In Erra and Išum IV 3, the god Išum tells Erra, a deity of war and disease, “you changed your divinity and seemed like a man” (ilūtka tušannīma tamtašal amēliš). Scholars have interpreted the line in two different ways. The first is that Erra came to resemble mortals in his behavior. The second is that he became human-like in his physical form. This article weighs the two positions while drawing on (1) parallel passages in Ludlul bēl nēmeqi and Enūma eliš; (2) a revealing metaphor Išum uses elsewhere in Erra IV to describe Erra’s slaughter of Babylon’s inhabitants; and (3) a re-analysis on the meanings and uses of the word ilūtu (divinity), and argues that Erra is not said by Išum to have behaved like a mortal, but rather to have assumed human form. It then proposes, albeit tentatively and speculatively, that Erra’s human form is implied to be that of a usurper king who rose against the Babylonian king Adad-apla-iddina, with him then being Erra’s human avatar – the god of violence in mortal guise.
Oriental languages and literatures, Asian. Oriental
Authenticity has long been regarded as an essential criterion for valuing heritage. While the Venice Charter presents a paradigm for international conservation policies aimed at general heritage protection, the Nara Document advances this by emphasizing the importance of authenticity with respect to context-oriented concerns. However, in both frameworks, assessment of authenticity remains a qualitative matter. In fact, current practices reveal that there are no quantitative assessment systems, which, if available, could provide measurable metrics to evaluate the level of authenticity of heritage with contextual objectivity. In this context, recently, the author, as part of a doctoral research, developed a framework referred to as the Quantitative Architecture Authenticity Metrix (QAAM) to assess authenticity of heritage buildings. It combines a quantitative metric with the cultural context to capture both tangible and intangible values, including community perceptions. This paper examines the possibility of quantitatively assessing heritage authenticity by employing this framework. The study evaluates the ability of the framework to assess and quantify authenticity by pilot testing of selected heritage buildings from different contexts. The findings demonstrate the effectiveness of the framework in quantitatively evaluating various aspects of heritage authenticity. They also provide evidence for the appropriateness and validity of the framework in evaluating authenticity of heritage.
Ethnology. Social and cultural anthropology, Religion (General)
The province of Alicante is an administrative unit belonging to the Valencian Community, one of the 17 autonomous communities that make up Spain, and it is located in the southeast of the Iberian Peninsula. Its historical vicissitudes have motivated the existence of many castles. All of them mark the province from north to south and from east to west. After losing their military and/or residential functions, many castles were abandoned and became ruins of reference in their landscape. Their recovery began without a defined use in the second half of the 20th century. However, the tourist development of the province of Alicante, under the Costa Blanca brand, has turned these castles into a first-rate cultural and tourist resource. In this way, many actions have been carried out on their cultural and tourist use to learn about the history of the places where they are. For this reason, the present work is committed to reflect on the new uses of these castles during the first quarter of the 21st century and the remains for their preservation.
Ethnology. Social and cultural anthropology, Religion (General)
Of all the created beings in the world, a human is the most mysterious one. A human is the only being who is aware of his uniqueness, distinctiveness, and irreplaceability. A human is the only being who is self-aware but at the same time remains a secret to himself, a secret which he can never get to the bottom of. In the search for the truth about oneself, one encounters both: the abyss within oneself and the awareness of greatness and beauty that reflects external beauty, eternal beauty, the Beauty of the One who gives life, the beauty of God who supplicates the life and draws his Divine essence into that life. The more the human is aware of the limitations of his mind, the more challenging revealing the truth about the Transcendent is. Still, it is possible as long as humans feel the »sharing« of one’s mind in God’s mind, which enables revealing the truth in the first place. The tool that helps people to do this is language which also has its boundaries and limitations.
Both philosophy and poetry come from the same origin, that is, the wonder of being. They both use the same tool, that is, the language. However, they diverge, which is clearly expressed in the thoughts of Heidegger, the German philosopher of the modern age, who shows that philosophy can no longer perform its task correctly, but poetry can help it to uncover and express reality. In discovering and endeavouring truth, philosophers and poets face the same challenge, the same demanding task, which they each »solve« in their specific way. The way of approaching this assignment, both for a philosopher and a poet, is influenced by the time in which they live, the socio-political situation, the broader social context, personal circumstances, and a personal life story. Knowing the intimate life story of a philosopher or poet enables more accessible insight into the understanding of creative poetic activity or the development of philosophical thought.
