١٢٦ رس : ﻛود اﻟﻣﻘرر ﻣﻘرر ﺣﺿﺎرة واﺛﺎر اﻟﻣﻧﯾﺎ Hermopolis (El-Ashmunein)
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Les Feuillets D'hermopolis
English translation copyright © Eglise Gnostique Apostolique & +Phillip A. Garver, Ep.Gn.; O.'.C.'.M.'. / O.'.C.'.P.'. - All rights reserved. Any copying, redistribution or retransmission of any of the contents or variations thereon without written consent expressly prohibited. LES FEUILLETS D’HERMOPOLIS - V - April 2002 Monsignor Joseph René VILATTE Paris 1924 – 1929 Mgr. Vilatte is, so to speak, the « father » of the Apostolic Succession of the Gallican Church of Mgr. Giraud and the Gnostic Church, in its apostolic branch, of Mgr. Bricaud and Mgr. Chevillon. His life and his work in Europe and in the United States are well-known from many books and articles, but there is a period that the historians seem to neglect: his return to Paris in 1924, his retirement in Versailles and his death. Let us look at some dates: Joseph - René VILATTE was born on 24 January 1855 in Paris – and died 1 July 1929 in Versailles. (Some biographies indicate 2 July?) Mgr. Herzog, Old Catholic Bishop of Bern conferred upon him Minor Orders, the Sub-Deaconate, the Deaconate and the Priesthood in three days, 5–6–7 June 1885. Mgr. Antoine François Xavier Alvarez (Julius 1st) consecrated him a bishop in the cathedral of Notre Dame de la Bonne Morte in Colombo (Ceylon), 29 May 1892, under the name of Mar Timotheus 1st. Louis Marie - François GIRAUD, was born in Pouzauges (Vendée), 6 May 1876 – and died in 1951. Mgr. Vilatte ordained him a Priest 21 June 1907 in Paris; having transmitted to him the Sub-Deaconate on 14 October 1906 and the Deaconate on 19 March 1907. -
Ma'at As a Theme in Ancient Egyptian Tomb
Oglethorpe Journal of Undergraduate Research Volume 5 | Issue 1 Article 1 April 2015 Ma’at as a Theme in Ancient Egyptian Tomb Art Tali M. Schroeder Oglethorpe University, [email protected] Follow this and additional works at: https://digitalcommons.kennesaw.edu/ojur Part of the History of Art, Architecture, and Archaeology Commons Recommended Citation Schroeder, Tali M. (2015) "Ma’at as a Theme in Ancient Egyptian Tomb Art," Oglethorpe Journal of Undergraduate Research: Vol. 5 : Iss. 1 , Article 1. Available at: https://digitalcommons.kennesaw.edu/ojur/vol5/iss1/1 This Article is brought to you for free and open access by DigitalCommons@Kennesaw State University. It has been accepted for inclusion in Oglethorpe Journal of Undergraduate Research by an authorized editor of DigitalCommons@Kennesaw State University. For more information, please contact [email protected]. Schroeder: Ma'at in Egyptian Art Ma’at as a Theme in Ancient Egyptian Tomb Art In ancient Egypt, a variety of gods and symbols were used to explain the complex religious rites of the culture. Ma’at, the idea of truth, justice and order, is an example of a symbol that was so influential that it was also recognized as a deity.1 The concept of ma’at infiltrated numerous aspects of art during all dynasties and periods. Ma’at is particularly ubiquitous in tomb art of individuals in the upper class: officials, pharaohs, and other royals. Tomb art served numerous purposes within the funerary practice of ancient Egyptian society, and ma’at is a motif that helps fulfill many of these purposes. Ma’at is an important concept that helped create a pleasant living space for the deceased, evoke everyday life, and convey importance of the deceased to the gods. -
Stabilisation of Movable Feasts
[Communicated to the Council and the Members of the League.] Official N o.: C. 335. M. 154. 1934. VIII. Geneva. August 3rd, 1934. LEAGUE OF NATIONS ORGANISATION FOR COMMUNICATIONS AND TRANSIT STABILISATION OF MOVABLE FEASTS SUMMARY OF REPLIES FROM RELIGIOUS AUTHORITIES TO THE LETTER FROM THE SECRETARY-GENERAL OF THE LEAGUE OF NATIONS COMMUNICATING THE ACT REGARDING THE ECONOMIC AND SOCIAL ASPECTS OF FIXING MOVABLE FEASTS I. — COMMUNICATION OF THE ACT TO THE RELIGIOUS AUTHORITIES. According to the instructions of the Council, the Secretary-General brought the Act regarding the economic and social aspects of fixing movable feasts, adopted by the Fourth General Conference on Communications and Transit, to the notice of the Christian Religious Authorities, asking them to consider as favourably as possible what action they could “take in the matter. As far as the Holy See is concerned, the Act was communicated by letter from the Secretary-General of the League to the Secretary of State of His Holiness on November 16th, As regards Christian Churches other than the Roman Catholic Church, a request was addressed on November 16th, 1932, to the President of the Universal Christian Council for Life and Work, to which all these Churches are affiliated, asking him to bring the above-mentioned Act to their knowledge and to inform the Secretary-General of the League of the views expressed by the Churches in the matter. II. — RESULTS OF THE ENQUIRY. 1. — Attitude of the Holy See. By letter dated December 30th, 1932, Cardinal Pacelli informed the Secretary-General that the Holy bee maintains the point of view already expressed in previous communications — i.e., that the stabilisation of Easter is a pre-eminently religious question which falls within the competence of the Holy See and that, for reasons of higher spiritual concern, the Holy ?>ee cannot contemplate a change in this matter. -
