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"As the Roman Empire broke down in western Europe, its stability and prosperity moved decisively to the east, producing history's first truly affluent, multi-faceted Christian society, in what is now known as the Byzantine Empire. What united the twenty-four million people living in this vast realm--Roman citizens all, but as diverse as the landscape itself--was a shared conviction in the Christian ideal of philanthrōpia. In this sweeping cultural and social history of Christian philanthropy, Daniel Caner shows this practice involved more than simply a love of humanity; it required living up to Jesus's injunction to 'Give to all who ask of you' by offering mercy and material aid to every human being, whatever their origin or status. Yet this commitment to the common good arose in an aristocratic society marked by sharp gradations of rank and privilege and dominated by an official church experiencing explosive growth and unprecedented affluence. In tracking the evolution of distinctive ideals and modes of Christian giving over three centuries, Caner brings to the fore the people of Byzantium, from the countryside to the lower levels of urban society to the elites, and the complex, hierarchical relationships that these gifts fostered among them. Drawing on an immense range of evidence, The Rich and the Pure offers nothing less than a portrait of the whole of early Byzantine society"--
(Journal of Juristic Papyrology 2000)
The studies included in Mythogenesis, Interdiscursivity, Ritual —offered to Professor Demetrios Yatromanolakis, a pioneering scholar— shed new light on a variety of areas: the encounters of ancient Greece with other societies and cultures in antiquity; the interplay between art (vase-painting and sculpture) and broader ideological developments/mentalities in antiquity; ritual in ancient Greek contexts; political ideologies and religion; history of scholarship, textual criticism/critical editing, and hermeneutics; the reception of myth and of archaic and classical Greek culture and philosophy in diverse discursive, mediatic, and sociocultural contexts — from impressionist painting, to modernism and the avant-garde, to Foucauldian thought.
The book presents the results of my in-depth researches on late antique Egyptian monasticism. In fact, it is my third book dealing with this fascinating phenomenon. Here, like in my two earlier books on the subject, I have reworked some of the previously published ideas or texts of mine and in effect my own understanding of the topic has evolved and changed owing to the discoveries of both textual and archaeo­logical sources and to new interpretations of the already known data. The first book, Moines et communautés monastiques en Égypte (ive-viiie siècles), was published in 2009 and focused primarily on the physical aspects of monastic life, the geographical conditions of monastic communities and on their economic activity. In it, I dedicated ample space to the questions of terminology, particularly to the terms referred to monastic groupings, their leaders and members responsible for performing specific duties. While writing that book, I perused a vast number of literary texts available in various languages, but pride of place was given to documentary evidence preserved in the form of papyri, ostraca, and limestone or wooden writing tablets. My intention was also to provide readers with information on places with surviving remnants of monasteries or hermitages and thus expand the ''database'' (for want of a better word) of Egyptian monasticism by taking into account this particular category of archaeological evidence. The second book owes its origin to the request I received from the publishing house of the Benedictine Abbey of Tyniec to write a volume on Egyptian monasticism in Polish. It was partly based on chapters contained in the French book, but a substantial portion of the Polish book consisted of new material dealing in a greater detail with the foundational monastic texts such as the apophthegms, the Life of Antony by Athanasius of Alexandria, Historia Lausiaca by Palladius, the writings of John Cassian, the invaluable and extensive dossier of the Pachomian congregation, and the works written by Shenoute. The book includes a presentation of ascetic doctrines, a topic which was only tangentially addressed in Moines et communautés monastiques. Heedful of the usual rigours of research work, I nevertheless reduced the reference apparatus (the footnotes specifically) so as not to discourage the non-specialist readers interested in the topic. It was released in 2014 with the title Drugi dar Nilu, czyli o mnichach i klasztorach w późno­antycznym Egipcie (''The Second Gift of the Nile: Monks and Monasteries in Late Antique Egypt''; the first part of the title was proposed by the Benedictines, while the other was added, slightly pedantically, by myself). Once the work on that book was completed, I was more happy with the result than was the case with its predecessor: it seemed to me that the Polish book provided the reader with a greater wealth of information interpreted in a much more mature manner, even in spite of the fact that I had to leave out some material (especially my discussions of archaeological sources, as this time I could not include any illustrations). This particular book has emanated from the Tyniec book, much in the same way as the Tyniec one did from the volume written in French. It is largely composed of English translations of rearranged, reworked, revised and enriched individual chapters of its Polish predecessor. More attention is given here to the first congregation of Pachomian monasteries and the federation of three monastic establishments governed by Shenoute. The part on monastic economy has been expanded, which reflects my belief that this aspect of the phenomenon in question can usher us into the ''real reality'' of the communities as opposed to the reality depicted in monastic literature or in theoretical writings on asceticism. It goes without saying that I have also added references to newly published studies on the subject, all the while respecting the principle of keeping the biblio­graphy selective and resisting the temptation of excessively expanding the footnotes. The chronological scope of the book extends to the mid-eighth century or thereabouts. The Arab conquest had an immense impact on life in Egypt in a multitude of aspects, but on the whole its monastic circles were not significantly affected. One cannot escape this impression while reading the letters written in Coptic in the first half of the eighth century found in Western Thebes, particularly the dossier of Frange. In my view at least, the image of life in Egyptian monasteries which emerges from those documents is not significantly different from what can be inferred from texts written a hundred years earlier. (from the Author''s Foreword)
The volume is the first study of the archaeology of religion of Christian Nubia. It presents the material record of Nubian monasticism and offers a comparative analysis of this phenomenon. On the basis of archaeological and epigraphic data, the author reconstructs the life in Nubian monasteries. The work features a catalogue of archaeological sites tentatively identified as locations of monastic communities, as well as an overview of pertinent textual sources. Among the focal points are spatial aspects of the Nubian monastic movement, particularly the location of Nubian monasteries and their spatial organisation. Spatial analysis of monastic sites serves as a point of departure for insights into the social and economic matters of monastic communities in Nubia, which are central to the third part of the book. From the scarce sources the author recreates the complex spiritual and social dynamics present in monasteries, their management systems and competing hierarchies.
