Ancient Religion

What implications does the Srin-mo, a pre-Buddhist deity who traverses across almost all of the periods of time in Tibetan religious life, have on the social status of women? Embodying the places and spaces of Tibet, a malevolent demoness called the Srin-mo has been essential in laying the formation of Tibetan Buddhism. The concept of the Srin-mo can be traced back to the pre-Buddhist religion of Tibet: Bön. The story of the Srin-mo is not a creation myth in the sense of a worldly inception,  but the story of the demoness does represent the creation of a harmonious society, spurring from the preceding time of primordial chaos found amongst the Bön religion. Looking at the origins of the demoness’ story is necessary in order to understand how and why the Srin-mo holds efficacious power over the land and people of Tibet. Here, I will investigate the case of the Srin-mo, which is controversially one of the most important beings in Tibet, but unquestionably, an irrevocable component of understanding what implications geography holds on Tibet.

Taft R. F. The Great Entrance. A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom. [A History of the Liturgy of St. John Chrysostom, vol. II]. Roma, 1975. (Orientalia Christiana Analecta; 200).

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

Of the many puzzles that confront the reader of the book of Job, one of the most intriguing centers on the figure of Leviathan at the close of YHWH's speeches. O ut of all the things YHWH m ight say to his w ounded but faithful servant, w hy spend so much time describing the fearsome qualities of this creature? And w hat is Job supposed to conclude after hearing this speech? Interpretation of the figure of Leviathan at the end of the book of Job splits neatly into tw o groups,1 The majority opinion understands Leviathan to be a natural creature, probably a crocodile.2 On the other hand, a few commentators take Leviathan to be a prim eval, supernatural evil, on a par w ith the divine or semidivine m onsters described in ANE epic.31 w ould like to argue that the latter interpretation of Leviathan is correct on tw o grounds. First, this interpretation of Leviathan is consistent with other ANE and OT depictions of Leviathan. Second, this interpretation shows how YHWH directly and clearly answers Job's com plaint concerning YHWH's unjust treatm ent of him. Briefly, I understand YHWH, in referencing this fearsome monster, to be speaking w ithin Job's cultural context in order to communicate to him that there is a terrible evil loose in the world that YHWH prom ises to defeat—b u t that he has not defeated yet.4 Stated *Eric Ortlund is Associate Professor of Old Testament at Briercrest College and Seminary. 1For a summary of this issue with discussion of the specific view s of different commentators, see Kinnier Wilson, "Return to the Problems of Behemoth and Leviathan," VT 25 (1975): 1-14. 2Argued most eloquently by John Gammie in "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:25-26," in Israelite Wisdom (ed. John Gammie et al.; Missoula: Scholars Press, 1978), 217— 31. Other commentators reading the passage this way w ill be discussed further below. 3For instance, André Caquot, "Le Léviathan de Job 40:25-41:26," RB 99 (1992): 40-69. Caquot focuses more on close exegesis o f the poem and less on the contribution of the poem to the meaning of the book; in this article, I w ill focus on the latter issue. 4t h e description of this monster often contains mythic elements. While the terms mythic and myth can sometimes refer to something patently false, such w ould not have been the case in ANE societies (see Bertil Albrecktson, History and the Gods: An Essay on the Idea of Historical Events as Divine Manifestations in the Ancient Near East and in Israel [ConBOT 1; Gleerup: Lund, 1967]). Rather it appears that ancient Semites used "mythic" imagery and themes to express sym bolically those archetypal relations between the divine and hum an/natural realms. Mythic texts describe how the present

Se analizan en este artículo las implicaciones religiosas de la casa novena de la dodecátropos a partir de los textos astrológicos y con especial referencia a las profesiones religiosas (adivinos, sacerdotes, servidores de los templos, etc.).

