At Yašt 19.34, Yima, the primordial king of Zoroastrian myth is described as having become a-šāta... more At Yašt 19.34, Yima, the primordial king of Zoroastrian myth is described as having become a-šāta- after uttering the first lie, as a result of which he also lost his royal charisma (xvarənah) and the world lost the ideal state in which there was neither hot, cold, dryness, disease, old age, envy, or death. Previous translations have rendered the term either "unhappy" or "unquiet," which are etymologically justified, but contextually inadequate. The importance of this passage and related texts suggests that terminology derived from the Iranian verbal root š(ii)ā- denoted an ideal of peace, contentment, fulfillment of all needs, and freedom from all anxieties, which had different qualities in different temporal eras. Old Persian texts tend to concentrate on primordial šiyāti-, Avestan on šāta- and a-šāta- in the present, and Pahlavi on eschatological šādīh.
L'auteur reconsidère sa vision antérieure du mythe comme « idéologie sous forme narrative » et ré... more L'auteur reconsidère sa vision antérieure du mythe comme « idéologie sous forme narrative » et réfléchit à des alternatives telles que suggérées par Marshall Sahlins (connaissance culturelle) et Michel Foucault (discours qui constitue les choses dont il parle). Deux exemples font figure de test : un mythe Nuer de la première razzia de bétail et des versions rivales, mais également mythiques, de la révolution américaine. Sur la base de ces données, l'article suggère que tous les trois modèles-idéologie, connaissance et discours-ont leurs mérites.
... He tells us about this in his own Preface to this volume and in "The Two Paths," an... more ... He tells us about this in his own Preface to this volume and in "The Two Paths," an essay which, by explaining why the Indo-European es-says in the first section of the book are, in Bruce's view, frozen in amber, Page 10. x / Foreword serves as his own epilogue to those essays. ...
REVIEWS I 443 premodern animism, kuyo is a flourishing contemporary practice. In my own work, I t... more REVIEWS I 443 premodern animism, kuyo is a flourishing contemporary practice. In my own work, I thought of the liminal status of statues resting in church storerooms in Vietnam because it is difficult to destroy once-blessed things and (for a while) not right to sell them. I thought of Korea-the retired shaman's god images bundled under an altar because the gods would no longer reside in them but, as sites of an old attachment, they were difficult to destroy. Asian Ethnology could have an interesting and multifaceted discussion about stuff. References Boo, Katherine 20I2 Behind the Beautiful Forevers. New York: Random House.
Tradução para o português do texto Theses on Method do professor Bruce Lincoln (Universidade de C... more Tradução para o português do texto Theses on Method do professor Bruce Lincoln (Universidade de Chicago). Estas treze teses fizeram, originalmente, parte de uma apresentação do professor Bruce Lincoln na seção de estudos comparativos em religião no encontro da American Academy of Religionna Filadélfia em novembro de 1995. Posteriormente, o presente texto foi publicado na revista Theory and Method in the Study of Religion. Esta tradução foi realizada a partir do texto: LINCOLN, Bruce. Theses on Method. InTheory and Method in the Study of Religion. Leiden, Brill, 2013. Disponível em: http://doi.org/10.1163/9789004257573_017. A presente tradução foi publicada com a autorização do autor e da editora Brill.
P-251 407 Gunshot wound to the back of the head approximately one inch right of center. The bulle... more P-251 407 Gunshot wound to the back of the head approximately one inch right of center. The bullet exited the left nostril (fatal). The victim was transported to Northwestern hospital by personnel of CPD Ambulance 14. He was pronounced dead by Dr. [Name deleted] at 14:15 hours on 21 May 1991. Person(s) unknown as of this report. Unknown type .25 caliber automatic handgun. 1025 E. 58th Street, University of Chicago, Swift Hall, 3rd floor men's lavatory. 21 May 1991 at approximately 1:05 hours (Tuesday). Clear, sunny, 70's, excellent natural and artificial lighting. Victim shot while using bathroom facilitiesreason unknown. The victim was identified by personal papers on his person and faculty members at the University of Chicago. Formal identification to be made at the Forensic Institute at a later date. Medical Examiner's Case 454 May 1991. Records Division number P-231 407. Under this number will be found overall photos of the scene and processing of same by Crime Lab personnel. Inventory #912 861 Criminalistics. Under this number will be found one vial containing blood standards from the floor of stall #4 in the 5nd floor men's washroom. Inventory #912 862 Crlminalistics. One fired bullet recovered in front of the toilet on the floor in stall #5* Stall #5 is immediately to the right of the victim. Also under this number will he found one "Win .25 Auto** spent cartridge case found on the floor to the right of the toilet in stall #5. The above items were recovered by Crime Lab personnel. Inventory #912 ^3 Criminalistics One AA G® Kit #91-104 applied to the hands of Ioan CULIANU at 1730 hours, 21 May 1991, in the Emergency Room at Northwestern hospital by Crime Lab personnel. Under this number will be found the victim's brown wallet containing miscellaneous identification and his credit cards.
