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.
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.
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.
Academic Bibliography of Syriac and Christian Arabic Studies in Russian published in 2019.
Russian migrant communities in Europe, as well as the USSR and European states’ policies towards them, were sufficiently studied in English-, French- and Russian-language relevant scholarship. However, West and South Asia received significantly less attention, although the region served the main transit zone in this process, especially the countries such as Turkey, Iran, Afghanistan and even British India. During the interwar period hundreds of thousands of migrants from Soviet Russia either passed through these Southern regions towards Europe and the United States or founded their migrant communities there. These migrants became an integral part of political activism professed by Russian émigré communities all over the world in the 1920s-30s. This quite often resulted in them being manipulated on a massive scale by other governments in their foreign policies toward Soviet Russia, especially by Britain – Russia’s traditional rival in the region. On the other hand, the positions of the Soviet government in political and military terms toward its southern neighbours were significantly stronger than those in Europe. Having an upper hand in its relations with these states, the Soviet government would resort to military invasions, large-scale intelligence operations, the massive bribing of local police and the military, particularly in the border areas, as well as to imposing inter-state border-control treaties, − all this done with the aim to neutralise the anti-Soviet émigré activities and to physically liquidate their active representatives abroad as well as to conduce to the repatriation of larger numbers for subsequent prosecution on the Soviet territory.
Methodologically drawing on the most recent works in Migration Studies, in general, and in Russian Emigré Studies, in particular, the current research studies migration from the USSR into the neighbouring countries of West and South Asia – one of the most strategically important regions in the twentieth century. Within the timeframe 1917-1930, research looks into the phenomena, such as displaced statehood, political activism and cross-cultural interaction in the context of the migration policies of the relevant states (Turkey, Iran, Afghanistan, Britain and the USSR). The primary-source base of this research consists of mostly untapped documents from British, Russian, French, Turkish, Azerbaijani, Iranian archives and the International Institute of Social History, Amsterdam, collections as well as memoirs and private correspondence of migrants themselves. While highlighting some commonalities, the paper argues that the situation of Russian migrant communities in West and South Asia diametrically differed from the one in Western Europe, and puts forward a detailed analysis of the causes, developments and outcomes of this phenomenon.
An important yet still understudied category of religious vocabulary in the Septuagint are words denoting practitioners and practices which would fall under the category of ‘magic’ and ‘sorcery’. Such words are found among almost all the genres of the Old Testament books: in the legislative texts of the Pentateuch prohibiting these practices, in accusatory contexts of the historical and prophetic books, and in the more neutral narrative passages describing how people appeal to soothsayers and sorcerers. My inquiry will focus not so much on the magical practices as such, but rather on the terminology denoting sorcerers, magicians and what they did, the contexts in which this vocabulary was used, as well as attitudes demonstrated in respect to them in different texts. The list of the words examined in the paper is not exhaustive and is confined to the terms μάγος, φάρμακος, ἐπῳδός and their cognates, i.e. the main roots which were used to speak about magic in the Classical Greek language.
Michael Glycas wrote in different genres; his most significant work is the Universal Chronicle. It has no value as a historical source, since it is a gigantic compilation, and the great majority o its sources has survived. Yet, it excels among other chronicles by both its structure and its content. Whereas the second, historical part is extremely superficial and piecemeal, the first part is a huge and independent Hexaemeron containing answers to hundreds of questions about the configuration of the Universe. The number of sources used by Glycas is strikingly high, he easily combines theological treatises with ancient paradoxographic and scientific texts, Aristotle is quoted side by side with Physiologus. In both parts of his Chronicle, the author manages to extract from his sources what he needs most: entertaining stories, curious data and moral admonition. We know from Glycas’ theological letters that he was highly educated but his Chronicle was aimed at the “broad audience”.
The paper presents a comparative analysis of burial assemblages of ‘barbarian’ élites located on the territory of the Crimea between Chersonesos Taurica and the Bosporan kingdom dating from the 3rd century BC to the 3rd century AD. The main goal of the research is to define indications of self-identities of the Crimean non-urban societies represented by their élites and to outline their networking inside and outside the peninsula as well as their changes during four chronological periods. The research is based on the precondition that networking in the political sphere is closely connected to the exchange of symbols of power and status. In material culture, such symbols might be represented by the so-called ‘prestige objects’. Changes in the assortment of these items observed over a long time-span are helping to visualize the development of internal and external relationships of social élites.
The paper deals with two problematical lines in the Standard Babylonian Gilgamesh Epic.
