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DESCRIPTION: The world maps made by the European Church Fathers were a legacy taken over from the ancient world, and they were gradually expanded and adapted in accordance with the texts which they accompanied. Maps gradually came to stand on their own as independent works, instead of mere supplements to texts.
Among the first maps in Christian Europe to reveal a new character are those by Pietro Vesconte (fl. These maps of Italy use the coastal outline from portolan charts as the basis for a general map of the area, showing mountains, rivers and inland towns. The world map included in this volume was made by Vesconte who used his knowledge of sea charts in the crafting of this work. Pietro Vesconte, in his mappamundi drawn for Marino Sanudoa€™s Secreta fidelium crucis, tried to combine the two types into one image.
The Mediterranean and Atlantic coasts, with (in the east) the Black Sea and the Sea of Azov, are no longer an unrecognizable pattern of shapes that can be identified only by names attached to them; instead they are drawn just as in a normal portolan chart. The map however cannot be considered as a T-O type but akin to the Ptolemaic model of the world, having been rotated 90 degrees. Northern Europe is show as a densely populated area with many legends of towns and provinces.
The flat-bottomed circular sea enveloped by mountains is named Mare Caspiu [the Caspian Sea].
The unnamed mountain range running between the Black Sea and the arrow-like Caspian Sea can only be the Caucasus Mountain range.
To the left of the red inscription Asia there is a vertically standing rectangle resting on the mountain range, bearing the label Archa Noe [Noaha€™s Ark]. To the west of Armenia, south of the Black Sea the region is divided into various strips of land starting at the top with Persida, Asia Minor and followed by Bitia [Bithynia]. Africa occupies most of the southern hemisphere and does bear the basic geographical features such as the Gulf of Guinea and the Cape despite its inaccurate shape.
From Rouben Galichiana€™s Countries South of the Caucasus in Medieval Maps: Armenia, Georgia and Azerbaijan the text surrounding the map provides explanatory comments about various provinces and their features. The map sees the first mention of the name Georgia, though there is a reference to Colchis (or Abkhazia), indicating that the latter may not yet have been entirely annexed with the kingdom of Georgia. The chronicle compiled by the Minorite friar Paulinus dates from about the same time (ca.1320).
Besides his world map, the most interesting of the medieval maps of Palestine was also drawn by Vesconte in about 1320. Fine example of this rare portolan map of the World, the earliest surviving printed evidence of Pietro Vescontea€™s world map created circa 1311, generally considered to be one of the earliest surviving examples of a modern map of the world. This mappamundi is, in essence, a portolano of the Mediterranean world combined with work of pre-portolan type in remoter regions. Its basic form also conforms to fundamental medieval conceptions of geography, in that it is oriented with East at the top and shows Jerusalem at the center of the World. The present printed version of the map shown above appeared in Germany in the early 17th century. Vescontea€™s portolan of the eastern Mediterranean (1311), is the oldest known signed and dated map. Twenty-three surviving examples of Sanudoa€™s manuscript work are known to exist, all of which date from the 14th Century. Vescontea€™s most important sea chart atlases were produced in 1313, 1318, 1321 and 1322 and are kept in Bibliotheque National de France, Rel. Brincken, Anna-Dorothee van den, a€?Das geographische Weltbild um 1300,a€? in Peter Moraw (ed.), Das geographische Weltbild um 1300. Vesconte world map, 1320, 35 cm diameter, oriented with East at the topa€?British Library, Additional MS. This world map is painted using colors fairly typical of the medieval period.A  The oceans, seas and rivers are in green, the saw-tooth mountains in brown, the major cities represented by crowns and castles are in red, and the landmasses are in white. Vesconte world map, 1320, 35 cm diameter, oriented with East at the topBritish Library, Additional MS.
DESCRIPTION: This is the largest map of its kind to have survived in tact and in good condition from such an early period of cartography.
These place names are in Lincolnshire (Holdingham and Sleaford are the modern forms), and this Richard has been identified as one Richard de Bello, prebend of Lafford in Lincoln Cathedral about the year 1283, who later became an official of the Bishop of Hereford, and in 1305 was appointed prebend of Norton in Hereford Cathedral. While the map was compiled in England, names and descriptions were written in Latin, with the Norman dialect of old French used for special entries.
Here, my dear Son, my bosom is whence you took flesh Here are my breasts from which you sought a Virgina€™s milk.
The other three figures consist of a woman placing a crown on the Virgin Mary and two angels on their knees in supplication. Still within this decorative border, in the left-hand bottom corner, the Roman Emperor Caesar Augustus is enthroned and crowned with a papal triple tiara and delivers a mandate with his seal attached, to three named commissioners.
In the right-hand bottom corner an unidentified rider parades with a following forester holding a pair of greyhounds on a leash. The geographical form and content of the Hereford map is derived from the writings of Pliny, Solinus, Augustine, Strabo, Jerome, the Antonine Itinerary, St.
As is traditional with the T-O design, there is the tripartite division of the known world into three continents: Europe, Asia, and Africa. EUROPE: When we turn to this area of the Hereford map we would expect to find some evidence of more contemporary 13th century knowledge and geographic accuracy than was seen in Africa or Asia, and, to some limited extent, this theory is true.
France, with the bordering regions of Holland and Belgium is called Gallia, and includes all of the land between the Rhine and the Pyrenees. Norway and Sweden are shown as a peninsula, divided by an arm of the sea, though their size and position are misrepresented. On the other side of Europe, Iceland, the Faeroes, and Ultima Tile are shown grouped together north of Norway, perhaps because the restricting circular limits of the map did not permit them to be shown at a more correct distance.
The British Isles are drawn on a larger scale than the neighboring parts of the continent, and this representation is of special interest on account of its early date.
On the Hereford map, the areas retain their Latin names, Britannia insula and Hibernia, Scotia, Wallia, and Cornubia, and are neatly divided, usually by rivers, into compartments, North and South Ireland, Wales, Cornwall, England, and Scotland.
THE MEDITERRANEAN: The Mediterranean, conveniently separating the three continents of Asia, Africa and Europe, teems with islands associated with legends of Greece and Rome. Mythical fire-breathing creature with wings, scales and claws; malevolent in west, benevolent in east. 4.A A  For bibliographical information on these and other (including lost) cartographical exemplars, see Westrem, The Hereford Map, p.
10.A A  For bibliographical information for editions and translations of the source texts, see Westrem, The Hereford Map, p. 11.A A  More detailed analysis of these data can be found in my a€?Lessons from Legends on the Hereford Mappa Mundi,a€? Hereford Mappa Mundi Conference proceedings volume being edited by Barber and Harvey (see n.
16.A A  Danubius oritur ab orientali parte Reni fluminis sub quadam ecclesia, et progressus ad orientem, .
23.A A  The a€?standarda€? Latin forms of these place-names and the modern English equivalents are those recorded in the Barrington Atlas of the Greek and Roman World, ed. From the time when it was first mentioned as being in Hereford Cathedral in 1682, until a relatively short time ago, the Hereford Mappamundi was almost entirely the preserve of antiquaries, clergymen with an interest in the middle ages and some historians of cartography.
FROM THE TIME when it was first mentioned as being in Hereford Cathedral in 1682, until a relatively short time ago, the Hereford Mappamundi was almost entirely the preserve of antiquaries, clergymen with an interest in the middle ages and some historians of cartography. Details from the Hereford map of the Blemyae and the Psilli.a€? Typical of the strange creatures or 'Wonders of the East' derived by Richard of Haldingham from classical sources and placed in Ethiopia. Equally important work was also being done on medieval and Renaissance world maps as a genre, particularly by medievalists such as Anna-Dorothee von den Brincken and Jorg-Geerd Arentzen in Germany and by Juergen Schulz, primarily an art historian, and David Woodward, a leading historian of cartography, in the United States.
The Hereford World Map is the only complete surviving English example of a type of map which was primarily a visualization of all branches of knowledge in a Christian framework and only secondly a geographical object. After the fall of the Roman empire in the 5th century, monks and scholars struggled desperately to preserve from destruction by pagan barbarians the flotsam and jetsam of classical history and learning; to consolidate them and to reconcile them with Christian teaching and biblical history.
