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Sōgenji Sutrabook
Chōka – Normal Chōka – Osesshin Teisho • Prajna Paramita ... 1 • Prajna Paramita ... 1 Beginning: • • Teidai Denpo 3 Teidai Denpo 3 • Dai Hi Shu 43 • • Kannon Gyo or 6 Kannon Gyo 6 • Dai Hi Shu 43 • • Ryogon Shu 20 Hannya Shingyo 36 • Dai Hi Shu 43 • Sōgenji (2.-7. / 16.-21.each month) Sho Sai Shu 38 • Kozen Daito Kokushi ... 64 • Hannya Shingyo 36 • Dai Hi Shu 43 • Sho Sai Shu 38 • Bosatsu Gangyo Mon 45 End: Sutrabook • Chin Shu Rinzai Esho ... 39 • Daisegaki 48 • Enmei Jikku Kannon Gyo 65 • Dai Hi Shu 43 • Buchinson Shin Dharani 51 • Shigu Seigan Mon 54 • Dai Hi Shu 43 • Sho Sai Shu 38 • Bosatsu Gangyo Mon 45 • Gyaku Hon Jin Shu 54 • Daisegaki 48 • Shigu Seigan Mon 54 Other Sutras December 2011 • Buchinson Shin Dharani 51 • Bodhisattva Vows 55 • Sho Sai Shu 38 • Hakuin Zenji Zazen Wasan 56 • Gyaku Hon Jin Shu 54 (every morning in the zendo) • Shigu Seigan Mon 54 Chōka – Shukushin • Dai E Zenji Hotsu Gon Mon 61 • Bodhisattva Vows 55 (1st and 15th of each month) • ( Dai Hi Shu ) 43 (every evening in the zendo during sesshin) • Dai Hi Shu (slow) 43 • • Sho Sai Shu (slow) 38 Meal sutras 66 Itaten: • Chin Shu Rinzai Esho ... 38 • Fu E Ko 66 • Dai Hi Shu 43 (Takuhatsu-Sutra) Morning: • Dai Hi Shu 43 • • Hannya Shingyo 36 Dai Hi Shu 43 • • Sho Sai Shu 38 Bosatsu Gangyo Mon 45 • • Ita Ten Fu Gin 55 Daisegaki 48 • Buchinson Shin Dharani 51 Evening: • Sho Sai Shu 38 • Buchinson Shin Dharani 51 • Gyaku Hon Jin Shu 54 • Sho Sai Shu 38 • Shigu Seigan Mon 54 • Ita Ten Fu Gin (partially) 55 • Bodhisattva Vows 55 Notes : th Please return this book on 15 at the end: The densu's introduction is set in • to the Jisharyo before Dai Hi Shu (osesshin) 43 bold italic print or he/she introdu- • Ryogon Shu (other times) 20 ces the sutra name. -
Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods
Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods Shawn C. Knight Spring 2009 (This document last revised March 18, 2009) 1 The nature of Egyptian religion (intro) The Egyptian idea of \deity" is a difficult one to pin down. The most frequently used word for deity, ' 4 ntr (or nTr), resembles the English word god in that it can be used as either a common noun, referring to one of numerous divine beings, or as a proper noun, referring to the Supreme Being. Much more problematic than the word used, however, are the details of what the gods do and even who they are. Gods become conflated with one another; most notably, there are (at least) two gods named Horus, designated \Elder" and \Younger", and they share a number of traits, often being confused (deliberately or mistakenly). The gods usurp one another's roles, or delegate their roles to others, with astounding frequency. It is Set's role to protect the sun god from the serpent of chaos|except when Horus has that function. The Supreme Being is Re-Atum, except when he is Amun-Re, except when he is simply Re or simply Atum or . Adding still further to the complication is the local character of Egyptian religion. Every nome had a patron god, and while some of the gods patronized more than one nome, there was plenty of variety. We have already considered this to some degree: we have noted Thebes, for example, as having Amun for a patron, and observed that the military rise of the Thebans in the Middle and New Kingdoms were responsible for the enrichment and empowerment of Amun's cult. -
Temples and Tombs Treasures of Egyptian Art from the British Museum
