Egypt Famous Quotes

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Just then a word floated out through the buzz saw of Zapata-speak: Nefertari. Dan tuned back in. "...the most beautiful tomb in Egypt," Ms. Zapata was saying. "You probably know the queen because there's a famous bust of her." A photo flashed on the screen. Dan raised his hand. "That's Nefertiti," he said. "Different queen." Ms. Zapata frowned. She looked at her notes. "You could be right, Dan. Uh...let's move on." Another slide flashed on-screen. "Now, this is the inner chamber of the tomb, where she was laid to rest." Dan's hand rose again. Ms. Zapata closed her eyes. "Actually? That's the side chamber." "Really." Ms. Zapata's lips pressed together. "And how do you know this, Dan?" "Because..." Dan hesitated. Because I was there. Because I was locked inside the tomb with an ex-KGB spy, so I got to know it pretty well. "Especially since the tomb is closed for conservation," Ms. Zapata said. Yeah. But we had this connection to an Egyptologist? Except he turned out to be a thief and a liar, so we captured him. I came this close to smashing him with a lamp...
Jude Watson (Vespers Rising (The 39 Clues, #11))
Every human face is more enigmatic than the timeworn expression on the famous Sphinx out there in the sands of Egypt.
Dean Koontz (Odd Thomas (Odd Thomas, #1))
As a famous historian once said, in all its history, Rome deigned to fear two people; one was Hannibal, the other was a woman.
Karen Essex (Pharaoh (Kleopatra, #2))
The kingdom of heaven is within oneself and the person who knows himself shall find it
famous saying from ancient Egypt - egy-king.com
Other times I just lie on my bed and stare at the ceiling, imagining the kind of life I want to have when I get older. I picture myself at the top of the Eiffel Tower, climbing pyramids in Egypt, dancing in the streets in Spain, riding in a boat in Venice, and walking on the Great Wall of China. In these dreams, I’m a famous writer who wears flamboyant scarves and travels all around the world, meeting fascinating people. No one tells me what to do. I go wherever I want and do whatever I please.
Erika L. Sánchez (I Am Not Your Perfect Mexican Daughter)
The resignations infuriated Elizabeth and Sunny. The following day, they summoned the staff for an all-hands meeting in the cafeteria. Copies of The Alchemist, Paulo Coelho’s famous novel about an Andalusian shepherd boy who finds his destiny by going on a journey to Egypt, had been placed on every chair. Still visibly angry, Elizabeth told the gathered employees that she was building a religion. If there were any among them who didn’t believe, they should leave. Sunny put it more bluntly: anyone not prepared to show complete devotion and unmitigated loyalty to the company should “get the fuck out.
John Carreyrou (Bad Blood: Secrets and Lies in a Silicon Valley Startup)
The famous Babylonian “Code of Hammurabi” states that tavern owners must always pour a sufficient amount of beer or face the death penalty. Trade and travel then brought beer to Egypt, where it was again associated with the work of the gods. Workers at the Giza Pyramids were given beer rations several times a day and over a hundred medicines recipes included the beverage. The Egyptians believed beer to be healthier than water and shared it with their fellow men of all ages, young and old.
James Weber (Ancient History in 50 Events: From Ancient Civilizations to the Fall of the Roman Empire (History in 50 Events Series Book 9))
Some of these tools were ingenious, including sets of playing cards for Iraq, Egypt, and Afghanistan—regular fifty-two-card decks, but with images and information about archaeological practices, famous cultural sites, and notable artifacts; the reverse sides could be pieced together to form a map of the most iconic site for each country.
Marilyn Johnson (Lives in Ruins: Archaeologists and the Seductive Lure of Human Rubble)
Vice President Gore, Richard Clarke, and Madeleine Albright were “strong support[ers]” of the program, joining in President Clinton’s “intense” interest in it.5 Egypt’s most famous terrorist, Talaat Fouad Qassem, was “seized in Croatia, flown to the USS Adriatic, a navy warship, interrogated, then flown to Egypt for [torture and] execution.”6 Egypt’s secret police, the Gihaz al-Mukhabarat al-Amma, is widely known for its brutal torture regime, “real Macho interrogation . . . enhanced interrogation techniques on steroids” and was used by both Presidents Bush and Clinton.7 Congress attempted to end this program in 1998. The Foreign Affairs Reform and Restructuring Act slipped in a passage making it the policy of the United States not to “expel, extradite, or otherwise effect the involuntary return of any person to a country in which there are substantial grounds for believing the person would be in danger of being subjected to torture, regardless of whether the person is physically present in the United States.”8 Clinton vetoed the bill in late October,
Andrew P. Napolitano (Suicide Pact: The Radical Expansion of Presidential Powers and the Lethal Threat to American Liberty)
It was necessary, therefore, to Moses that he should find the people of Israel in Egypt enslaved and oppressed by the Egyptians, in order that they should be disposed to follow him so as to be delivered out of bondage. It was necessary that Romulus should not remain in Alba, and that he should be abandoned at his birth, in order that he should become King of Rome and founder of the fatherland. It was necessary that Cyrus should find the Persians discontented with the government of the Medes, and the Medes soft and effeminate through their long peace. Theseus could not have shown his ability had he not found the Athenians dispersed. These opportunities, therefore, made those men fortunate, and their high ability enabled them to recognize the opportunity whereby their country was ennobled and made famous.
