Unas or Wenis spelled Unis, was a pharaoh, the ninth and last ruler of the Fifth Dynasty of Egypt during the Old Kingdom. Unas reigned for 15 to 30 years in the mid-24th century BC, succeeding Djedkare Isesi, who might have been his father. Little is known of Unas' activities during his reign, a time of economic decline. Egypt maintained trade relations with the Levantine coast and Nubia, military action may have taken place in southern Canaan; the growth and decentralization of the administration in conjunction with the lessening of the king's power continued under Unas contributing to the collapse of the Old Kingdom some 200 years later. Unas built a pyramid in Saqqara, the smallest of the royal pyramids completed during the Old Kingdom; the accompanying mortuary complex with its high and valley temples linked by a 750-metre-long causeway was lavishly decorated with painted reliefs, whose quality and variety surpass the usual royal iconography. Furthermore, Unas was the first pharaoh to have the Pyramid Texts carved and painted on the walls of the chambers of his pyramid, a major innovation, followed by his successors until the First Intermediate Period.

These texts identify the king with Ra and with Osiris, whose cult was on the rise in Unas' time, were meant to help the king reach the afterlife. Unas had several daughters and one or two sons who are believed to have predeceased him. Manetho, a third century BC Egyptian priest of the Ptolemaic Kingdom and author of the first history of Egypt, claims that with Unas' death the Fifth Dynasty came to an end. Unas was succeeded by Teti, the first pharaoh of the Sixth Dynasty after a short crisis. However, the archaeological evidence suggests that the Egyptians at the time made no conscious break with the preceding dynasty and the distinction between the Fifth and Sixth dynasties might be illusory; the funerary cult of Unas established at his death continued until the end of the Old Kingdom and may have survived during the chaotic First Intermediate Period. The cult was still in existence or revived during the Middle Kingdom; this did not prevent Amenemhat I and Senusret I from dismantling the mortuary complex of Unas for its materials.

In parallel to the official cult, Unas may have received popular veneration as a local god of Saqqara until as late as the Late Period, nearly 2000 years after his death. Unas is well attested by historical sources with three ancient Egyptian king lists dating to the New Kingdom period mentioning him. Unas occupies the 33rd entry of the Abydos King List, written during the reign of Seti I. Unas' name is present on the Saqqara Tablet and on the Turin canon, both of which were written during the reign of Ramses II; the Turin canon further credits Unas with 30 years of reign. These sources all place Unas as the ninth and final ruler of the Fifth Dynasty, succeeding Djedkare Isesi and preceding Teti on the throne; this relative chronology is corroborated by archaeological evidence, for example in the tomb of officials serving under these kings. In addition to these sources, Unas was likely mentioned in the Aegyptiaca, a history of Egypt written in the 3rd century BC during the reign of Ptolemy II by the Egyptian priest Manetho.

No copies of the Aegyptiaca have survived to this day and it is known to us only through writings by Sextus Julius Africanus and Eusebius. Africanus relates that the Aegyptiaca mentioned a pharaoh "Onnos" reigning for 33 years at the end of the Fifth Dynasty. Onnos is believed to be the hellenized form for Unas, Africanus' 33-year figure fits well with the 30 years of reign given to Unas on the Turin canon; the primary contemporaneous sources attesting to Unas' activities are the many reliefs from his pyramid complex. Excluding these few documents dating to Unas' reign have survived to this day, considering the 30-year length that records give for his reign. Excavations at Abusir, the royal necropolis of the Fifth Dynasty, have produced only four dated inscriptions safely attributable to Unas, they explicitly mention his third, fourth and eighth years on the throne. Unas left a rock inscription on the island of Elephantine, next to the First Cataract of the Nile in Nubia. In addition, several alabaster vases bearing Unas' cartouche are known.

A complete vessel and additional fragments originating from Byblos on the Levantine coast are now in the National Museum of Beirut. A vase of unknown provenance is located in the National Archaeological Museum of Florence and reads "Horus Wadjtawy, living eternally, king of Upper and Lower Egypt, son of Ra, living eternally". Another vessel, of unknown origins, is on display at the Louvre Museum, it is a 17-centimetre-tall, 13.2-centimetre-wide globular alabaster vase finely decorated with a falcon with outstretched wings and two uraei, or rearing cobras, holding ankh signs surrounding Unas' cartouche. An ointment jar bearing Unas' cartouche and Horus name is in the Brooklyn Museum. A fragment of a calcite vase rim bearing two cartouches of Unas is on display in the Petrie Museum. Unas assumed the throne at the death of his predecessor Djedkare Isesi. Djedkare is thought to have been Unas' father, in spite of the complete lack of evidence bearing on the question; the succession from Djedkare Isesi to Unas seems to have been smooth.

Unas had at least two queens and Khenut, who were buried in a large double mastaba adjacent to their husband's pyramid. Unas and Nebet had a son, the "king's son", "royal chamberlain", "priest

The Enneads The Six Enneads, is the collection of writings of Plotinus and compiled by his student Porphyry. Plotinus was a student of Ammonius Saccas and they were founders of Neoplatonism, his work, through Augustine of Hippo, the Cappadocian Fathers, Pseudo-Dionysius the Areopagite and several subsequent Christian and Muslim thinkers, has influenced Western and Near-Eastern thought. Porphyry edited the writings of Plotinus in fifty-four treatises, which vary in length and number of chapters because he split original texts and joined others together to match this number, he proceeded to set the fifty-four treatises in groups of nine or Enneads. He collected The Enneads into three volumes; the first volume contained the first three Enneads, the second volume has the Fourth and the Fifth Enneads, the last volume was devoted to the remaining Enneads. After correcting and naming each treatise, Porphyry wrote a biography of his master, Life of Plotinus, intended to be an Introduction to the Enneads.