Continuation of the Atlantic Theory of Homer's Ilias and Odyssey (part 1: Atlantic Troy; part 2:  Atlantic Ismaros-Kikones; part 3: Atlantic Kuthera-Lotophages; part 4: Atlantic Land of the Cyclopes; part 5: Atlantic Aiolia). Odysseus' wanderings after his departure from Troy: Route: from Corvo, Azores, to La Havana, Cuba. Study of Atlantic authors De Grave, Cailleux, Gideon, Wilkens, Vinci.

Textiles comprise a vast and wide category of material culture and constitute a crucial part of the ancient economy. Yet, studies of classical antiquity still often leave out this important category of material culture, partly due to the textiles themselves being only rarely preserved in the archaeological record. This neglect is also prevalent in scholarship on ancient Greek religion and ritual, although it is one of the most vibrant and rapidly developing branches of classical scholarship. The aim of the present enquiry is, therefore, to introduce textiles into the study of ancient Greek religion and thereby illuminate the roles textiles played in the performance of Greek ritual and their wider consequences.

Among the questions posed are how and where we can detect the use of textiles in the sanctuaries, and how they were used in rituals including their impact on the performance of these rituals and the people involved. Chapters centre on three themes: first, the dedication of textiles and clothing accessories in Greek sanctuaries is investigated through a thorough examination of the temple inventories. Second, the use of textiles to dress ancient cult images is explored. The examination of Hellenistic and Roman copies of ancient cult images from Asia Minor as well as depictions of cult images in vase-painting in collocation with written sources illustrates the existence of this particular ritual custom in ancient Greece. Third, the existence of dress codes in the Greek sanctuaries is addressed through an investigation of the existence of particular attire for ritual personnel as well as visitors to the sanctuaries with the help of iconography and written sources.

By merging the study of Greek religion and the study of textiles, the current study illustrates how textiles are, indeed, central materialisations of Greek cult, by reason of their capacity to accentuate and epitomize aspects of identity, spirituality, position in the religious system, by their forms as links between the maker, user, wearer, but also as key material agents in the performance of rituals and communication with the divine.

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Apollo Cunomaglos leads to a multi-disciplinary discussion of Celtic religion: from wolves to cosmology, fertility, ancestry, afterlife, rites de passage and manty more.
The epithet Cunomaglos is known from an altar at the Britanno-Roman sanctuary of Nettleton Shrub in Wiltshire. He has traditionally been interpreted as a hunting deity, as «Apollo Hound Prince», in British scholarship. But since it is certain that the ancient Celtic word cuno was used to denote both wolf and dog in this period, it seems more probable that we are dealing here with Apollo «Lord of the Wolves» similar to the Greek Apollo Lykaios. It is important to jettison the negative image that wolves still have in scholarship in order to understand the meaning of Apollo Cunomaglos. An interdisciplinary analysis of pre-Roman and Romano-Celtic iconography —as well as evidence from other cultures in addition to medieval Welsh and Irish mythology— suggests that wolves must have played a significant role in people’s religious understandings, for example in relation to fertility, nourishment, cosmology, strength, ancestry, prophecy, afterlife beliefs, rites de passage, and many more. Altogether, there emerges a certain image of Apollo Cunomaglos as potentially a powerful, even omnipotent deity, perhaps related to Apollo Maponus, Belenos, Lugus, and Vaelicus.
[ES] Resumen: Apollo Cunomaglos es conocido gracias a un altar procedente del santuario britano-romano de Nettleton Shrub, en Wiltshire  Inglaterra). En la historiografía anglosajona, ha sido tradicionalmente nterpretado como una deidad cazadora, como «Apolo, el Príncipe  azador». Sin embargo, dado que la antigua palabra céltica cuno fue tilizada en esa época tanto para aludir al lobo como al perro, parece más probable que en este caso nos encontremos ante un Apolo «Señor de los Lobos» similar al Apollo Lykaios del mundo griego. Para poder comprender el significado de Apollo Cunomaglos es necesario superar la imagen negativa que se tiene de los lobos en el ámbito académico.
Con ese propósito, este artículo plantea un análisis interdisciplinar de la iconografía prerromana y romano-céltica, de las mitologías medievales galesase irlandesas, y de evidencias de otras culturas relacionadas con el lobo, que muestra la gran importancia de ese animal en las concepciones religiosas de esas poblaciones, como, por ejemplo, en las relacionadas con la fertilidad, la nutrición, la cosmología, la fortaleza, los ancestros, la profecía, las creencias escatológicas, y los ritos de paso, entre otras. De todo ello emerge una potencial imagen de Apollo Cunomaglos como una deidad poderosa, casi omnipotente, que quizás estuvo relacionada con otros dioses como Apollo Maponus, Belenos, Lugus y Vaelicus

