Royal Crowns

This study examines the rediscovery of M. F. L. Macadam’s unpublished notes on Egyptian funerary cones, stored in the Sudan Library. By analyzing 958 pages of handwritten materials, it identifies new funerary cones, corrects errors in the 1957 Corpus of Inscribed Egyptian Funerary Cones, and provides insights into lost tomb locations.
Despite challenges such as damaged documents and difficult handwriting, the findings enhance our understanding of funerary cone distribution and ancient Egyptian burial practices. This research underscores the importance of further studies on the cones and Egyptological archives.

Horus (/hɔːrəs/), [c] also known as Heru, Har, Her, or Hor (/hɔːr/) [d][6] in Ancient Egyptian, is one of the most significant ancient Egyptian deities who served many functions, most notably as the god of kingship, healing, protection, the sun, and the sky. He was worshipped from at least the late prehistoric Egypt until the Ptolemaic Kingdom and Roman Egypt. Different forms of Horus are recorded in history, and these are treated as distinct gods by Egyptologists. These various forms may be different manifestations of the same multi-layered deity in which certain attributes or syncretic relationships are emphasized, not necessarily in opposition but complementary to one another, consistent with how the Ancient Egyptians viewed the multiple facets of reality. [8] He was most often depicted as a falcon, most likely a lanner falcon or peregrine falcon, or as a man with a falcon head. The earliest recorded form of Horus is the tutelary deity of Nekhen in Upper Egypt, who is the first known national god, specifically related to the ruling pharaoh who in time came to be regarded as a manifestation of Horus in life and Osiris in death. The most commonly encountered family relationship describes Horus as the son of Isis and Osiris, and he plays a key role in the Osiris myth as Osiris's heir and the rival to Set, the murderer and brother of Osiris. In another tradition, Hathor is regarded as his mother and sometimes as his wife. Claudius Aelianus wrote that Egyptians called the god Apollo "Horus" in their own language. However, Plutarch, elaborating further on the same tradition reported by the Greeks, specified that the one "Horus" whom the Egyptians equated with the Greek Apollo was in fact "Horus the Elder", a primordial form of Horus whom Plutarch distinguishes from both Horus and Harpocrates. Horus is recorded in Egyptian hieroglyphs as ḥr.w "Falcon", 𓅃; the original pronunciation has been reconstructed as /ˈħaːɾuw/ in Old Egyptian and early Middle Egyptian, /ˈħaːɾəʔ/ in later Middle Egyptian, and /ˈħoːɾ(ə)/ in Late Egyptian. Additional meanings are thought to have been "the distant one" or "one who is above, over". As the language changed over time, it appeared in Coptic varieties variously as /hɔr/ or /ħoːɾ/ (Ϩⲱⲣ) and was adopted into ancient Greek as Ὧρος Hō ros (pronounced at the time as /hɔːros/). It also survives in Late Egyptian and Coptic theophoric name forms such as Siese "son of Isis" and Harsiese "Horus, Son of Isis". Etymology Horus offers life to the pharaoh, Ramesses II. Painted limestone. c. 1275 BCE, 19th dynasty. From the small temple built by Ramses II in Abydos, Louvre museum, Paris, France.

Cet article a été élaboré dans le cadre du Jubilé de l’Ordre des Pères Mékhitaristes, 1717-2017, cf. Maxime K. Yevadian avec Mgr Zekiyan Levon et Outtier Bernard, Jubilé de l’Ordre des Pères Mékhitaristes, Tricentenaire de la Maison mère, l’Abbaye de Saint-Lazare (1717-2017), Lyon, Sources d’Arménie, 2017. Il a été publié dans Bazmavep (Բազմավէպ) 2018, 1-2, p. 178-198, Maxime K. Yevadian et Roy Arakelian, Tigrane le jeune son histoire et ses attributions monétaires. Le sujet « Tigrane le Jeune: son histoire et ses attributions monétaires » a été présenté par Roy Arakelian lors de la XVIe Conférence générale 9-11 janvier 2025 Université de Genève et Université de Lausanne organisée par International Association for Armenian Studies (Հայագիտության ուսումնասիրության միջազգային կենտրոն).


This article was prepared as part of the Jubilee of the Order of the Mekhitarist Fathers, 1717-2017, see Maxime K. Yevadian with Mgr Zekiyan Levon and Outtier Bernard, Jubilee of the Order of the Mekhitarist Fathers, Tricentenary of the Mother House, the Abbey of Saint Lazarus (1717-2017), Lyon, Sources d’Arménie, 2017. It was published in Bazmavep (Բազմավէպ) 2018, 1-2, pp. 178-198, Maxime K. Yevadian and Roy Arakelian, Tigranes the Younger: His History and His Monetary Attributions. The topic “Tigranes the Younger: His History and His Monetary Attributions” was presented by Roy Arakelian during the XVIth General Conference, January 9-11, 2025, University of Geneva and University of Lausanne, organized by the International Association for Armenian Studies (Հայագիտության ուսումնասիրության միջազգային կենտրոն).

“In this notebook I am recalling what I have been
told and what I remember from my childhood. I am
recalling political and religious events, from the
time that I started remembering events until now.
My name is Anthony Boinodiris and I was born in
the Old Kalivarion, or Karvali or Gelveri as the Turks
called it then, located in Nigde of Akserai in
Cappadocia of Asia Minor. The name of the village
today is Guzelyurt.
Based on a word-of-mouth tradition, transferred to
us by our grandparents, our origins are from the
island of Andros. Our suspicions are that there is a
relationship somehow between the names of some
village of Andros, that I am not aware of, but I have
no concrete proof for that. Our ancestors told us
that we immigrated to Cappadocia under some
unknown circumstances, at an unknown time, lost
in the memories of people that preceded us. Our
ancestors also told us about other immigrants from
islands near Andros who ended in locations near
ours. Our ancestors identified that the people of
Haskoy, a village to the northwest of Guzelyurt
came from Naxos; and the people from Kalecik, a
village to the north of Guzelyurt came from Lemnos.
I was told that our immigration is linked, but I was
not told how.”
It was a challenge for me to shed some light on my
father’s biographical data of the twentieth century
to that of the historical past. I had to find what
events in history were hiding behind the Andros
migration to Cappadocia. When and how did all that
happen? My search began in 1997.