This article introduces a brief insight into the rich creative life of Zdenka Serajnik, a Slovenian poet, writer, and pedagogue. Due to the extent of her hitherto unknown and little researched literary legacy, the article only presents some of her attempts to find answers to life’s questions and the deepest longings, which Zdenka Serajnik masterfully outlines in the literary strokes of her rich creative work. The article analyses unknown manuscripts of Zdenka Serajnik, especially her sonnets, and shows how she reveals a longing search for answers to the most profound existential questions, questions that are also inherent in philosophy.
History and principles of religions, Practical Theology
This article reconstructs the evolution of renovationist schism in the Kuban Diocese, which was one of the main outposts of the schism in the country, based on a wide range of unpublished sources from state and departmental archives. A characteristic feature of the development of the renovationist movement in the region was its support by the overwhelming majority of the clergy of the diocese. More than twelve Kuban clerics became self-appointed hierarchs, some were members of the governing renovationist bodies. The socio-political specifics of the Cossacks and their involvement in the events of the Civil War were reflected in church life, and the clergy, through cooperation with the authorities, sought to whitewash their ministry during the reign of the Volunteer Army. Despite the high religiosity, unlike other southern regions, the anti-renewal movement was local in nature and did not become widespread. As a result of the most severe repressive measures, dozens of clergy who did not recognize the renovationist «Higher Church Administration» (VTsU) were expelled from the region, including the vicar Bishop of Yeisk, Eusebius (Rozhdestvensky), archpriests Alexander Makov and Alexander Purlevsky, etc. The direct connection of the Kuban clergy with the leaders of renovationism, the highest bodies of the Soviet vertical and the leadership of the security agencies provided the necessary support for the schism and the preservation of monopoly in church life for two decades.
History of Russia. Soviet Union. Former Soviet Republics, History and principles of religions
The article deals with the reasons of the absence of the Kazan archbishop, the head of one of the most huge dioceses in the Russian Church in the 16th century, which took the third place in the church hierarchy. It was turned out that probably because of the state of health in February of 1574 archbishop Lavrentii (1568–1574) left it. Earlier he was the abbot of the Volotskii Monastery of St. Josef. Gurii (Rugotin) (1555–1563), German (Sadyrev-Polev) (1564–1567), the Kazan archbishops were also from the Volotskii Monastery of St. Josef. It was impossible to appoint the abbot of the Volotskii Monastery of St. Josef Tikhon (Khvorostinin) (1573–1575) or another one from this monastery to this position in 1574 because of the harmful consequences of the epidemics of 1560-1570s. The Volotskii Monastery and such large monasteries like Trinity-St. Sergius Monastery, the Simonov Monastery etc. lost the significant number of experienced monks prepared for the governing of monasteries and dioceses. Because of the domination of the meritocratical principles in the selection of candidates there were no chances to do something with the lack of prepared monks in a relatively short time. That’s why the authorities in the last third of the 16th century appointed the representatives of less famous monasteries such as the Mahrishchskii Monastery, the Starickii Monastery of Assumption, the Gerasimov Boldin Monastery. In the February of 1575 the representative of the Ipat'ev Monastery in Kostroma, the archbishop of the Novospasskii Monastery Vassian was appointed the head of the Kazan diocese. However he dead in May of 1575. In July of 1575 the abbot of the Volotskii Monastery of St. Josef Tikhon (Khvorostinin) was appointed the head of the Kazan diocese. It was possible because of the personal interference o Ivan IV. He arrived at the Volotskii Monastery of St. Josef and in fact appointed Evfimii (Turkov) (who had denied to become the abbot in 1573) the successor of Tikhon. The research rests on the materials of acts, records of income and expenses, records of donations of the Volotskii Monastery of St. Josef and another monasteries.