Waxkeep Publishing (The Prince)
We marched him to the turfy shack where he lived with his parents and while the youth sulked Petronius Longus put the whole moral issue in succinct terms to them: Ollia’s father was a legionary veteran who had served in Egypt and Syria for over twenty years until he left with double pay, three medals, and a diploma that made Ollia legitimate; he now ran a boxers’ training school where he was famous for his high-minded attitude and his fighters were notorious for their loyalty to him… The old fisherman was a toothless, hapless, faithless cove you would not trust too near you with a filleting knife, but whether from fear or simple cunning he co-operated eagerly. The lad agreed to marry the girl and since Silvia would never abandon Ollia here, we decided that the fisherboy had to come back with us to Rome. His relations looked impressed by this result. We accepted it as the best we could achieve.
Lindsey Davis (Shadows in Bronze (Marcus Didius Falco, #2))
In the Roman psyche the East had long been a place of danger, but also a place of plenty. The first Emperor Augustus famously said of Rome that he found a city built in brick but left it in marble – all that money had to come from somewhere. India was repeatedly described in Roman sources as a land of unimaginable wealth. Pliny the Elder complained that the Roman taste for exotic silks, perfumes and pearls consumed the city. ‘India and China [and Arabia] together drain our Empire. That is the price that our luxuries and our womankind cost us.’ It was the construction of the Via Egnatia and attendant road-systems that physically allowed Rome to expand eastwards, while the capture of Egypt intensified this magnetic pull. Rome had got the oriental bug, and Byzantium, entering into a truce with the Romans in 129 BC following the Roman victory in the Macedonian Wars that kick-started Gnaeus Egnatius’ construction of the Via Egnatia, was a critical and vital destination before all longer Asian journeys began.
Bettany Hughes (Istanbul: A Tale of Three Cities)
Average Egyptians take pride in their pharaonic history, but there’s also a disconnect, because the tradition of the Islamic past is stronger and more immediate. This is captured perfectly by the design of Egypt’s currency. Every denomination follows the same pattern: On one side of a bill, words are in Arabic, and there’s an image of some famous Egyptian mosque. The other side pairs English text with a pharaonic statue or monument. The implication is clear: the ancients belong to foreigners, and Islam belongs to us.
Peter Hessler (The Buried: An Archaeology of the Egyptian Revolution)
The most well known theory concerning the whereabouts of the Ark, made famous by the movie Raiders of the Lost Ark, places it in the ruins of the ancient city of Tanis in Egypt. This theory proposes that the Ark was plundered by the Egyptians shortly after Solomon’s death. According to the Old Testament, the pharaoh Sheshonq I of Egypt attacked Jerusalem, raided the Temple, and plundered its treasures (1 Kgs 14:26). Sheshonq I established Tanis as the new Egyptian capital, and so it is here that Indiana Jones discovers the lost Ark in Steven Spielberg’s movie.
Graham Phillips (The Templars and the Ark of the Covenant: The Discovery of the Treasure of Solomon)
That is why, as a basic rule, we find more images of kings and queens in all their finery in royal palaces than anywhere else; and it is why, for example, some of the most famous images of Roman emperors have been found on properties almost certainly owned by the imperial family. In Egypt too, monumental images of pharaohs commissioned by pharaohs themselves in vast numbers played their part in convincing the pharaoh of his own pharaonic power. It makes a nice twist on the usual idea of ‘propaganda’ to think that at least one target audience of these colossal images of ‘the-body-as-power’ was the person who had commissioned them.
