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Relevant bibliographies by topics / Tertullian

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Academic literature on the topic 'Tertullian'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Tertullian"

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Suhassatya, Gabriel Kristiawan. "Trinitas Menurut Tertullianus dalam Buku Against Praxeas." Felicitas 2, no. 2 (October 25, 2022): 97–106. http://dx.doi.org/10.57079/feli.v2i2.79.

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The debate about the Triune God or the Trinity has existed since the time of the early Church Fathers until today. The notion of a three-person God raises many questions and debates. The debate about the Trinity has emerged in the practice of the Christian faith since the time of the Church Fathers. Inevitably this prompted the Church Fathers to formulate and always defend their faith in the Triune God, namely by believing and learning so that it can be explained to everyone. Efforts to formulate and explain the understanding of the Triune God or the Trinity was also carried out by Tertullianus. Tertullian was an early Church Father from Africa who gave many defenses and resistances against heretical teachings that contradicted Christian teachings. In addition to defending the faith, it was Tertullian who gave the name Trinity for the Triune God, namely One God with Three Persons. In this paper, the author describes the life story of Tertullianus, the theological problems that arose during Tertullian's time, and the origin of Tertullian's thoughts on the concept of the Trinity.

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Wilhite, David E. "Tertullian on the Afterlife: “Only Martyrs are in Heaven” and Other Misunderstandings." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (December 1, 2020): 490–508. http://dx.doi.org/10.1515/zac-2020-0051.

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Abstract Perpetua only saw martyrs in heaven, according to Tertullian, De anima 55,4. This passage has perplexed scholars, since Tertullian seems to be referring to Saturus’s vision, not Perpetua’s (Passio Perpetuae et Felicitatis 13,8). Additionally, Tertullian’s citation is part of his larger argument against the Valentinians, in which he makes the peculiar claim that the souls of the dead are “below” (inferi) with the exception of the martyrs who are in Paradise. I contend that Tertullian’s claim has been misunderstood in the last few decades of scholarship because of a failure to contextualize his remark within his rhetorical strategy. Disentangling Tertullian’s convictions from his rhetoric is notoriously difficult, and yet by reading Tertullian as fully immersed in the tactics from the Second Sophistic Movement recent scholars have made great advances in our understanding of this North African Christian writer. Several of Tertullian’s other works provide counter-evidence to the idea that only martyrs go to heaven: specifically, Tertullian further defines “heaven,” its location, and its occupants; additionally, Tertullian clarifies who is a “martyr” in his wider oeuvre. When Tertullian’s own teachings on the afterlife are retrieved, then one can re-read De anima to see how Tertullian has cloaked these with rhetorical devices meant to refute the Valentinian notion of the soul’s ascent through multiple heavens. This idea that Tertullian believed only martyrs gain immediate access to heaven—which has often been repeated in the most recent century’s secondary literature—is itself a misunderstanding of earlier modern scholarship.

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Edwards, Jordan H. "Tertullian’s Views on Women." Evangelical Quarterly 90, no. 4 (April 26, 2019): 317–25. http://dx.doi.org/10.1163/27725472-09004003.

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Tertullian was a brilliant author and defender of the faith in Roman North Africa during the early third century, but his views on women have not been equally well-received and often are dismissed entirely on the basis of a few statements. These statements, frequently taken out of context, have led many scholars to label him as the first Christian misogynist. However, Tertullian’s views on women are far more nuanced than he is given credit for by most interpreters. Rather than hating women and demeaning them as individuals, Tertullian instead viewed them through a particular lens of his cultural context. This context does not excuse Tertullian entirely, but a charitable reading of his overall approach that examines Tertullian’s comments concerning the inherent worth of women, beauty, and marriage reveals that Tertullian actually honored women who lived their lives fully dedicated to the Lord.

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Ambrozy, Marián. "Corporealism as an Ontological Position and Its Involvement in the Thought of Tertullian." Religions 12, no. 7 (July 15, 2021): 534. http://dx.doi.org/10.3390/rel12070534.

