jeanflop/post_ocr_correction2 huggingface dataset:
l’examiner de près afin d’arriver mutuellement et autant qu’il est possible, à un résultat favorable et avantageux aussi bien pour le dictionnaire que pour la grammaire. Ahmed bey Kamal. 16 mai 1917. Un prix de 100 Livres Égyptiennes est fondé à l’Institut Égyptien par S. A. le Prince Ahmed Fouad en vue de récompenser le meilleur mémoire concernant l’Égypte pendant la période du règne de S. A. le Khédive Ismaïl Pacha le Magnifique. Le mémoire devra être rédigé dans une des langues anglaise, arabe, française ou italienne; il sera signé ou anonyme et dans ce cas avec devise répétée dans une enveloppe fermée contenant le nom et l’adresse de l’auteur. L’ouvrage récompensé sera publié par l’Institut et à ses frais dans le prochain volume de ses «Mémoires». Le dépôt des mémoires devra être effectué au plus tard le 31 décembre 1918 au Secrétariat de l’Institut Égyptien au Caire. La Commission appelée à juger les mémoires sera composée des membres du bureau de l’Institut, sous la Présidence de S. A. le Prince Ahmed Fouad, et de telles personnes qu’ils désigneront. Le Caire, le 2 avril 1917. SCHÉMA DE LA PROVINCE DU FAYOUM. Les villes antiques sont encadrées par des parenthèses. HOFOR SAKKARA FORUM DE LOUXOR. TEMPLE O'AMON 10 meters 20 metres And a Cross the Jordan Sir William Willoughby, K.G.M.G. Speaking in this hall last April, I explained how the piece of water in which Pharaoh's host was overwhelmed was the Pelusiac branch of the Nile, which is represented today, after an interval of 3500 years, by the Bahr-el-Baghdad. The site of the catastrophe was about midway between Saliah and Kantara, to the northwest of Ismailia. We accompanied the Israelites under Moses first to Marala and then to Elim, and then back to the mouth of the Pelusiac branch of the Nile, some ten miles north of Kantara. Here they refreshed themselves; and, in the month of September, quails fell in their camp on the sea shore. It was probably in October, after the first fall of rain, that they left Egypt for good and started on their journey through the
SAKKARA FORUM DE LOUXOR. TEMPLE O'AMON 10 meters 20 metres And a Cross the Jordan Sir William Willoughby, K.G.M.G. Speaking in this hall last April, I explained how the piece of water in which Pharaoh's host was overwhelmed was the Pelusiac branch of the Nile, which is represented today, after an interval of 3500 years, by the Bahr-el-Baghdad. The site of the catastrophe was about midway between Saliah and Kantara, to the northwest of Ismailia. We accompanied the Israelites under Moses first to Marala and then to Elim, and then back to the mouth of the Pelusiac branch of the Nile, some ten miles north of Kantara. Here they refreshed themselves; and, in the month of September, quails fell in their camp on the sea shore. It was probably in October, after the first fall of rain, that they left Egypt for good and started on their journey through the Wilderness of Sin, which lay immediately south of the Mediterranean Sea. It is evident from many passages in the Bible that in those times the name of Gaza was applied not only to the Wadi Tumilat west of Ismailia, but also to the country lying between El Arish and Beersheba. Some sound scholars consider that during their 40 years' stay in Egypt the Israelites overran eastwards and occupied the wilderness between the Wadi Tumilat and Beersheba up to the Mediterranean. They shared this wilderness with the Amalekites who were there before them, and they gave the name of Gaza among themselves to the whole country from the border of Egypt to the wells of Beersheba. If this were so it would be only natural for the Israelites on leaving Egypt to travel eastwards through their own settlements south of the Mediterranean. Moreover, they were forced to keep close to the Mediterranean to secure pastures for their cattle and sheep until they reached Alush (in all probability El Arish) at the mouth of the Wadi of Egypt and the recognized frontier of Egyptian territory proper for thousands of years. At El Arish they had to turn aside from the road of
