Friday, April 4, 2014

L'édition du logiciel : un marché qui se porte plutôt bien...

Que l'on veuille ou pas, nous aurons toujours besoin de logiciels et de développeurs et donc par extension d'éditeurs de logiciels.

Cette information est plutôt intéressante : le logiciel rapporte encore de l'argent... et étant développeur j'ai envie de dire : tant mieux !

Lire l'information




Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

Friday, March 21, 2014

Méthode AGILE : constat...

Une information intéressante... certains sont pour cette méthode, d'autres sont contre et certains sont à mi - chemin !

Il n'y a pas en informatique LA SOLUTION pour mener à bien un projet :  il y a des outils qui nous aideront à y parvenir.

AGILE fait partie de ces outils.

Cela me fait penser aux créateur de UML qui répétaient sans cesse qu'il fallait comprendre l'esprit issu de UML (pour être efficace) et non utiliser UML de façon "mécanique".

Lire l'information


Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

Java 8 est disponible !

Après de nombreuses BETA versions, enfin une version stable !

Le langage évolue et c'est tant mieux.

Lire l'information


Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

Thursday, March 13, 2014

Is it possible to open multiple instances of an application in OS X ?

By default, you can open a single instance of an application in OS X.

The bad practice : to copy your application and launch the "original" and the copy of your application.

You are always on the same instance !

Given that you are on the same instance, the data which you go to treat (by the two applications) risk to be inconsistent.

So, is it possible to open multiple instances of an application ?

Yes, the UNIX core of OS X allows it.

The best practice :  open the Terminal and tape :

open -n -a "your application name"

A new instance of your application was opened !


Which interest to have multiple instances ?

Imagine the following use case :

You have to test the modification of a document by two users of you application which share the same iCloud account.

You have no several MAC to test this use case - with this technique it is possible to simulate this behavior.

We advise you to test this type of behavior in real conditions (to validate completely the process).

Mainly, this technique can be very useful during the phase of development.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.


Friday, March 7, 2014

Les IDE sont-ils dangereux pour les développeurs ?

Un article à méditer... Les IDE, comme les bons vieux éditeurs, sont des outils complémentaires à utiliser selon les besoins.

Lire l'information


Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

GSS est né : la programmation par contrainte à la rescousse de la mise en page CSS !

Un article intéressant qui trouvera un intérêt auprès des développeurs Web !

Lire l'information


Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

Sunday, February 23, 2014

Behavior for integration of iCloud in your application

When you integrate iCloud in your document-based Cocoa application (activation of iCloud entitlement and update of provisionning profile under XCode) an open / save panel appears suddenly !

After multiple searches (in particular with the technical support of Apple), this behavior (which is not always wished) is globally inescapable.

In most of the cases, this behavior will suit to your application.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.

openAndSavePanelService errors

If you look at logs (in console), you will notice can be that the following errors appear :

com.apple.appkit.xpc.openAndSavePanelService[538]: assertion failed: 13B42: liblaunch.dylib + 25164 [FCBF0A02-0B06-3F97-9248-5062A9DEB32C]: 0x25

com.apple.appkit.xpc.openAndSavePanelService[538]: Bogus event received by listener connection:
<error: 0x7fff753d5b50> { count = 1, contents =
"XPCErrorDescription" => <string: 0x7fff753d5e60> { length = 18, contents = "Connection invalid" }

They are bound to the open / save panel, especially when you use this panel.


I noted that these errors seemed only from OS X 10.9.x.

Are them bugs ?

Before to answer to this question, the first thing to be verified is the capacity of your panel to load and to save your files.

If it is the case, you should not take into account these logs - 
these should be reported as bugs.

Let us hope that these bugs are corrected in the 10.9.2 version (or later).

If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.

New record for HIERO

New record for HIERO : 10.000 downloads !

Thank you again for your support.

Download HIERO

Friday, January 24, 2014

Android vs les autres !

Une étude intéressante entre les plateformes Android, iOS et Windows Phone, le vieux débat est relancé :

Lire l'information

Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

Les développeurs amateurs sont - ils nombreux ?

Une information intéressante concernant la répartition des développeurs pro et amateurs dans le monde :

Lire l'information

Si vous aimez cette information et si vous souhaitez encourager un projet original, alors soyez sympa téléchargez SVP HIERO sur le MacApp Store.

Monday, January 20, 2014

Reserve Heads - Part 5 : conclusion

We arrive at the end of the case of Reserve Heads.