was a highly regarded poet, novelist, and literary critic, who was co-editor with De Martino of a... more was a highly regarded poet, novelist, and literary critic, who was co-editor with De Martino of a prestigious collection of works on anthropology, sociology, and history of religions published by Einaudi, the most important press on the Italian left. Both men were members of the Italian Communist Party and the proposal to bring out translations of Eliade's works proved extremely controversial. De Martino was initially favorable, but backed away from the project when he learned of Eliade's past. Pavese, intervened to save the project by limiting the endeavor to two titles and giving De Martino the opportunity to voice his reservations in critical prefaces [BL]. 20 Leo Frobenius (1873-1938), German archaeologist and ethnologist, founder of the Kulturkreis school, who posited an original white population in an "African Atlantis" that was responsible for all African [BL]. 21 Adolf Ellegard Jensen (1899-1965), German ethnologist who studied under Frobenius and continued to promote his theories after the war. Jensen's most important work, Die religiöse Weltbild einer frühen Kultur (1948; English trans., Myth and Cult among Primitive Peoples , 1963) drew on his fieldwork in Ceram and his popularization of the myths he collected there, which featured what he called "dema-deities" and took to be typical of the Kulturkreis of "paleo-agriculturalists" [BL]. 22 Ernesto de Martino, "Prefazione" to Mircea Eliade, Techniche di Yoga, pp. 10-11: "It escapes the author who tells tales about an anti-historic residue of religious experiences, a residue that could check historicism, meaning simply once again to be in some way immediately engaged in that religious paradox that properly ought to be nothing more than an object of research and reconstruction" (p. 10). De Martino here avenges himself for Eliade's unfavorable review of Il mondo magico (Critique 23 [1948]: 315 ff.), which De Martino himself inserted in the second edition of his book (Turin, 1957; reprinted 1973, pp. 305-11). It is strange that in this case, De Martino's position looks like the earlier positions of Giovanni Gentile regarding the value of religion and studies of religion.
A copy of this text, labeled "DRAFT" is included in Box 3, file 3 of the Culianu archive in the S... more A copy of this text, labeled "DRAFT" is included in Box 3, file 3 of the Culianu archive in the Special Collections of the University of Chicago's Regenstein Library. The notes to this manuscript were added by hand after the text of the paper had been completed and some of them are incomplete. In addition, the xerox copy in the Culianu archive is not sufficiently clear that all the numbers show up. It is thus possible that I have introduced a few omissions and errors when transcribing the manuscript.
The observations that follow are born from an attentive reading of all the production of Mircea E... more The observations that follow are born from an attentive reading of all the production of Mircea Eliade, as well as examination of the documents published in the journal Toladot, Buletinul Institutului Dr. J. Niemirower, Vol. 1 (1972) published in Israel, particularly the article "Dosarul Mircea Eliade." 2 The wording marked off by quotation marks in the text that follows refer to those documents. The thesis presented under the chair of history of religions of Siena by Gennaro Evangelista in 1975-76 on "Ideology and False Consciousness in M. Eliade" was particularly useful, as it identified, with great philological rigor, the Nazi-Fascist themes in Eliade. 3 This thesis has been used here as a foundational contribution. The recent publication of an Italian translation of Eliade's Fragments d'un Journal by Boringhieri 4 shapes up as the worst possible service given to this historian of religions, who, in his confusingly fragmentary diaristic testimony reveals himself as a querulous, petulant, ambiguous character, sick with a mystic decadentism of Jungian influence and belatedly existential experimentalisms rooted in a Proustian matrix. He seems to have perpetually oscillated between the fancies of a failed novelist and the more consistent and serious commitments of a historian, which could also present itself as an aspect of his character that cannot legitimately be subjected to harsh criticism. But what is most serious in this diary is that its author has attempted to erase his real ideological roots, carefully censoring from its registry of frequently-insignificant meetings and events, those that forced him to abandon Romania, his country of origin. From this emerges an Eliade as devoid of critical lucidity as he is both tense and intense in some of his books, an Eliade completely reduced to fits of faintness, nerves, physical miseries, or immersed in occultist experiments and alienating interests in the dream as a mode of being.