Some sound scholars consider that during their 40 years' stay in Egypt the Israelites overran eastwards and occupied the wilderness between the Wadi Tumilat and Beersheba up to the Mediterranean. They shared this wilderness with the Amalekites who were there before them, and they gave the name of Gaza among themselves to the whole country from the border of Egypt to the wells of Beersheba. If this were so it would be only natural for the Israelites on leaving Egypt to travel eastwards through their own settlements south of the Mediterranean. Moreover, they were forced to keep close to the Mediterranean to secure pastures for their cattle and sheep until they reached Alush (in all probability El Arish) at the mouth of the Wadi of Egypt and the recognized frontier of Egyptian territory proper for thousands of years. At El Arish they had to turn aside from the road of the Philistines, which went up to Gaza, through fear of the Philistines or the Canaanites. Their first move from Alush or El Arish, away from the Mediterranean, was southeastwards towards Rephidim, which can be no other than the modern Magdala, about 20 miles from El Arish, where in 1917 we captured the Turkish post and took 2000 prisoners. There the way was disputed by the Amalekites, who were always the most northerly of the Arabs south of Palestine. They evidently prevented the Israelites from making full use of the wells; and here took place the "temptation" of Massah, which was rebuked by the rich springs and wells of Kadesh Barnea to which Moses led the Israelites. It is clear from this passage that Moses' skill in obtaining water for the Israelites lay not in the striking of waterless rocks, but in judiciously leading them to other sites where they found water in sufficient quantities and even in abundance. While in South Africa in 1902 I had the privilege of accompanying one occasion the water-finding expert of the Cape Government, and he showed me at Prince Albert's Town, how wells had been sunk for years with indifferent success, until they followed
captured the Turkish post and took 2000 prisoners. There the way was disputed by the Amalekites, who were always the most northerly of the Arabs south of Palestine. They evidently prevented the Israelites from making full use of the wells; and here took place the "temptation" of Massah, which was rebuked by the rich springs and wells of Kadesh Barnea to which Moses led the Israelites. It is clear from this passage that Moses' skill in obtaining water for the Israelites lay not in the striking of waterless rocks, but in judiciously leading them to other sites where they found water in sufficient quantities and even in abundance. While in South Africa in 1902 I had the privilege of accompanying one occasion the water-finding expert of the Cape Government, and he showed me at Prince Albert's Town, how wells had been sunk for years with indifferent success, until they followed the line of a water-bearing stratum (traceable by experts and evident to me when carefully pointed out), and struck plentiful and abundant springs on which small steam-driven pumping plants could be erected. Kadesh Barnea is 'Ain Kadis' near Ras Semai, some thirty miles southeast of Magdala, and railhead of the Turkish railway in April 1917 before it was lifted up on our advance to Rafah. The "temptation" of Massah was very different to the "chiding" of Meribah which took place, not at Kadesh Barnea in the wilderness of Sinai and Paran on the west of the Arabah, but at Kadesh of Meribah in the wilderness of Zin on the east of the Arabah and the southern limit of Edom. After the Israelites had refreshed themselves at Kadesh Barnea under the "Mount of God", they turned, fell on the Amalekites at Rephidim and drove them out of the valley there. It was here that was enacted the picturesque scene of Moses overlooking the battlefield, and, supported by Hur and Aaron, holding up his hands in prayer for victory over the Amalekites. The Israelites always looked on the onslaught of the Amalekites as an act of treachery; for it was not only
Turkish railway in April 1917 before it was lifted up on our advance to Rafah. The "temptation" of Massah was very different to the "chiding" of Meribah which took place, not at Kadesh Barnea in the wilderness of Sinai and Paran on the west of the Arabah, but at Kadesh of Meribah in the wilderness of Zin on the east of the Arabah and the southern limit of Edom. After the Israelites had refreshed themselves at Kadesh Barnea under the "Mount of God", they turned, fell on the Amalekites at Rephidim and drove them out of the valley there. It was here that was enacted the picturesque scene of Moses overlooking the battlefield, and, supported by Hur and Aaron, holding up his hands in prayer for victory over the Amalekites. The Israelites always looked on the onslaught of the Amalekites as an act of treachery; for it was not only the Hebrews, but all the Arab soldiers in Egypt (called the mixed multitude) which had risen against Pharaoh. It was undoubtedly this combination of nomads, or Bedouin as we should say today, which checked Egypt for a year or so in the strip of territory between Egypt and Palestine which was full of their tents. It was such a combination of Arabs which had found Egypt sleeping some centuries before, had subjugated the Delta, and had set up the Hyksos dynasty of foreigners. After their victory, the Israelites settled down in the district around Kadesh Barnea. Since Kadesh Barnea is a three days' journey from El Arish on the frontier of Egyptian territory proper, it was to this well-known spot that Moses referred when he asked Pharaoh for permission to go three days' journey into the wilderness in order to offer sacrifices to the God of the Hebrews. Of Kadesh Barnea the Rev. Professor Sayce writes: "It lies within a circle of mountains and consists of a fertile oasis irrigated by a perennial spring of pure and sparkling water. This is the spring which was known as the En-Englishpat or "Spring of Judgment" in the days of Abraham. The name