This volume, the fourth in the series, was prepared by Sven Rubenson with Amsalu Aklilu and myself as co-editors, but owing to health issues publication was delayed, and when Sven Rubenson passed away in 2013 the material was left in an unfinished state. It was only when Shiferaw Bekele offered to assist me as co-editor that I was finally able to finish the work. I am also deeply grateful to Wolbert Smidt and Marianne Thormählen who have both read the entire volume and contributed numerous corrections at the last stage. As with previous volumes, many colleagues have shared their skills and knowledge with us as we have dealt with the archival research; with Arabic and Ethiopian philology; and with details of bio graphy, history and geography.

The last quarter of the 19 th century was a period of dramatic political and historical importance took place in Ethiopian historiography; the process of the making modern Ethiopian empire and an attempt of external aggression. Thus, this paper is aimed to explore the role of Oromo cavalry horses in the process of making modern Ethiopia and their contribution in the defending the empire from external aggression. To do this, researcher has consulted both primary and secondary sources. The data are collected, analyzed and interpreted. Thus, descriptive and interpretative research design was used to address the aim of the study. The findings of the study show that the role of Oromo cavalry horses was undergone from organizing and training cavalries, submitting internal threats and defending foreign aggressions. The military training and submission was began from Shoa to Sudan border, Wechecha to Walayta, Ilubabor to Mecha and kaffa to Borena and successful defended external aggression like Egypt at Gundet (1875) and Gura (1876) and Mahdist of Sudan. At battle of Adwa (1896) Oromo cavalry horses were also the frontline at battle field as general and soldiers to against Italian imperialism which finally concluded by Ethiopian victory. The aftermath of Adwa (1896-1900) the armies were able to conquered Afar in 1896, Somali in 1897, Kaffa in 1897, Borana in 1897, Benishangul in 1898, Bench Maji, Gardula, to Lake Rudolf in 1898. In peripheral provinces the project of conquest and submission was continued until 1900, the year which marked the making of modern Ethiopian empire of today.

Abun -‗bishop', the highest ecclesiastical title of the Ethiopian Orthodox Church; Abuna, used as a proper noun, as Abuna Pawulos etc Afä negus -‗mouth of the king', the supreme judge under the king Agafari -superintendent of banquets Aläqa -head of a church, a learned priest, title often bestowed on scholars versed in church education, (yämärét Aläqa-elder son or head of siblings in the share of rist land) Amba -a steep flat-topped hill, often serving as a natural fortress or royal prison Aqegni abbat-founding father of a settlement or of rist land ownership Ato -a title equivalent to ‗Mr' Awuraja -an administrative unit below the province Azazh -‗commander', chief of the imperial court Bäjeroned -royal treasurer Balabbat-originally hereditary owner of rist land; since the 19 th century, used to denote the hereditary chief of southern people Balambaras -‗head of an amba', a low level administrative title Birr -the standard Ethiopian currency unit Chiqa-shum-a last level village administrator in a parish, representative of peasants in government hierarchy Datara-cleric, with attributes of learning, astrology and intrigue Däjazmach-‗commander of the gate', a politico military title below ras Däjach. (A contracted form of däjazmach) Echagé -the highest Ethiopian ecclesiastic until the appointment of Ethiopian bishops (abun); abbot of the monastery of Däbra Libanos in Northern Shewa Endarasé-‗in my place' or local representative of a higher authority Enjara -leavened thin pancake-like bread, the stable diet in much of highland Ethiopia Etegé -title reserved for queens and queen mothers Fitawurari -‗commander of the vanguard', a title below däjazmach v Gäbaz -the secular overlord of a church Gäbbar-tribute/tax-paying peasant Gada -an age-graded socio-political system of the Oromo Gasha -a unit of measurement, equivalent to 40 hectares Geber-agrarian tribute, invariably paid in kind; tax Gibbi -court yard, generally used in connection with royal and princely place compounds Grazmach -‗commander of the left', a politico-military title above balambaras Guluma -private land as a gift from a father/some one Gult -non-hereditary right to collect tribute, bestowed members of the nobility and clergy by the king Kélla -toll-post Lij -‗child', honorific title generally reserved for sons of the royal family and of the upper nobility Mäkwanent -nobility whose rank is earned by service, (singular form Mäkonnen) Mälekägna -the commander of the army during the conquest of the southern region who inhabited a vast land Mar'ed azmach-Shawan title, higher than abéto and lower than negus Mäsafent -hereditary nobility, (singular form Mäsfen) Naftagna -from näft, ‗rifle', name given to Emperor Menlek's warriors of northern origin, who later settled in the south Näggadras -‗head of merchants', originally leader of a merchant caravan, later chief governor official in charge of the collection customs Negus-king Negusa nägäst-‗king of kings', the official title of Ethiopian emperors Qägnazmach-‗commander of the right', a politicomilitary title above grazmach Qälad-‗rope', a unit of land measurement, the system of land measurement, measured land Qés-priest Ras-‗head', the highest traditional politico-military title under negus Rist (Atsmä-rist) -a lineage system of land ownership, giving usufruct rights to the claimant Ristä gult-hereditary gult Säfar-encampment, settlement, quarters Shälaqa-local representative of a higher authority, entrusted with the collection of tribute; in vi recent times, equivalent to the army rank of major Shefta -bandit, rebel Thaler -silver coin bearing the head of Maria Theresa Tsahafe te'ezaz -head of the royal scribes, keepers of the royal seal; title of the ministry of pen after 1907 Ujuba -burial places for the non-Christian early Oromo of Shäwa Wäqét -a unit of measurement of the weight of gold

