جامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001ظاهرة الغضب والانتقام في مسرحية ميديا لسينيکا1221735810.21608/bcps.2015.17358ARأحمد خلیلإبراهيممصرJournal Article20181023Seneca has taken the myth as his source in his play’s Medea. He focuses on the love feelings, angry, and the madness.
Seneca Medea’s play shows the phenomenon of angry and revenge. He shows the conflict of the feelings through the character of the heroine. It is the conflict between the mind and the emotion. Medea was a sign for the bad behaviors of the human being which destroyed every good feeling. https://bcps.journals.ekb.eg/article_17358_7da89a3d7fc7d6ebceb9c72c1540b9bd.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001مظاهر التطور الهجائي والخطي في بنية الترکيب اللغوي saHa-sHnt23411736010.21608/bcps.2015.17360ARأيمن عبد الفتاحوزيريجامعة الفيوم - کلية أثار - قسم أثار مصرية، مصرJournal Article20181023The paper puts light on the relationship between the language and the writing in ancient Egypt. The researcher proves that there is a difference between the way of writing and pronounces of the syllable S<sup>e</sup>h<sup>e</sup> in old kingdom, middle kingdom, modern kingdom and the late period. Commonly this syllable appears in a modern kingdom and the Greco Roman period’s inscription without determinative.<br /> The syllable shnt is always coming in a feminine case to give a meaning related with the tent of Amoun-Min. Another difference appears in the meaning and purpose when they want to establish temples for this goddess. Last difference had been recorded in a religious prayer (hymns).https://bcps.journals.ekb.eg/article_17360_0ff982a49d2ddab6ce011504ea5b35f3.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001أدوات وأماکن التدخين في مصر في القرن الثالث عشر الهجري/ التاسع عشر الميلادي43511736110.21608/bcps.2015.17361ARرحاب شعبانرياضمصرJournal Article20181023The paper covers the smoking as a habit in Egypt in the 13<sup>th</sup> cent. AH (= 19<sup>th</sup> cent. AD). In this period, the Egyptians like to smoke after Dawn prayer and the times between Al- Asr prayer and Al- Maghrib. The aristocrats and merchants preferred to smoke the Syrian and Turkish tobacco that had been presented with the coffee as a kind of good hospitality. The farmers had been preferred to present tobacco and cigarettes in their special events.
Women like to smoke too and the princesses of the royal family had servant girls all their duties were to prepare the tobacco for their mistresses. The women used to smoke in their meetings and parties. The paper explains how the tobacco was a priceless ware and had been presented as a prize in the competitions. The Hashish also took part in this paper and shown the religion’s opinion about smoking it.https://bcps.journals.ekb.eg/article_17361_6007eaa911a8925b4dc05daf76beab55.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001المعبودة منتت في مصر القديمة531141736310.21608/bcps.2015.17363ARرؤوف أبو الوفامحمدمدرس بقسم الآثار المصرية، کلية الآثار، جامعة جنوب الوادى. مصر.رضوان عبد الراضیسيدمدرس بقسم الآثار المصرية، کلية الآثار، جامعة أسوانJournal Article20181023Minnent is one of the Lionesses Goddesses in ancient Egypt religion. It appears in old kingdom till the Greco Roman periods. It has two priests. The paper proves that its emersion is earlier than The Fifth Dynasty. This goddess also appears as a guard of the king. Her name means “the stable”, her duties appear in many selected texts as a goddess of the hunters, she has the power to defeat enemies and she is a protector of Edfu.
The paper also gives attestations that she always share the king the very important events and took roles in the religion as a daughter of Ra. She has a relationship with other gods such as Anubis, Isis, Hathorhttps://bcps.journals.ekb.eg/article_17363_df88df6c889ab735d7196cc06c886ff7.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001حياة العُباد في مصر من عصر الولاة وحتى نهاية الدولة الأيوبية1151301736510.21608/bcps.2015.17365ARزينب فوزیعبد الحيمصرJournal Article20181023The research attested that Egyptians from the pharaohs’ times worship god and believe that the other life is better than their first life. In this time the title of any priest is derived from his duty toward the god. In Coptic time, the ascetic belief increase and Egypt becomes the origin of the monastic.
This introduction leads to that Egyptian still has this way of life from the era of governors till the end of the Ayyubid state, especially the emersion of Sufi poetry in the Fatimid era. The Sufi people did not stay away of the political issues but on contrary, they gave their opinions in ordinary life such as when they refused the nomination of the new governor of the state although he was the brother of the Abbassieh khaliph Caliph al-Abbasi.https://bcps.journals.ekb.eg/article_17365_4ea32b58a7c192dd486bed612b2ca3e6.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001إغتيال أمين عثمان 5 يناير 19461311471736910.21608/bcps.2015.17369ARنادية رجبزقزوقمصرJournal Article20181023The paper begins with a background of Amin Osaman and his family, education, marriage and his jobs. He became the youngest deputy minister in the finance ministry. Amin had thought that Egypt could obtain all its goals in all the fields by the aid of Great Britain experience.