Temples and Tombs Treasures of Egyptian Art from The British Museum Resource for Educators this is max size of image at 200 dpi; the sil is low res and for the comp only. if approved, needs to be redone carefully American Federation of Arts Temples and Tombs Treasures of Egyptian Art from The British Museum Resource for Educators American Federation of Arts © 2006 American Federation of Arts Temples and Tombs: Treasures of Egyptian Art from the British Museum is organized by the American Federation of Arts and The British Museum. All materials included in this resource may be reproduced for educational American Federation of Arts purposes. 212.988.7700 800.232.0270 The AFA is a nonprofit institution that organizes art exhibitions for presen- www.afaweb.org tation in museums around the world, publishes exhibition catalogues, and interim address: develops education programs. 122 East 42nd Street, Suite 1514 New York, NY 10168 after April 1, 2007: 305 East 47th Street New York, NY 10017 Please direct questions about this resource to: Suzanne Elder Burke Director of Education American Federation of Arts 212.988.7700 x26 [email protected] Exhibition Itinerary to Date Oklahoma City Museum of Art Oklahoma City, Oklahoma September 7–November 26, 2006 The Cummer Museum of Art and Gardens Jacksonville, Florida December 22, 2006–March 18, 2007 North Carolina Museum of Art Raleigh, North Carolina April 15–July 8, 2007 Albuquerque Museum of Art and History Albuquerque, New Mexico November 16, 2007–February 10, 2008 Fresno Metropolitan Museum of Art, History and Science Fresno, California March 7–June 1, 2008 Design/Production: Susan E. -
Egyptian Literature
The Project Gutenberg EBook of Egyptian Literature This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Egyptian Literature Release Date: March 8, 2009 [Ebook 28282] Language: English ***START OF THE PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE*** Egyptian Literature Comprising Egyptian Tales, Hymns, Litanies, Invocations, The Book Of The Dead, And Cuneiform Writings Edited And With A Special Introduction By Epiphanius Wilson, A.M. New York And London The Co-Operative Publication Society Copyright, 1901 The Colonial Press Contents Special Introduction. 2 The Book Of The Dead . 7 A Hymn To The Setting Sun . 7 Hymn And Litany To Osiris . 8 Litany . 9 Hymn To R ....................... 11 Hymn To The Setting Sun . 15 Hymn To The Setting Sun . 19 The Chapter Of The Chaplet Of Victory . 20 The Chapter Of The Victory Over Enemies. 22 The Chapter Of Giving A Mouth To The Overseer . 24 The Chapter Of Giving A Mouth To Osiris Ani . 24 Opening The Mouth Of Osiris . 25 The Chapter Of Bringing Charms To Osiris . 26 The Chapter Of Memory . 26 The Chapter Of Giving A Heart To Osiris . 27 The Chapter Of Preserving The Heart . 28 The Chapter Of Preserving The Heart . 29 The Chapter Of Preserving The Heart . 30 The Chapter Of Preserving The Heart . 30 The Heart Of Carnelian . 31 Preserving The Heart . 31 Preserving The Heart . -
Egyptian Religion a Handbook
A HANDBOOK OF EGYPTIAN RELIGION A HANDBOOK OF EGYPTIAN RELIGION BY ADOLF ERMAN WITH 130 ILLUSTRATIONS Published in tile original German edition as r handbook, by the Ge:r*rm/?'~?~~ltunf of the Berlin Imperial Morcums TRANSLATED BY A. S. GRIFFITH LONDON ARCHIBALD CONSTABLE & CO. LTD. '907 Itic~mnoCLAY B 80~8,L~~II'ED BRIIO 6Tllll&I "ILL, E.C., AY" DUN,I*Y, RUFIOLP. ; ,, . ,ill . I., . 1 / / ., l I. - ' PREFACE TO THE ENGLISH EDITION THEvolume here translated appeared originally in 1904 as one of the excellent series of handbooks which, in addition to descriptive catalogues, are ~rovidedby the Berlin Museums for the guida,nce of visitors to their great collections. The haud- book of the Egyptian Religion seemed cspecially worthy of a wide circulation. It is a survey by the founder of the modern school of Egyptology in Germany, of perhaps tile most interest- ing of all the departments of this subject. The Egyptian religion appeals to some because of its endless variety of form, and the many phases of superstition and belief that it represents ; to others because of its early recognition of a high moral principle, its elaborate conceptions of a life aftcr death, and its connection with the development of Christianity; to others again no doubt because it explains pretty things dear to the collector of antiquities, and familiar objects in museums. Professor Erman is the first to present the Egyptian religion in historical perspective; and it is surely a merit in his worlc that out of his profound knowledge of the Egyptian texts, he permits them to tell their own tale almost in their own words, either by extracts or by summaries. -
