مكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201ملاحظات على لوحة با-سر، رقم 43649 بسجل الدخول بالمتحف المصري بالقاهرة15245818310.21608/abgad.2012.58183ARعبد الواحدعبد السلامJournal Article20191111The stela of Paser which the Cairo Museum possesses (JdE 43649 ) is one of the most important religious documents ever found in Egypt. It was unearthed at Abydos but exact provenance unknown .The stela is of limestone of very mediocre quality, and measures 54 by 35 cm. It purchased in Balliana, the market town for the Abydos region.The inscriptions and representations are somewhat carelessly incised. It is the single document which provides the greatest information on the cult of King Nebpehtyre Ahmose the first at Abydos. A good photograph is reproduced here of G. Legrain," Un miracle d'Ahmès Ier à Abydos sous le règne de Ramsès II.", in: <em>ASAE </em>16, 1916. It describes a land dispute put before the barque oracle of the deified Nebpehtyre Ahmose the first in year fourteenth of the King Ramses the second of Nineteenth Dynasty, some two hundreds and thirty five years after the death of Nebpehtyre Ahmose the first. The names and titles of the priests and priestesses serving the cult of King Nebpehtyre Ahmose the first are found on a variety of objects from Abydos, spanning the period from the early Eighteenth Dynasty into the reign of King Ramses the second of Nineteenth Dynasty. The activity of an oracle cult of the deified King during the Ramesside Period implies that significant transformations to the nature and practice of Ahmose's worship had taken place over time at Abydos. Perhaps the oracles are the best illustrations of the interest which the deity was believed to take in human affairs. The oracles also show how the Egyptians almost forced their gods to abandon a passive attitude towards men and to reveal their will, advice or knowledge. This was done through the intermediary of the statue of the god which was asked questions, though more than one case is related where the initiative came from the god himself. Strangely enough, the practice of approaching the god and consulting him appears relatively late in Egypt, the first known instances dating from the New Kingdom. It is not necessary to conclude from this, as has sometimes been done, that the practice was originally foreign to Egypt, and was introduced from abroad; on the contrary, consultation with the god is the natural result of man's reasoning, and the rather original technique which the Egyptians devised for this purpose suggests that oracles in Egypt were of native origin. The first reference to the divine will being manifested is probably that made by King Tuthmosis III, who relates how, when he was still a boy, the god Amun, in the course of a procession of his statue round the temple, noticed him and halted. https://abgad.journals.ekb.eg/article_58183_554674a204c1b0b7f60c7a582158e7f4.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201نقوش شاهدية غير منشورة من نجران (ق6-8هـ/12-14م) "دراسة أثرية فنية تحليلية"25615818710.21608/abgad.2012.58187ARياسرإسماعيل عبد السلام صالحعبد العزيزمنسي العمريJournal Article20191111This paper deals with the study of archaeological art analytical thirteen Grave Inscriptions unpublished from Najran preserved in the Museum of Najran of Antiquities and Heritage, which is characterized mostly as dated from the sixth century AH - twelfth century and until the eighth century AH - the fourth century AD, as well as witness one can be attributed to a century 4 e -10 m is Gravestone Juhayna girl Abdullah bin Ibrahim bin hazema, where the researchers read the inscriptions read correctly and analyze technical analysis through methods lines that are written, types, and analyzing and comparing what untouched from decorative elements and artistic, and formulas for verbal, in addition to the history of non-dated inscriptions studying the types of lines and the implementation method and compared with those of both in Najran or in other regions of the Hijaz, especially the Mecca region which was Najran region associated in many historical stages.https://abgad.journals.ekb.eg/article_58187_fded648156e9c27f34a09d935cfb22e2.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201نقش وقفي مؤرخ بسنة (1133هـ / 1720م) بمدرسة شير غازي خان في خيوة62805819710.21608/abgad.2012.58197ARشبلعبيدJournal Article20191111Kufic script played an important and effective role in the decoration of many buildings and applied arts in eastern islamic world in general and in Central Asia specially, that because it was suitable for the decorative purposes specially in the heads of Arabic letters which were flexible in decoration, thus this script was matching any sureface.