There would have been several models to choose from, corresponding to the widely differing cartographic traditions inside the Roman Empire, but it seems that the commonest image descended from a large map of the known world that was created for a portico lining the Via Flaminia near the Capitol in Rome during Christ's lifetime.
Recent writers such as Arentzen have suggested that, simply because of their sheer availability, from an early date different versions of this map may have been used to illustrate texts by scholars such as St. Eventually some of the information from the texts became incorporated into the maps themselves, though only sparingly at first.
A broad similarity in coastlines with the Hereford map is clear in the Anglo-Saxon [Cottonian] World Map, c.1000 (#210), but there are no illustrations of animals other than the lion (top left).
The resulting maps ranged widely in shape and appearance, some being circular, others square.
A few maps of the inhabited world were much more detailed, though keeping to the same broad structure and symbolism. Most of these earlier maps were book illustrations, none were particularly big and the maps were always considered to need textual amplification.
From about 1100, however, we know from contemporary descriptions in chronicles and from the few surviving inventories that larger world maps were produced on parchment, cloth and as wall paintings for the adornment of audience chambers in palaces and castles as well as, probably, of altars in the side chapels of religious buildings.
A separate written text of an encyclopedic nature, probably written by the map's intellectual creator, however, was still intended to accompany many if not all these large maps and one may originally have accompanied the Hereford world map. These maps seem largely to have been inspired by English scholars working at home or in Europe. The most striking novelty, however, was the vastly increased number of depictions of peoples, animals, and plants of the world copied from illustrations in contemporary handbooks on wildlife, commonly called bestiaries and herbals.
Mentions in contemporary records and chronicles, such as those of Matthew Paris, make it plain that these large world maps were once relatively common. At about the same time that this map was being created, Henry III, perhaps after consultation with Gervase, who had visited him in 1229, commissioned wall maps to hang in the audience chambers of his palaces in Winchester and Westminster. The Hereford Mappamundi is the only full size survivor of these magnificent, encyclopedic English-inspired maps. An inscription in Norman-French at the bottom left attributes the map to Richard of Haldingham and Sleaford. The commentaries and learned notes (scholia) added to the texts formed the basis of further alterations to the maps.
They became an essential part of the collections in monastic libraries, in whose catalogues we commonly find, from the ninth century onward, at least one such independent map. A A copy was also offered to the King of France, to whom Sanuto desired to commit the military and political leadership of the new crusade. On this copy he even drew rosettes, which are standard feature in the portolan sea charts but are scarcely used outside the sea chart tradition. The maps were in fact long thought to be the work of Marino Sanuto [also spelled a€?Sanudoa€?] himself.
Notwithstanding its raison da€™etre (urging the European rulers to organize a new crusade) it stands bereft of any religious content.
Norwegia is a peninsula and Anglia, Scotia and Hybernia are shown as islands in the North Sea. Situated between this and the Black Sea [Mare Pontos] there is another arrow-like lake, which bears the legend a€?marea€? only. At its intersection with the second mountain range the vignette of a large gate reads Porte Forree [Iron Gates, the name given to the Caspian Gates by the Persians, Turks, Armenians and others].
The eastern end of this mountain range is called Montes Caspii [Caspian Mountains] while towards its western extremity it is identified as Taurisius or Taurus mountain range.
Calcedonia, Licaonia, Galatia, Lidia and Frigia minor [Phrygia], Cilicia lies to the south of this region, over the mountains and between the two vignettes of castles. The Nile River has its source in unspecified mountains and flows northwards to the Mediterranean flowing through Egyprus, past numerous castellated towns located on its shores. At the top right of the map, lines two to five and twelve to fourteen from the top describe the peoples, features and location of Armenia. It too contains a world map and a map of Palestine, which closely resemble the work of Pietro Vesconte. Vescontea€™s map, in its earliest form, survives in a 14th century manuscript work by Marino Sanudo, which was reproduced for the first time in print in Johann Bongarsa€™ Orientalium expeditionum historia.
A The ocean surrounds the known landmasses of the world, while the outer parts are largely conjectural. A Notably, this map, along with Vescontea€™s other work, features the first broadly accurate conceptions of the Mediterranean and Black Seas. A It was produced as part of the greater intellectual movement that flourished in Europe, and in Germany in particular, roughly from 1450 to 1650, during which scholars, heavily influenced by the enlightened ethic of Humanism, sought to acquire, preserve and learn from the most progressive elements of Classical and Medieval thought.
As evident on the present map, Vesconte was the first mapmaker to accurately maps the Mediterranean and Black Seas, and his depiction of Great Britain was a marked improvement over his predecessors. Peck - PAPYRUS OF NES MIN THE PAPYRUS OF NES-MIN: AN EGYPTIAN BOOK OF THE DEADDetroit Institute of Arts Acc. The circle of the world is set in a somewhat rectangular frame background with a pointed top, and an ornamented border of a zig-zag pattern often found in psalter-maps of the period (#223). Show pity, as you said you would, on all Who their devotion paid to me for you made me Savioress.
Olympus and such cities as Athens and Corinth; the Delphic oracle, misnamed Delos, is represented by a hideous head. James (Roxburghe Club) 1929, with representations from manuscripts in the British Library and the Bodleian Library, and a€?Marvels of the Easta€?, by R.
The upper-left corner of the Hereford Map, showing north and east Asia (compare to the contents on Chart 3). 1), however, call attention to a remarkable degree of accuracy in the relationship of toponymsa€”for cities, rivers, and mountainsa€”both in EMM and in Hereford Map legends.A  On the Asia Minor littoral, for example, one passage in EMM links 39 place-names in a running series, 23 of which are found in Chart 4 (and visible, in almost exactly parallel order, on Fig.
5, above).A  Treating islands separately from the eartha€™s three a€?partsa€? follows the organizational style adopted by Isidore of Seville, Honorius Augustodunensis, and other medieval geographical authorities. Note Lincoln on its hill and Snowdon ('Snawdon'), Caernarvon and Conway in Wales, referring to the castles Edward I was building there when the map was being created.
In England, a detailed study of its less obvious features, such as the sequences of its place names and some of its coastal outlines by G. The Psilli reputedly tested the virtue of their wives by exposing their children to serpents.
The cumulative effect has been to enable us at last to evaluate the map in terms of its actual (largely non-geographical and not exclusively religious) purpose, the age in which it was created and in the context of the general development of European cartography. The Old and New Testaments contained few doctrinal implications for geography, other than a bias in favor of an inhabited world consisting of three interlinked continents containing descendants of Noah's three sons.
This now-lost map was referred to in some detail by a number of classical writers and it seems to have been created under the direction of Emperor Augustus's son-in-law, Vipsanius Agrippa (63-12 BC) for official purposes. As the centuries went by, more and more was included with references to places associated with events in classical history and legend (particularly fictionalized tales about Alexander the Great) and from biblical history with brief notes on and the very occasional illustration of natural history. Note also the Roman provincial boundaries, the relative accuracy of the British coastlines (lower left) and the attention paid to the Balkans and Denmark, with which Saxon England had close contacts. Some, often oriented to the north, attempted to show the whole world in zones, with the inhabited earth occupying the zone between the equator and the frozen north. They were never intended to convey purely geographical information or to stand alone without explanatory text. Often a 'context' for them would have been provided by the other secular as well as religious surrounding decorations. For many maps continued to be used primarily for educational, including theological, purposes. They reached their fullest development in the thirteenth century when Englishmen like Roger Bacon, John of Holywood (Sacrobosco), Robert Grosseteste and Matthew Paris were playing an inordinately large part in creative geographical thinking in Europe. In most, if not all of these maps, the strange peoples or 'Marvels of the East' are shown occupying Ethiopia on the right (southern) edge, as on the Hereford map. Exposure to light, fire, water, and religious bigotry or indifference over the centuries has, however, led to the destruction of most of them. Both are now lost but it seems quite likely that the so-called 'Psalter Map', produced in London in the early 1260s and now owned by the British Library, is a much reduced copy of the map that hung in Westminster Palace.
