• Paris - France - Seine Bank with Book Stalls Near Notre Dame
  • Paris - France - Seine Bank with Book Stalls Near Notre Dame
  • Paris - France - Seine Bank with Book Stalls Near Notre Dame
  • Paris - France - Seine Bank with Book Stalls Near Notre Dame
  • Ancient Egyptian Book of the Dead papyrus - Spell 17 about the God Atum, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
the spell is one of the ongest in the Book of the Dead and one of its most complex frequently used in many other Books of the Dead. It is about the nature of the creator God Atum and is meant to make sure the deceased is capable of demonstrating his of her knowledge of religious secrets<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 17 about the God Atum, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
the spell is one of the ongest in the Book of the Dead and one of its most complex frequently used in many other Books of the Dead. It is about the nature of the creator God Atum and is meant to make sure the deceased is capable of demonstrating his of her knowledge of religious secrets<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 17 about the God Atum, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
the spell is one of the ongest in the Book of the Dead and one of its most complex frequently used in many other Books of the Dead. It is about the nature of the creator God Atum and is meant to make sure the deceased is capable of demonstrating his of her knowledge of religious secrets<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancientt Egyptian Book of the Dead papyrus - Spell 17 about the God Atum, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
the spell is one of the ongest in the Book of the Dead and one of its most complex frequently used in many other Books of the Dead. It is about the nature of the creator God Atum and is meant to make sure the deceased is capable of demonstrating his of her knowledge of religious secrets<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 17 about the God Atum, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
the spell is one of the ongest in the Book of the Dead and one of its most complex frequently used in many other Books of the Dead. It is about the nature of the creator God Atum and is meant to make sure the deceased is capable of demonstrating his of her knowledge of religious secrets<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. white background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey Background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Black background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. <br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey Background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Black background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. white background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Black background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey Background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. <br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancinet Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. white background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey Background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus  - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. <br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus - Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey Background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancient Egyptian Book of the Dead papyrus- Aaner Book of the Dead, Thebes - 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey Background<br />
<br />
During the 21st Dynasty the number of spells in Books of the Dead was often reduced in favour of decrative panels. small illustrated vignettes take up a large part of the papytus surface
  • Ancinet Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Pyolemic period (332-30BC).Turin Egyptian Museum. grey background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 33 for keeping snakes away, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
the spell reads ' O Rerek! Move not! Behold Geb and Shu have risen against you, for you have eaten a mouse, the abomination of Re" you have crunched the bones of a putrified cat"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 33 for keeping snakes away, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum<br />
<br />
the spell reads ' O Rerek! Move not! Behold Geb and Shu have risen against you, for you have eaten a mouse, the abomination of Re" you have crunched the bones of a putrified cat"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. close up<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Anciient Egyptian Book of the Dead papyrus - Spell 30 for stopping the heart betraying the deceased at the tribunal of Osiris, Iufankh's Book of the Dead, Ptolemai period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
the spell reads ' Stand not against me as a witness, oppose me not in the Council, act not against me before the gods, outweigh me not before the great God, the Lord os the West"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Anciient Egyptian Book of the Dead papyrus - Spell 30 for stopping the heart betraying the deceased at the tribunal of Osiris, Iufankh's Book of the Dead, Ptolemai period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
the spell reads ' Stand not against me as a witness, oppose me not in the Council, act not against me before the gods, outweigh me not before the great God, the Lord os the West"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Anciient Egyptian Book of the Dead papyrus - Spell 30 for stopping the heart betraying the deceased at the tribunal of Osiris, Iufankh's Book of the Dead, Ptolemai period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
the spell reads ' Stand not against me as a witness, oppose me not in the Council, act not against me before the gods, outweigh me not before the great God, the Lord os the West"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Anciient Egyptian Book of the Dead papyrus - Spell 30 for stopping the heart betraying the deceased at the tribunal of Osiris, Iufankh's Book of the Dead, Ptolemai period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
