Mytology, Classical Tradition

The book is a collection of selected articles by the author of different years on calendar rites, the phenomenon of karsikko (trees-signs), individual articles on the Karelian wedding, the rites of raising Lempi and the ideas of Karelians associated with the bear.

TANITIM.
Farklı dönemlerde farklı halkların yaşadığı Anadolu'da kültürel etkileşim, yüzyıllardan beri devam eder. Hattiler, Hititler, Luvilerin inancında "kader" konusunda önemli benzerlikler görülür. Hatta bunları bazı izleri günümüz Anadolu inancında da yaşar. Ekteki yazı Ardahan Üniversitesince düzenlenen II.Uluslararası Miyoloji Sempozyumuyla ilgili sunumun bir özetidir.


ABSTRACT
Cultural interaction in Anatolia, where different peoples lived in different periods, has continued for centuries. There are important similarities about "destiny" or ""fate" in the beliefs of Hattians, Hittites and Luwians. Some traces of them even live in today's Anatolian belief. The attached article is a summary of the presentation of the autor about the 2nd International Mythology Symposium organized by Ardahan University.

The idea of a heritage from ancient Rome, or romanità, was central to Italian fascism. This article analyzes, in the 44 volumes of his Opera Omnia, Il Duce Mussolini’s discourse on romanità, focusing on key themes such as empire, historical characters and the grandeur of archaeological remains. It links Mussolini’s discourse of romanità to his discourse on the future, and to the idea of fascism as a political religion. It shows that Mussolini’s historical knowledge was largely overstated and that it was mainly the omnipresence of romanità, rather than its specific features, which can be defined as central to this notion.

Abstract In the ancient Mesopotamian belief system, the definition of the evil and scary was always considered in relation with a divine power and anger. Evil and its representativecontents are defined with a divine existence like goodness, wealth and health. In such an existence, for the Ancient Mesopotamians, satisfying the Gods and providing their protection over humans were the only means to protect themselves from malignance and evil creatures. For this reason, deformed condition of the evil and demons, which were perceived as a kind of atmospheric phenomenon, were lost wanderers as individual units of chaos, which were banished from heaven, outcast and constantly looking for a shelter. They neither know mercy nor understand pray nor accept offerings. They do not have a spouse or any children. Being in a constant and incapable condition of anger due to being outlawed, demons keep on wandering around the temples to take the offerings that they would actually never accept, as they are the paradoxical units of existence. Against demons and the disease, evil and disaster that they involve, the Ancient Mesopotamians developed a set of protective
measures. Since demons cannot be destroyed physically, people tried to cast them away by the magic and rituals under a priest’s guidance in order to escape from the demons’ negative effects. By the means of these rituals and magic, demons were sent to the places where they belonged in the underworld or to the edges of life like deserts, prairies and mountains. Various figurines that functioned as a part of the rituals represented a group of monsters which had the status of Deities’ assistances. The rituals which were performed to fend off the demons, which were the agents of fear and evil, meanwhile played a great role in the development of the temples’ economy in Mesopotamia.

Dans le fascisme italien, l’idée de la romanité, c’est-à-dire d’un héritage idéologique de l’antiquité romaine, était une notion centrale dans la volonté de création d’une identité fasciste. La romanité a déjà été l’objet de nombreuses études générales, ainsi que d’études sur, entre autres, l’importance de l’archéologie, de la philologie, de l’histoire de l’antiquité, du cinéma et de la symbolique ‘romaine’ sous le ventennio fasciste. Par contre, les thèmes et le caractère religieux et mythique de la romanité n’ont jusqu’à présent presque jamais, ou pas suffisamment, été relevés. C’est pour remédier à ce vide que nous présentons cette recherche sur le mythe de la romanité au sens propre, c’est-à-dire que nous situerons la romanité dans le fascisme vu comme une sorte de religion politique moderne avec ses propres rituels et mythes. Nous commencerons par une courte analyse de ce concept de religion politique, pour ensuite illustrer de quelle façon le mythe de la romanité contribuait à ce caractère hautement éthéré, quasiment religieux, du discours auto-référentiel fasciste. Dans un second temps, nous illustrerons, sur un plan encore général, la façon dont la religion chrétienne, l’autre ‘mythe’ contemporain en Italie, était insérée dans la propagande de la romanité. Nous terminerons alors par une étude de textes concernant trois des thèmes centraux de la romanité fasciste: l’impérialisme romain, l’importance de Virgile et l’importance d’Auguste. Dans ces textes, nous relèverons non seulement les références à la religion chrétienne, mais aussi, le cas échéant, le discours hautement ‘religieux’ développé pour parler de certains aspects de l’antiquité.