The paper gives a light on Amin’s relationship with Al – Wafd party and Al Nahas Pasha the president of that party. He has a role in establishing Al Nahda association 1945. He had a role in the 4th Feb. 1942 crisis and the 1936 treaty.
The researcher proves that the main reason of his assassination is his thoughts and opinions besides his good relationships with the British side in Egypt. Finally, he gives us some aspects that the palace presented in King Farouk and his groups who were the responsibility of this assassination.https://bcps.journals.ekb.eg/article_17369_2bd26e0da7ae0665cf9a6230cdc1acca.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001العرائس الأطفال فى الجنيزا القاهرية1491691737110.21608/bcps.2015.17371ARنازک إبراهیمعبد الفتاحأستاذ اللغات السامية، کلية الآداب، جامعة عين شمس، القاهرة، مصر.Journal Article20181023Geniza is a Semitic name means the hidden things. The paper shows that the Geniza discovered in Cairo 1890. It takes its importance from saving a full formula of Koutopa (marriage contract). The paper shows the marriage proceedings in the Jewish religion. It explains the common phenomena in the middle ages among Jews which is marriage of the children. Regarding to the religion, the preferred ages to getting married is 18 years old for the boy and more than 13 years old for the girl and it is not acceptable the big difference in age between the couple.
The parents could get their daughter in marriage but she stayed in their house till her puberty time and the legal age then she has to choose if she wants to accomplish the marriage proceedings or refuse but by her refusal she put her parents in trouble because they have to return back all things they got from the groom. So the Jews pontiffs always advise not to marry the young daughters. This gambling by a future of young child could hinder the Christ from returning back.https://bcps.journals.ekb.eg/article_17371_eba71d862b562130ec0cc337700127b8.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001الفن اليوناني الروماني خلال العصر الهلّينستي1711781737510.21608/bcps.2015.17375ARنرمين سمیرمحمدمصرJournal Article20181023Sculptures in Athens and the Peloponnese decreased because of the poverty. This is the reason of the artists escaping to the oriental Hellenistic rich settlements.
These fleeing artistic did not leave students could pursue this kind of art; so all the sculptures and statues in Athens were be the official honorable statues for the privileged and rich persons. The Roman leaders were fond of possessing Greek classical statues that Rhodes continued to produce them.
There were three artistic ways of the Greco- Roman art during the Hellenistic period:
A- Make copies of the classical artistic work.
B- Make modified samples or copies of the famous statues; these modified statues have a touch of modern art.
C- Most of the new sculptures items are engraved sculptures called Neo- Attic School.https://bcps.journals.ekb.eg/article_17375_0feb920e265472dd68261b29668e3cf8.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001مناظر الانتصار على قوى الشر في الفن القبطي في ضوء نماذج مختارة (دراسة حالة لأشکال الطيور والحيوانات)1791971775610.21608/bcps.2015.17756ARنورا محمدحسينمصرJournal Article20181028The Egyptians have the thought of the existence of evil powers so they used magic, amulets, and exorcism to face their problems. The Coptic artists show the devil powers by presenting it to some animals; these animals are the lion, gazelle, crocodile, snake, serpent and the scorpion that are the same ones in ancient Egypt. The artists invented some scenes show conflicts between the man and one of these animals where the man is the winner. The researcher proves that the scene of the horseman who defeats the crocodile it followed the story of Hours and his uncle Set. The conflict with the demon and evil power is the main point of the monistic especially with the monks who stay in the desert. The Coptic people use the amulets and the cross to conquer the evil powers which lead them to the pure faith.https://bcps.journals.ekb.eg/article_17756_3b2ea57df2c59700cf43aa4f156fe249.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001علاقة ودور التمساح بالمراکب في مصر القديمة1992101775710.21608/bcps.2015.17757ARهالة مصطفىمنصورمصرJournal Article20181028In ancient era, the crocodile had many names in the ancient Egyptian language. The researcher has collected many examples of boats as the shape of crocodiles in many museums.
The ancient Egyptians have considered the crocodile a holy power because it has a swimming ability in the water rapidly. That does explain the appearance of the crocodile amulets from the beginning of the families. The Egyptians have considered that the crocodile helps the dead people or the sun through the night to rebirth again.