Despite some broad similarities in arrangement and content, however, there are very considerable differences from the Ebstorf and the 'Westminster Palace' maps in details - like the precise location of wildlife, the portrayal of some coastlines and islands, or in the recent information incorporated. He was a Genoese cartographer and one of the earliest creators of portolan [nautical] charts. This is large propaganda volume, was written on vellum and includes many miniatures and vignettes of the Crusaders and their battles with the Saracens. The region of the Mediterranean, whose accurate portolan charts already existed, is depicted in true detail but the rest of the world is shown in very approximate form and shape.
Later, however, a copy of the Liber secretorum was discovered with the signature of Pietro Vesconte and the date 1320, and he is now considered the author of the maps in place of Sanuto, who was not known as a cartographer. While much of his production is conventional, his world map for Sanudoa€™s crusader manuscript departs dramatically from earlier examples, seeking to combine the mathematical system and new land-shapes of the portolan charts with the contained, circular, Jerusalem-centered format of most mappaemundi. On this map we do not see mythical and Biblical creatures or other Christian features such as the Earthly Paradise or the rivers of Paradise and here, for the first time in medieval world maps the Red Sea is not colored red and does not standout.
This should in fact be the Caspian Sea, since to its south the legends read Caspia and Yrcania, two provinces located south of the Caspian Sea. For the first time in medieval western maps this passage, also known as the Caspian Gates, has been shown in as correct position, namely on the western shore of the Caspian Sea.
Two lines further down there is a description regarding Georgia beginning with: Kingdom of Georgia has a large white mountain at its east, and to its south lies Armenia. Some differences in detail occur; for example, though both the Vatican copy and the Paris copy have two Caspian Seas, in the Vatican copy they are the same shape, while in the Paris copy the western Caspian corresponds to the later form of the Catalan maps. 1450): it illustrated a book by Marino Sanuto that urged a new crusade to re-conquer the Holy Land, now entirely lost to the Christians.
A True to the medieval conception of the world, the landmasses are about equally balanced between the Northern and Southern Hemispheres. A These scholars sought to go ad fontes, or a€?to the original sourcea€™ of the knowledge, or as close to it as possible. Vescontea€?s world maps were circular in format and oriented with East to the top, although most of the fabulous elements so common to early world maps have been omitted, Prester John, the mythical Christian king occasionally located in Ethiopia, does manage to appear on Vescontea€™s map and has been a€?re-locateda€? to India. In Phrygia there is born an animal called bonnacon; it has a bulla€™s head, horsea€™s mane and curling horns, when chased it discharges dung over an extent of three acres which burns whatever it touches. India also has the largest elephants, whose teeth are supposed to be of ivory; the Indians use them in war with turrets (howdahs) set on them. The linx sees through walls and produces a black stonea€” a valuable carbuncle in its secret parts. A tiger when it sees its cub has been stolen chases the thief at full speed; the thief in full flight on a fast horse drops a mirror in the track of the tiger and so escapes unharmed.
Agriophani Ethiopes eat only the flesh of panthers and lions they have a king with only one eye in his forehead.
Men with doga€™s heads in Norway; perhaps heads protected with furs made them resemble dogs. Essendones live in Scythia it is their custom to carry out the funeral of their parents with singing and collecting a company of friends to devour the actual corpses with their teeth and make a banquet mingled with the flesh of animals counting it more glorious to be consumed by them than by worms. Solinus: they occupy the source of the Ganges and live only on the scent of apples of the forest if they should perceive any smell they die instantly. Himantopodes; they creep with crawling legs rather than walk they try to proceed by sliding rather than by taking steps. The Monocoli in India are one-legged and swift when they want to be protected from the heat of the sun they are shaded by the size of their foot. Flint, a€?The Hereford Map:A  Its Author(s), Two Scenes and a Border,a€? Transactions of the Royal Historical Society, 6th ser.
Nevertheless, it placed a somewhat misleading emphasis on the map's geographical 'inaccuracies', its depiction of fabulous creatures and supposedly religious purpose, all clothed in what for the layman must have seemed an air of wildly esoteric learning and near-impenetrable medieval mystery. Recent research suggests this is a reference to African traders in medicinal drugs who visited ancient Rome.
Today, with the map in the headlines of the popular press, it may be time to give a brief resume of what is currently known about it and to attempt to explain some of its more important features in the light of recent research. In the eyes of some (but by no means all) theologians, a fourth inhabited continent, the Antipodes, would implicitly have denied the descent of mankind from Noah, and the depiction of such a continent was deemed to be heretical by them. It was based on survey and on military itineraries and reflected the political and administrative realities of the time.
Where space allowed, reference was also made to important contemporary towns, regions, and geographical features such as freshly-opened mountain passes.
Most of the maps, however, like the Hereford Mappamundi, depicted only that part of the world that was known in classical times to be inhabited and they were oriented with east at the top.
Traces of the maps' classical origins could regularly be seen in, for instance, the continued depiction of the provincial boundaries of the Roman Empire (which are partly visible on the Hereford map) and for many centuries by the island of Delos which had been sacred to the early Greeks being the centre of the inhabited world. They and the texts that they adorned continued to be copied by hand until late in the 15th century and are to be found in early printed books. God dominates the world and the 'Marvels of the East' occupy the lower right edge of the map, as they do on the Hereford map. Together they would have provided a propaganda backdrop for the public appearances of the ruler, ruling body, noble or cleric who had commissioned them, and some may have been able to stand alone as visual histories. The Hereford map, as an inscription at the lower left corner tells us, was certainly intended for use as a visual encyclopedia, to be 'heard, read and seen' by onlookers. Because of the maps' size, they were able to include far more information and illustration than their predecessors.
More space was also found for current political references and information derived from contemporary military, religious and commercial itineraries.
Today, the earliest survivor, dating from the beginning of the thirteenth century, is a badly damaged example now in Vercelli Cathedral, probably having been brought to Italy in about 1219 by a papal legate returning from England.

We know from Matthew Paris that the Westminster map was copied by others, and it is likely to have had a lasting influence even though the original was destroyed in 1265.
A Latin legend in the bottom right corner of the Hereford map refers to the 5th century Christian propagandist Orosius as the main source for the map, but as we have already seen, it incorporates information from numerous ancient and thirteenth century sources and adds its own interpretations of them.
The map is an outstanding example of a map type that had evolved over the preceding eight centuries.
He operated primarily out of Venice, and greatly influenced Italian and Catalan mapmaking throughout the 14th and 15th centuries. One of the paintings on folio 7r is that of the Crusader forces meeting King Leo of Armenia (Cilician Armenia) and the prisoners of the Armenian king. As mentioned above, Sanutoa€™s work was written to induce the kings of Europe to undertake another crusade against the Turks, and so the following maps accompanied it: a world map, maps of the Black Sea, the Mediterranean, the western coast of Europe and Palestine, plans of Jerusalem, and Ptolemais [Acre and Antioch]. In this map, the influence of the portolan charts can be seen at a glance: in contrast with the amorphous forms of Asia and southern Africa (familiar in many other medieval mappaemundi), the Mediterranean world is instantly recognizable and proportionate, clearly copied directly from the outlines of a portolan chart.
In fact the map has rather more Islamic religious content, such as in Arabia, the Islamic religious centers of Mecca [Mecha] and Baghdad [Baldac], all shown red. The river Tanay [Tanais = Don] is shown flowing from a northern mountain range into the Sea of Azov. It follows that the true identity of the flat-bottomed sea above should have been the Sea of Aral, situated in western central Asia, with Bactria shown on its shores.
In southwest Asia the following toponyms stand out Arabia (red), Mecha [Mecca red], Baldac [Baghdad. Cartographically, however, it was far more sophisticated than Hardinga€™s map, though more than a century older. A The Arabian peninsula, Black Sea and Caspian Sea are in a recognizable form, and the name Georgia appears above the Caucus Mountains.
A As is the case with the antecedent of the present map, most of these sources existed only in manuscript form, available in a single or with very few examples. From its literal meaning in Greek it also signifies the plant ox-tongue, so called from its shape and roughness of its leaves.
