This article presents eighteen glosses and emendations borrowed from Turkic dialects into the Slavonic-Russian Pentateuch edited according to the Hebrew Masoretic Text (in manuscripts from the 15th–16th centuries). The first group of these words — including proper names — has Arabic or Persian origins; they came into East Slavonic with obvious Turkic mediation (Skandryja ‘Alexandria’, Bagadad ‘Baghdad’, Misurʹ ‘Egypt’, Šam ‘Damascus’, Isup ‘Joseph’, sturlabʹ ‘astrolabe’, soltan ‘sultan’, olmas ‘diamond’, ambar ‘ambergris’, and brynec ‘rice’). The second group is proper Turkic: saigak ‘saiga antelope’, ošak ‘donkey’, katyrʹ ‘mule’, kirpič ‘brick’, talmač ‘interpreter’, čalma ‘turban’, and saranča ‘locust’. The author agrees with the hypothesis that this glossing/emendation was made for the East Slavonic Judaizers. Furthermore, the author suggests that there was participation of a group of merchants interested in a new and mysterious knowledge promulgated by learned rabbis.
In this article I will point out to the role of music in the Day of Youth, the most important state holiday in the socialist Yugoslavia. I will show that in the afterwar period, the music for the jamboree was selected in order to highlight certain important events from the People’s Liberation Struggle, so that it consisted in the combination of traditional, partisan and folk songs, and it was regularly related to Tito himself. After Tito’s death in 1980, the Day of Youth was in crisis, together with the country, but despite that, the celebrations were organized almost until the very end of Yugoslavia. The celebrations after Tito were marked by a tendency to overcome the crisis of the ideology of “brotherhood and unity,” so that it was concluded that the Day of Youth should be modernized. I argue that the music played a crucial role in the process, leading to the promulgation of rock and roll as “our future,” i.e. the future of the young. The collectivities that were represented in the jamboree also changed in accordance with the music, so that those in the 1980s included casual rock and roll dancing instead of traditional round dances.
recognized him (cf. his consulship was not recognized in East, never promulgated laws together, coins were not minted in eastern mints in Avitus’ name). Avitus probably tried diplomatically to solve the disputes situation of Illyricum between East and West
Authors:JÁNOS CSAPÓ, ANDRÁS TÖRZSÖK, and ISTVÁN GALAMBOS
delivered to the Military Monitoring Committee 19 , this way the further development of commercial civil aviation was beset with extreme difﬁculties. After the treaty was promulgated, Hungary was banned from all activities related to aviation for 6 months
; Lendvai 1985 :79–86).
With reference to declining profitability the decision was made at the end of 1980s about the wrap up of the HISZÖV, but member co-operatives were not liquidated at that time. ( Fig. 7 ) The decision was promulgated by the Decree of
This article reconsiders how the ṣaḍvārgika monks, or monks in the band of six, are represented in Vinaya, the codified Buddhist law texts. Conventionally, these ṣaḍvārgika monks are portrayed as evil figures whose behaviours have subsequently become exemplary of monastic violations in Vinaya literature. In this article, I discover a neglected alternative discourse in which the ṣaḍvārgika monks are perceived as supporters of Buddhism who were well educated in various secular and religious subjects. Specifically, this study reveals that the authors of two Chinese texts Lüjie benshu 律戒本疏 (T2788) and Guan wuliangshou jing yishu 觀無量壽經義疏 (T1749) argued that the ṣaḍvārgika monks are noble figures who had purposefully acted out various misdeeds to facilitate the promulgation of the Buddhist monastic law, which only becomes necessary when the situation requires it.
Using the Russian experience in World War II as an illustration, this article explores some dynamics of collective memory,
especially when state authorities seek to employ a particular usable past. Posters, films, and other forms of popular culture
are analyzed in an attempt to account for a sudden switch in official Soviet memory during the early phases of World War II.
In this context the Soviet leadership reverted to relying on old Russian national narratives after spending years forcibly
promulgating an internationalist, anti-nationalist official story. Along with other post-Soviet experience, this suggests
that national narratives can be quite conservative and resistant to change. The notion of “schematic narrative templates”
is employed to provide insight into how this played out in Soviet and post-Soviet Russia in general, with specific attention
given to the “expulsion of foreign enemies” narrative template.
This article deals with Chapter V of Kitāb al-Ṭibb al-Rūḥānī of Abū Bakr al-Rāzī (Rhazes) which is concerned with ˓ishq (love) and entitled Fī al-˓Ishq wal-Ilf wa-Jumlat al-Kalām fī al-Ladhdha or “On Love and Intimacy and a Summary Account of Pleasure”. In this chapter, al-Rāzī propounds the idea that love is an unfortunate condition that leads to subservience and surrender, madness and enervation. Previous studies on Kitāb al-Ṭibb al-Rūḥānī show that al-Rāzī based his work on the maladies of the self on Plato, Galen and the tradition of Hedonism. In this article, however, I intend to explore al-Rāzī’s views on ˓ishq and aim to contextualise them within the framework of mediaeval Arabic love theory. I propose to show, moreover, that al-Rāzī’s psychology, or more specifically his argument over ˓ishq, is based not only on “a blend of materialistic and Platonic elements”, as Lenn Evan Goodman asserts, and on “lively debates typical of Hellenistic philosophy”, as Thérèse-Anne Druart claims, but his contemplation which derives from his perception of the vicissitudes of the society and his endeavours to demolish what he considers mistaken ideas of love which were promulgated by some works of mediaeval Arabic literature. By doing so, Chapter V could be considered an exemplar of a form of mediaeval applied ethics which “addresses the moral permissibility of specific actions and practices” as it occurred in the society.