the spell reads ' Stand not against me as a witness, oppose me not in the Council, act not against me before the gods, outweigh me not before the great God, the Lord os the West"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Anciient Egyptian Book of the Dead papyrus - Spell 30 for stopping the heart betraying the deceased at the tribunal of Osiris, Iufankh's Book of the Dead, Ptolemai period (332-30BC).Turin Egyptian Museum. <br />
<br />
the spell reads ' Stand not against me as a witness, oppose me not in the Council, act not against me before the gods, outweigh me not before the great God, the Lord os the West"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 33 for keeping snakes away, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
the spell reads ' O Rerek! Move not! Behold Geb and Shu have risen against you, for you have eaten a mouse, the abomination of Re" you have crunched the bones of a putrified cat"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 33 for keeping snakes away, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
the spell reads ' O Rerek! Move not! Behold Geb and Shu have risen against you, for you have eaten a mouse, the abomination of Re" you have crunched the bones of a putrified cat"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 33 for keeping snakes away, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
the spell reads ' O Rerek! Move not! Behold Geb and Shu have risen against you, for you have eaten a mouse, the abomination of Re" you have crunched the bones of a putrified cat"<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 51 for not walking upside down in gods domain, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 51 for not walking upside down in gods domain, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 51 for not walking upside down in gods domain, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 51 for not walking upside down in gods domain, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. Grey background<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 51 for not walking upside down in gods domain, Iufankh's Book of the Dead, Ptolomaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 81a assuming the form of a lotus associated with the sun god, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
The spell reads " I am a pure lotus that has ascended by the Sinlight and ia at Ra's nose. I spend my time shedding it on Horus. I am the pure lotus that ascended from the field". <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 81a assuming the form of a lotus associated with the sun god, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. <br />
<br />
The spell reads " I am a pure lotus that has ascended by the Sinlight and ia at Ra's nose. I spend my time shedding it on Horus. I am the pure lotus that ascended from the field". <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 81a assuming the form of a lotus associated with the sun god, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The spell reads " I am a pure lotus that has ascended by the Sinlight and ia at Ra's nose. I spend my time shedding it on Horus. I am the pure lotus that ascended from the field". <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 126 - what to say in the judgement before Osiris, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
Spell 125 instruct the deceased as to waht to say infront of Osiris and the Forty Two Judges in the Hall of Two Maat, the netherworlds Judgement Hall. <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 81a assuming the form of a lotus associated with the sun god, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
The spell reads " I am a pure lotus that has ascended by the Sinlight and ia at Ra's nose. I spend my time shedding it on Horus. I am the pure lotus that ascended from the field". <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 81a assuming the form of a lotus associated with the sun god, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
<br />
The spell reads " I am a pure lotus that has ascended by the Sinlight and ia at Ra's nose. I spend my time shedding it on Horus. I am the pure lotus that ascended from the field". <br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum.  Black background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum <br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Black background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum White Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. White Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus - Spell 105 for gratifying the deceased with Ka, Iufankh's Book of the Dead, Ptolemaic period (332-30BC).Turin Egyptian Museum. Grey Background<br />
<br />
The spell is " Hail to thee, my spirit, my lifetime. Behold I am come unto thee risen, powerful, posessed of a soul, mighty.<br />
<br />
You who weighs in the balance. may truth rise to the nose of Ra, on that day of judgement, ley not my head be taken away from me."<br />
<br />
The translation of  Iuefankh's Book of the Dead papyrus by Richard Lepsius marked a truning point in the studies of ancient Egyptian funereal studies.
  • Ancient Egyptian Book of the Dead papyrus  - Scribe of Thebes Necropolis Nebhepet Book of the Dead, 21st Dynasty (1076-943C).Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus  - Scribe of Thebes Necropolis Nebhepet Book of the Dead, 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus  - Scribe of Thebes Necropolis Nebhepet Book of the Dead, 21st Dynasty (1076-943C).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus  - Scribe of Thebes Necropolis Nebhepet Book of the Dead, 21st Dynasty (1076-943C).Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus  - Scribe of Thebes Necropolis Nebhepet Book of the Dead, 21st Dynasty (1076-943C).Turin Egyptian Museum.  White background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha & Merit, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.  Grey background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. Black background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum. white background
  • Ancient Egyptian Book of the Dead papyrus - From  tomb of Kha, Theban Tomb 8 , mid-18th dynasty (1550 to 1292 BC), Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. White background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum.  Black background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. White background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum.  Black background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum.
