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1

Rydwan Triptolemosa

100%

Czapińska M., Uniwersytet Łódzki K. F. K., Anthropologist and classical philologist. Research interests: Greek classical literature R. l. o. C. s. p.

Collectanea Philologica

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2014

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vol. 17

EN

The story of Triptolemos is connected with the myth of Demeter. This goddess, in gratitude for the hospitality received from the parents of Triptolemos during the difficult quest for her missing daughter, Persephone, gave the young man an unusual chariot in order to help him reveal the mystery of agriculture to people and popularise this skill among them. That special moment was commemorated on vases produced in the red-figure technique in the fifth century BC and later artists repeatedly undertook this theme. However, an interesting difference in the way Triptolemos’s chariot is depicted appears on the subsequent art works. On ancient vases, Triptolemos is seated on a chariot with winged wheels, whereas two snakes are slithering beside. The following works of art depict a chariot dragged by winged dragons. The analysis of selected texts of ancient authors shows that the growing tendency to portray the chariot of Triptolemos with dragons is not justified by literary sources and is dictated by the imagination of the artist.

2

Satanism, the Occult, Mysticism and Crime: Perspectives on the Inversion of Christianity

88%

Roelofse C.

Internal Security

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2016

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vol. 8(1)

225-242

EN

The philosophical premises should be the constructs and ideas from which grand theoretical perspectives can be deduced. As Himes and Schulenberg (2013:1) put it, “Philosophy and theory are perpetually linked; philosophy influences how one sees the world, theory shapes how one intentionally interacts with that world”. Let us just for a moment doubt science and challenge its dogma. What if science is not able to measure a dimension of life and then ignores it and teaches people to make this a private dimension and not to insist that this dimension also asserts itself in the public domain. What if people intuitively know that there is a spiritual world but are bombarded by scientific dogma to ignore it? Explanations on the origin of life, spiritual possession and death after life cannot be explained from a positivistic methodological view point simply because scientists have not been able to develop measuring instruments for these phenomena. To ignore sacred things and experiences and to be informed that you are “hallucinating” may be a cause for anxiety and, depression. Scientists are not comfortable when confronted by mysticism, metaphysical tendencies and religion. Despite the stance of scientists not to engage in matters that cannot be scientifically measured, millions of lives around the globe are affected by “super-natural phenomena.” The article looks at the spiritual world from a biblical perspective in order to demonstrate that Satanism and occult practices are the inverse of Christianity. The objective is to establish a cross-disciplinary approach to find answers to some crimes that seems to be motivated by spiritual possession and mystic beliefs.

3

Opis bazyliszka w „Etymologiach” (XII 4, 6–9) Izydora z Sewilli

75%

Morta K.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2022

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vol. 32

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issue 1

113-134

EN

The article speaks about the depiction of the basilisk found in St. Isidore’s of Seville Etymologies. The surviving description greatly influenced the information on this snake found in mediaeval bestiaries and encyclopaedias. The portrayal is a remarkable example of the gradual mythicisation of the basilisk’s features. The process was partly caused by misunderstanding and misinterpretation of the source material. The article shows how the compilation of many different sources, from many historical periods, can create an extraordinary depiction of a creature that in its early descriptions was devoid of almost all of its fantastical characteristics.

4

Nové mýty o starých bozích. Ze stěn pohřební komory kněze Iufay

51%

Landgráfová R., Míčková D.

Pražské egyptologické studie (Prague Egyptological Studies)

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2018

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issue 20

57-70

EN

The study focuses on four hitherto unknown mythological texts that accompany the text of the Royal purification ritual on the northern wall of the burial chamber of the shaft tomb of Iufaa at Abusir. These include a text describing the appearance and functions of the Hayshesh sea serpents, a cosmogony involving the uroboros, a myth of the glorifier of the Nun and an aetiological myth of the origin of divine awe. These texts further illustrate the nature of the sacred “library” that Iufaa accumulated in his tomb and elucidate the meaning of the originally royal purification ritual that adorns the northern and part of the eastern wall of Iufaa’s burial chamber.

5

Metafory zwierzęce w Błogosławieństwie Jakuba (Rdz 49, 1-28)

51%

Wajda A. M.

Collectanea Theologica

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2018

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vol. 88

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issue 4

53-73

EN

The relatively numerous references to animals in the blessing of Jacob(Gen 49: 1-28) show that the biblical author had a broad knowledge of nature.According to the current classification of living organisms and method ofresearch used by modern zoology, it is stated that these observations donot have the characteristics of scientific research. In spite of this, they arethe evidence of the clear-sighted observation of animals, which is reflectednot only in the knowledge of the appearance of individual species, but alsoof specific behaviours related to their way of life. It concerns not only domesticanimals, like the ass (cf. Gen 49: 14), but also wild representativesof the fauna. References concerning the latter apply to the species perceivedas highly dangerous to man and domestic animals, that is the lion(cf. Gen 49: 9), snake (cf. Gen 49: 17) or wolf (cf. Gen 49: 27). Amongstthe animals mentioned in the blessing of Jacob one can also distinguishthose which aroused admiration because of their appearance, such as thedoe (cf. Gen 49: 21). At the same time, it is essential to emphasise the factthat the wealth of animal metaphors is just a tool used to translate “God’saddress” into human language.

6

Zu den Feindbildern auf den Zauberstäben des Mittleren Reiches und der Zweiten Zwischenzeit

51%

Altenmüller H.