The Secret Name of Ra
Thesecret name of Ra Ra, the SoleCreator was visible to the peopleof Eglat asthe discol the sun,but they knew him in manyother {orms. He could appearas a crownedman. a falconor'a man with a falcon'shead and, as the scarabbeetle pushes a round ball of dungin front of it, the Egyptians picturedRa asa scarabpushing the sun acrossthe sky. In caverns deepbelow the earthwere hidden another seventy-five forms ofRa; mysteriousbeings with mummiEedbodies and heads consisting of birds or snakes,feathers or flowers,The namesof Rawere as numerousas his forms; he wasthe ShiningOne, The Hidden One, The Renewerof the Earth,The lfind in the Souls,The ExaltedOne, but therewas one name ofthe SunGod which hadnot beenspoken sincetime began.To know this secretname ofRa wasto havepower overhim andover the world that he hadcreated. Isislonged for suchapower. Shehad dreamed that oneday she *.ould havea marvellousfalcon-headed son called Horus andshe wantedthe throne of Ra to giveto her child. Isis wasthe Mistressof Magic,wiser than millionsofmen, but sheLrrew that nothingin creationwas powerful enoughto harmits creator.Her only chance vr'as!o turn thepower of Ra againsthimself and atlast Isisthought of a crlel andcunning plan. Everyday the SunGod walkedthrough his kingdom, attendedby a crowd ofspirits andlesser deities, but Rawas growingold. His eyeswere dim, his stepno longerfirm andhe had evenbegun to drivel. One morning Isismingled with a group of minor goddessesand followedbehind the King of the Gods.She watched the faceofRa until shesaw his salivadrip onto a clod o{ eanh.\0hen shewas sure that no-onewas taking any noticeo{ her, shescooped up the earth andcarried it awav.Isis mixed the earthwith the salivaofRa to form clay andmodelled a wickedJookingserpent. -
Ancient Egyptian Dieties
Ancient Egyptian Dieties Amun: When Amun’s city, Thebes, rose to power in the New Kingdom (1539-1070 B.C.), Amun became known as the “King of the Gods.” He was worshipped as the high god throughout Egypt. Able to take many shapes, Amun was sometimes shown as a ram or goose, but was usually shown in human form. He is fundamentally a Creator God and his name, Amun, means “The Hidden One.” Amun-Re: Originating in the Middle Kingdom, (2055 - 1650 B.C.), Amun-Re is a fusion of the Gods Amun and Re. He combined the invisible power of creation and the power visible in heat and light. Anubis: Usually represented as a black jackal, or as a human with a canine head, Anubis was a guardian of mummies, tombs, and cemeteries, as well as an escort of the deceased to the afterlife. Atum: According to the most ancient Egyptian creation myths, Atum is the creator of the world. He also brought the first gods Shu (air), Tefnut (water), Geb (earth), and Nut (sky) to Egypt. He is also god of the setting sun. Atum was represented in many forms such as a human, a human with the head of a ram, and a combination of an eel and a cobra. Bastet: Originating as early as Dynasty II (2820-2670 B.C.), Bastet was represented as a cat or a woman with a lioness’s head. She eventually became Egypt’s most important “cat goddess.” If Bastet took the form of a cat she was considered content, but if Bastet was a lioness she was considered an angry goddess. -
LO to Be Able to Discuss the Ancient Egyptian Gods and Goddesses
