Coptic texts

Author(s):  
Terry Wilfong

The term Coptic describes both a written and a spoken stage of the Egyptian language. This was the final written stage of the ancient Egyptian language, when the traditional Egyptian writing system, based on predominantly phonographic and logographic signs, was replaced by an alphabetic script. The article delineates the emergence of Coptic in the Roman period, and its subsequent development over several centuries and through various religious contexts, beginning with indigenous Egyptian religion and ending with Christianity and other religions contemporary with it. It also discusses the increasing use of Coptic texts for the study of such general topics as law and social and economic history.

Author(s):  
Pascal Vernus

Egyptian hieroglyphic script is figurative; its signs are images depicting the realia of the pharaonic universe in the same manner as do the figurative arts. To become script signs these images undergo three constraints: calibration, dense and harmonious arrangement, and orientation (i.e. direction of reading). Its figurativity, its flexible manner of engaging with the writing surfaces, and its complex system of encoding the linguistic data provide the hieroglyphic script with important specific potentialities that were carefully exploited in its symbiotic adaptation to objects and monuments and in its enriching the linguistic messages it conveyed with ideological connotations. Egyptian hieroglyphs—but not the very hieroglyphic writing system!—were borrowed in the Meroitic hieroglyphic script and chiefly in the Proto-Sinaitic alphabet. Via this alphabet and its Semitic successors, some hieroglyphs are ultimately the ancestors of European characters.


1949 ◽  
Vol 54 (2) ◽  
pp. 339
Author(s):  
Thomas A. Brady ◽  
H. Frankfort

2019 ◽  
pp. 30-44
Author(s):  
Jørgen Podemann Sørensen

English Abstract: This paper deals with dirt, anomic behaviour, death and decay as productive and redemptive means within four very different traditional religions: Shinto, ancient Egyptian religion, classical Indian religion and Greek religion. In all four contexts, the motif is somehow anchored in mythology and makes sense first and foremost in ritualization, i.e. as part of the symbolic accompaniment of ritual metamorphosis. As others have demonstrated, the motif makes equally good sense in so-called post-axial religions, in which redemption is much more a matter of an inner, subjective breakthrough – but it is by no means a prerogative of such religions. Dansk resumé: Artiklen behandler eksempler på snavs, anomisk adfærd, død og råddenskab som religiøst produktive og forløsende i fire vidt forskellige traditionelle religioner: Shinto, oldtidens ægyptiske religion, klassisk indisk religion og græsk religion. I alle fire sammenhænge er motivet mytologisk forankret, og det giver først og fremmest mening som et rituelt virkemiddel, en del af det symbolske akkompagnement til rituelle forvandlinger. Som andre har vist, giver motivet også god mening i såkaldt post-aksiale religioner, hvor forløsning i højere grad forstås som et indre, subjektivt gennembrud – men det er altså ikke forbeholdt disse.


2018 ◽  
Vol 2018 (3) ◽  
pp. 3-22
Author(s):  
Andrey Shastitko

The article offers a survey of some of the ideas of Karl Marx in the context of the subsequent development of the new institutional economic theory in the 20th - early 21st centuries. It discusses various aspects of the unity of the historical and the logical in Marx’s Capital in the light of various ways of combining the historical and the theoretical in economic research, including a new economic history. The article considers the issues of the linkages between the problems of import and transplantation of institutes and the export of production relations, as well as the interaction of institutes and technologies, but in the context of the contradiction between productive forces and production relations, and possible parallels between the initial ideas of transaction costs and costs of circulation in the second volume of Marx’s Capital. It discusses the fundamental question of the absolute law of capital accumulation in the context of two key aspects of institutes - coordination and distribution.


Author(s):  
Korshi Dosoo

While ancient Egyptians had no conception of religion as a distinct sphere of life, modern scholars have identified a wide range of Egyptian beliefs and practices relating to the divine. Egyptian religion can be traced back to predynastic times, and it developed continuously until the decline of temple religion in the Roman Period. Three mythic cycles are key to its understanding: the creation of the world, and the related solar cycle, which describe the origin and maintenance of the world, and the Osiris cycle, which provides a justification for the human institutions of kingship and funerary rites. Egyptian religion may be seen as being centered on its temples, which functioned both as sites for the worship of the resident gods and the elaboration of their theologies and as important economic and political centers. In addition to gods, three other categories of divine beings played important roles in Egyptian religious practice: kings, sacred and divine animals, and the dead. The king was intimately involved in the temple religion, as the mediator between the divine and human spheres, the patron of the temples, and the beneficiary of his own rituals, while divine and sacred animals seem to have been likewise understood as living embodiments of divine power. Death was understood through a range of metaphors, to which the ritual response was to link the deceased to one or more of the cosmic cycles through practices aimed at translating them into the divine sphere and thus ensuring their continued existence. As with all aspects of the religion, these rituals changed over time but show remarkable consistency throughout recorded history. Alongside these rituals centered on temple, royal, and funerary cults, a number of personal religious practices have been reconstructed as well as one major break in continuity, the “Amarna Revolution,” in which the ruling king seems to have briefly instituted a form of monotheism.


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