The invitation, full of a sincere desire for clarification, that my colleague in teaching, Prof. ... more The invitation, full of a sincere desire for clarification, that my colleague in teaching, Prof. Frollo2 published in these pages, in defense of Romanian Catholics, gives us the opportunity to return to some questions that we at Cuvântul consider truly fundamental. Frollo asks himself, with surprise and grief: Why and from whence is there a hardening of Orthodox circles against Romanians of the Roman Catholic confession? That is, how is it that a Catholic can't be a "good Romanian"? And he doesn't wait very long for a response, since the right attitude seems obvious to him. At first glance-of course! But only at first glance, since at base, the question as it is posed by Frollo and, in general, by all Romanian Catholics, is far too imprecise to be able to contribute to clarification of the problem.
At Yašt 19.34, Yima, the primordial king of Zoroastrian myth is described as having become a-šāta... more At Yašt 19.34, Yima, the primordial king of Zoroastrian myth is described as having become a-šāta- after uttering the first lie, as a result of which he also lost his royal charisma (xvarənah) and the world lost the ideal state in which there was neither hot, cold, dryness, disease, old age, envy, or death. Previous translations have rendered the term either "unhappy" or "unquiet," which are etymologically justified, but contextually inadequate. The importance of this passage and related texts suggests that terminology derived from the Iranian verbal root š(ii)ā- denoted an ideal of peace, contentment, fulfillment of all needs, and freedom from all anxieties, which had different qualities in different temporal eras. Old Persian texts tend to concentrate on primordial šiyāti-, Avestan on šāta- and a-šāta- in the present, and Pahlavi on eschatological šādīh.
L'auteur reconsidère sa vision antérieure du mythe comme « idéologie sous forme narrative » et ré... more L'auteur reconsidère sa vision antérieure du mythe comme « idéologie sous forme narrative » et réfléchit à des alternatives telles que suggérées par Marshall Sahlins (connaissance culturelle) et Michel Foucault (discours qui constitue les choses dont il parle). Deux exemples font figure de test : un mythe Nuer de la première razzia de bétail et des versions rivales, mais également mythiques, de la révolution américaine. Sur la base de ces données, l'article suggère que tous les trois modèles-idéologie, connaissance et discours-ont leurs mérites.
... He tells us about this in his own Preface to this volume and in "The Two Paths," an... more ... He tells us about this in his own Preface to this volume and in "The Two Paths," an essay which, by explaining why the Indo-European es-says in the first section of the book are, in Bruce's view, frozen in amber, Page 10. x / Foreword serves as his own epilogue to those essays. ...
REVIEWS I 443 premodern animism, kuyo is a flourishing contemporary practice. In my own work, I t... more REVIEWS I 443 premodern animism, kuyo is a flourishing contemporary practice. In my own work, I thought of the liminal status of statues resting in church storerooms in Vietnam because it is difficult to destroy once-blessed things and (for a while) not right to sell them. I thought of Korea-the retired shaman's god images bundled under an altar because the gods would no longer reside in them but, as sites of an old attachment, they were difficult to destroy. Asian Ethnology could have an interesting and multifaceted discussion about stuff. References Boo, Katherine 20I2 Behind the Beautiful Forevers. New York: Random House.