History of Russia. Soviet Union. Former Soviet Republics, History and principles of religions
Mehdi Lakzi, Hojat Darvishpur, Asadola Athary
et al.
namely the army and the bureaucracy, and its impact on the functioning of these institutions.In Weber's analysis of the state, the traditional Iranian state was an individualistic state, based on the hierarchy and domination of patronizing relations between the ruler and the court, which ensured its continuity through a set of political strategies in accordance with patrimonial relations.The quasi-modern Pahlavi government was the first organized government in Iran to emerge based on the expansion of bureaucratic institutions and the modern army.However, the combination of the Neopatrimonialism character of this state with modern structures imported from the West led to a change in the nature and function of these structures.The hallmark of Neopatrimonialism was the combination of features of traditional patrimonialism such as individualism, the dominance of patronizing relations, and the personalization of power with the institutions of the modern state. Based on the issues mentioned, this study, based on descriptive-analytical method, seeks to answer the question that what effect has Pahlavi neopatrimonialism had on the functioning of the military and bureaucracy? Findings show that Pahlavi neopatrimonialism has affected modern institutions in the absence of strong and independent classes as a social base as well as the weakness of private property and has made them the heart of nature. In this sense, the combination of the characteristics of the traditional monarchy with the neopatrimonialism of Pahlavi in the structure of modern institutions deprived them of their main functions and weakened the capabilities of institutions such as the bureaucracy and the army.
History and principles of religions, History of Asia
The article is devoted to the Chervinsky copy of the Chronicle of Soligalichs Resurrection Monastery, which was described and explored by the author in 2019 during the work of the expedition of the Archeographic Laboratory of Moscow State University in Kostroma. It off ers the fi rst scientifi c publication of this literary monument. The Cherevinsky copy is the third oldest copy after the known ones of the second version of the Chronicle. The manuscript consists of two parts written by different scribes. The fi rst dates back to 1662–63, the second to no later than the last quarter of the 17th century. The introductory article argues that the text of the copy occupies an intermediate position in the classifi cation of the manuscript tradition of the monument formulated by S.A. Semyachko. The text of the fi rst part can go back to the protograph or to the non-preserved version of the monument. The articles of the 15th century coincide with the second version of the Chronicle. Additional articles of XVII century (7162, 7167, 7171–7172) can probably be fi rst written in the Chervinsky copy. A comparison of the chronicles of this manuscript allows one to conclude that it goes back to the protograph and the second version of the Chronicle. Probably, this copy influenced the developing of the Chronicle’s variants of the last quarter of the XVII and early XIX centuries.
History of Russia. Soviet Union. Former Soviet Republics, History and principles of religions
مقاله حاضر با محور قرار دادن نظریه وحدت در عین کثرت هگل در مقابل اندیشه وحدت در نفی مارکس، سیاست قومی ایران در دوره ساسانی را بر اساس اندیشهها و افکار متفکرین نو مانند هگل و مارکس مورد ارزیابی قرار میدهد. نتایج حاصل نشان از سیاستی مدرن و پیشرفته دارد که تحسین بسیاری از صاحبنظران سیاسی را برانگیخته است. چراکه این مسئله، حاکمیت استبداد را نفی میکند و مبتنی بر اندیشه وحدت در عین کثرت است؛ به همین دلیل، هگل ایرانیان را اولین ملتی میداند که دولت نوین را ایجاد کردند. ضمن اینکه برخی از سیاستهای مبتنی بر عدم تساهل و تسامح این دوره که حالت مقطعی و گذرا دارد، بیشتر ناشی از عوامل سیاسی ایرانیان بوده و ریشه در اعتقادات مذهبی و نگرش فرهنگی آنان نداشته است. ایدههای حکومت ایرانشهری در عالم نظر نسبت به زمانهی موردبحث بسیار عاقلانه طراحیشده بود اما در مقام عمل با توجه به دخالت نیروهای قدرتمند دینی و نظامی در بافت قدرت سیاسی، روند دیگری را بهخصوص در اواخر عمر این سلسله در اجرای طرح حکومت ایرانشهری، رقم زد.
History and principles of religions, History of Asia
The paper introduces the tripartite structure used to shape principles of halachah. The unique design is expressed in a formal style consisting of three statements made by different sages, where each statement contains three halachic principles that have been grouped together in one place in the passage. The design of the halachic principles using a tripartite structure also clarifies the absence of additional halachic rules and the lack of material discussion of the halachah principles brought in the passage. The aim and the importance of this article is in presenting the design of halachic principles in the form of a tripartite structure, as well as how this pattern emerged and the special style of its appearance in the passage.