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. White background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum.  Black background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. Grey background
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum
  • Ancient Egyptian Book of the Dead papyrus - Ptolemaic Period (722-30BC).Turin Egyptian Museum. Grey background
  • Cherry pie with Cook Book written on it in pastry
  • Early Anglo Saxon sulptures of an Apostle holding a book now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Early Anglo Saxon sulptures of an Apostle holding a book now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Paris ; France ; Notre Dame ; Cathedral ; seine ; bank ; south ; book ; stall ; books ; antiques ; collectables ; collectors ; second ; hand ; old ; fragile ; precious ; special ; first ; edition ; French ; novels ; stationary
  • Early Anglo Saxon sulptures of an Apostle holding a book now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Early Anglo Saxon sulptures of Christ and the  Apostles now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Early Anglo Saxon sulptures of the Apostles now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Early Anglo Saxon sulptures of the Apostles now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • .West Facade, Left Portal c. 1145,  Cathedral of Notre Dame, Chartres, France. Gothic statues of three elongated jamb statues are on the left side of the left portal. All have canopies and stand on figural bases. All hold books or scrolls. Their height increases from left to right. Note the figured columns between them.. A UNESCO World Heritage Site. .
  • Pictures of the stone sculptured monumental tomb erected in memory of the Marquis Gio.Carlo Di Negro, one of the most famous personalities of nineteenth-century Genoa, refined man of the world, friend and protector of writers and artists, cosmopolitan intellectual and poet. On the sarcophagus, decorated with the emblem and emblems of intellectual and poetic activity (zither, books, laurel crowns), a bas-relief depicts a biblical episode of Genesis, the welcome offered by Abraham to the three angels, probable allusion to the virtue of hospitality, practiced in life by the deceased. Sculptor Carlo Rubatto 1861. Section A, no 5, The Staglieno Monumental Cemetery, Genoa, Italy
  • Early Anglo Saxon sulptures of the Apostles now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Early Anglo Saxon sulptures of Christ and the  Apostles now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • Early Anglo Saxon sulptures of the Apostles now part of the south porch of Malmesbury Abbey, Wiltshire, England. The apostles, apart from Peter who holds a crude key, have no distinguishing feature to allow identification. Some are holding books, none have halos and some hold their heads at awkward angles. These three styles are typical of Anglo Saxon art. The two panels are 10 ft long and 4ft 6" high are date from the original Ango Saxon church of 705. They were probablbly built into the proch during the Norman rebuilding. The style of these sculptures is of the Roman Byzantine style and were probably sculpted by masions from Gaul.  Malmesbury Abbey, Wiltshire, England
  • West Facade, Left Portal - General View of Tympanum c. 1145. Cathedral of Chartres, France . The tympanum of the left door shows the Ascension or the Second Coming. Christ (crossed halo) stands on a cloud, supported by two angels. Below are four angels (descending from the clouds?) Some of them have their mouths open (singing?). On the lintel below are ten seated men holding books or scrolls and looking upward (apostles?). On the archivolts are the Signs of the Zodiac and the Labors of the Months.. A UNESCO World Heritage Site.
  • West Facade, Left Portal - General View of Tympanum c. 1145. Cathedral of Chartres, France . The tympanum of the left door shows the Ascension or the Second Coming. Christ (crossed halo) stands on a cloud, supported by two angels. Below are four angels (descending from the clouds?) Some of them have their mouths open (singing?). On the lintel below are ten seated men holding books or scrolls and looking upward (apostles?). On the archivolts are the Signs of the Zodiac and the Labors of the Months.. A UNESCO World Heritage Site.
  • West Facade, Left Portal - General View of Tympanum c. 1145. Cathedral of Chartres, France . The tympanum of the left door shows the Ascension or the Second Coming. Christ (crossed halo) stands on a cloud, supported by two angels. Below are four angels (descending from the clouds?) Some of them have their mouths open (singing?). On the lintel below are ten seated men holding books or scrolls and looking upward (apostles?). On the archivolts are the Signs of the Zodiac and the Labors of the Months.. A UNESCO World Heritage Site.
  • West Facade, Left Portal - General View of Tympanum c. 1145. Cathedral of Chartres, France . The tympanum of the left door shows the Ascension or the Second Coming. Christ (crossed halo) stands on a cloud, supported by two angels. Below are four angels (descending from the clouds?) Some of them have their mouths open (singing?). On the lintel below are ten seated men holding books or scrolls and looking upward (apostles?). On the archivolts are the Signs of the Zodiac and the Labors of the Months.. A UNESCO World Heritage Site.
