Al-Maqrizi on the pyramids

Jason Colavito has done something great, and something sensible.  He has translated all the passages in al-Maqrizi’s al-Khitat which relate to the pyramids of Egypt and placed them online:

Ancient astronaut proponent Giorgio Tsoukalos claims that the fourteenth century Al-Khitat of Al-Maqrizi (1364-1442 CE) contains evidence that ancient astronauts assisted human beings in the construction of Egypt’s pyramids. This book, the most significant collection of medieval Arabian and Coptic pyramid lore ever assembled, has never been translated into English, so I have translated the passages dealing with pyramids to make this text accessible to interested readers. The following contains all of the significant references to the pyramids in the volume, though some minor allusions have been omitted.

He adds, quite properly:

I do not speak Arabic, so I am translating from the French edition published in 1895 and 1900. I cannot claim to be a professional translator, so before citing any material below, be sure to consult the original Arabic version.

The fact is, however, that this enterprise will still make these passages far more accessible.  It is rather a point against the “ancient astronauts” people that they have not made such a translation. 

It doesn’t seem to be possible to add comments, or I would have asked where he found the French edition.  I suspect it is online somewhere, and it would be nice to know where.  The book itself should plainly be translated into English in its entirety.

(Via Paleobabble)

UPDATE: From Wikipedia I get the following:

The most important is the Mawaiz wa al-‘i’tibar bi dhikr al-khitat wa al-‘athar (2 vols., Bulaq, 1854), translated into French by Urbain Bouriant as Description topographique et historique de l’Égypte (Paris, 1895–1900; compare A. R. Guest, “A List of Writers, Books and other Authorities mentioned by El Maqrizi in his Khitat,” in Journal of the Royal Asiatic Society, 1902, pp. 103–125).

Volume 1 is on Google books here.

The whole book in two volumes is at Gallica.bnf.fr here.

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Egypt kisses tourist industry good-bye — starvation to follow

As I understand it, Egyptian president Mubarak — a relatively mild ruler — fell from power because many Egyptians could not afford to buy bread.  It was as simple as that.

But the unrest has been very bad for the tourism industry, which is a major part of the money flowing into Egypt.  That income dropped 30% last year.  The possibility of an Islamist government will not precisely encourage the US government to keep up its donations, which form another huge part of Egyptian national income. 

The tourist industry is vital.  In Luxor, when the tourists stopped coming after the Islamist massacres of a few years ago, it provoked street demonstrations in support of Mubarak!  So closely are the incomes of local people connected with the dollars-on-legs arriving at the airport.

I have not felt any special urge to travel there at the moment, but I didn’t feel that trips to Luxor, or Sharm el Sheikh, or the Red Sea Resorts were particularly dangerous.  Until today.

Today I read in the Daily Mail a story that crosses Egypt off the list of places that I would feel safe in visiting.

Security officials secured the release of two female American tourists and their guide, hours after they were kidnapped at gunpoint while vacationing in Egypt’s Sinai Peninsula yesterday. …

Three other tourists in the convoy were robbed of their cell phones and wallets as the kidnappers took the guns away from their police escort.

The kidnappers demanded the release or retrial of several of their tribesmen being detained by the Egyptian government. The demands are similar to those of the Bedouins who kidnapped 25 Chinese workers earlier this week.

The tourist group that was attacked was traveling back to the Red Sea resort town of Sharm el-Sheikh after visiting St Catherine’s Monastery in the southern part of the region.

I think that’s pretty much “game over” for Egypt’s tourism industry.  Sharm el Sheikh is a tourist farm, where tourists are farmed for money in return for sunshine and day excursions.  I’d always thought of it as entirely safe. 

The consequence of this must be yet further unrest.  The reason Mubarak was ousted was poverty — and now the poverty must be getting worse, as the supply of money is cut off.

This is sad, sad news for Egypt.

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Fleshpots of Egypt to be closed down as un-Islamic?

Interesting article in al-Ahram on 13/12/2011:

Salafist party vows to ban alcohol, beach tourism in Egypt

Unlike Muslim Brotherhood, Nour Party promises blanket-ban on alcohol and beach tourism in event it takes power following polls.