We tried to explain the role of these heads during the Old Kingdom, period in fact rather long.

You should not try to look for an absolute explanation : difficult considering our current knowledge.

But can it have there really a single explanation allowing that the notion of reserve heads was able to evolve for several centuries in the stoneware of religious expectations and mouvences ?


The passage of the religious Corpus (at least partially) from the royal circle to the private domain ( elitist circles) probably contributed to a slow and progressive process of evolution.

Having exposed in previous articles some sketches of explanations, we are in the presence of an evolutionary notion, which sometimes touches the paradox.

The notion of beheading, which so much frightens and its funeral associated rites (very particular), throws us in a complex religious imaging.


Reserve heads as reduced "statue" and the role of replacement of the real head of the deceased (anatomical element which summarizes the essence of the human being) that they suggest cannot be ignored.

Can be they were associated with Ka, even with of the deceased ? 


Let us not forget that the objective of any funeral "component" (and of all the Egyptian thought) which respects itself is to supply "tools" necessary for the survival of the deceased in the afterlife.

The notion of the reserve heads being in full evolution, certain aspects probably disappeared.

We attend the end of the Old Kingdom in the disappearance of the use of reserve - heads.

What is that the complex aspects of these heads were too disturbing ?


Can one envisage simply that these heads became "old-fashioned", replaced by other components "simpler" of use (in funerary context) ?

The debate remains open.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.

Sunday, January 19, 2014

Reserve Heads - Part 4 : additional analysis

A Reserve Head is a graphic representation or an image of the deceased (evoked in previous article).

This head added to other images of the deceased represent him a number of time.

We know that there is a narrow relationship between the image and the Ka1 of the deceased.

If we assimilate (seen previously) the head to a statue, we give to this head a character of auto - preservation of the "physical features" of the deceased.

This auto - preservation is also important as the fact to protect the mummy.


Even if probably, the head was able to be associated with Ka of the deceased (at least partially), there are (at least) all the same two arguments which raise problem :


  •  We saw previously that heads were voluntarily mutilated : for example the mutilation of ears.  The traditional funeral practices associated with Ka (Chapel, Serdab) integrate the reading by the alive (in the case officiating priests) of funeral formulae : how a head can it "hear" these formulae without ears ?
  •  How to explain that globally the funeral components associated to Ka are grouped in a rather close space while a head is close geographically to the funeral chamber ?

Considering these arguments, has to one not consider a head as being a funeral "complement" in the other funeral components (mainly associated to Ka) more exposed ?
 

If we put aside the fact of associating Ka with a head, which could give ourselves as more convincing explanation ?


The head is geographically isolated other funeral components (associated to Ka) and cannot take advantage thus so of the cult returned by the alive.

It is close to the body, the loan of the ground.

We are tempted to speak about 2 of the deceased : Bâ would so be a "new shape" of statue.

During the Old Kingdom when we speak about Bâ, we speak generally about Bâ for the royal circle : to be said is that we cannot envisage of Bâ for the not royal circles ?


We remember that the Corpus of Reserve - Heads is a not royal Corpus.

By studying sources, we notice that during the Old Kingdom, this notion of "private" Bâ settles down gradually - we are in a progressive and sometimes discreet sharing of a common religious "base" between the royal and private domain.

It is enough to notice ornamental scenes of the private tombs which remind strangely the Texts of Pyramids3.


The location of graves very ready of the royal cemeteries strengthen this idea.

The deceased is going to associate in some fate his Bâ with Bâ of associated king, as if he wished to continue this association in the afterlife.

One of the characteristics of Bâ is to be able to contemplate and adore the sun - coincidence or not : heads are directed "upward", as to contemplate the rays of the sun !

Bâ is associated in certain sources with the god sun and particularly the capacity to be able to "travel" in the cycle life / death.


Another aspect interesting that the head represents the most complete part of the body and thus the Bâ.

To lose the head, it is to make the Bâ not viable, incapable to recognize the body.

If we return to the location of a head in the grave, certain Egyptologists think that there is a rather direct link with the afterlife.

This location marks a post-mortem passage (passage from a world to an other one with rite of passage - kind of birth / rebirth).

They see there even a kind of "physical reconstruction" of the afterlife.


In next article, we shall conclude this question of Reserve Heads.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.


1 Ka is the spiritual double of the owner of the grave - it is born at the same time as the human being, in the difference loan that it survives after the death.