The studies which dealt with Kufic script on buildings at that area were very few and concentrated on the study of this script on a separate building or on the buildings of a city or making a survey of the monumental inscriptions on early buildings in Iran and Central Asia, so the study of Kufic script on the building of Central Asia and its arise &development was very important as well as understanding the contributions of the artists in the development of its styles at that area.
The study aims at the following points:
- following the stages of the development of Kufic script on the building of Central Asia, the arise of each stage and the extent of development?
- Making a compression of the development of the script and its likes on the applied arts at the same area, showing the similarities and differences between them.
- Showing which was earlier in the appearance of kufic script Iran or Central Asia.
- Concerning the most important Kufic script excuted on the buildings of Central Asia, they varied between simplified Kufic which appeared at this area through a foundation inscription on the minaret of prince <em>Abu l‘abass Mamoun ibn Khorezm Shah</em> at Urgansh dated 401A.H / 1010-1011.A.D.
Among the styles of Kufic script was foliated Kufic which represented the second stage of development in Central Asia , while floriated Kufic was earlier than others where it appeared through themausoleum of Arab Atta at the village of Tim near Zarafshan dated 367 A.H / 977 A.D .
Regarding plated Kufic and Kufic with floral background, they appeared in fifth A.H century "eleventh A.D century" while the squre geometrical Kufic appeared in Central Asia later than Iran.
Through the study : we can say that , the early appearance of Kufic script on the buildings of Central Asia date back to the beginnings of fifth A.H " 11 A.D " , that according to what we had from the remained architectural buildings at this area .
In addition, the study confirmed that the foliated Kufic was earlier a century than Central Asia, that can be proved by the inscriptions of <em>Masjid- I -Jāmi‘of Nāyīn,</em> datable about 288A.H. / 900A.D.
At last, the study showed the ability of the artist in Central Asia in using Kufic script that can be proved by the use of more than one type in excuting the same inscription for example: the coffin of <em>Abū Mansūr Nasser</em> <em>Al-Dawlah Subuktegin</em> in Ghazna :" 387 A.H /997 A.D, " <em>the ribbat</em> <em>Malak</em> " 460 - 472 A.H /1068 - 1080 A.D " and the mosque of Mastouryan " Shir - Kabir " in Merv " 597 A.H/ 1200 A.D" .https://abgad.journals.ekb.eg/article_58197_f700ce6f64f24e0ffdb641acdfc109fb.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201إضافة جديدة إلى النقوش الکتابية الإسلامية المکتشفة في مصر81935857810.21608/abgad.2012.58578ARمجديعبد الجواد علوانJournal Article20191113Arabic archaeological Inscription , leading position among Arab material sources for the study of Islamic monuments in terms of form and content, and that distinction for its role in highlighting what buildings, Applied Arts and various types of plastic Arts.
The theme of this research study tow Inscription in Egypt to be deployed scientifically for the first time, through two Stella is registered within the Islamic monuments, were found in Lower Egypt in two villages belonging to the town of Abyaar a large villages center
، Kafr El Zayat Gharbia Governorate, the first one is tombstone historian year 313 AH / 925 AD, and etching the second is a foundation text of a demolish Mosque of defunct due assets to the Mamluk era marine reign of Sultan al-Nasir Muhammad and attributed to a princes historian year 730 AH / 1329 AD.