Tradução para o português do texto Theses on Method do professor Bruce Lincoln (Universidade de C... more Tradução para o português do texto Theses on Method do professor Bruce Lincoln (Universidade de Chicago). Estas treze teses fizeram, originalmente, parte de uma apresentação do professor Bruce Lincoln na seção de estudos comparativos em religião no encontro da American Academy of Religionna Filadélfia em novembro de 1995. Posteriormente, o presente texto foi publicado na revista Theory and Method in the Study of Religion. Esta tradução foi realizada a partir do texto: LINCOLN, Bruce. Theses on Method. InTheory and Method in the Study of Religion. Leiden, Brill, 2013. Disponível em: http://doi.org/10.1163/9789004257573_017. A presente tradução foi publicada com a autorização do autor e da editora Brill.
P-251 407 Gunshot wound to the back of the head approximately one inch right of center. The bulle... more P-251 407 Gunshot wound to the back of the head approximately one inch right of center. The bullet exited the left nostril (fatal). The victim was transported to Northwestern hospital by personnel of CPD Ambulance 14. He was pronounced dead by Dr. [Name deleted] at 14:15 hours on 21 May 1991. Person(s) unknown as of this report. Unknown type .25 caliber automatic handgun. 1025 E. 58th Street, University of Chicago, Swift Hall, 3rd floor men's lavatory. 21 May 1991 at approximately 1:05 hours (Tuesday). Clear, sunny, 70's, excellent natural and artificial lighting. Victim shot while using bathroom facilitiesreason unknown. The victim was identified by personal papers on his person and faculty members at the University of Chicago. Formal identification to be made at the Forensic Institute at a later date. Medical Examiner's Case 454 May 1991. Records Division number P-231 407. Under this number will be found overall photos of the scene and processing of same by Crime Lab personnel. Inventory #912 861 Criminalistics. Under this number will be found one vial containing blood standards from the floor of stall #4 in the 5nd floor men's washroom. Inventory #912 862 Crlminalistics. One fired bullet recovered in front of the toilet on the floor in stall #5* Stall #5 is immediately to the right of the victim. Also under this number will he found one "Win .25 Auto** spent cartridge case found on the floor to the right of the toilet in stall #5. The above items were recovered by Crime Lab personnel. Inventory #912 ^3 Criminalistics One AA G® Kit #91-104 applied to the hands of Ioan CULIANU at 1730 hours, 21 May 1991, in the Emergency Room at Northwestern hospital by Crime Lab personnel. Under this number will be found the victim's brown wallet containing miscellaneous identification and his credit cards.
was a highly regarded poet, novelist, and literary critic, who was co-editor with De Martino of a... more was a highly regarded poet, novelist, and literary critic, who was co-editor with De Martino of a prestigious collection of works on anthropology, sociology, and history of religions published by Einaudi, the most important press on the Italian left. Both men were members of the Italian Communist Party and the proposal to bring out translations of Eliade's works proved extremely controversial. De Martino was initially favorable, but backed away from the project when he learned of Eliade's past. Pavese, intervened to save the project by limiting the endeavor to two titles and giving De Martino the opportunity to voice his reservations in critical prefaces [BL]. 20 Leo Frobenius (1873-1938), German archaeologist and ethnologist, founder of the Kulturkreis school, who posited an original white population in an "African Atlantis" that was responsible for all African [BL]. 21 Adolf Ellegard Jensen (1899-1965), German ethnologist who studied under Frobenius and continued to promote his theories after the war. Jensen's most important work, Die religiöse Weltbild einer frühen Kultur (1948; English trans., Myth and Cult among Primitive Peoples , 1963) drew on his fieldwork in Ceram and his popularization of the myths he collected there, which featured what he called "dema-deities" and took to be typical of the Kulturkreis of "paleo-agriculturalists" [BL]. 22 Ernesto de Martino, "Prefazione" to Mircea Eliade, Techniche di Yoga, pp. 10-11: "It escapes the author who tells tales about an anti-historic residue of religious experiences, a residue that could check historicism, meaning simply once again to be in some way immediately engaged in that religious paradox that properly ought to be nothing more than an object of research and reconstruction" (p. 10). De Martino here avenges himself for Eliade's unfavorable review of Il mondo magico (Critique 23 [1948]: 315 ff.), which De Martino himself inserted in the second edition of his book (Turin, 1957; reprinted 1973, pp. 305-11). It is strange that in this case, De Martino's position looks like the earlier positions of Giovanni Gentile regarding the value of religion and studies of religion.