Mary Beard (How Do We Look: The Body, the Divine, and the Question of Civilization)
This new turn of events prompted them to philosophize more than ever. There lived in the vicinity a famous dervish who was known as the best philosopher in Turkey; they went to consult him. Acting as their spokesman, Pangloss said to the dervish, “Sir, we've come to ask you why such a strange animal as man was ever created.” “Why are you concerned about that?” said the dervish. “Is it any of your business?” “But, Reverend Father,” said Candide, “there's a terrible amount of evil in the world.” “What does it matter whether there's evil or good?” said the dervish. “When His Highness sends a ship to Egypt, does he worry about whether the mice in it are comfortable?” “Then what ought we to do?” asked Pangloss. “Keep quiet,” said the dervish.
Voltaire (Candide)
The nature of the case, and the history of the Mysteries, alike show that this book could be none other than the "Book Pet-Rome;" that is, the "Book of the Grand Interpreter," in other words, of Hermes Trismegistus, the great "Interpreter of the Gods." In Egypt, from which Athens derived its religion, the books of Hermes were regarded as the divine fountain of all true knowledge of the Mysteries. In Egypt, therefore, Hermes was looked up to in this very character of Grand Interpreter, or "Peter-Roma." In Athens, Hermes, as is well known, occupied precisely the same place, and, of course, in the sacred language, must have been known by the same title. The priest, therefore, that in the name of Hermes explained the Mysteries, must have been decked not only with the keys of Peter, but with the keys of "Peter-Roma." Here, then, the famous "Book of Stone" begins to appear in a new light, and not only so, but to shed new light on one of the darkest and most puzzling passages of Papal history.
Alexander Hislop (The Two Babylons)
According to a legend preserved in Aeschylus’s Prometheus Bound, the tormented nymph Io, when released from Argus by Hermes, fled, in the form of a cow, to Egypt; and there, according to a later legend, recovering her human form, gave birth to a son identified as Serapis, and Io became known as the goddess Isis. The Umbrian master Pinturicchio (1454–1513) gives us a Renaissance version of her rescue, painted in 1493 on a wall of the so-called Borgia Chambers of the Vatican for the Borgia Pope Alexander VI (Fig. 147). Figure 147. Isis with Hermes Trismegistus and Moses (fresco, Renaissance, Vatican, 1493) Pinturicchio shows the rescued nymph, now as Isis, teaching, with Hermes Trismegistus at her right hand and Moses at her left. The statement implied there is that the two variant traditions are two ways of rendering a great, ageless tradition, both issuing from the mouth and the body of the Goddess. This is the biggest statement you can make of the Goddess, and here we have it in the Vatican—that the one teaching is shared by the Hebrew prophets and Greek sages, derived, moreover, not from Moses’s God,17 but from that goddess of whom we read in the words of her most famous initiate, Lucius Apuleius (born c. a.d. 125): I am she that is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of the powers divine, queen of all that are in hell, the principal of them that dwell in heaven, manifested alone and under one form of all the gods and goddesses. At my will the planets of the sky, the wholesome winds of the seas, and the lamentable silences of hell are disposed; my name, my divinity is adored throughout the world, in divers manners, in variable customs, and by many names.
Joseph Campbell (Goddesses: Mysteries of the Feminine Divine (The Collected Works of Joseph Campbell))
The Greeks, on the other hand, were passionately interested in logic and reason. Plato (ca. 428–ca. 348 BCE) was continually occupied with problems of epistemology and the nature of wisdom. Much of his early work was devoted to the defense of Socrates, who had forced men to clarify their ideas by his thought-provoking questions but had been sentenced to death in 399 on the charges of impiety and the corruption of youth. In a way that was not dissimilar to that of the people of India, he had become dissatisfied with the old festivals and myths of religion, which he found demeaning and inappropriate. Plato had also been influenced by the sixth-century philosopher Pythagoras, who may have been influenced by ideas from India, transmitted via Persia and Egypt. He had believed that the soul was a fallen, polluted deity incarcerated in the body as in a tomb and doomed to a perpetual cycle of rebirth. He had articulated the common human experience of feeling a stranger in a world that does not seem to be our true element. Pythagoras had taught that the soul could be liberated by means of ritual purifications, which would enable it to achieve harmony with the ordered universe. Plato also believed in the existence of a divine, unchanging reality beyond the world of the senses, that the soul was a fallen divinity, out of its element, imprisoned in the body but capable of regaining its divine status by the purification of the reasoning powers of the mind. In the famous myth of the cave, Plato described the darkness and obscurity of man’s life on earth: he perceives only shadows of the eternal realities flickering on the wall of the cave. But gradually he can be drawn out and achieve enlightenment and liberation by accustoming his mind to the divine light.
