The article serves as a starting point for a research project dedicated to the dichotomy of private and public, and its implications and dynamics in the late Roman republic – early Empire. The primary focus is on the roman private spaces in the villas and houses of the Vesuvian archaeological area. The main methodological approach is represented by the ‘space syntax” theory of B. Hillier and the “movement as memory” theory of D. Favro developed within the logics of Spatial Turn studies, further refined by A. Russel in her works on Roman public space
The Muslim question in Late Imperial Russia is investigated via the deceptive strategeis of a Muslim jornalist, an impostor and double-dealer; M.-B. Hadjetlaché.. A micro-historical approach is developped.
In Memory and Identity in the Syriac Cave of Treasures: Rewriting the Bible in Sasanian Iran Sergey Minov examines literary and socio-cultural aspects of the Syriac pseudepigraphic composition known as the Cave of Treasures, which offers a peculiar version of the Christian history of salvation. The book fills a lacuna in the history of Syriac Christian literary creativity by contextualising this unique work within the cultural and religious situation of Sasanian Mesopotamia towards the end of Late Antiquity. The author analyses the Cave’s content and message from the perspective of identity theory and memory studies, while discussing its author’s emphatically polemical stand vis-à-vis Judaism, the ambivalent way in which he deals with Iranian culture, and the promotion in this work of a distinctively Syriac-oriented vision of the biblical past.
This article looks at dipinti and graffiti by, and about, singers of psalms at the monastery of Apa Apollo at Bawit.
Chapters gathered in Syriac Hagiography: Texts and Beyond explore a wide range of Syriac hagiographical works, while following two complementary methodological approaches, i.e. literary and cultic, or formal and functional. Grouped into three main sections, these contributions reflect three interrelated ways in which we can read Syriac hagiography and further grasp its characteristics: “Texts as Literature” seeks to unfold the mechanisms of their literary composition; “Saints Textualized” offers a different perspective on the role played by hagiographical texts in the invention and/or maintenance of the cult of a particular saint or group of saints; “Beyond the Texts” presents cases in which the historical reality behind the nexus of hagiographical texts and veneration of saints can be observed in greater details.
The corrupt Masoretic reading לַחְפֹּר פֵּרוֹת at Isa 2:20 is usually restored as לַחֲפַרְפָּרוֹת, which is interpreted as ‘to the moles’. The alternative interpretation of לחפרפרות as ‘to the bats’, first attested in Ibn Ezra, may in fact be preferable, as it is supported by the (previously ignored) evidence of the Fragmentary Targum, which use חפרפרא to translate Hebrew עֲטַלֵּף (‘bat’) at Deu 14:18.
: Soqotri is a Modern South Arabian language spoken by 100,000 inhabitants of the Island of Soqotra. The island is famous for its narrative art, first revealed to the Western world by the Austrian South Arabian Expedition around 1900. Until recently, Soqotri functioned as an unwritten language, and Soqotra’s traditional lore has mainly been transmitted orally. From 2014 on, an Arabic-based writing system for Soqotri has been implemented by a Russian-Yemeni research team. Originally intended as a means of preservation of the traditional oral lore, the writing system proves to be capable of meeting other intellectual demands — notably, to create original, non-traditional compositions. Apologetic and propagandistic works pertaining to the Muslim faith are among the first genres of the nascent Soqotri prose. The article analyzes one such composition in an attempt to trace the thorny path from orality to literacy on Soqotri soil: the adaptation of traditional narrative techniques; the difficult balance between purism and innovation; and interaction with Arabic. It shows that the concept of transitional text, mostly applied to poetry in modern literary research, can also be used about prose, including religiously motivated writing.
In this article the author deals with the possible participation of Italian allies in land distributions organized by the land commission chaired by Gaius Gracchus. Based on the analysis of a number of epigraphic data and literary sources, including the results of a comparative analysis of parallel biographies of Cleomenes and Gaius Gracchus by Plutarch, it is demonstrated that Italians might have participated in the settlements of “roadside tenants” as individual settlers (viritim) and residents of the Iunonia colony. Thus, the political program of Gaius Gracchus took into account the interests of the Italians and was aimed at providing a comprehensive solution to the problems of the Roman and Italic rural population.
