Best 365 quotes in «egypt quotes» category

A bare two years after Vasco da Gama’s voyage a Portuguese fleet led by Pedro Alvarez Cabral arrived on the Malabar coast. Cabral delivered a letter from the king of Portugal to the Samudri (Samudra-raja or Sea-king), the Hindu ruler of the city-state of Calicut, demanding that he expel all Muslims from his kingdom as they were enemies of the ‘Holy Faith’. He met with a blank refusal; then afterwards the Samudra steadfastly maintained that Calicut had always been open to everyone who wished to trade there… During those early years the people who had traditionally participated in the Indian Ocean trade were taken completely by surprise. In all the centuries in which it had flourished and grown, no state or kings or ruling power had ever before tried to gain control of the Indian Ocean trade by force of arms. The territorial and dynastic ambitions that were pursued with such determination on land were generally not allowed to spill over into the sea. Within the Western historiographical record the unarmed character of the Indian Ocean trade is often represented as a lack, or failure, one that invited the intervention of Europe, with its increasing proficiency in war. When a defeat is as complete as was that of the trading cultures of the Indian Ocean, it is hard to allow the vanquished the dignity of nuances of choice and preference. Yet it is worth allowing for the possibility that the peaceful traditions of the oceanic trade may have been, in a quiet and inarticulate way, the product of a rare cultural choice — one that may have owed a great deal to the pacifist customs and beliefs of the Gujarati Jains and Vanias who played such an important part in it. At the time, at least one European was moved to bewilderment by the unfamiliar mores of the region; a response more honest perhaps than the trust in historical inevitability that has supplanted it since. ‘The heathen [of Gujarat]’, wrote Tomé Pires, early in the sixteenth century, ‘held that they must never kill anyone, nor must they have armed men in their company. If they were captured and [their captors] wanted to kill them all, they did not resist. This is the Gujarat law among the heathen.’ It was because of those singular traditions, perhaps, that the rulers of the Indian Ocean ports were utterly confounded by the demands and actions of the Portuguese. Having long been accustomed to the tradesmen’s rules of bargaining and compromise they tried time and time again to reach an understanding with the Europeans — only to discover, as one historian has put it, that the choice was ‘between resistance and submission; co-operation was not offered.’ Unable to compete in the Indian Ocean trade by purely commercial means, the Europeans were bent on taking control of it by aggression, pure and distilled, by unleashing violence on a scale unprecedented on those shores.

After weaning the indigenous people's of Egypt: 'from their miserable and barbarous manners, [Osiris] taught them how to till the earth, and how to sow and reap crops, he formulated a code of laws for them, and made them worship the gods and perform service to them. He then left Egypt and traveled over the rest of the world teaching the various nations to do what his own subjects were doing. He forced no man to carry out his instructions, but by means of gentle persuasion and an appeal to their reason, he succeeded in inducing them to practice what he preached.

Als Präsident Obama den Aufstand als legitime Meinungsäußerung begrüßte, die von der Regierung anerkannt werden müsse, war die Verwirrung komplett. Die Massen in Kairo und Alexandria wollten keine Anerkennung ihrer Forderungen durch die Regierung, deren Rechtmäßigkeit sie rundweg ablehnten. Sie wünschten sich das Mubarak-Regime nicht als Gesprächspartner, sie wollten, dass Mubarak verschwand. Ihr Ziel war nicht nur eine neue Regierung, die ihre Meinung anhören würde, sondern eine Umgestaltung des gesamten Staates. Sie hatten keine »Meinungen «; sie waren die Wahrheit der Situation in Ägypten. (S. 55)

All these complexities are lost on many commentators, often the same ones who would single out the Arabs for being Arabs; now there is a keen interest in explaining any social evolution or political process through the exclusive prism of Islam. According to such commentators, Muslims act in a certain way mainly because they are Muslims, not because they are Moroccans or Jordanians, blue-collared or self-employed, educated or illiterate, urbanites or peasant, straight or gay, young or old, Arabic speakers or native Berbers, and of course their class background and financial resources are meaningless compared with their religious affiliation. Those analysts share one thing in common with the Jihadis, they believe Islam provides all the answers. The Arab Revolution: Ten Lessons From the Democratic Uprisisng

Ahhh." Anubis narrows his eyes at me. “I’ve given you inspiration. Now you’re thinking about bringing the lightbulb to ancient Egypt. It would be a hit––all those dark tombs.” You. I was thinking about you. His eyebrows rise. “Huh? Me?” Fluorine uranium carbon potassium. I said that out loud. "I mean," I stutter, "I was thinking about…unimolecular reactions.