L.O. to be able to discuss the Ancient Egyptian gods and goddesses NAME: Ra GOD OF: the sun Ra was the most important god to all the Egyptians. It was believed that he was swallowed by Nut the sky goddess every night and born again in the morning. The Egyptians also believed that Ra travelled through the underworld at night, where he appeared as a man with the head of a ram! NAME: Anubis GOD OF: the dead and the process of embalming It was thought that jackals watched over the dead as they were seen in cemeteries a lot. Anubis helped to embalm Osiris when he was killed by Seth. Egyptian priests would wear a mask of Anubis during mummification ceremonies. NAME: Osiris GOD OF: the dead and the underworld. Osiris was also a god of resurrection and fertility. The Egyptians believed that he gave them the gift of their most important crop, barley. Osiris was the husband of Isis and the father of Horus. NAME: Nut and Geb GOD/GODDESS OF: Nut – the sky, Geb – the earth Nut’s body is stretched across the sky and covered in stars. She and Geb are the parents of Isis and Osiris. Nut is the sister/wife of Geb and it is believed that Nut swallowed Ra, the sun god at the end of every day and gave birth to him again in the morning. It was believed that earthquakes are caused by Geb’s laughing. NAME: Sekhmet GODDESS OF: war Sekhmet means ‘the powerful one’! She is sometimes called the daughter of the sun god Ra. -
Blueprint for Integrating Grid-Interactive Efficient Building (GEB) Technologies Into U.S
Blueprint for Integrating Grid- Interactive Efficient Building (GEB) Technologies into U.S. General Services Administration Performance Contracts Jesse Dean, Phil Voss, Douglas Gagne, Deb Vásquez, and Rois Langner Produced under direction of the U.S. General Services Administration by the National Renewable Energy Laboratory (NREL) under Interagency Agreement IAG-11-01815. NREL is a national laboratory of the U.S. Department of Energy Office of Energy Efficiency & Renewable Energy Operated by the Alliance for Sustainable Energy, LLC This report is available at no cost from the National Renewable Energy Laboratory (NREL) at www.nrel.gov/publications. Strategic Partnership Project Report NREL/TP-7A40-78190 May 2021 Contract No. DE-AC36-08GO28308 Blueprint for Integrating Grid- Interactive Efficient Building (GEB) Technologies into U.S. General Services Administration Performance Contracts Jesse Dean, Phil Voss, Douglas Gagne, Deb Vásquez, and Rois Langner Suggested Citation Dean, Jesse, Phil Voss, Douglas Gagne, Deb Vásquez, and Rois Langner. 2021. Blueprint for Integrating Grid-Interactive Efficient Building (GEB) Technologies into U.S. General Services Administration Performance Contracts. Golden, CO: National Renewable Energy Laboratory. NREL/TP- 7A40-78190. https://www.nrel.gov/docs/fy21osti/78190.pdf. NREL is a national laboratory of the U.S. Department of Energy Office of Energy Efficiency & Renewable Energy Operated by the Alliance for Sustainable Energy, LLC This report is available at no cost from the National Renewable Energy Laboratory (NREL) at www.nrel.gov/publications. National Renewable Energy Laboratory Strategic Partnership Project Report 15013 Denver West Parkway NREL/TP-7A40-78190 Golden, CO 80401 May 2021 303-275-3000 • www.nrel.gov Contract No. -
Shu, Tefnut, Sekhmet – Shiva, Kali, Durga
SHU, TEFNUT, SEKHMET – SHIVA, KALI, DURGA Odwirafo Kwesi Ra Nehem Ptah Akhan The above image is of the Abosom (Akan term for Deities, Ntorou/Ntorotu [Neteru/Netertu]) Shu and Tefnut. Below is an excerpt from a discussion we were having on our forum awhile back. Note that Shu and Tefnut are the origin of Shiva and Shakti. Shu and Tefnut are also called 'Shu-ti' or the 'Two Shu'. Tefnut is called 'Shu.t' Linguistically, the letters 'w', 'v' and 'u' interchange. This interchange can be seen in various languages. This is how Shu became Shv (Shiva). Shu as Shiva was originally worshiped by the Dravidians. The invading aryans had no knowledge of Shiva prior to their invasions. This is why there is no etymological root for Shiva in aryan-sanskrit. This is also why Shiva is not mentioned in the vedas. The Tamil (Dravidian language) root 'shiva' meaning 'reddened' or 'angry' is a