THE CULT OF DIONYSOS IN ASIA MINOR
IN THE ROMAN IMPERIAL AGE

Making his presence, which can be traced long before the Archaic Age, deeply felt mainly in Hellas, Asia Minor and then in Rome throughout the ancient world, Dionysos, depending on the place and time, appears before us sometimes as a god of grape-wine, sometimes as a god of theatre and acting arts and sometimes as a religious power shaped according to the local needs, however, he has generally been a god of nature representing the fertility and abundance. According to the inscriptions, Dionysos was mentioned with many epithetons in Asia Minor of the Roman Imperial Age, and that he was a god of nature bringing abundance-fertility and his many other features can be observed by these epithetons. Depending on the long stated customs, the cult of Dionysos in Asia Minor survived throughout the Roman Imperial Age (especially in the II-III. Century A.D. with festivals, cult associations and structuring, artists (musicians, players, dancers) that served his cult. According to the written records, festivals such as Dionysia, Lēnaia, Anthestēria, Trietēris organized in the name of Dionysos were celebrated. Dance, music and play competitions were made in these festivals maintained by the rich citizens or directors and not commonly known cult rituals were performed. Besides the associations of synodos artists called by different names in different times in the large cities of the west, cult associations broad in scope such as thiasos, speira or cult member groups with large audience in various names were active both in worshipping and these festivals. In order to achieve this, undoubtedly, both artist associations and cult associations had to have a well organized governing structure. Names were given to the cult members according to the task taken. These members also had to pay a membership fee in order to be a member or to continue to be one. Actually, these fees were as important as the epimeletes in the mainta-nance of these associations. In addition, they were supported both mate-rially and spiritually by the Roman emperors or provincial governors. Although the paganic religious activities in the lands of Asia Minor under the control of Rome were left to the free will of the cities, they would not be strong without the respect shown for the cults of the emperors, emperor and the Roman goddess (Dea Roma). The worshipping of Dionysos could only develop with the close relations with the emperors and the Roman Empire. Correspondingly, supporting a paganic cult significant for the people, the Roman Empire gained the sympathy of the people and also kept them loyal to Rome. The deification of the Roman emperors began with General Marcus Antonius, who was wellcomed as “New Dionysos” on his arrival to Ephesos, and continued in the Roman Imperial Age. During this period the associations in Anazarbos, Ankyra, Ephesos, Teōs, Aphrodisias and Sardeis characterised Emperor Hadrianus, Commodus and Caracalla by this epitheton. Thus, they deified them by considering them equal with Dionysos. Dionysos also had common worship with imperial or Dea Roma cult besides the common paganic worship of Zeus and Dēmētēr. Like all other paganic religions, the cult of Dionysos broke down with the strengthening Christianity with which it had opposite doctrines and finally with the acceptance of Christianity as the official religion of the state. However, many features of the Dionysos cult continued to exist in Asia Minor both in Christian features and local cultures and traditions. Today it still continues this effect.