  • .West Facade, central Portal c. 1145,  Cathedral of Notre Dame, Chartres, France. Gothic statues of four elongated human figures with halos. The leftmost is a bearded man holding a book. The next is a crowned man with long hair and a beard also holding a book. The next is a crowned female with elaborate garments. The rightmost is a bearded, crowned man holding a scroll. Some scholars believe that the jamb figures are the ancestors of Christ.. A UNESCO World Heritage Site. .
  • Roman mosaic of a Young boy playing with snakes, possibly an early Christian mosaic. Syria or Lebanon, 5th century AD. Cubes of marble and limestone. Dressed in a long tunic, the child playing with two snakes could be illustrating a passage from the Book of Isai (11.6 to 8). This fragmented mosaic panel once continued in upper part, as indicated by the animal hoofs, and to the right of the mosaic are remains of a Greek inscription. inv 5094. Louvre Museum, Paris
  • Roman mosaic of a Young boy playing with snakes, possibly an early Christian mosaic. Syria or Lebanon, 5th century AD. Cubes of marble and limestone. Dressed in a long tunic, the child playing with two snakes could be illustrating a passage from the Book of Isai (11.6 to 8). This fragmented mosaic panel once continued in upper part, as indicated by the animal hoofs, and to the right of the mosaic are remains of a Greek inscription. inv 5094. Louvre Museum, Paris
  • Roman mosaic of a Young boy playing with snakes, possibly an early Christian mosaic. Syria or Lebanon, 5th century AD. Cubes of marble and limestone. Dressed in a long tunic, the child playing with two snakes could be illustrating a passage from the Book of Isai (11.6 to 8). This fragmented mosaic panel once continued in upper part, as indicated by the animal hoofs, and to the right of the mosaic are remains of a Greek inscription. inv 5094. Louvre Museum, Paris
  • Roman mosaic of a Young boy playing with snakes, possibly an early Christian mosaic. Syria or Lebanon, 5th century AD. Cubes of marble and limestone. Dressed in a long tunic, the child playing with two snakes could be illustrating a passage from the Book of Isai (11.6 to 8). This fragmented mosaic panel once continued in upper part, as indicated by the animal hoofs, and to the right of the mosaic are remains of a Greek inscription. inv 5094. Louvre Museum, Paris
  • Ancient Egyptian shabtis doll of Nuneb , wood, New Kingdom, 18th Dynasty, (1538-1292 BC), Deir el Medina. Egyptian Museum, Turin. Cat 2676. Grey background. <br />
<br />
Mummiform holding agricultural implements (hoes); good modelling; polychrome <br />
decoration painted on white gesso: Wig painted black, face and hands dark red; hoes <br />
painted red; large usekh collar painted red and black. Hieroglyphs painted black. Text: Painted hieroglyphs, 7 rows around body. Chapter VI of the Book of the Dead. Tomb TT291
  • Ancient Egyptian sarcophagus inner coffin of  singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri. Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. Grey background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the inner coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Eastern Roman Byzantine walk in baptismal font from the 6th century AD Parish Church of Demna near Kalibia, Cape Bon, Tunisia. <br />
<br />
The baptismal font was removed from the church and restored in the Bardo Museum Tunis in 1955. <br />
<br />
The mosaic iconographic decorations represent the salvation of the neophyte, newcomer, who by being baptised is admitted into the Church of Christ whilst being illuminated by faith, represented the mosaic lit candle illustrations.<br />
<br />
The P with a cross through it is the Chi Rho, a Christian symbol which represent the first two letters of Jesus Christ's name in Greek. The Christogram also has the Greek letters Alpha and Omega which represent the passage from the book of revelations: “I am the Alpha and Omega" Chapter 1 verse 8, which is clarified by "the beginning and the end" (Revelation 21:6, 22:13). <br />
<br />
In these type of baptismal fonts those being baptised would have been fully immersed in water as John the Baptist immersed Jesus. <br />
<br />
The font was paid for by donation by Iuliana and Aquinius who dedicated the font to St Cyprian, the martyed Bishop of Carthage, circa 258,  and the author of a treatise on baptism rites<br />
<br />
The Bardo Museum Tunis
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Ancient Egyptian shabtis doll of Nuneb , wood, New Kingdom, 18th Dynasty, (1538-1292 BC), Deir el Medina. Egyptian Museum, Turin. Cat 2676. Grey background. <br />
<br />