Karen Armstrong (A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam)
The same lesson can be learned from one of the most widely read books in history: the Bible. What is the Bible “about”? Different people will of course answer that question differently. But we could all agree the Bible contains perhaps the most influential set of rules in human history: the Ten Commandments. They became the foundation of not only the Judeo-Christian tradition but of many societies at large. So surely most of us can recite the Ten Commandments front to back, back to front, and every way in between, right? All right then, go ahead and name the Ten Commandments. We’ll give you a minute to jog your memory . . . . . . . . . . . . Okay, here they are:        1. I am the Lord your God, who brought you out of the land of Egypt, the house of bondage.        2. You shall have no other gods before Me.        3. You shall not take the name of the Lord your God in vain.        4. Remember the Sabbath day, to make it holy.        5. Honor your father and your mother.        6. You shall not murder.        7. You shall not commit adultery.        8. You shall not steal.        9. You shall not bear false witness against your neighbor.       10. You shall not covet your neighbor’s house, nor your neighbor’s wife . . . nor any thing that is your neighbor’s. How did you do? Probably not so well. But don’t worry—most people don’t. A recent survey found that only 14 percent of U.S. adults could recall all Ten Commandments; only 71 percent could name even one commandment. (The three best-remembered commandments were numbers 6, 8, and 10—murder, stealing, and coveting—while number 2, forbidding false gods, was in last place.) Maybe, you’re thinking, this says less about biblical rules than how bad our memories are. But consider this: in the same survey, 25 percent of the respondents could name the seven principal ingredients of a Big Mac, while 35 percent could name all six kids from The Brady Bunch. If we have such a hard time recalling the most famous set of rules from perhaps the most famous book in history, what do we remember from the Bible? The stories. We remember that Eve fed Adam a forbidden apple and that one of their sons, Cain, murdered the other, Abel. We remember that Moses parted the Red Sea in order to lead the Israelites out of slavery. We remember that Abraham was instructed to sacrifice his own son on a mountain—and we even remember that King Solomon settled a maternity dispute by threatening to slice a baby in half. These are the stories we tell again and again and again, even those of us who aren’t remotely “religious.” Why? Because they stick with us; they move us; they persuade us to consider the constancy and frailties of the human experience in a way that mere rules cannot.
Steven D. Levitt (Think Like a Freak)
(3) Theology of Exodus: A Covenant People “I will take you as my own people, and I will be your God” (Exod 6:7). When God first demanded that the Egyptian Pharaoh let Israel leave Egypt, he referred to Israel as “my … people.” Again and again he said those famous words to Pharaoh, Let my people go.56 Pharaoh may not have known who Yahweh was,57 but Yahweh certainly knew Israel. He knew them not just as a nation needing rescue but as his own people needing to be closely bound to him by the beneficent covenant he had in store for them once they reached the place he was taking them to himself, out of harm's way, and into his sacred space.58 To be in the image of God is to have a job assignment. God's “image”59 is supposed to represent him on earth and accomplish his purposes here. Reasoning from a degenerate form of this truth, pagan religions thought that an image (idol) in the form of something they fashioned would convey to its worshipers the presence of a god or goddess. But the real purpose of the heavenly decision described in 1:26 was not to have a humanlike statue as a representative of God on earth but to have humans do his work here, as the Lord's Prayer asks (“your will be done on earth as it is in heaven,” Matt 6:10). Although the fall of humanity as described in Genesis 3 corrupted the ability of humans to function properly in the image of God, the divine plan of redemption was hardly thwarted. It took the form of the calling of Abraham and the promises to him of a special people. In both Exod 6:6–8 and 19:4–6 God reiterates his plan to develop a people that will be his very own, a special people that, in distinction from all other peoples of the earth, will belong to him and accomplish his purposes, being as Exod 19:6 says “a kingdom of priests and a holy nation.” Since the essence of holiness is belonging to God, by belonging to God this people became holy, reflecting the character of their Lord as well as being obedient to his purposes. No other nation in the ancient world ever claimed Yahweh as its God, and Yahweh never claimed any other nation as his people. This is not to say that he did not love and care for other nations60 but only to say that he chose Israel as the focus of his plan of redemption for the world. In the New Testament, Israel becomes all who will place faith in Jesus Christ—not an ethnic or political entity at all but now a spiritual entity, a family of God. Thus the New Testament speaks of the true Israel as defined by conversion to Christ in rebirth and not by physical birth at all. But in the Old Covenant, the true Israel was the people group that, from the various ethnic groups that gathered at Sinai, agreed to accept God's covenant and therefore to benefit from this abiding presence among them (see comments on Exod 33:12–24:28). Exodus is the place in the Bible where God's full covenant with a nation—as opposed to a person or small group—emerges, and the language of Exod 6:7, “I will take you as my own people, and I will be your God,” is language predicting that covenant establishment.61
Douglas K. Stuart (Exodus: An Exegetical and Theological Exposition of Holy Scripture (The New American Commentary Book 2))
For the First Dynasty of Babylon, to which the famous Hammurabi belonged, was very probably of Arab origin, to judge by the forms of some of the royal names. It is by no means impossible that there was some connection between these two conquests, and that both Babylonia and Egypt fell, in the period before the year 2000 B.C. before some great migratory movement from Arabia, which overran Babylonia, Palestine, and even the Egyptian Delta.