Conventionally holds a mirror in one hand, combing lovely hair with the other According to myth created by Ea, Babylonian water god.
The large city at the top edge is Babylon (its description is the map's longest legend [A§181). 12-30.A  The conservator Christopher Clarkson drew my attention to the gouge in the Mapa€™s former frame. Talbert (Princeton: Princeton University Press, 2000), which I employ throughout my book, but with the caution that in dealing with the manuscript culture of medieval Europe, it is misleading and anachronistic to speak of a€?standarda€? or a€?correcta€? spellings, especially of geographical words. Casual visitors to the dark aisle where it hung could see only a dark, dirty image which they were encouraged to view in a pious, but also rather condescending manner. Crone of the Royal Geographical Society, revealed that despite the antiquity of many of the map's sources much was almost contemporary with the map's creation and was secular.
Much of the text that follows is an amplification of information panels and leaflets prepared for the British Library's current display of the map. Most medieval mapmakers seem to have accepted this constraint, but world maps showing four continents are not uncommon: notably the world maps created by Beatus of Liebana (#207) in the late 8th century to illustrate his Commentary on the Apocalypse of St. It may have incorporated information from an earlier survey commissioned by Julius Caesar and, to judge from some early references, it may originally have shown four continents. These texts owed much to classical writers, particularly Pliny the Elder (23-79), who himself derived much of his information from still earlier writers such as the fifth century BC Greek historian Herodotus. As befitted the encyclopedic texts that they illustrated, the maps became visual encyclopedias of human and divine knowledge and not mere geographical maps. Many were purely schematic and symbolic, showing a T, representing the Mediterranean, the Don and the Nile, surrounded by an 0, for the great ocean encircling the world, sometimes with a fourth continent being added. It was only from about 1120 that Jerusalem took Oclos' place as the focal point of the map, as it does on the Hereford Mappamundi. They retained and expanded the geographical and historical elements of the older maps - coastlines, layout and place names on the maps frequently reveal their ancestry - but to them they added several novel features. Inscriptions of varying lengths amplified the pictures and sometimes contained references to their sources. Much better preserved, until its destruction in 1943, was the famous Ebstorf world map of about 1235. It is difficult to account otherwise for the striking similarities in detailed arrangement and content between the Psalter world map, the recently discovered 'Duchy of Cornwall' fragment (probably commissioned in about 1285 by a cousin of Edward I for his foundation, Ashridge College in Hertfordshire) and the Aslake world map fragments of about 1360. In many of its details it particularly resembles the Anglo-Saxon World Map of about 1000 and the twelfth century Henry of Mainz world map in Corpus Christi College, Cambridge.
Some consider him as the first professional cartographer to sign and date his works regularly.
The king himself is shown surrounded by symbols of various rulers neighboring Cilicia, namely the Lion in the north (Mongols), the Wolf in the west (the Turks), the Serpent in the south and the Leopard in the east. Even more striking is the network of lines that are drawn in a sixteen-point wind-rose that encircles the whole earth. For the first time in western medieval cartography, the region of Georgia appears entitled as such. These differences of detail between the maps in contemporaneous manuscripts of Marino Sanuto and Paulinus can only be explained by assuming that two scribes copied Vescontea€™s map, adding to it from different sources.
The ocean surrounds the whole of the known world, the outer parts of which are represented by conjecture. A SomeA idea is also shown of the great continental rivers of the north, such as the Don, Volga, Vistula, Oxus and Syr Daria. A The great achievement of this period was to preserve and liberate this knowledge through the printing press. Crone points out that this reference has special significance because Augustus had also entrusted his son-in-law, M. Sometimes identified with Sirens, the mythical enchantresses along coasts of the Mediterranean, who lured sailors to destruction by their singing. Amazon means a€?without a breast,a€? according to tradition these women removed the right breast to use the bow. At the right edge, a looping line shows the route of the wandering Israelites in their Exodus from Egypt; it crosses the Jordan to the left of a naked woman who looks over her shoulder at the sinking cities of Sodom and Gomorrah in the Dead Sea (she is Lot's wife, turned into a pillar of salt [A§254].
400), a text that was often attended during the Middle Ages by diagrammatic a€?mapsa€? illustrating the concept.A  See also David Woodward.
Others delved into the question of its authorship, which had previously been assumed to be obvious from the wording on the map itself. The medievalized depiction on the bottom left corner of the Hereford world map of 'Caesar Augustus' commissioning a survey of the world from three surveyors representing the three corners of the world may be based on a muddled - and religiously acceptable - memory of these classical events. Even though the inscriptions on the maps gradually became more and more garbled and the information more and more embellished, distorted, and misunderstood, they nevertheless retained their tenuous links with ancient learning.
More than simple geographical shorthand, such maps were also meant to symbolize the crucifixion, the descent of man from Noah's three sons and the ultimate triumph of Christianity. Palestine itself was usually enlarged far beyond what, on a modern map, would have been its actual proportions. A note on one of the most famous of them, the Ebstorf, says that it could be used for route planning.
Although the maps were still dominated by biblical and classical history and legend, most other information seems to have been acceptable and was accommodated within the traditional framework. Far larger than the Hereford Word Map and much more colorful, it was probably created under the guidance of the itinerant English lawyer, teacher and diplomat, Gervase of Tilbury.
In transmission some facts and text became garbled and some inscriptions are gobbled gook or wrong. He uses an exact copy of one of the rhumb-line networks that covered half of a portolan chart to grid the space of the entire world, rather than just one part as in the portolan charts. The region of Albania, which should have been near Georgia, is shifted to the upper left corner of the map, near the surrounding ocean, which is outside the area cowered by the detail map. The rivers and mountains were drawn in with less precision and they differ somewhat in the seven surviving copies of the book. The authorship of Marino Sanudo is not definitively established and the original manuscript map has also been attributed to Pietro Vesconte. A The portolan tradition was perhaps the most technically advanced element of medieval geography, and early modern scholars held it in high esteem. The circle one-third of the way from the bottom is Jerusalem, the Map's central point, with a crucifixion scene above it ([A§387-89]).
Its images and decoration have been examined from a stylistic standpoint by Nigel Morgan and put into the context of their time, while the late Wilma George examined the animals in the light of her own zoological knowledge [2] The chance discoveries of fragments of other English medieval world maps in recent years [3] have expanded the context within which the Hereford World Map can be examined, and the Royal Academy exhibition, 'The Age of Chivalry' of 1987 enabled the map to be displayed in the company of other non-cartographic artifacts of its own time.
Generally, though, it was not difficult to adapt surviving copies of existing, secular world maps to suit the purposes of Christian writers from the 5th century onwards.
This was in order to match its historical importance and to accommodate all the information that had to be conveyed. Christ would, for instance, be shown dominating the world, or the world might even be depicted as the actual body of Christ. The world was shown as the body of Christ and much space was devoted to the political situation in northern Germany: an area of particular concern to the Duke who may have commissioned it. The grid, however, no longer holds any indexical significance outside of the small corner of the map that has been drawn from the portolan charts. This may seem to us an entirely normal and rational way to set out a map, but in the 14th century it represented an enormous conceptual leap, and confirms that Vesconte was a man of skill and imagination. It doubtless would have been includedA in the tomb as a part of the group of documents mentioned.
Carte marine et portulan au XIIe siA?cle:A  Le Liber de existencia riveriarum et forma maris nostri Mediterranei. The amount of space dedicated to the other parts of the world varied according to their traditional historical or biblical importance and the preoccupations of the author of the text that the map illustrated. His work falls within the period 1310-30; the name a€?Perrino Vescontea€™, which appears on one atlas and one chart, may be his own, using a diminutive form, or that of another member of his family. The rest is a strange hybrid that would have provided little navigational assistance to any traveler. Where he (or Sanuto) got the necessary information, the list locating the towns, we do not know; both this and the grid may derive from Arab sources, and a more remote connection with grid-based maps in China is not impossible. A While the present printed edition of the map is uncommon, it is nevertheless responsible for creating and maintaining the scholarly awareness of this important map throughout Europe and beyond. These were not preserved "instead ofA the more usual Book of the Dead" but probably interred in addition to it.