The decipherment of the hieroglyphic script in 1822 marked a fundamental change in the views on ancient Egypt and due to the scientific research the knowledge on the subject substantially increased ever since. Despite the wide accessibility of the results of Egyptological studies, the image of Egypt in the popular culture often contains older conceptions, and some of them, like the myth of ancient and immense wisdom, are turned into stereotypes used in certain popular media. The paper deals with their presence in graphic novels. The origins of the stereotypes are reviewed and the reasons for their persistence analysed. I argue that the sterotypes on Egypt in graphic novels became early on a codified part of the communication whithin the "comic book culture" (M. Pustz), and therefore indispensable in this medium. As representatives of different genres in the graphic novels, the series on adventures Papyrus by Lucien De Gieter, and the comic books Princess Ru by orÿe Lobaþev...

Lisovskaya T.V. Dichotomy "Friend-Foe" in interfaith relationsВ статье анализируются межконфессиональные отношения в посредством матрицы «Свой - Чужой», факторы и особенности межконфессионального диалога на примере межрелигиозных отношений в западнобелорусском регионе в первой половине ХХ века

The background and aim of the series Acta Aethiopica was explained by Sven Rubenson, the editor of the series, in the pre face and introduc tion to the first volume, Correspondence and Treaties 1800-1854, published by Addis Ababa University Press and Northwestern University Press in 1987. Co-editors of the first volume were Getatchew Haile, Collegeville, and John Hunwick, Evanston. The second volume, Tewodros and His Contemporaries 1855-1868, was published in 1994 by Addis Ababa University Press, with the Lund University Press of those days-a scheme of collaboration between various Lund University departments and the academic publisher Studentlitteratur-as co-publisher, and the third volume, Internal Rivalries

The background and aim of the series Acta Aethiopica was explained by Sven Rubenson, the editor of the series, in the pre face and introduc tion to the first volume, Correspondence and Treaties 1800-1854, published by Addis Ababa University Press and Northwestern University Press in 1987. Co-editors of the first volume were Getatchew Haile, Collegeville, and John Hunwick, Evanston. The second volume, Tewodros and His Contemporaries 1855-1868, was published in 1994 by Addis Ababa University Press, with the Lund University Press of those days-a scheme of collaboration between various Lund University departments and the academic publisher Studentlitteratur-as co-publisher, and the third volume, Internal Rivalries

The abstracts (in two languages) can be found in the pdf file of the article. Original author name(s) and title in Russian and Lithuanian: В. Мацкявичюс. Об оптимальной остановке марковской цепи с переоценкой V. Mackevičius. Apie Markovo grandinės su perkainojimu optimalų sustabdymų

1. Einleitung ………………………………………..….............................… 1
2. Der königliche und himmlische Charakter der Kronen  . 2
3. Das Auge des Horus ……………………………..…....................…. 2
4. Die Gleichheit von Auge und weißer Krone ….........……….. 3
5. Das Messer und der Mondgott ………………………................. 4
6. Himmlische Leuchtkraft …………………….……...................…… 4
7. Ein Symbol für Exzellenz …………………….…….....................… 5
8. Das Königtum der Götter …………………………...................….. 5

1. Introduction ……………………………………… 1
2. The royal and celestial character of the crowns …. 2
3. The Eye of Horus ………………………………… 2
4. The equation of Eye and White Crown ………….. 3
5. The knife and the moon god ……………………... 4
6. Celestial luminosity ……………………………… 4
7. A symbol of excellence ………………………..… 4
8. The royalty of gods …………………………..….. 5

Daniel Alt, "Sanctus episcopus". Das Bischofsideal von früh-und hochmittelalterlichen Bischofsviten im Spannungsfeld von Anspruch und Wirklichkeit, Herne 2013, Gabriele Schäfer Verlag, ss. 454, Studien zur Kirchengeschichte und Theologie, 4 Recenzowana książka powstała na podstawie rozprawy doktorskiej obronionej na Uniwersytecie w Bamberdze w 2011 r. Jest owocem wielkiego erudycyjnego wysiłku. Daniel Alt poddał drobiazgowej analizie wszystkie znane sobie żywoty biskupów napisane w państwie Franków, a potem w Niemczech między VII a XII w. włącznie. Zestaw tekstów obejmuje ponad sto trzydzieści pozycji. Hagiografia biskupia cieszy się w mediewistyce sporym zainteresowaniem, ale prace na ten temat, nawet książki, zakreślają dużo skromniejsze odcinki czasowe. Chronologiczny rozmach omawianej rozprawy wynika z głębszego zamysłu badawczego. Autor wyznacza sobie dwa cele: po pierwsze zamierza odtworzyć ideał biskupa bliski ludziom średniowiecza, po drugie chce ustalić, czy i w jakim stopniu ulegał on w ciągu wieków zmianom. Pytanie o zmiany w takiej dziedzinie jak mentalność religijna wymaga szerokiej perspektywy czasowej. Książka składa się ze wstępu, wprowadzenia, korpusu zasadniczego, wykazu żywotów biskupów (każdy mediewista będzie Autorowi za ten wykaz wdzięczny) oraz bibliografii. Korpus zasadniczy dzieli się z kolei na część chronologiczną, systematyczną i podsumowanie. W części chronologicznej D. Alt omawia osobno żywoty powstałe w wiekach VII, VIII, IX, X, XI i XII, przy czym materiał odnoszący się do każdego stulecia analizuje z trzech punktów widzenia: pochodzenia bohatera i jego losów życiowych poprzedzających wstąpienie na tron biskupi, okoliczności powołania na ten urząd oraz ideału biskupa wyznawanego w danym przedziale czasowym. Należy zauważyć, że żywoty nie są przyporządkowane do wieku, w którym dany hierarcha żył, lecz do stulecia, w którym dany utwór powstał. W rezultacie hagiografia dotycząca tego samego świętego pojawia się w dwóch lub więcej rozdziałach, jeżeli otrzymał kilka żywotów pisanych w różnych stuleciach. Tak więc św. Bonifacy występuje w trzech rozdziałach, poświęconych wiekowi VIII, X i XI. Jest to stanowisko słuszne. Autora nie interesują ludzie, lecz teksty im poświęcone. Pozwalamy sobie jednak zwrócić uwagę na pewną niekonsekwencję. Nie zauważyliśmy, aby D. Alt próbował tę niekonsekwencję jakoś wytłumaczyć. Oto poza jednym Żywotem św. Sewera nie uwzględnia się w książce świętych, którzy żyli wprawdzie przed VII w., ale otrzymali żywoty w czasach zakreślonych chronologią książki; nawet świętych tak ważnych dla pobożności średniowiecznej jak Marcin, biskup Tours, lub odgrywających tak istotną rolę w ideologii królestwa Franków/Francuzów jak Remigiusz, biskup Reims. W części systematycznej Autor dokonuje tego samego

