969 resultados para Manuscripts, Egyptian (Papyri)


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Esta dissertação de mestrado analisará a expressão grega ta. stoicei/a tou/ ko,smou, “os elementos do mundo”, que ocorre na carta de Colossenses nos versículos 8 e 20 do segundo capítulo. Será feito um estudo exegético na perícope bíblica 2.8-3.4 da referida carta, bem como uma análise histórica especificamente do termo stoicei/a. O estudo desta expressão é importante para poder se compreender a filosofia colossense mencionada em Cl 2.8. A igreja cristã na cidade de Colossos estava inserida em um contexto social religioso sincrético. Esse sincretismo é percebido claramente em textos de magia como os Papiros Mágicos Gregos, muito comuns na região da Ásia Menor, a mesma onde a igreja colossense estava situada. O sincretismo religioso, envolvendo crenças judaicas e pagãs, reflete as bases dessa filosofia. O autor da carta aos Colossenses refuta a crença nos “elementos do mundo”, bem como a subserviência aos mesmos. Dentre outras crenças, acreditava-se que esses “elementos” poderiam influenciar os acontecimentos sobre a terra e o destino das pessoas. Questões que envolvem práticas acéticas, adoração a anjos e observância de calendário litúrgico, dão os contornos dessa filosofia. O autor da carta enfatiza o senhorio de Cristo, bem como as obras dele em favor dos cristãos colossenses, que proporcionavam a eles, segurança quanto a terem um bom destino. E, além disso, é assegurada uma liberdade aos cristãos colossenses que não podia lhes ser cerceada por quaisquer outras crenças religiosas. Então, as obras de Cristo, bem como o seu senhorio, são os principais argumentos utilizados pelo autor da carta, a fim de afirmar aos cristãos em Colossos que eles não precisam mais temer o destino e nem se submeter aos “elementos do mundo”.

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Recent discovery of crania, dentitions, and postcrania of a primitive anthropoidean primate, Proteopithecus sylviae, at the late Eocene L-4l quarry in the Fayum, Egypt, provides evidence of a new taxonomic family of early African higher primates, the Proteopithecidae. This family could be part of the basal radiation that produced the New World platyrrhine primates, or it could be unrelated to any subsequent lineages. Although no larger than a small callitrichid or a dwarf lemur, this tiny primate already possessed many of the derived features of later anthropoids and was a diurnal and probably dimorphic species. In dental formula and other dental proportions, as well as in known postcranial features, Proteopithecus more nearly resembles platyrrhines than does any other Old World higher primate. The small size of the Proteopithecus cranium demonstrates that the defining cranial characteristics of Anthropoidea did not arise as a consequence of an increase in size during derivation from earlier prosimians.

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Two very small late Eocene anthropoid primates, Catopithecus browni and Proteopithecus sylviae, from Fayum, Egypt show evidence of substantial sexual dimorphism in canine teeth. The degree of dimorphism suggests that these early anthropoids lived in social groups with a polygynous mating system and intense male–male competition. Catopithecus and Proteopithecus are smaller in estimated body size than any living primates showing canine dimorphism. The origin of canine dimorphism and polygyny in anthropoids was not associated with the evolution of large body size.

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A nearly complete skull of Parapithecus grangeri from the early Oligocene of Egypt is described. The specimen is relatively undistorted and is undoubtedly the most complete higher primate skull yet found in the African Oligocene, which also makes it the most complete Oligocene primate cranium worldwide. Belonging in superfamily Parapithecoidea, a group regarded by some as the sister group to all other Anthropoidea, this skull reveals important information about the radiation of stem anthropoideans. This cranium is about 15% larger than size estimates based on a fragmentary cranium of its contemporary and close relative Apidium phiomense. It is about the same size as that of the gray gentle lemur, Hapalemur griseus, or of platyrrhines such as the owl monkey, Aotus trivirgatus, or the titi monkey, Callicebus torquatus. Comparatively small orbits and size differences in jaws and teeth show it was both diurnal and dimorphic. This is the only specimen of the species that shows (from sockets) that there were four small upper incisors. Several mandibular specimens of the species establish that there were no permanent lower incisors and that the symphysis was fused. Like other early anthropoideans this species possessed a lower encephalization quotient and less-developed orbital frontality than later anthropoideans. There is full postorbital closure and fusion of the metopic suture, and the ectotympanic forms a rim to the auditory aperture. A probable frontal/alisphenoid contact is a potentially derived resemblance to Catarrhini. A proposed separate genus for the species P. grangeri is not sustained.