Life in Egypt During the Coptic Period
Paper Abstracts of the First International Coptic Studies Conference Life in Egypt during the Coptic Period From Coptic to Arabic in the Christian Literature of Egypt Adel Y. Sidarus Evora, Portugal After having made the point on multilingualism in Egypt under Graeco- Roman domination (2008/2009), I intend to investigate the situation in the early centuries of Arab Islamic rule (7th–10th centuries). I will look for the shift from Coptic to Arabic in the Christian literature: the last period of literary expression in Coptic, with the decline of Sahidic and the rise of Bohairic, and the beginning of the new Arabic stage. I will try in particular to discover the reasons for the tardiness in the emergence of Copto-Arabic literature in comparison with Graeco-Arabic or Syro-Arabic, not without examining the literary output of the Melkite community of Egypt and of the other minority groups represented by the Jews, but also of Islamic literature in general. Was There a Coptic Community in Greece? Reading in the Text of Evliya Çelebi Ahmed M. M. Amin Fayoum University Evliya Çelebi (1611–1682) is a well-known Turkish traveler who was visiting Greece during 1667–71 and described the Greek cities in his interesting work "Seyahatname". Çelebi mentioned that there was an Egyptian community called "Pharaohs" in the city of Komotini; located in northern Greece, and they spoke their own language; the "Coptic dialect". Çelebi wrote around five pages about this subject and mentioned many incredible stories relating the Prophets Moses, Youssef and Mohamed with Egypt, and other stories about Coptic traditions, ethics and language as well. -
Graffiti-As-Devotion.Pdf
lsa.umich.edu/kelsey/ i lsa.umich.edu/kelsey/ lsa.umich.edu/kelsey/ iii Edited by Geoff Emberling and Suzanne Davis Along the Nile and Beyond Kelsey Museum Publication 16 Kelsey Museum of Archaeology University of Michigan, 2019 lsa.umich.edu/kelsey/ iv Graffiti as Devotion along the Nile and Beyond The Kelsey Museum of Archaeology, Ann Arbor 48109 © 2019 by The Kelsey Museum of Archaeology and the individual authors All rights reserved Published 2019 ISBN-13: 978-0-9906623-9-6 Library of Congress Control Number: 2019944110 Kelsey Museum Publication 16 Series Editor Leslie Schramer Cover design by Eric Campbell This book was published in conjunction with the special exhibition Graffiti as Devotion along the Nile: El-Kurru, Sudan, held at the Kelsey Museum of Archaeology in Ann Arbor, Michigan. The exhibition, curated by Geoff Emberling and Suzanne Davis, was on view from 23 August 2019 through 29 March 2020. An online version of the exhibition can be viewed at http://exhibitions.kelsey.lsa.umich.edu/graffiti-el-kurru Funding for this publication was provided by the University of Michigan College of Literature, Science, and the Arts and the University of Michigan Office of Research. This book is available direct from ISD Book Distributors: 70 Enterprise Drive, Suite 2 Bristol, CT 06010, USA Telephone: (860) 584-6546 Email: [email protected] Web: www.isdistribution.com A PDF is available for free download at https://lsa.umich.edu/kelsey/publications.html Printed in South Korea by Four Colour Print Group, Louisville, Kentucky. ♾ This paper meets the requirements of ANSI/NISO Z39.48-1992 (Permanence of Paper). -
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. -
Paola Davoli
Papyri, Archaeology, and Modern History Paola Davoli I. Introduction: the cultural and legal context of the first discoveries. The evaluation and publication of papyri and ostraka often does not take account of the fact that these are archaeological objects. In fact, this notion tends to become of secondary importance compared to that of the text written on the papyrus, so much so that at times the questions of the document’s provenance and find context are not asked. The majority of publications of Greek papyri do not demonstrate any interest in archaeology, while the entire effort and study focus on deciphering, translating, and commenting on the text. Papyri and ostraka, principally in Greek, Latin, and Demotic, are considered the most interesting and important discoveries from Greco-Roman Egypt, since they transmit primary texts, both documentary and literary, which inform us about economic, social, and religious life in the period between the 4th century BCE and the 7th century CE. It is, therefore, clear why papyri are considered “objects” of special value, yet not archaeological objects to study within the sphere of their find context. This total decontextualization of papyri was a common practice until a few years ago though most modern papyrologists have by now fortunately realized how serious this methodological error is for their studies.[1] Collections of papyri composed of a few dozen or of thousands of pieces are held throughout Europe and in the United States. These were created principally between the end of the 19th century and the first half of the 20th century, a period in which thousands of papyri were sold in the antiquarian market in Cairo.[2] Greek papyri were acquired only sporadically and in fewer numbers until the first great lot of papyri arrived in Cairo around 1877. -