Porphyry's edition does not follow the chronological order in which Enneads were written, but responds to a plan of study which leads the learner from subjects related to his own affairs to subjects concerning the uttermost principles of the universe. Although not Porphyry tells us that the First Ennead deals with Human or ethical topics, the Second and Third Enneads are devoted to cosmological subjects or physical reality, the Fourth concerns the Soul, the Fifth knowledge and intelligible reality, the Sixth covers Being and what is above it, the One or first principle of all. Since the publishing of a modern critical edition of the Greek text by P. Henry and H.-R. Schwyzer and the revised one there is an academic convention of citing the Enneads by first mentioning the number of Ennead, the number of treatise within each Ennead, the number of chapter, the line in one of the mentioned editions; these numbers are divided by commas, or blank spaces. E.g. For Fourth Ennead, treatise number seven, chapter two, lines one to five, we write: IV.7.2.1-5E.g.

The following three mean Third Ennead, treatise number five, chapter nine, line eight: III, 5, 9, 8 3,5,9,8 III 5 9 8It is important to remark that some translations or editions do not include the line numbers according to P. Henry and H.-R. Schwyzer's edition. In addition to this, the chronological order of the treatises is numbered between brackets or parentheses, given below. E.g. For the given: IV.7.2.1-5 since treatise IV.7 was the second written by Plotinus. III, 5, 9, 8 since III.5 was the fiftieth written by Plotinus. The names of treatises may differ according to translation; the numbers in square brackets before the individual works refer to the chronological order they were written according to Porphyry's Life of Plotinus. I.1 - "What is the Living Being and What is Man?" I.2 - "On Virtue" I.3 - "On Dialectic." I.4 - "On True Happiness" I.5 - "On Whether Happiness Increases with Time." I.6 - "On Beauty" I.7 - "On the Primal Good and Secondary Forms of Good " I.8 - "On the Nature and Source of Evil" I.9 - "On Dismissal" II.1 - "On Heaven" II.2 - "On the Movement of Heaven" II.3 - "Whether the Stars are Causes" II.4 - "On Matter" II.5 - "On Potentiality and Actuality."

II.6 - "On Quality or on Substance" II.7 - "On Complete Transfusion" II.8 - "On Sight or on how Distant Objects Appear Small." II.9 - "Against Those That Affirm The Creator of the Kosmos and The Kosmos Itself to be Evil:. III.1 - "On Fate" III.2 - "On Providence." III.3 - "On Providence." III.4 - "On our Allotted Guardian Spirit" III.5 - "On Love" III.6 - "On the Impassivity of the Unembodied" III.7 - "On Eternity and Time" III.8 - "On Nature and the One" III.9 - "Detached Considerations" IV.1 - "On the Essence of the Soul" IV.2 - "On the Essence of the Soul" IV.3 - "On Problems of the Soul" IV.4 - "On Problems of the Soul" IV.5 - "On Problems of the Soul ”. IV.6 - "On Sense-Perception and Memory" IV.7 - "On the Immortality of the Soul" IV.8 - "On the Soul's Descent into Body" IV.9 - "Are All Souls One" V.1 - "On the Three Primary Hypostases" V.2 - "On the Origin and Order of the Beings following after the First" V.3 - "On the Knowing Hypostases and That Which is Beyond" V.4 - "How That Which is After the First comes from the First, on the One."

V.5 - "That the Intellectual Beings are not Outside the Intellect, on the Good" V.6 - "On the Fact that That Which is Beyond Being Does not Think, on What is the Primary and the Secondary Thinking Principle" V.7 - "On whether There are Ideas of Particular Beings" V.8 - "On the Intellectual Beauty" V.9 - "On Intellect, the Forms, Being" VI.1 - "On the Kinds of Being" VI.2 - "On the Kinds of Being" VI.3 - "On the Kinds of Being" VI.4 - "On the Presence of Being and the Same, Everywhere as a Whole" VI.5 - "On the Presence of Being and the Same, Everywhere as a Whole" VI.6 - "On Numbers" VI.7 - "How the Multiplicity of Forms Came Into Being: and on the Good" VI.8

Hindú Club is an Argentine sports club based in the Don Torcuato district of Greater Buenos Aires. The institution is known for its rugby union team, which competes in the Top 12, the first division of the Unión de Rugby de Buenos Aires league system. Hindú has become one of the most successful rugby teams of Argentina, having won 18 titles since 1996 to present days. Apart from rugby, the club hosts other sports such as field hockey, futsal, gymnastics and swimming. In the 1910s, pupils of the La Salle college met to form a theatre group known as "Hindustánicos". After graduation, alumni would meet again and founded in 1919 a social and sporting venture known as the Hindú Club, its first location was in Pedro Echagüe street and only basketball was played there. The club would purchase an 83 hectare plot in Don Torcuato and start playing other sports, including rugby union for which Hindú Club is most famous today. Hindú Club started playing rugby in 1935. However, the club had to wait until 1996 to win both its first Nacional titles.

Since Hindú has become a powerhouse of Argentine rugby, winning several provincial and national titles. Famous players include Argentina internationals Hernán Senillosa, Gonzalo Quesada, Nicolás Fernández Miranda, Juan Fernández Miranda, Lucas Ostiglia, Juan Ignacio Gauthier and Horacio Agulla. Nacional de Clubes: 1996, 2001, 2003, 2005, 2010, 2015, 2016, 2017, 2018, 2019 Torneo de la URBA: 1996, 1998, 2006, 2007, 2008, 2009, 2012, 2014, 2015, 2017 Official site