A man has perished; his corpse is dust, and his people have passed from the land; it is a book which makes him remembered in the mouth of a speaker. More excellent is a [papyrus] roll than a built house, than a chapel in the west. It is better than an established villa, than a stela in a temple...

And Pythagoras is reported to have been a disciple of Sonches the Egyptian arch-prophet; and Plato, of Sechnuphis of Heliopolis; and Eudoxus, of Cnidius of Konuphis, who was also an Egyptian. [Stromata, 1.15]

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

And so the very thing that should make Egypt strong - the richness and diversity of her culture - serves to divide her and make her weak.

Apollodorus came, Caesar saw, Cleopatra conquered.

And whose heart do you want me to steal?” The words escape me in a whisper. A small smile pricks Aten’s lips. “King Tutankhamen.

Chapter 1: Genesis 37 23 And [it] was when Yosef (Joseph) came to his brothers, and [they] stripped Yosef (Joseph) [of] his tunic – the striped tunic – that [was] upon him. 24 And [they] took him, and [they] cast him to the ground-pit, and the ground-pit [was] empty – there [was] not within it water.

Are we in some sick laboratory? Can you take this man, this black hole of charisma, this oozing miasma of featurelessness and turn him into a leader? Can you follow the simplest playbook of power and morph this Quasimodean combination of bureaucrat's paunch, jowled cheeks, and balding scalp into a demagogue of the month to be washed down with your Coke? Identify existential enemy, mobilise killing forces, pump hysterical nationalism onto airwaves, pose for photos with lions, use basic fonts, invoke mythological pasts, have choirs of children sing your name, and voilà: sit back and look upon your works.

As an Egyptian woman hangs out the wash, she is as alluring as a belly dancer in whose dance the seduction is frank and direct, a sort of invitation to sex. When a woman is hanging out the wash, her appeal is subdued and coy. The woman moves as if unaware of the excitement she arouses in any man watching her. Look. When the woman puts the clothes peg in her mouth and then takes it in her two fingers to peg the wash on the line, the use of the peg is loaded with strong, sensual overtones.

As to the 'Left' I'll say briefly why this was the finish for me. Here is American society, attacked under open skies in broad daylight by the most reactionary and vicious force in the contemporary world, a force which treats Afghans and Algerians and Egyptians far worse than it has yet been able to treat us. The vaunted CIA and FBI are asleep, at best. The working-class heroes move, without orders and at risk to their lives, to fill the moral and political vacuum. The moral idiots, meanwhile, like Falwell and Robertson and Rabbi Lapin, announce that this clerical aggression is a punishment for our secularism. And the governments of Pakistan and Saudi Arabia, hitherto considered allies on our 'national security' calculus, prove to be the most friendly to the Taliban and Al Qaeda. Here was a time for the Left to demand a top-to-bottom house-cleaning of the state and of our covert alliances, a full inquiry into the origins of the defeat, and a resolute declaration in favor of a fight to the end for secular and humanist values: a fight which would make friends of the democratic and secular forces in the Muslim world. And instead, the near-majority of 'Left' intellectuals started sounding like Falwell, and bleating that the main problem was Bush's legitimacy. So I don't even muster a hollow laugh when this pathetic faction says that I, and not they, are in bed with the forces of reaction.