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This paper aims to examine the meaning, role, inspirations, and place of corporealism in Tertullian’s system of thought. The extent to which corporealism is a basic philosophical belief in Tertullian’s work and to what extent it is a particular element of his theological doctrine is questioned. It presents the named ontological position as a rare specificity within the range of early Christian thought, especially in Tertullian’s works De anima and De carne Cristi. This paper makes a clear distinction between corporealism and materialism, as it tries to determine the degree of influence of Stoic philosophy, especially ontology, on Tertullian, as well as the influence of Aristotle in selected areas. In this context, his traducianism is also examined. In the ontological context, the status of the soul and God in Tertullian thought is also presented. In connection with the metaphysical problem of creation, the article also touches on the question of creatio ex nihilo as a problem on which Tertullian had to take a stand. It investigates the role of corporealism in Tertullian’s polemic against Marcion, Apelles, and the Valentinian Gnosis by mapping which elements in the teachings of these representatives and Gnosis, especially (but not exclusively) Valentinian, could provoke Tertullian to controversy. This paper holds the opinion that Tertullian’s corporealism was due to his theological views and controversy with opponents, which were used as philosophical inspiration, especially stoic inspiration, but was used mainly in the service of his theological thinking and strategic needs for argumentation.

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Kołosowski, Tadeusz. "„Ubi tres, ecclesia est, licet laici". Duchowieństwo a laikat we wspólnocie kartagińskiej według Tertuliana." Vox Patrum 42 (January 15, 2003): 119–30. http://dx.doi.org/10.31743/vp.7147.

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Tertullian war durch den ganzen Zeitraum seines Lebens und Schaffens der Sprecher der Diszipłin. Er bemerkte in der christlichen Gemeinschaft diese, die leiten sie, und andere, die sind ihnen unterordnen. Bischofe, Priester und Diakone gehoren zu erster Gruppe. Die Bischofe leiten besonders die Kirche und sie sind Seelsorger. Sie bewahren auch „munera sacerdotałia". Diesem Gesetz des Bischofs verleugnete Tertullian niemals deutlich. Als zweite, separate Gruppe in der christlichen Gemeinschaft spezifiziert Tertullian die Laien. „Laici", ein mal verheiratete Manner, die zu „ordo Ecclesie" (Kirchrangordnung) nicht gehoren, haben auch die priesterliche Wurde. Die priesterliche Wurde der Glaubigen hat der allgemeine Charakter. Die priesterliche Funktionen uben in der christlichen Gemeinschaft Bischofe, Priester und Diakone, mit der Rucksicht auf der Disziplin und der Ordnung in der Kirche. In den notwendigen Zufallen uben es auch die Laien, das heiBt die Manner. Tertullian lehnt deutlich das Gesetz der Frauen die priesterliche Funktionen auszuuben ab. Trotz der deutlichen Absonderung durch Tertullian zwei Zustande in der Kirche, ist die Linie der Aufteilung zwischen Geistlichern und Laien in den Zeiten Tertullians in dem Grund der Sache genug gelaufig.

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Filipowicz, Adam M. "Poglądy Tertuliana na temat początków życia ludzkiego i aborcji." Vox Patrum 48 (June 15, 2005): 41–54. http://dx.doi.org/10.31743/vp.8709.

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This dissertation takes analyses of Tertullian's treatise On the Soul in aspects of beginning human life and abortion in context of ancient Greek philosopher’s opinions. The article shows arguments which Tertullian used to prove that embryo have a soul so is alive and human life begins in moment of conception so man is not only body and is not only soul but is substantial union of flesh and corporal soul. The article also presents pronounces about conception of soul from psychical semen (Tertullian as tarducianist) and about abortion which Tertullian calls crime but permits as necessary in case when bad laying child could become killer of own mother during birth.

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Wysocki, Marcin. "Zmartwychwstanie ciała według Tertuliana." Verbum Vitae 15 (January 14, 2009): 295–324. http://dx.doi.org/10.31743/vv.1519.