The message of Virgil's Aeneid once seemed straightforward enough: the epic poem returned to Aeneas and the mythical beginnings of Rome in order to celebrate the city's present world power and to praise its new master, Augustus Caesar. Things changed when late twentieth-century readers saw the ancient poem expressing their own misgivings about empire and one-man rule. In this timely book, David Quint depicts a Virgil who consciously builds contradiction into the Aeneid. The literary trope of chiasmus, reversing and collapsing distinctions, returns as an organizing signature in Virgil's writing: a double cross for the reader inside the Aeneid's story of nation, empire, and Caesarism. Uncovering verbal designs and allusions, layers of artfulness and connections to Roman history, Quint's accessible readings of the poem's famous episodes--the fall of Troy, the story of Dido, the trip to the Underworld, and the troubling killing of Turnus—disclose unsustainable distinctions between foreign war/civil war, Greek/Roman, enemy/lover, nature/culture, and victor/victim. The poem's form, Quint shows, imparts meanings it will not say directly. The Aeneid's life-and-death issues—about how power represents itself in grand narratives, about the experience of the defeated and displaced, and about the ironies and revenges of history—resonate deeply in the twenty-first century. This new account of Virgil's masterpiece reveals how the Aeneid conveys an ambivalence and complexity that speak to past and present.
The temple of Queen Hatshepsut at Deir el-Bahari at Luxor is one of the most fascinating architectural monuments of Ancient Egypt. It has been explored and reconstructed by Polish archaeologists for several decades and the present volume is the most recent result of these activities. The author tracks the history of the sanctuary in the Ptolemaic and Roman periods when it housed a lively cult of two Ancient Egyptian `saints', the deified sages Amenhotep son of Hapu and Imhotep. The book contains the complete edition of Greek sources connected to this cult, including 320 inscriptions left by pilgrims on the walls of the temple, as well as several ostraca and votive monuments. On the basis of this material, different aspects of the cult are discussed in a synthetic part of the book. These include: the topography of the cult and its history; gods worshipped in the temple; forms of the cult; the economic side of the cult; the visitors of the temple. The study closes with a chapter devoted to Deir el-Bahari in the Late Antique period when the place was frequented by a pagan corporation of ironworkers from Hermonthis.
Since the very beginnings of the digital humanities, Papyrology has been in the vanguard of the application of information technologies to its own scientific purposes, for both theoretical and practical reasons (the strong awareness towards the problems of human memory and the material ways of preserving it; the need to work with a multifarious and overwhelming amount of different data). After more than thirty years of development, we have now at our disposal the most advanced tools to make papyrological studies more and more effective, and even to create a new conception of "papyrology" and a new model of "edition" of the ancient documents. At this turining point, it is important to build an epistemological framework including all the different expressions of Digital Papyrology, to trace a historical sketch setting the background of the contemporary tools, and to provide a clear overview of the current theoretical and technological trends, so that all the possibilities currently available can be exploited following uniform pathways. The volume represents an innovative attempt to deal with such topics, usually relegated into very quick and general treatments within journal articles or papyrological handbooks.
Liturgical papyri are prime witnesses to the history of liturgy and the religious and theological currents in late antique Egypt. These items from the third to ninth century preserve hundreds of Greek and Coptic hymns, prayers, and acclamations, most otherwise unknown but some still recited by the Coptic Church. Agnes T. Mihalyko offers the first extensive introduction to the liturgical papyri, facilitating the reader's access to them with a detailed inventory of edited manuscripts and an extensive discussion of their date and provenance. She also examines liturgical papyri as the first preserved liturgical manuscripts, describing their material features, the ways they were used, the early history of the liturgical books, and their languages. She reveals how liturgical texts were written down and transmitted and locates these important manuscripts in the book culture of late antique Egypt.
The aim of this book is to investigate the role of local and imported wines on the Egyptian market during the Graeco-Roman period. In order to study the supply of wine and its economic role, two separate topics must be considered: local production, and import of foreign vintages. In this book, the part devoted to Egyptian wine seeks to establish where and how wine was manufactured, what was the social base for this industry and what kinds of wine were locally produced in Egypt, as well as what patterns of distribution wine followed after it left the winery. The aim of the part devoted to import, in turn, is to try to determine which foreign wines reached Egypt during the Graeco-Roman period. This part seeks to trace the supply-and-demand mechanisms and channels of distribution of the country's foreign wine market, and to view Egypt in a wider perspective of Mediterranean trade routes. Why did some wines find their way to Egypt and others did not? Lastly, what changes on the wine market can we trace over time?