Journal articles on the topic 'Hieroglyphic Text'
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Guruleva, T. L., and A. R. Abdrakhmanova. "Psycholinguistic Aspects of Chinese Characters." Язык и текст 10, no. 3 (September 29, 2023): 34–42. http://dx.doi.org/10.17759/langt.2023100304.
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<p>The work is aimed at clarifying the psycholinguistic mechanism of Chinese hieroglyphic writing acquisition. The psycholinguistic experiment involved a survey and questionnaire among native and non-native speakers of Chinese regarding the perception of texts in two types of writing - hieroglyphic and transcriptional — according to four criteria: 1) speed of reading texts (subjective evaluation of respondents); 2) time taken to read texts in two different types of recording (objective evaluation); 3) degree of difficulty in perceiving transcribed texts (subjective evaluation of respondents); 4) number of times reading texts in pinyin transcription required to fully understand the content of the text (objective evaluation). Eight different authentic Chinese texts of different discourses with a total of 344 words were selected for the study, with the main group of respondents being native Chinese speakers of different professions, ages and gender, with different levels of English proficiency. A total of 128 respondents took part in the survey, of whom 55 respondents were native speakers of Chinese and 73 respondents were from different nationalities learning Chinese as a foreign language. The second part of the experiment was aimed at investigating the psycholinguistic mechanism of text transcoding from pinyin transcriptional recording to hieroglyphic recording by native speakers of Chinese. The results obtained allow us to say that, on average, reading texts of different discourses in pinyin transcription is 1.7 times longer than reading texts in hieroglyphic recording, reading and understanding texts written in pinyin transcription is more difficult for native speakers than reading and understanding hieroglyphic texts, especially texts of literary (poetic), folklore and ironic discourse, and when writing hieroglyphs, semantic and graphical errors are possible.</p>
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Moje, Jan, and Marius Gerhardt. "Die bilingue Opfertafel der Tasuchion aus dem Fayum (Berlin, Ägyptisches Museum ÄM 11631)." Zeitschrift für Ägyptische Sprache und Altertumskunde 151, no. 1 (May 24, 2024): 81–91. http://dx.doi.org/10.1515/zaes-2022-0006.
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Summary Publication of an early Roman offering table for the woman Tasouchion. The table probably came from the Fayum and was inscribed with a rare bilingual Hieroglyphic-Greek inscription. The Hieroglyphic text contains a ritual, while the Greek text offers a Greek version of the well-known and wide-spread Latin epitaph sit tibi terra levis. Both texts are analyzed in the context of ancient funerary practices.
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Mansour, Ahmed. "“Rosetta Stone”: One or More? Examples of Multilingualism Texts and the Deciphering of Ancient Scripts." Abgadiyat 16, no. 1 (October 19, 2022): 65–71. http://dx.doi.org/10.1163/22138609-01601009.
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The decipherment of ancient languages and scripts was a challenging mission for linguists and philologists. There are successful and unsuccessful attempts to decipher ancient and famous languages, of which is the Egyptian hieroglyphs. In 1822, Champollion announced in the Académie des Inscriptions et Belles-Lettres his innovative methodology to read ancient Egyptian hieroglyphs when he could read the three scripts of the Rosetta Stone: Hieroglyphic, Demotic, and Greek. Champollion’s theory is based on finding a multi-script or multi-script text that is used as an aiding tool to read and decipher the required scripts. Thus, this paper sheds fresh light on the role of multilingualism in decoding ancient scripts. It is worth mentioning that the “Rosetta Stone” became an equivalent term of an assistance tool to crack ancient languages and scripts, giving examples of famous texts such as the Behistun Inscription and the manuscript copy of Landa alphabet.
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Kutscher, Silvia. "Multimodale graphische Kommunikation im pharaonischen Ägypten: Entwurf einer Analysemethode." Lingua Aegyptia - Journal of Egyptian Language Studies 28 (November 2020): 81–116. http://dx.doi.org/10.37011/lingaeg.28.03.
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“Multimodal graphic communication in Ancient Egypt: A method for analysis”: This article presents a method to analyse Hieroglyphic-Egyptian artefacts based on the semiotic approach of multimodality. In a first step, the theoretical background of multimodality research is given and its methodological application to Hieroglyphic-Egyptian text-image-compositions is discussed. In a second step, the method is illustrated analysing a relief from an Old Kingdom mastaba in Giza – the will of Wep-em-nefert (G8882). In a third step, some graphic techniques for information structuring are compared to similar techniques that can be found in Franco-Belgian comics. In indenting semiotic methods of multimodality research with Egyptology, this article presents a new perspective for the investigation of Hieroglyphic-Egyptian artefacts, which opens new grounds for both research areas and for interdisciplinary dialog.
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Hou, Jingrui, and Ping Wang. "Assemble the shallow or integrate a deep? Toward a lightweight solution for glyph-aware Chinese text classification." PLOS ONE 18, no. 7 (July 28, 2023): e0289204. http://dx.doi.org/10.1371/journal.pone.0289204.
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As hieroglyphic languages, such as Chinese, differ from alphabetic languages, researchers have always been interested in using internal glyph features to enhance semantic representation. However, the models used in such studies are becoming increasingly computationally expensive, even for simple tasks like text classification. In this paper, we aim to balance model performance and computation cost in glyph-aware Chinese text classification tasks. To address this issue, we propose a lightweight ensemble learning method for glyph-aware Chinese text classification (LEGACT) that consists of typical shallow networks as base learners and machine learning classifiers as meta-learners. Through model design and a series of experiments, we demonstrate that an ensemble approach integrating shallow neural networks can achieve comparable results even when compared to large-scale transformer models. The contribution of this paper includes a lightweight yet powerful solution for glyph-aware Chinese text classification and empirical evidence of the significance of glyph features for hieroglyphic language representation. Moreover, this paper emphasizes the importance of assembling shallow neural networks with proper ensemble strategies to reduce computational workload in predictive tasks.
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Prager, Christian M., and Geoffrey E. Braswell. "MAYA POLITICS AND RITUAL: AN IMPORTANT NEW HIEROGLYPHIC TEXT ON A CARVED JADE FROM BELIZE." Ancient Mesoamerica 27, no. 2 (2016): 267–78. http://dx.doi.org/10.1017/s095653611600033x.
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AbstractWe describe a remarkable artifact discovered during our 2015 excavations at the Maya site of Nim li Punit, Belize. It is a T-shaped jade pectoral worn on the chest by ancient Maya kings during rites in which they scattered copal incense (Figure 1). These rituals are described or depicted on six carved stone monuments (stelae) at the site. What is more, two stelae at the site depict rulers wearing the pectoral. The reverse side of the jade contains a long historical hieroglyphic text. Had the piece been recovered by illegal means and ended up in a private collection, much of the text would make little sense and it could not possibly be ascribed to Nim li Punit. The priceless worth of the Nim li Punit pectoral, therefore, lies not only in its hieroglyphic inscription but also in its known archaeological context and contemporary images of its use. We briefly describe that context and present a translation of the important text on the jade pectoral, which we interpret as a “wind jewel.”
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Peker, Hasan. "A New Funerary Stele from Karkemish and New Values for Some Anatolian Hieroglyphic Signs." Belleten 87, no. 309 (August 1, 2023): 357–83. http://dx.doi.org/10.37879/belleten.2023.357.