Mummiform holding agricultural implements (hoes); good modelling; polychrome <br />
decoration painted on white gesso: Wig painted black, face and hands dark red; hoes <br />
painted red; large usekh collar painted red and black. Hieroglyphs painted black. Text: Painted hieroglyphs, 7 rows around body. Chapter VI of the Book of the Dead. Tomb TT291
  • Ancient Egyptian shabtis doll of Nuneb , wood, New Kingdom, 18th Dynasty, (1538-1292 BC), Deir el Medina. Egyptian Museum, Turin. Cat 2676. Grey background. <br />
<br />
Mummiform holding agricultural implements (hoes); good modelling; polychrome <br />
decoration painted on white gesso: Wig painted black, face and hands dark red; hoes <br />
painted red; large usekh collar painted red and black. Hieroglyphs painted black. Text: Painted hieroglyphs, 7 rows around body. Chapter VI of the Book of the Dead. Tomb TT291
  • Ancient Egyptian shabtis doll of Nuneb , wood, New Kingdom, 18th Dynasty, (1538-1292 BC), Deir el Medina. Egyptian Museum, Turin. Cat 2676. Grey background. <br />
<br />
Mummiform holding agricultural implements (hoes); good modelling; polychrome <br />
decoration painted on white gesso: Wig painted black, face and hands dark red; hoes <br />
painted red; large usekh collar painted red and black. Hieroglyphs painted black. Text: Painted hieroglyphs, 7 rows around body. Chapter VI of the Book of the Dead. Tomb TT291
  • Ancient Egyptian sarcophagus inner coffin of  singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri. Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. Grey background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the inner coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Ancient Egyptian sarcophagus inner coffin of  singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri. Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. Grey background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the inner coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Ancient Egyptian sarcophagus outer coffin of singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri, Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. white background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the outer coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Ancient Egyptian sarcophagus outer coffin of singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri, Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. black background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the outer coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Ancient Egyptian sarcophagus outer coffin of singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri, Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. Grey background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the outer coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Ancient Egyptian sarcophagus outer coffin of singer Tabakenkhonsu, Temple of Hatshepsut at Deir el-Bahri, Thebes, 2nd half of 21st Dynasty, 680–670 B.C. Egyptian Museum, Turin. Grey background.<br />
<br />
The deceased is depicted with her hands rendered in high relief on top of a wesekh collar. a stylistic trait that allows the coffin to be dated from the late 21st Dynsaty. the outer coffin is of great quality depicting mythological scenes derived from the Book of the Dead spells.
  • Eastern Roman Byzantine walk in baptismal font from the 6th century AD Parish Church of Demna near Kalibia, Cape Bon, Tunisia. <br />
<br />
The baptismal font was removed from the church and restored in the Bardo Museum Tunis in 1955. <br />
<br />
The mosaic iconographic decorations represent the salvation of the neophyte, newcomer, who by being baptised is admitted into the Church of Christ whilst being illuminated by faith, represented the mosaic lit candle illustrations.<br />
<br />
The P with a cross through it is the Chi Rho, a Christian symbol which represent the first two letters of Jesus Christ's name in Greek. The Christogram also has the Greek letters Alpha and Omega which represent the passage from the book of revelations: “I am the Alpha and Omega" Chapter 1 verse 8, which is clarified by "the beginning and the end" (Revelation 21:6, 22:13). <br />
<br />
In these type of baptismal fonts those being baptised would have been fully immersed in water as John the Baptist immersed Jesus. <br />
<br />
The font was paid for by donation by Iuliana and Aquinius who dedicated the font to St Cyprian, the martyed Bishop of Carthage, circa 258,  and the author of a treatise on baptism rites<br />
<br />
The Bardo Museum Tunis