It is shown by meticulous pattern analysis that there are, theoretically, good reasons for the assumption that the receptacular bracts in Carlina can be taken as residuals of a more complex inflorescence (syncephalium) which has been reduced under evolution.

Die fürstliche Grablege unter dem Chor des Stephansdoms ist heute fixer Bestandteil jeder Führung durch die sogenannten Katakomben von St. Stephan. Doch das entspricht in keiner Weise den ursprünglichen Intentionen, denn der ansehnlich "gestylte" Raum, der sich heute den Besuchern bietet, ist erst im Laufe erheblich späterer Jahrhunderte entstanden. Vor dem zweiten Weltkrieg war er wohl nur selten und für wenige Autorisierte zugänglich 1. Die sichtbare Repräsentation fand oben im Kirchenraum statt. * Es ist dies die Druckfassung eines Vortrags, den ich am 21. April 2012 anläßlich des Symposions zu Ehren des 70. Geburtstags von Prof. Dr. Walter Koch gehalten habe. Dieses Thema begleitet mich schon sehr lange und ist mir ein sehr wichtiges Anliegen. Daher möchte ich einer Reihe von Kolleginnen und Kollegen für viele befruchtende Gespräche und den einen oder anderen wichtigen Hinweis danken; hier sind vor allem Mag. Gertrud Mras und Dr. Sonja Dünnebeil (Österreichische Akademie der Wissenschaften, Institut für Mittelalterforschung) zu nennen, weiters Dr. Harald Drös (Heidelberger Akademie der Wissenschaften, Forschungsstelle Deutsche Inschriften des Mittelalters), Dr. Annemarie Fenzl

Distribution électronique Cairn.info pour Association d'études sur la Renaissance, l'Humanisme et la Réforme. Distribution électronique Cairn.info pour Association d'études sur la Renaissance, l'Humanisme et la Réforme. La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que dans les limites des conditions générales d'utilisation du site ou, le cas échéant, des conditions générales de la licence souscrite par votre établissement. Toute autre reproduction ou représentation, en tout ou partie, sous quelque forme et de quelque manière que ce soit, est interdite sauf accord préalable et écrit de l'éditeur, en dehors des cas prévus par la législation en vigueur en France. Il est précisé que son stockage dans une base de données est également interdit. Article disponible en ligne à l'adresse Article disponible en ligne à l'adresse https://www.cairn.info/revue-reforme-humanisme-renaissance-2023-2-page-29.htm Découvrir le sommaire de ce numéro, suivre la revue par email, s'abonner... Flashez ce QR Code pour accéder à la page de ce numéro sur Cairn.info.

Historical relations between Turkey and Ethiopia have received very little attention from the 1920's to 1991, because Turkey was moving away from its Ottoman heritage in this period. During this period, there is not enough literature on historical relations between Turkey and Ethiopia. Even the insufficient resources available in both English and Turkish mainly address international relations, economic and humanitarian, anthropological and legal issues. Therefore, this study offers an overview of the historical relations between Turkey and Ethiopia from the 1920's to 1991, seeking to explore the historical relations between the two countries. For this purpose, similar articles, researches, books, magazines, newspapers and internet sources were evaluated, examined and used. Until 1974 the relations between Turkey and Ethiopia were friendly. The opening of embassies in Addis Ababa (1926) and Ankara (1933) demonstrated this friendly relationship. Relations between 1974 and 1991 were not good. Moreover, relations between the two countries have changed with government changes and global events. Öz: Türkiye ile Etiyopya arasındaki tarihsel ilişkiler 1920'lerden 1991'e kadar çok az ilgi gördü. Çünkü Türkiye bu dönemde Osmanlı mirasından uzaklaşıyordu. Bu dönemde Türkiye ile Etiyopya arasındaki tarihsel ilişkiler konusunda yeterli literatür bulunmamaktadır. Hem İngilizce hem de Türkçe olarak mevcut olan yetersiz kaynaklar bile esas olarak uluslararası ilişkiler, ekonomik ve insani, antropolojik ve yasal konuları ele almaktadır. Bu nedenle, bu çalışma Türkiye ile Etiyopya arasındaki 1920'lerden 1991'e kadar olan tarihsel ilişkilere genel bir bakış sunmaktadır. Makale, iki ülke arasındaki tarihsel ilişkileri incelemeyi amaçlamaktadır. Bu amaçla benzer makaleler, araştırmalar, kitaplar, dergiler, gazeteler ve internet kaynakları değerlendirilmiş, incelenmiş ve kullanılmıştır. 1974 yılına kadar Türkiye ile Etiyopya arasındaki ilişkiler dostane idi. Addis Ababa (1926) ve Ankara'da (1933) büyükelçiliklerin açılması bu dostane ilişkiyi göstermiştir. 1974 ile 1991 arasındaki ilişkiler iyi değildi. Üstelik, iki ülke arasındaki ilişkileri, hükümet değişmesi ve küresel fenomenlerle değiştirdi.