Ka represents the human personality - there is thus a link with the body of the deceased : it can take up of the body as often as it wishes it. A statue is a way for Ka to find the "physical features" of the deceased under which it was formerly embodied.

2 Bâ is inseparable of the momified body - we can translate it by "soul". Bâ continues to live on earth and to circulate there.

It is capable of making suffer those who committed the evil to the deceased. It is endowed with an influential divine capacity in the other world - it can take various necessary forms during the complex process leading to the other world.

3 The decorum of graves is close to the symbolic distribution of the Texts of Pyramids in the various chambers and corridors of a royal grave.

Tuesday, January 7, 2014

Reserve Heads - Part 3 : preliminary analysis

What is the role of Reserve Heads ?

Numerous Egyptologists dealt with the riddle of Reserve Heads.

And it is necessary to recognize that there are no absolute certainties - we have elements of answer, "trends" which will help us in this sketch of difficult analysis.

Some people wondered if Reserve Heads was not prototypes for the stone - cutters (useful for statues or reliefs) ? 


Or if Reserve Heads was not models for funeral masks ?

In view of the existing proofs, it seems that it is not the case.


In the "jungle" of the other hypotheses appears the fact that a head represents at the same time a person (the deceased) and a graphic symbolism.

It represents a person because its first function is to be able to "replace" the real head (associated with the body) of the deceased (if the head must be damaged or lost).

This function of replacement can be spread to other funeral components (e.g. a statue which can replace the body of the deceased).

It represents a graphic symbolism or image what means that it is equipped with certain "power" : for the ancient Egyptians, the image can be associated with the domain of the sacred.


To understand this notion it is necessary to remember itself that everything is made to protect the deceased and make sure that he can arrive "complete" in the other world (in the religious sense of the term).

We spoke in the previous article of tracks of apparently voluntary mutilations.

How to explain these mutilations ?

The explanation which seems admitted is that these mutilations are bound to the domain of the sacred - in other words they are member of a rite1  of mutilation, located in a place of the grave2.


The head (which is the object of this rite) so acts for the deceased and protects him from hostile influences.

A parallel can be made with mutilated hieroglyphs (practice which appears to the end of the Old Kingdom) - we speak about "murder" semantic.

The hieroglyph (or sign / image) mainly in its role of determiner can be a "danger"3 for the deceased.


To delete this "danger" (or cancel the possible impact), it is enough to mutilate the concerned hieroglyphs4.

The head could be seen as a statue reduced to a hieroglyphic shape, the determiner of the human rests of the deceased.

What is the object of this rite ?


Delete any "dangerous" impact and make sure that the head can bring to a successful conclusion its role of replacement - it becomes clear that the concern of the ancient Egyptians is that the victims of this "murder" semantic continue their "roads" towards the other world.


This obsession to the ancient Egyptians to take all these religious precautions stays a mystery : disturbing circumstances during the death of the person ? Possible danger for the alive ?


The fact of the presence of a head in the grave (symbol of archetypal beheading), even if it undergone a particular treatment or rite (sensible to inhibit his negative effects), perplexed leash - the deceased was - he so innocent as it ?

The location of heads generally close to the ground, even on the ground, far from the look while they undergo a "heavy" treatment leaves so perplexed.


We will analyse others aspects in the next article.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.


1 Probably complementary rite (in correlation with other important rites) during the ceremony - made on the place where is put down the head  - before the closure of the grave and can be after the departure of the family of the deceased.

To every practised type of mutilation corresponds a particular symbolism (e.g. beheading itself, hardship of the senses, the physical fractures).

The use of color for a head in the funeral texts is rather frequent (particularly the white color) - any colors were found on Reserve Heads, only some tracks of pigments probably used for some adjustments.


2 The location of the head is not harmless - certain Egyptologists think that there is a link with the conception (or cartography) of the other world - little in the style of statues in a chapel or serdab.

3 The hieroglyph as determiner can introduce possible "dangers" (in the magic sense of the term) harmful for the body of the deceased - The sign becomes semantically active or speaking.

4 To note that there are no changes of syntactic or grammatical order for the concerned hieroglyph.

Reserve Heads - Part 2 : the current situation

To date, near around thirty Reserve Heads were discovered.

Most of these heads correspond to the reigns of Khufu and Khafre (IV dynasty) and are located in the western cemetery of Giza.