Leonard William King (History of Egypt, Chaldaea, Syria, Babylonia and Assyria in the Light of Recent Discovery)
we also see two things that are very salient for Napoleon –   1. Whenever he saw an opportunity, he immediately felt a strong desire to seize it with bold and lightning-quick action.   2. When threatened or in a dangerous situation, his default inclination was to attack.   A lot of his success came from #1 – this is where came his bold actions to join the French army, to defect from one of his posts (where he was luckily rewarded with a promotion instead of a court-martial; it could have gone either way); his hurrying back to France from Egypt in the chaos of Second Coalition defeats of France; etc.   But later it became the first piece of his eventual downfall, the opportunistic seizing of the Throne of Spain and betrayal of his Spanish allies. It was not reasoned-through or carefully planned enough – he saw the weakness of the Spanish monarchy and just immediately seized upon it.   A lot of his success likewise came from #2 – Austerlitz is the most famous – but eventually, he followed this pattern into the Russian Campaign with disastrous consequences.
Sebastian Marshall (PROGRESSION)
Thomas Paine, the famous American patriot, wrote the following in an essay in 1805.” He cleared his throat. “Masonry is the remains of the religion of the ancient Druids, who, like the priests of Heliopolis in Egypt and the Magi of Persia, were priests of the sun.
David S. Brody (The Isaac Question: Templars and the Secret of the Old Testament (Templars in America, #5))
Seven famous Passovers are recorded in Scripture to have been kept. The first, this which Israel kept in Egypt. The second, that which they kept in the wilderness, Numbers 9. The third, which Joshua kept with Israel, when he had newly brought them into Canaan, Joshua 5:10. The fourth, in the reformation of Israel by King Hezekiah, 2 Chronicles 30. The fifth under King Josiah, 2 Chronicles 35. The six, by Israel returned out of the captivity of Babylon, Ezr 6:19. The seventh, that which Jesus our Savior desired so earnestly, and did eat with his disciples before he suffered, Luke 22:15 etc. At which time, that legal Passover had an end, and our Lord’s Supper came in the place, the memorial of Christ our Passover, sacrificed for us.16
John H. Sailhamer (The Pentateuch as Narrative: A Biblical-Theological Commentary)
Berserker is a viking word for a warrior who goes so crazy when they fight that it is impossible to stop them. The stories say that Cú Chulainn’s eyes would bulge and his muscles would expand and his veins would stick out like ropes when this happened to him. You didn’t want to be anywhere near Cú Chulainn when he went berserk because he would pretty much kill anything in sight, and those seven pupils meant that he could see a lot of things! But Cú Chulainn was famous long before he fought Queen Maebh’s army and there are many stories about his boyhood and even how he was born.
History Brought Alive (Mythology for Kids: Explore Timeless Tales, Characters, History, & Legendary Stories from Around the World. Norse, Celtic, Roman, Greek, Egypt & Many More)
Amarna was a city that was purposefully built for its ruler to focus attention on the worship of the god Aten, so it was not a city that grew and developed over time, but it must have been nothing short of remarkable.