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This dissertation argues that the textual community of fourth or fifth century monastic Egypt read Testament of Isaac as an ascetical regimen in order to transform themselves into children of Isaac. T. Isaac highlights three particular dimensions of Isaac's character from the remembered tradition of Isaac that would have resonated in the Egyptian monastic context of the textual community - Isaac as priestly authority, Isaac as sacrifice, and Isaac as blind ascetic - to create a model for the new self that the textual community aimed to achieve. Two important ascetic practices in T. Isaac that the textual community was to perform were copying and reading T. Isaac. These two practices functioned as technologies of the self that helped the members of the textual community to transform their present subjectivity into a new self modeled on Isaac in T. Isaac.

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This paper studies the narrative stained glass cycle of the Life of Saint Mary the Egyptian at Bourges Cathedral within the context of prevailing—and often conflicting--civil and ecclesiastical attitudes toward sex, sexual sin, and prostitution in early thirteenth century France. Although the Church maintained that sexual sin was mortal sin, civil records suggest the public was skeptical. Through the example of a penitent harlot, this window, both structurally and in thematic content, attempts to map a doctrinally appropriate path from sexual sin to purity of spirit—and salvation—through complete submission to the Church and its clergy.

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The scholarship on illuminated initials is substantial, yet there is a significant absence of information when discussing the initials found in music manuscripts specifically. In this paper, I endeavor to supplement the current scholarship by focusing my research on music manuscripts produced in Italy between 1250 and 1500 A.D. in order to provide examples of the relationships between image, music, and text in the context of use. I use mainly iconographic research methods, though a considerable amount of background information is reliant on the research of other authors in the field of medieval philosophy and theology. Through my research I have concluded that the use of illuminated initials in medieval Italian music manuscripts enhances the function of the manuscript by providing another layer of understanding which audience members could use to aid them in their meditation, prayer, and in the performance of the music.

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This leather-bound volume contains ten handwritten Hebrew texts presumably compiled by Judah Monis in the early 18th century. The pieces range from three to 150 pages on different sized leaves and appear to be in multiple hands. The last page of the volume has the struck-through inscription, "Judah Monis' Book" and accompanies a 44-page text. The texts are unattributed and undated, but have been identified as transcriptions of cabalistic writings and include a short biography of Isaac Luria (1533-1572) and extracts from the work of Luria, Hayyim ben Joseph Vital, Jacob ben Hayyim Zemah, Abraham ben Isaac of Granada, and Naphtali Bachrach. The transcriptions appear to be unattributed and undated.

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The concept of citizenship is one of the most complicated in political and social sciences. Its long process of historical development makes dealing with it particularly complicated. Citizenship is by nature a multi-dimensional concept: there is a legal citizenship, referring first to the equal legal status of individuals, for instance the equality between men and women. Legal citizenship also refers to a political dimension, the right to start and/or join political parties, or political participation more broadly. Thirdly, it has a religious dimension relating to the right of all religious groups to equally and freely practice their religious customs and rituals. Finally, legal citizenship possesses a socio-economic dimension related to the non-marginalisation of different social categories, for instance women. All of these dimensions, far from being purely objects of legal texts and codifications, are emerging as an arena of political struggle within the Egyptian society. Citizenship as a concept has its roots in European history and, more specifically, the emergence of the nation state in Europe and the ensuing economic and social developments in these societies. These social developments and the rise of the nation state have worked in parallel, fostering the notion of an individual citizen bestowed with rights and obligations. This gradual interaction was very different from what happened in the context of the Arab world. The emerging of the nation state in Egypt was an outcome of modernisation efforts from the top-down; it coercively redesigned the social structure, by eliminating or weakening some social classes in favour of others. These efforts have had an impact on the state-society relation at least in two respects. First, on the overlapping relation between some social classes and the state, and second, on the ability of some social groups to self-organise, define and raise their demands. This study identifies how different political parties in Egypt envision the multi-dimensional concept of citizenship. We focus on the following elements: Nature of the state (identity, nature of the regime) Liberties and rights (election laws, political party laws, etc.) Right to gather and organise (syndicates, associations, etc.) Freedom of expression and speech (right to protest, sit in, strike, etc.) Public and individual liberties (freedom of belief, personal issues, etc.) Rights of marginalised groups (women, minorities, etc.)

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Petrographic analysis of Quaternary terrigenous sand layers in eastern Mediterranean cores reveals distinct mineralogical differences between the Egyptian Shelf-Nile Cone region and the southern part of the Mediterranean Ridge. A compositionally and texturally immature suite in Ridge cores, mixed with a Nile-derived assemblage, identifies a fresh non-recycled mineral component derived from proximal igneous and metamorphic surface or near-surface exposures, probably in the south-central Ridge area rather than from distal African sources. The presence of such basement terrains would be consistent with a compressive thrust-belt origin for this part of the Mediterranean Ridge.