The Salafist Nour Party would enforce a ban on serving alcohol to foreigner nationals and Egyptian citizens alike if it came to power, party spokesman Nader Bakar told tourism-sector workers in Aswan on Monday.?

 Speaking at a public rally in the Upper Egyptian city’s Midan El-Mahatta, Bakar clarified that the party would only allow tourists to drink liquor they brought with them from abroad, and only in their hotel rooms.

He added that the party did not plan to set any restrictions on tourism related to Egyptian antiquities, such as the Great Pyramids of Giza and ancient Egyptian temples.

Bakar went on to say that the Nour Party would establish a chain of hotels that would function in compliance with Islamic Law, while banning beach tourism, which, he said, “induces vice.”

On Saturday, Mohamed Morsi, president of the Muslim Brotherhood’s Freedom and Justice Party (FJP), told Ahram that his party, by contrast, did not plan on banning alcohol in hotels and at tourist resorts or, for that matter, prevent Egyptians from drinking liquor in their homes.

The Nour Party won 19 per cent of the vote in the first round of Egypt’s first post-Mubarak parliamentary polls late last month, while the FJP secured 37 per cent.

The Daily Mail article is here:

The end of Sharm el-Sheikh? Islamist parties call for ban on Westerners drinking, wearing bikinis and mixed bathing on Egyptian beaches.

  • 1.4m Brits head to Egypt every year on holiday – 70% of them to Red Sea beach resorts
  • Tourism down a third after violent unrest saw overthrow of former president Hosni Mubarak
  • Hardline Al-Nour party committed to imposing strict Islamic law in Egypt
  • Sharing of hotel rooms by unmarried couples could also be banned

Firstly, I don’t drink, have never worn a bikini, don’t use the pool, and, believe me, I won’t share a hotel room with anyone.  In Egypt a man needs dedicated toilet facilities 24/7.  Trust me on this.  All this is by way of indicating that I have no vested interest in the matter either way.

It may be that the views of al-Nour are really promulgated as a way to obtain power, rather than sincerely held.  If so, those policies will most certainly be put into effect, regardless of the damage to the tourism industry.  That ordinary Egyptians may starve will not weigh with those who gain power by it.  The examples of Gaddafi and Mugabe should indicate that.

The resorts on the Red Sea and Sinai are essentially isolated.  They are, in fact, places where tourists are farmed for money.   Luxor also is being transformed into a similar place.  There’s nothing wrong with that — it’s  good business.  It makes a lot of money.

But all this said, I have to say that I can, sort of, see al-Nour’s point of view.  Ordinary Egyptians have to work in these environments, because there is real poverty in Egypt.  Often young, surrounded by ready access to drink, and sometimes by lonely western divorcees and such like rough-trade, the result can be disastrous for young people.  So it must be, in all of these places where rich tourists are served in glittering hotels by poor locals.  A guidebook that I bought a couple of years ago highlighted the use of Egyptian toy-boys by western women — or perhaps the reverse.[1]

Egypt isn’t Ibiza.  It isn’t a booze destination.  The price of the stuff out there is enough to prevent that, while the fact that, a few years ago, some local Egyptian red wines were found to be poisonous should be enough to put anyone off.  I’ve known a female tour rep who wanted to “marry” an Egyptian.  No-one has attempted to entice me into casual sex out there in all my visits to Egypt, apart from one German girl who took me out to dinner (but I was too shy to realise what she wanted until afterwards).  Doubtless I am just so darned handsome that no-one thinks that I could possibly be available.  Yes, certainly, that must be it.  But no doubt there is some substance in the complaints.

As it stands the proposals would probably destroy the tourist industry.  The last thing anyone would want is bunches of Egyptian policemen inspecting you while you were on holiday to make sure you weren’t doing this and that or the other — and, no doubt, demanding bribes all the while.  It would be incredibly intrusive.  In Egypt, all too often, a law is passed merely to allow officials to make money by demanding bribes to ignore it.

I don’t quite know how this will play out.  Let us hope that normality returns to Egypt before long.