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Karkemish is located on the West bank of Euphrates River, about 60 kilometres southeast of Gaziantep, Turkey, and 100 kilometres northeast of Aleppo, Syria. Ruins of the city, over 90 hectares, of which over 55 lie in Turkey and around 35 in Syria. Since 2011 Karkemish has been newly explored by a joint Turco-Italian Archaeological Expedition. During the 2016 excavation campaign by the Turco-Italian Archaeological Expedition at Karkemish, a fragment of a funerary stele bearing a Hieroglyphic Luwian text was unearthed in the Lower Palace area. The stele probably dates to the early eighth century BCE (reign of Yariri/Yarri) and belonged to the wife of a cultic official. In this article, after presenting an edition of the inscription in question, new values for the Anatolian hieroglyphic sign L375 (which is attested on the stele in the writing PURUS-L375-sá of the word *kummayalli(ya)s, “sacred priest”) and related signs such as L375, L144 (= *521), L74, L129, and L398 are suggested while reinterpreting several passages of hieroglyphic Luwian inscriptions from both the Empire and Late Hittite periods.
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Zabiyako, A. P. "An Early Jurchen Text Among Rock Representations Near the Arkhara River in the Amur Basin (History, Research Results, and New Evidence)." Archaeology, Ethnology & Anthropology of Eurasia 47, no. 3 (September 21, 2019): 94–103. http://dx.doi.org/10.17746/1563-0110.2019.47.3.094-103.
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Results of fi eld surveys of an inscription on a rock near the Arkhara River, carried out in 2003 and 2014–2018, are outlined. Some graphemes of which it consists are written in red, others in black. The black ones, fi rst discovered in 2003, make up a coherent whole—a hieroglyphic text arranged in three columns consisting of 7, 10, and 7 signs. In 2004, a suggestion was made that the text is written in Jurchen hieroglyphic script. In 2014, this hypothesis, based on historical and archaeological evidence, received a linguistic support, and the text was translated. Judging by the available data, it was written on December 1, 1127, and is demonstrated to be the earliest Jurchen inscription known to date. The text mentions the author’s name—Shin Terin, and says that he had arrived in the Targhando mouke (military-administrative region). Apart from the text written in black, certain graphemes written in red are arranged in a linear sequence, suggesting that this is a text too. For the fi rst time, one of the “red” graphemes is published and shown to belong to Jurchen script. The results suggest that the Arkhara rock gallery includes Jurchen inscriptions that are highly relevant to Jurchen linguistics, toponymy, social and cultural history.
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Panov, Maxim. "A Document Relating to the Cult of Arsinoe and Philotera." Journal of Egyptian History 10, no. 1 (April 11, 2017): 43–49. http://dx.doi.org/10.1163/18741665-12340033.
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This brief article deals with a unique seal impression currently housed in the Metropolitan Museum of Art (mma 10.130.1563). Dating to the Ptolemaic Period, it belonged to a priest of the cults of Arsinoe and Philotera, but until now has not been analyzed in detail. The hieroglyphic text, transliteration, and translation is presented here along with a discussion of its date.
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Taş, İlknur, and Mark Weeden. "ISTANBUL 2: a hieroglyphic fragment from Tabal in the Haluk Perk Collection." Anatolian Studies 61 (December 2011): 55–60. http://dx.doi.org/10.1017/s0066154600008784.
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AbstractThe article publishes an unprovenanced fragment of a stele housed in the Haluk Perk Museum in Istanbul. Palaeography and manner of inscription suggest an origin in the eighth century BC in the region known to the Neo-Assyrians as Tabal. The new text is largely incomprehensible due to its fragmentary state, as well as the fact that it contains otherwise unattested words and signs. However, in one case, a rare combination of signs persuades us to revise the reading of part of another recently published hieroglyphic document from the same period and area. The Istanbul text appears to contain a historical narrative relating to a warlike encounter. The article presents the text in hand-copy, photo, transliteration and translation, as well as supplying a detailed philological commentary.
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Howard, Rebecca M. "Reviving Ancient Egypt in the Renaissance Hieroglyph: Humanist Aspirations to Immortality." Arts 13, no. 4 (July 8, 2024): 116. http://dx.doi.org/10.3390/arts13040116.
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In his On the Art of Building, Renaissance humanist Leon Battista Alberti wrote that the ancient Egyptians believed that alphabetical languages would one day all be lost, but the pictorial method of writing they used could be understood easily by intellectuals everywhere and far into the future. Amidst a renewed appreciation of ancient Egyptian hieroglyphics found on obelisks in Italy and the discovery of Horapollo’s Hieroglyphica, which purported to translate the language, Renaissance humanists like Alberti developed an obsession with this ancient form of non-alphabetical writing. Additionally, a growing awareness of the lost language of their Etruscan ancestors further ignited an anxiety among Italian humanists that their own ideas might one day become unintelligible. As Egyptomania spread through the Italian peninsula, some saw an answer to their fears in the pictorial hieroglyphics of the ancient Egyptians, for they perceived, in Egyptian writing, the potential for a universal language. Thus, many created Renaissance hieroglyphs based on those of the Egyptians. This essay examines the successes and failures of these neo-hieroglyphs, which early modern humanists and artists created hoping that a language divorced from alphabetical text might better convey the memory of their names and contributions to posterity.
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Giusfredi, Federico. "“Chariots” in contact: on the value of the signs *91, *92 and *94 of Hieroglyphic Luwian." Kadmos 57, no. 1-2 (June 1, 2018): 1–14. http://dx.doi.org/10.1515/kadmos-2018-0001.
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Abstract In this paper, I will re-examine the evidence for the interpretation of a complex compound logogram of the Hieroglyphic Luwian syllabary, PES(2). SCALA.ROTAE. I will also offer an improved interpretation of the text of the Korkun stela. Finally, I will tentatively suggest that the specific meaning of the compound logogram PES(2).SCALA may depend on the contact with the semiotic inventory of the cuneiform writing system.
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Naudé, Jacobus A., and Cynthia L. Miller-Naudé. "Community Translation and Modern Philosophy." Journal for Translation Studies in Africa 5 (September 20, 2023): 16–31. http://dx.doi.org/10.38140/jtsa.v5i.7605.
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The Rosetta Stele, an inscribed stone slab, was discovered in July 1799 near the town of Rashid, ancient Rosetta, which is situated in the western part of the Nile delta of Egypt, by soldiers of Napoleon Bonaparte’s invading army. After the French surrender of Egypt in 1801, the stele passed into British hands and is now in the British Museum in London. The commemorative stele contains three versions of the same text (in Egyptian hieroglyphic, Egyptian Demotic and ancient Greek script, representing two varieties of the ancient Egyptian language and the ancient Greek language). It recounts a decree issued on 27 March 196 BCE by Egyptian priests during the Ptolemaic dynasty on behalf of Ptolemy V Epiphanes to commemorate his crowning. It took more than 20 years and various attempts by scholars to decipher the Demotic and hieroglyphic Egyptian texts. This was done by utilising the mechanisms of modern philology, which had been established as a field early in the 1800s. Standing on the shoulders of his predecessors, Jean-François Champollion was the first Egyptologist to crack the code of hieroglyphic writing by realising that some of the signs were alphabetic, some syllabic, and some determinative. The discovery and decipherment of the Rosetta Stele put multilingualism and the practice of translation and interpreting during the Ptolemaic reign over Egypt into focus. In this essay we describe the rediscovery, as well as the emergence and growth of new knowledge, that was unlocked by the decipherment of the Rosetta Stele, including its implications for African orthographies.