Helena war beinahe 80 Jahre alt, als sie sich zu einer Pilgerreise nach Jerusalem aufmachte. Die Geschichte der Heiligen Helena und ihres Sohnes Konstantin steckt voller Dramatik und Spannung. Beide prägten das Christentum in Europa – bis heute.

A középkori esztergomi székesegyház romjai nagy részének lebontása után, 1768–1771 között kisebb barokk templom épült az esztergomi Várhegyen. A Szent István király-templomot Mária Terézia királynő építtette Franz Anton Hillebrandt tervei szerint (1. kép). Különös sajátossága az épületnek, hogy toronysüvegére a kereszttartó gömb helyett a magyar Szent Korona felnagyított mása került. Ez az esztergomi érsek, a magyar hercegprímás székhelyének jelzésére szolgálhatott – bár ebben az időszakban a török hódítás miatt ideiglenesen Nagyszombatba (Trnava, SK) került érseki székhely ekkor még költözött vissza eredeti székvárosába. A korona templomtornyon való itteni elhelyezését a magyar uralkodókoronázás középkorban kialakult hármas feltételrendszerének (a koronázás a Szent Koronával, az esztergomi érsek által végezve Székesfehérváron történik) esztergomi érsekre vonatkozó pontja indokolja. Az esztergomi érsek legfontosabb közjogi reprezentációs feladata a királykoronázás volt – a Szent Korona elhelyezése a barokk templom tornyán erre utal.
A motívumot hasonló helyzetben keresve, további három magyarországi templomról tehetünk említést, igaz más és más jelentéssel.
A később lebontott esztergomi barokk templom tornyán lévő Szent Koronát időben megelőzte a pozsonyi (Bratislava, SK) Szent Márton-dóm toronykoronája. 1760-ban villámcsapás következtében elpusztult a pozsonyi koronázótemplom tornya. Helyreállítását szintén Hillebrandt tervezte. Ennek eredményeként 1765-ben került újjáépített tornyának csúcsára a Szent Korona másolata (2. kép; a jelenlegi korona az 1833-as villámcsapás pusztítását követően 1846-ban készült, ezt 2010-ben restauráltak).
Székesfehérvár török megszállása miatt a királykoronázások 1563 és 1830 között zömében Pozsonyban zajlottak, a dómban. Tornyának koronás kiemelése is ezt jelzi a homlokzaton. A gótikus szentélyben Georg Raphael Donner 1733–1735-ben készült főoltárának baldachinja szintén e funkciónak adta architekturális keretét, amint a bécsi magyar nagykövetség épületében lévő, Mária Terézia koronázási szertartását megörökítő festménysorozatnak képén is látható (4. kép).
Olyan további templomokon, ahol uralkodókoronázások történtek (székesfehérvári királyi bazilika, budavári Nagyboldogasszony-templom, budavári Mária Magdolna-templom, soproni ferences templom), a Szent Korona nem jelent meg hasonló helyzetben. A veszprémi székesegyházon sem utal, illetve utalt hasonló motívum a veszprémi püspök királynőkoronázások során betöltött szerepére.
A jászberényi Nagyboldogasszony-templom 1802–1803-ban készített toronysüvegére a jászok uralkodó iránti hűsége jeleként került fel a Szent Korona másolata (5. kép). Ez egyúttal a Jászkun kerület megváltott kiváltságaira is utal: a jászok közvetlenül az uralkodó, vagyis a korona alá tartoznak, mentesek a földesúri függéstől, politikai egységet alkotnak.
A negyedik Szent Koronával díszített toronysüveg az ipolybalogi (Balog nad Ipľom, SK) Szent Miklós-templomé. A hagyomány szerint az Árpád-kori eredetű templomban 1304-ben egy éjszakán keresztül őrizték a nemzeti egységet szimbolizáló Szent Koronát. Ezért került fel tornyára a korona mása, talán a 19. század utolsó évtizedeiben, minden bizonnyal 1906 előtt. A jelenlegi korona (6. kép) az 1979–1980-as helyreállítás, átalakítás során került a korábbi (8. kép) helyére. Itt szerepe a Szent Korona iránti tisztelet közvetlen felidézése, folyamatos éberen tartása. Noha a helyi hagyományhoz történeti forrást nem tudunk társítani, az mai napig élénken jelen van a trianoni békediktátum következtében Magyarország határain kívül rekedt kis falu életében.
Koronák megjelenése templomtornyokon és egyéb épületeken nem magyarországi sajátosság. Krakkóban lengyel uralkodói koronák jelennek meg a Mária-templomon és a waweli székesegyházon. Klosterneuburg tervezett épületegyüttesének kupolacsúcsaira a Habsburg-ház uralma alatt álló országok koronáit helyezték volna, ám csak a német-római koronás (Reichskrone) és az osztrák főhercegi koronás (Erzherzogshut) kupolákkal díszített szárnyak készültek el.