Arkaik Çağ’dan çok daha eskilere götürebildiğimiz varlığını, coğrafi olarak başta Hellas, Küçükasya ve sonraları Roma olmak üzere tüm Antik Çağ coğrafyasında etkin bir şekilde hissettiren Dionysos, yer ve zaman farkına bağlı olarak, bazı yerlerde üzüm-şarap tanrısı, bazılarında tiyatro ve sahne sanatlarının tanrısı, bazılarında ise yerel ihtiyaçlar doğrultusunda şekillendirilmiş dinsel bir güç olarak karşımıza çıkmıştır. Ama genel olarak bereket ve bolluğu temsil eden bir doğa tanrısı kimliğine sahip olmuştur. Yazıtlardan anlaşıldığına göre Roma İmparatorluk Çağı Küçükasyası’ nda birçok epitheton ile anılan Dionysos’un, bolluk-bereket getiren bir doğa tanrısı olduğu ve diğer başka özellikleri gene bu epitheton’larından anlaşılmaktadır. Küçükasya’daki Dionysos kültü Roma İmparatorluk Çağı boyunca (bilhassa M.S. II-III. yüzyılarda), öncesinden gelen bir geleneğe bağlı olarak şenlikleri, kült dernekleri ve yapılanması, kültüne hizmet eden sanatçıları (müzisyenler, oyuncular, dansçılar) ile varlığını sürdürmüştür. Yazılı belgelerden bu dönemde büyük ve zengin kentlerde hâlâ Dionysia, Lēnaia, Anthestēria, Trietēris gibi Dionysos adına tertiplenen şenliklerin kutlandığını; masrafları, epimeletes olarak bildiğimiz kentin zengin vatandaşları ya da yöneticileri tarafından karşılanan bu şenliklerde külte ilişkin dans, müzik ve oyun yarışmaların yapıldığını ve herkesçe bilinmeyen kült ritüellerinin uygulandığını öğrenmekteyiz. Bilhassa batı kesimlerdeki büyük kentlerdeki, farklı dönemlerde farklı isimlerle anılan synodos sanatçı derneklerinin yanında thiasos, speira gibi daha geniş kapsamlı kült dernekleri ya da en yaygını mystai olan çeşitli adlar altında toplanan geniş kitleli kült üye grupları hem tapınımda, hem de bu şenliklerde aktif olmuşlardır. Şüphesiz ki bunu gerçekleştirebilmek adına gerek sanatçı dernekleri gerekse kült dernekleri, iyi organize olmuş bir idari yapılanmaya sahip olmak durumundaydı. Bu derneklerde üstlendikleri görevlere göre adlandırılan kült üyelerinin, üye olabilmeleri veya üyeliklerini sürdü-rebilmeleri için ödemek zorunda oldukları aidatlar da vardı. Esasen bu derneklerin finansmanının karşılanmasında bu aidatlar, en az epimeletes’ ler kadar önemliydi. Ayrıca Roma imparatorlarının ya da eyalet yöneticilerinin hem manevi hem de maddi desteğini alıyorlardı. Zira bu dönemde Roma egemenliği altında bulunan Küçükasya topraklarındaki pagan dinsel yaşam her ne kadar kentlerin özgür iradesine bırakılmışsa da, imparatorlara, imparator ve Roma Tanrıçası (Dea Roma) kültüne gösterilen saygı olmaksızın güçlü kalamazdı. Küçükasya Dionysos tapınımı da, tamamıyla imparatorlar ve Roma İmparatorluğu ile kurulan güçlü bağlar sayesinde gelişebilmiştir. Bununla paralel olarak da Roma İmparatorluğu, halk için önemli olan pagan bir kültü destekleyerek, hem halkın sempatisini kazanmakta, hem de böylece onların Roma’ya olan bağlılığını sürdürmek amacını gütmekteydi. General Marcus Antonius’un Ephesos’a gelişinde “Yeni Dionysos” olarak karşılanmasıyla başlayan Romalı devlet adamlarını tanrılaştırma geleneği, Roma İmparatorluk Çağı’nda da sürmüş; bu dönemde özellikle Anazarbos, Ankyra, Ephesos, Teōs, Aphrodisias ve Sardeis’teki dernekler, İmparator Hadrianus, Commodus ve Caracalla’yı bu sıfatla nitelendirmişler, böylece onları Dionysos ile bir tutarak tanrılaştırmışlardır. İmparatorluk veya Dea Roma kültü ile ortak tapınımı da görülen Dionysos’un Zeus ve Dēmētēr gibi pagan tanrı-tanrıçalarla da ortak tapınımı söz konusudur. Diğer pagan dinler gibi Dionysos kültünün yıkımı da, öğretilerinin birbirine tamamen ters düştüğü Hıristiyanlık dininin güçlenmesiyle ve nihayetinde M.S. 391’de imparatorluğun resmî dini olmasıyla gerçekleşmiştir. Ancak Dionysos kültünün birçok unsuru, Küçükasya topraklarında, gerek Hıristiyanlık unsurlarında gerekse halk kültür ve geleneklerinde yaşamaya devam etmiştir. Bugün de bu etkisini göstermeye devam etmektedir."