Biblia pamoja na historia vinatwambia kuwa mitume kumi na wawili wa Yesu Kristo waliamua kufa kinyama kama mfalme wao alivyokufa, kwa sababu walikataa kukana imani yao juu ya Yesu Kristo. Mathayo alikufa kwa ajili ya Ukristo nchini Ethiopia kwa jeraha lililotokana na kisu kikali, Marko akavutwa na farasi katika mitaa ya Alexandria nchini Misri mpaka akafa, kwa sababu alikataa kukana jina la Yesu Kristo. Luka alinyongwa nchini Ugiriki kwa sababu ya kuhubiri Injili ya Yesu Kristo katika nchi ambapo watu hawakumtambua Yesu. Yohana alichemshwa katika pipa la mafuta ya moto katika kipindi cha mateso makubwa ya Wakristo nchini Roma, lakini kimiujiza akaponea chupuchupu, kabla ya kufungwa katika gereza la kisiwa cha Patmo (Ugiriki) ambapo ndipo alipoandika kitabu cha Ufunuo. Mtume Yohana baadaye aliachiwa huru na kurudi Uturuki, ambapo alimtumikia Bwana kama Askofu wa Edessa. Alikufa kwa uzee, akiwa mtume pekee aliyekufa kwa amani. Petro alisulubiwa kichwa chini miguu juu katika msalaba wa umbo la X kulingana na desturi za kikanisa za kipindi hicho, kwa sababu aliwaambia maadui zake ya kuwa alijisikia vibaya kufa kama alivyokufa mfalme wake Yesu Kristo. Yakobo ndugu yake na Yesu (Yakobo Mkubwa), kiongozi wa kanisa mjini Yerusalemu, alirushwa kutoka juu ya mnara wa kusini-mashariki wa hekalu aliloliongoza la Hekalu Takatifu (zaidi ya futi mia moja kwenda chini) na baadaye kupigwa kwa virungu mpaka akafa, alipokataa kukana imani yake juu ya Yesu Kristo. Yakobo mwana wa Zebedayo (Yakobo Mdogo) alikuwa mvuvi kabla Yesu Kristo hajamwita kuwa mchungaji wa Injili yake. Kama kiongozi wa kanisa hatimaye, Yakobo aliuwawa kwa kukatwa kichwa mjini Yerusalemu. Afisa wa Kirumi aliyemlinda Yakobo alishangaa sana jinsi Yakobo alivyolinda imani yake siku kesi yake iliposomwa. Baadaye afisa huyo alimsogelea Yakobo katika eneo la mauti. Nafsi yake ilipomsuta, alijitoa hatiani mbele ya hakimu kwa kumkubali Yesu Kristo kama kiongozi wa maisha yake; halafu akapiga magoti pembeni kwa Yakobo, ili na yeye akatwe kichwa kama mfuasi wa Yesu Kristo. Bartholomayo, ambaye pia alijulikana kama Nathanali, alikuwa mmisionari huko Asia. Alimshuhudia Yesu mfalme wa wafalme katika Uturuki ya leo. Bartholomayo aliteswa kwa sababu ya mahubiri yake huko Armenia, ambako inasemekana aliuwawa kwa kuchapwa bakora mbele ya halaiki ya watu iliyomdhihaki. Andrea alisulubiwa katika msalaba wa X huko Patras nchini Ugiriki. Baada ya kuchapwa bakora kinyama na walinzi saba, alifungwa mwili mzima kwenye msalaba ili ateseke zaidi. Wafuasi wake waliokuwepo katika eneo la tukio waliripoti ya kuwa, alipokuwa akipelekwa msalabani, Andrea aliusalimia msalaba huo kwa maneno yafuatayo: "Nimekuwa nikitamani sana na nimekuwa nikiitegemea sana saa hii ya furaha. Msalaba uliwekwa wakfu na Mwenyezi Mungu baada ya mwili wa Yesu Kristo kuning’inizwa juu yake." Aliendelea kuwahubiria maadui zake kwa siku mbili zaidi, akiwa msalabani, mpaka akaishiwa na nguvu na kuaga dunia. Tomaso alichomwa mkuki nchini India katika mojawapo ya safari zake za kimisionari akiwa na lengo la kuanzisha kanisa la Yesu Kristo katika bara la India. Mathiya alichaguliwa na mitume kuchukua nafasi ya Yuda Iskarioti, baada ya kifo cha Yuda katika dimbwi la damu nchini India. Taarifa kuhusiana na maisha na kifo cha Mathiya zinachanganya na hazijulikani sawasawa. Lakini ipo imani kwamba Mathiya alipigwa mawe na Wayahudi huko Yerusalemu, kisha akauwawa kwa kukatwa kichwa. Yuda Tadei, ndugu yake na Yesu, aliuwawa kwa mishale alipokataa kukana imani yake juu ya Yesu Kristo. Mitume walikuwa na imani kubwa kwa sababu walishuhudia ufufuo wa Yesu Kristo, na miujiza mingine. Biblia ni kiwanda cha imani. Tunapaswa kuiamini Biblia kama mitume walivyomwamini Yesu Kristo, kwa sababu Biblia iliandikwa na mitume.