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Resurrection was one of the most important themes in the writings of Tertullian (ca 150 - 220), who is called sometimes "theologian of the hope". Presented paper presents teaching of the first theologian of the West on resurrection of the body. In the article's first part the historical (i.e. persecutions and believes in resurrection before Tertullian) and doctrinal background (heresies) of his works on the resurrection is shown, than - in the next section - vocabulary, which were used by Tertullian to describe phenomenon of the resurrection. In the forth part author presents the main points of Tertullian's view of resurrection of the body. In the fifth chapter connections between resurrection and martyrdom are presented.

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McCruden, Kevin B. "Monarchy and economy in Tertullian's Adversus Praxeam." Scottish Journal of Theology 55, no. 3 (August 2002): 325–37. http://dx.doi.org/10.1017/s0036930602000340.

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This essay explores the deeper theological presuppositions foundational to Tertullian's defense of the Logos-theology in the Adversus Praxeam. After providing a brief description and historical contextualization of the monarchian argument that Tertullian opposes, this essay then explores the unique manner in which Tertullian attempts to redefine the notion of the divine monarchy through a renewed understanding of the divine economy. This essay proposes that Tertullian reflects upon the notion of the economy in a decidedly internal fashion, emphasizing the inner relations within the depths of the divine, in order both to preserve the idea of the Father's invisibility, and to steer away from a model of the economy as historically conceived.

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Turek, Waldemar. "Godność ciała ludzkiego według Tertuliana. Analiza komentarzy do tekstów Rdz 1, 26-27; 2, 8; 1Kor 3, 16." Vox Patrum 63 (July 15, 2015): 63–75. http://dx.doi.org/10.31743/vp.3547.

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The present paper discusses the dignity of human body as treated in selected texts from Tertullian’s De resurrectione mortuorum and Adversus Marcionem. Because Tertullian argues primarily on the basis of Sacred Scripture, special consideration will be given to his exegesis of Genesis 1: 26-27 and 2: 8. Tertullian demonstrates that the creation of the human body is the direct work of God who creates it, precisely with the future Incarnation of his beloved Son already in mind. Tertullian describes, against Marcion, the dignity of the human body as ensuing from the gift of freedom which man received from God at the act of creation. The human body is the instrument through which man receives spiritual gifts. We therefore can call it the „foundation of salvation”. In his polemic against the followers of Plato and the gnostics, Tertullian demonstrates that the human body and the entire „man” is called to be a temple of God (cf. 1Cor 3: 16).

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Hengstmengel, Joost. "Geloven omdat het absurd is. Tertullianus als wegbereider van het fideïsme?" NTT Journal for Theology and the Study of Religion 71, no. 3 (August 18, 2017): 218–26. http://dx.doi.org/10.5117/ntt2017.71.218.heng.

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Summary The early-Christian writer Tertullian is commonly associated with the statement ‘credo quia absurdum’ ‐ I believe because it is absurd. However, this sentence (first ascribed to him in the early-modern period) cannot be found in Tertullian’s work. As this article seeks to demonstrate, the very idea behind it is neither in line with his conception of the relationship between faith and reason. The same Tertullian who decries the Greek philosophy of ‘Athens’ builds on Stoic views to reinforce and clarify his theological positions. Rather than as a total rejection of ancient philosophy, his preference for ‘Jerusalem’ should therefore be read as a critique of the way in which some Greek philosophers philosophized and the unchristian conclusions that they reached. Tertullian did not shun philosophical argumentation as such. As a matter of fact, his argument based on absurdity resembles one the rhetorical tropes described in Aristotle’s Rhetoric. The real conflict in Tertullian is that between the divine wisdom from heaven and the worldly wisdom of the heretics.

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Dissertations / Theses on the topic "Tertullian"

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Eckert, Günter. "Orator Christianus Untersuchungen zur Argumentationskunst in Tertullians Apologeticum /." Stuttgart : Steiner, 1993. http://catalog.hathitrust.org/api/volumes/oclc/29021428.html.