SEG 60-1998. Religion. Dionysos: his cult in Asia Minor, Imperial period:
On the basis of archaeological, numismatic, and (mainly) epigraphic attestations, B.Öztürk,Roma imparatorluk çağı Küçükasaysı’nda Dionysos kültü (Istanbul 2010), studies the cult ofΔιόνυσος in Roman Asia Minor. After general remarks about the god, he presents a geographically arranged catalogue of the relevant inscriptions with brief comments (ph. of some texts). On 196-209, Ö. provides a register with explanations of the most important terms found in the inscriptions, and on 210/211 a list of epithets.

SUMMARY: Chapter 10, in Renfrew & Bahn's textbook (Archaeology: Theories, Methods, and Practice), covers approaches to assessing how humans began to think and adopt language, use symbols, view one's world, measure time, plan ahead, practice religion, care for the deceased, portray oneself, others, and aspects of one's world, and other concepts.  In my view, this is one of the best college textbooks available, and is invaluable for students, archaeologists, and the public in general, to obtain a top notch overview of approaching and interpreting the archaeological record.  UPDATED March, 2021, some new images, text edits, significant re-formatting, etc.

In Interpreting Ancient Egyptian Narratives, Martin Pehal applies structural analysis to four New Kingdom narrative compositions. The study explains the strong configurational character of ancient Egyptian (mythological) thought which has the ability to connect various ontological levels of human experience with the surrounding world into complex synchronic structures. These symbolical systems are shown to be mediating between the various cultural paradoxes which were inherent to ancient Egyptian society. Axial role in this process is attributed to the institution of positional kingship represented by the Pharaoh. Its transformative function is also put into relation to the special status of female characters who are shown to play the part of the “powerful powerless ones” further personifying the aspects of the mediating function of myth. Gradually, the study outlines a genuinely Egyptian “structural net” of basic mythemes and explains in what way it was possible for such a system to change and incorporate foreign mythological motifs especially from the Near East.

Il saggio analizza la coerenza da un punto di vista logico della saga di Romolo mettendone in luce le singole stratificazioni. In un'apposita appendice è corredato dal commento di alcuni illustri studiosi del settore con le risposte dell'autore.