But not all Gaza residents were committed to the war. A reporter asked one of the Arabs what he most wanted. He was a taxi driver, father of ten. All he wanted was 'to eat and to work.' What did he think of Nasser? 'Nasser is good, Israel is good, America is good, Britain is good, Canada is good, India is good, Anything is good.

Cairo is in a state of becoming… We just don't know what it's becoming yet.

Cairo and Alexandria were cosmopolitan not so much because they contained foreigners, but because the Egyptian born in them is himself a stranger to his land.

Cairo is jazz. Not lounge jazz, not the commodified lobby jazz that works to blanch history, but the heat of New Orleans and gristle of Chicago: the jazz that is beauty in the destruction of the past, the jazz of an unknown future, the jazz that promises freedom from the bad old times.

Chapter 1: Genesis 37 21 And Reuven (Reuben) heard and [he] saved him from their hand, and [he] said, “[We] will not hit him [killing his] soul!” 22 And [he] said to them – Reuven (Reuben) – “Don't spill blood! Cast him to this ground-pit that [is] in the desert, and a hand do not send [forth] against him!” in order [to] save him from their hand [in order] to return him to his father.

Chapter 1: Genesis 37 5 And Yosef (Joseph) dreamt a dream, and [he] said [the dream] to his brothers, and [they] increased more [to] hate him. 6 And [he] said to them, “Hear, please, this dream that [I] dreamt. 7 And behold: We [were] binding sheaves in the field, and behold: My sheaf arose and also [was] positioned, and behold: Your sheaves surrounded [mine] and prostrated [themselves] to my sheaf.” 8 And [they] said to him – his brothers – “Will [you most assuredly] reign over us? Will [you] rule over us?” And [they] increased more [to] hate him over his dreams and over his words.

Chapter 1: Genesis 37 12 And [they] went – his brothers – to shepherd the flock of their father in Shechem. 13 And Israel said to Yosef (Joseph), “Are not your brothers shepherding in Shechem? Go and [I] will send you to them.” And [he] said to him, “Behold: [here] I [am]!

Chapter 1: Genesis 37 18 And [they] saw him from afar, and before [he] came close to them [they] plotted [against] him to put him to death. 19 And [they] said – [each] man to his brothers – “Behold: The possessor of the dreams – this one comes! 20 And now: Come and [let's] kill him, and [we] will cast him in[to] one of the ground-pits, and [we] will say, 'An evil living [creature] ate him', and [we] will see what will be [of] his dreams!

Conformity is deformity

Bernice III was the first queen of Egypt to rule without a consort in over a millennium. Though her reign was brief, her example inspired her descendant Cleopatra to rule alone.