the themes in the study of tow Inscription in terms of form and content, and that of by studying the types of
lines , and what it contain of religious expressions and propaganda and titles, with a comparative analysis of other inscriptions, the research has been supplying Find the number of five photographs and three forms.https://abgad.journals.ekb.eg/article_58578_e64026292bdd6ee85e40f06104bffa39.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201الخط الکوفي الهندسي الشکل حلية زخرفية بجامع البرديني بالقاهرة "دراسة تحليلية مقارنة"941495858010.21608/abgad.2012.58580ARأحمدمحمد زکي أحمدJournal Article20191113The mosque of El-Khawaja Karim Din ibn Ahmad El-Bordeen El-Shafei (1025 - 1038 AH / 1616 - 1629 AD) track number (201) - and indeed in the street Daudi, south of Cairo - is marked writings according Kufic Geometric Form, and varied between line Kofi engineering with letters List corners, arranged inside a rectangular geometric (Oblong Geometrical Kufic Inscriptions), and Kofi geometric line with letters list angles and arranged inside a geometric square (Square Geometrical Kufic Inscriptions), and distribution:
Three fillings rectangular south-west wall of the qibla iwan, and charges are square south-eastern corner of this iwan, and other similar north-east corner of the same iwan, and two fillings higher door provided the pulpit actually standing right in front of the mihrab, as well as other rectangular filling topped.
The study prepared measurements of the area of each charge: rectangle including the box, as well as height for Userh executing them, in addition to reading texts carefully, with to prepare a detailed analytical study of the images of each letter of the carvings, along with a description of multiple forms each, with do analytical study compared to the models of similar examples Mamluk previous, as well as clarify the new shape innovative and non-familiar before in some models characters, in addition to preparing analytical tables for letters writings kaffiyeh engineering shape and forms different: individual and composite Alambtdoh, medium and extreme, with the work of unloading all character in his image and shape, as well as the preparation of discharges for each charge of fillings written rectangular box, and included in this study.
As touched on as well as how much influence Levantine and Mamluk unequivocal Square Geometrical Kufic Inscriptions El-Bordeen Mosque - subject of the study - also draws search to look at the fact that the mosque as a museum of the types of Kufic Geometric Form of both types squar and oblong, as well as the diversity of material port them, which represents a unique model did not show his models in this way multiple terms of how much models, and multiple species before or after in Cairo, although it has appeared in Alexandria later Mosque Abdul Baqi Georbjee (1171 AH / 1758 AD) line the field, and so on subjects: Marble mihrab, and wood the platform, and windows, and the top of the main entrance.https://abgad.journals.ekb.eg/article_58580_52fafb31bb3164d54612265b8b54243e.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201وقفية أبي الحسن المريني بتلمسان1501595858110.21608/abgad.2012.58581ARمحمـدبن حمـوJournal Article20191113Varied are endowments installations of public interest, and was inciting share of the mosques. we will try here to study and endowment back to the era of Abu Hassan Ali Almareni (692 AH / 1292 AD - 752 AH / 1330 AD), have written Endowment on the stone which is found inside a mosque al obbad or mosque of Sidi boumediene inof Tlemcen 's city, Algeria.
And reits Thabays content School students of science, land and fields, orchards and trees, three houses and Doarh, four millstone houses, two bathrooms, an Egyptian, and courts.
The endowment named several people whom lands are bought, also mentioned several places, still mostly unknown until now inTlemcen.https://abgad.journals.ekb.eg/article_58581_e0b45739d55c528df4ba8f4617ea7724.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201مثيرات الغضب واستجاباته في ضوء النصوص المصرية القديمة1601825858210.21608/abgad.2012.58582ARعبد المنعممجاهدJournal Article20191113The researcher collected about twenty-one words in Ancient Egyptian language, each of them meaning anger; as well as many derivations of these words through sign commutation, sign germination, and sign additions (such as causative s; of the infinitive). Specific words may also be added some of these lexical meanings to form expressions denoting to anger and its responses simultaneously. The researcher noted that some of these words expressed the meaning of anger contextual, not lexically, due to the connection between its lexical meanings and emotional responses of anger.
The emotion stimuli of anger, or stressful events that led to it, combined in Ancient Egypt, stimuli related to the abuse and harm to the angry, materially and morally (such as honor violation, assault and battery, losing wishes, difference of opinion; and may be also as a result of the other’s misconduct, the misconduct toward the ruler and the country’s security. Obviously, this latter type of stimuli associated with the king personality (such as his anger concerning triumph delay, contumacy toward him and his country, as well as threaten its security).