Bu eserde, Pakistanlı general Abdurrahim’in tüm dünyaya yaydığı Barnaba İncil’inin çarpıcı bölümlerin Türkçesini diğer İncillerle karşılaştırmalı olarak ilk defa masaya yatırıyoruz.
Pakistan’daki Begüm Aisha Bawany Vakfı tarafından kitap haline getirilerek İslâm dünyasına kazandırılan bu eserin derinlemesine tahlilini yapıyoruz. Tevhid eri olan Barnaba ile bugunkü Hristiyanlığın kurucusu Pavlus ve kilise sistemini kuran ilk papa Simon Petrus’un Hıristiyanlığını kıyaslıyoruz.
Son bulunan üç ayrı nüsha Barnaba İncil’lerinin etrafında son yıllarda büyük bir fırtına koparıldı. “Barnabas İncili” nüshalarının içeriği ve bunların tam olarak ortaya çıkarılamaması için yurt dışı ve dışı fesat şebekesi elinden geleni ardına koymadı.
Ne yazık ki henüz bu nüshaların tam metni henüz gün yüzüne çıkarılamadı. Tercüme edilen 19 sayfada da tevhitten başka bir şey yoktur. Zikrullah vardır. İbadet etmenin önemi, Allah’a eş koşmama vardır. Elbette piyasada ulaşılabilen ile arşivlerde saklanan arasında tam karşılaştırma şansına sahip değiliz.
Hristiyan literatüründe Barnaba İncili'nin adı nerede geçmişse, oraya bir muhalefet şerhi konmuş,
bu İncil'in, sahte ve uydurma olduğu, dolayısıyla reddedilmesi gerektiği ileri sürülmüştür. Hattâ
bu İncil'in, bir müslümanın hayal gücünün bir eseri olduğu iddia edilmiştir.
Barnaba İncili'nin Müslümanlar tarafından uydurulduğunu iddia eden Hıristiyanlık dünyası, esas
itibariyle bu tavırlarıyla havarisi oldukları ilim ve araştırma rûhuyla zıtlaşma içindedir.
Barnaba İncilinin sırrı er geç çözülecek ve Hristiyan dünyasında büyük bir çatlak, kırılma veya
yırtılma oluşturacak ve hakiki İsevileri İslam dünyasına yakınlaştıracaktır.
Ne var ki, İncil gökten yeniden inse ve bu orijinal nüshada Efendimizi müjdeleyen ayetler
halihazırda elimizdeki Barnaba İncilinde bulunan ayetler gibi apaçık görülse de, onlar, bu eski
inatları yüzünden inkarlarında ısrar edeceklerdir.
Tabii, bir gün bulunan bu İncil nüshası gün yüzüne çıktığında, tarihin yeniden yazılması da
kaçınılmaz olacaktır. Ve o gün bazıları şimdiye kadar yazdıklarından, söylediklerinden utanarak
saklanacak birer delik arayacaklardır.
Çünkü Barnaba bu incili Pavlus’la ayrılmasından sonra Kutsal kitabı değiştirmiş oldukları için
Nikolaycıların komplosuna karşı yazmıştı. Bugünkü Hıristiyan kilisesi, Nikolaycıların izindeydi,
bu nedenle Barnaba İncili’ni reddediyordu.Asıl geçerli “İbrahimi” inancın mirasçısı değildi.
Grek-Roma kültürü Yahudi dinsel iman içeriğini senkretizme (dinleri birbirine karıştırma) ile
şekillenmişti. Sezar'ın yaptığı gibi bir insanı Tanrı olarak onurlandırma çabası, Kutsal Üçlübirlik
doğması gibi putperest kaynaklara dayanıyordu.
Hristiyanlık ve Müslümanlık, ortak noktada tevhid esasında buluşacaksa Barnaba İncil’inin bu
sürece katkısı olacaktır. Asırlarca haçlı seferleri ile dinsizliği temsil eden savaş grubu tarafından
savaştırılan iki din mensuplarına muhtemel Barnaba açılımını sunuyoruz.

Global ve yerli  İlluminati, ülkemizde taktik değiştirdi ve ilk defa muhafazakar insanları ve Kürtleri de bünyeye aldı ve ülkenin gerçek sahiplerine karşı savaşımı sürdürüyor. Ergenekon soruşturmasında, örgütün dış istihbarat örgütleriyle ve masonlarla bağlantısı olduğuna polis ulaştı ama üzerine gidilemedi. Çarklar tersine dönüyordu, masonların çöküşü, Ergenekon'u ve içimize yerleştirdikleri baronlara ve askeri vesayete dayalı derin gücü bitirebilirdi. Bu nedenle ahtapotun bir parçası kesilerek yeni  bir yapı kuruldu, adına da Göktürk denildi. Ve Ergenekon ile savaş sona erdi. Bundan sonra AK Parti derin devletin üzerine gitmeyecekti, ittifak kurarak Türkiye'yi yıkacaktı. Başörtülü AKP ve Erdoğan ile ezilecekti. Bu Herc ü Merc'i kim durduracaktı? Şeytan mı kazanacaktı, yoksa Hz. İsa yeniden gelip hakem olacak ve adaleti mi sağlayacaktı. Şeytanları bilmeden, melekleri tanıyamazsınız.