After the demolition of most of the ruins of the medieval basilica in Esztergom, a small Baroque church was built on the city’s Castle Hill between 1768 and 1771. The Church of King Saint Stephen was commissioned by Maria Theresa and designed by Franz Anton Hillebrandt (fig. 1). Interestingly, the spire was topped not with a cross, but with an enlarged replica of the Holy Crown of Hungary. This may have symbolised the seat of the Archbishop of Esztergom, the Hungarian Prince Primate, although at this time the archbishop’s seat, which had temporarily been transferred to Nagyszombat (Trnava, SK) due to the Ottoman occupation, had yet to be moved back to its original location. Placing the replica crown on the church spire was justified by the fact that the Archbishop of Esztergom was responsible for crowning Hungarian monarchs in the Middle Ages (as one of the three main criteria for Hungarian coronations, the others being the crown itself and the location, Székesfehérvár). Crowning the monarch was the most important public function performed by the Archbishop of Esztergom, and the Holy Crown on the tower of the Baroque church is a reference to this.
The same motif in similar contexts can be found in three further churches in historical Hungary, each with a different meaning.
The Holy Crown on the spire of the later demolished Baroque church in Esztergom was preceded in time by the crown on the spire of St Martin’s Cathedral in Pozsony (Bratislava, SK). In 1760, the tower of the coronation church in Pozsony was destroyed by lightning. Its restoration was likewise designed by Hillebrandt. A replica of the Holy Crown was placed on the top of the rebuilt tower in 1765 (fig. 2; the current crown was made in 1846 after the earlier one was destroyed by another lightning strike in 1833, and underwent renovation in 2010).
Due to the Ottoman occupation of Székesfehérvár, most of the royal Hungarian coronations between 1563 and 1830 took place in Pozsony cathedral. This is also indicated on the building’s facade with the presence of the crown at the top of the spire. In the Gothic sanctuary, the architectural framework for this function was provided the baldachin of Georg Raphael Donner’s high altar, made between 1733 and 1735, as can be seen in the series of paintings depicting the coronation ceremony of Maria Theresa in the Hungarian Embassy in Vienna (fig. 4).
On other churches where coronations of monarchs took place (the Royal Basilica of Székesfehérvár, the Church of the Assumption of Buda Castle, the Church of Mary Magdalene in Buda Castle, the Franciscan Church of Sopron), the Holy Crown did not appear in a similar position. Nor has there ever been any similar motif on the cathedral of Veszprém alluding to the role of the Bishop of Veszprém in the coronation of queens.
A copy of the Holy Crown was placed on the spire of the Church of the Assumption of Our Lady in Jászberény, made between 1802 and 1803, as a sign of the faithfulness of the Jász people to the ruler (fig. 5). This also refers to the privileges of the Jászkun district: the Jász were directly subordinate to the ruler, i.e., the crown, free from dependence on the local landowners, and formed a political unit.
The fourth spire adorned with the Holy Crown is the church of St Nicholas in Ipolybalog (Balog nad Ipľom, SK). Tradition has it that the Holy Crown, symbol of national unity, was kept in this church (which dates back to the age of the Árpád dynasty) for one night in 1304. That is why a replica of the crown was placed on the tower’s peak, probably in the last decades of the nineteenth century, most certainly before 1906. The present crown (fig. 6) replaced the previous one (fig. 8) during the restoration and reconstruction between 1979 and 1980. Its role here is to directly evoke and sustain constant reverence for the Holy Crown. Although no authentic historical source can be attributed to the local tradition, it is still very much alive in the life of the small village, stranded outside the borders of Hungary as a result of the Peace Treaty of Trianon.
The appearance of crowns on church steeples and other buildings is not a Hungarian peculiarity. In Krakow, Polish royal crowns appear on St Mary’s Basilica and on Wawel Cathedral. The set of buildings planned in Klosterneuburg was to have crowns of the countries under Habsburg rule on its cupolas, but only the wings adorned with the Imperial Crown of the Holy Roman Empire (Reichskrone) and the Austrian Archduke’s crown (Erzherzogshut) were completed.

En el siglo XVII, las insignias de poder asociadas al monarca adquirieron una gran importancia al ser consideradas por los tratadistas como figuras retóricas y visuales para exponer complejos conceptos políticos, sociales y religiosos, resaltando su dimensión simbólica, sin olvidar su realidad material. Sin embargo, entendemos que se puede prescindir de ellas, como sucede en el reinado Felipe IV, lo que define el avanzado modelo de la Monarquía Española o Hispánica, basada en el consenso, como pacto mutuo entre los territorios y el rey. Pero, ante la muerte de Felipe IV en 1665, de nuevo aparecen las insignias de poder tradicionales.

ABSTRACT: In the 17th century, royal insignia acquired great importance as they were considered by political writers as rhetorical and visual figures to expound complex political, social and religious concepts, emphasizing their symbolic dimension, without forgetting its material reality. However, we understand that they can be dispensed with, as happens in the reign of Felipe IV, which defines the advanced model of the Spanish (or Hispanic) Monarchy, based on consensus, as a reciprocal pact between the territories and the king. But, before the death of this king in 1665, the traditional insignia of power reappeared.
Edición:
México: Instituto Nacional de Antropología e Historia, 2023
España: Universidad de León 2023
ISBN: 978-84-09-49771-3

According to Ammianus Marcellinus, the battle headgear of Šāpūr II was decorated with ram's horns. This information corresponds to original Persian iconographic sources. Ram's horns as sacral royal regalia first appeared in Iran after the campaign of Alexander the Great who brought syncretic Greek-Egyptian cult of the ram-headed Zeus-Ammon to the Orient. The Alexander's practice to use ram horns as an attribute of royal power was reborn in Sasanian times, but with a new religious and ideological (viz. Zoroastrian) sense. Obviously, Sasanians ingenuously believed that by this way they restored ancient Iranian tradition, while in reality they just filled with new content the phenomenon of the Hellenistic epoch.