Études et Travaux (Institut des Cultures Méditerranéennes et Orientales de l’Académie Polonaise des Sciences)

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2017

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vol. XXX

73-94

EN

The ivory wands of the Middle Kingdom display various creatures to be annihilated by protective deities, especially snakes and human foes. It seems that the snakes pictured on the ivory wands represent chaotic numina of primeval times which endanger the uncreated and the animate world. The human foes on the other side are foreigners like Libyans, Asians, Nubians and rebels. It is interesting to note that the figures of the human foes are modelled after an archetype which is taken from the royal monuments showing the king smiting his enemies. While the foes represented on the royal monuments are put down by the king in the shape of a divine bull, lion, sphinx or griffin, the enemies of the ivory wands are smitten by divine forces, among them the hippopotamus-goddess, the lion, and a cat-goddess. The investigation concerns the religious background of the massacre, which is done by the divine forces on snakes and human foes. It is proposed to identify the fighting animals as protective deities originating in art from stellar constellations or decans protecting the mother and her child at the beginning of lifetime.

7

Otbiranie moloka u korov (k issledovaniju odnogo mifologičeskogo motiva)

51%

Archipenko N. j.

Etnolingwistyka. Problemy Języka i Kultury

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2000

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vol. 12

167–179

PL

System mitologiczny określonej społeczności możemy opisywać według postaci i według motywów. Autorka proponuje połączyć oba sposoby. Poddaje przykładowej analizie motyw „odbierania mleka krowom” znany w folklorze Kozaków dońskich (w tzw. byliczkach i wierzeniach) oraz w całej Słowiańszczyźnie i pokazuje, że pod różnicami kryją się istotne zbieżności. Zbieżności dotyczą motywu i jego funkcji, zaś różnice – postaci. W folklorze dońskich Kozaków istotami, które odbierają mleko krowom są: czarownice, wąż domowy i sum; w folklorze wierzeniowym innych Słowian – czarownica i wąż. Jednak, jak stwierdza autorka, chociaż w dońskiej tradycji występują trzy postacie, genetycznie mamy do czynienia z dwiema – z czarownicą i wężem. Obraz suma w dońskich byliczkach mógł powstać przez rozdzielenie słowiańskich złożonych wyobrażeń o wężu, które to wyobrażenia łączą w sobie charakterystyki węża-zmieja i suma (ryby). Mówiąc dokładniej – jedna z funkcji przypisywanych gdzie indziej wężowi, została wydzielona i przypisana sumowi.

EN

If any mythological system may be described through its characters or its motifs, the present articles attempts to combine both approaches. An analysis is performed on the motif of ”taking away the milk from cows”, known, on the one hand, among the Cossacks of the Don river (in their beliefs and short tales called bylichki), as well as, on the other, in the whole Slavonic region. Both similarities and differences are discerned, the former in the realm of the motif itself and its function, the latter in the realm of the participating characters. In the folklore of the Cossacks, the milk is taken away by a witch, a snake (a viper) and a catfish, in the beliefs of other Slavs by a witch and a snake. However, although in the Cossack tradition there are three figures, genetically there are two: a witch and a snake. The figure of a catfish might have originated through a split in the Slavonic complex image of a snake, which in fact combines the characteristics of a snake and a catfish (or simply a fish). More precisely, one of the functions attributed to a snake has been made autonomous and attributed to a catfish.

8

Hadí encyklopedie egyptského kouzelníka: z textů v pohřební komoře kněze Iufay v Abúsíru

45%

Landgráfová R., Janák J.

Pražské egyptologické studie (Prague Egyptological Studies)

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2016

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issue 16

65-74

EN

The burial chamber decoration of the shaft tomb of Iufaa at Abu sir (dated to the turn of the 261hf271h Dynasties) is exceptional with regards to both its extent and the featured topics. All walls of the chamber as well as the outer and inner sarcophagi are covered by excerpts from the Pyramid Texts, Coffin Texts, Book of the Dead and other ritual or liturgical texts. Some of the spells and their illustrations have not been identified yet, others are exceptional or rare (e.g. the image of the Uroboros, or the god Tutu). The westem wall and a part of the northern wall of the burial chamber contain a number of representations of snakes and snake-like creatures as well as texts pertaining to them. According to the texts, these snakes represent divine or demonic beings of the deepest levels of the underworld, and of the beginning of time. In this paper, we present the western wall of the burial chamber of the tomb of Iufaa with six identified serpentine beings and Tutu and Mehen on the opposite, eastern wall with an interpretation of this unique textual corpus which connects underworld phenomena with the terrestrial cult and emphasizes the aspect of secret knowledge.

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2 Pražské egyptologické studie (Prague Egyptological Studies)

1 Collectanea Philologica

1 Collectanea Theologica

1 Etnolingwistyka. Problemy Języka i Kultury

1 Internal Security

1 Symbolae Philologorum Posnaniensium Graecae et Latinae

1 Études et Travaux (Institut des Cultures Méditerranéennes et Orientales de l’Académie Polonaise des Sciences)

2 Landgráfová R.

1 Altenmüller H.

1 Anthropologist and classical philologist. Research interests: Greek classical literature R. l. o. C. s. p.

1 Archipenko N. j.

1 Czapińska M.

1 Janák J.

1 Morta K.

1 Míčková D.

1 Roelofse C.

1 Uniwersytet Łódzki K. F. K.

1 Wajda A. M.

1 2022

1 2019

1 2018

1 2017

2 2016

1 2014

1 2000