This is a revision of an earlier paper entitled, The Kneeling Man that was written in 2003. The revision is so thoroughgoing, that it needed to be renamed. In general, the old translation captured the overall theme but many details have been updated.

""Archaeologist, Teacher, Friend. Nicolai Telnov’s Anniversary . . . . . . . . . . . . . . . . . . . 15

MONOGRAPH INSIDE THE JOURNAL
N. V. Zhilina (Moscow, Russia). Stamped Jewel Attire Reconstructed Based on Old Rus Hoards of 10th — 13th Centuries (from the ornamental stamping to the emblem of the princely power). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

RESEARCH AND PUBLICATIONS
V. Ivanišević (Belgrad, Serbia), M. Kazanski (Paris, France). Justinian’s Heruli in Northern
Illyricum and Their Archaeological Evidence . . . . . . . . . . . . . . . . . . . . . . . . . . 147
N. D. Russev (Kishinev, Moldova). North-Eastern Possessions of the First Bulgarian Kingdom in 7th—10th cc.: History and Burial Sites . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
A. V. Kurbatov (St.-Petersburg, Russia). Raw materials for leather crafts, technical means
for leather processing and assortment of leathers in Mediaeval Rus . . . . . . . . . . . . . . 169

JEWELLER’S CRAFT
A. G. Shpilev (Kursk, Russia). Adornments of Romny Time from Kursk Oblast
(second half of 8th — late 10th cc.) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221
Y. V. Stepanova (Tver’, Russia). Temple Rings from Ancient Russian Rural Archaeological Sites in the Upper Volga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275
S. S. Ryabtseva (St.-Petersburg, Russia — Kishinev, Moldova), N. P. Telnov (Kishinev, Moldova). A Hoard from Alcedar and Centers of Jewellery Industry in Eastern Europe in late 9th — early 11th Centuries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
А. Boldureanu (Kishinev, Moldova). The Byzantine and Islamic Coins from Alcedar Hoard . . . 301

ARCHAEOLOGY OF REPRESENTATIONS
Y. V. Mysko, S. V. Pyvovarov (Chernivtsi, Ukraine). Finds of Knives with Curls on the Handles in the Region of the Upper Prut and the Middle Dniester . . . . . . .. . . . . . . . . . 309
I. Berdzenishvili (Tbilisi, Georgia). Early Christians in Abkhazia. . . . . . . . . . . . . . . . . . 317
List of Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325
References Transliterated from Cyrillic into Latin Alphabet 329
Requirements to contributions to Stratum plus. 345

Содержание

AD GLORIAM 

Р. А. Рабинович (Кишинев, Молдова), С. С. Рябцева (Санкт-Петербург, Россия — Кишинев, Молдова)
Археолог. Учитель. Друг. К юбилею Николая Петровича Тельнова 15

МОНОГРАФИЯ В ЖУРНАЛЕ 

Н. В. Жилина (Москва, Россия)
Тисненый убор по древнерусским кладам X—XIII вв. (от орнаментального рифления до эмблемы княжеской власти) 23

ИССЛЕДОВАНИЯ И ПУБЛИКАЦИИ 

В. Иванишевич (Белград, Сербия), М. Казанский (Париж, Франция)
Герулы Юстиниана в Северном Иллирикуме и их археологические следы 147
Н. Д. Руссев (Кишинёв, Молдова)
Северо-восточные владения Дунайской Болгарии VII—X вв.: история и погребальные памятники 159
А. В. Курбатов (Санкт-Петербург, Россия)
Кожевенное сырье, техническое обеспечение его выделки и сортамент кож средневековой Руси 169