Religiös, fundamentalistisch begründete Gewalt hat es in verschiedenen Kulturkreisen, auch im christlichen Abendland, und nicht nur vereinzelt gegeben. In meinem heutigen Bericht über ein mittelalterliches Beispiel geht es um Vorstellungen, welche religiöse Motive zur Legitimierung kriegerischer Gewalt, ja zu der Aufforderung umschmiedeten, ein ganzes Volk "von der Erde zu tilgen". Zugleich soll jedoch auch zeitgenössische Kritik an solchen Thesen skizziert werden, d. h. Versuche, diesem Gebrauch als einem Mißbrauch religiöser Theorie Widerstand entgegenzusetzen durch eine betont andere Auslegung der religiösen Tradition. Es geht mir dabei, das sei ausdrücklich und gegenüber anderen Intentionen abgrenzend betont, um Vorstellungsgeschichte, nicht um eine Ideologiekritik an einer vergangenen Theorie, auch nicht um die historische Rekonstruktion eines heftigen Konflikts, die viel vollständiger die Umstände des Falles erheben müßte. Als Exempel soll ein Streit auf dem Konstanzer Konzil dienen, das uns die Fülle der Möglichkeiten des 15. Jahrhunderts vor Augen stellt.

Egyptian crowns and headdresses have been essential in composing royal imagery throughout history. Egyptian pharaohs used various crowns for different purposes; some were used to show authority, while others were used for religious or festival ceremonies. Like their numerous symbolics, which this paper will not discuss, they are also differentiated in shape, size, color, and decorative elements. In addition, many political and religious reforms in ancient Egypt resulted in the increasing variety of crowns and their evolved forms. Scholars have studied iconographic representations of many ancient Egyptian crowns; however, one type, particularly the so-called cap crown or skull cap, has not yet been thoroughly examined. Hence, the focal point of this study will be the existence and decorative evolution of the cap crown, starting from its earliest evidence in the Old Kingdom to the end of the Third Intermediate Period. This paper will present and analyze the different styles and ornamental elements of all known cap crowns through iconographic evidence on reliefs, tomb paintings, and royal statuary.
In part, the study's perspectives are limited because only a limited number of preserved iconographic representations are distributed unevenly in space and time. Nevertheless, this paper will help the reader understand the typology of cap crowns in ancient Egypt.

As part of any history of lines, in which a concern with architecture and the art works, come to be pulled through the relationship of geometry and philosophy that predominates in any discussion of the line. The question of appearance can be supplementary. What appears with the line is a question that relates as much to geometry, image and as it does to the story which it represents .Particularly, the Ethiopian art have its unique distinctive character to the expression of subject in time and space. The concept with is designed in form, volume, depth, color and perspective according to the spiritual as well as cultural representation. In this regard, for the study of Shoan kingdom and for historical study in general, the choice of source determines the validity of the results. The use of illustrations, particularly paintings and architecture façade serves as important sources. Using scientific analysis the paintings could be studied. On the other hand, analysis like its design helps us to understood subjectivity. However, most of the time researchers neglect such worth full source for the reconstruction of Ethiopian history in general and Shoan kingdom in particular. Therefore the purpose of this research is intended to show the symbolical representation which is illustrated in the wall painting and architectural geometry of Balchi Emanuel church for the reconstruction of sohan history. It also attempts to spectacle how figurative subjects can be readable like a manuscript by examining, analyzing and discussing primary and secondary data. As a data collection and analysis drawings, freehand sketching, graphs, tables, photographs, and interviews were used for the research. Therefore, this paper will give how the techniques of art work that are illustrated in the church try to narrate historical patterns and connections rather than simple art decorations and religious iconographies.

El artículo aborda el tema del mecenazgo civil en el ámbito de la platería en Extremadura a través de obras como la arqueta de las reliquias de finales del siglo XVI de la iglesia de Berzocana, el Lignum Crucis de la I Duquesa de Feria conservado en el convento de Santa Clara de Zafra, la custodia del convento trujillano de San Miguel, y el acetre de la iglesia de Fuente de Cantos; y este planteamiento nos ha sugerido el análisis de la relación entre los mecenas y los plateros, bien de esta misma región bien de fuera, así como la importancia del mecenazgo civil en el desarrollo de la platería local.
English: The article addresses the issue of civil patronage in the field of silversmithing in Extremadura through works such as the chest of relics from the end of the 16th century in the Berzocana church, the Lignum Crucis of the I Duchess of Feria preserved in the convent of Santa Clara de Zafra, the custody of the Trujillo convent of San Miguel, and the acetre of the church of Fuente de Cantos; and this approach has suggested the analysis of the relationship between patrons and silversmiths, either from this same region or from outside, as well as the importance of civil patronage in the development of local silversmithing.

The Hungarian estates led by Stephen Bocskai wanted to justify their revolt against the AntiProtestant measures and the centralizing policy of Emperor Rudolf II's government in several documents addressing international audiences. Related literature had known of two Latin pamphlets, the Kiáltvány (Manifesto) and the Apologia, while recently a third source was discovered, which provides exciting additions to the arguments - mainly targeting the international Protestant public - used in the two pamphlets. This further clarifies that Bocskai and his court drew equally on the medievalish, typically Hungarian estate ideology and Luther's modern principle of the freedom of conscience in their arguments to provide a legal foundation for the resistance

scheiden einflossen. Methodisch überaus interessant ist der Beitrag von Felix K. Maier, der die Entscheidung Kaiser Julians, 362 gegen die Perser zu ziehen, mit Hilfe der prospect theory erklärt und dabei die Grenzen der rationalen Erwartungsnutzentheorie aufzeigt.

Seit längerem stellt sich mir die Frage, ob die in ihren wesentlichen Teilen bis weit ins Mittelalter hinein wirksame Herrscherauffassung Isidors von Sevilla, die natürlich mit anderen frühen "Fürstenspiegeln" zusammenhängt, neben unbezweifelbar positiven Aspekten nicht auch negative und dunkle Punkte enthalten hat. Um dies zu verdeutlichen, muss sogar die These gewagt werden, dass die Königsauffasssung des Sevillaners weithin desintegrierend gewirkt und den in Spanien stets potenten "morbus Gothicus" noch verstärkt hat somit das Gegenteil von dem bewirkend, was sein Urheber gewünscht und erstrebt und was vor allem die von ihm wesentlich mit getragenen Beschlüsse des IV. Toletanum beabsichtigt haben. (...)

