Academic literature on the topic 'Writing, Hieratic'

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Journal articles on the topic "Writing, Hieratic"

1

Zaslavsky, Claudia. "The Influence of Ancient Egypt on Greek and Other Numeration Systems." Mathematics Teaching in the Middle School 9, no. 3 (2003): 174–78. http://dx.doi.org/10.5951/mtms.9.3.0174.

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You may have learned how the ancient Egyptians wrote numbers. For example, for the number 600, you would write a symbol for a scroll six times. Actually, ancient Egypt had two main systems of writing: hieroglyphic and hieratic. Hieroglyphics, dating back over 5,000 years, were used mainly for inscriptions on stone walls and monuments. Hieratic writing was a cursive script suitable for writing on papyrus, the Egyptian form of paper. Much of our knowledge of ancient Egyptian mathematics comes from a papyrus written by the scribe Ahmose around 1650 B.C.E. Although he wrote in hieratic script, rec
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2

Janssen, Jac J. "Idiosyncrasies in Late Ramesside Hieratic Writing." Journal of Egyptian Archaeology 86 (2000): 51. http://dx.doi.org/10.2307/3822306.

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Janssen, Jac J. "Idiosyncrasies in Late Ramesside Hieratic Writing." Journal of Egyptian Archaeology 86, no. 1 (2000): 51–56. http://dx.doi.org/10.1177/030751330008600110.

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McDowell, Andrea G. "An Incised Hieratic Ostracon (Ashmolean HO 655)." Journal of Egyptian Archaeology 81, no. 1 (1995): 220–25. http://dx.doi.org/10.1177/030751339508100124.

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Hieratic Ostracon 655 in the Ashmolean Museum, Oxford, bears an unusual legal text in which a dispute about a hut is apparently settled by arbitration. The method of writing is unique for this period; the hieratic text is deeply incised and filled with blue frit. It is suggested that the ostracon was erected as a stela in the hut by its new owner, as evidence of his rights. The unusual format may have been intended to give the appearance of an archival document on an ostracon or papyrus.
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Nassar, Mohamed A. "Writing Practices in El-Lahun Papyri during the Middle Kingdom." Journal of the American Research Center in Egypt 55 (November 22, 2019): 96–116. http://dx.doi.org/10.5913/jarce.55.2019.a007.

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El-Lahun papyri have fixed writing systems concerning their form, layout, formulae, orthography, and paleography. Reasons for this are the cultural identity of the scribe, writing practices, scribal habits, and the level of the scribe’s education. In this paper, we discuss the writing practices and scribal habits during the Middle Kingdom in El-Lahun society through the hieratic and the cursive hieroglyphic papyri by studying writing materials, the reuse of papyrus, and traces of palimpsest, layout, traditions of corrections and additions, verse points, blank space, guidelines and borderlines,
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Hoch, James E. "Egyptian Hieratic Writing in the Byblos Pseudo-hieroglyphic Stele L." Journal of the American Research Center in Egypt 32 (1995): 59. http://dx.doi.org/10.2307/40000830.

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Dorman, Peter F. "Writing Late Egyptian Hieratic: A Beginner's Primer. Sheldon Lee Gosline." Journal of Near Eastern Studies 60, no. 4 (2001): 305–7. http://dx.doi.org/10.1086/468963.

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8

Morenz, Ludwig D. "Early Alphabetic Writing and Its Correspondence to New Kingdom Hieratic Considering a BI–graphic Sequence of Signs on an Ostracon from the New Kingdom." Abgadiyat 13, no. 1 (2018): 14–18. http://dx.doi.org/10.1163/22138609-01301002.

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9

Haring, Ben. "From Oral Practice to Written Record in Ramesside Deir el-Medina." Journal of the Economic and Social History of the Orient 46, no. 3 (2003): 249–72. http://dx.doi.org/10.1163/156852003322316643.

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AbstractThe thousands of hieratic ostraca and papyri from the Ramesside settlement of necropolis workmen at Deir el-Medina include many texts about private business and legal matters. The majority of standard formulas in these records did not develop before the first half of the 20th dynasty, whereas most of the formulas current in administrative texts of the necropolis already existed in the 19th dynasty. The later increase in and formalization of private and legal texts suggest that writing became only gradually popular in village life. Studies of similar processes in anthropological and his
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10

Rouvière, Laurie. "The Sarcophagus Lid of Iahirdis: British Museum EA 1640." Journal of Egyptian Archaeology 106, no. 1-2 (2020): 239–47. http://dx.doi.org/10.1177/0307513320972119.