The ancient Egyptian noted, through experience, that anger of the Warrior King had an impact in achieving victory; it is an effect that was proven by modern psychology; this led the ancient Egyptian to connect permanently between the anger emotion of the king and his military activities. So the desire to winning represented permanent stimuli, tempted the royal anger through wars. This is known in modern psychology “Behavioral Reactions”, that is if anger achieved a positive result for an individual, it would be an encouragement for an individual to use it in similar situations afterward. Finally, we have another type of anger stimuli associated with the deceased; it is his expectations to be exposed in the afterlife by forms of abuse and harm that would prevent him from obtaining what he wishes.
The researcher divided his study into two parts, tracked in the first the lexical meanings denoting anger in ancient Egyptian language, according to its order in the ancient Egyptian dictionaries. The second part discussed the anger stimuli in light of the ancient Egyptian texts. The last part has three topics, guided by modern psychology, the first is entitled “The Conditions and External Factors”; The second is “The Reactions Behavioral”; and the last topic is: “The Expectations”.https://abgad.journals.ekb.eg/article_58582_9a89030a6be63e09762e5bf7c59e96b3.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201ظهور شعار بني نصر على مقابض الأبواب بمسجد أحمد سالم الشهير بالصيني بالإسکندرية1831885858410.21608/abgad.2012.58584ARإسلامعاصمJournal Article20191113The uniqueness appearance of Nasrid motto “Lâ ghâlib ilâ Allâh” on the doorknobs in Ahmad Salem’s Mosque, which was built in 1930 by Italian Architects and designers , reflects the influence of the Andalusian art on the Islamic buildings. many reasons could explain this influence as the historical and religious relationship between Andalusia and Alexandria by a lot of immigrants who came to the city and became the most famous Imams in the city, moreover the Italian architects and designers who were managing the largest part of the construction business in Alexandria in first decade of twentieth century, their studies of the Islamic Art in their country before they move to Egypt, was concentrated on the Andalusian Art, cause of that their work in the Islamic religious buildings was influenced by the Andalusian art.
But by a deep study in the meaning of the Motto ,and relating it with the conditions of constructing Ahmad Salem’s mosque and with putting in consideration the rest of inscriptions in the mosque, it becomes clear that one of the main reason of using the Nasrid motto was a reflection of Ahmed Salem’s status after building the mosque, showing and telling to everyone that the god helps everyone has a good intent, and he helped me in constructing this Mosque. Which means that this motto wasn’t a just copied words and art from Alambra palaces but it was chosen intentionally by the owner and the designer of the mosque.https://abgad.journals.ekb.eg/article_58584_a28e205aba53310e465d7e557efdc16e.