Osiris cult Research Papers - Academia.edu (original) (raw)

2025, The March of Humanity

The image of the coiled serpent is taken from the circumpolar stars. Draco is the coiled serpent, the desired final location of the resurrected soul. The holy mountain/pyramid is the icon associated with Draco.

2025

Dendera: Land of the Goddess Hathor (Second Edition) takes you on a mesmerizing journey into the heart of one of Egypt’s most enigmatic and sacred sites. This newly revised edition unveils the mysteries of the Dendera Temple complex,... more

2025

Professor da Universidade de Barcelona L'ancienne Oxyrhynchos est l'une des villes les mieux connues de l'Égypte ancienne grâce a ses trouvailles papyrologiques. Mais du point de vue strictement archéologique elle est encore très mal connue. Depuis 1992 une Mission Mixte de !'Universität de Barcelona et du Conseil Supérieur des Antiquités de l'Égypte fouille sur l'ensemble du site, avec le but d'ameliorer notre connaissance de la topographie de la ville ancienne et de ses nécropoles et sanctuaires. Le site d'Oxyrhynchos a connu la visite d'un bon nombre de fouilleurs, depuis qu'il fut identifié pour la première fois par Denon, en 1802, dans son Voyage dans la Basse et la Haute Egypte. Les premiers furent Grenfell et Hunt, qui travaillèrent à Bahnasa entre 1897 et 1907. Ils recueillirent aussi les éléments pour en dresser le premier plan schématique, publié par Darbishire en 1908, dans lequel on peut déjà voir la position, entre d'autres vestiges, du rempart NW de l'ancienne ville, ainsi que des dunes respectivement au NW et au N du site et encore d'un grand édifice qui pourrait correspondre au théâtre découvert ultérieurement. Après le passage de Pistelli entre 1909 et 1914, qui comme les antérieurs allait à la quête de papyrus, nous retrouvons en 1922 sur notre site à Petrie. Après sa campagne de fouilles Petrie publia un nouveau plan, très schématique aussi, dans lequel on peut voir tout spécialement le théâtre, une colonnade, une base de statue et, à nouveau, le tracé du rempart NW. Après Petrie, Breccia mena encore

