egypt

“The Temple on Mount Zion” Conference Livestream and Videos

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Today we are fortunate to be participating in “The Temple on Mount Zion” Conference in Provo, Utah, in memory of Matthew B. Brown, and sponsored by Interpreter Foundation.  Of course, the theme of the entire conference is the temple.  There have been some excellent presentations on numerous topics including noah, the ark, divine handclasps, egyptology, creation, Job, the Psalms, Dead Sea Scrolls, the “terrible questions,” Jacob’s sermon, axes mundi, Nephites and Mesoamerica, the Torah, the design of temples, and others.

The conference is being live streamed online, and can be watched here: http://www.mormoninterpreter.com/live-video-stream-of-the-temple-on-mount-zion-conference/

YouTube videos of the presentations are available on Interpreter’s YouTube channel here: http://www.youtube.com/user/MormonInterpreter

A printed book of proceedings will be published in the coming months by Interpreter Foundation.

Praying Couple Curtain from 5th-6th Century Christianity

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The following is a photo of a linen and wool screen curtain (velum) that comes from a monastery at Antinoë (Antinopolis), Egypt, and dates from the 5th-6th century.  It is likely an artifact of the early Coptic Christians.  It depicts a praying couple beneath an apse in a church or temple, with a Coptic inscription written in Greek script underneath.  The apse of a church building is near the east end, where the altar is located.  There are columns on the left and right, perhaps symbolizing Boaz and Jachin, pillars that flanked the entrance in the porch of Solomon’s Temple, and have come to symbolize the temple ever since.  The figures are dressed in liturgical clothing, including what appears to be a mitre, a veil, and robes, and in the traditional early Christian attitude of prayer with uplifted hands.  Size: 1.05 x 0.86 m.  It is located at the Benaki Museum, Athens. (Thanks Chad!)

Praying Couple Curtain, 5th-6th century Antinoë, Egypt

Praying Couple Curtain, 5th-6th century Antinoë, Egypt

The Seal of Melchizedek – Part 5

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The seal of Melchizedek as seen on the entrance doors of the Salt Lake Temple

The seal of Melchizedek as seen on the entrance doors of the Salt Lake Temple. (Click for larger view)

(Continued from Part 4)

It’s been a long time coming, since September 2008 to be exact, and I’d like to finally complete this series of posts on the seal of Melchizedek.  It is probably one of the most trafficked series of posts on this website.  It’s drawn a lot of attention, and may have even been part of what compelled a BYU scholar, Alonzo L. Gaskill, to publish an article about it in The Religious Educator at BYU in 2010, which article I’d like to talk about.

But first, there are a few other artifacts related to the symbol that I’d like to share.  As I pointed out in Part 2, this seal is most prominently found as displayed in the mosaics and iconography in the basilicas of Ravenna, Italy.  Indeed, this is very likely where Hugh Nibley saw this symbol originally, as perhaps did Michael Lyon, and where he may have coined the name the “seal of Melchizedek.”  The symbol is shown on the altar cloths in these mosaics, shown next to Melchizedek, Abel, and Abraham, in making sacrificial offerings to God.  The altar cloth also shows gammadia in the corners, right-angle marks like the Greek letter gamma, which is also very interesting, and worthy of a study in and of itself.

To begin, I want to note again that to date I have not found any evidence for this symbol being called the “seal of Melchizedek” by any other scholar, historian, or historical figure in recorded history before Hugh Nibley and Michael Lyon.  That doesn’t mean it doesn’t exist, but it is likely a conception that began with the Latter-day Saints, making a logical connection between the symbol and the Biblical figure found adjacent to it in the mosaics. [Read more…]

Joseph’s Coat of Many Marks

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Diego Velázquez, Joseph’s Bloody Coat Brought to Jacob; 1630, Oil on canvas, Monastery of San Lorenzo de El Escorial

Genesis 37 recounts the story of when Jacob gave a special coat to his son Joseph, which was said to have “many colours.” Later, Joseph was sold into Egypt by his brothers, his coat stripped from him, and returned to his father Jacob. Hugh Nibley gives us some interesting insight into this episode, and the special coat that Jacob gave Joseph. Apparently, Andrew Lloyd Webber was mistaken, as well as a number of other modern commentators: [Read more…]

Early Christian Textile Markings from Fayum Egypt

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Garment with woven rosettes and hemmed cut.

For the last few decades Brigham Young University has been involved in the excavation and study of ancient ruins and tombs in the Fayum region of Egypt, particularly in the Fag El Gamous cemetery. Some of the remains there have been noted as early Christian. One of the reports of these findings was given in the 1993 issue of BYU Studies under the exhaustive title “Evidences of a Christian Population in the Egyptian Fayum and Genetic and Textile Studies of the Akhmim Noble Mummies.” The study was also written about in the 1991 January Ensign under the titles “More Valuable Than Gold” and “Secrets Woven in the Past.”

The BYU Studies report mentions the unusual construction of the textiles that some of these mummies were dressed with in their burial:

Ten of the robes on this burial are plain linen garments but the many strands of linen ribbon wrapped around the upper half of the body are gathered together into a complex knot. This knot is found on the left shoulder on two of the robes and on the right shoulder of the remaining eight robes. The symbol of the sacred knot or bow is common in Egypt and elsewhere and may indicate sacerdotal or priestly authority.

The piece of clothing closest to the body is not usually well preserved due to the destructive influence of fluids and chemicals remaining in the body. In this burial, as well as a few others, however, the woolen garment next to the skin is sufficiently well preserved for us to observe that small rosettes have been woven into the material in particular locations. There is one rosette over each breast and one on the right leg near the knee, but there is no corresponding rosette on the left leg. Across the lower abdomen, the material also has a hemmed slit about six inches long.

Considered all together, the various items of clothing all previously unused and many containing symbols and designs, argue strongly for belief not only in an afterlife, but also for appropriate attire, most likely accompanied by or representative of a multifaceted and complex ritual process which would assure safe and successful passage into the realm of the divine. ((Link to BYU Studies article))