeltsch. In particular, I will address Troeltsch’s “relativization” of Christianity and its relation to religious comparativism. I will also recall the pivotal debate between Loisy and Harnack.

This paper addresses three questions: (1) Why was one of the first requests of the Buriat and Kalmyk activists that concerned their religion to rename it? (2) Why did officials refuse to recognize their religion as Buddhism? (3) What can this episode tell us about Buddhism in the Russian Empire? To answer these questions, we trace the history of the terms “Lamaism” and “Buddhism” and, accordingly, their deriva- tives “Lamaites” and “Buddhists.” Then we analyze how the terms changed the Buriats’ and Kalmyks’ understanding of their own religion and shaped their identities. Based on a historical and cultural analysis, we argue that the issue of the official name of their religion was not simply a peculiar bureaucratic conundrum but rather an outcome of complex processes that were taking place in Buddhist ethno-religious communities during the last decades of Russian imperial history. The issue of non-Russian minorities in the late Romanov empire is typically considered in the context of the opposition between imperial structures and the burgeoning national con- sciousness of colonized imperial subjects. In this article we examine devel- opments in the Buriat Buddhist community through the lens of Buddhist modernism, a phenomenon that was unfolding at the turn of the 20th cen- tury in various Asian countries. In our view, many aspects of Buriat politi- cal activism can be overlooked or misinterpreted if we ignore the broader context of Asian Buddhist modernism.