Behind the blue band of the river is a grim array of grotesque figures to indicate the existence of primitive peoples.
There may be significance in the soulless mermaid placed in the map close to the unattainable Holy Land, or she may be a possible temptation to sea-faring pilgrims. Phillott, wrote that it shows a a€?rejection of all that savoured of scientific geography, . Because of this, space devoted to the author or patron's homeland was often much exaggerated when judged by modern standards, as in the case of England, Wales and Ireland on the Hereford Mappa Mundi. Crone demonstrated, the Hereford also contains sequences of the more important place names along some major thirteenth century commercial and pilgrimage routes.
Vesconte was one of the few people in Europe before 1400 to see the potential of cartography and to apply its techniques with imagination. The rhumb lines claim for this new map a kind of symbolic empirical authority, when in actuality the points on the rhumb-circle do little more than indicate the positions of the winds (much like the circular wind-faces depicted along the edges of the world in a work like the Psalter map, #223 Book II). I know that your love will last for all time, that your faithfulness is as permanent as the sky. On a world map, though, as opposed to the strip itinerary maps produced by Matthew Paris in about 1250, the route planning could only have been very approximate and very much incidental to the main purposes. As can be seen in the world maps he drew around 1320 he introduced a heretofore unseen accuracy in the outline of the lands surrounding the Mediterranean and Black Sea, probably because they were taken from the portolan [nautical] charts.
What the map actually shows varies little from a traditional mappamundi; what has changed is its implied claim to be modern and accurate in a different sense.
The notion that a civilization developed and maintained a complex writtenA language based on a system of pictures holds a fascination that is undiminished today. We may suspect that his influence lay behind the maps of Italy in the Great Chronology by Paolino Veneto during the years of 1306 to 1321 that was copied at Naples not long after, for other maps in the same manuscript are related to maps from Vescontea€™s workshop that illustrate Marino Sanudoa€™s book calling for a new crusade. Vescontea€™s map offers a glimpse of the currency that empirical geometry carried at this transitional moment. 15: But you, O Lord, are a merciful and loving God, always patient, always kind and faithful. AlthoughA there were numerous examples of carved hieroglyphic inscriptions in the collection, for manyA years the DIA lacked an important example of ancient writing on papyrus. 14), which may have resulted from the survey of the provinces ascribed by tradition to Julius Caesar. In the Hereford map they could revel in this pictorial description of the outside world, which taught natural history, classical legends, explained the winds and reinforced their religious beliefs.
Vesconte clearly saw in the geometry of the portolan charts an iconic, modern power that could be combined with the forms of a traditional world map to create a new kind of picture. A few fragmentaryA pieces of text of late date, in terms of the history of Egypt, were all the museum had to show forA this important medium for the transmission of art, commerce, and religion. A He is best known for his lifelong attempts to revive the crusading spirit and movement.A  He wrote his great work is entitled Liber secretorem fidelum Crucis, sive de Recuperatio Terrae Sancta [Secret book of the loyalty to the Cross or the Recapture of the Holy Lands], also called Historia Hierosolymitana, Liber de expeditione Terrae Sanctae, and Opus Terrae Sanctae, the last being perhaps the proper title of the whole treatise as completed in three parts or a€?booksa€?.
It has amply been demonstrated in the literature on the history of EgyptianA art that linear abstraction and the necessary skill in draftsmanship were the underlying principlesA and the basis for all of the visual arts in Egyptian civilization.In 1972 Richard A. The two upright fingers branching up from the Mediterranean are the Aegean and the Black Sea with the Golden Fleece at its extremity.
8: But God has shown us how much he loves us a€“ it was while we were still sinners that Christ died for us!Hebrews 13, vs. I would come home from work and plop myself in the chair for A? hour or so, wash up, change my clothes and eat dinner. I can count on my one hand the number of times I played ball with my boy or took my daughter shopping. The pieces were treated and mounted in the museum's conservation laboratory and placed on exhibition in fragmentary condition.
The hope persisted that a better-preserved and typical ink drawing or painted section from a Book of the Dead might be found for the collection, but it wasA not until 1988 that this was realized in a manner as welcome as it was totally unexpected.
The object that was offered to the museum, the Book of the Dead of Nes-min, was a virtually complete example of a papyrus replete with carefully executed drawings of high artistic quality.To many people today, the Book of the Dead is considered the classic example of anA ancient Egyptian religious document.
I feel sorry for my children for not being there for them and sorry for my wife because she raised the kids pretty much on her own and she did a great job of it.
It is a text that is easily accessible to the general publicA because it has been translated and published in a number of versions, the most popular probablyA being that of Sir E.
I am sorry for myself also because the moments that I missed with my children can never be recovered. I thought I was doing my best by beingA a goodA provider but in my older wisdom I know that being a Dad was the most important thing they needed. A far better modern comparison would be with the older formA of the Anglican Book of Common Prayer, which was also a compilation of texts and prayers andA contained spells to ward off evil influences.
Surprisingly, nothing ofA the kind is preserved in the most famous of all the pyramids from earlier in Dynasty 4 (26tha€“25thA centuries). During a period of decline after Dynasty 4, the kings of Egypt sought to insure theirA immortality through the addition of engraved prayers and spells to their tomb-pyramids. The daily recitations to be made on behalf of the king's spirit in the temple associated withA his pyramid are also included.Later, during the Middle Kingdom, particularly Dynasties 9 to 11 (22nda€“21st centuries), many of the prayers and spells originally reserved for royalty were somewhat "democratized" and were allowed for the use of members of the nobility.
Rather than being carved on the walls of tombs, these texts were written or painted on the inside walls of box-shaped coffins for the deceased, giving these the appearance of small tomb chambers (fig. He created us, molded us, watches over our lives, provides for us, and when we die He brings us into His kingdom. 65.394The original Pyramid Texts of the Old Kingdom were supplemented with other material, often including spells to ward off hunger and thirst as well as specific evils or dangers that the spirit might encounter. These painted compilations of text and spells, for obvious reasons, have been named Coffin Texts. In their number and variety, the texts also add a great deal to our knowledge of the development of Egyptian religious thought, particularly concerning the rising importance of the god Osiris as the protector of the dead.Beginning during the New Kingdom, as a part of the development of religious beliefs, the new and expanded corpus of texts became available to a larger segment of the population, dependent, however, on what an individual was able to afford. This last major phase in the development of funerary texts is the collection of prayers and spells popularly called the Book of the Dead (the proper title was something along the lines of the book of "going forth [from the tomb] by day").
It was traditionally written on papyrus, although selected passages are found on tomb walls and on some specific funerary objects, as will be discussed below. It was often augmented by a series of illustrations or vignettes mainly related to the various "chapters" (more properly, "spells"). There exist a number of forms or compilations, varying considerably in completeness, that make up the Book of the Dead. It was customary at that time for Rabbis (Jesus was onea€”it meant teacher) when they were among a crowd to say the first verse of a Psalm.
Some examples were produced in the expectation of purchase, with the name and titles of the deceased to be added in designated blank spaces. In various forms, the Book of the Dead was in use in ancient Egypt for almost 1,500 years.It is a common misconception that the numbering system used in modern publications to designate the spells is ancient. On the contrary, it was devised by Richard Lepsius, the pioneer German Egyptologist, in the early nineteenth century.
What He most likely was doing was wanting the rest of the people, and us, to say the rest of the Psalm.