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Khokhryakova (Viskanta), Sandra A. "ANCIENT MAYAN RITUAL CAVE COMPLEXES AS MEMORY SPACE." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 1 (2021): 81–92. http://dx.doi.org/10.28995/2073-6339-2021-1-81-92.
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The Mayan commemorative practices of the Classic Period (3d – 9 th centuries) committed for the purpose of on claiming the power le- gitimacy, territorial possessions and the establishment of political influence, are well known. A commemorative program, aimed at constructing historical memory, is characterized by the ostentation and periodic addressing to specific event, and by ritual accompaniment. In the article the author identifies one more commemorative practice that stands out of the listed – the hieroglyphic texts in Mayan caves. The caves are among the objects of the sacred landscape, which is common for all Mesoamerican cultures; it was and still is a place for the pilgrimage and worship. Many archaeological projects witnessed the elite and non-elite use of caves in the Late Classic and the Postclassic Periods. The hieroglyphic texts were applied in hard-to-reach areas of absolute darkness, where sunlight did not reach them due to natural barriers or artificial walls. Such texts were not intended to be broadly demonstrated. This article consid- ers the practice of hidden text application as a special type of the Maya com- memorative practice of the Сlassic Period.
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Love, Bruce. "THE “ECLIPSE GLYPH” IN MAYA TEXT AND ICONOGRAPHY: A CENTURY OF MISINTERPRETATION." Ancient Mesoamerica 29, no. 1 (August 15, 2017): 219–44. http://dx.doi.org/10.1017/s0956536116000444.
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AbstractThe “eclipse glyph,” as it is called by most people in our field, is not referring to eclipses, but rather to the darkened sun and moon associated with heavy rainfall or darkened skies. This glyph is composed of the sun sign or moon sign (occasionally others) between two flanking fields, usually one light and one dark, and is found principally in the Postclassic divinatory almanacs of the Maya codices. Evidence for this proposal comes from iconography as well as texts. Rain pours from “eclipse glyphs” in pictures accompanied by hieroglyphic captions explicitly dealing with rain; they also appear in calendrical sequences that could not possibly be referring to eclipses. Even in the lunar or eclipse pages in theDresden Codexthat deal with solar eclipses, the texts that accompany the “eclipse glyphs” are about rain. A search of Classic-period antecedents suggests a linguistic valueyihk'in, meaning “darkened” or “darkening.”
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Jackson, Sarah E. "Hieroglyphic Texting: Ideologies and Practices of Classic Maya Written Evidence." Cambridge Archaeological Journal 30, no. 4 (April 24, 2020): 611–28. http://dx.doi.org/10.1017/s0959774320000141.
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Given current interests in indigenous ontologies and multiple worldviews, archaeologists drawing on textual evidence must more fully contextualize ancient texts according to how they were perceived and experienced, and understood as capable, in the cultures that created them. This endeavour has methodological impacts for modern interpretations, shifting how we interpret textual evidence as a result of how written realities and histories might have been conceptualized in the past. I examine these topics through the case study of the Classic Maya (250–900 ad, Mexico and Central America), using imagery on painted ceramic vessels. I examine how the Classic Maya understood text and writing, asking: how were texts perceived? How did people relate to them? What capabilities were texts understood to have? Based on observations gleaned from the ways in which glyphs are shown, the ways people are shown interacting with them and the work that glyphs apparently accomplish, I argue that the Classic Maya understood texts to be real, relational and persistent. This article suggests a new direction for archaeological thinking about ancient written sources, complementary to other interpretive approaches to texts, by exploring productive possibilities that emerge when we take ancient experiential perspectives into account.
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Ray, J. D. "A Pious Soldier: Stele Aswan 1057." Journal of Egyptian Archaeology 73, no. 1 (August 1987): 169–80. http://dx.doi.org/10.1177/030751338707300113.
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The stele discussed in this article was found by Reisner during the first survey of Nubia, but, apart from a small published photograph, has been neglected. The narrator, a soldier and priest of Isis at Philae named Petiesi, describes his role in the administration of Ptolemaic Nubia, and the rich donations he made to the temples of his native province. The text is partly in hieroglyphic (with unusual writings), partly in demotic, and the stele is iconographically of interest. It also sheds light on religious sentiment in Late Period Philae.
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Justeson, J. S. "A Newly Discovered Column in the Hieroglyphic Text on La Mojarra Stela 1: A Test of the Epi-Olmec Decipherment." Science 277, no. 5323 (July 11, 1997): 207–10. http://dx.doi.org/10.1126/science.277.5323.207.
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Hellier-Tinoco, Ruth. "Mexican Trilogy/Trilogía Mexicana: Writing Bodies Through Five Hundred Years." Congress on Research in Dance Conference Proceedings 2015 (2015): 68–76. http://dx.doi.org/10.1017/cor.2015.13.
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Fifteenth- and sixteenth-centuryMexicawriting utilized a largely pictorial system in which bodies undertaking actions (pictorial-iconic presentation) and hieroglyphic text were used to both document and communicate information. Between 2006 and 2010, one of Mexico's most renowned innovative and interdisciplinary performance ensembles, La Máquina de Teatro, worked withMexicadocuments and sculptures in the creation of itsTrilogía Mexicana(Mexican Trilogy). I discuss fragments of the performance and studio-based creative processes as they translated from the wordless fifteenth- and sixteenth-century writing into an embodied, corporeal, moving form for a twenty-first-century performance stage, specifically aiming to explore notions of memory, temporality, history, and postdramatic theatre.
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Torres, Hilda Landrove. "Reflexivity and Self-Referentiality in Image." Revista de Antropologia 63, no. 1 (April 27, 2020): 105–21. http://dx.doi.org/10.11606/2179-0892.ra.2020.169169.
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This paper presents an analysis of ‘image-within-image’ in Panel VII, Hieroglyphic Stairway 2, Structure 33 of the ancient Maya city of Yaxchilan, considering the position it occupies in the set of panels and its integration in the architectural setting. It will also examine the narrative registered in the embedded text and the subject of both text and image. It will argue that the recursive device of ‘image-within-image’ in the Panel extends to the totality of the staircase with the other twelve that compose it, and to the ritual activity celebrated on it. The analysis will provide an opportunity to explore reflexivity and self-referentiality and their implications for insights on ritual and personhood among Late Classic Maya. To do this, I will build on anthropology of art approach and its notion that visual devices may elicit ontological conceptions.
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Card, Jeb J., and Marc Zender. "A SEVENTH-CENTURY INSCRIBED MINIATURE FLASK FROM COPAN FOUND AT TAZUMAL, EL SALVADOR." Ancient Mesoamerica 27, no. 2 (2016): 279–92. http://dx.doi.org/10.1017/s0956536116000298.
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AbstractLate Classic interaction between Copan and western El Salvador has been archaeologically recognized in prestige items, monumental influences, and the common use of Copador ceramics. An inscribed flask excavated in 1952 in the main pyramid at Tazumal, El Salvador provides historical evidence for these ties. The flask is dedicated as the property of K'ahk' Uti' Witz' K'awiil (Copan Ruler 12), a long-lived seventh-century ruler who presided over the expansion of Copan's influence far outside of the Copan valley. The flask is the only hieroglyphic text from El Salvador naming a recognizable individual or that can be dated to an absolute calendrical span, one of only a few miniature Classic Maya vessels tagged with an individual's name, and the only one naming an ajaw (lord). The vessel's text, iconography, and context brings the political relationship between Copan and western El Salvador into sharper focus.
