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<article article-type="research-article" dtd-version="1.3" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance" xml:lang="ru"><front><journal-meta><journal-id journal-id-type="publisher-id">religion</journal-id><journal-title-group><journal-title xml:lang="ru">Государство, религия, церковь в России и за рубежом</journal-title><trans-title-group xml:lang="en"><trans-title>State, Religion and Church in Russia and Worldwide</trans-title></trans-title-group></journal-title-group><issn pub-type="ppub">2073-7203</issn><issn pub-type="epub">2073-7211</issn><publisher><publisher-name>РАНХиГС</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="doi">10.22394/2073-7203-2022-40-4-255-272</article-id><article-id custom-type="elpub" pub-id-type="custom">religion-165</article-id><article-categories><subj-group subj-group-type="heading"><subject>Research Article</subject></subj-group><subj-group subj-group-type="section-heading" xml:lang="ru"><subject>VARIA</subject></subj-group><subj-group subj-group-type="section-heading" xml:lang="en"><subject>VARIA</subject></subj-group></article-categories><title-group><article-title>«Белая Нут» или «безголовый зверь»? О наскальных рисунках из Вади Сура</article-title><trans-title-group xml:lang="en"><trans-title>“White Nut” or “Headless Beast”? On the Rock Art of Wadi Sura</trans-title></trans-title-group></title-group><contrib-group><contrib contrib-type="author" corresp="yes"><name-alternatives><name name-style="eastern" xml:lang="ru"><surname>Мурашко</surname><given-names>А.</given-names></name><name name-style="western" xml:lang="en"><surname>Murashko</surname><given-names>A.</given-names></name></name-alternatives><bio xml:lang="ru"><p>Андрей Мурашко — PhD-студент</p><p>Венеция</p></bio><bio xml:lang="en"><p>Andrei Murashko — PhD Student</p></bio><email xlink:type="simple">amurashcko@gmail.com</email><xref ref-type="aff" rid="aff-1"/></contrib></contrib-group><aff-alternatives id="aff-1"><aff xml:lang="ru">Университет Ка’ Фоскари<country>Италия</country></aff><aff xml:lang="en">Ca’ Foscari University of Venice<country>Italy</country></aff></aff-alternatives><pub-date pub-type="collection"><year>2022</year></pub-date><pub-date pub-type="epub"><day>24</day><month>02</month><year>2025</year></pub-date><volume>40</volume><issue>4</issue><fpage>255</fpage><lpage>272</lpage><permissions><copyright-statement>Copyright &amp;#x00A9; Мурашко А., 2025</copyright-statement><copyright-year>2025</copyright-year><copyright-holder xml:lang="ru">Мурашко А.</copyright-holder><copyright-holder xml:lang="en">Murashko A.</copyright-holder><license license-type="creative-commons-attribution" xlink:href="https://creativecommons.org/licenses/by/4.0/" xlink:type="simple"><license-p>This work is licensed under a Creative Commons Attribution 4.0 License.</license-p></license></permissions><self-uri xlink:href="https://religion.ranepa.ru/jour/article/view/165">https://religion.ranepa.ru/jour/article/view/165</self-uri><abstract><p>В статье рассматриваются изображения «безголовых зверей» из Пещеры Зверей (Wadi Sura II) в скалах Гильф Кебира, Сахара. На основании сравнения более чем 30 практически идентичных рисунков «зверей» делается вывод, что центральная белая фигура не может считаться антропоморфным прообразом древнеегипетской богини Нут, как это однозначно утверждает чешский египтолог Мирослав Барта. Тем не менее, подсмотренный им мифо-ритуальный комплекс действительно обнаруживает внутреннее родство и ряд общих черт с религией Древнего Египта. Ввиду наблюдений В. Я. Проппа об обрядах инициации и египтологических данных проводятся параллели с более поздней египетской традицией, лежащие, однако, не столько в плане образности, сколько в области сходных культурных и религиозных принципов. Делается предположение, что трудноидентифицируемый зверь может быть жирафом.</p></abstract><trans-abstract xml:lang="en"><p>The article examines images of “headless beasts” from the Cave of Beasts (Wadi Sura II) in the rocks of Gilf Kebir, Sahara. Based on a comparison of more than 30 almost identical paintings of “beasts”, it is concluded that the central white figure cannot be considered an anthropomorphic prototype of the ancient Egyptian goddess Nut, as the Czech Egyptologist Miroslav Bárta unambiguously asserts. Nevertheless, the mythritual complex he had spied on actually reveals an inner connection and a number of similarities with the religion of ancient Egypt. According to Vladimir Propp’s observations about initiation rites and egyptological data, parallels are drawn with the later Egyptian tradition. These parallels, however, are found not so much in imagery as in the field of similar cultural and religious principles.</p></trans-abstract><kwd-group xml:lang="ru"><kwd>Древний Египет</kwd><kwd>неолит</kwd><kwd>пещерная живопись</kwd><kwd>Пещера Зверей</kwd><kwd>обряды перехода</kwd></kwd-group><kwd-group xml:lang="en"><kwd>Ancient Egypt</kwd><kwd>Neolithic</kwd><kwd>cave art</kwd><kwd>Cave of Beasts</kwd><kwd>rites of passage</kwd></kwd-group></article-meta></front><back><ref-list><title>References</title><ref id="cit1"><label>1</label><citation-alternatives><mixed-citation xml:lang="ru">Азизян А.А. Две «двери». Обряд инициации и распространение информации на древнейшем Ближнем Востоке. СПб.: Алетейя, 2021.</mixed-citation><mixed-citation xml:lang="en">Азизян А.А. Две «двери». Обряд инициации и распространение информации на древнейшем Ближнем Востоке. 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