The names assigned to the various spells are generally derived from the titles or labels used to designate them in the text. These were typically written in red pigment to set them off from the rest of the text, which was written in black ink, an example of the most ancient application of a visual differentiation that has come to be called "rubrics" (deriving from the Latin word for the color red) to designate headings in a religious text.The religious matter dealt with in the Book of the Dead is the result of a long evolutionary process and is extremely varied. It includes hymns in praise of Re, the sun god, as well as other hymns or prayers addressed to Osiris, the ruler and judge of the spirits of the deceased. There are several sections that deal with the concept of the spirit acquiring the freedom and ability to leave the tomb "by day" or in "triumph over enemies" and in various magical forms or manifestations. They also guard against dangers, as exemplified by serpents and crocodiles.We know the Book of the Dead mainly from examples written on papyrus, the most familiar material, but two of the spells were regularly inscribed on specific funerary objects. One of these is spell 30b, which is found engraved on a special class of amulet called a heart scarab. This was traditionally made of green stone and intended to be wrapped on the mummy over the heart, which, unlike the other internal organs, was left in place in the body (fig. Kendall===============================================================================Pastor Pop-Pop June 12, 2010. 73.81 The text of the heart scarab addresses the heart of the deceased and pleads that it not rise up and witness against the spirit and influence the weighing of the heart in the balance of judgment.
The other frequently found text is spell 6, which is written, impressed, or inscribed on shawabtis, the mummy-form funerary figures intended to magically supply the spirit with workmen (fig. When it was acquired by the museum, it had been cut into twenty-four sections, generally separated at logical junctures that did not significantly harm the text or the drawings. After acquisition by the museum, the papyrus was treated, some of the sections were reunited for the sake of visual clarity and continuity, and each of the parts was remounted and framed in a standard frame size.5Such rolls of papyrus have sometimes been found broken or otherwise spoiled by mishandling and unrolling without proper care. Lost loves, friends, jobs, disagreements with others, death of relatives, and depression are just some of the reasons we lose pride and hope in one self.
We could go on with this forever so today I am just addressing those qualities in single people. Only one vignette, a scene of four ibis-headed figures at four doors, appears to have been intentionally mutilated, as a complete figure has been removed. With single people, it could just be the problem with finding the right a€?someonea€? to love. Otherwise, the condition of the document is generally good, although the top edge has suffered somewhat and has a ragged appearance.
The delay or loss of a past love (among other things) could send someone spiraling downward into a loss of respect for themselves. Nes-min had the title of Prophet (priest) of Neferhotep, a somewhat obscure Egyptian deity who was the object of a cult in the region of Hu (known to the Greeks as Diospolis Parva) in Middle Egypt during the late period. He was also a priest of Amun-re at the Temple of Karnak at Thebes, and he counted among his other distinctions the rank of phyle leader, responsible for a contingent (or shift) of priests. Thus his social status would have been such that he could afford a Book of the Dead of good quality and considerable size. Nationally, there are 85.6 unmarried men for every 100 unmarried women and the birthrate is approximately 53% women over men. It is known from the "colophon" he added to the Bremner-Rhind papyrus (discussed below) in the British Museum, London, that he had more than twenty priestly and other official titles to his credit. These include priesthoods in the service of the gods Amun, Khonsu, Min, Osiris, Isis, Nephtys, Horus, and Hathor, in addition to that of Neferhotep. We know little about the man Nes-min beyond the names of his parents, the titles he held, and the choice of religious texts he took with him to his tomb, but there is one additional and important bit of evidence about him provided by one of those documents.It was not the usual Egyptian custom to include the year, month, or day in a religious text such as the Book of the Dead, in contrast to personal letters or state, legal, and commercial documents, where a recorded date might have been important. The determination of a period or date for the execution of an example of a religious text is usually based on the linguistic, calligraphic, or artistic style. They have the a€?TV-ADa€? looks, drugs, drinking, sex, and instant communication (cell and text).
Some people give up on themselves and become self destructive with over eating and drinking or hibernation.
It is generally only when an individual is not only named but also can be identified with some certainty by titles and family relationships or some genealogical notation that a more exact date can be established for a particular document.

Nes-mina€™s Book of the Dead, however, can be said to be as precisely dated as almost any funerary papyrus in existence. This individual is well known in the Egyptological literature because other papyri belonging to him have been identified and well published in the past.6 In the Detroit papyrus, Nes-mina€™s father and mother are mentioned by name7 as are some of his somewhat unusual titles, so that we can identify him with great certainty as the owner of two other papyri in the British Museum (BM10208 and BM10209), which give him some of the same titles and the same genealogy.
Furthermore, he was the author of the so-called colophon of the Bremner-Rhind papyrus (BM10188). These are the documents, consisting mainly of prayers, mentioned in the quotation at the beginning of this article.
The identification of Nes-min with this last papyrus is particularly important because it is dated to year 12 in the reign of Alexander IV, the posthumous son of Alexander the Great, or 306a€“305 B.C.
The logical conclusion is simply that if Nes-min was a mature man alive in 306a€“305, his Book of the Dead was certainly made during the first half of the third century B.C. According to Mosher, the contents of the Detroit papyrus of Nes-min are somewhat typical for a Book of the Dead made late in Egyptian history, at the very beginning of the Ptolemaic Period.
He has pointed out that this papyrus contains 148 of the 165 spells that had come to be standard in the Late Period codification of the corpus. He also observed that some of the texts are abbreviated, but that this is not to be considered a fault, because even some indication of a particular spell was deemed to be more effective than omitting it completely.The text of the document is written in hieratic script, a cursive form of Egyptian hieroglyphic writing, although some of the larger vignettes have texts written in a more formal hieroglyphic hand. In the shape and simplification of individual signs, the cursive script shows the influence and limitations of the reed pen employed to produce it, but it was faster and easier to write and well adapted to a papyrus surface.
The relationship of hieratic to the formal hieroglyphic style of writing is roughly comparable to that of modern cursive writing to block printing or printed type. He was a master draftsman with a command of Egyptian standard requirements and proportion and was immensely skilled in the handling of pen and ink, as is shown by the fine and consistent quality of line throughout the whole document. From a mana€™s perspective, if a man is looking for a quick date, sex, or just a temporary girlfriend he will frequent a bar. The figures have been slightly abbreviated in a stylized manner for which parallels can be found in other papyri of the same time.The Book of the Dead of Nes-min is a rich collection of vignettes meant to accompany the various spells of the text. If a man is looking for a long term loving relationship or wife, he will look around church, a library (or book store), coffee bars, or social groups. They range in size and complexity from large, multifigured examples to the smallest drawings accompanying short spells.
A number of them are exquisite little masterpieces in their own right and show the ability of the artist to capture the look and spirit of human and animal life within the strictures of the rules of Egyptian art.
Dona€™t settle on things that go against you conscience whether it is with yourself or a mate.
Among these, the drawings of birds should be particularly noted; the standard method of representing the various birds is adhered to but the individuality of types is recognized (see fig.
People with multiple divorces fail in relationships, drinkers are good drinkers, abusers (physical or mentally) are just abusers and players, and cheaters are cheaters. 5).A The tiny drawings at the top edge of the papyrus, which act almost as a continuous frieze, contain many examples of meticulously detailed renderings.
People rarely change and never enter a relationship with the thought that you can later on change that person to your expectations. These include the ubiquitous images of the deceased, priests and officiants, the gods, and numerous offerings for the good of the spirit of Nes-min.Of all of the vignettes included in any version of the Book of the Dead, probably the most familiar and most often reproduced is the Weighing of the Heart scene representing the individual judgment of the deceased (fig. 6).A Typically, as in the Detroit papyrus, the deceased is led into the Hall of Judgment by the god Thoth, the patron deity of scribes and writing, who is represented as ibis-headed. If a person you care for ever poses this statement ----- A a€? If you want me (or love me) you need to do a€?this or thata€™.a€? ----- then walk away and dona€™t look back. Nes-min is shown on the far right, accompanied by the goddess Ma'at, the female personification of truth and order, who is identified by the ostrich feather hieroglyph on her head. It is significant that Nes-min not only holds the same feather (twice) in attestation to his adherence to the notion of truthfulness but also wears an amulet of the goddess on a cord around his neck. Before him he is able to witness the weighing of his heart in the scale against the feather of Ma'at.
Jackal- and falcon-headed deities assist in the process of weighing, while a baboon, an animal sacred to Thoth, perches at the top of the scale.
