Search Results

The Kharijites were a splinter group that broke away from the main forces of Islam during the formative medieval period, purportedly refusing arbitration and committing bloody outrages against their fellow Muslims. Their influence in the political and theological life of the nascent faith has ensured their place in both critical and religious accounts of early Islamic history. Over the centuries, the Kharijites have repeatedly been invoked whenever militant opposition arose and today the label is frequently applied to extremist Islamic movements. After a brief look at Kharijite origins, this book focuses on contemporary Egypt. The book shows how religious images of the Kharijites have dominated public discussion about political opposition movements, effectively undermining attempts to discuss the real issues generating such movements.

The Dialogue of Ipuwer and the Lord of All is one of the major works from the golden age of Egyptian literature, the Middle Kingdom (c. 1980–1630 bc). The poem provides one of the most searching explorations of human motivation and divine justice to survive from ancient Egypt, and its stark pessimism questions many of the core ideologies that underpinned the Egyptian state and monarchy. It begins with a series of laments portraying an Egypt overwhelmed by chaos and destruction, and develops into an examination of why these disasters should happen, and who bears responsibility for them: the gods, the king, or humanity. This volume provides the first full literary analysis of this poem for a century. It provides a detailed study of questions such as: its date of composition; its historicity; the identity of its protagonists and setting; its reception history within Egyptian culture; and whether it really is a unified literary composition, or a redacted collection of texts of heterogenous origin.

Analyzes the evidence for the lives of women living in the White Monastery, located in upper Egypt, under its third abbot, Shenoute, who served from 385–464 c.e. Several of Shenoute's letters, which were written in Coptic and survive in fragmentary form, address periods of conflict either between female monks or between the female community and Shenoute. As a result, they differ in genre from any other evidence of female monasticism in late antiquity and so present a unique corpus of material for investigation. A key issue pertains to Shenoute's efforts to establish his monastic authority over the women's community, which was physically separate from the men's, and the evidence for the women's acceptance and resistance to that expansion. I then argue that gender analysis reveals that Shenoute regarded his efforts as part of the creation of a universal monasticism, which had uniform requirements for male and female monks, including the controversial subject of corporal punishment. It simultaneously reveals, however, points of gender asymmetry, and so inequity, within monastic authority and practices, some promoted by Shenoute and some by the women themselves. Finally, Shenoute's use of the family as a model for the monastery helped him create kinship bonds among all monks, both those who had left their families and those who brought their relatives with them. Like gender, with which the family is intimately connected, this model also allows Shenoute to negotiate tensions and contradictions using egalitarian language while simultaneously constructing patriarchal authority.

For the past two decades, the nature of ancient Israel’s origins has been debated heatedly. Much of this debate has concentrated on part of the book of Exodus and the book of Joshua. Little attention, however, has been given to the wilderness tradition, for example, the episodes set in Sinai (Exodus 16 through Numbers 20). The current study investigates the importance of the wilderness tradition to ancient Israel’s religious and social formation. The location of Mt. Sinai, Israel’s law or covenant, and the possible Egyptian origins of Israel’s desert sanctuary, the tabernacle, are explored in the light of Egyptian archaeological materials. The book further argues that the Torah’s narratives preserve accurate memories of the wilderness period as evidenced by the accuracy of geographical place names in Egypt and Sinai, and by the use of many personal names and technical terms that are of Egyptian etymology. These factors lend credibility to the authenticity sojourn in Egypt and the exodus traditions, rather than viewing them as purely ideological or literary fictions dating to 1,000 years after the events.

The history of the Persian Empire in the west has been seen/presented largely in terms of Persian-Greek interactions. However, the fact that the Persians mounted ten campaigns against Egypt from the late sixth through the fourth century indicates that the subjugation of Egypt was Persia’s primary concern in the west. This was true in the sixth and fifth centuries, when Persia conquered and, despite chronic revolts led by Egyptian dynasts, held on to Egypt, and also in the fourth century, when after successful Egyptian revolt, Persian kings spent nearly seventy years in largely futile attempts to recover Egypt. Trouble in the West reconstructs the largely lost story of the Persian-Egyptian conflict and reinterprets sixth–fourth-century eastern Mediterranean history in general from the perspective of Persia’s continuous preoccupation with Egypt.