The oldest head found this day (Dashur) would date the reign of Snefru.


Two heads would date to the V / VI dynasties (Saqqara / Abusir).

It is mainly a "memphite" phenomenon.

Reserve heads represents a high level of plastic and visual art during the Old Kingdom.

Certain Egyptologists envisaged the idea of the existence of models or prototypes because they think that the number of found heads is lower among really produced heads.

Reserve Heads can represented a man or a woman.


Reserve heads, just like statues, are a part of the funeral material - accessible material only to high - ranking people.

These heads and the other funeral components serve a single purpose : the conservation of the deceased as extensions of his corpse.

The exact location of Reserve Heads in the grave is difficult to determine - there was often, on behalf of the archeologists or the robbers, movement of these heads on a distance more at least important.

Here are some propositions advanced by certain Egyptologists :

  • between the base of the shaft of the grave and the funeral chamber
  • in the funeral chamber, near of the entrance
  • can be in a built niche (situated in the shaft or the funeral chamber)

What seems on it is that the position of Reserve Heads in the grave is not harmless - there should be a particular reason.

When we examine heads, we notice that they are "mutilated" (precise mutilations of different forms - e.g. incision line from head bottom to head top).

These mutilations seem to be voluntary.

We can ask ourselves these questions : why of such mutilations ? What is the role of these Reserve Heads ?

We shall analyze it in the next article.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.

Monday, January 6, 2014

Reserve Heads - Part 1 : introduction

Reserve heads is a part of rather complex files which make (and made) the object of numerous studies for several years.

The produced result is a set of interesting, sometimes complementary hypotheses, who allows us to arrest this particular "concept".

In this first article we are going to try to define with which notion is connected to these Reserve Heads.


These heads are not a part of existing statues : they are very different elements - there was thus a will to shape these alone heads !

The first thing which occurs us is the notion of beheading : is - it associated with these heads ?


This theme of the beheading appears very early in the royal funeral literature (e.g. texts of pyramids, coffins texts, book of the deaths).

It is an important aspect in the religious domain.

To lose the head is the worst who can arrive for a ancient Egyptian in its quest of a life after the death.

It is essential that the integrity of the body of the deceased is guaranteed for a long time.

If it is not the case, it becomes worse than the death !


The beheading (it's the same case for the incineration) is a death without hope of a life after the death : it is unworthy of Maât, even it can become an enemy of it !

The beheading (that it is real or fictitious) is reserved for the worst people (the most reprehensible)  - e.g. enemies of king, rebels, robbers.

This form of violence is mainly counted from the New Kingdom.


The funeral texts "make every effort" to be sure that the heads of the deceaseds are kept and propose even ways of protection against the beheading.

Paradoxically, the same texts are not going to hesitate to use the beheading as way of fight against his enemies !

Texts are not completely pessimists in case of loss of the head : there is a possibility that it is restored.


This vision of the beheading appears mainly in the royal funeral texts.

To be said is that this notion is foreign in the not royal circles (e.g. elitist circles : royal family, administration) ?

This notion is not foreign but it is more known under the name of Reserve Head.


It is the conception which is going to emerge as the not royal circles are going to have access to the funeral corpuses.

So to understand reserve heads it also is to understand the religious aspects of the beheading.


In a next article, we will see the current situation of these heads.


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.

Tuesday, December 24, 2013

rḫ(t) nswt : complex title !

The case is complex : numerous hypotheses are emitted by eminent Egyptologists for almost a century !

All the more give a complex that this title can be bound to other titles (being able to give or not elements of complementary explanations).

The first aspect which was the object of long discussions is the sense of this title.


The first adopted sense was "parent of king" but the study of certain elements showed that it was necessary to widen the "initial" sense.

Two categories carrying this title distinguish themselves : the royal descendants (especially during IV dynasty - grandchildrens ? cousins ?) and the "participants" in the royal cult (title mainly granted by king).

These two categories are often complementary.


To note that at the beginning of the Old Kingdom the royal "family" (in the broad sense of the term) takes an active part in the royal administration as well as in the royal cult.

Reserved sense "
acquaintance of king" so seems more adapted, so covering the (possible) notion of royal kinship and royal partisans.

Besides the debate of the possible royal kinship bound as such, numerous discussions were led on the nature of the title : real or honorary ?

This title was probably bound to real Palatine affairs.


It seem as well as this title was likened to a social "category" (apparently rather low in the social scale).