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Nilsson, Maria, Ahmed Faraman, and Abdelmoneim Said. "Some Rock Inscriptions from Gebel el-Silsila." Journal of Egyptian Archaeology 104, no. 1 (June 2018): 71–79. http://dx.doi.org/10.1177/0307513319829402.
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The subject of this article is a selected group of textual graffiti intended as a preview to a comprehensive hieroglyphic and hieratic corpus of Middle Kingdom rock inscriptions at Gebel el-Silsila currently being prepared for publication. All texts included were incised into the sandstone bedrock and stretched along the so-called Middle Kingdom road as well as along today’s main touristic pathway along the New Kingdom cenotaphs, also on the west bank of Gebel el-Silsila. The inscriptions were documented by the current scientific team during the course of several survey seasons (2012–15) and demonstrate various administrative and official titles providing an insight into activity during the Middle Kingdom, which otherwise is difficult to demonstrate archaeologically, i.e. within the physical remains of the ancient quarries. Titles included herein, such as [Formula: see text] – inspector, [Formula: see text] – general/mission leader, [Formula: see text] – seal-bearer of the God and [Formula: see text] – Royal seal-bearer, indicate an official politico-economic interest in the site, while simultaneously demonstrating religious activity and involvement. The current selection of texts is merely intended as a very brief introduction to the variety of titles and individuals once active at Gebel el-Silsila.
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Geoga, Margaret. "New Insights into Papyrus Millingen and the Reception History of The Teaching of Amenemhat." Journal of Egyptian Archaeology 107, no. 1-2 (June 2021): 225–38. http://dx.doi.org/10.1177/03075133211050658.
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This article examines Papyrus Millingen, an important but now-lost manuscript of The Teaching of Amenemhat. The papyrus survives today in a nineteenth century facsimile, which was last published in black and white photographs in 1963. This article presents new color photographs of the facsimile, along with hieroglyphic transcription and philological commentary, which discusses not only the text but also what the facsimile’s paratextual features suggest about the ancient and modern copying processes. P. Millingen’s version of Amenemhat is contextualized within the full corpus of surviving copies of the poem. The article proposes several possible social contexts for the manuscript’s production and usage and considers the impact of those contexts, along with broader cultural trends of the Eighteenth Dynasty, on the papyrus owner’s reception of Amenemhat.
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Dinçol, Belkıs, Ali Dinçol, J. D. Hawkins, Hasan Peker, Aliye Öztan, and Ömer Çelik. "Two new inscribed Storm-god stelae from Arsuz (İskenderun): ARSUZ 1 and 2." Anatolian Studies 65 (2015): 59–77. http://dx.doi.org/10.1017/s006615461500006x.
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AbstractIn 2007 two stelae, each bearing figures of the Storm-god leading a ruler and a duplicate Hieroglyphic Luwian text, were discovered at Uluçınar (formerly Arsuz), on the Turkish coast south of Iskenderun. The inscription is the work of a Suppiluliuma, son of Manana, king of the land of Walastin, now understood as the Luwian designation of the Amuq plain with its capital at the Iron Age site of Tell Tayinat. The stelae, probably dating to the later tenth century BC, record the successful reign of the ruler and his happy relations with the Storm-god. Historically important is a passage which describes this Amuq king's victory over the Cilician plain, the city of Adana and the land of Hiyawa.
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Stewart, Jon. "Hegel's Analysis of Egyptian Art and Architecture as a Form of Philosophical Anthropology." Owl of Minerva 50, no. 1 (2019): 69–90. http://dx.doi.org/10.5840/owl2019501/26.
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In his different analyses of ancient Egypt, Hegel underscores the marked absence of writings by the Egyptians. Unlike the Chinese with the I Ching or the Shoo king, the Indians with the Ramayana and the Mahabharata, the Persians with the Avesta, the Jews with the Old Testament, and the Greeks with the poems of Homer and Hesiod, the Egyptians, despite their developed system of hieroglyphic writing, left behind no great canonical text. Instead, he claims, they left their mark by means of the architecture and art. This paper explores Hegel’s analysis of the Egyptians’ obelisks, pyramids, sphinxes, etc. in order to understand why he believes that these are so important for understanding the Egyptian spirit. This analysis illustrates Hegel’s use of history and culture in the service of philosophical anthropology.
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Panov, Maxim, and Eddy Lanciers. "The Memphite Sacerdotal Decree of 161 BCE (Plates I–V)." Journal of Egyptian History 16, no. 1 (June 20, 2023): 30–82. http://dx.doi.org/10.1163/18741665-bja10017.
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Abstract The present article deals with a little-known sacerdotal decree composed under Ptolemy VI Philometor in 161 BCE and includes a new hieroglyphic copy, a translation, and a commentary. The document is the most recent of the preserved Ptolemaic priestly decrees. It is of particular historical interest because it provides information on coronation ceremonies for Ptolemy VI in Memphis, an event not mentioned in other sources. Other notable elements are the reference to a revolt or unrest and the fact that the royal cartouches are consistently erased. Although the text has the usual structure of the other synodal decrees and shows, in particular, several parallels with the decrees of 196 and 185 BCE, it contains significant deviations from these texts and cannot be considered a copy or simple update of these earlier texts.
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MacLeod, Barbara. "The God's Grand Costume Ball: a Classic Maya prophecy for the close of the thirteenth Bakˈtun." Proceedings of the International Astronomical Union 7, S278 (January 2011): 231–39. http://dx.doi.org/10.1017/s1743921311012658.
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AbstractIn the favored correlation between the Mayan and Gregorian calendars, a time period of a little over 5125 solar years will be completed on the winter solstice of 2012. While numerous Classic Maya hieroglyphic texts feature the previous closing of this era in 3114 BCE, only one text—Monument Six of Tortuguero, Tabasco, Mexico—mentions the future event. The portion of the monument describing the event is damaged, and previous attempts to decipher this part of the text have been inconclusive. These have inadvertently led to popular and far-flung millenniarian speculations about ancient esoteric knowledge. The whole of Tortuguero Monument Six—an exquisite piece of Classic sculpture and literature—addresses the fundamental relationship between royal charter, warfare, captive sacrifice, appeasement of the gods, the ordering of time, and the stability of society for posterity. The author and her colleagues—employing high-resolution photos and great attention to script detail—have brought to light a more accurate interpretation of the damaged text. The results of this effort suggest a distant future ceremony of investiture for a deity of deep-time transitions whose reflexes can be seen in indigenous community celebrations of highland Guatemala.
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Kuper, Rudolph. "By donkey train to Kufra?—How Mr Meri went west." Antiquity 75, no. 290 (December 2001): 801–2. http://dx.doi.org/10.1017/s0003598x00089328.
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In 1990, about 30 km southwest of Dakhla oasis, the most remote settlement in Egypt’s Western Desert, a hieroglyphic rock inscription was discovered that turned out to be the first clear evidence of an Ancient Egyptian presence so far into the Sahara (Burkard 1997). The short text states that a higher official named Meri went out to meet (?) oasis dwellers. Details of translation, interpretation and palaeographic dating of the text are a matter of discussion among Egyptologists, but it clearly seems to be of Old or Early Middle Kingdom origin. The home of the ‘oasis dwellers’ can reasonably be inferred as lying further west or southwest. However, the nearest places with permanent water in these directions are the Kufra Oasis in Libya and the wells of Djebel Uweinat, which lie, respectively, some 600 km and 500 lan away. How was it possible to master such distances under the then already prevailing hyperarid conditions by the only available means of transportation, a train of donkeys that have to drink at least every three days?