Based on available written and local oral sources, this article revisits the political and socioeconomic scene of the city of Dessie, South Wollo, Ethiopia, after the Battle of Segelle. The main objective of this historical study is thus to reexamine and explain how the unlimited intervention of the central government in the immediate after years and in the ensuing decades following the defeat in 1917 of Negus Mikael at Segelle deprived Dessie of what it should have managed to obtain and to develop itself as one of the potentially thriving urban centers in Ethiopia. The ill-fated Segelle debacle, which was a turning point in the history of Wollo's short-lived political ascendancy, had had far-reaching economic and political consequences throughout the Imperial period. The study focuses particularly on how the political leadership at the national and provincial levels thwarted, if not totally blocked, the development of the town. With the exception of the Italian interlude and the unrelenting effort of the business community, the development of Dessie with its geo-political and economic advantages was not meaningfully enhanced even after the replacement in 1974 of the Imperial regime by the military junta or the Derg that ruled the country up to the start of the last decade of the twentieth century.

The main purpose of this paper is to reconstruct the political biography of Kibur i Ato ii Haddis Alemayehu who was one of the senior officials of Ethiopia during the reign of Emperor Haile Selassie I and the author of the most accomplished Amharic novel, Feqer Eska Meqaber ("Love unto Grave"). In order to undertake this study, both primary and secondary sources were used. The source analysis revealed that after the liberation of Ethiopia from Italian occupation in 1941, Haddis served his country at different senior governmental posts, among others, as Director, Director General and Vice Minister in the Ministry of Foreign Affairs, Minister of State in the Ministry of Education, and Minister of the Ministry of Planning and Development. He was Ethiopian Consul to Jerusalem, First Secretary of Ethiopian Legation in Washington D.C., Ethiopian Ambassador and Permanent Representative to the UN and Ambassador to Great Britain and the Netherlands. Besides, he also participated in a number of international as well as continental conferences. In his dealing with other countries on behalf of the Ethiopian government, Haddis was committed to protect Ethiopia's interest and sovereignty. At home, Haddis had a character of truthful and meticulous administrator and bold enough to comment any mistake of the government. Thus, the consideration of Haddis Alemayehu's political biography helps not only to know him at some depth but also to comprehend the nature of the past feudo-capitalist system of Ethiopia.

This presentation provides a comprehensive synopsis of Parthian military architecture from the early establishment of the Arsacids in c. 250 BCE to the latter days of the dynasty in the early 3rd century CE. The historical background of military architecture in Iran in former Mede, Achaemenid times is examined along with the subsequent Seleucid-Hellenic tenure and its influences upon Iranian military architecture, notably during the early Arsacid arrivals in northeast Iran at Parthava. The development and scope of Parthian military architecture is then examined from its initial phases in Parthava, northeast Iran (e.g. Hecatompylos), northern Iran (e.g. Kaluraz tappeh), Central Asia (e.g. Merv) and Afghanistan (e.g. Herat) and into its later phases when the Arsacids expanded into the interior of Iran (e.g. Rhagae, Qaleh Yazdegird), northwest Iran (e.g. Qaleh Zahak), Mesopotamia (e.g. Ctesiphon, Hatra), Syria (e.g. Dura Europos), and the Persian Gulf (e.g. Qeshm). The developments of the Wall of Gorgan facing Central Asia and the more recently discovered Gawri Wall facing the western Roman frontiers is examined followed by an overview of Parthian influences on Roman military architecture.

Warburgs Geltung -Mehr noch als frühere Jahrhunderte scheint das jetzt zu Ende gehende mit einer merkwürdigen Ehrfurcht auf die beiden Jahrzehnte seines Beginns zurückzublicken, als seien in den Umbrüchen der Jahrhundertwende unwiederbringliche Energien freigesetzt, die für ein ganzes Saeculum reichen sollten. Wie Max Weber für die Sozialwissenschaften, Sigmund Freud für die Psychoanalyse und Albert Einstein für die Physik, so ist auch Aby Warburg (1866-1929) für die Geschichte der Kunst und des Bildes eine beständige Herausforderung geblieben. Wenn das 20. Jahrhundert das des Bildes war, so gehört der Kunsthistoriker Warburg zu dessen herausragenden Forschern, weil ihm in der Intensität und der Skrupelhaftigkeit, mit denen er sich Kunstwerken, aber auch Alltagsbildern gewidmet hat, niemand gleichgekommen ist." 1 Mit diesen Worten haben Horst Bredekamp und Michael Diers im Vorwort zur Studienausgabe der Gesammelten Schriften Warburgs den Hamburger Privatgelehrten als Begründer einer Kulturwissenschaft im Zeichen des Bildes und der Kunst gewürdigt; diese Einschätzung stieß am Ausgang des 20. Jahrhunderts auch jenseits von Kunst-und Bildwissenschaft auf breite Zustimmung. Die Theorie eines kulturellen Bildgedächtnisses, wie Warburg sie im Mnemosyne-Atlas entwickelt hatte, ist auch für die Geschichtswissenschaft, die in jüngerer Zeit 'die Erinnerung' und 'das Bild' gleichermaßen als Untersuchungs-und Analysegegenstand entdeckt hat, von hoher Aktualität. 2 Bezeichnete sich Warburg selbst stets als 'Historiker' und verstand sein Anliegen, das 'Nachleben der An-1 Warburg, Gesammelte Schriften, S. 5.

he e s sh hr ri in ne e o of f N Na aǧ ǧā āš šī ī 1 1 A Aṣ ṣḥ ḥa am m b b.. A Ab bǧ ǧa ar r a an nd d t th he e t to om mb bs s o of f t th he e c co om mp pa an ni io on ns s o of f M Mu uḥ ḥa am mm ma ad d ((N Nä äg ga aš š, , E Et th hi io op pi ia a)) Photos and notes 2 by Moreno Vergari