This text is the Uitoto, Mɨnɨka dialect (with Spanish translation) of the story of the Orphans of
the Sun, Jitoma and Kechatoma, children of Monairue Jitoma (Sun of the Dawn), from the Uitoto
mythology, narrated by Hipólito Candre, Ocaina-Uitoto elder from the Igaraparaná River, in the
Colombian Amazon.

La scheda (nr. 33) sul libro dell'umanista parmense Francesco Maria Grapaldo "De partibus aedium", o meglio su un ampio capitolo del volume ("Hortus") dedicato all'idea del giardino di una dimora nobiliare italiana della fine del secolo XV, fa parte del Catalogo della mostra alla Biblioteca Bodmeriana di Ginevra (24 aprile - 9 settembre 2018). Come scrive l'ideatore e curatore del volume, nonché responsabile scientifico della mostra, M. Jakob, «"Des jardins et des livres" se veut une éncyclopedie de l'art des jardins à travers leur représentation dans l'histoire de livre imprimé».
******************************************************************************************* "De partibus aedium" est un ouvrage d’érudition de Francesco Maria Grapaldo (1460-1515), humaniste et professeur de lettres classiques de Parme. En puisant dans les textes grecs et latins, surtout les traités de Vitruve et de Celse, il décrit dans les moindres détails la structure et toutes les pièces de la villa nobiliaire ainsi que les espaces à son extérieur, avec les environnements et les bâtiments préparés pour les animaux («stabulum», «piscina», «leporarium» etc.) et pour les produits de la terre («vinaria cella» etc.). Le cinquième chapitre intitulé "Hortus" est dédié à la description du jardin, en particulier à la culture des légumes, des herbes potagères, mais aussi aux arbrissaux et aux arbres plantés non seulement pour les fruits ou pour l’attrait de l’art topiaire, mais surtout pour le plaisir («ad voluptatem») que leur ombre peut assurer.

http://www.brill.com/products/series/brills-companions-classical-reception#related-files Brill Companions to Classical Reception [BCCR] is designed to explore varying aspects in the history of classical reception as well as the life and work of eminent classical scholars in an all-inclusive and comprehensive way. The Series' aim is to provide Reference works for Classical Reception Studies, i.e. authoritative overviews of themes in classical reception by individual scholars within their area of specialization. Thus scholars actively engaged across the whole spectrum of classical studies and intellectual historians, as well as those working on sub-disciplines of classical studies are expected to jointly engage in well-defined projects serving the objectives and scope of BCCR.

This is an extensive and detailed article about the evolution of the myth of Leda through European literature, arts, music and philosophy. Published in: Brill’s New Pauly Supplements I - Volume 4 : The Reception of Myth and Mythology, Edited by: Maria Moog-Grünewald.
http://dx.doi.org/10.1163/2214-8647_bnps4_e633400

ABSTRACT: This text intends to elaborate a reading of the Hercules-Antaeus episode in Pharsalia, IV, 589-665 through some parallels with Hercules-Cacus story in Aeneid, VIII, 190-279. Particular attention is given to the comparative study of the two accounts, focusing on Lucan’s parts of speech, which are, according to the aristotelian approach, the speaker, the subject of which he treats, and the person to whom it is addressed.
KEYWORDS: : Mith; Literary Tradition; Hercules; Antaeus; Lucan; Intertextuality.

L’intervento analizza alcuni aspetti della canzone dantesca “Tre donne intorno al cor mi son venute”, sviluppando il tradizionale tema dei gradi del diritto e di giustizia e approfondendo le numerose implicazioni del mito dell’età dell’oro. Partendo dalla tradizionale identificazione di Drittura con la Vergine Astrea, si chiarisce l’influenza della figura aligera della Vergine dello Zodiaco. L’accostamento della canzone al salmo 136 “Super flumina Babylonis” giova a illustrare alcuni particolari che riguardano la nascita delle donne sulle rive equatoriali del Nilo e durante il mezzogiorno di un equinozio d’autunno, ponendo altresì in evidenza il lessico cristologico e mariano di cui si orna la canzone. Si nota la somiglianza fra l’impostazione scenica di “Tre donne” e quella di un brano dell’astrologo arabo Albumasar sul segno della Vergine, che profetizza, secondo i medievali, la nascita di Cristo da Maria. Il discorso è corredato da immagini (miniature, pitture e fotografie).