2025, Teksty Drugie

Czym jest właściwie "kościół m ięd zylud zki" Gombrowicza? N ajlep iej go zdefi niował sam autor, mówiąc o tworzeniu się "człowieka przez człowieka", o nieskoń czonych kom binacjach relacyjnych , o bezustannym rozsadzaniu norm "nie du chem ", lecz "spiskiem spółkujących c ial stw arzających w arian t" 1, słowem, o dyn a m ice procesów m iędzyludzkich jako jedynego źródła odwołań w artościujących po jedynczą egzystencję. N ajbardziej oczywistym tego przykładem jest dram at H en ryka w Ślubie -tekście, w którym "kościół m ięd zyludzki" zostaje po raz pierwszy przywołany explicite. N iem niej sam proces relacyjny, do którego Gombrowicz po wraca we wszystkich swoich utworach, kryje w sobie jeszcze inne sensy, w ielokrot nie sygnalizow ane, ale których nigdy Gombrowicz nie sformułował w yraźnie. Chodzi o stosunek osobowych procesów interakcyjnych do zjaw iska in terak cji m a sowych, do kolektyw izm u i jego tendencji totalitarnych. O czywiście należy z góry zastrzec, że sam Gombrowicz nie rozpatrywał aporii "kościoła m iędzyludzkiego" z punktu w idzenia totalitaryzm u lub ściślej -nie robi! tego w sposób jednoznacz ny. "Kościół m iędzyludzki" zn ajd uje się pod w ielom a w zględam i na antypodach totalitaryzm u jako system u zam kniętego i zdominowanego przez konkretną ideo logię, ale nie znaczy to wcale, by w yrasta! bezpośrednio z reakcji na konkretne (fa szystowskie lub stalinow skie) dośw iadczenie totalitarystyczne. Żyjąc z dala od Polski, Gombrowicz śled zi! z dystansu tworzenie się nowego system u, nie brał też udziału w ideologicznych dyskusjach em igracyjnych opozycjonistów. K olekty w izm , m asa, ilość napawały go zawsze przerażeniem , a na to talitaryzm kom uni styczny reagował przede w szystkim jako artysta: nieraz łapię się na tym -wyznawał w Dzienniku -że choćbym dal się pociągnąć moim, czasem silnym , sym patiom do pewnych dokonań tam , za kurtyną, jako artysta muszę być 1 W. Gombrowicz Dziennik 1961-1966, Paryż 1984, s. 34. 22 Delaperrière Kościół międzyludzki i absurd. antykom unistą, czyli innym i stówy, że mógłbym być kom unistą tylko rezygnując z porcji mojego człowieczeństwa, która w yraża się w sztuce.2 Równocześnie zachowywał dystans w stosunku do postulatów em igracyj ne j p raw i cy, dopatrując się w jej fanatyzm ie swoistej form y zafascynow ania kom unizm em !3 W znosząc się św iadom ie ponad w szelką koniunkturę, u rasta! do roli m entora à re bours, która w tam tym okresie przysparzała mu zapewne w ięcej wrogów niż zwo lenników : Komunizm ? Antykom unizm ? N ie, to zostawmy na razie na boku. N ie id zie o to, aby ście b yli kom unistam i lub a n ty ... idzie o to, żebyście po prostu b y li...4 W rzeczyw istości traktow ał kom unizm jako jeszcze jedn ą, choć bez w ątp ien ia n aj w iększą, bo najb ard ziej zakłam aną m istyfikację X X w iek u , która doprowadziła, jak p isa! w Dzienniku (cytując M arcin a B ubera,) do "bankructw a w szelkiej filozo fii ko lektyw istyczn ej, głoszącej, że jednostka jest funkcją m as"5. W takiej dopiero perspektyw ie jasne się staje, że zasadniczym problem em filozoficznym była dla Gombrowicza nie tyle sam a ideologia kom unistyczna, która, jak każda in n a, m usi ulec w yczerp an iu, ile sam system kolektyw istyczny, który tę ideologię w yprzedza i w niej zn ajd uje ostateczną sankcję. W rezultacie Gombrowicz skłaniał się ku le w icy, dopóki była ona, jak to trafn ie sformułował Je leń sk i, "buntem , negacją, subw ersją i antykonform izm em "6, ale gdy tylko zaczęła zastygać w ideologię "kon struktyw n ą" i opanowywać taki czy in n y sektor ku ltu ry, m usiał ją zw alczać w im ię nie tyle ideałów politycznych, co własnej zdroworozsądkowej p ragm atyki. W la tach pięćdziesiątych na pierw szych kartkach Dziennika w odpow iedzi na modne w tedy na Zachodzie dzieło L e Communisme D ionysa M ascolo pisze: C ala d ialektyka rozwoju, staw ania się, uzależn iania, jest tu subtelnym kłamstwem m ającym przysłonić jedyną istotną żądzę -skończoności. Rozwala formę po to, aby nadać nową formę -istnieć bez formy nie może -i, jaka by nie była ta form a, z chw ilą gdy ją w y brał, m usi doprowadzić ją do pełnego urzeczyw istnienia. D laczego pow iedział A? N ie w ia domo. Ale gdy powiedział A, m usi powiedzieć B.7 Trudno o w yrazistszą dem onstrację m echanizm ów to talitarystyczn ych , a jej au torem mógłby być równie dobrze na przykład M rożek! Tylko że to, co u M rożka wypływało z kontaktu z rzeczyw istością referencjalną bezpośrednio odwołującą

2025, The Emergence of the Osiris Cult in the Italian Peninsula and Its Main Features: A Reassessment

In the Roman period, the cult of Osiris, together with other Egyptian deities, reached the Italian peninsula through the sea trade. Here, his watery nature was especially stressed. Following ancient Egyptian beliefs, Osiris was identified with the yearly flooding of the Nile, which renewed nature and fertilized the fields, and was used in lustration rituals to bring the dead to life as well as to satiate the deceased's thirst. Since Osiris was embodied in this vital fluid, he was perceived as a bearer of life. Far from aiming to collect all the evidence of the cult of Osiris found in the Italian peninsula, the goal of this work is to provide an overview of which forms of Osiris were mainly worshipped there, and what role he held in funerary contexts and beyond, through the analysis of some of the most relevant sources related to his cult and the examinations of the contexts in which he was worshipped.