A copy of this text, labeled "DRAFT" is included in Box 3, file 3 of the Culianu archive in the S... more A copy of this text, labeled "DRAFT" is included in Box 3, file 3 of the Culianu archive in the Special Collections of the University of Chicago's Regenstein Library. The notes to this manuscript were added by hand after the text of the paper had been completed and some of them are incomplete. In addition, the xerox copy in the Culianu archive is not sufficiently clear that all the numbers show up. It is thus possible that I have introduced a few omissions and errors when transcribing the manuscript.
The observations that follow are born from an attentive reading of all the production of Mircea E... more The observations that follow are born from an attentive reading of all the production of Mircea Eliade, as well as examination of the documents published in the journal Toladot, Buletinul Institutului Dr. J. Niemirower, Vol. 1 (1972) published in Israel, particularly the article "Dosarul Mircea Eliade." 2 The wording marked off by quotation marks in the text that follows refer to those documents. The thesis presented under the chair of history of religions of Siena by Gennaro Evangelista in 1975-76 on "Ideology and False Consciousness in M. Eliade" was particularly useful, as it identified, with great philological rigor, the Nazi-Fascist themes in Eliade. 3 This thesis has been used here as a foundational contribution. The recent publication of an Italian translation of Eliade's Fragments d'un Journal by Boringhieri 4 shapes up as the worst possible service given to this historian of religions, who, in his confusingly fragmentary diaristic testimony reveals himself as a querulous, petulant, ambiguous character, sick with a mystic decadentism of Jungian influence and belatedly existential experimentalisms rooted in a Proustian matrix. He seems to have perpetually oscillated between the fancies of a failed novelist and the more consistent and serious commitments of a historian, which could also present itself as an aspect of his character that cannot legitimately be subjected to harsh criticism. But what is most serious in this diary is that its author has attempted to erase his real ideological roots, carefully censoring from its registry of frequently-insignificant meetings and events, those that forced him to abandon Romania, his country of origin. From this emerges an Eliade as devoid of critical lucidity as he is both tense and intense in some of his books, an Eliade completely reduced to fits of faintness, nerves, physical miseries, or immersed in occultist experiments and alienating interests in the dream as a mode of being.
The invitation, full of a sincere desire for clarification, that my colleague in teaching, Prof. ... more The invitation, full of a sincere desire for clarification, that my colleague in teaching, Prof. Frollo2 published in these pages, in defense of Romanian Catholics, gives us the opportunity to return to some questions that we at Cuvântul consider truly fundamental. Frollo asks himself, with surprise and grief: Why and from whence is there a hardening of Orthodox circles against Romanians of the Roman Catholic confession? That is, how is it that a Catholic can't be a "good Romanian"? And he doesn't wait very long for a response, since the right attitude seems obvious to him. At first glance-of course! But only at first glance, since at base, the question as it is posed by Frollo and, in general, by all Romanian Catholics, is far too imprecise to be able to contribute to clarification of the problem.
Dans ce livre qui reprend ses leçons prononcées au Collège de France, Bruce Lincoln propose d’ana... more Dans ce livre qui reprend ses leçons prononcées au Collège de France, Bruce Lincoln propose d’analyser les rapports entre empire, religion et politique, à partir de l’exemple de la Perse achéménide. Il nous invite à un passionnant parcours qui va des historiens grecs aux inscriptions monumentales de Darius via la Bible et les traités de mythologie zoroastriens. La confrontation de ces sources révèle l’importance cruciale dans l’imaginaire impérial achéménide de l’institution du paradis, jardin clos au sein duquel sont réunis toutes sortes de plantes et d’animaux, mais qui est surtout une image microcosmique de la perfection originelle créée par le grand dieu Ahura Mazdā. Lincoln montre ainsi que loin de n’être qu’un lieu de plaisance et d’insouciance, le paradis perse fonctionne comme le modèle idéologique de l’empire, dont la finalité est de rassembler sous sa domination la totalité des espèces vivantes, végétales et animales, l’humanité comprise. Réunissant des sources insuffisamment lues de concert, Bruce Lincoln montre de manière magistrale ce que doit être une histoire des religions critique et comparative.
