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Nag Hammadi Codices III, 3-4 and V,1 with Papyrus Berolinensis 8502,3 and Oxyrhynchus Papyrus 1081: Eugnostos and the Sophia of Jesus Christ /
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Eugnostos and The Sophia of Jesus Christ (SJC) are two closely related tractates from the Nag Hammadi Coptic Gnostic Library and Papyrus Berolinensis 8502 (only SJC ). Here they are presented parallel with each other because they are literarily related, i.e. most of Eugnostos is also found in SJC . Eugnostos is printed in its two Coptic copies (too close to be versions), plus the fragmentary remains of a Greek copy (all with translations). This the first publication of the edited text of Eugnostos from Nag Hammadi Codex V and the first time that all these texts have been presented in one volume. Eugnostos is a non-Christian speculative cosmogony that begins with the primal invisible One, moves on to the structuring of the invisible and visible aeons and concludes at the point where the creation of this world would occur. SJC is a revelation discourse of Christ with his disciples which makes use of the bulk of Eugnostos , and adds new emphases: e.g. the special role of Christ as revealer and savior, the imprisonment of the divine element in flesh, opposition in sexual intercourse, and the commissioning of the disciples. While Eugnostos lacks essential elements of the gnostic world-view, SJC is unquestionably gnostic. If one assumes the priority of Eugnostos , these tractates provide the clearest textual evidence available of a non-gnostic and non-Christian speculative system being transformed into a system that is both gnostic and Christian. An introduction, textual notes and indices are included.
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1 online resource. :
Includes bibliographical references and index. :
9789004438941
9789004083660
Les stèles de l'an 3 d'Aspelta /
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"A new stele dated Year III of Aspelta was discovered one fragment after another between 1999 and 2007 on the site of Dukki Gel (Pnubs), one kilometre north of Kerma. What started as archaeological research turned into a police investigation when the largest fragment was confiscated from a Sudanese man who had sent a copy of the text to the Museum of Khartoum to enquire about the potential commercial value of the object in his possession. Five fragments constituting the main part of the upper and median sections of the stele could thus be reassembled, along with two fragments of the lower rim. The scarce number of Napatean inscribed monuments known to us makes every new discover likely to shed entirely new light on this very specific period when the Kushite kings ceased to rule over Egypt but kept close cultural relationships with it beyond the now interrupted political links. The date of the stele - Year III, 1st month of Winter, the 12th - places it twenty days after the stele from Sanam, downstream of the 4th cataract, now in the Louvre Museum (C 250 = E 6209) which is dated Year III, 3rd month of the akhet season, the 22nd day. The latter commemorated the visit to the temple of Amun-Ra Bull of Nubia by a delegation sent by the king to replace the sistrum player of the temple. Reading the inscription of stele from Dukki Gel shows that most members of the delegation of the Sanam stele are still mentioned here, although important redactional discrepancies are to found between the two texts. A comparison of the two inscriptions lets us establish certain orthographic rules followed by the scribe of each stele, one with an Egyptian training while the other one seems to have been influenced by a specific local culture, which the Dukki Gel stele contributes to reveal." -- Page 4 of cover.
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vi, 117 pages : color illustrations, color map ; 29 cm. :
Includes bibliographical references (pages 93-97) and indexes. :
9782724706185 :
0259-3823 ;
154.
The Magic in the Image : Women in Clay at Mohenjodaro and Harappa /
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Hundreds of clay figurines of women, and their fragments, were found in the remains of Harappa and Mohenjo-daro, major cities of the Indus civilization, but almost none in the other Harappan towns or villages. What could be the explanation? This study begins with the background: the archaeological history, various studies of figurines, and how they came to be linked with the idea of the mother goddess. There is also an attempt to draw a general picture of popular religion of the time, and to detect archaeological traces of Harappan beliefs and religious practices. There follows an analysis of the figurines themselves: what were their antecedents? Do the few male clay figurines fall in the same genre as the plentiful remains of women's images? There were youthful women, mothers, portly matrons, and also women at the grinding stone, but nothing that could be a representation of 'womanhood'. Attention is paid to the variation in headgear, hairstyles, ornamentation, and the all-pervasive hip-girdles. Nudity is also a topic of discussion. Besides, they cannot be stood upright. As for their distribution, it was significantly irregular. Although attempts to replicate the firing of these solid objects using simple methods failed, it is doubtful to what extent they were made by skilled potters, the modelling being unpractised and even clumsy, as the photographs of some profiles, published here for the first time, shows.
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1 online resource (444 pages) : illustrations. :
Includes bibliographical references and index. :
9789004753242