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Wilhite, David E. "Tertullian the African an anthropological reading of Tertullian's context and identities." Berlin New York de Gruyter, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2943690&prov=M&dok_var=1&dok_ext=htm.

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Wilhite, David E. "Tertullian, the African theologian : a social anthropological reading of Tertullian's identities." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/11124.

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The following thesis explores the social identities of TertuIIian, a Christian from Carthage who lived from approximately 160 to 220. After exploring the implications of calling TertuIIian an "African Theologian," the introduction interacts with the work done on TertuIIian in the past, concluding that although he was once read Euro-centrically and assumed to be a Roman, explicitly, and a European, implicitly, scholars in recent decades have deconstructed the biographical information of TertuIIian, leaving his African origin as one of the only undisputed aspects of his life. However, while scholars have located TertuIIian within the broader movements of the Roman Empire, few have explored the North African milieu in relation to Tertullian's writings. In order to contribute to this area of scholarship, theories from the discipline of Social Anthropology are accommodated and applied to selections of Tertullian's writings, thereby exploring Tertullian's construction of his own identities. The social theories applied, namely, social identity, kinship identity, class identity, ethnic identity and religious identity, are used heuristically to read the sources from Roman Africa in order to inquire as to the various identities constructed by individuals and groups. Within the social context of Roman Africa, this study establishes the categories of Roman colonizers, indigenous Africans and new elites. The third category, new elites, is actually meant to destabilize the other two, denying any "essential" Roman or African identity. Once the context has been framed, the thesis investigates samples from Tertullian's writings to compare his construction of his own identities and the identities of his rhetorical opponents. In order to interpret Tertullian's social identities, one chapter compares the identities Tertullian constructs in his works Apologeticum and Ad nationes. The similarity of these two tracts allows for an inquiry into TertuIIian's "Other" and the "Other" Tertullian constructs for his audiences. The subsequent chapter applies kinship theory in order to compare Tertullian's ideals with those of Roman kinship and early Christian kinship. Therein, the usual discussion of Tertullian's view of marriage is readdressed by comparing the kinship identities and ideals forwarded in his works Ad uxorem 1 and 2. Closely connected to Tertullian's kinship identity is that of his class identity, and, while his exact status and class may be elusive in historical terms, one can explore his socio-economic ingroup and outgroup as he portrays them in De cultu feminarum 1 and 2. Tertullian's ethnic identity is discussed in a chapter that interprets his works De uirginibus uelandis and De pallio, in which it is suggested that Tertullian establishes boundaries between his own ethnic group and that of Roman colonizers. The last form of identity discussed, religious identity, involves a reinterpretation of TertuIIian's use of the New Prophecy. Therein, Tertullian's religious "Other" is understood to be constructed with not only "psychic" rhetoric, but also with Roman imagery. The overall study finds Tertullian's identities to be manifold, complex and discursive. Additionally, his writings are understood to reflect antagonism towards Romans, including Christian Romans, and Romanized Africans. While TertuIIian accommodates much from (Graeco-)Roman literature, laws and customs, he nevertheless retains a strongly stated non-Roman-ness and an African-ity which have been almost entirely neglected in past studies, and it is this aspect, therefore, which is highlighted in the present thesis.

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Cooper, Donna Marie. "Was Tertullian a misogynist? : a re-examination of this charge based on a rhetorical analysis of Tertullian's work." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/10124.

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Feminist scholars have long assumed that Tertullian, a second-century Church Father, was a misogynist. This assumption is based almost exclusively on the infamous “Devil’s gateway” passage in the opening chapter of De cultu feminarum. However, feminist scholars have read this passage in isolation without reference to its wider context in De cultu feminarum and without considering other passages from Tertullian’s treatises. Furthermore, they have failed to recognize the influence which ancient rhetoric had on Tertullian’s work. By reading the “Devil’s gateway” passage in a wider context, and by engaging in a detailed analysis of Tertullian’s use of rhetoric, it becomes evident that Tertullian’s comments in that passage are not based on misogynistic view of women. Rather, they serve a specific rhetorical purpose in one particular treatise. Furthermore, by looking beyond the “Devil’s gateway” passage to other passages in which Tertullian makes reference to women, it is clear that his comments in the “Devil’s gateway” passage are not representative of his view of women. An examination of themes such as Mary, the anthropology of woman and woman’s role in the social order reveals a more nuanced picture of Tertullian’s view of women, than the one offered by some feminist scholars. By bringing together two areas - Tertullian’s use of rhetoric and feminist critique of Tertullian and of the Fathers in general - I will challenge the assumption that Tertullian was a misogynist and show that in some areas Tertullian can make a positive contribution to the feminist question.