Ammit, the devouring monster, waits atop a shrine-shaped pedestal to consume the heart if it is found wanting in the balance. He is accompanied by images of the "Four Sons of Horus," who emerge from a lotus blossom, symbolic of rebirth. The whole action takes place under the attention of forty-onea€”or forty-two, the standard number, when Osiris is counteda€”assessors of the dead, each holding, again, the ostrich feather of Ma'at.
The list of transgressions is so detailed and so revealing that it has been compared to the morality espoused in the commandments of the Judeo-Christian tradition or the moral strictures of other religions.
In essence, it gives the modern reader a clear idea of what would have been considered a moral and correct way of life in ancient Egypt. The rubric preceding this lengthy passage tells us that it is to be uttered upon the spirit's arrival at the hall of justice, at the time of the weighing of the heart or the individual judgment.The drawing style in the Book of the Dead of Nes-min is well exemplified by the execution of this vignette of the Weighing of the Heart.
The individual figures appear to be tall and graceful and exhibit an inner coherence of form that tended to gradually weaken during the following Ptolemaic Period, although the treatment of some anatomical parts here prefigures the later style, particularly in some apparently awkward combinations. The linear delineation of figures and parts of figures is done with great care, subtlety, and accuracy and in considerable minute detail. One rather curious peculiarity of the drawing style is the use of an "overlap" in which lines cross or intersect in a manner that almost suggests inadequate prior planning and the consequent necessity for overdrawing. This can be seen particularly in the arms of the figure of Nes-min as they cross his torso and in the detail of the column capitals of the architecture framing the scene of judgment. The overall design and arrangement were carefully thought out; the composition is well balanced, with adequate space allotted to each of the participants in the drama. This distinguishes it from other examples of the Book of the Dead where text and figures vie for space in a crowded format.In most Books of the Dead of the Late Period, there are only a select number of vignettes done on a large scale.
These include the Weighing of the Heart scene discussed above and a few other formulaic images.
A further example of such emphasis in the Detroit papyrus is the composite scene in which Nes-min is depicted carrying out a variety of agricultural activities in the two center registers (fig. 7).A On the right he cuts grain with a curved sickle and on the left drives cattle, which will tread on and thresh it. In the next lower register an earlier part of the cycle is depicted in which Nes-min plows the field and sows the grain. The accompanying text reads (in paraphrase), "I plow and I reap in the field of offerings and I am content with the gods." This is a part of the illustration for spell 110, an elaborate homage to the gods that seeks to guarantee the continued good of the spirit of the deceased. The stylized representation of farm activities was standard for this spell in the Book of the Dead and had no direct reference to the occupation of the deceased; nor were these images included to suggest that it would be his fate to labor as a common field hand in the next world. The agricultural cycle of plowing, sowing, reaping, and threshing was seemingly employed as a graphic image of the progression of the seasons, the cycle of beginning and completion, and the continuation of life in which the deceased aspired to participate for eternity.The variety as well as the quality of illustrations in this Book of the Dead is further exemplified by a vignette with two distinct parts (fig. The falcon-headed figure is Sokar-Osiris, a conflation of the qualities of Osiris and Sokar, a falcon-headed god of the necropolis.
The goddess next to him is the personification of the West (Imnt), the land of the blessed. Sokar-Osiris is depicted with the typical mummy form and crown associated with images of Osiris. One of the interesting aspects of the grouping of these three figures is the result of a standard mode of representation found in all two-dimensional art of ancient Egypt. Although the goddess is shown as if she were standing behind the god, she is actually meant to be seen as standing on his right side and thus accompanying him in a position of equality.The left-hand section of this vignette contains three separate elements that generally appear together and accompany spell 148. These are: the Seven Celestial Cows with the Bull of Heaven, the Four Rudders, and the Four Sons of Horus.
Through each of these somewhat disparate agencies, an appeal for the protection of the spirit is made or implied. All of these elements are enclosed in an architectural framework resembling a shrine.Although this Book of the Dead was generally executed with care and skill, the artist has inconsistently treated the two ends of this shrine-like structure.
The right side may be unfinished, but it actually looks as if there was a change of design or a lapse of memory from one end of the enclosure to the other, so that the two ends do not match and possibly belong to different types of architectural structures. This was a relatively small mistake, hardly noticeable and hardly affecting the appearance of the composition, but it does underscore the notion that such texts were executed by fallible individuals. Seemingly the product of a careful and meticulous craftsman, the Detroit papyrus is remarkably free of infelicities of design.
As such, it can take its place with other important examples of the genre representing one of the last phases in a long tradition of religious literature that has been preserved from ancient Egypt.When the Detroit papyrus was acquired for the collection of the museum from the New York art market, it had virtually no provenance provided for it other than that it had been known by some Egyptologists to have been in Europe for a number of years. In an effort to determine its recent history, a series of inquiries was made among scholars who have made a particular study of Egyptian papyri of the Late and Ptolemaic Periods, and no satisfactory information was obtained beyond a vague memory on the part of some who recalled it as being in an old German or French collection.
The connection provided by the "colophon" of the Bremner-Rhind papyrus may provide a suggestion of its possible modern history, if not solid evidence as to its source.R.
Faulkner takes issue with the designation "colophon" for the notation presumably written by Nes-min on the Bremner-Rhind papyrus, since it does not actually date the production of the manuscript or identify the person who wrote it, as a colophon, by definition, is intended to.
10 The date given is the year in which this additional note was made in a handwriting completely different from the original text. The long list of sacerdotal titles associated with Nes-min and the names of his father and mother in the "colophon" are of utmost importance for the identification of the precise owner of the Detroit papyrus.
It is this genealogical evidence, as noted above, by which the Detroit Book of the Dead can be securely connected with the Bremner-Rhind papyrus.11The Bremner-Rhind papyrus is identified by the names of former owners, as is customary in museum nomenclature.
Alexander Henry Rhind was a Scottish lawyer who traveled to Egypt for his health in 1855a€“56 and 1856a€“57.12 As did many other educated Europeans who went there for medical reasons, he undertook excavations in the Theban area (modern Luxor).
Through excavation or purchase he acquired a large collection of antiquities, which he eventually bequeathed to the National Museum of Antiquities, now the Royal Scottish Museum, in Edinburgh.13 Rhind was very much ahead of his time in that he recognized the importance of recording the context and the finding locations of the objects he excavated. After Rhinda€™s death, Bremner sold the papyrus that jointly bears their names, with others, to the British Museum. The following religions or faiths consider Jesus as an enlightened spiritual teacher: Jehovaha€™s Witnesses, Mormonism, Unification Church , Christian Science, A? of all Wicca, New Age, Nation of Islam, Bahaa€™i World Faith, Hare Krishna, Hinduism, some of Judaism, and Islam. 15 Why these objects did not go with the rest of Rhinda€™s collection to Edinburgh is not clear, but the fact that an important papyrus such as the Bremner-Rhind was not included in the bequest suggests that there may have been otherwise unrecognized material in the Rhind collection that was excluded as well. It is funny that all these listed above recognize him as a great spiritual teacher but do not follow His teachings.
It is thus probable, but impossible to prove, that the Detroit papyrus was a part of the Rhind collection and may have been directed elsewhere, possibly to a private collector. If this is true, it has remained unidentified as such, as the papyrus for the most part has gone unpublished for more than a hundred years. It should be noted, however, that Faulkner said, Nothing definite is known of the provenance of the [Bremner-Rhind] manuscript, but the presumed last owner, the priest Nesmin who wrote the "Colophon," appears to have been a Theban, judging by the priestly titles he bore. The other half of Wicca, Transcendental Meditation, Scientology, and Buddhists either do not mention Him or He is not important to their way of thinking.
Although there is no direct evidence bearing on the point, it seems probable that the papyrus came from his tomb, and it would be interesting to know in what circumstances a book which appears to have been written originally for a temple library came into the private possession of a member of the priesthood.16It would be as interesting to know where Rhind acquired the Bremner-Rhind papyrus and the other papyri related to Nes-min, since it is possible that the Detroit papyrus may have come from the same source. In 1964, in pursuit of material for her study of the two other papyri from the Rhind collection, F.