reference to the fire of Shu/Shut. 1 "....Shu and Tefnut govern expansion and contraction in the air, in breathing. They can be found in your lungs. They are inside of the fire (shu also means fire in Kamit and in Twi-Akan (hyew). Shu also means feather). Air (represented by the feather) fans the flames of fire. This happens in nature and within your body and spirit. Shu and Tefnut can be found in the expansion and contraction of water as well. Indeed, the expansion and contraction (beating) of the heart would not be possible without Shu and Tefnut. Together They are sometimes called Shu-ti, meaning the Two Shu. -
'ONE' in EGYPTIAN THEOLOGY Jan ASSMANN* That We May Speak Of
MONO-, PAN-, AND COSMOTHEISM: THINKING THE 'ONE' IN EGYPTIAN THEOLOGY Jan ASSMANN* That we may speak of Egyptian 'theology' is everything but self-evident. Theology is not something to be expected in every religion, not even in the Old Testament. In Germany and perhaps also elsewhere, there is a heated debate going on in OT studies about whether the subject of the discipline should be defined in the traditional way as "theology of OT" or rather, "history of Israelite religion".(1) The concern with questions of theology, some people argue, is typical only of Early Christianity when self-definitions and clear-cut concepts were needed in order to keep clear of Judaism, Gnosticism and all kinds of sects and heresies in between. Theology is a historical and rather exceptional phenomenon that must not be generalized and thoughtlessly projected onto other religions.(2) If theology is a contested notion even with respect to the OT, how much more so should this term be avoided with regard to ancient Egypt! The aim of my lecture is to show that this is not to be regarded as the last word about ancient Egyptian religion but that, on the contrary, we are perfectly justified in speaking of Egyptian theology. This seemingly paradoxical fact is due to one single exceptional person or event, namely to Akhanyati/Akhenaten and his religious revolution. Before I deal with this event, however, I would like to start with some general reflections about the concept of 'theology' and the historical conditions for the emergence and development of phenomena that might be subsumed under that term. -
Egyptology-Bg.Org-JES4-Pt6.Pdf
The Journal of Egyptological Studies IV (2015) Editor in Chief: Prof. Sergei Ignatov Editorial Board and Secretary: Prof. Sergei Ignatov, Assoc. Prof. Teodor Lekov, Assist. Prof. Emil Buzov All communications to the Journal should be send to: Prof. Sergei Ignatov e-mail: [email protected] or e-mail: [email protected] Guidelines for Contributors All authors must submit to the publisher: ◊ Manuscripts should be sent in printed form and in diskettes to: Montevideo 21, New Bulgarian University, Department for Mediterranean and Eastern Studies, Sofia, Bulgaria or to e-mail: [email protected] ◊ The standards of printed form are: The text should be written on MS Word for Windows, font Times New Roman and should be justified. The size of characters should be 12 pt for main text and 9 pt for footnotes. ◊ If using photographs, they should be supplied on separate sheet. Drawings , hi- eroglyphs and figures could be included in the text. Maps and line drawings are to be submitted in computerized form scanned at min. 600 dpi; for b/w photos computerized with 300 dpi scanning. ◊ Contributors will receive 10 offprints © Department for Mediterranean and Eastern Studies, Bulgarian Institute of Egyptology, New Bulgarian University, Sofia ISSN 1312–4307 Contents Sergei Ignatov “The Deserted King...” in Egyptian Literature ...................................................................................5 Teodor Lekov, Emil Buzov Preliminary Report on the Archaeological survey of Theban Tomb No. 263 by the Bulgarian Institute of Egyptology, seasons 2012–2013..................................................................14