Book Excerpt: "What about your family, Abu Huwa? Are you an orphan?” the little girl very innocently asked the Sphinx. “My father and your father are one and the same. However, I do have a brother who has stood as my mirror throughout time on the opposite horizon. It is I who faces east, but it is he who faces west. I am the recorder of yesterday and he holds the records of tomorrow. I am the positive, and he is my negative. I carry the right eye of the sun and he carries the left eye of the moon. He keeps his eye on the underworld and I keep an eye on the world over. Together we have joined the sky and earth, and split fire and water.” Seham stood on all toes to peek over the Sphinx's shoulder for a sign of his brother. “Where is he?” she asked, her eyes still searching the open horizon. “He has yet to be uncovered, but as I stand above the sands of time, he still sleeps below. Before the descent of Adam, we have both stood as loyal Protectors of the Two Halls of Truth.” The girl asked in astonishment, “I've never heard of these halls, Abu Huwa. Where are they?” “At the end of each of our tails is a passage that will reveal to you the secrets of Time. One hall reflects a thousand truths, and the other hall reflects all that is untrue. One will speak to your heart, and the other will speak to your mind. This is why you need to use both your heart and mind to understand which one is real, and which is a distorted illusion created to misguide those that have neglected their conscience. Both passageways connect you to the Great Hall of Records.” “What is the Hall of Records?” “The Great Pyramid, my child. It is as multidimensional in its shape as it is in its purpose. Every layer and every brick marks the coming of a prophet, the ascension of evil, or another cycle of man. It contains the entire history and future of mankind. And, as is above, so is below. Above ground, it serves as the most powerful energy source to harmonize and power the world! The shape of the pyramid above ground is also the same image mirrored beneath it. Underground, it serves as a powerful well and drain. This is really why Egypt is called the Land of Two Lands. There exists a huge world of its own underneath the plateau, a world within worlds. Large amounts of gold, copper and mercury were once housed here, including the secrets of Time, the 100th name of He Who Is All, and a gift from Truth that still awaits to be discovered. It sleeps with Time in the Great Pyramid, hidden away in a lower shaft that leads to the stars.” Dialogue from 'The Little Girl and the Sphinx' by Suzy Kassem, Rise Up and Salute the Sun (Dar-El Shams, 2010)

Cairo is an exploding modern metropolis which nevertheless preserves within its heart the finest medieval city in the world...

Cairo is one of the greatest storehouses of human achievement on earth, ranging from the pharaonic through the Christian and Islamic periods to the Belle Epoque.

Chapter 1: Genesis 37 9 And [he] dreamt again – a different dream – and [he] told it to his brothers, and [he] said, “Behold: [I] dreamt a dream again, and behold: The Sun and the Moon, and eleven stars [were] prostrating [themselves] to me. 10 And [he] told [the dream] to his father and to his brothers, and [he] rebuked him – his father – and [he] said to him, “What [is] this dream that [you] dreamt? Will [we most assuredly] come – I, and your mother, and your brothers – to prostrate [ourselves] to you to the ground?” 11 And [they were] jealous of him – his brothers – and his father guarded the matter [in his heart].

Chapter 8: Genesis 45 1 And Yosef (Joseph) could not control himself for all the posted-persons upon him, and [he] called [out], “Remove every man from upon me!” And a man did not stand with him in the confessing of Yosef (Joseph) to his brothers. 2 And [he] gave his voice in crying, and [they] heard – [all of] Mitzraim (Egypt) – and the house of Pharaoh heard. 3 And Yosef (Joseph) said to his brothers, “I [am] Yosef! Does my father still live?!” And his brothers could not answer him because [they] were terrified from his face.

Chapter 1: Genesis 37 1 And Ya'akov (Jacob) sat in the land of the residence of his father in the land of K'na'an (Canaan). 2 These are the [descendents in the] genealogy of Ya'akov (Jacob): Yosef (Joseph) [was] seventeen years old, [he] would shepherd with his brothers among the flock [of animals], and he [was merely] a youth with the sons of Bilhah and with the sons of Zilpah (the women of his father), and Yosef (Joseph) brought their slander – [it was] evil – to their father

Chapter 1: Genesis 37 3 And Israel loved Yosef (Joseph) [most] from all his sons because a son of his old-age he [was] to him, and [he] made for him a striped tunic. 4 And [they] saw – his brothers – that their father loved him [most] from all his brothers, and [they] hated him, and [they] could not speak [of] him for peace.

Chapter 1: Genesis 37 14 And [he] said to him, “Go, please, see [to] the peace of your brothers, and [to] the peace of the flock, and return to me a word, and [he] sent him from the valley of Ḥevron (Hebron), and [he] came to Shechem. 15 And a man found him, and behold: [He was] mistakenly [wandering] in the field, and [he] asked him – the man – saying, “What [do you] request [to find]?” 16 And [he] said, “My brothers I request [to find] – Say, please, to me: Where [are] they shepherding?” 17 And [he] said – the man – “[They] journeyed from this [place] because [I] heard [them] saying, '[We] will go to Dothan.'” And [he] went – Yosef (Joseph) – after his brothers, and [he] found them in Dothan.