In contrast to these monuments, it is to the papyri of ancient Egypt, as to the clay tablets of Mesopotamia, that we must turn to witness the earliest stages of the recording of human thought and memory in a portable form. Genesis Chapter #1 in part of verse 2 says, a€?and the Spirit of God was moving over the watera€?. Alessandro Roccati has used the material from the tomb of Nes-min as an example of care and concern for important texts to the point that they were included among the furnishings for the spirit of the deceased. He won trophies for the best in class in New York State for horseshoes and archery (before compound bows) for several years running. He hunted and fished and always, it seemed, brought back his limit no matter what game, fish, or bird was in season. He joined the Navy Sea Bees in WW2 and ended up getting drafted in the Marine Corps on an Island in the Pacific during the conflict. Limme, "Un 'Prince Ramesside' FantA?me," in Aegyptus Museis Rediviva: Miscellanea in Honorem Hermanni de Meulenaere (Brussels, 1993), 114 n. The only way there is through His Son Jesus so I accept Him as my Lord and Savior and try my best to follow His ways. Budge, The Book of the Dead (The Papyrus of Ani), 1890, 1894, 1913 (with various additions and emendations).4For more up-to-date background material and translations of the Book of the Dead, see R. A ====================================================== ==============================================Note: If you have not seen the movie "Left Behind" with Kirk Cameron, now would be the time.
Haikal, Two Hieratic Funerary Papyri of Nesmin, Bibliotheca Aegyptiaca 14 (Brussels, 1970).W. Well to begin with; this promise from God is only for believers and followers of Jesus Christ. Paul was talking about believers and inserted the condition of a€?for those who love Goda€?. Herman De Meulenare, Seminarie voor Egyptologie, Rijksuniversiteit-Gent; it was verified by Malcolm Mosher.
I offer my thanks to all of these scholars, but particularly to Carol Andrews, who was the first to point out the connection to me.12W. Uphill, Who Was Who in Egyptology (London, 1972), 247a€“4813Two instances of gifts of large collection of antiquities from Rhind are listed in the Proceedings of the Society of Antiquaries, but there is no indication about material going elsewhere. You see, when you accept Christ as your Lord and Savior and ask for forgiveness and confess to Him your sins --------- you are washed clean with the blood of Christ.
Letter to author from the Department of History and Applied Art, National Museums of Scotland, Edinburgh, May 26, 1999 (DIA curatorial files).14Brian M. However, sometimes you carry the baggage of the memories of those sins in your mind and heart. BENSON IN EGYPT EGYPT IN TIN PAN ALLEY IMAGES OF CLEOPATRA IN FILM LESSONS FROM HISTORY MARGARET BENSON PAPYRUS OF NES MIN THE RAPE OF LUXOR SONNINI PAPYRUS OF NES MIN THE PAPYRUS OF NES-MIN: AN EGYPTIAN BOOK OF THE DEADDetroit Institute of Arts Acc.
This verse in Romans assures you that your guilt is unjustified because God will make it turn out in the end for good. Jesus did not promise that this life would be easy but that He would walk through those troubled times with you. Although it was a good one, it caused me much stress and sometimes aspects of it violated my conscience.
I do believe that God is making this bad thing turn out to be good and I think He has a better job for me in the near future. If you believe in God and love Him and believe in His promise, these too will turn out for the better. The pieces were treated and mounted in the museum's conservation laboratory and placed on exhibition in fragmentary condition.
And leta€™s not forget that even though what his brothers did was a€?wronga€?, God made it into good when Joseph forgave them and helped them.
His promise does not make wrong right but makes it turn out into something good for his glory, for us believers.
We know that Jesus will walk with us through the valley but God will get us to the mountain top when we get through it. I am sure there are many stories out there of how this verse helped many people weather their storms. Kendall============================================================Pastor Pop-Pop July 31, 2010.
Do not make for yourselves images of anything in heaven or on earth or in the water under the earth.
Do not bow down to any idol or worship it, because I am the Lord your God and I tolerate no rivals. I bring punishment on those who hate me and on their descendants down to the third and fourth generation. It tells us His personality, words, likes, dislikes, rules, commands, pleasures, and all the things he has done. So any god or image of him that does not conform to or match the one described in the Bible (the word of God) is not the God of Israel that we are to worship. Let us be clear that making images of anything is not a violation of the commandment but actually worshiping it as a god. Some churches within the body of Christ have pictures or statues of saints or even Jesusa€™ mother. That is not a violation unless the statue (or the person) a€?itselfa€? is being worshiped as a god or the statue is believed to have some sort of power within itself. Wearing a Jewish star or a cross is also not a violation unless the emblem itself is worshiped. If they are decorations that is OK but if you actually place or believe some hope or faith of luck in them, it is a violation of the commandment. People now seem to create their own god to worship in a€?their own minda€? and not within the scope of the Word of God (the Bible). The one I hear the most is, a€?I am a good person so that is all that is needed to go to Heaven and be saved.a€? That is not what the Bible tells us. Matthew 7:21 (ESV) says, a€?Not everyone who says to me a€?Lord Lord,a€™ will enter the kingdom of heaven, but the one who does the will of my Father in heaven.a€? What is the will of the Father?
People go around saying god is this or god is that or that is a€?not what I believe ina€™ but if their beliefs are not in line with the Bible, they are in violation of the first commandment.
God is OK with working on a Sunday (or having your place of business open), God is OK with Homosexual and Gay behavior, I dona€™t have to go to church and worship Him, I dona€™t have to give, I dona€™t have to forgive everyone, it is OK to kill unborn babies, He is OK with pagan rituals, I can be rude to people, God did not make the earth a€“ and on and on and on. The pastor said that this church was saying the Holy Spirit told them this was OK but another church said that the Holy Spirit was against this and yet another one had a different view point from the Holy Spirit. We all violate them in some way or another but that is why Jesus died on the cross to wash us clean in His blood and absolve us of our faults. He scribed it on stone tablets and gave them to Moses on the mountain top to give to His people. That is the translation that she likes to use.===============================================================Thou shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous Goda€¦a€¦a€¦a€¦a€¦a€¦a€¦a€¦.
Leta€™s take one at a time and discuss:We discussed this command last sermon (review if you want to). Have you ever created another God in your mind or worshiped another god of a different religion or faith? Jesus said that if you even lust in your heart (or mind) for another that you violate this commandment. Covet is defined in the NIV dictionary as: To want for yourself something that belongs to another person. Whether you take it or not, take it and not return it, or just desire it ---- you have violated this commandment. If you believe in Jesus and accept Him as your Lord and Savior, you are forgiven of your sins and you are washed in His blood clean and white as snow. A Timothy McVey the mastermind on the Oklahoma bombing defied God and declared that he alone was the a€?master of his destinya€?. A ==============================================================================Pastor Pop-Pop August 24, 2010.
Having a good relationship with your spouse, family, friends, or co-workers is usually based on a good two way conversational attitude.
To render Him praise and glory through prayer, actions, good deeds, following His laws and commandments, and accepting Jesus as our Lord and Savior.
He knows what we need before we ask but He likes to hear it from us also with some praise and worship attached. Your Mom knows you need food and gives you healthy meals but approaching her and asking for a snack also tells her you would like some cheese doodles too. Prayers can be from a book, made up by you, from the Bible, or just general conversation between you and God. They can be on your knees by your bed, in Church, or just during every day activities or work.
I try to concentrate not on an earthly or worldly fixture or thing but temporarily close my eyes (not while driving) or look up when I talk to Him. I find one (or a paragraph or verse) that I derive comfort from and say it as a special prayer to the Lord. What can flesh do to me?Psalm 121(NLT): I look up to the mountains-does my help come from there?
Go to a good book store and page through some and see which ones are comfortable for you personally. They are good Bibles but one is paraphrased and one is in a so called modern language that, for me, does not read real well. I highly recommend The New Living Translation (NLT), The New Century Version (NCV), or the New American Bible (NAB). The first two are used a lot with Contemporary Christian Churches and the third contains extra books as it was designed to meet the needs of Catholic Christians.
I also like the Good News Translation (GNT).A It is important that you like it and are comfortable with it.

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