2025

Esta comunicação intitula-se Vasos Gregos: Retórica e Poesis e tem um duplo objectivo. Em primeiro lugar, pretende identificar alguns aspectos da teorização retórica e literária que são comuns com as representações iconográficas dos vasos. Em segundo lugar visa mostrar que estes artefactos constituem um canal portátil de comunicação e de debate cujos elementos estão vinculados a uma poesis pictórica, sobressaindo como uma encenação estática. Define-se retórica como comunicação, i.é, tornar algo comum mediante uma convenção que prende a atenção e potencializa a acção. De objectos utilitários do quotidiano até ao estatuto de obras de arte, os vasos gregos têm sido estudados desde o século XVII até ao século XX, como documentos visuais da sociedade antiga ou como objectos artísticos. Todavia, desde o século XIX a investigação também contempla o estudo das representações como reescrita de mitos, por exemplo com Pottier e Laurent em França e com Carl Robert na Alemanha. Actualmente, o antropólogo francês Lissarrague, tem vindo a investigar as imagens na cerâmica grega, estudando-as por si mesmas, notando a variedade de costumes e de práticas que evidenciam. Internacionalmente, a academia também tem inquirido as imagens, que compreende como projecções pictóricas vinculadas a uma linguagem iconográfica, que se rege por uma convenção que determina o seu significado. A temática dos séculos VI e V a. C. utiliza personagens míticas para problematizar questões imperativas para a existência em brought to you by CORE View metadata, citation and similar papers at core.ac.uk

2025

يتناول البحث دراسة المعبود جحجح من خلال الطرق المختلفة لکتابة اسمه، والتي تباينت بشکل کبير، وتنوعت المخصصات المستخدمة في کتابة اسمه. ويبرز البحث أبرز الألقاب التي اتخذها هذا المعبود والتي تعکس الأدوار التي قام بها بالديانة المصرية القديمة. وتم إلقاء الضوء کذلک على الهيئات المتباينة التي اتخذها هذا المعبود حيث ظهر بهيئة أدمية وتنوعت الأدوات التي کان يحملها، کما اتخذ هيئات أخرى مثل البابون والصقر وتنوعت أدواره باختلاف هيئاته. ولعب جحجح عديدا من الأدوار في الديانة المصرية القديمة أبرزها ما ورد بمتون التوابيت وکتاب الموتى حيث کان أحد الأرواح السبعة التابعة لسيد الأقاليم. وتبين کذلک من خلال التوابيت المکتشفة بالعصر البطلمي أن هذا المعبود لعب دوراً کبيراً في حماية المتوفى في العالم الآخر ومده بالقوة ومعاونته في التصدي لشرور العالم السفلي.

2025, Éclats du crépuscule. Recueil d’études sur l’Égypte tardive offert à Olivier Perdu

This article offers the first publication of a statue-cube belonging to Hor (XIII) son of Padimout (IV) partially reconstructed from three fragments preserved at the Egyptian Museum in Cairo, the Los Angeles County Museum of Art and the... more

2025, Violência no mundo antigo: materialidades, discursos e imaginários

O intuito deste texto é pensar uma das mais longas tradições da arte
cinematográfica: a vinculação da violência à Antiguidade. Desde
1896, quando um Nero fílmico testava venenos em seus escravos,
até anos bem mais recentes (filmes como o israelense Legend of
Destruction, 2021, ou o italiano O Primeiro Rei, 2019), é comuníssimo
encontrar imagens de grande agressividade relacionadas a
tempos e episódios antigos.