was full of their tents. It was such a combination of Arabs which had found Egypt sleeping some centuries before, had subjugated the Delta, and had set up the Hyksos dynasty of foreigners. After their victory, the Israelites settled down in the district around Kadesh Barnea. Since Kadesh Barnea is a three days' journey from El Arish on the frontier of Egyptian territory proper, it was to this well-known spot that Moses referred when he asked Pharaoh for permission to go three days' journey into the wilderness in order to offer sacrifices to the God of the Hebrews. Of Kadesh Barnea the Rev. Professor Sayce writes: "It lies within a circle of mountains and consists of a fertile oasis irrigated by a perennial spring of pure and sparkling water. This is the spring which was known as the En-Englishpat or "Spring of Judgment" in the days of Abraham. The name of Kadesh or "Sanctuary" indicates the sacredness of the spot in Semitic eyes. It was the one spot in the desert which was a large fruitful oasis, and its spring of water was defended from hostile attack by the ring of cliffs that surrounded it. The district in which Kadesh was, as it were, hidden away, was known as the Negeb or "South Country". If one refers to the map and draws a line from El Arish due south to Hassana and from Hassana due east to the frontier, with the frontier and the sea as the other two sides of the square, one includes some of the best desert grazing in this country. Kadesh Barnea lies inside this square. During the summer, thousands of sheep today and hundreds of camels are brought in to a single well in one day in the Southern part of the tract and the same thing goes on at dozens of other wells at intervals of ten, fifteen and twenty miles. Hassana is an open spring, and surface water always drains away, while very little use is made of it nowadays. There is one other spring which lies about four miles southeast of Hassana,
was, as it were, hidden away, was known as the Negeb or "South Country". If one refers to the map and draws a line from El Arish due south to Hassana and from Hassana due east to the frontier, with the frontier and the sea as the other two sides of the square, one includes some of the best desert grazing in this country. Kadesh Barnea lies inside this square. During the summer, thousands of sheep today and hundreds of camels are brought in to a single well in one day in the Southern part of the tract and the same thing goes on at dozens of other wells at intervals of ten, fifteen and twenty miles. Hassana is an open spring, and surface water always drains away, while very little use is made of it nowadays. There is one other spring which lies about four miles southeast of Hassana, Ain Gendei, well up in the mountains, which deserves special mention. The water comes out with a good strong flow, and runs into a series of ponds before flowing away down the valley where it loses itself. This valley is exceptionally fertile with a certain amount of cultivation and excellent grazing. Such was Kadesh Barnea just before the War closed the country to travellers. Overlooking the Sanctuary of Kadesh Barnea, on the east and southeast, were the hills of Horeb and Sinai (the Sun and Moon) which rise to a height of 3,500 feet. This Kadesh Barnea situated at the meeting point of the wilderness of Paran and Sinai, in the pastures of the Amalekites, was the Sanctuary of the Northern Arabs, while the Sanctuary of the Southern Arabs was another Kadesh, Kadesh of Meribah, in the desert of Zin, east or southeast of the northern extremity of the Gulf of Aqaba, and situated in the pastures of the Midianites, on the extreme border of Edom. Kadesh of Meribah had another Horeb and Sinai (Sun and Moon) overlooking it. The hill overlooking Kadesh Barnea is nearly always called Sinai in the Bible and very seldom is it called Horeb. The
