Julien Poinssot and His Descendants

This paper discusses the scientific lives of Julien, Louis and Claude Poinssot (grandfather, father and son) and their important contribution to the study of ancient religions in North Africa, especially in Tunisia, including their intense engagement with the ancient Thugga. Julien, who had been trained as a notary, soon became a pioneering epigraphist of Proconsularis. As a result of the colonial context in which he worked and the bureaucratic problems he encountered, his archaeological career was brief, albeit intensive. Nevertheless, his vocation was inherited by his descendants, Louis and Claude, who eventually became Directors of Antiquities and of Museums. Their work left a remarkable legacy, including the Mahdia underwater excavations and the exploration of the Dougga Capitol.

The Spirit in Matthew

It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also important to note that Matthew refers to the Spirit in ways that are distinctive. For example, among the evangelists only Matthew speaks of the Spirit of God, and Matthew is unique in the NT in referring to the Spirit of the Father. This manner of nuancing the Spirit is analogous to the varied ways in which Matthew describes the kingdom, a concept qualified by such terms as “heaven,” “God,” “Father,” and “Son of Man.” This similarity is appropriate since a further unique feature of the Gospel is that Matthew alone decisively associates the Spirit of God with the presence of the kingdom of God. This discussion will focus first on Jesus’s experience of the Spirit and then on the work of the Spirit in the redemptive or kingdom activity of Jesus.

Devotio and human sacrifice in archaic Italy and Rome

The Roman father and son of the same name, P. Decius Mus, became paragon heroes by deliberately giving their lives in battle that Rome might win over a fierce enemy. Both engaged in a special ritual called devotio (from which our word “devotion” derives) to offer themselves to the gods of the Underworld, with whom regular people have very little interaction and to whom they rarely sacrifice. While the Mus family is the most famous for this act, it turns out the willingness to sacrifice oneself for Rome frequently occurs within stories of great patriots, including the story of Horatius Cocles, Mettius Curtius, Atilius Regulus, and even the traitors Coriolanus and Tarpeia. Romans regarded self-sacrifice as a very high, noble endeavor, whereas they loathed and persecuted practitioners of human sacrifice. It is therefore quite amazing to read that the Romans thrice engaged in state-sponsored human sacrifice, a fact they rarely mention and generally forget. The most famous enemy practitioners of human sacrifice were the Druids, whom the Romans massacred on Mona Island on Midsummer Night's Eve, but the Carthaginians, the Germans, the Celts, and the Thracians all infamously practiced human sacrifice. To Romans, the act of human sacrifice falls just short of cannibalism in the spectrum of forbidden practices, and was an accusation occasionally thrown against an enemy to claim they are totally barbaric. On the other hand, Romans recognized their own who committed acts of self-sacrifice for the good of the society, as heroes. There can be no better patriot than he who gives his life to save his country. Often the stories of their heroism have been exaggerated or sanitized. These acts of heroism often turn out to be acts of human sacrifice, supposedly a crime. It turns out that Romans have a strong legacy of practicing human sacrifice that lasts into the historic era, despite their alleged opposition to it. Numerous sources relate one story each. Collecting them all makes it impossible to deny the longevity of human sacrifice in Rome, although most Romans under the emperors were probably unaware of it. The paradox of condemning but still practicing human sacrifice demonstrates the nature of Roman religion, where do ut des plays a crucial role in standard sacrifice as well as in unpleasant acts like human sacrifice. Devotio was an inverted form of sacrifice, precisely because it was an offering to the gods of the Underworld, rather than to Jupiter or the Parcae. Romans may have forsaken devotio, but they continued to practice human sacrifice far longer than most of us have suspected, if one widens the current narrow definition of human sacrifice to include events where a life is taken in order to bring about a better future for the commonwealth, appease the gods, or ensure a Roman victory in battle.

A ‘Stain on Silence’: The Registration of Trauma in the Comics Memoirs of Alison Bechdel and Art Spiegelman

<p>The value of comics as a medium for serious literary expression, despite growing popularity and recognition, is still contested. Two of the most successful examples of the medium, Art Spiegelman’s Maus (1986 & 1992) and Alison Bechdel’s Fun Home (2006), use differing and similar strategies to narrate the transmission of trauma from parent to child. Maus records the testimony of Spiegelman’s survivor father’s experiences in hiding in Poland and in Auschwitz and Dachau, as well as the process of this testimony and the conflicted relationship between father and son. Fun Home’s traumatic history centres on Bechdel’s artistically ambitious father’s closeted affairs with teenage boys, and his overbearing influence on her own artistry and queer sexuality. This thesis tracks the narrative and graphic registration of trauma in these two memoirs, through their use of archival materials, consideration of the ethical problems of the representation of extremity and history, and treatment of narrative time.</p>

A ‘Stain on Silence’: The Registration of Trauma in the Comics Memoirs of Alison Bechdel and Art Spiegelman

<p>The value of comics as a medium for serious literary expression, despite growing popularity and recognition, is still contested. Two of the most successful examples of the medium, Art Spiegelman’s Maus (1986 & 1992) and Alison Bechdel’s Fun Home (2006), use differing and similar strategies to narrate the transmission of trauma from parent to child. Maus records the testimony of Spiegelman’s survivor father’s experiences in hiding in Poland and in Auschwitz and Dachau, as well as the process of this testimony and the conflicted relationship between father and son. Fun Home’s traumatic history centres on Bechdel’s artistically ambitious father’s closeted affairs with teenage boys, and his overbearing influence on her own artistry and queer sexuality. This thesis tracks the narrative and graphic registration of trauma in these two memoirs, through their use of archival materials, consideration of the ethical problems of the representation of extremity and history, and treatment of narrative time.</p>