Theological and ideological changes in the LXX in most cases witness to developments that started long before and continued well after. The Greek translation was but one link – though often the most visible link – in the chain of such developments. The LXX rendering of מֶלֶך as ἄρχων is a link in the chain of “antimonarchic” developments that started with the Hebrew Deuteronomy and the Deuteronomic History and continued through centuries, as late as Pirqe Avot.
Slavery and Empire in Central Asia, by Jeff Eden (Cambridge: Cambridge U.P., 2018; pp. 227. £75).
The article brings under scrutiny an understudied dialogical account about the deposition of the patriarch of Constantinople Nicholas IV Mouzalon (1147–51). A close reading shows that this is not an official record of the proceedings but a piece of fiction that deliberately inverts the generic conventions of the two types of texts indicative of the 12th-century literary landscape, namely 1) minutes of church councils and 2) syllogistic theological dialogues. The anonymous author invites the reader to recognize the all-familiar scheme of the Socratic interrogation but eventually departs from it investing the protagonists (Manuel I Komnenos and Mouzalon) with features that distance them from their Platonic models. The text seems to be inextricably linked to Mouzalon’s canonical dilemma: can an archbishop who previously voluntarily fled from his office be appointed archbishop once again? In fact, the author’s primary concern is not the patriarch but the emperor, a judge-logician who is at one and the same time Socrates and more than Socrates, and the new language able to reflect the changing balance between the imperial and ecclesiastical powers in mid-12th-century Byzantium.
In the present article, a description of one of the variant stories based on the Rāmāyaṇa is offered. It is Kucalavaṉ katai (The Story of Kusalavan) in the Tamil language, composed in a form which is usually, by Western and also Indian scholars, defined by the English term ‘ballad’. But its original name is katai, i.e. kathā in Sanskrit (‘story’), or pāṭṭu (‘song’).
Through a close reading of Constantine Akropolites' letter collection (mostly cover-letters accompanying his encomia sent to his commissioners, friends, and acquaintaces) we attempt to get insight into his authorial self-consciousness as hagiographer and metaphrastes and, more broadly, shed light on the intellectual atmosphere of the earlt Palaiologan period with its interplay of social networking, ostentatious piety, and rhetorical rivalry.
Late Imperial Russia’s multifaceted presence in Persia retains many fascinating life-stories of its actors, who often exerted crucial influence on the course of the history of Russian-Iranian relations of the time. Drawing on international scholarship about the Russian-Iranian relationships at the turn of the twentieth century, but mostly on documents from Russian and Georgian archives and the diaries of his contemporaries as well as his own private notes, this article examines the activities of Seraia Shapshal (1873-1961), focusing on his embeddedness both in the Qajar court and in Late Imperial Russia’s policy towards Iran during the period 1900 to 1908. The paper for the first time in Iranian studies sheds light in sufficient detail upon how Shapshal found himself in Persia and what enabled him to reach the highest levels of power at the Qajar court. In so doing, it also identifies his leading role in the June 1908 anti-constitution coup.
The title of this paper refers back to Albrecht Goetze’s masterpiece “The t‑Form of the Old Babylonian Verb” (Goetze 1936), wherein he made a successful attempt to distinguish derivational meanings of the t‑infix (t‑stems) from inflectional ones, which came to be known as the t‑Perfect. The OB (and OA) t‑Perfect (i.e., iptaras) is a manifestation of perfect as a cross-linguistic grammatical value, alongside, e.g., the English Present Perfect or the Castilian Spanish Pretérito Perfecto. The t‑Perfect was not a Proto-Semitic inflectional verb form but emerged in Akkadian via upgrade (i.e., inflectionalization) of the derivational verbal t‑affix that existed in PS as a part of the inherited Afroasiatic patrimony. In other words, the Gt Preterite shape (iptaras) penetrated the G-stem paradigm as a new tense form, the t‑Perfect, while one of the meanings of the Gt-stem became the semantic source of the Akkadian t‑Perfect.
The Festschrift containing 37 contributions celebrates the scholarly achievements of the two outstanding Assyriologists, Walter Sommerfeld (University of Marburg) and Manfred Krebernik (University of Jena). The primary focus of the volume corresponds to the main topics of interests of Professors Sommerfeld and Krebernik – Pre-Sargonic and Sargonic Mesopotamia and third millennium Syria. The volume also features a few contributions dealing with Sumerian language, Mesopotamian literature and the early history of Akkadian and its Semitic background.