2025, Studies on Ancient Egypt in Honour of H. S. Smith

Profe ssor Harry Smith' s extraordinarily diverse contributions to Egyptology range from prehistory through to demotic and the latest stages of pharaonic culture. One of the many aspects of Egyptian history which he has illuminated is the temple life of the later first millennium BC, especially that of Memphis. It therefore seems not inappropriate to offer him by way of tribute this publication of a priest's block statue, Cairo JE 36938, even though it comes from Thebes, where it once sat in the House of the Phoenix at Karnak.l The statue (figs.1-7), which has a dorsal pillar, is of basalt, and is 32.2 cm high with a base, curved at the front, 16 cm wide by a maximum of 23.5 cm deep at the centre. It was found in the Karnak cachette (K.210) and displays many of the features common to other block stat- ues from there, which are the typical temple memorial of mem- bers of the Theban priesthood during the Libyan Period.2 The figure is almost completely covered by its garment, with only the hands and face visible. The hands rest on the drawn-up knees, the right holding a bolt of cloth, the left palm open and facing down. The face is full and round, with a plastic render- ing of the eyebrows and cosmetic lines, and a striated wig pulled back behind the ears. The chin is supported by a conventional beard with wavy striations. The Theban triad is depicted in delicate and quite detailed incised relief on the front of the figure, while the sides and back, as well as the dorsal pillar and base, are covered in texts. The statue is not listed inthe Topo- graphical Bibliography, and, to my knowledge, there is only one published reference to it.3 Fig.1. Cairo JE 36938 (courtesy of the Cairo Museum). The texts A. Front, above the divine figures: '[Words spoken by]"Amun-Re,lord of the thrones of the two lands; Mut, lady of heaven, mistress of the gods; Khonsu in Thebes Neferhotep'. B. Base (i): 'An offering which the king gives to Amun-Re, lord of the thrones of the two lands, fore- most in the temple of Ipet-sut, that he may give offerings, libations and provisions (to) the god,s father, beloved of the god, scribe of the divine offerings of the temple ofAmun, penoupoqer.b [It] iJcomplete '." (ii): 'An offering which the king gives to Osiris, residing in Hut-Benu,d that he may allow yolr ba to 1 For access to the statue and permission to publish, I am much indebted to Dr Mohammed Saleh and his staff in the Cairo Museum. There is another, smudged, number in red on the block, 42271(?), which should refer to a number allocated for a future Catalogue G6n6ra1 volume of the museum's statue collection: M. Trad, ,Varia Musde du Caire, I-Joumal d,Entr6e et Catalogue G6ndral', ASA E 7O (1984-5),355. 2 It would be type Three V-g-41 in the classification of block statues of a slightly later period presented by B. Bothmer in 'Block statues of Dynasty XXV', in Hommages d Jean Leclant (Curo, 1994),III, 61-8.

2025, La Cachette de Karnak: nouvelles perspectives sur les découvertes de Georges Legrain

2025, Cahiers de Karnak 17

La première mention du temple de Ptah à Karnak provient d'une stèle remontant au règne de Thoutmosis III. Elle rend compte de la décision du roi de remplacer un temple en briques crues par un temple en pierre. Mais si la formule est un poncif de la littérature égyptienne et qu'elle est généralement considérée comme symbolique, cette mention-ci a pu être mise en perspective avec les données archéologiques. Ainsi, le terminus post quem définissant le début du culte dans le temple de Ptah est-il documenté par l'épigraphie et l'archéologie. À l'inverse, son terminus ante quem est difficile à déterminer. Cette constatation s'applique à l'ensemble des lieux de culte païen, l'abandon de la religion traditionnelle faisant l'objet de nombreuses spéculations, notamment quant à la période effective de fermeture des édifices religieux. Dans le temple de Ptah, le témoignage le plus tardif d'une croyance païenne, si ce n'est d'un culte, y est l'hymne à Imhotep gravé sous le règne de Tibère sur la face interne des deux montants de la deuxième porte de Chabaka 5. La suite ? Un hiatus d'environ trois siècles dans la documentation.