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Litfin, Bryan M. "Tertullian and martyrdom a study of his use of Scripture /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Lunde, Martin J. "Understanding the preeminence of fasting in Tertullian's practical theology." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Odendaal, Johann W. S. "Die skrifbeskouing van die vroeë kerkvaders uit Afrika (veral Tertullianus en Augustinus) en hulle relevansie vir Suidelike Afrika." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10292007-164921/.

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Roth, Dieter Thomas. "Towards a new reconstruction of the text of Marcion's Gospel : history of research, sources, methodology, and the Testimony of Tertullian." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/7902.

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This thesis provides the initial and foundational steps for a new reconstruction of the text of Marcion’s Gospel. Though Harnack’s 1924 magisterial work on Marcion remains valuable and important, shortcomings in his reconstructed text of the Marcionite scriptures, as well as advances in critical methodology, text criticism, and patristic studies have led to the recognition that new reconstructions of Marcion’s scriptures are a scholarly desideratum. With the text of Marcion’s Apostolikon examined and reconstructed in a 1995 work by Ulrich Schmid, this thesis provides the most important elements for a new examination and reconstruction of Marcion’s Euangelion. Chapter 1 provides an extensive history of research, not only to provide the context and rationale for the present work, but also to provide the first in-depth scholarly survey of work on Marcion’s Gospel in 150 years. In addition, since several flaws in earlier studies arose out of a lack of an accurate understanding of the status quaestionis at various points in the history of research on Marcion’s Gospel, by considering and engaging with previous scholarship such errors can be avoided. Chapter 2 begins with a consideration of the sources for Marcion’s Gospel and provides a comprehensive listing of verses attested as present in, verses attested as absent from, and unattested verses of this Gospel. The chapter concludes with a methodological discussion, highlighting the particular importance of understanding the citation customs of the witnesses to Marcion’s text and noting the significant citation customs of Tertullian demonstrated by Schmid’s and my own research. Chapter 3 begins the analysis of the data found in Tertullian, the most extensive and important source for Marcion’s Gospel. This chapter examines all of the verses that Tertullian attests for Marcion’s Gospel that are also cited elsewhere in Tertullian’s corpus and focuses particularly on how these multiply-cited passages provide insight into Tertullian’s testimony to readings in Marcion’s text. Chapter 4 continues the analysis of Tertullian’s testimony by examining the remaining verses, i.e., those attested for Marcion’s Gospel but not multiply-cited in Tertullian’s corpus. Chapter 5 provides a reconstruction of the 328 verses in Marcion’s Gospel for which Tertullian is the only witness and offers not only readings for Marcion’s text, but also the relative certainty for those readings. Chapter 6 summarizes and concludes the thesis, along with brief mention of avenues for future research.

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Asue, Daniel Ude. "Baptism and Original Sin in the Early Church : contributions of Tertullian." Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/41375.