Professeur d’histoire des religions à l’Université de Chicago, Bruce Lincoln est l’un des principaux représentants de cette discipline à l’heure actuelle. Auteur de plus d’une quinzaine d’essais, il est notamment spécialiste de l’Europe préchrétienne, des mondes celtes et scandinaves, ainsi que de l’Iran préislamiqu
این ترجمه از مقدمه و فصل 6 کتاب "مذهب و شکنجه در شاهنشاهی هخامنشی: پی نوشتهایی در باب زندان ابوغر... more این ترجمه از مقدمه و فصل 6 کتاب "مذهب و شکنجه در شاهنشاهی هخامنشی: پی نوشتهایی در باب زندان ابوغریب" نوشته " بروس لینکولن" برگرفته شده است.
This is a Persian Translation of the introduction and chapter 6 of Bruce Lincoln`s Religion, Empire, and Torture: The Case of Achaemenian Persia, with a Postscript on Abu Ghraib (2007)
Il caso della Persia achemenide. Con un poscritto su Abu Ghraib Religion, Empire, and Torture (20... more Il caso della Persia achemenide. Con un poscritto su Abu Ghraib Religion, Empire, and Torture (2007) ha suscitato grande interesse e vivaci discussioni sin dalla sua apparizione. Ora si rivolge ad un pubblico italiano, con una nota dell'autore sul modo in cui il libro è nato. In qualche modo, scrive Lincoln, con la traduzione quest'opera ritorna a casa, perché la ricerca è iniziata in Italia. Quella di Lincoln è una riflessione potente e raffinata, che spazia dalla Persia achemenide alle invasioni americane dell'Afghanistan e dell'Iraq, sul ruolo della politica e della religione nella costruzione di un'ideologia imperiale.
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Papers by Bruce Lincoln
Estas treze teses fizeram, originalmente, parte de uma apresentação do professor Bruce Lincoln na seção de estudos comparativos em religião no encontro da American Academy of Religionna Filadélfia em novembro de 1995. Posteriormente, o presente texto foi publicado na revista Theory and Method in the Study of Religion. Esta tradução foi realizada a partir do texto: LINCOLN, Bruce. Theses on Method. InTheory and Method in the Study of Religion. Leiden, Brill, 2013. Disponível em: http://doi.org/10.1163/9789004257573_017. A presente tradução foi publicada com a autorização do autor e da editora Brill.
Estas treze teses fizeram, originalmente, parte de uma apresentação do professor Bruce Lincoln na seção de estudos comparativos em religião no encontro da American Academy of Religionna Filadélfia em novembro de 1995. Posteriormente, o presente texto foi publicado na revista Theory and Method in the Study of Religion. Esta tradução foi realizada a partir do texto: LINCOLN, Bruce. Theses on Method. InTheory and Method in the Study of Religion. Leiden, Brill, 2013. Disponível em: http://doi.org/10.1163/9789004257573_017. A presente tradução foi publicada com a autorização do autor e da editora Brill.
La confrontation de ces sources révèle l’importance cruciale dans l’imaginaire impérial achéménide de l’institution du paradis, jardin clos au sein duquel sont réunis toutes sortes de plantes et d’animaux, mais qui est surtout une image microcosmique de la perfection originelle créée par le grand dieu Ahura Mazdā. Lincoln montre ainsi que loin de n’être qu’un lieu de plaisance et d’insouciance, le paradis perse fonctionne comme le modèle idéologique de l’empire, dont la finalité est de rassembler sous sa domination la totalité des espèces vivantes, végétales et animales, l’humanité comprise.
Réunissant des sources insuffisamment lues de concert, Bruce Lincoln montre de manière magistrale ce que doit être une histoire des religions critique et comparative.
Professeur d’histoire des religions à l’Université de Chicago, Bruce Lincoln est l’un des principaux représentants de cette discipline à l’heure actuelle. Auteur de plus d’une quinzaine d’essais, il est notamment spécialiste de l’Europe préchrétienne, des mondes celtes et scandinaves, ainsi que de l’Iran préislamiqu
This is a Persian Translation of the introduction and chapter 6 of Bruce Lincoln`s Religion, Empire, and Torture: The Case of Achaemenian Persia, with a Postscript on Abu Ghraib (2007)