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201A Manual of Instructions for a Better Afterlife, formerly known as the Book of the Dead13255858710.21608/abgad.2012.58587AREssamElsaeedPaulaVeigaJournal Article20191114تعد المقالة محاولة من قبلنا بوضع نظرية لتعاويذ ما يسمى بفصول کتاب الموتى الذي يعد إسم غامض أو مبهم أصبح دارجاً لدى علماء المصريات بالرغم أن بعض تعويذة السحرية أو الطبية وصفت للأحياء من البشر وفي الحقيقة أن إسم "کتاب الموتى" قد ذکر من قبل لصوص المقابر کذلک الذين کانوا لا يعلمون شيئاً عن فحوى النصوص التى وجدت داخل جثمان المتوفي ومن ثم فإن الکثير من الباحثين في علم المصريات ونحن معهم نحاول فک اللغز فيما کانت هذة التعاويذ موجهة لخدمة البشر أموتاً کانوا أم احياء
کما إننا نبحث في فهم المعاني العميقة وبشکل مفصل في هذا البحث ما إذ کانت هذة التعاويذ جنائزية أم لا ولهذا فإن دراسة التعاويذ ومحاولة إيجاد تفسيرات مختلفة لها هو ما يزيد من قيمتها في فهم أشياء کثيرة
وأن هذة التعاويذ لم تکتب على أوراق البردي فقط ولکن على التوابيت الحجرية والمنسوجات ولفائف المنسوجات وتماثيل الاوشابتي بالإضافة الى المناظر المصورة على جدران المقابر والمعابد
وقد يکون کتاب الموتى بما فية من تعاويذ التى صيغت لتکون إرشادات جنائزية کانت عبارة عن دليل لإرشادات جمعت لأغراض مختلفة أستخدم بعضها على حد سواء للحياة الدنيا والأخرى دفنت مع المتوفي من أجل العالم الآخرhttps://abgad.journals.ekb.eg/article_58587_a05f7ba43ae2e9b6fb7fab73abfe86a3.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201CT Spell 1099 (CT VII, 386a-391a) As Evidence for the Solar-Osirian Parallelism in Coffin Texts26315859010.21608/abgad.2012.58590AREltayebAbbasJournal Article20191113يتناول الباحث بالدراسة واحدة من نصوص التوابيت والتي تتناول رحلة الميت من عالم الدنيا الي عالم الأخرة في کتاب الطريقين. وتدور الفکرة الرئيسة للبحث الي أن الاندماج بين المعتقد الاوزيري والمعتقد الشمسي کان موجودا لدي المصريين القدماء منذ الدولة الوسطي في نصوص التوابيت حيث يقوم الميت برحلته للعالم الاخر عبر السماء کتابع للالة رع وفي نفس الوقت کتابع للالة أوزوريس, فالعالم الأسطوري الذي تصوره التعويذة هو العالم الذي يقوم فيه الميت برحلته عبر السماء,أما العالم الأرضي الواقعي الذي تتلي فية التعويذة هو المکان الذي يوجد به اوزريس الميت حيث تتلي عليه التعويذة بينما هو نائما علي سرير التحنيط, فالميت هو الة الشمس رع في السماء وهو اوزوريس علي الأرض ويتم الربط بين العالمين عن طريق تلاوة التعويذة.https://abgad.journals.ekb.eg/article_58590_96167151a090a9b55652177da2a11c13.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201The God Nehebkau in Heliopolis32385859210.21608/abgad.2012.58592ARNagehOmar AliJournal Article20191113<strong> تتناول هذه الورقة البحثية دراسة تحليلية عن المعبود نحب ـ کاو نحو مدى ارتباطه بمدينة هليوبوليس ومعبوداتها الرئيسية من خلال نصوص الأهرام ونصوص التوابيت وکتاب الموتي بالإضافة إلى المکتشفات التي تخص المعبود نحب کاو في هليوبوليس.</strong>
<strong> </strong>