2025, Református Szemle

This study examines the Egyptian vision of resurrection, initially developed in the cults of the gods Isis and Osiris. In this belief system, the deceased could unite with Osiris and find eternal rest in him. Initiates of Isis could escape the cruel power of fate, and Serapis, a near -human deity, offered a connection to mortal man. The mysteries were relatively easy to join and accessible to all, which sometimes led to confusion in the early Christian churches. The cult of Isis and Osiris spread rapidly throughout the Mediterranean. In contrast, the apostle Paul, in his letters to the Corinthians, had to clarify the Christian doctrine of resurrection.

2025, Bulletin de liaison de la céramique égyptienne

Bibliographie de Helen Jacquet-Gordon (1951-2012)

2025, dans M. Claude et A.I. Fernández Pichel (éd.), Cultes et textes sacrés dans l’Égypte tardive. Diffusion, circulation et adaptation, Le Caire, RAPH 46, 2023, p. 152-240

During the Ptolemaic Period, an inscriptional genre developed in temples: functional door captions. These inscriptions differ from 'door names' in that they indicate the main function of the doors containing them. This article provides a catalogue as complete as possible of all these inscriptions and gives a first analysis of them. The aim is to understand how this type of inscription circulated from one temple to another and to identify local specificities. We also show that, together with other corpus specific to this period, the door captions are revealing the new place that the parietal decoration now gives to the priest officiating in the temple.

2025, richardsorensen.com

This paper reviews the history of ancient gods such as Marduk, Bel, Inanna, Ishtar, Osiris, Isis, and others, and indicates where they came from and how societies started to worship them.

2025, Editions Kadath

Le site antique d’Abydos en Haute-Égypte recèle des vestiges datés de toutes les phases de l’histoire du pays, et ce à partir du Prédynastique ancien. Centre religieux de première importance car censé abriter la sépulture d’Osiris, il est... more

2024, Éditions Safran Publishers

par M.-C. BRUWIER, dans L. PLEUGER (éd.), « Du Nil à la mer. L'Égypte au fil de l'eau – From the Nile to the Sea. Egypt along the Water » (CEA, 24), Bruxelles, 2024. // (In English below) L’étude des coffrets à viscères en usage dans l’Égypte gréco-romaine apporte un éclairage sur l’évolution des pratiques funéraires et sur une nouvelle approche de l’osirianisation du défunt. Leur iconographie et les inscriptions qu’ils portent, inspirées par les textes funéraires présentent des thèmes communs avec des variantes selon leur provenance. Celles qui figurent sur le coffret d’Ânkhemmaât, grand-prêtre d’Hérychef, traduisent en images et en formules magiques la volonté de lier la pérennité du défunt au renouvellement annuel du Nil. Y figure une représentation insolite d’un Osiris-djed. Sous les aisselles, l’icône émet deux coulées d’ânkh-ouas, ces humeurs vivifiantes qui peuvent être reliées à la crue du Nil.***Mots-clés : Coffret à viscères, Héracléopolis, Osiris-djed, Crue du Nil, Époque ptolémaïque // The study of canopic chests in use in Greco-Roman Egypt sheds light on the evolution of funeral practices and a new approach to the osirianization of the deceased. Inspired by the funerary texts, their iconography and the inscriptions they bear, present common themes with variants according to their provenance.Those that appear on the casket of Ankhemmaat, high priest of Herishef, translate into images and magic formulas the will to link the durability of the deceased to the annual renewal of the Nile. It features an unusual representation of an Osiris-djed. Under the armpits, the icon emits two flows of ânkh-ouas , these invigorating visceral humors that can be linked to the flood of the Nile.***Keywords: Canopic boxes, Heracleopolis, Osiris-djed, Flood, Ptolemaic Period // Détails sur le site de l'éditeur : https://www.safran.be/proddetail.php?prod=CEA24