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  1. [1]The Rough Guide to Egypt, 7th ed., August 2007, p.337: ‘Over the past decade sex tourism has quietlt become a way of life in Luxor, a “hidden” industry that turns many of the stereotypes of the sex trade inside out.  Egyptian women and foreign heterosexual males are left on the sidelines as local men and boys get together with foreign women and gays in feluccas, bars and discos.  Thousands of women have holiday romances in Luxor every year and word  has got home, encouraging others to come.  The exchange of sex for cash usually occurs under the guise of true love, with misled women spending money on their boyfriends or “husbands” until their savings run out and the relationship hits the rocks — but enough foreigners blithely rent toyboys and settle into the scene for locals to make the point that neither side is innocent.  Morality aside, it isn’t just their money that the foreigners are risking or that Egyptians are bringing home to their families.  HIV now exists on both sides of the river and AIDS could easily spread fast if nothing is done.  Yet locals are in denial about the problem and tourists hardly aware that it exists.  There has, at least, been a crackdown on foreign paedophiles in 2006.’

Bibliography (with links) of Pachomian literature

Alin Suciu has collected a bibliography of publications of works connected with the 4th century founder of Egyptian monasticism, St. Pachomius.  He’s also linked to downloads.  You know, five years ago you just couldn’t have got these books!

The first on the list is a publication by Egyptologist E. Amelineau.  Amelineau is a name that I came across as a boy, when reading Leonard Cottrell’s books about ancient Egypt.  Flinders Petrie, who started scientific archaeology, found that Amelineau was the enemy, and his name was associated with everything bad in my early reading, therefore.

But the truth is that Amelineau wasn’t an archaeologist at all.  He was a coptologist, publishing papyri and other 4th century Christian texts.  His volumes — and they are numerous — are still of value today.  It is unfortunate, therefore, that in getting involved in digging for antiquities, in a period when this was commonplace, he outlived his time and started to do real damage. 

UPDATE: Dr Suciu has continued his Pachomian bibiography here with further excellent material. 

UPDATE: Part 3 is here, and part 4 and last here.

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The reputation of Amélineau

I spent part of yesterday evening updating the Wikipedia article on Émile Amélineau.  The old version described him as an archaeologist, but was oblivious to his work as a Coptologist.  More seriously it was unaware of the very serious criticisms levelled against his excavation work at Abydos by the great Flinders Petrie. 

Petrie more or less created Egyptian archaeology as a scientific discipline.  Prior to this, there was really only tomb raiding or treasure hunting.  Every anglophone archaeologist has been influenced by his work.  He was certainly egotistical. His 1931 publication Seventy years in archaeology mentions very few other Egyptologists — not even the discovery of Tutankhamun. 

When I was a boy, reading about Egyptology in the books of Leonard Cottrell, Amelineau was simply a villain.  This view has prevailed.  So it was quite a shock to find his endless publications of Coptic texts.  Often these are the only edition.  The Journal Asiatique is full of them, and then there are the great volumes of the works of Shenoute.

These too have not gone without criticism.  Modern coptologist Stephen Emmel, familiar from his role in the Gospel of Judas saga, has criticised them as containing many errors, but he acknowledges that no-one since has edited them.  We may recall that Emmel is editing some of the texts afresh, and so perhaps unconsciously he feels the need to justify the production of a new edition by drawing attention to the defects of the editio princeps

 I wish I could have found a French biography of Amelineau.  Petrie’s bitter remarks, written many years later, can only be one side of the story.  Doubtless Amelineau really did do wrong, and should never have attempted archaeology, for which he had no special qualifications.  But a balanced picture of the man must recognise his real contribution to scholarship.

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The pyramids of Meroe again

Last night a TV program showed a trip up the Nile as far as Khartoum.  They stopped off at the pyramids at Meroe, which looked spectacular as always.

Hunting around the web for some images, I stumbled across this page.  It’s full of photos from a trip to Sudan, all excellent and evocative, and I really recommend a click.  Here’s the image of the pyramids:

Sudan_Meroe

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Samuel al-Suryani

While I was looking at the medieval Coptic history attributed to Abu Salih and in reality by Abu’l Makarim, I came across the publication of this work, complete, in four volumes by an Egyptian monk, Samuel al-Suryani.  I haven’t ever managed to set eyes on a copy. 