  • Eastern Roman Byzantine walk in baptismal font from the 6th century AD Parish Church of Demna near Kalibia, Cape Bon, Tunisia. <br />
<br />
The baptismal font was removed from the church and restored in the Bardo Museum Tunis in 1955. <br />
<br />
The mosaic iconographic decorations represent the salvation of the neophyte, newcomer, who by being baptised is admitted into the Church of Christ whilst being illuminated by faith, represented the mosaic lit candle illustrations.<br />
<br />
The P with a cross through it is the Chi Rho, a Christian symbol which represent the first two letters of Jesus Christ's name in Greek. The Christogram also has the Greek letters Alpha and Omega which represent the passage from the book of revelations: “I am the Alpha and Omega" Chapter 1 verse 8, which is clarified by "the beginning and the end" (Revelation 21:6, 22:13). <br />
<br />
In these type of baptismal fonts those being baptised would have been fully immersed in water as John the Baptist immersed Jesus. <br />
<br />
The font was paid for by donation by Iuliana and Aquinius who dedicated the font to St Cyprian, the martyed Bishop of Carthage, circa 258,  and the author of a treatise on baptism rites<br />
<br />
The Bardo Museum Tunis
  • Eastern Roman Byzantine walk in baptismal font from the 6th century AD Parish Church of Demna near Kalibia, Cape Bon, Tunisia. <br />
<br />
The baptismal font was removed from the church and restored in the Bardo Museum Tunis in 1955. <br />
<br />
The mosaic iconographic decorations represent the salvation of the neophyte, newcomer, who by being baptised is admitted into the Church of Christ whilst being illuminated by faith, represented the mosaic lit candle illustrations.<br />
<br />
The P with a cross through it is the Chi Rho, a Christian symbol which represent the first two letters of Jesus Christ's name in Greek. The Christogram also has the Greek letters Alpha and Omega which represent the passage from the book of revelations: “I am the Alpha and Omega" Chapter 1 verse 8, which is clarified by "the beginning and the end" (Revelation 21:6, 22:13). <br />
<br />
In these type of baptismal fonts those being baptised would have been fully immersed in water as John the Baptist immersed Jesus. <br />
<br />
The font was paid for by donation by Iuliana and Aquinius who dedicated the font to St Cyprian, the martyed Bishop of Carthage, circa 258,  and the author of a treatise on baptism rites<br />
<br />
The Bardo Museum Tunis
  • Roman mosaic of a Hebrew, possibly from North Syria 5th-6th century AD J-C. dressed in Oriental clothing, that young man is identified by writing in Syriac has the right to his head: it tells of three Hebrews miraculously surviving after being thrown into a fire for refusing to worship the image of Nebuchadnezzar. This is biblical episode is from the Book Daniel (3 1-30), and is commonly illustrated in the East as in the West. Inv 3671, The Louvre Museum, Paris
  • Painted Gothic gilded wooden statue altarpiece of Saint Catherine, circa 1520-1525 by Niklaus Weckmann from Ulm, Germany. The young Christian martyr is represented with his usual attributes, crown, book, wheel, sword, which make reference to her legendary life and her martyrdom. The bas-relief of Saint Catherine was originally part of an altarpiece. The treatment  and refined painted facial highlights executed the prettiness of the saint. The style is typical of  Niklaus Weckmann, one great masters of late Gothic Swabian art . Inv RF 2207.6,  The Louvre Museum, Paris.
  • Painted Gothic gilded wooden statue altarpiece of Saint Catherine, circa 1520-1525 by Niklaus Weckmann from Ulm, Germany. The young Christian martyr is represented with his usual attributes, crown, book, wheel, sword, which make reference to her legendary life and her martyrdom. The bas-relief of Saint Catherine was originally part of an altarpiece. The treatment  and refined painted facial highlights executed the prettiness of the saint. The style is typical of  Niklaus Weckmann, one great masters of late Gothic Swabian art . Inv RF 2207.6,  The Louvre Museum, Paris.
  • Painted Gothic gilded wooden statue altarpiece of Saint Catherine, circa 1520-1525 by Niklaus Weckmann from Ulm, Germany. The young Christian martyr is represented with his usual attributes, crown, book, wheel, sword, which make reference to her legendary life and her martyrdom. The bas-relief of Saint Catherine was originally part of an altarpiece. The treatment  and refined painted facial highlights executed the prettiness of the saint. The style is typical of  Niklaus Weckmann, one great masters of late Gothic Swabian art . Inv RF 2207.6,  The Louvre Museum, Paris.