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Loughmiller-Cardinal, Jennifer. "DISTINGUISHING THE USES, FUNCTIONS, AND PURPOSES OF CLASSIC MAYA “CHOCOLATE” CONTAINERS: NOT ALL CUPS ARE FOR DRINKING." Ancient Mesoamerica 30, no. 1 (June 27, 2018): 13–30. http://dx.doi.org/10.1017/s0956536117000359.
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AbstractTraditionally, cups have been the primary artifact through which beverage consumption has been inferred or defined, regardless of the numerous other artifacts that may be involved in beverage production, preparation, and service. Conversely, not all cup-shaped artifacts were intended to be used as drinking vessels, nor were all of them necessarily intended to contain a liquid. For the Maya Classic period (a.d.250–900) decorated cylinder vessels in particular, this paper shows that the residues of their former contents do not agree with epigraphers’ interpretations of what have been taken as self-referential statements about their contents and uses. This disparity between expectations and data indicates that we have misunderstood both the vessels and the text, and perhaps that we have failed to recognize one or more classes of vessels. The research presented here suggests that we need to rethink the generally accepted interpretation that all cylinders were drinking vessels and that those that are currently referred to as “chocolate” vessels were never used for the consumption of liquid cacao beverage. These results provide a new context for interpreting the use, function, and purpose of these vessels. Methods drawn from both the natural and social sciences are used to relate archaeological materials, residues of their ancient contents, their hieroglyphic texts, ceramic imagery(/iconography), and past behavior. This diversity of methods accentuates that combining data from all these sources constrains the interpretations of each, and shows that our initial expectations about vessels with hieroglyphic tags have been overly specific. Determining the functions and uses of these vessels is not as simple as we have been supposing, but distinctions that prove to be relevant give us access to more complex systems of cultural practice.
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Gurney, O. R. "The Annals of Hattusilis III." Anatolian Studies 47 (December 1997): 127–39. http://dx.doi.org/10.2307/3642903.
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The Hittite kings were the first to record the events of their reigns in annalistic form, beginning, it seems, with the first king of the Empire, Tudhaliyas I/II. His successors continued the practice, and annals are preserved for Arnuwandas I, Suppiluliumas I (composed by his son), and above all for Mursilis II. There is no reason to think that the following kings were any less proud of their achievements, but Muwatallis II's archives have not yet been discovered, nor has any continuous text been found for the reign of Hattusilis III. For the reigns of Tudhaliyas IV and Suppiluliumas II (nothing is known of Arnuwandas III) it seems that with the development of the “hieroglyphic” script and the Luwian language these kings adopted the practice of inscribing their “deeds” (LÙ-natar “manliness”) in a new form beginning “I am …” on monumental inscriptions or commemorative statues.
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Vail, Gabrielle. "PRE-HISPANIC MAYA RELIGION." Ancient Mesoamerica 11, no. 1 (January 2000): 123–47. http://dx.doi.org/10.1017/s0956536100111022.
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For much of this century, scholars have tended to dismiss the Madrid Codex as a resource because of the large number of apparent scribal errors in the hieroglyphic text of the manuscript. An examination of naming patterns and attribute distribution with respect to the codical deities, however, reveals that many of these so-called errors are patterned in meaningful ways. These patterns suggest that our view of the Maya pantheon as consisting of a series of discrete entities with distinct conceptual domains is a Western construct, rather than a valid representation of pre-Hispanic Maya ideology. Reference to ethnohistoric sources from both within the Maya area and elsewhere in Mesoamerica (e.g., accounts from central Mexico) provides a model for conceptualizing Maya deities as members of overlapping complexes or clusters, each composed of a small number of underlying divinities characterized by various aspects, or manifestations.
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Loughmiller-Cardinal, Jennifer A., and Dmitri Zagorevski. "MAYA FLASKS: THE “HOME” OF TOBACCO AND GODLY SUBSTANCES." Ancient Mesoamerica 27, no. 1 (2016): 1–11. http://dx.doi.org/10.1017/s0956536116000079.
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AbstractAmong the specialized types of Late Classic Maya vessels (a.d. 550–900) are small bottle-shaped containers known as “flasks.” Current interpretations of their uses, for example as poison bottles or medicine bottles, are speculative. In some cases, such interpretations rely on analogical comparisons with other Native American containers based on their formal similarities of shape or construction. This paper presents research on basic construction methods of flasks, a set of correlations between the various social mediation roles in which such flasks are depicted in Classic-period artwork, their material correlates (the vessels themselves), and a report of their specific contents. We also provide evidence of the first discovery of nicotine in an ancient Maya vessel, which is the first empirically demonstrated proof for the presence of tobacco contained in a clay vessel from this cultural tradition. The codex-style flask yielding this evidence bears a text that appears to read yo-'OTOT-ti 'u-MAY-ya, spelling y-otoot 'u-mahy “the home of his/her tobacco.” This is only the second case in which residue analysis has shown a Maya vessel to hold the same content as is indicated by a hieroglyphic text on the same vessel.
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Panov, Maxim, and Andrii Zelinskyi. "Statue of Ptolemy II Philadelphus (Villa Albani 558): Study of the Inscription and Problem of the Dating." Studies in Ancient Art and Civilisation 23 (December 31, 2019): 153–73. http://dx.doi.org/10.12797/saac.23.2019.23.08.
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The article presents a newly commented translation of the hieroglyphic inscription on the statue of Ptolemy II Philadelphos from Bubastis, created several years after a countrywide Egyptian cult dedicated to Arsinoe II had been established. A new interpretation of the text provides evidence for Ptolemy II erecting an additional statue in honor of his deceased sister, and adds one more spelling of Arsinoe’s name based on the wordplay ‘Arsinoe = his sister’ to the already known variants. A victorious military journey to the coastal settlements of Asian countries at the beginning of the Second Syrian War (259-257 BCE), accordingly provides an opportunity to reconsider and improve the current reconstruction of the military activities. The historical source under discussion along with the papyri from Zenon’s archive and other Egyptian documents dating to the same period not only show quite clearly that Ptolemy himself took part in that campaign, but also enables the correct dating of the end of the war to the spring of 257 BCE.
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Florès, Jérémie. "Un fragment de stèle inédit de Dendara." Journal of Egyptian Archaeology 104, no. 2 (December 2018): 217–27. http://dx.doi.org/10.1177/0307513319861307.
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This article studies a fragment of a stele found by Clarence Stanley Fisher in 1915 at Dendara necropolis and most probably left in situ. Nevertheless, based on a photograph kept in the archives of the University of Pennsylvania Museum of Archaeology and Anthropology, it has been pointed out that the artefact, also known under the registration number D 628, presents a cut biography and a very damaged decorated scene. Despite its poor state of preservation, two themes have been recognized in the hieroglyphic text. The first is about the management of a grain silo, the second concerns the economic role of the owner for the funerary cult of his father. In addition to a phraseological analysis based on the terms mḫr/mẖr and šnwt, taking into account different information such as archaeological data, allowed an identification of the stele owner. It appears that he was a middle-ranking official who lived during the First Intermediate Period.
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Krushinskiy, Andrey. "Subject, Space, Time: How to Read Ancient Chinese Text." Ideas and Ideals 12, no. 3-1 (September 23, 2020): 17–35. http://dx.doi.org/10.17212/2075-0862-2020-12.3.1-17-35.