Many examples of crocodile on Bruxelle papyrus and the earth book, paragraph B. Therefore, there was a strong relationship between the crocodile and the sun trip and its birth.
Moreover, the crocodile has a role in the resurrection of dead people according to the texts on coffins, and the death book.
The crocodile has appeared in Osiris myth, it has a strong relationship between him and Osiris, because the crocodile carried and protect Osiris.https://bcps.journals.ekb.eg/article_17757_392be364b722c2a4f682c2c2c6b16aa4.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001صورة إخلاص وحياء المرأة بين تراجيديا يوريبيديس وجابريل دانونسيو2112281775810.21608/bcps.2015.17758ARهوايدا محمدقناويمصرJournal Article20181028This research discuss the two virtues, the loyalty and shyness through the woman’s character in Euripides’ and Danonsio’s plays.
The loyalty virtue is the most important woman’s virtues which we find in Hippolytus’ play by Euripides as in Phaedra ‘s play by Danonsio.
Danonsio’s plays lack of the emotions, the full of cruel and revenge. The researcher makes a comparison between Euripides’ play. We find shyness in Euripides’ play but it does not exist in Danonsio’s play. The morals do not exist in Danonsio’s play.https://bcps.journals.ekb.eg/article_17758_e584baecee7f3f66e7b170e18be3cd36.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001Antinoopolis151775910.21608/bcps.2015.17759ARRadwa AhmedEssam El-Din MiliguiEgyptJournal Article20181028Antinoopolis is an ancient city on the east bank of the Nile in Middle Egypt about 8 km north east of Mallawi. It was founded by the Roman Emperor Hadrianon the 30<sup>th</sup> of October AD 130. The name Sheikh ᷾Ibadah refers to the village on the mound called MadinetAnṣina.
The city of Antinoopolis was inhabited mainly by Greeks, who were encouraged to move to the new city. The first settlers called themselves the "New Greeks". Most of the new citizens seem to have been selected by lot from high-status individuals. Some Antinoits came from Ptolemais to the south.
Antinoopolis was surrounded by a double enclosure wall from three sides, leaving the western side towards the river open. The enclosures built during the Roman period were of stucco while the one dating back to the Byzantine period were of mud brick. The city was built on the gridiron plan in which streets run at right angles to each other, forming a grid. The city has two gates in the eastern and northern enclosure walls.
The city was divided into four quarters, each carrying a letter from the Greek alphabet each carrying a letter from the Greek <em>alphabet alpha</em> (A), beta (B) gamma (Γ) delta (Δ) and epsilon (E) and at least thirteen blocks of buildings which were numbered. Thus the address of a particular house was indicated by specifying both the quarter and the block.
Unfortunately, Antinoopolis is being destroyed systematically by the residents with the complete failure from the government to protect the site.https://bcps.journals.ekb.eg/article_17759_a13f3c5a84bc403b397b32da08257dd6.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001Unpublished Demotic salt Tax Receipts7111776010.21608/bcps.2015.17760ARSaraNabilFaculty of Arts, Ain-Shams UniversityJournal Article20181028The texts in the present study are two tax receipts belong to unpublished demotic ostraca kept in the Egyptian museum in Cairo, nothing is known about their provenance or date but from some interior evidences such as the handwriting, and known tax payer and scribes who are mentioned before in another published texts indicate that both texts belong to the early Ptolemaic period and came from Elephantine.<br /> The receipts deal with the salt tax, text nr.1 has paid by a woman, and belong to year 29 of Ptolemy II Philadelfos (257 B.C.), while text nr. 2 has paid by a man, and dated to year 6 of Ptolemy III Euergetes I (241 B.C).https://bcps.journals.ekb.eg/article_17760_308ed2ac3243223313baa9eca868831c.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001The "BATTLE OF MOHACS" ILLUSTRATION: WINDOW INTO REALITY13311776110.21608/bcps.2015.17761ARHanaa .MAdlyAssociate Professor, Department of Archaeology and Civilization, Faculty of Arts, Helwan University, Cairo, EgyptJournal Article20181028War is a social activity that involves the mobilization and organization of individual men.It is an activity to inflict damage in every way; its aim is victory.Wars are divided to location, whether on land or at sea; type, whether defensive or offensive and circumstance, whether civil or internal, just or unjust. War between two states with the same religion or with different belief systems has always been a source of terror or horror. However, confronting on the battle field between the armies of two nations, states or empires 'big war' has consequences that are different from those of an ongoing 'small war'. Despite, both types bring fear, pain, sorrow, and a change in the conditions of the lives of people.<br /> An awareness of Ottoman army structuremight help to add to our understanding of Ottoman "Battle of Mohacs" illustration composition. During the sixteenth century, Ottoman warfare has been explored regarding the so-called Military revolution and the role military technology played in early modern warfare.