  • Painted Gothic gilded wooden statue altarpiece of Saint Catherine, circa 1520-1525 by Niklaus Weckmann from Ulm, Germany. The young Christian martyr is represented with his usual attributes, crown, book, wheel, sword, which make reference to her legendary life and her martyrdom. The bas-relief of Saint Catherine was originally part of an altarpiece. The treatment  and refined painted facial highlights executed the prettiness of the saint. The style is typical of  Niklaus Weckmann, one great masters of late Gothic Swabian art . Inv RF 2207.6,  The Louvre Museum, Paris.
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Painted Gothic gilded wooden statue altarpiece of Saint Catherine, circa 1520-1525 by Niklaus Weckmann from Ulm, Germany. The young Christian martyr is represented with his usual attributes, crown, book, wheel, sword, which make reference to her legendary life and her martyrdom. The bas-relief of Saint Catherine was originally part of an altarpiece. The treatment  and refined painted facial highlights executed the prettiness of the saint. The style is typical of  Niklaus Weckmann, one great masters of late Gothic Swabian art . Inv RF 2207.6,  The Louvre Museum, Paris.
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being removed from the Cross. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this one shows Christ carrying the Cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, the whipping on the Road to Calvary, Crucifixion, Descent and Mourning of the Dead Body of Christ and the Mary discovering the empty tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being taken dwon fron the Cross and laid in a tomb. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • Romanesque painted Beam depicting The Passion and the Stations of the Cross<br />
<br />
Around 1192-1220, Tempera on wood from Catalonia, Spain.<br />
<br />
Acquisition of Museums Board's campaign in 1907. MNAC 15833.<br />
<br />
It is not known what was the original location of the beam, but it might have been part of the structure of a canopy. In any case, it was reused in a ceiling, as evidenced by the cuts that are at the top. It is decorated with seven scenes from the Passion and Resurrection of Christ, this scene shows Christ being whipped and carrying the cross on the road to Calvary. The narrative character in the images and the predominance of yellow is typical of Catalan painting of the 1200’s,  specifically with illustrations of Liber Feudorum Maior, a late twelfth-century illuminated cartulary book style of the Crown of Aragon
  • West Facade, Central Portal, Archivolts- Right c. 1145. Cathedral of Chartres, France . Gothic statues of figures, from  the center the inner archivolt contains figures of angels standing on clouds. They hold round objects. (Perhaps these are wheels- the symbol for the Thrones, one of the choirs of angels described in Old Testament Book of Ezekiel 1:13-19. - JV) .The outer archivolts (right) contain figures of the Elders of the Apocalypse (Apocalypse, Chapter 4). They are depicted as bearded, haloed men wearing crowns seated on thrones. Each holds a musical instrument (Apocalypse, 5:8). A UNESCO World Heritage Site.
  • West Facade, Central Portal, Archivolts- Right c. 1145. Cathedral of Chartres, France . Gothic statues of figures, from  the center the inner archivolt contains figures of angels standing on clouds. They hold round objects. (Perhaps these are wheels- the symbol for the Thrones, one of the choirs of angels described in Old Testament Book of Ezekiel 1:13-19. - JV) .The outer archivolts (right) contain figures of the Elders of the Apocalypse (Apocalypse, Chapter 4). They are depicted as bearded, haloed men wearing crowns seated on thrones. Each holds a musical instrument (Apocalypse, 5:8). A UNESCO World Heritage Site.
  • West Facade, Central Portal - Left Jamb Figures c. 1145. Cathedral of Chartres, France . Gothic statues on the left jamb of the central portal. All have haloes. The leftmost is a crowned woman whose hair is in long plaits; she holds a book. The central figure is a bearded man in a cap that resembles the ones worn by other jamb figures and by figures in the tympanum of the right portal. He holds an unidentified object. The figure nearest the portal is a bearded man holding a scroll and raising one hand- palm outwards- towards the viewer. A UNESCO World Heritage Site. .
  • South Porch right jam. Cathedral of Chartres, France. Gothic statue of the Apostles (haloed, carrying the instruments of their deaths). From left to right they are Paul (characteristic facial features, carrying a sword) , John (beardless, carrying a book and what Houvet says is part of a palm frond) , James Major (carrying a sword and a pilgrim's pouch) , James Minor (carrying a club) , Bartholomew. On the socles on which they stand are their persecutors, mostly crowned figures holding scrolls and looking upward. A UNESCO World Heritage Site.

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