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In late Roman Egypt, a woman of high-standing named Caesaria corresponded extensively with Severus of Antioch, a bishop who had relocated to Egypt in exile. A few complete letters from their correspondence survive, and many fragments are scattered in florilegia, in biblical catenae, and as quotations in other works. The present paper argues that a reading for the Thursday after Easter found in an Ethiopic homiliary for the season of Pentecost contains three genuine excerpts from their correspondence. These three excerpts discuss the origin of evil and the resurrection of the dead, drawing on both the biblical text as well as the writings of Gregory of Nyssa. The excerpts offer important information about Severus's correspondence with Caesaria as well as the circulation of early Christian writings in early Solomonic Ethiopia. An edition and translation of the excerpts follow in the appendices. [ABSTRACT FROM AUTHOR]

Pilgrimage studies to holy sites in early modern Palestine and Egypt have ignored Christian Arabic writings. This paper examines three accounts written by Orthodox and Catholic pilgrims to St. Catherine's monastery in Sinai and to Jerusalem and other parts of Palestine in the years 1637, 1753, and 1755. It shows the popularity of pilgrimages among Christian Arabs and the interactions they had with the various religious communities in the Ottoman world. The pilgrimage accounts show a thriving Christian Arab culture in the middle of a Muslim empire, and they present the views and experiences of pilgrims in their own words - challenging, on numerous occasions, the descriptions of Christian Arabs that appear in contemporaneous European sources. [ABSTRACT FROM AUTHOR]

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The aim of this study is to analyse the news about the Pyramids and the Lighthouse of Alexandria within the framework of the Iberian Peninsula between the Full Middle Ages and the beginning of the Modern Age through the examination of the testimonies of travellers from al-Andalus and the Christian kingdoms. It also seeks to demonstrate the importance of these travels in the transmission of knowledge about Egypt's great monuments and the influence of the diverse education and religious-cultural context of each of the travellers when describing them. Likewise, the reception of these texts will be reviewed in order to consider their role in visual conceptions about these wonders and the establishment of archetypes. The studied sources include, for the case of Arab travellers from al-Andalus, descriptions by al-Gharnati and al-Balawi; the testimony of the Jewish traveller Benjamin of Tudela; and the writings of the Christian travellers Pedro Tafur and Pedro Mártir de Anglería. The analysis highlights the importance of travel as a direct method of knowledge about ancient monuments and as a way to contrast the information received from older sources, whether written or visual. On the other hand, it has been found that the greater or lesser accuracy of the collected data by these travellers in their descriptions has much to do with the different education, personal cultural level and influence of the religious-cultural context of each of them. [ABSTRACT FROM AUTHOR]

This paper deals with the representation of al-Ḥabasha (Abyssinia) in the apocalyptic texts written in early Islam and the importance of Egyptian scholars in the transmission of this material. The historical background of this literature and the political context of its writing shows a strong Yemeni influence, related to the struggle between the kingdoms of Ḥimyar and Axum in the sixth century CE. One could ask if Muslim sholars from Fustat, the new Islamic capital of Egypt, enacted a "coll ective memory" by borrowing apocalyptic material from Christian literature, as well as fragments from the pre-Islamic history of Yemen. [ABSTRACT FROM AUTHOR]

A comparison of the ideological composition of the Qumran library and Christian libraries from ancient Egypt, reconstructed from pre-Constantinian papyri, reveals a profound difference in the amount of group-specific material: ca. 28% Qumran “sectarian” at Qumran vs. ca. 60% “Christian” books in ancient Egyptian Christian libraries. Even for the second century, where we have much less data, the divide is quite great. If we take Qumran as example for a Jewish sectarian library, still focused largely on the Hebrew Bible and writings shared with other Jews, Christian libraries portray an independent group-specific identity, quite early on. [ABSTRACT FROM AUTHOR]

Interprets the Coptic writings of Paul of Tamma who is becoming known as the founding epoch of Egyptian monasticism. Style of his writing; Use of the Jeremiah verse by Didymus in fourth century Egypt; Monastic virtues emphasized by Paul in `On the Cell' and `On Humility.'

The article discusses the history of the village of Nag Hammadi in Egypt which contains 12 codices and 53 tractates of ancient texts that integrates to Christian literature. It states that the language of the Nag Hammadi text is used by the Egyptian Copts in the Coptic Church which evangelize and lecture about Christ in the new testament. It also notes that the Nag Hammadi codices has been historical and reveals the mystic of spiritual-intellectual in Jewish belief.