After the fall of the Fatimid Empire in 1171 and the emergence of a new Sunni polity under the Ayyubids, Sufism came to extraordinary prominence in Egypt. The state founded and funded hospices to attract foreign Sufis to Egypt; local charismatic Sufi masters appeared throughout Upper and Lower Egypt; organized Sufi brotherhoods emerged in the urban centers of Cairo and Alexandria; and even Jews took up the doctrines and practices of the Sufis. By the middle of the Mamluk period in the fourteenth century, Sufism had become massively popular. How and why did this popularisation happen? This book is the first to address this issue directly, surveying the social formation and histories of several different Sufi collectivities from this period. Adopting an agentival approach, the book argues that the popularization of Sufism during this time was the direct result of deliberate and variegated Sufi programs of outreach, strategies of legitimation, and performances of authority across Egypt. The book situates these programs, strategies, and performances within the social and political contexts of the institutionalization of Sufism, audience participation, and Ayyubid and Mamluk state policies.

One of only a few women who ruled ancient Egypt as a king during its thousands of years of history, Tausret was the last pharaoh of the 19th dynasty (c.1200 bce), the last ruling descendent of Ramesses the Great, and one of only two female monarchs buried in Egypt's renowned Valley of the Kings. Though mentioned even in Homer as the pharaoh of Egypt who interacted with Helen at the time of the Trojan War, she has long remained a figure shrouded in mystery, hardly known even by many Egyptologists. Nevertheless, recent archaeological discoveries have illuminated Tausret's importance, her accomplishments, and the extent of her influence. This book combines distinguished scholars whose research and excavations have increased our understanding of the life and reign of this great woman. This book utilizes recent discoveries to correctly position Tausret alongside famous ruling queens such as Hatshepsut and Cleopatra, figures who have long dominated our view of the female monarchs of ancient Egypt. The book brings together archaeological, historical, women's studies, and other approaches to provide a text that will be an important contribution to the literature of Egyptology.

Which way will Egypt go now that Husni Mubarak's authoritarian regime has been swept from power? Will it become an Islamic theocracy similar to Iran? Will it embrace Western-style liberalism and democracy? This book reveals that Egypt's secularists and Islamists may yet navigate a middle path that results in a uniquely Islamic form of liberalism and, perhaps, democracy. The book draws on in-depth interviews with Egyptian judges, lawyers, Islamic activists, politicians, and businesspeople. It utilizes major court rulings, political documents of the Muslim Brotherhood, and the writings of Egypt's leading contemporary Islamic thinkers. The book demonstrates that, in post-Mubarak Egypt, progress toward liberalism and democracy is likely to be slow. Essential reading on a subject of global importance, this edition includes a new introduction that takes stock of the Arab Spring and the Muslim Brotherhood's victories in the 2011–2012 elections.

The nineteen chapters of this book cover a wide variety of topics concerned with the Macedonian monarchy of the Ptolemies, which ruled Egypt after Alexander the Great until the Roman empire, and which rested on military control based on a Greek and Macedonian military force settled on the land. The first five chapters examine ways in which Ptolemy I, Ptolemy III, and Cleopatra VII sought political legitimacy and support in this multicultural society. The next section looks at the Greek experience in Egypt, as settlers on the land, as members of specific ethnic groups, and as creators of an urban milieu in which they could feel at home. The third part treats the complex economic life of Ptolemaic Egypt, with its tension between the king's need for revenue and the Greeks' desire to enrich themselves in their new home and in particular to acquire some of Egypt's rich grainland, not only to work as soldiers or bureaucrats. The resulting interactions between Greeks and Egyptians occupy the final section. Throughout the case-studies that make up this book, the author stresses the internal stresses and fractures of this colonial society, with multiple groups of actors having conflicting interests but needing to cooperate for any of them to succeed.

Evagrius of Pontus (c.345–99) was one of the most prominent figures among the monks of the desert settlements of Nitria, Sketis, and Kellia in Lower Egypt. Through the course of his ascetic writings he formulated a systematic presentation of the teaching of the semi-eremitic monks of these settlements. The works of Evagrius had a profound influence on Eastern Orthodox monastic teaching and passed to the West through the writings of John Cassian (c.365–435). This book provides an English translation of Evagrius' Greek ascetic writings, based on modern critical editions, where available, and, where they are not, on collations of the principal manuscripts. Two appendices provide variant readings for the Greek texts and the complete text of the long recension of Eulogios. The translations are accompanied by a commentary to guide the reader through the intricacies of Evagrian thought by offering explanatory comments and references to other Evagrian texts and relevant scholarly literature. Finally, detailed indexes are provided to allow the reader to identify and study the numerous themes of Evagrian teaching.