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Arnouphis
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calls Arnouphis a magos, originally a term for Zoroastrian priests. David Frankfurter says that Arnouphis was an Egyptian priest, but he was called a magosBuchis (448 words) [view diff] exact match in snippet view article find links to article
Cambridge History of Egypt, Cambridge University Press 1998, p.28 David Frankfurter, Religion in Roman Egypt: Assimilation and Resistance, Princeton UniversityGreek Magical Papyri (2,569 words) [view diff] exact match in snippet view article find links to article
31.1), and what he terms "numerous" early Christian book-burnings. David Frankfurter, however, considers these texts productions of "innovative membersAntisemitism and the New Testament (6,313 words) [view diff] exact match in snippet view article find links to article
them arrested. This has recently been questioned by Elaine Pagels, David Frankfurter, Heinrich Kraft and John W. Marshall. Pagels, reviewing the literatureStephen A. Kent (2,746 words) [view diff] exact match in snippet view article find links to article
advance." In a rejoinder to Kent's article on satanic ritual abuse, David Frankfurter argued that Kent "accepts every detail of every story as if photographedArabian Peninsula (6,868 words) [view diff] exact match in snippet view article find links to article
Late Antique Egypt Archived 1 August 2017 at the Wayback Machine, David Frankfurter, BRILL, 1998, ISBN 90-04-11127-1, page 163 Salibi, Kamal SuleimanHashem El Tarif (954 words) [view diff] exact match in snippet view article find links to article
Roman Egypt,” in Pilgrimage and Holy Space in Late Antique Egypt, ed. David Frankfurter (Leiden: Koninklijke Brill, 1998), 207. "Maps Of Mount Sinai, EgyptTebtunis archive (754 words) [view diff] exact match in snippet view article find links to article
Papyri." University of California Berkeley. Retrieved 2016-02-18. David Frankfurter, Religion in Roman Egypt: Assimilation and Resistance, Princeton UniversitySerapia (401 words) [view diff] exact match in snippet view article find links to article
University Press, 1998), vol. 2, p. 67. Salzman, On Roman Time, p. 171. David Frankfurter, Religion in Roman Egypt: Assimilation and Resistance (Princeton UniversityElf (10,368 words) [view diff] exact match in snippet view article find links to article
for the History of Islamic Medicine, 6–7 (2007–8) 97–101 (p. 97); David Frankfurter, Christianizing Egypt: Syncretism and Local Worlds in Late AntiquityEgyptian mythology (9,788 words) [view diff] exact match in snippet view article find links to article
poisoned son Horus appears only in this type of text. The Egyptologist David Frankfurter argues that these rituals adapt basic mythic traditions to fit theMysteries of Isis (9,431 words) [view diff] exact match in snippet view article find links to article
emphasize the Egyptian background of the rite and add to its solemnity. David Frankfurter, a scholar of ancient Mediterranean religions, suggests that theyKimberly D. Bowes (873 words) [view diff] exact match in snippet view article find links to article
Juliette Day (2012), Irish Theol. Quart., doi:10.1177/0021140012454781b; David Frankfurter (2009), Amer. Hist. Rev., doi:10.1086/ahr.114.5.1512, JSTOR 23303552;Begnet (2,016 words) [view diff] exact match in snippet view article find links to article
preview online. For a perspective on the rivalry of healers, see David Frankfurter, "Dynamics of Ritual Expertise in Antiquity and Beyond," in MagicTemple of Seti I (Abydos) (2,507 words) [view diff] case mismatch in snippet view article
Communication in Early Egyptian Monasticism, 196. Leiden: Brill, 2017. DAVID FRANKFURTER. Religion in Roman Egypt: Assimilation and Resistance. Princeton UniversityRas el-Soda Temple (489 words) [view diff] exact match in snippet view article find links to article
Sculpture in Late Antiquity. Aarhus University Press. ISBN 9788771244120. David Frankfurter (June 30, 2020). Religion in Roman Egypt: Assimilation and ResistanceDiaspora Revolt (6,168 words) [view diff] exact match in snippet view article find links to article
cycle of the period, highlighting its importance in the community. David Frankfurter argues that the festival incorporated ritual re-dramatization of the