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The epoch-making discovery of the phenomenon of non-linear organization of the ancient Chinese text by the remarkable Leningrad sinologist-philosopher V.S. Spirin (1929–2002) radically expanded the horizons of our perception of the written heritage of Ancient China, outlining the way to overcome the prejudice about linear reading of the ancient Chinese classics as supposedly the only acceptable. At the same time, Spirin’s discovery of the multidimensionality of the ancient Chinese text seriously challenges the concept of the subject in the context of ancient Chinese discourse. After all, a break with the linear ordering of the text is tantamount to destroying the unity of the speech intention and the subjectivity of the speaker corresponding to it, constituted by his speaking. Accordingly, the figure of a storyteller telling a story should either disappear, leaving behind a void of subjectlessness, or give way to a completely different subjectivity. The proposed article raises the question of the nature and character of this subjectivity, which is fundamentally different from the narrator’s figure. It is shown that the synchronous integrity of the multidimensional image (Xiang 象), which distinguishes the Chinese hieroglyphic writing, has its own temporality, which allows it to be an alternative to the diachronic unity of the narrative. It is argued that the temporality of the image-xiang extends to gestaltic multidimensionality of hexagram graphics, endowing the latter with the corresponding multidimensional temporal structure. It is the hexagram time (guashi 卦時) that assumes the functions of a narrative for the temporal unification of the past and the future, thereby providing the necessary prerequisites for the emergence of a special kind of subjectivity. The guashi-hexagram time is determined by the graphic structure of the hexagram. This is the most general characteristic of the meaning of a particular hexagram as an era, providing space for the game between the era and the individual. As a result, we have a two-person game, constituting a game subjectivity, consisting of the game interaction of an individual and a hexagram time. It is argued that it is precisely the subordination of the line of discourse to the course of the game that sometimes makes it loop, and then the text lining up along this line requires its reader to read it backward, so to speak.
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Durnford, S. P. B. "How old was the Ankara Silver Bowl when its inscriptions were added?" Anatolian Studies 60 (January 2010): 51–70. http://dx.doi.org/10.1017/s0066154600001010.
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AbstractThe artefact known as the Ankara Silver Bowl bears two short Hieroglyphic Luwian inscriptions, each in a different ‘handwriting’. They tell us about the origin of the bowl in the year that Tudhaliya labarna conquered Tara/i-wa/i-zi/a. Unparalleled phrasing and tantalising historical allusions make dating and interpretation problematic. The conquest mentioned is widely held to be that of Taruisa in the Troad by the 14th-century bce Hittite king Tudhaliya I/II, but epigraphy points to a Karkamiš origin for the inscriptions and probably to a post-Empire date. Treating the text as contemporary with the conquest requires either that the bowl be classed as an exceptional Empire document or that a later Tudhaliya is intended. This paper offers a new approach. It accepts a late date, offers an amended translation and proposes that the narrative be viewed as literature alluding to the past and not as contemporary chronicle. The bowl's possible status as a relic prompts questions about the transmission of history, motives for alluding to the past and the words chosen for the purpose. An interpretation of sign *273 is ventured within a speculative scenario that encompasses the bowl's various oddities.
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ZHU, BOKUN. "The Impact of the CCP 19th Congress on the Rhetoric of the Chinese Media: The Study of CCTV Evening News." Art and Science of Television 18, no. 2 (2022): 147–67. http://dx.doi.org/10.30628/1994-9529-2022-18.2-147-167.
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The article examines the empirical changes in the rhetoric of the Chinese media under the threat of the 19th CCP Congress. Using software, I generated largescale data obtained while watching evening news on CCTV for 3 months for the period 2016–2019. To validity the data, I chose: March, June, and October, when the maximum number of events occurs in China. The total amount of data includes almost three million hieroglyphic characters, which can be conditionally reduced to 7,000 standard pages of text in Russian. To identify changes in the rhetoric of the media, I assessed the frequency of using certain phrases, depending on the specific topic, using computer steganography methods and methods of mathematical statistics. The variables analyzed were as follows: the growth of Xi Jinping’s authority, coverage of the ideology promoted by the Chinese population, the fight against corruption, the defense of democracy, foreign policy issues in the modern ideological doctrine of the PRC. The results of the study are presented in the form of tables reflecting changes in the sensitivity of consumption. In the end, the conclusion drawn about the dependency between the decisions of the 19th Congress and the shift in semantic units in the encrypted data of television news.
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ȘUTEU, ȘTEFAN. "ÎNDREPTAREA UNOR ERORI DIN EDIȚIILE ȘTIINȚIFICE ALE ISTORIEI IEROGLIFICE (1705) DE DIMITRIE CANTEMIR. EDIȚIA PANAITESCU-VERDEȘ (VOL. 1-2, 1965)." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 301–11. http://dx.doi.org/10.47743/rss.2023.12-23.
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The Hieroglyphic History, written by Dimitrie Cantemir in 1705, is considered the first Romanian (historical) novel. Beyond the veil of allegory, the exotic topos and animal-related fantasy, the historical events between 1685 and 1705 are revealed through characteristic deciphering, representing valuable data for a historian. The work, first published in 1883, then in 1927 and 1957, in a few nonscientific editions, was finally republished in 1965 in a scientific edition elaborated by P.P. Panaitescu and Ion Verdeș. This 1965 edition is of very high historical value, but it also has a number of lacunae, especially in the field of theology. The editors don't reference certain biblical quotes, they hint at certain psychological ideas when mentioning quotes that are clearly derived from the Bible, they ignore the biblical source, which was the very foundation of Cantemir’s maxims, they overlook the study of certain toponyms with biblical origins (Euphrates, Tarshish, Babylon etc.) and don’t realize that some of his ideas have biblical origins. Furthermore, they don’t distinguish certain elements of Christian iconography from their biblical counterparts, leading to confusion (according to the editors, Saint Veronica’s Veil is attributed to Magdalene!). To edit the text correctly, it is necessary to have a thorough knowledge of biblical sources and familiarity with Romanian and European biblical tradition.
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Porol, Polina V. "The image of a dragon in the poetry of N. Gumilev: Chinese subtext." RUDN Journal of Studies in Literature and Journalism 24, no. 4 (December 15, 2019): 691–703. http://dx.doi.org/10.22363/2312-9220-2019-24-4-691-703.
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The article discusses the image of a dragon in the poetry of N. Gumilev. New in the work is the hypothesis on the intertextuality of the poems by N. Gumilyov “The Poem of the Begining” and A. Tolstoyʼs “Dragon”. The Chinese subtext of the image of the dragon in the poetry of N. Gumilev is grounded. The relevance of the topic is due to the development of the study of the mutual perception of Russian and Chinese cultures in the space of a poetic text. At the same time, the problem of reception of the image of China in the poetry of the Silver Age remains not yet fully understood. The objectives of the study were to identify, describe and interpret the Chinese subtext of the image of the dragon in the poetry of N. Gumilev; consideration of the authorʼs reception; comparing the perception of the image of the dragon in the culture of Russia and China. The results of the study showed: the frequency of the image of the dragon in the poetry of N. Gumilyov, the poet’s use of this image as originally Chinese; the relationship of the description of the image of the dragon in the works of N. Gumilyov and A. Tolstoy; the poet’s appeal to Chinese mythology and hieroglyphic writing. The author’s reasoning and conclusions are based on critical research, a comparison of two cultures. An analysis of the poetic works of N. Gumilev was carried out in a semantic aspect using the method of text parallels. The study of the image of the dragon in the poetry of N. Gumilev allows to approach the worldview of the culture of the Silver Age on one more side.