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This study examines the baptismal practices of the early Christian community using Tertullian’s ethical text on baptism in relation to his other writings to dialogue with the Roman Catholic understanding of baptism, original sin and grace. Tertullian referring to the sacramental form of baptism that is done with water, held that baptism is indispensable for salvation because it imparts the grace that washes away original sin and makes someone a Christian; and capable of attaining a matured Christian life. At the moment, the Roman Catholic Church does not confer baptism of water on polygamists, and subsequently fails to admit them to her sacramental life because of their polygamous relations. This raises a question regarding the salvation of these polygamous families. How do they receive baptismal grace and become part of the church? This study argues that church and baptism were inseparable right from the beginning of Christianity in the New Testament. People became members of the church by the fact of their baptism. This study does a hermeneutical retrieval of the early church’s teaching on baptism and original sin in the light of Tertullian as the pillar of western theology. The study concludes by invoking pastoral consideration to baptize polygamous families (husband and wives) who married before converting to the faith. They are not to enter into any new marriage after baptism since they have received Christ in their state. “Go and sin no more,” says Christ.
Dissertation (MA Theol)--University of Pretoria, 2014.
gm2014
Church History and Church Policy
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Bähnk, Wiebke. "Von der Notwendigkeit des Leidens : die Theologie des Martyriums bei Tertullian /." Göttingen : Vandenhoeck und Ruprecht, 2001. http://catalogue.bnf.fr/ark:/12148/cb388536039.

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Books on the topic "Tertullian"

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230, Tertullian ca 160-ca, Tertullian ca 160-ca 230, and Tertullian ca 160-ca 230, eds. Tertullian. New York: Routledge, 2004.

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1972-, Georges Tobias, ed. Tertullian "Apologeticum". Freiburg im Breisgau: Herder, 2011.

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Hunink, Vincent. Tertullian, De Pallio. Amsterdam: Gieben, 2005.

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Hunink, Vincent. Tertullian: De pallio : a commentary. Amsterdam: J.C.Gieben, 2005.

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Osborn, Eric. Tertullian, first theologian of the West. Cambridge: Cambridge University Press, 1997.

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Barnes, Timothy David. Tertullian: A historical and literary study. Oxford [Oxfordshire]: Clarendon Press, 1985.

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Gooch, John Osborn. The concept of holiness in Tertullian. Ann Arbor, Mich: University Microfilms International, 1992.

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Osborn, Eric Francis. Anfänge christlichen Denkens: Justin, Irenäus, Tertullian, Klemens. Düsseldorf: Patmos Verlag, 1987.

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Hallonsten, Gösta. Meritum bei Tertullian: Überprüfung einer Forschungstradition II. Malmö: CWK Gleerup, 1985.

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Daniel-Hughes, Carly. The Salvation of the Flesh in Tertullian of Carthage. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230338074.

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Book chapters on the topic "Tertullian"

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Kuhlmann, Peter Alois. "Tertullian." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22190-1.

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Heuss, Hans ludwig. "Tertullian." In Kindler Kompakt: Literatur der Antike, 192–93. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-04363-4_36.

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Dunn, Geoffrey D. "Tertullian." In The Early Christian World, 959–75. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-48.

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Wilhite, David E. "Tertullian." In Ancient African Christianity, 108–35. New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9780203075678-4.

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Heuss, Hans Ludwig. "Tertullian: Apologeticum." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22191-1.

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Freund, Stefan. "Tertullian bei Laktanz." In Tertullianus Afer, 185–203. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.ipm-eb.4.00009.

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Williams, D. H. "Tertullian (Quintus Septimius Florens Tertullianus) (C.155-C.225)." In The Student's Companion to the Theologians, 128–35. Oxford: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch17.

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Williams, D. H. "Brilliant Diatribe." In Defending and Defining the Faith, 213–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190620509.003.0010.

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This chapter considers the work of Tertullian of Carthage. No Christian apologetic author could match Quintus Septimius Florens Tertullianus (Tertullian) in his sardonic rhetorical style and massive erudition when writing against Christian heretics, fellow Catholics, and menacing pagans. His handful of apologetic works represent an apex in the refinement of refuting pagan denigrations of Christianity during the second and third centuries. Most remarkable in Tertullian’s case is that the reader encounters not merely another body of apologetic texts that marshaled philosophical or historical arguments against pagan condemnations, but the invention of a series of related texts advising Christians how they should live in and respond to a hostile culture.

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"Tertullian." In Hermetica II, 177–79. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781316856567.008.

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"Tertullian." In The Despoliation of Egypt, 195–210. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004167452.i-305.27.

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