This "category" would concern at the same time an actual work and a more honorary name.

That this title has a link with the royal kinship or not, that it is honorary or not, it is at work from the Old Kingdom.

The texts of pyramids give us an element interesting on the sense of this title.


In formulae (VI dynasty), so that king can join the court of Rê, it is hinted that king is "known" by Rê !

We have probably a ground copy (royal court and hierarchies) of the model associated with the divine world.

What is not abnormal because this analogy between the royal court and the solar cult includes by the iconic figure of Rê, the archetypal king and by the fact that king is his "son".

We notice that during all the Old Kingdom, this title is going to evolve (can be to the detriment of the pure "kinship") and that this evolution is going to continue in the next periods of Egyptian story.


This title makes (and will still make) debate.


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Saturday, December 21, 2013

Why hieroglyphs relatively little evolved ?

The creation of the world imagined by the Old Egyptians is defined under multiple forms (every city has its creative "technique").

A "technique" globally accepted is the one of the "Verb" : An initial god who speaks to create the world (beings and things).

This verb (or word) is an audible expression of the intimate  essence of things : it is the divine act which arouses the material.

In the articulation of the syllables live the existence of the evoked things : to pronounce a word, a name it is to republish the initial act of the creator.


We find it in certain funeral texts who invites us to pronounce a formula, a name ! Because for Egyptians it is not something a vain.

The sacred texts receive for Egyptians a colossal power which can offer to the addressee of the text of the almost unlimited means of action !

To convince itself it is enough to note the Egyptian name of archives : baou - Rê ("any power efficiency of Rê").

What means that we can find (through these texts) the elementary strength that the god Rê had implemented during the creation.

The Old Egyptians became aware of this power.

What can explain the durability during almost 2 millenniums of a liturgical language, the hieroglyphs (Middle Egyptian).


During the same period, the popular language has sudden as for her an evolution quite different (w
e cannot indeed prevent a language from evolving).

We could not so distort sounds, grammatical forms of a divine language originally !

To note that the Egyptian name of hieroglyphs means "divine words".

Hieroglyphs were not considered as a social tool, but rather as a sound and manuscript echo of a cosmic energy.

For the priests, the study of hieroglyphs meant explaining the world by the "set of the words".


This durability in hieroglyphs made them special, unchanging : the objective was to maintain by the priesthood this "alive" writing (by knowledge and practice).

In the title this this article, there is an expression "relatively little evolved" because during the last periods the Egyptian history, the priests wished refined, to improve this sacred etymology.

They wished taken to the extreme the concepts of hieroglyphs - we attend then a growth of the number of signs : approximately 600 signs during this durability until about 6000 during the last historic periods !

The priests are so going to play with hieroglyphs, they are going to make a subtle, complex instrument, developing in the infinity.

What made the strength of hieroglyphs becomes its weakness : too many hieroglyphs "kill" hieroglyphs !


We attend an uncontrollable gigantic size going to formal speculations on the signs themselves.

But it is another story...

If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.

Thursday, December 12, 2013

New version of HIERO

For information, a new version of HIERO (1.5) is available on the Mac App Store !

HIERO is a help for transliteration of Egyptian Hieroglyphs.

It gives too useful informations about the phonetic read, the grammatical structure, the list of signs and more... of your hieroglyphic sequence.


overview

user preferences

Do not hesitate, try it !

You will find more informations about this update in the "About HIERO" menu.

Download HIERO

Sunday, November 24, 2013

XCode 5 and its turpitude !

You were can be surprised during the passage of XCode 4 to XCode 5.

For my part, I had some "minor" inconveniences.

First, your application risks not to be signed any more : you have to sign it manually (with possibly an update of your profile from XCode).

Not very nasty !

Secondly, a little more annoying : you cannot any more "commit" your files and XCode proposes you this message :



Please tell me who you are
Run 
git config --global user.email
"you@example.com"
git.config --global user.name"Your
Name"
to set your account's default identity.
Omit --global to say the identity only in
this repository.
fatal:unable to auto-detect email address
(got 'Home@s-imac-3.(none)")`

In fact, you are disconnected from your repository !

The solution is simple :

1/ open Terminal

2/ write these commands :

git config --global user.email "you@example.com"
git.config --global user.name "Your Name"


If you loved this article and if you wish to support this project, not to hesitate to download HIERO on the MacApp Store.