Charles River Editors (Ancient Egypt’s Most Famous Royal Family: The Lives and Deaths of Akhenaten, Nefertiti, and Tutankhamun)
As soon as Saladin was in control of Egypt, he set his sights on a larger goal. He organized his state according to Islamic law and began removing Shiite influence in Egypt. This boosted his reputation and influence in the Muslim world, especially when he declared that he was the protector of the Sunni Orthodoxy. Saladin decided that he wanted to form a Muslim coalition, which would prove to be an extremely difficult task. The Muslim world was made up of highly independent states with their own rulers. Some of those states were made up of Shia Muslims, which meant that Saladin had to overcome regional and religious differences. Sometime in 1174, he uncovered a plot to put the Fatimids back in power, and he dealt with the traitors in a swift and brutal manner. He also built several mosques and madrasahs in order to expand Sunni influence within Egypt. His popularity among the Sunni Muslims grew, and he appointed Sunni Muslims to positions within the government and courts. Saladin allowed Egyptians to hold power within his government, which gave him insight into the traditions of the Egyptian populace. He was famously tolerant of other religions and allowed Coptic Christians and Jews to continue practicing their beliefs. During Saladin’s reign, the Egyptian economy continued to flourish as it had during the Fatimid Caliphate. Muslim Coalition In 1174, Saladin managed to capture Damascus, which was an impressive feat. From there, he went on to conquer Aleppo, Mosul, and Yemen. He soon came to control the Red Sea region, which brought him one step closer to his ultimate goal. However, Saladin didn’t simply rely on military methods to gain new territories. He was an adept diplomat who fostered strong relationships with other leaders, which gave him many allies. In order to establish the legitimacy of his rule, he married Nur al-Din’s widow since she was the daughter of a previous ruler of Damascus. Saladin also won widespread respect in the Muslim world by taking the lead in the efforts to protect Islam against the invading Christians. While Saladin proclaimed to be a protector of Islam, he had no problem fighting Muslim enemies. The caliph of Baghdad recognized most of Saladin’s authority, but Aleppo remained beyond his reach. It was ruled by Nur al-Din’s
Enthralling History (History of Egypt: An Enthralling Overview of Egyptian History (Egyptian Mythology and History))
If brute force wouldn't suffice, however, there was always the famous Viking cunning. The fleet was put to anchor and under a flag of truce some Vikings approached the gate. Their leader, they claimed, was dying and wished to be baptized as a Christian. As proof, they had brought along the ailing Hastein on a litter, groaning and sweating.  The request presented a moral dilemma for the Italians. As Christians they could hardly turn away a dying penitent, but they didn't trust the Vikings and expected a trick. The local count, in consultation with the bishop, warily decided to admit Hastein, but made sure that he was heavily guarded. A detachment of soldiers was sent to collect Hastein and a small retinue while the rest of the Vikings waited outside.  Despite the misgivings, the people of Luna flocked to see the curiosity of a dreaded barbarian peacefully inside their city. The Vikings were on their best behavior as they were escorted to the cathedral, remaining silent and respectful. Throughout the service, which probably lasted a few hours, Hastein was a picture of reverence and weakness, a dying man who had finally seen the light. The bishop performed the baptism, and the count stood in as godfather, christening Hastein with a new name. When the rite had concluded, the Vikings respectfully picked up the litter and carried their stricken leader back to the ships.  That night, a Viking messenger reappeared at the gates, and after thanking the count for allowing the baptism, sadly informed him that Hastein had died. Before he expired, however, he had asked to be given a funeral mass and to be buried in the holy ground of the cathedral cemetery.  The next day a solemn procession of fifty Vikings, each dressed in long robes of mourning, entered the city carrying Hastein's corpse on a bier. Virtually all the inhabitants of the city had turned out to witness the event, joining the cavalcade all the way to the cathedral. The bishop, surrounded by a crowd of monks and priests bearing candles, blessed the coffin with holy water, and led the entire procession inside.  As the bishop launched into the funerary Mass, reminding all good Christians to look forward to the day of resurrection, the coffin lid was abruptly thrown to the ground and a very much alive Hastein leapt out. As he cut down the bishop, his men threw off their cloaks and drew their weapons. A few ran to bar the doors, the rest set about slaughtering the congregation.  At the same time – perhaps alerted by the tolling bell – Bjorn Ironside led the remaining Vikings into the city and they fanned out, looking for treasure. The plundering lasted for the entire day. Portable goods were loaded onto the ships, the younger citizens were spared to be sold as slaves, and the rest were killed. Finally, when night began to fall, Hastein called off the attack. Since nothing more could fit on their ships, they set fire to the city and sailed away.97 For the next two years, the Norsemen criss-crossed the Mediterranean, raiding both the African and European coasts. There are even rumors that they tried to sack Alexandria in Egypt, but were apparently unable to take it by force or stealth.