grazing. Such was Kadesh Barnea just before the War closed the country to travellers. Overlooking the Sanctuary of Kadesh Barnea, on the east and southeast, were the hills of Horeb and Sinai (the Sun and Moon) which rise to a height of 3,500 feet. This Kadesh Barnea situated at the meeting point of the wilderness of Paran and Sinai, in the pastures of the Amalekites, was the Sanctuary of the Northern Arabs, while the Sanctuary of the Southern Arabs was another Kadesh, Kadesh of Meribah, in the desert of Zin, east or southeast of the northern extremity of the Gulf of Aqaba, and situated in the pastures of the Midianites, on the extreme border of Edom. Kadesh of Meribah had another Horeb and Sinai (Sun and Moon) overlooking it. The hill overlooking Kadesh Barnea is nearly always called Sinai in the Bible and very seldom is it called Horeb. The hill overlooking Kadesh of Meribah is almost invariably called Horeb. Kadesh Barnea had, as we have seen, a super-abundance of water and could on no account have been the site of the reckoning on the score of the insufficiency of water. The water supply of Kadesh of Meribah was evidently insufficient. We shall return to this later. Just as the Shammar Arabs today move backwards and forwards between Mosul and the country south of Baghdad, feeding their herds and flocks, and the Annan Arabs move backwards and forwards between Kerbala and the south of Aleppo, so the Israelites moved backwards and forwards between the two Kadeshes, securing food for their flocks through the twelve months of the year. This constituted their wanderings, until they set seriously about their journey round the east of Edom in order to attack Palestine from the east. The law was communicated to Moses in the hills overlooking both Kadesh Barnea and Kadesh of Meribah. The traditions and records of the house of Joseph undoubtedly contemplated the superior sanctity of the Southern Sanctuary; while those of the house of Judah centered round the northern one which lay in their territory. The law was undoubtedly given from
insufficient. We shall return to this later. Just as the Shammar Arabs today move backwards and forwards between Mosul and the country south of Baghdad, feeding their herds and flocks, and the Annan Arabs move backwards and forwards between Kerbala and the south of Aleppo, so the Israelites moved backwards and forwards between the two Kadeshes, securing food for their flocks through the twelve months of the year. This constituted their wanderings, until they set seriously about their journey round the east of Edom in order to attack Palestine from the east. The law was communicated to Moses in the hills overlooking both Kadesh Barnea and Kadesh of Meribah. The traditions and records of the house of Joseph undoubtedly contemplated the superior sanctity of the Southern Sanctuary; while those of the house of Judah centered round the northern one which lay in their territory. The law was undoubtedly given from both. Kadesh Barnea lay west of the Arabah, the low flat valley lying between the south end of the Dead Sea and the Gulf of Aqaba; while Kadesh of Meribah lay east of it. In years of deficient rainfall, the traversing of the Arabah must have been really arduous, especially if the Crossing had to be made across the southern extremity, past Eziongeber at the extreme north of the Gulf of Aqaba. The modern mountain range of Sinai, in the south of the peninsula of Sinai, can have had nothing whatever to do with the giving of the Law. It lay in the midst of hopeless deserts. Of this range, the Rev. Prof. Sayce says: "Since the second or third centuries of the Christian Era, the Sinaitic peninsula has been assumed to be the scene of the wanderings in the Desert. The belief originated in the communities of hermits who took refuge there, partly to escape persecution, partly from a desire to quit the worldly life of the Egyptian cities. Sinai itself is associated with Seir and Edom in the two ancient Hebrew poems, in which reference is made to it: "The Lord came from Sinai, And rose from Seir
if the Crossing had to be made across the southern extremity, past Eziongeber at the extreme north of the Gulf of Aqaba. The modern mountain range of Sinai, in the south of the peninsula of Sinai, can have had nothing whatever to do with the giving of the Law. It lay in the midst of hopeless deserts. Of this range, the Rev. Prof. Sayce says: "Since the second or third centuries of the Christian Era, the Sinaitic peninsula has been assumed to be the scene of the wanderings in the Desert. The belief originated in the communities of hermits who took refuge there, partly to escape persecution, partly from a desire to quit the worldly life of the Egyptian cities. Sinai itself is associated with Seir and Edom in the two ancient Hebrew poems, in which reference is made to it: "The Lord came from Sinai, And rose from Seir unto them, He shone forth from Mount Paran, And he came from the ten thousands of holy ones: At his right hand was a fiery law unto them. "Lord when Thou wentest forth out of Seir When Thou marched out of the field of Edom, The Earth trembled, the heavens also drooped, Yea, the clouds dropped water. The mountains flowed down at the