Fr. Samuel went on to become a bishop, and is now deceased.  This was all I knew of him.

But an email brings me more details on his life. 

UPDATE: Apparently this information relates to a different bishop Samuel!  My apologies for the misinformation.  See attached comment.

It seems that he was killed during the assassination of President Sadat of Egypt in 1981.  A prominent figure, he was on the dais with the president at the time, and died from a grenade.

There is a detailed Evening News Obituary online, which outlines his life.  It seems that he nearly became Coptic patriarch.  There is also a book mention.

It’s worth remembering that Coptic Christianity and scholarship takes place against a background of constant violence.  I do wish, tho, that Coptic publications were more easily accessible!

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Copts in literature from ancient times to the present

Christianity came early to Egypt. The distance from Jerusalem is not great, and the substantial Jewish community in Alexandria must have provided fertile ground for early missionaries. But for the first couple of centuries there is relatively little literary material, even though the discoveries of papyri at Oxyrhynchus indicate the presence of Christians. Clement of Alexandria at the end of the second century witnesses to the substantial Christian community; Origen in the third century does likewise. In this way the Egyptian church comes into being, and has continued to exist to this day. Its roots in the native population led to Coptic being its language.

The historical sources for Christianity in Egypt are not as numerous as might be desired.  There is the mighty History of the Patriarchs of the Coptic Church of Alexandria, first compiled supposedly by the 10th century bishop Severus of al-Ashmunein, or Sawirus ibn Mukaffa` as he is in Arabic.  This runs from the time of St. Mark, down to the modern era, and the notices are often contemporary, and vivid.  The length account of the reign of Cyril III Ibn Laqlaq will illuminate any discussion of modern Palestine, as the writer grapples with regular Western — ‘Frankish’ — incursions into the region.  The vulnerability of the Christians to Moslem attack, even in time of peace under very tolerant Sultans, is visible throughout.

Unfortunately the history withered in the later Middle Ages, and notices from that period down to the 19th century are perfunctory.  The size of the book, even so, can be gauged by the fact that it fills four fascicles of the Patrologia Orientalis, and a further 8 similar sized fascicles in the Cairo continued translation.  All this material is now in Arabic, but some was originally in Coptic.  All of it is online in English here and here.

Beyond that there seem to be few sources.  The other source is the history of which part was published by B.T.A.Evetts as the Churches and Monasteries of Egypt and some neighbouring countries, ascribed to Abu Salih, and which is really by Abu al-Makarim  This portion is online here.  But the work is actually a history, which happens to include sections on churches and monasteries.  I have been writing about this important 13th century source, since I discovered the existence of the whole work in an Arabic edition by Bishop Samuel al-Suryani.  I hope to discover whether an English translation of the whole exists; it seems that the Bishop may have translated at least some of it.

These histories give us a window into the Egyptian church in ancient times, after the ending of our standard histories — Eusebius, Sozomen, Socrates and Evagrius Scholasticus.  The schisms of the 5th century and the collapse of Roman society mean that our knowledge of what happened there tends to be sketchy.  These sources can rectify this, if we let them.  They will tell us what it was like to live under Islam; and how doing so tended to corrupt senior clergymen.

Accounts of 20th century Coptic Christianity seem to be patchy.  A really good book, aimed at the western Christian, does not seem to exist.  Yet Christianity remains strong in Egypt even today, in a situation very like that of the times of Ibn Laqlaq.  The Sunday School movement of the early 20th century has led to a renewal among the Copts.  Coptic Orthodox monasticism is thriving, and monasteries are being reopened.  Interest in Coptic studies is increasing all the time.  Islamic violence — malevolent, yet somehow feeble — remains a problem, as it has done for centuries.  But a true picture of what God has been doing among the Copts has never reached me.  I wish there was one!

(This post has been written to give some context on my posts on Coptic and Egyptian Arabic Literature to the general visitor, who might otherwise find himself wondering just why anyone cares about some bloke named Abu al-Makarim!)

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