The article is devoted to one of the variants of the Rankenfrau image with the Satyr mask, known from the images on the plates found in Tauric Chersonesos, in the burial complex of the Kul-Oba mound, as well as in the mound near st. Ivanovskaya (Fig. 1-3). Consideration of the context of each of the finds, as well as their comparison, allows us to assume that they all served as an ornament for the clothes - the headdress of the priestess. The image of the goddess depicted on the plates goes back to the iconographic type Potnia Theron. The combination in one set of images of a winged goddess and a mask of Silenus was probably associated with the cult of Artemis Orthia.
Status of case and number markers are different in Transeurasian languages varying from particles to affixes. Moreover, we can observe the grammaticalization proccesses turning particles or postpositions into affixes. All Transeurasian languages that preserve case and plurality markers follow the same STEM - PLURALITY MARKER – CASE MARKER scheme. The first part of the chapter describes the ways of expressing plurality in each family within TE. The second part is devoted to the case systems.
The aim of this paper is to present a basic word list for Christian Urmi Neo-Aramaic provided with etymologies and a discussion of problematic positions in the list. This study, which uses a variant of Swadesh list of 110 basic words, is the first research outcome after creating an electronic corpus of literary Christian Urmi based on the texts published in Soviet Union in 1929 - 1938 (Novij Alfavit). With some exponents being uncertain (having two possible variants), the statistical results demonstrate that from 85,5 % to 87,3 % of the exponents have reliable Aramaic etymology. The percentage of loanwords derived from Persian is 3,6 % (or 4,5 %), from Kurdish — 1,8 % (or 2,7 %), from Azeri Turkish — 0,9 %. Six exponents have no clear etymology (5,5 %).
Versions of the folktale Zêrka Zêra (in Kurdish)/Stērka Zerá (in Ṭuroyo) circulate throughout southeastern Anatolia. The story belongs to a widely-disseminated tale type, the ‘Bear’s Wife’, which concerns a young woman who is abducted by a bear (or other wilderness creature) and is forced to spawn and rear his children before escaping or being rescued. The following Ṭuroyo version was recorded during the 2018 winter field season of the Russian expedition to Ṭur Abdin in the village of Ḥaḥ/Anıtlı from a speaker of the dialect of Bequsyone. It represents the first scholarly publication not only of the Ṭuroyo version, but of any version of this folktale. In addition to the folktale and a translation, the study includes a glossary of the vocabulary used within the text, reflecting some Ṭuroyo words that have not been documented elsewhere. The paper also discusses the motifs of the Stērka Zerá folktale according to the standard classification scheme of folk motifs.
The present text may be compared with the audio recording available at https://iocs.hse.ru/en/sterkazera.
The article discusses the translation of Ps 78 in Matt 13:35 which differs from the LXX translation. It explains all the changes in the New Testamnent translation through the specific ideological background and transaltion technique that are peculiar of the Qumran texts ideology.
Melekshe Catagi situated near Tekirdag at the northern coast of the Marmara Sea (fig.1). A site was excavated in 1993-2007. Total number of Red-figure pottery is relatively few as compared with other pottery groups from the settlement. By the form the vessels are divided to table ware and perfume containers (figs. 2–4). All the vessels are Attic with some variability in colors and density characteristics of clay surfaces, within the limits of the characteristics for typical products of the center. The collection covers the chronological period from the 2 nd half of the VI to the 1 st half of IV B.C.E. The highest volume of imports, apparently accounted for the Vth C.B.E. It reflects the overall dynamics of import Attic painted pottery in the region.
Academic Bibliography of Syriac and Christian Arabic Studies in Russian published in 2019.