ЮВЕЛИРНОЕ ДЕЛО 

А. Г. Шпилев (Курск, Россия)
Украшения роменского времени из Курской области (вторая половина VIII — конец X вв.) 221
Ю. В. Степанова (Тверь, Россия)
Височные кольца из древнерусских сельских памятников Верхневолжья 275
С. С. Рябцева (Санкт-Петербург, Россия — Кишинёв, Молдова), Н. П. Тельнов (Кишинёв, Молдова)
Алчедарский клад и центры ювелирного производства Восточной Европы конца IX — начала XI вв. 285
А. Болдуряну (Кишинёв, Молдова)
Византийские и исламские монеты из Алчедарского клада 301

АРХЕОЛОГИЯ ПРЕДСТАВЛЕНИЙ 

Ю. В. Мысько, С. В. Пивоваров (Черновцы, Украина)
Находки ножей с волютообразными навершиями в Верхнем Попрутье и Среднем Поднестровье 309
И. Бердзенишвили (Тбилиси, Грузия)
Раннее христианство в Абхазии 317

ДОПОЛНИТЕЛЬНАЯ ИНФОРМАЦИЯ 

Список сокращений325
References Transliterated from Cyrillic into Latin Alphabet327
Требования к материалам, предоставляемым в редакцию журнала «Stratum plus»
Требования 341

A characteristic aspect of Zoroastrianism is its veneration of light/fire. The elaborate cult of fire is one of the most distinctive and striking aspects of the Zoroastrian faith and goes back to the earliest periods of the ancient Indo-European spiritual beliefs. Fire altars and eternal flames featured on Achaemenid, Parthian and Sassanid coins, seals, rock inscriptions and images are the most visible icon of Zoroastrianism. The most meticulous tending of fires and eternal flames, their ritual purity and sacred songs, enchantments said before light/fires are at the core of the Zoroastrian religious experience.

Socio-Historical Examination of Religion and Ministry (SHERM) is a biannual, not-for-profit, peer-reviewed academic journal that publishes the latest social scientific, historiographic, and ecclesiastic research on religious institutions and their practices. SHERM is dedicated to the critical and scholarly inquiry of historical and contemporary religious phenomena, both from within particular religious traditions and across cultural boundaries, so as to inform the broader socio-historical analysis of religion and its related fields of study.

In partnership with the FaithX Project, SHERM is a full, no-fee, open access academic journal, which means it publishes and publicly makes available your research without charging subscription dues or publishing fees. Whereas other open access journals still require authors to pay for making their publications available, SHERM believes in making high-quality scholarship accessible to the public while promoting the wide dissemination and visibility of your published article. Our goal is to increase the opportunity for erudite academicians to publish their work, gain a larger readership outside the confines of conventional journals, and receive citations from future researchers.

The Kingdom of Judah was broken up under Babylonian rule by the exiling of many Judahites.  The rule of Assyria was waning and then the Babylonians took over.  The instability of Judah was demonstrated under the oppression of the people, exiles and including Jehoiakim’s revolt against Babylon precisely 3 years after becoming a vassal to Nebuchadnezzar and his later death.  The continued allegiance of the people that had lived in Jerusalem and their later exiles, continued worshipping the Lord, and also returned from exile later in the reign of Babylon.  It is noted that some scholars believe the death of Jehoakim spurred Jerusalem to live on another 11 years.  It is unknown if he committed suicide or was murdered.  His death may just have saved the kingdom of Jerusalem.  Cyrus in 539 BC took over the kingdom.

Cats, like other living things, have always provided visual imagery and metaphors related to religious beliefs, as well as materiel for religious practices. Drawing principally from ancient Egypt and Mesoamerica but also Paleolithic Europe, the ancient Near East, and ancient China, this 4,500-word encyclopedia article explores the symbolism and use of large and small wild feline species, as well as domestic cats, in religious contexts. The primary focus is the use of the animals rather than images of them. A bibliography of 30 authored and edited works on the subject is included. (PDF is flyer for the encyclopedia.)