Chapter 1: Genesis 37 25 And [they] sat to eat bread, and [they] lifted [up] their eyes, and [they] saw, and behold: A caravan of Ishmaelites [was] coming from Gil'ad and their camels bearing spices, and balsam, and myrrh going to bring down to Mitzraim (Egypt). 26 And Yehudah (Judah) said to his brothers, “What gain [is there] that [we] will kill our brother and [by our] covering [up] his blood? 27 Come, and [let's] sell him to the Ishmaelites, and our hand [let] not be [up]on him because [he is] our brother – our flesh [and blood] he [is].” And [they] heard – his brothers – [and heeded].

COULD WE HAVE LIVED OUR lives ignoring politics? The Occupation determined the crops that the fallah planted, it stood in the face of every industrial project, it prevented us from establishing our own financial institutions, it hampered our wishes for education, it censored what could be published, it deprived us of a voice in the Ottoman parliament, it dictated what jobs our men could hold and it held back the emancipation of our women. It put each one of us in the position of a minor and forbade us to grow up. And with every year that passed we saw our place in the train of modern nations receding, the distance we would have to make up growing ever longer and more difficult. It sowed distrust among our people and pushed the best among them either to fanatical actions or to despair. And in Palestine we saw a clear warning of what the colonialist project could finally do: it could take the land itself from under its inhabitants. Could we have ignored all this? And what space would have been left for our lives to occupy? And what man with any dignity would have consented to confine himself to that space and not tried to push at its boundaries? And what woman would not have seen it as her duty to help him?

Damu, mto wa maisha unaotiririsha maji yake mwilini kwa kusukumwa na pampu za moyo na kuchujwa na fizi za mapafu, inaundwa na seli na maji yaitwayo utegili au maji ya damu, ambayo kazi yake ni kusafirisha oksijeni na virutubisho katika kila sehemu ya mwili, ndani yake kuna roho. Mungu alitoa kafara ya damu kwa ajili ya Adamu na Hawa katika Bustani ya Edeni. Ibrahimu alitoa kafara ya damu kwa ajili ya Israeli ijapokuwa mapenzi ya Mungu kwa Israeli yalikwisha baada ya kusulubiwa kwa Yesu Kristo. Wana wa Israeli walitoa kafara za damu kwa ajili ya wokovu wa watoto wao wa kwanza na watoto wa kwanza wa wanyama wao nchini Misri. Mungu alitoa kafara ya damu ya Yesu Kristo nchini Israeli kwa ajili ya wanadamu wote duniani. Damu ya mwanakondoo ina nguvu kuliko maombi, imetiwa wakfu na Mwenyezi Mungu na ina uhusiano mkubwa na ulimwengu wa roho. Ukifunikwa na damu ya mwanakondoo Shetani hatakuona. Shetani asipokuona, utafanikiwa.

Chapter 1: Genesis 37 28 And [they] passed – Midianite people (merchants) – and [they] pulled, and [they] raised Yosef (Joseph) from the ground-pit, and [they] sold Yosef (Joseph) to the Ishmaelites for twenty [pieces of] silver, and [they] brought Yosef (Joseph) to Mitzraim (Egypt). 29 And [he] returned – Reuven (Reuben) – to the ground-pit, and behold: There [was] no Yosef (Joseph) in the ground-pit, and [he] tore his clothes. 30 And [he] returned to his brothers, and [he] said, “The child [is] not there! And I – where do I go?!” 31 And [they] took the tunic of Yosef (Joseph), and [they] slaughtered a hairy-goat, and [they] dipped the tunic in the blood.

Don't listen to anyone but me

Denial isn't just a river in Egypt.