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Ladynin, Ivan A. "King Ramesses and Bactria: a motif of the late Egyptian history writing." Vestnik drevnei istorii 84, no. 1 (March 15, 2024): 5–26. http://dx.doi.org/10.31857/s032103910021827-2.
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The article analyses a set of Classical evidence reflecting the Egyptian conquest of Bactria or its attempt (Diod. I. 46–47; Tac. Ann. II. 60. 3; Strabo XVII. 1. 46), a statement of Manetho of Sebennytos on the vast conquests of king Sethos-Ramesses (I) (Manetho. Frg. 50 = Ios. C. Ap. I. 15. § 98–102), and the text of the hieroglyphic Bentresh Stela telling about the relations of Egypt under a king Ramesses with a distant Asiatic land of Bakhtan. These sources reflect the Theban tradition based on the memories of Egyptian expansion under Dynasty XIX, i. e. the conquests of Sethy I, who successfully restored the sphere of Egyptian hegemony in Asia after the Hittite assault at the end of Dynasty XVIII (Manetho’s Sethos-Ramesses (I)), and the wars of Ramesses II, who failed to continue that effort and had to conclude a compromise peace with the Hittites (Osymandias of Hecataeus of Abdera and Diodorus, Ramesses of the Bentresh Stela). The images of these kings were partially intermingled (Tacitus’ king Ramesses), and probably involved the recollections of the whole New Kingdom expansion in Asia (under both Dynasty XVIII and XIX). The historical Hittite Kingdom happened to be replaced in this tradition with Bactria due not only to the erosion of its memory and the transformation of its denotation but also to the Egyptian notion that the adversary of Egypt at that stage of history was a great and a very distant realm, which remained outside of the Asiatic empires of the first millennium B.C. for a long time.
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Guruleva, Tatiana L., and Oleg I. Kalinin. "Metaphoric Power as a Culturally Determined Characteristic of Discourse." Current Issues in Philology and Pedagogical Linguistics, no. 3(2021) (September 25, 2021): 26–40. http://dx.doi.org/10.29025/2079-6021-2021-3-26-40.
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In the process of intercultural communication, it is important not only to identify the features of the communicative behavior of representatives of a certain ethnic group, but also to comprehend their nature. Research in cognitive linguistics can help meet this challenge by expanding the understanding of the relationship between language, culture and thinking. One of the tools for rethinking this relationship is metaphor as a cognitive phenomenon, reflecting the culturally conditioned experience of human interaction with the outside world in linguistic form. The purpose of the article is to study metaphoricity as a culturally specific characteristic of discourse. The key method used in the research was the complex analysis of metaphoricity of discourse aimed at the comprehensive study of the functioning of metaphorical models in the text. The method is based on the calculation of a set of indices: the strength of the metaphor (according to K. de Landtsheer), the functional typology of metaphors, the external and internal metaphoric power of the text. The material of the research included texts representing political, official and mass media discourses in Russian, Chinese and English, with a total of 255,119 words. The metaphoricity of the texts was determined by calculating the indices, which made it possible to quantitatively measure the intensity, density and dominant functions of the metaphor. As a result of calculating the indices, it turned out that the metaphoricity of texts attributed to the same type of discourse in different languages, while united by common pragmatic and extralinguistic characteristics, differs: texts in Chinese have a higher density of metaphors. It was revealed that this dependence is culturally determined. It is concluded that the higher density of metaphors in the Chinese language is explained by the specifics of the Chinese linguaculture represented in different aspects of the language, as well as the construction of Chinese discourse. Its specific features are first of all determined by the syllabic type of the Chinese language and the verbal-syllabic type of hieroglyphic writing, and, secondly, by the peculiarities of Chinese cultural thinking. The increased metaphoricity of discourses in Chinese also correlates with the collectivist type of Chinese culture and its long-term orientation.
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Borokh, Olga N. "Translations of W. S. Jevons in China in the Late Qing Dynasty." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 3 (2022): 558–76. http://dx.doi.org/10.21638/spbu13.2022.311.
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The paper examines the history of Chinese translations of the works of the British economistW. S. Jevons in the late nineteenth - early twentieth centuries as part of the process of introduction of Western scientific knowledge to China. The attention is focused on the translations of Jevons’s Primer of Political Economy and his book The State in Relation to Labor . The terminological features of Chinese translations of these works are analyzed, including the searches for equivalents of modern scientific vocabulary in the heritage of Chinese culture. Jevons’s textbook was translated by Joseph Edkins and Yan Fu, who proposed their methods of adapting the text to the perception of the Chinese reader. The paper demonstrates that Edkins’s translation faithfully followed the original and used Chinese terminology available at that time. The clarity of Jevons’s textbook contributed to the dissemination of elementary knowledge of Western economics in China. The Policy to Enrich the Nation and Support the People served in China as one of the earliest sources of information about Adam Smith, his concept of division of labor, the theory of exchange, the theory of wages, and the principles of taxation. Multiple versions of hieroglyphic transliteration of Jevons’s name obstructed the formation of comprehensive vision of his legacyin China, therefore one of the objectives of the paper was to collect all available information about Chinese translations of the economic works of the British scholar. Jevons’s theory of the impact of natural factors on economic cycles influenced Liang Qichao, who compared it with ancient Chinese ideas about the relationship of famine and natural disasters with location of celestial bodies. After the translation of the Primer of Political Economy the focus of attention shifted to Jevons’s works in industrial legislation and finances.
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Mond-Kozlowska, Wiesna. "Ancient Egypt Hieroglyphs — Contemporary Reading for Fresh Ideas in Art." Culture and Arts in the Modern World, no. 24 (September 22, 2023): 49–64. http://dx.doi.org/10.31866/2410-1915.24.2023.287659.
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The aim of this article is to rationalise emotional, intellectual and aesthetic impact of Egyptian hieroglyphs through their examination with the research tools of the aesthetics as an academic discipline and its related sciences. Their evocative power made them possess the property of life, resulting in attributing the ancient Egyptian writing with the power of storing a universal sagacity. The latter is suggested as both a rationale and an outcome of every creative process to which the art of hieroglyphs seems to invite. Results. Nevertheless, through taking a down-to-earth stand for a methodological choice we aim to be reconnected with techniques of making a single hieroglyph and getting insight into conceptual principles of tying them in rows of a text that generate intentional ancient meaning to be decoded and delighted through present day lens. Scientific novelty. The study tries to establish a new both bond and relationship between the signifier and the signified to allow contemporary reading of the ancient signs that could bridge modern man with their Ancient Egypt ancestors. Following Ferdinand de Saussure’s exposition of the semiotic nature of the symbolisation process it opens an investigation into ways the modern mind can bear new meaning that will substitute the extinct signified in relation to the compelling ancient signifier a single hieroglyph is. Conclusions. Adhering to a formal scrutiny of the outer form of an ideogram in the first place, we intend to both challenge and inform contemporary art with strongly symbolic nature of ancient Egypt thought and spirituality that yielded those polysemous signs created with extremely sublime logic of artistic wisdom and craft. A nonrandom and revealing interchange between logics and aesthetics suggests the given art form can bring to light some strict and invariant rational laws that constituted it.
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Rodicheva, Irina. "Word as an Event in Buddhist and Taoist Cultures." Ideas and Ideals 15, no. 1-1 (March 28, 2023): 61–73. http://dx.doi.org/10.17212/2075-0862-2023-15.1.1-61-73.