2024, Poesia concreta em Empédocles

Caderno de resumos do X Seminário dos Alunos de Pós-Graduação em Filosofia da UFF (SALUFI-UFF)

2024

O momento atual do desenvolvimento dos estudos associados à Historia Antiga vem apontando para novos paradigmas de pesquisa que utilizam cada vez mais a interdisciplinariedade, permitindo assim a abordagem de novas temáticas que auxiliam nas análises históricas sobre o quadro político, social e institucional da Antigüidade. Entre essas novas temáticas estão os estudos de gênero, que receberam impulso a partir das últimas décadas do século XX, o estudo da iconologia e o estudo de obras literárias. A tragédia grega, por exemplo, por representar um momento histórico muito precisamente localizado no tempo e no espaço, oferece uma nova perspectiva para a compreensão da Grécia Clássica. O objetivo desse estudo é testar e aplicar esses novos paradigmas à história social da cidade grega antiga, mais especificamente da pólis ateniense do século V a. C, tentando estabelecer possíveis nexos entre a tragédia, o imaginário da cidade e o universo feminino. O estudo será realizado através da análise específica e comparativa de fontes primárias, tais como textos dos tragediógrafos atenienses e representações iconográficas da cerâmica ática do período em questão, conjuntamente com a análise de bibliografia atual relacionada ao tema. As leituras já realizadas permitem indicar que existe uma correlação entre a constituição do discurso trágico e a experiência histórica ateniense, e que a relevância social da tragédia pode ser avaliada pela cerâmica ática, pois é possível estabelecer um vínculo entre a escolha dos temas imagéticos e as produções teatrais da época. A pesquisa continuará a explorar essas conexões, sendo o próximo passo a inserção da temática de gênero no estudo. (Propesq/UFRGS).

2024

This paper focuses on the sistrum, the well-known instrument strongly connected to what modern scholars define nowadays as Isism, found on multiple occasions during the Graeco-Roman period in the geographic area of the Danubian and Balkan regions. These include the realia as well as portrayals on a variety of archaeological finds, for instance: wall plaster, altars, rock-cut reliefs, funerary monuments, gems and so on. The main purpose of the paper is to offer a contextualization and subsequently, an interpretation of the finds discovered so far in the region mentioned above.

2024, Inga Vilogorac Brčić - Gabrielle Kremer - Aleksandra Nikoloska (eds.): Contextualizing “Oriental” cults. New Lights on the Evidence between the Danube and the Adriatic

The Iseum Savariense is not only one of the most important sacred sites in Pannonia, but also one of the most challenging archaeological sites in the province, for the interpretation of the archaeological features offers many-until now unanswered-questions. One of these is its micro-and macro-topographical and functional interpretation, which we would like to introduce in the following.

2024, HAL (Le Centre pour la Communication Scientifique Directe)

2024

, la découverte d'ostraca mentionnant le toponyme des Agoras précisément au nord du dromos, près des bains ptolémaïques, permet de valider définitivement cette hypothèse.

2024, Bulletin archéologique des Écoles françaises à l'étranger

Ce document a été généré automatiquement le 11 décembre 2020. Le Bulletin archéologique des Écoles françaises à l'étranger est mise à disposition selon les termes de la Licence Creative Commons Attribution-Pas d'Utilisation... more

2024, "Divine negotiation through the lens of the imperial cult Celtic Cardiff Conference 10th - 1th July Prof. Sofia Bianchi Mancini

A reconstruction of the last 48 hours of Maxentius' life. He chose to die betrayed by the Senate and not anymore supported by the pontiff and the Christian community whom he allowed to express their Faith officially since 308. Waiting for Constantine inside the wall was no longer his winning weapon. It was the day of his imperium and the day of the Festival of Isis and Osiris: October 28th 312 AD. And as the Egyptian god he decided to die drowning in the Tiber. As Antinoous he chose this death that means transfiguration. The Milvius Bridge was an Olocaust imaging Maxentius as the new god of death and resurrection. His praetorian guard was with him in this last heroic struggle as a human sacrifice given their common transfiguration. For this reason, the Hadrian round reliefs of the so-called Arch of Constantine express that this monument was erected in honor of the triumph of Maxentius in Africa in 310. Constantine cannibalized it maybe in 316 (decennalia SIC X on the arch) but for sure in 326 when he came to Rome for his vicennalia (SIC XX) to celebrate his triumph against the Sarmatians (Dacian statues on the attic) and the real bad princess and tyrannus Licinius who is represented sacrificing pagan gods while Constantine as the good one warning about his people and his charge.