presence of the Lord, Even you Sinai, at the presence of the Lord, the God of Israel." But there is a historical reason which makes it impossible for us to believe that the western side of the Sinaitic peninsula could have witnessed the giving of the law and the wanderings of the Israelite people. In the days of the Exodus, it was an Egyptian province, garrisoned by Egyptian soldiers, who protected the officials and workmen at the mines of copper and malachite. The great Harris papyrus tells us how Pharaoh sent many rich presents for the temple of the goddess Hathor. To have gone there would have been, not only to return to Egypt, but to an Egypt more strictly garrisoned and more hostile to the wandering tribes of Asia than the Delta itself. It had been
also drooped, Yea, the clouds dropped water. The mountains flowed down at the presence of the Lord, Even you Sinai, at the presence of the Lord, the God of Israel." But there is a historical reason which makes it impossible for us to believe that the western side of the Sinaitic peninsula could have witnessed the giving of the law and the wanderings of the Israelite people. In the days of the Exodus, it was an Egyptian province, garrisoned by Egyptian soldiers, who protected the officials and workmen at the mines of copper and malachite. The great Harris papyrus tells us how Pharaoh sent many rich presents for the temple of the goddess Hathor. To have gone there would have been, not only to return to Egypt, but to an Egypt more strictly garrisoned and more hostile to the wandering tribes of Asia than the Delta itself. It had been on the Mount Moreh overlooking Kadesh of Meribah that Moses had fed the flock of Jethro, the priest of Midian, and where he had seen the burning bush. And now that the Israelites were encamped around the other Kadesh, or Kadesh Barnea, it was there that Jethro journeyed with Moses’ wife and her two sons, and met his son-in-law. Moses received excellent advice from his father-in-law, and worshiped with him in the Sanctuary. Jethro subsequently returned to his home at Kadesh of Meribah, where Moses must frequently have met him in after years. The ten commandments and the early laws were given from the high hills surrounding Kadesh Barnea. These hills are the first high obstruction the winter storm clouds coming from the west encounter, and they must be the theater of severe thunderstorms on occasions. It was on such occasions that Moses loved standing on the Mount of God overlooking the Sanctuary. In the midst of thunder, lightning, and rain, he stood entranced on the hill-top, waiting, like Elijah, for the still small voice which accompanied the calm which followed. To the Israelites, who had lived for generations on the flat plains of Egypt, the effect of a real
wife and her two sons, and met his son-in-law. Moses received excellent advice from his father-in-law, and worshiped with him in the Sanctuary. Jethro subsequently returned to his home at Kadesh of Meribah, where Moses must frequently have met him in after years. The ten commandments and the early laws were given from the high hills surrounding Kadesh Barnea. These hills are the first high obstruction the winter storm clouds coming from the west encounter, and they must be the theater of severe thunderstorms on occasions. It was on such occasions that Moses loved standing on the Mount of God overlooking the Sanctuary. In the midst of thunder, lightning, and rain, he stood entranced on the hill-top, waiting, like Elijah, for the still small voice which accompanied the calm which followed. To the Israelites, who had lived for generations on the flat plains of Egypt, the effect of a real storm on the windward side of the intervening hills must have been terrifying; especially as they were excitedly looking forward to their first encounter with the God of their race. I remember well, after close on twenty years’ residence in Egypt, the feeling with which I encountered the first storm in the Transvaal in the autumn of 1903 during the Boer war. On my journey from Rustenberg to Klerksdorp, in order to avoid passing by day a spot where I had previously seen a party of Boers who had leveled their guns on me but had not fired, I drove by night, and was suddenly enveloped in Egyptian darkness with dense clouds hurrying over the Magaliesberg and pouring sleet and rain in true tropical fashion. The lightning and thunder were such as I had never seen. The reflected light from the sheet of water following on it, of the uninterrupted lightning. Twice I imagined I was struck. While the thunder as it reverberated between the Magaliesberg and the Witwatersberg was truly appalling. The small blockhouses were a mile apart but I could not go to them as the sentries had orders to fire without challenge, between sunset and sunrise. At