Studien zur Altägyptischen Kultur Nr. 42 (2013) - Abstracts (original) (raw)
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Journal of the General Union of Arab Archaeologists, 2021
This paper deals with the inscriptions of the second pylon of king Ramesses II at Abydos. He built this temple to sanctify the three principal deities of Abydos: Osiris, Isis, and Horus, and to deify himself in it, and to be a house of a million years in which to be worshipped with religious rituals performed for him after his death.
Études et Travaux, 2020
The representations of all the gods on the western wall of the Portico of Obelisks in Hatshepsut’s temple at Deir el-Bahari were destroyed during the Amarna period and restored under the reign of Ramesses II. In this paper, the inscriptions related to those restorations are commented on, along with a set of dipinti drawn on undecorated blocks below the dado lines. Those dipinti, of varying quality, represent the god Amun. Because of their location and form they were probably ‘restoration guidelines’ for the sculptors re-creating the destroyed images of the god. The paper’s aim is to reconfirm the dating of the restorations in this part of the temple and discuss the possible reasons for the dipinti creation. Full-text PDF available here: http://etudesettravaux.iksiopan.pl/images/etudtrav/EtudTrav\_otwarte/EtudTrav\_33/EtudTrav\_33\_07\_Jozefowicz\_compressed.pdf
The Founding of the Temple in Ancient Egypt: Ritual and Symbolism
An Excellent Fortress for His Armies, A Refuge for the People": Egyptological, Archaeological, and Biblical Studies in Honor of James K. Hoffmeier , 2020
AMONG THE ACADEMIC TOPICS that have captured the attention of James Hoffmeier throughout his lustrous career is ancient Egyptian religion. As a token of appreciation, I dedicate these observations to him. The founding of the temple rituals are well attested in the textual, representational, and archaeological evidence of ancient Egypt, Mesopotamia, Anatolia, Persia, and Syria-Palestine. 1 In this paper, I will investigate the rituals that comprise the founding of the temple in ancient Egypt. Specifically, I will focus on the temple of Edfu from the Ptolemaic period for representational and textual sources. I will also investigate the material culture of different periods that shed light on the subject, but particularly, the Texte de la Jeunesse, the Berlin Leather Roll, and the Poetical Stela from the New Kingdom period. 2 This paper does not examine all the evidence, textual or otherwise, of temple building in ancient Egypt, yet of the examined data an illustration of the overall structure of this phenomenon is brought to light mostly from the New Kingdom and beyond. Any investigation of the subject of temple building in the ancient world must take into account the multileveled symbolic signification or representation of this cultural
AURA, 2019
During the Iron Age, especially between the 8th and the 6th century BC, Egyptian and Egyptianizing artifacts were spread within the Mediterranean world through various trade and cultural networks. The largest assemblage of the Aegyptiaca in the Aegean derives from the three sanctuaries of Athena at Lindos, Camirus and Ialysus, on the island of Rhodes. The aim of this paper is to present a critical synthesis of the most representative religious artifacts, which were imported or locally made, and to trace their multiple connotations and functionality within the specific archaeological context. By analyzing the material in relation to the special cultural interaction between Egypt and the Aegean during the 26th Dynasty, we will attempt to trace modes of interaction, perception and creative reinterpretation of Egyptian symbols and ideas within the religious milieu of the archaic Dodecanese. This paper is part of the Aegyptiaca Project: Ecumene and Economy in the Horizon of Religion, an international collaborative project of the University of the Aegean (Department of Mediterranean Studies) and the University of Bonn (Institute of Egyptology), which focuses on the systematic study of the Egyptian and Egyptianizing objects in Archaic Greece.
A Temple Declaration from Early Roman Egypt
BASP 49 (2012) 55-62
Edition of P.Mich. inv. 132, a temple declaration (χειρισμός) of unknown provenance from the rst century of Roman rule. P.Mich. inv. 132 H x W = 22.5 x 13 cm I AD e lower margin is 3.8 cm. large. A vertical kollesis runs 9 cm from the le . Parts of two columns are preserved. e rst column is incomplete on the le , while the second column is incomplete on the right. e preserved intercolumnar space is 2-3.5 cm wide. e verso is blank. e provenance of the papyrus is unknown. e script is that of a literary hand similar to no. 44 or 47 in G. Cavallo, La scrittura greca e latina dei papiri (Pisa, Roma 2008). e text is a γραφὴ ἱερέων καὶ χειρισμοῦ prepared by the priests of an Egyptian temple and submitted to the Roman authorities. Egyptian temples had to submit such a declaration at the end of each scal year. It included a list of objects in the temple, a list of priests κατ' ἄνδρα, and a statement regarding the temple's scal operations. e papyrus edited here does not preserve the γραφὴ ἱερέων per se, which would have followed the list of objects, nor does it preserve the statement of scal operations (including the temple budget), which would have followed the γραφὴ ἱερέων. What remains provides a rich inventory of objects with references to gods ( ermouthis, Dionysus, possibly Alexander the Great), precious metal (silver), objects of cult (a brazier of a censer, a (peri)rhanterion), and jewelry (a diadem, crowns, pearls, and pendants). Particularly notable are the crowns. Since the provenance is unknown, we do not know to what god the temple was dedicated nor where it was located. e most recent discussions of temple inventories are those of E. Battaglia, "Dichiarazioni templari: a proposito di P. Oxy. XLIX, 3473, " Aegyptus 64 (1984) 79-99 (with list of documents), and F. Burkhalter, "Le mobilier des sanctuaires d' Égypte et les 'listes des prêtres et du cheirismos, '" ZPE 59 (1985) 123-134. ough dated, still of value (on the priests particularly) is O. Montevecchi, "Γραφαὶ ἱερέων, " Aegyptus 12 (1932)