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This paper raises objections to the constitution of these lines in the OCT. The lines are gnomic but they generalize based on an actual sequence of events just described and should contain an allusion to the offence that will cause the Greeks to perish, the outrage against Athena's temple. This, it is argued, stood in a lacuna best marked after 95. The article has three theses: (1) sacking ‘cities, temples, and tombs’ is implausible because the latter two are parts of the first; (2) plundering tombs refers to nothing in the play, nor was this thought of as an offence against the gods; (3) 96–7 do not refer to the offence that causes the fool's death but are a description of his success, the destruction of the hated enemy population. That success stands in ironic contrast with his subsequent death.

This article offers a new interpretation of the wave which, in the finale of Euripides’ Iphigenia Taurica, prevents the Greek ship from leaving the Taurian land, thus making it necessary for the goddess Athena to intervene. My contention is that the wave is the predictable consequence of the sacrilege which the Greeks are committing by stealing Artemis’ cult statue from the Taurian temple. Therefore, we can detect in IT the same religious offence–punishment–compensation structure that can be found in Aeschylus’ Eumenides. However, unlike in Aeschylus’ tragedy, in IT Athena's final decrees compensate only the goddess Artemis and not the human characters: after deeply suffering as instruments of the divine will, not even in the future will they be allowed to fulfil their desires. Thus, we may say that a supernatural ‘wave’ prevents humans from leaving in accordance with their will.

Focused on Nikolai Gogol’s absurdist tale, “The Nose” (1835), this article is an investigation into the concealed representation of suppressed and marginalized libertine and anti-religious discourses in nineteenth-century Russian literature. The author identifies overlooked idiomatic phraseology, forgotten specificities of the Imperial hierarchy (the Table of Ranks), and allusions to religious customs and Christian rituals that would have been apparent to Gogol’s readers and shows how some were camouflaged to escape censorship in successive drafts of the work. The research builds on the approaches to Gogol’s language, imagery and plot developed earlier by the Russian Formalists, Tartu-Moscow semioticians, and a few other scholars, who revealed the latent obscenity of Gogol’s “rhinology” and the sacrilegious meaning of the tale’s very specific chronotope. The previous scholars’ observations are substantially supplemented by original findings. An integrated analysis of these aspects in their mutual relationship is required to understand what the telling details of the story reveal about Gogol’s religious and psychological crisis of the mid-1830s and to demonstrate how he aggregated indecent Shandyism, social satire, and religious blasphemy into a single quasi-oneiric narrative.

The Talmud Bavli presents in Tractate Eruvin (104a) a controversy between two Amoraim, Ulla and Rabbah. This controversy on the topic of producing a sound on the Sabbath is the context of the present study. According to Ulla, any production of sound on the Sabbath is forbidden, and according to Rabbah, producing a musical sound is prohibited on the Sabbath but producing a sound that is not musical is permitted. The purpose of the study is to present the two approaches to solving the controversy, where the dilemma is which of them should the halakha follow. The setting of the study is a comparative analysis of two different halakhic approaches. Accordingly, this controversy created two different fundamental halakhic approaches that have implications for the authority of the Talmud Bavli compared to the Talmud Yerushalmi, that is, which of these Talmuds has more authority than the other. The research methods of this article portray the various outlooks of the poskim and commentators, from amongst the first representatives to relate to this problem, where the results show that a relative majority of the commentators follow the approach of the Rif. The article’s conclusion is that the authority of the Talmud Bavli is greater than that of the Talmud Yerushalmi.Contribution: The contribution of the article is in showing the fundamental arguments that the poskim and commentators raised to solve this dilemma, which serve as a basic foundation for all the poskim and commentators who followed them and who advocated either the one approach or the other. Furthermore, the article also contributes by providing a source interpretation of the Hebrew and Aramaic text and rabbinic literature, which fits the scope of the journal.

Heresy studies is a new interdisciplinary, supra-religious, and humanist field of study that focuses on borderlands of dogma, probes the intersections between orthodoxy and heterodoxy, and explores the realms of dissent in religion, art, and literature.

Public discussions no less than philosophical debates about violence, about its essence and justification, often discuss violence against inanimate objects such as buildings or statues. This concept of „violence against things“ is, however, contested, not least because other than humans or other animals, things do not suffer violence. This article discusses various approaches that make sense of and attempt to justify talking of „violence against things“. These various attempts are, however, all found wanting. „Violence against things“ can, the conclusion runs, at best be used as a shortcut for psychological violence that uses the destruction of highly valued objects as a means to seriously harm a person or group of persons.

Public discussions no less than philosophical debates about violence, about its essence and justification, often discuss violence against inanimate objects such as buildings or statues. This concept of „violence against things“ is, however, contested, not least because other than humans or other animals, things do not suffer violence. This article discusses various approaches that make sense of and attempt to justify talking of „violence against things“. These various attempts are, however, all found wanting. „Violence against things“ can, the conclusion runs, at best be used as a shortcut for psychological violence that uses the destruction of highly valued objects as a means to seriously harm a person or group of persons.

Étudier le vol d’église dans la France du xix e siècle, de la Révolution Française aux conséquences de la loi de Séparation, c’est s’intéresser à un phénomène qui est à la fois un scandale moral et une réalité relativement banale dans une société marquée par la précarité socio-économique. Les débats politiques et juridiques s’interrogent par conséquent sur les transformations de la répression, qui doit s’adapter aux logiques de la sécularisation et aux transformations de l’appareil pénal. Au début du xx e siècle, l’essor d’un nouveau banditisme spécialisé dans l’art sacré suscite une seconde vague d’indignation qui provoque de vifs débats sur la laïcité républicaine et sur la protection et la propriété des églises. Studying thefts from churches in 19th Century France, from the French Revolution to the consequences of the Law of Separation, means taking an interest in a phenomenon that is both a moral scandal and a banal reality in a traditional and precarious society. A moral scandal, even a moral panic, because of the sacredness of the churches, especially after the French Revolution. A banal reality, because these thefts increased throughout the century, linked to transformations in crime and petty crime. Political and legal debates therefore question the transformations of repression, which must adapt to the logic of secularization and the transformations of the penal system. At the start of the 20th century, at the time of the Law of Separation, the rise of a new banditry specializing in sacred art sparked a second wave of indignation which provoked heated debates on republican secularism and on the protection and property of churches. Even if this new crime was not so spectacular as newspapers made believe, they caused a reorganization of churches surveillance.