In 1937 and 1938, a group of high-relief and round statues were uncovered during the joint expedition of the American School of Oriental Research in Jerusalem and the Department of Antiquities in Palestine at the Khirbet et-Tannur Temple, located in Jordan. This expedition was headed by Nelson Glueck (Figs 1, 2). The statues uncovered are important in that they offer considerable information about Nabataean art and religion. This paper concentrates on one of the high-relief statues, called the Atargatis Panel by its excavator, Glueck. It was chosen as a case study for its availability in Amman, Jordan. The other Atargatis statues found at the site are now in the Cincinnati Art Museum in the United States of America. This paper also examines the Nabataean religious beliefs concerning Atargatis and her fertility cult, in addition to the art style of the statue. Furthermore, the digital 3D imaging documentation of the Atargatis statue at The Jordan Museum is presented. Dense image matching algorithms presented a flexible, cost-effective approach for this important work. These images not only provide geometric information but also show the surface textures of the depicted objects. This is especially important for the production of virtual 3D models used as a tool for documentary, educational and promotional purposes.
.C.E. AJA 119.3 )
The mythological images of vases from another well-known sanctuary of the Kabiros at Thebes, in Boeotia, also refer to the salvific and prophylactic purpose of the cult. The presence of
For a study of the mythological and religious role of historical persons of the Mongolian ethnic groups a large amount of different sources can be utilised. In addition to the data in contemporary and earlier historical sources, primarily in the chronicles, a considerable quantity of folklore material of different genres contains information on this topic. Historical persons appear in different mythological and ritual roles in the folk religion and the folk belief system. In the toponymic myths and legends (Khal. domog) usually the most venerated historical heroes of a region are connected to a certain place name, and in the aetiological myths they act as the creators of certain customs. The present article surveys only the mythological and religious role of the Mongolian great khans. It offers a typology of the main motives connected to the above-mentioned aspects of the worship of a historical person.
Folk beliefs, which have their source in history, culture and geography, are among the most significant factors determining the identity and characteristic features of a people. In Tatar and Chuvash folk literature myths about mythological beings are often stories written in prose, describing supernatural creatures and spirits. These stories describe “encounters” between humans on the one hand and various mythological creatures, on the other. Among these Arçura/Şüräle is a Forest Spirit which has a very significant role in folk narratives of not only the Tatars and the Chuvash, but widely in the folk culture of other Volga-Ural peoples. These mythological beliefs help people of the Volga-Ural region perceive themselves as a part of the universe. In this paper, the etymology of the word Arçura/Şüräle is investigated; then its characteristics and its comparison with some other neighbouring Volga-Ural Finno-Ugrian and shamanic Turkic-Mongol spirits are examined.
mythological, spiritual, religious, and supernatural entities, an explanation found in their common basis in human biology. The apparent similarities in psychedelic entities and various other types of entity experiences found across cultures, time, and diverse
In this interpretation of Horace
. I 3 the earlier analyses — among others the date of the carmen, the poem is not a whole, the ship is metapher of the creating activity of Vergil — are discussed. The interpretation argues that the structure of
. I 3 is not disintegrated, the poem is an art of dialogue with Vergil, the negativity of Horace’s mythological examples expresses his scepsis in connection with the Golden Age-conception by Vergil in the
In Der Anfang der Philosophie Hans-Georg Gadamer attributed a constitutive trait of Plato’s philosophy to the literary qualities of the dialogues, and
claimed that in the transition of Greek philosophy from mythological appreciation to conceptualization (from myths to logos) fictionalization ranked high as a genuine structural element of philosophical speculation. Meanwhile Gadamer’s reconstruction
of pre-Socratic philosophy in view of its Platonic reception seems to be subordinate to his conviction that Heidegger’s revolution
was unprecedented in the history of philosophy.
Although the 20th-century Slavic literary criticism provided several variants of methods, the most specific and clear-cut principles were established in Vyach. Ivanov’s dissertation
Dionysus and Pre-Dionysianism
. Ivanov’s four-dimensional hermeneutics developed the traditions of Schleiermacher’s and Boeck’s philological hermeneutics, complemented by the results of phenomenology and the study of mythological and ritual roots of text. It found its followers in Mikhail Bakhtin and to some extent in the school he generated. It was also promoted by Toporov’s influential methodology, which was close to it in principles and reflected both in Russia and outside its borders.
This article demonstrates that the myth of Oedipus mentioned directly in the novel underlies A Common Story by Ivan Goncharov. In the extensive system of references to the myth exposed by us, Petr Aduev is brought into correlation with Oedipus in the fact that he, like Oedipus, involuntarily ruins his relatives. Under the influence of his uncle Alexander, Aduev ends up with the spiritual death, and the novel also contains a symbolic motif of incest. As a result of the husband’s inability to give the salvational love to his wife she becomes – as the novel says – “inanimate”. Elisabeth is also threatened with the actual death, though the illness itself has not commenced as of yet. A Common Story is a mythological novel, in which an ancient myth manifests itself in the reality contemporary to Goncharov.
Khanty culture in its present state — in the process of language loss and acculturation — still offers a wide field for the examination of notions related to everyday and sacral purity and their embodiment. Earlier research has explored certain details of these notions (e.g., regulations related to animals of mythological role, nutrition taboos and linguistic restrictions), it seems, however, that the concept of purity is more complex than that: it is a fundamental system which plays a central role, encompassing the whole of the traditional Khanty world, which ultimately defines the order of the world. This fact about the Khanty culture has practically not yet been articulated. The present research aims to explore the intersections of notions of purity and order in Khanty culture and to analyze the individual sub-fields.