The paper is an attempt to clarify a number of difficult places in Pindar’s description
of the Gorgons’ lament in Pythian 12, which have given rise to inconsistent interpretations
and remain insufficiently clear (δυσπενθέϊ σὺν καμάτῳ, 10; εὐπαράου Μεδοίσας, 16;
τὸν … ἐκ καρπαλιμᾶν γενύων χριμφθέντα … γόον, 20-21). The central contention is that
these details are directly relevant to the technical aspects of aulos-playing (the strain
which is required to produce the sound, the position and movement of the mouth, the
‘good-quality’ cheeks) and provide clues to intriguing details of the myth that Pindar
tells in Pythian 12.
This article is a study of an honorific inscription from a statue base of Andreas, an imperial official in late fourth–early fifth antique Ephesos. By combining insights from the literary and intertextual analysis of the inscription with a discussion of the visual associations which the text relies on, we argue that Andreas’ inscribed praises find itself at the intersection of classicizing literary idiom, visual patterns of representation of the imperial power attested on coins, and New Testament phrasing. The inscribed honorific statue therefore is an instance of appropriation of traditionally Roman and Hellenic visual, ideological, and literary discourses by the increasingly Christian authors, readers, and viewers of public inscriptions in late antique cityscapes. It attests to profound, if subtly manifesting, shifts in the ‘epigraphic habit’ in late antiquity that were informed by the emergence of hybrid, equally Roman and Christian, identities and ways of representing them epigraphically
In the Compendium of Chronicles (Jāmi‘ al-tawārīkh) of a famous medieval scholar, physician, and influential vizier at the Ilkhanid court Rashīd al-Dīn Hamadhānī (1249/50–1318) that was compiled on the basis of the works of the court historian Abū-l-Qāsim Qāshānī (died after 1323/4), one finds the History of India (Tārīkh al-Hind wa’l-Sind), which contains a lengthy section about the Buddha and Buddhism. Among the Arabic sources on Buddhism, this work of Rashīd al-Dīn is considered to be the most important. One of the chapters in this section is a version of the famous Buddhist sutra adapted for the Muslim reader, in which the Buddhist teachings and ethical principles are presented in the form of questions-riddles addressed by a heavenly being to Buddha and his answers given to them. The article provides a survey of the Asiatic versions of this work that were in use in Buddhist cultures in the Middle Ages, as well as a comparison of the Muslim and Buddhist interpretations of this sutra presented in the Arabic version of the Compendium of Chronicles. The article is followed by an edition of the Arabic text of the sutra based on the only preserved manuscript from the London collection Khalili MSS 727, and its Russian translation.
Body size is correlated with many critical behavioral and developmental patterns in carnivores, including domestic dogs. The body masses and bite forces of archaeological dog remains from Siberia and the Russian Far East were estimated to make inferences regarding their behaviors and capacitis. The dogs date from ~10,000–100 cal. BP and derive from archaeological sites spanning from steppe environments in the south to tundra regions of the northern Arctic. The dogs exhibit a four-fold difference in body mass, ranging from 7.6 to 32.5 kg, but have a mean body mass of only 16.4 kg. Bite forces are around only half those of modern wolves, indicating that the dogs had greatly reduced abilities to grasp and masticate prey and food items. The dogs exhibit a slight decrease in body size through time, perhaps due to human selection or greater survival rates for smaller individuals in human-dominated food environments. Dog body size variance within individual archaeological sites was as high as in a sample of modern wolves from throughout the study area, suggesting little strict human control over body size. No correlation was found between body size and site latitude, suggesting that Bergmann’s rule does not hold for these canids. Human shelters may provide a buffer against low temperatures that might favour larger body sizes at high latitudes. About 90% of the analyzed dogs have estimated body masses less than 21.5 kg, suggesting most were best adapted for procuring prey smaller than themselves—the dogs were not capable of taking down larger prey without the assistance of humans. Estimated dog body masses cannot eliminate the possibility that many of the animals were used for pulling sleds, and nearly all were capable of packing modest loads on their backs. Livestock guarding dogs are not well-evidenced by the body mass data, but herding dogs are a possibility in all of the pastoral or agricultural settings analyzed