[Dialogue between Solon and an Egyptian Priest] In the Egyptian Delta, at the head of which the river Nile divides, there is a certain district which is called the district of Sais [...] To this city came Solon, and was received there with great honour; he asked the priests who were most skilful in such matters, about antiquity, and made the discovery that neither he nor any other Hellene knew anything worth mentioning about the times of old. On one occasion, wishing to draw them on to speak of antiquity, he began to tell about the most ancient things in our part of the world-about Phoroneus, who is called "the first man," and about Niobe; and after the Deluge, of the survival of Deucalion and Pyrrha; and he traced the genealogy of their descendants, and reckoning up the dates, tried to compute how many years ago the events of which he was speaking happened. Thereupon one of the priests, who was of a very great age, said: O Solon, Solon, you Hellenes are never anything but children, and there is not an old man among you. Solon in return asked him what he meant. I mean to say, he replied, that in mind you are all young; there is no old opinion handed down among you by ancient tradition, nor any science which is hoary with age.

Do you realize,' Dr. Ramzi says, smiling broadly, 'when you speak of a political programme, that your programme now is the same that Mahmoud Sami Al-Baroudi's government tried to establish more than a hundred years ago?' 'Is that right?' Isabel says. 'Yes. Yes, for sure,' Dr. Ramzi says. 'Listen: the ending of foreign influence, the payment of the Egyptian debt -' he counts them off on his fingers - 'an elected parliament, a national industry, equality of all men before the law, reform of education, and allowing a free press to reflect all shades of opinion. Those were the seven points of their programme. These young people -' the wave of his hand takes in the group - 'they still ask for this.' He shrugs.

Experiment: Live and love as much as I can, before my particles fall away to wander in stardust.

From beneath the folds of his robes, he reveals a small steel dagger. “You have tempted fate so many times already and still yield to it. Time for history to rewrite itself. Time for Tutankhamen to have a new ending.” Aten holds the hilt out to me. I stare at the dagger. The hilt is bronze, carved with sun discs that glow when they catch the sun. “What do you want me to do with that?” Aten smiles a white, gaping grin. “Kill Tutankhamen and carve out his heart.

Goodbye, my mistress", I whispered. "Farewell, my heart".

His lips are soft and crushing at the same time. I’m not sure what to do—is there an algorithm for kissing?

How could you determine a man's intention if you didn't speak his language or share his beliefs? She'd happily embarked on a study of ancient Egyptian religion but had no curiosity about Islam, which seemed an amalgam of oddities and borrowings. She felt with conviction what she'd written home more than once--that Egypt would be an exquisite country if not for the Egyptians who lived there.

Do you really think that Tutankhamen would have taken a chance on some pale girl with pretty eyes had you not been the priestess of Anubis?” “You did.” The words fall out of me. “What?” I look up at him. “You took a chance on me.” I sit up, breath heavy in my throat. “When I was nothing but a dead, lost thing.

Fire on the cavalry!” cried an officer from behind them. Javert raised his musket and glared with one open eye at the approaching horde. His eyes trained on a man in white astride a large bay mount. The Mameluk cavalry had their curved swords wielded, and they shone in the sun like blinding jewels. Javert tried to decide whether he should hit the horse or the rider. Without hesitating, he made his decision and pulled the trigger. The Mameluk cavalry rider’s arms flung upward as he was struck, and his body hurtled backward as though shoved by an invisible hand. The bay horse galloped onward in terror, leaving its master behind on the sand. The man’s white robes went scarlet around his belly, and he did not move again. Javert hurried to reload his musket, glancing over to see that Masse was sitting and staring over the battlefield in silence.

Given the religious nature of the Middle Eastern culture, how might a Middle Eastern democracy [be] structured? Will there be three or four branches of government? Should a religious branch be added to the executive, legislative and judicial branches to ensure that Islamic beliefs and law are followed? A simple answer might be yes, but that is probably not the best means. Ideally, the legislative, executive and judicial bodies should all take Islamic beliefs into consideration when carrying out their duties. As such, there should be no need for a separate religious branch. However, to codify the major tenets of the Islamic faith, they should be represented in the constitution or similar document. This does not mean a theocracy will be established, rather it means that a democracy will be established built upon Islamic beliefs.