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This article is the publication of the sarcophagus lid British Museum EA 1640 belonging to the nb-nḫt ( nebnakht) Iahirdis. The present study focuses in particular on the dating and origin of this object, as well as on the priestly titles held by its owner and his father. Interestingly, the graphic peculiarities analysis of the signs used in the inscriptions also revealed that the scribe sometimes chose to combine hieroglyphic, cursive and hieratic writings.
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Books on the topic "Writing, Hieratic"

1

Goedicke, Hans. Old hieratic palaeography. HALGO, 1988.

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2

Verhoeven, Ursula. Untersuchungen zur späthieratischen Buchschrift. Peeters, 2001.

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3

Gosline, Sheldon Lee. Writing Late Egyptian hieratic: A beginner's primer. Institute for the History of Ancient Civilizations, Northeast Normal University, 1998.

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4

Writing Late Egyptian hieratic: A beginner's primer. Eisenbrauns, 1998.

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La particule ḫr en néo-égyptien: Étude synchronique. Cybele, 2001.

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6

Barbash, Yekaterina. The mortuary papyrus of Padikakem: Walters Art Museum 551. Yale Egyptological Seminar, 2011.

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Gosline, Sheldon Lee. Introductory late Egyptian. Shangri-la Publications, 1999.

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8

Murād, ʻAllām, ред. al-Lughah al-Miṣrīyah al-qadīmah: Al-khaṭṭ al-Hīrāṭīqī. ʻAbd al-Ḥalīm Nūr al-Dīn, 2010.

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9

Ali, Mohamed Sherif. Hieratische Ritzinschriften aus Theben : b: Palögraphie der Graffiti und Steinbruchinschriften. Harrassowitz, 2002.

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10

Gallo, Paolo. Ostraca demotici e ieratici dall'archivio bilingue di Narmouthis, II (nn. 34-99). ETS, 1997.

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Book chapters on the topic "Writing, Hieratic"

1

"Writing Ramesside Hieratic: What The Late-Egyptian Miscellanies Tell Us About Scribal Education." In Servant of Mut. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004158573.i-267.33.

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"Two Exercises in Writing Numbers and a Fragment of a Lease." In Text Editions of (Abnormal) Hieratic, Demotic, Greek, Latin and Coptic Papyri and Ostraca. BRILL, 2020. http://dx.doi.org/10.1163/9789004439009_010.

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"Description of Writing and Number of Scribes." In The Hieratic Ritual Books of Pawerem (P. BM EA 10252 and P. BM EA 10081) from the Late 4th Century BC. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvsn3mr9.9.

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Dirks, Rita. "Freedom to Know Me: The Conflict between Identity and Mennonite Culture in Miriam Toews’ A Complicated Kindness." In Narratives Crossing Borders: The Dynamics of Cultural Interaction. Stockholm University Press, 2021. http://dx.doi.org/10.16993/bbj.b.

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In Miriam Toews’s A Complicated Kindness (2004; Giller Prize finalist; winner of Canada's Governor General's Award) Nomi Nickel, a sixteen-year-old Mennonite girl from southern Manitoba, Canada, tells the story of her short life before her excommunication from the closed community of the fictional East Village. East Village is based on a real town in southern Manitoba called Steinbach (where Toews was born), where Mennonite culture remains segregated from the rest of the world to protect its distinctive Anabaptist Protestantism and to keep its language, Mennonite Low German or Plattdeutsch, a living language, one which is both linguistically demotic yet ethnically hieratic because of its role in Mennonite faith. Since the Reformation, and more precisely the work of Menno Simons after whom this ethno-religious group was christened, Mennonites have used their particular brand of Low German to separate themselves from the rest of humankind. Toews constructs her novel as a multilingual narrative, to represent the cultural and religious tensions within. Set in the early 1980s, A Complicated Kindness details the events that lead up to Nomi’s excommunication, or shunning; Nomi’s exclusion is partly due to her embracing of the “English” culture through popular, mostly 1970s, music and books such as J.D. Salinger’s The Catcher in the Rye. Insofar as Toews’s novel presents the conflict between the teenaged narrator and the patriarchal, conservative Mennonite culture, the books stands at the crossroads of negative and positive freedom. Put succinctly, since the beginnings of the Protestant Reformation, Mennonites have sought negative freedom, or freedom from persecution, yet its own tenets foreclose on the positive freedom of its individual members. This problem reaches its most intense expression in contemporary Mennonitism, both in Canada and in the EU, for Mennonite culture returns constantly to its founding precepts, even through the passage of time, coupled with diasporic history. Toews presents this conflict between this early modern religious subculture and postmodern liberal democracy through the eyes of a sarcastic, satirical Nomi, who, in this Bildungsroman, must solve the dialectic of her very identity: literally, the negative freedom of No Me or positive freedom of Know Me. As Mennonite writing in Canada is a relatively new phenomenon, about 50 years old, the question for those who call themselves Mennonite writers arises in terms of deciding between new, migrant, separate-group writing and writing as English-speaking Canadians.
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