<strong> وتتناول أيضاً دوره في مجمع معابد رع ومدى التأکيد على وجود مقصورة جنائزية له بداخل هذا المجمع بهليوبوليس خلال عصر الدولة الحديثة، وقد أبرزت الدراسة المکانة المرموقة التي احتلها المعبود نحب ـ کاو بين تاسوع هليوبوليس رغم أنه من المعبودات الزائرة للمدينة ومدى ارتباطه بالمعبود رع ـ آتوم ودوره في مساعدة مرکب رع في رحلته النهارية بالسماء، ودوره الجنائزي في تقديم الطعام للمتوفى باستدعائه بواسطة المعبود رع، بالإضافة لدوره کأحد القضاة الاثنين والأربعين في محکمة الموتى وتلقبه بلقب ثور السماء متشبهاً بالمعبود رع في هليوبوليس، إلى جانب أدوار أخرى تظهر وتوضح مکانته مع معبودات المدينة. </strong>https://abgad.journals.ekb.eg/article_58592_f484355da29e8130e0a3b65b6d425dc8.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201A Brief Reflection on the Two Terms DAdw and wAxy39455859510.21608/abgad.2012.58595ARSherineEl-menshawyJournal Article20191113<strong>يهدف هذا البحث الى التعليق على الکلمات الدالة على القاعات الکائنة في عمارة القصور المصرية القديمة وخاصة وسوف يتبع ذلک مناقشة للکلمتين مع دراسة تحليلية. وقد خلصت الدراسة إلى أن الکلمتين </strong><strong> </strong><strong>wAxy</strong><strong> و</strong><strong>DAdw</strong><strong> يشيران إلى قاعات أو غرف في القصر الملکي للاتصال بالعامة حيث تميزت بالخصوصية.</strong><strong>wAxy</strong><strong>و</strong><strong>DAdw</strong>https://abgad.journals.ekb.eg/article_58595_6898231e4a2fd97eeeac25102e80646c.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201Four Demotic Ostraca Accounts46525859710.21608/abgad.2012.58597ARSohierM. Wahid El DinJournal Article20191113يتناول البحث دراسة أربعة نصوص حسابية من الأوستراکا الديموطيقية المحفوظة ضمن مجموعة کبيرة بالمتحف المصري بالقاهرة منذ عام 1955م، والمجموعة متنوعة بين أوستراکا ديموطيقي ، هيروغليفي، هيراطيقي، قبطي، وجميعهم محفوظين في صناديق ليست بها أي بيانات عن مکان العثور عليها باستثناء بعض الصناديق بها وريقات تدل على مکان العثور عليها والقطع الأربعة موضوع الدراسة غير معلوم مکان العثور عليها ، ولکن تاريخها يرجع الى العصر البلطمي؛ حيث أمکن تحديده من الخط وطريقة الکتابة:
القطعة الأولى تحتوى على حسابات خاصة بالحبوب ، وتشمل أسماء وأشخاص وکميات من القمح ، وقد استخدم الأردب کوحدة قياس لها.
القطعة الثانية تحتوى على بضائع، مثل الملابس، وزيت و بخور وجميعها مقرونة بأسماء أشخاص.
القطعة الثالثة: تحتوى على أسماء أشخاص فى الغالب لهم علاقة بالمعبد ، وظهرت أيضا بها أرقام وعلامات ترقيم للفصل بين الأسماء والأرقام
-القطعة الرابعة : تحتوى على أسماء أشخاص وأرقام لم تحدد بقيم نوعية أو نقدية واستخدم معهم علامات الترقيم وعلى الأخصالشرطة المائلة . وظهرت فى نهاية النص أرقام أجمالية من المحتمل أنها تخص أشخاص ، أو مبالغ مالية أو أشياء مدفوعة عينىhttps://abgad.journals.ekb.eg/article_58597_91e2ff4562e60907cb75000aaaef3607.pdfمكتبة الإسكندرية، مركز دراسات الخطوط، قطاع البحث الأكاديميأبجديات1687-82807720121201Tarh for the First Sunday of the Lent53605860010.21608/abgad.2012.58600ARYouhanaNessim YoussefJournal Article20191113هذا المقال ينشر ورقتين من مخطوطة بباريس 146 قبطي وسوف نقدم وصف للمخطوطة على ما جاء في کتالوج دولابورت وفي هذا البحث نستکمل ما قد بدأه العالم الراحل اوزولد بورمستر منذ ما يقرب من ثلاث ارباع القرن. ولم يظهر دراسات کثيرة في هذا الموضوع. وقد لفت نظري في هذا المخطوط انه تتميز عن النص المطبوع اانه يعکس تقليد محلي غير معروف. والناسخ من مصر السفلى ولکنه يعيش في مصر العليا. وقد نشرت النص القبطي والنص العربي في المخطوط وهو ما يظهر ان النص العربي اطول کثيراً من النص القبطي. وهو نشرنا النص الحالي الموجود في کتاب منشور.https://abgad.journals.ekb.eg/article_58600_54b4e84a4b09109add5f1faf19ede404.pdf