Lars Brownworth (The Sea Wolves: A History of the Vikings)
dust. His head hit something. Everything went deathly still. CHAPTER FORTY-THREE The prisons of Egypt are notoriously famous.
Ward Larsen (Fly by Night (Jammer Davis, #2))
The Greek word for ‘self-control’ comes from a root word meaning ‘to grip’. It calls for getting a grip on your spending so that you don’t go into debt for things you don’t need and can’t pay for. It calls for getting a grip on your temper and not saying things you’ll later regret: ‘Better … a man who controls his temper than one who takes a city’ (Proverbs 16:32 NIV 1984 Edition). It calls for getting a grip on your desires. If Joseph had failed to say no to the repeated advances of his boss’ wife, he’d never have seen his life’s dream fulfilled and sat on the throne of Egypt. Understand this: Satan has discerned your destiny and he’s out to stop you from reaching it. So pray for self-control, and practise it on a daily basis.
Patience Johnson (Why Does an Orderly God Allow Disorder)
Ibn Taimiyah spent years hunting down any philosophical interpretation that appeared to deviate from the literalist, ‘clear’ interpretation of the Koran. He was especially scathing of the Sufis, the mystics of Islam, who, in earlier ages, had produced some of the most creative and refreshing insights in Islamic thought. Ibn Taimiyah's most famous book, Politics in the Name of Divine Rule for Establishing Good Order in the Affairs of the Shepherd and the Flock, called for strict imposition of the Sharia, set out the literalist interpretation of the Koran as the sole source and measure of law and rule, and criminalized the separation of power and authority from religious rule and jihad. Ibn Taimiyah's ideas had featured regularly, not only in Sayyid Qutb's writings, but in those of other jihadist theorists as well.
Tarek Osman (Egypt on the Brink: From the Rise of Nasser to the Fall of Mubarak)
In any event, as a hint of what is now in store for Egypt, consider the city of Alexandria—for decades the Muslim Brotherhood’s stronghold. Once it was a cosmopolitan summer resort famous for its secular, carefree atmosphere. Now it is about the least fun place to live in North Africa. All Muslim women in the city are veiled, among the young often for fear of otherwise being labeled whores by the unemployed guardians of public morality; and violence between local Christians and Muslims is commonplace. Extremist Muslims rioted in the city when the postrevolutionary regime happened to appoint a local mayor who was a Christian. Most bars have stopped serving alcohol. The
John R. Bradley (After the Arab Spring: How Islamists Hijacked The Middle East Revolts)
The charm offensive was complemented by the work of a number of Islamic intellectuals with strong links to the Egyptian Islamic movement in general and the Muslim Brotherhood in particular. Tariq Ramadan was the most famous of these. The grandson of Hassan Al-Banna and a scholar at Oxford University, he argued for a heterogeneous Islam that combined the religion's traditions with new aspects rooted in the experiences of Muslims living in the West.
Tarek Osman (Egypt on the Brink: From the Rise of Nasser to the Fall of Mubarak)
At various times during the 1950's and 1960's attempts were made by leaders in Iraq, Egypt, Jordan, and Syria to unite as a single Arab nation, but due to the famous independent streak ingrained in the Arab personality, nothing came of those efforts. In fact, the Middle East has suffered from numerous uprisings, wars, and violent revolutions since the end of World War I right up to the present day.
Alistair MacLean (Lawrence of Arabia)
The Minoans were influential enough that Minoan-style frescoes have been found in Egypt, Anatolia, and the Levant. So either Minoan artists traveled to other regions to ply their trade, or else foreign artists came to Crete to study the Minoan art style. Or possibly both. The people of Crete also began what appears to be Europe’s earliest murex dye trade, centuries before the purple dye became famous as a Phoenician product.
Laura Perry (Ariadne's Thread: Awakening the Wonders of the Ancient Minoans in Our Modern Lives)
Before the famous story of Moses and the Israelites, it is said that Abraham the father of Arabs and Jews went to Egypt and found it to be well civilized.
Mwanandeke Kindembo
Book Two was also of particular interest to Josephus, where he equated the Hyksos or “shepherd-kings” with the ancient Israelites that made their famous exodus out of Egypt.