<br /> The illustration of the "Battle of Mohacs" is realistic; its realism is, in fact, confirmed by the inclusion of textwhich attempts to ensure correspondence between what is depicted visually and what is to be understood strategically. Battle of Mohacs scene is a picture of 'arrested moments' what is depicted corresponds to a short passage in the text and brief moments in the narrative, but the setting of the scene represents the whole battle "after and during" by an imaginary line determines the moment of the battle 'time reference'. Suleyman the Magnificent supervised the battle from a hill later named Turk Hill. It was of a short duration but extremely bloody and resulted in the complete collapse of the Hungarian Kingdom. The miniature illustrating this battle shows Suleyman the Magnificent and his soldiers on the hills drawn up in rows, with the superb organization of the army clearly visible. Thus the stylized picture provides a contrast to the sometimes quite length description of the battle. The Ottoman battles in Western painting demonstrate the dramatic degree to which the assumed or claimed content of an image may vary as it travels across cultural boundaries or narrative contexts. It also serves as a reminder<br /> of the fact that glosses in European painting depicting Ottoman scenes can sometimes turn out to be highly creative.<br /> The Ottoman illustration of the "Battle of Mohacs" represents a victorious Turkish army. The figure of Suleyman dominates the picture; the severed heads at his feetsymbolize the greatness of his victory. Sporadic skirmishes are still going on in the foreground, but the general scene is of victorious army advancing in well-ordered lines. The landscape details of the picture are of minor value: The hills and dales are merely imaginary. It provides a ground for a play-by-play depiction of military movements across a valley where each event, site, and important character is viewed. The overall images suggest an artist who knew about perspective but did not know how to place people within it. As a result, the painting seems to represent event and figures as in a diagram, this creating a realism of military pragmatism more than artistic ambition.<br /> The studied way in which so many people, horses, objects of all sorts are depicted in the battle scene suggests that an artist was showing off his talents and that the painting was an exhibition of available models for other battle images. It is reasonable to conclude that the primary objective of the painter was to display and make available every detail of the painting. Thus, the image acts as a window not only onto the world but also onto the Word. Perceptions of reality are related to social presence beyond its textual content. Perceptions of reality are related to social codes than to universal experience. Radical as the changes undertaken by the military were, the aim was not to revolutionize visual culture to adapt techniques of military objectives. The Battle of Mohacs miniature can therefore lead historians who tend to rely on pictures as accurate historical document. In addition, Islamic painting will remain a source of testimony of the relation between "illustrations" and "Art object".https://bcps.journals.ekb.eg/article_17761_ef3205bcf48c527f3ac35bf7be5c00d3.pdfجامعة عين شمس، مرکز الدراسات البردية والنقوشBulletin of the Center Papyrological Studies1110-205532120151001La fête-ouag dans les textes des pyramides33421776310.21608/bcps.2015.17763ARYasmine AchrafMohamedFaculté des Lettres, Université de Ain Shams, Le CaireJournal Article20181028The Egyptian civilization offers to the curious or to the specialist innumerable testimonies of the presence of death in the heart of the life: the tombs and their contents, the mummies, the funeral furniture, and a great abundance of texts providing information on survival in the afterlife, as imagined by the ancient Egyptians. For them, death was simply a transition between the current, ephemeral life and an eternal life. To reach this eternal life, the Ancient Egyptian was keen on taking all the necessities he needs to preserve the body for rebirth; either by a physical operation (such as the mummification of the body), or by certain funerary rites, or funerary texts (such as the Texts of the Pyramids, the Texts of the Sarcophagi, the Book of the Dead, etc ...).<br /> The mentions of festivals are rare in these sacred texts. As it is natural for compositions to be recited during ceremonies of funerary offerings, these texts refer only to feasts concerning the diet of the deceased king. It should be noted that the party-Ouag is part of these festivities.<br /> Among the feasts related to the worship of the dead, it is more important than the festival in question which is considered the Day of the Dead.<br /> From the foregoing, it is concluded that the feast-Ouag is one of the oldest funeral festivals that is celebrated in honor of Osiris and is considered a day of the dead. On this occasion, offerings were represented to the deceased concerning eye, cakes, water, wine and heifers were slaughtered and barley was harvested during this celebration. Therefore, the deceased must be supplied with all his needs in order to be reborn as Osiris in the afterlife.https://bcps.journals.ekb.eg/article_17763_41fd2bad4989622332246038a2d398b3.pdf