This paper deals with the sphere of activities of the Chief Procurator of the Holy Synod A. Yakovlev, A. Herzen’s uncle, who left memoirs about his work in the Synod. The paper examines his origins and background, family life and personal qualities. The authors of the paper have compared Yakovlev’s memoirs with archival materials. It is shown that Yakovlev’s memoirs cannot be considered a reliable source. According to the opinion widespread in historiography, Yakovlev’s activities were the fi rst step in increasing the role of the Chief Procurator’s office. Yakovlev’s projects, aimed at strengthening the control functions of the Chief Procurator, gained no support from the Emperor. The monarch did not take the side of the Chief Procurator in his confl ict with the episcopate. Yakovlev’s resignation was caused by the need to find a post for A. Golitsin, the personal friend of Alexander I. Yakovlev did not wish to resign, which led to his resentment being reflected in his notes. This fact cannot be ignored when using Yakovlev’s memoirs as a historical source. The ministerial principle in church administration indeed came to be implemented in the 19th century, but the activities of the Chief Procurator A. Yakovlev had nothing to do with this process.
History of Russia. Soviet Union. Former Soviet Republics, History and principles of religions
<strong><em>Abstract</em></strong><em>: The relationship between Hindu and Muslim communities in Bali has been recorded in the long trajectory of history of both communities. As a human relationship, the relationship sometimes becomes strength, but at the other hand, as the adherents of different religions, it becomes challenge to them. The challenge is how the Muslim community in Bali can respect and honor Hindu religious traditions, and how the Hindu community can do the same to the Muslim community. The article aims to elaborate further about it. The author presents three cases as examples of how Muslims practice their religion in Bali context. Tolerance is the key word how to mingle in the social, moral principles, religious law and social ethics.</em><p><strong><em>Abstra</em></strong><strong><em>k:</em></strong><strong><em> </em></strong><em>Hubungan antara </em><em>komunitas </em><em>Hindu dan Muslim di Bali telah </em><em>terekam dalam lintasan panjang </em><em>sejarah</em><em> dua komunitas itu. </em><em>Sebagai sebuah h</em><em>ubungan antar manusia, ia kadang-kadang menjadi suatu kekuatan bagi keduanya, tetapi sisi lain, sebagai pengikut agama </em><em>yang </em><em>berbeda, ia menjadi suatu tantangan. Tantangan itu adalah bagaimana komunitas Muslim di Bali bisa menghormati tradisi</em><em> keagamaan Hindu</em><em> dan bagaimana pula komunitas Hindu menghormati komunitas Muslim. Artikel bertujuan untuk mengelaborasi lebih jauh tentang hal tersebut. Penulis memaparkan tiga contoh kasus tentang bagaimana Muslim </em><em>menjalankan </em><em>agama mereka dalam konteks kehidupan di Bali. Toleransi adalah kata kunci bagaimana </em><em>membaur dalam ke</em><em>hidup</em><em>an</em><em> sosial, prinsip moral, hukum </em><em>agama, </em><em>dan </em><em>etika</em><em> sosial.</em><em></em></p>
The published document is the report of L.N. Parijskiy, the employee of the Moscow Patriarchate, about results of his visit to North America. The travel of the commission consisting of metropolitan Gregory (Tchukhov) and L.N. Parijskiy, occurred in 1947. The visit’s purpose consisted in the decision of the questions concerning the restoration of the dialogue between the Moscow Patriarchy and the North American Metropolitanate. The report of Parjsky became one of the documents characterizing the church situation in America. The document informs about the situation covering parishes of Moscow Patriarchy in North America and contains characteristics of the basic leaders of Russian Orthodoxy in the USA and Canada.
History of Russia. Soviet Union. Former Soviet Republics, History and principles of religions
The article contains new documents about confiscation of church valuables in1922, letters of His Holiness Patriarch Tikhon to the Presidium of All(Russia Committeefor relief for the starving, a previously unknown message of Patriarch Tikhon written onApril 4, 1922. (Introductory article, publication and commentaries by O.N. Efremova.)
History of Russia. Soviet Union. Former Soviet Republics, History and principles of religions