Manetho (Complete Works of Manetho)
2:32. six hundred three thousand five hundred fifty. Add to this the underage and elderly men, the women of all ages, and the Levites, and the total number of Israelites must approach two million. It has been calculated that by these numbers, marching eight across, when the first Israelites reach Mount Sinai, half of them would still be in Egypt! The extraordinary size of this population is a famous old problem in traditional and critical biblical scholarship. The numbers appear far too high; but they do not appear to be entirely invented either, because what would be the motive for contriving them in all of this tribe-by-tribe detail for the first four chapters of Numbers? Some suggest that the word for "thousand" here means rather a "clan," but that is not correct (see the comment on Num 3:43). One possibility is that these are the numbers from the census that is attributed to King David (2 Samuel 24; see the comment in Exod 30:12). (There are just three censuses in the Tanak, the two censuses of Moses and the census of David.) Coming centuries later, in a period in which Israel is settled in the land, the numbers are more understandable in the Davidic era (though they are questionably high even for that period). In this scenario, the records here would have come from old documents among the archives which would have come to be mixed in with documents that were used as sources for the Torah.
Richard Elliott Friedman (Commentary on the Torah)
her hungry thousands from Egypt by the famous Alexandrian corn
James Baikie (Peeps at Many Lands: Ancient Egypt)
The goddess Kuan Yin is perhaps the most famous bodhisattva in East Asia. She is the graceful lady of the Orient. She's related in iconographical background to Isis in the ancient world, or the Virgin Mary in our modern Western World.
Roger Weir
Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
Lucullus placed a live fish in a glass jar in front of every diner at his table. The better the death, the better the meal would taste. Catherine de Medici brought her cooks to France when she married, and those cooks brought sherbet and custard and cream puffs, artichokes and onion soup, and the idea of roasting birds with oranges. As well as cooks, she brought embroidery and handkerchiefs, perfumes and lingerie, silverware and glassware and the idea that gathering around a table was something to be done thoughtfully. In essence, she brought being French to France. Everything started somewhere else. She thought of Tim's note: write to me. He didn't want to hear about Lucullus and Catherine de Medici; but she loved her old tomes and the things unearthed there, the ballast they lent, the safety of information. She spread her notebooks open across the table. There was a recipe for roasted locusts from ancient Egypt, and on the facing page, her own memory of the first thing she ever cooked, the curry sauce and Anne's chocolate.
Ashley Warlick (The Arrangement)
The attacks were hymned by hagiographies and histories. In fourth-century France, St Martin, or so the Life of Martin proudly records, ‘set fire to a most ancient and famous shrine’ before moving on to a different village and a different temple. Here, he ‘completely demolished the temple belonging to the false religion and reduced all the altars and statues to dust’. Martin was no anomaly. Flushed by his success at the temple of Serapis, Bishop Theophilus went on to demolish numerous shrines in Egypt. Hagiography records such attacks not as dismal or even embarrassing acts of vandalism but as proof of a saint’s virtue. Some of the most famous saints in Western Christianity kicked off their careers – so the stories like to boast – demolishing shrines.
Catherine Nixey (The Darkening Age: The Christian Destruction of the Classical World)
What are we fighting against in our culture? Look at what’s emphasized. Sports. Entertainment. Lifestyles of the rich and famous. The very same things that other great nations in history became enamored with—before their falls. Greece. Rome. Egypt. Go back and read their histories—they did exactly the same things.
Ben Carson (The Big Picture: Getting Perspective on What's Really Important in Life)
The attacks were hymned by hagiographies and histories. In fourth-century France, St. Martin, or so the Life of St. Martin proudly records, “set fire to a most ancient and famous shrine” before moving on to a different village and a different temple. Here, he “completely demolished the temple belonging to the false religion and reduced all the altars and statues to dust.”22 Martin was no anomaly. Flushed by his success at the temple of Serapis, Bishop Theophilus went on to demolish numerous shrines in Egypt. Hagiography records such attacks not as dismal or even embarrassing acts of vandalism but as proof of a saint’s virtue. Some of the most famous saints in Western Christianity kicked off their careers—so the stories like to boast—demolishing shrines. Benedict of Nursia, the revered founder of Western monasticism, was also celebrated as a destroyer of antiquities. His first act upon arriving in Monte Cassino, just outside Rome, was to smash an ancient statue of Apollo and destroy the shrine’s altar. He didn’t stop there, but toured the area “pulling down the idols and destroying the groves on the mountain . . . and gave himself no rest until he had uprooted the last remnant of heathenism in those parts.”23 Of course hagiography is not history and one must read such accounts with, at best, caution. But even if they do not tell the whole truth, they certainly reveal a truth—namely that many Christians felt proud, even jubilant, about such destruction.
Catherine Nixey (The Darkening Age: The Christian Destruction of the Classical World)
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