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The article is devoted to a special attitude to the word as a corpuscle of a cultural event which not only forms the ancient Eastern traditions, but is also one of the mechanisms of the system of non-local connections that create a philosophical understanding of a particular text, event and culture in general. The paper discusses the problem of interpretation and understanding of texts which is inextricably linked with the reach of the fundamental principles of the Eastern philosophy, focuses on the attitude to the word in Taoist and various directions of Buddhist cultures, and also describes the differences in the comprehension and perception of ancient Eastern philosophy between European researchers and Buddhist scholars. The author notes that the discrepancy in the meanings of understanding Buddhist texts lies much deeper and comes not only from the difference in mentalities, since the semantic load of a philosophical treatise correlates with the concept of ‘spiritual integrity’, but is also significantly related to differences in understanding and comprehension of the alphabetic and hieroglyphic writing systems. The question is raised that a holistic perception of the text for a European researcher will inevitably slip away, since he/she tries to reveal the meaning of the canon only by the categories of rational presentation. The influence of the Taoist terminological apparatus in the translation of Buddhist canonical texts into Chinese is shown. It is emphasized that the main principle of the translation of the early texts of the Mahayana is the selection of a Taoist term that is suitable in meaning. In this context, attention is focused on the fact that the relationship between the semantic and stylistic content of Buddhist and Taoist canonical texts is one of the basic elements necessary for a deep understanding of the primary sources of ancient Eastern philosophy. The text pays special attention to the teachings of the Madhyamika, notes its role in the history of Buddhism as well as the certain mechanisms of deprofanation of the word developed by this philosophical school are considered that they contribute to a high ‘inclusion’ in the natural world and are based on the Mahayana postulate of the primacy of personal spiritual experience over all other epistemological strategies. Attention is paid to the fact that focusing on nature itself is basic among Buddhist ideas that came from China in the philosophy of Zen Buddhism in Japan. As a result of the study, the author notes that the obvious semantic load of the word led the Buddhist and Taoist cultures not only to the formation of a strong immunity to the profaning of the word itself, but also to the practice of limiting the written and verbal activity of representatives of these cultures.
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Kirchner, Michael. "Janusz Korczak: Das Kind als »Hieroglyphen-Text«." Evangelische Theologie 63, no. 4 (July 1, 2003): 288–95. http://dx.doi.org/10.14315/evth-2003-0407.
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Egorova, Maia, Alexander Egorov, Tatyana Orlova, and Elizaveta Trifonova. "Methods of research of hieroglyphs on the oldest artifacts — introduction to problem: history, archeology, linguistics." OOO "Zhurnal "Voprosy Istorii" 2022, no. 3-1 (March 1, 2022): 17–25. http://dx.doi.org/10.31166/voprosyistorii202203statyi10.
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It was given brief information about the Chinese language and Chinese language communities (from antiquity to the present day) and it was shown the history of the formation of the Chinese language. The oldest monuments of the Chinese language are the inscriptions on the bones and tortoise shells (Jiaguwen), which were used for fortune telling, as well as inscriptions on bronze vessels (Jinwen). In this paper, for the study of hieroglyphic inscriptions on the most ancient artifacts, it is proposed to use a method based on photometry of the investigated surface of the samples and subsequent digital processing of the obtained data on a computer in order to determine the characteristics and parameters of the test sample. To test the method, we used onyx, jasper, and jade specimens, the surface of which is similar to the surface of ancient specimens. Some features of this method for the study of ancient artifacts are noted. The possibility of obtaining reliable results in the study of the most ancient hieroglyphic signs is shown.
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Waskowska, Anna. "Bulbobaculites gorlicensis n. sp. – a new agglutinated foraminifera from Eocene of flysch Carpathians." Micropaleontology 60, no. 5 (2014): 465–73. http://dx.doi.org/10.47894/mpal.60.5.03.
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A new foraminiferal species, Bulbobaculites gorlicensis n. sp., is described from the Bartonian (Middle Eocene) succession of the Hieroglyphic beds deposited in the Silesian Basin, Outer Carpathians (South Poland). It occurs in association with deep-marine bathyal and abyssal assemblages dominated by agglutinated forms. The test of Bulbobaculites gorlicensis is relatively large, free, and elongated, consisting of 3-4 spherical chambers quickly increasing in size and composed of coarse quartz sand grains. The initial part of the test is in low trochospiral coil, terminally uniserial with terminal aperture on the last, largest chamber.
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Barone, Emilio, and Gaia Barone. "Unscrambling Codes: from Hieroglyphs to Market News." International Journal on Natural Language Computing 11, no. 6 (December 30, 2022): 39–55. http://dx.doi.org/10.5121/ijnlc.2022.11603.
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This paper reviews some of the steps that paved the way for the development of sentiment analysis (or opinion mining), a technique apparently used by Jim Simons’ Medallion fund for scoring an ‘impossible’ performance: a 66% annual average rate of return in the 31 years between 1988 and 2018. Sentiment analysis is a powerful tool that uses natural language processing (NLP), or computational linguistics, to determine whether a text about a company is positive, negative or neutral and, in a final analysis, to discover stock price patterns. Humans have always used symbols to communicate, plainly or secretively. Here we review some of the methods used in the past centuries, including Egyptians’ hieroglyphs, Julius Caesar’s cipher, Fibonacci’s abbreviations, Leonardo da Vinci’s Mirror Writing, Mary Stuart’s code. The intention is to describe some passages of the long journey made by human beings to arrive at the current sophisticated IT tools for sentiment analysis.
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Testa, Pietro. "Un ‘Collare’ in Faïence Nel Museo Archeologico Di Napoli." Journal of Egyptian Archaeology 72, no. 1 (August 1986): 91–99. http://dx.doi.org/10.1177/030751338607200108.
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Publication of a faience ‘necklace’ composed of twenty-four plaques, inscribed on both sides with a magico-religious text in black hieroglyphs. Internal evidence suggests a Memphite provenance for the object, which can be dated by personal names to the Eighteenth or Nineteenth Dynasty. A cult or funerary purpose is suggested.
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Tao, Hanqing, Shiwei Tong, Hongke Zhao, Tong Xu, Binbin Jin, and Qi Liu. "A Radical-Aware Attention-Based Model for Chinese Text Classification." Proceedings of the AAAI Conference on Artificial Intelligence 33 (July 17, 2019): 5125–32. http://dx.doi.org/10.1609/aaai.v33i01.33015125.
Full textAbstract:
Recent years, Chinese text classification has attracted more and more research attention. However, most existing techniques which specifically aim at English materials may lose effectiveness on this task due to the huge difference between Chinese and English. Actually, as a special kind of hieroglyphics, Chinese characters and radicals are semantically useful but still unexplored in the task of text classification. To that end, in this paper, we first analyze the motives of using multiple granularity features to represent a Chinese text by inspecting the characteristics of radicals, characters and words. For better representing the Chinese text and then implementing Chinese text classification, we propose a novel Radicalaware Attention-based Four-Granularity (RAFG) model to take full advantages of Chinese characters, words, characterlevel radicals, word-level radicals simultaneously. Specifically, RAFG applies a serialized BLSTM structure which is context-aware and able to capture the long-range information to model the character sharing property of Chinese and sequence characteristics in texts. Further, we design an attention mechanism to enhance the effects of radicals thus model the radical sharing property when integrating granularities. Finally, we conduct extensive experiments, where the experimental results not only show the superiority of our model, but also validate the effectiveness of radicals in the task of Chinese text classification.