The Thiem team – Adolf and Günther Thiem, two forefathers of hydrogeology

Adolf and Günther Thiem, father and son, left behind a methodological legacy that many current hydrogeologists are probably unaware of. It goes much beyond the Dupuit-Thiem analytical model for pump test analysis, which is connected to their name. Methods, which we use on a day-to-day basis today, such as isopotential maps, tracer tests and vertical wells were amongst the many contributions which the Thiems either developed or improved. Remarkably, this was not done in a university context but rather as a by-product of their practical work designing and building water supply schemes in countries all over Europe. Some of these water works are still active. Both Thiems were also great science communicators. Their contributions were read and applied in many countries, especially in the US, through a personal connection between Günther and O.E. Meinzer, the leading USGS hydrogeologist of the time.

Temat poszukiwania ojca w twórczości Jacka Dukaja

This essay discusses an important theme in Jacek Dukaj’s writings, namely the difficult relationship between father and son. It examines Dukaj’s works, such as The Plunderer's Daughter and Ice, in which the figure of the absent father who must be found by his child is presented. The son’s journey in search of his lost parent (and his own identity) reflects the pattern of the mythical hero’s journey described by Joseph Campbell and thus ends with a symbolic reconciliation with his father.

Russian Folktales of Karelia About Otherworldly Helpers: The Plot Type 502 (SUS 502 “Copper Forehead”)

В статье представлен анализ сказок сюжетного типа, обозначенного в СУС под номером 502 «Медный лоб», из фольклорного фонда Научного архива Карельского научного центра РАН. Тексты записывались сотрудниками Института языка, литературы и истории Карельского научного центра РАН на протяжении ХХ в. в двух очагах проживания русского населения - в Карельском Поморье (Беломорский, Лоухский, Кемский районы) и в Пудожском районе, как от известных сказочников (М. М. Коргуева, Ф. Н. Свиньина, отца и сына Дмитриевых), так и от рядовых исполнителей. В Заонежье такие сказочные произведения не были зафиксированы. Собранные в Карелии сказки об иномирном помощнике отличаются друг от друга разработанностью сюжета, в них в разной степени сохраняются важные сюжетообразующие элементы (появление персонажа в повествовании, его заточение и освобождение из плена, основные функции; роль царевича-освободителя и вынужденное его пребывание в одежде представителя низшего сословия, работа конюхом или пастухом, решение трудных задач, совершение подвигов). Сказочные произведения, относящиеся к сюжетному типу СУС 502 «Медный лоб», записанные в Карелии, в ряде случаев осложняются контаминациями с сюжетными типами СУС 300 1 «Победитель змея», 513А «Шесть чудесных помощников». В текстах нередко обнаруживается использование имен, связанных с лубочной традицией. Иномирный помощник в сказках варьируется: он может быть наделен зооморфными, орнитоморфными или антропоморфными признаками, но всегда обладает властью над животными и птицами, имеет золотую окраску, обусловленную его связью с иным миром. This article considers folktales of the plot type 502 “Copper Forehead” (according to the Comparative Plot Index, SUS and ATU 502) from the Scholarly Archives of the Karelian Research Centre of the Russian Academy of Sciences (KarRC RAS). The texts were recorded by the staff of the Institute of Linguistics, Literature and History of the KarRC RAS during the twentieth century from two areas with a primarily ethnic Russian population - in the Karelian Pomor area (Belomorsk, Loukhsk, and Kemsk Districts) and in the Pudozh District. They were told by well-known storytellers (M. M. Korguev, F. N. Svinyin, and the Dmitrievs, father and son) and by ordinary performers. No folktales of this sort from Zaonezhye have been recorded. These folktales about otherworldly helpers from Karelia vary in the degree of plot detail and in how much they have retained key elements of the plot (these include the introduction of the main character into the narrative; his or her imprisonment and liberation; the role of the tsarevich liberator and the time he has to spend dressed in lower-class clothes, working as a stableman or shepherd; his overcoming challenges and performing heroic deeds). Folktales of the SUS plot type 502 “Copper Forehead” recorded from Karelia sometimes are contaminated by elements from SUS plot types 300 “The Dragon Slayer” and 513А “Six Wondrous Helpers.” Names associated with the lubok tradition are not uncommon in these texts. The traits of the otherworldly helper in the folktales vary: they can be zoomorphic, ornithomorphic or anthropomorphic, but the character always has power over birds and animals, and is colored golden, due to the connection with the other world.

NOTHING BUT RHETORIC? RHETORIC, PRAGMATICS AND MYTH-MAKING IN THE AGŌN OF EURIPIDES’ ALCESTIS

This paper draws on Euripides’ Alcestis to propose a new way of approaching the tragic agōn. It reads the debate scene of that play not as a rhetorical showpiece but as a piece of dialogue and an interaction that follows the principles of communicative pragmatics. In this interpretation Admetus and Pheres do not aim to persuade each other about whether it would have been right for Pheres to sacrifice his life for his son; instead, father and son are engaged in redefining their relationship, at the same time hurting each other as much as possible. Therefore, analyses that focus on ethical arguments concerning Pheres’ refusal to die and on how they reflect on the two persons' characters fail to capture an essential aspect of the quarrel. If, however, the communicative nature of the agōn is taken into consideration, illogical and seemingly idiosyncratic passages of the speeches can be explained as functional, and its transformed purpose chimes with Euripides’ rearrangement of the traditional myth, as he places the debate after Alcestis’ death.