2024, "Divine negotiation through the lens of the imperial cult Celtic Cardiff Conference 10th - 1th July Prof. Sofia Bianchi Mancini

2024, Archimède. Archéologie et histoire ancienne

Archimède Archéologie et histoire Ancienne n°1. Dossier Archéologie du rituel. Automne 2014-pp. 64 à 70 The article offers some remarks on the selection of the animals who are to be sacrificed or who are sacred in Ptolemaic Egypt, and on the intervention of the god in the process. The reflection is based on a scene of the propylon of Chonsu in Benenet (Karnak), which tells us about the choice of a young bull, which is recognised as a manifestation of Chonsu-Thot, in the midst of a herd destined to the altars.

2024, UERJ/NEA

A παιδοποιΐα e ἀτεϰνία - problema acerca da punição das almas daqueles que não têm nem a natureza de homem nem de mulher no Corpus Hermeticum 2.17 The paidopoiïā and the atekniā: issue regarding the punishment of the souls of those who... more

2024, Kush XX (Proceedings of the 14th International Conference for Nubian Studies Paris 2018)

A collection of 46 fragments of sealings were retrieved at the archaeological site of Wad Ben Naga between 1958 and 1960 by the Sudanese expedition of Thabit Hassan Thabit and accessioned into the Sudan National Museum. The majority of these finds likely originate from the excavations in the Palace of Amanishakheto (WBN 100). In comparison with other similar finds from Meroitic contexts, such as sealings from the Palace of Natakamani at Jebel Barkal, it represents rather small‑scale, complementary evidence. Nevertheless, it has a potential to cast light on the character of administrative processes at the site, administrative and redistributive networks, and the nature of goods that operated within the system.

2024, Mūʾtamar Al-Itiḥād Al-ʿām Lil Aṯārīyin Al-ʿarab

2024, Revue d'Égyptologie

2024, Bulletin archéologique des Écoles françaises à l’étranger

Bulletin archéologique des Écoles françaises à l'étranger , Égypte Désert oriental (2022) Bulletin archéologique des Écoles françaises à l'étranger , Égypte 5 À l'extrême sud-ouest de la zone, sous la pièce 8, un dépotoir contemporain de la phase 1 a été découvert. Il contenait de la céramique, du textile, des ostraca et de la faïence, mélangés à des cendres et du sable, mais aussi plus de 15 crânes d'animaux (ânes, dromadaire et cheval ; voir fig. 4), le tout jeté en une fois. Désert oriental (2022) Bulletin archéologique des Écoles françaises à l'étranger , Égypte

2024

'irnaginalre urbain peut Bire une bonne strat6gle pour Bvlter A Ia fois Ia reprodudlon de I'ldBologle antique (qui ne pense Ia soclet6 urbaine qu'au nlveau politique) et les rlsques d'anachronlsrnes. L'auteur a donc sournis A un test Ia narratlon de Ia fondation de Rome par Tite Lhe (Ab urbe condita i, 1-1 7). L'exarnen de Ia vllle en tant que fome de gectlon de I'espace et de quelques uns p m l ses attibuts spatia~x (conceniratlonldlspenlon, stabillt6/mblllt4. palarlsatlons. dynarnlsme. rep& res, etc.) a perrnls de ddgager plusieurs tralts Irnportants pour une Btude ultdrleure de I'lmage de Ia vllle A I'Bpoque d'Auguste (A pattir de Tlte-Live).

2024, Questionner le sphinx. Mélanges offerts à Christiane Zivie-Coche

Christophe Thiers Amon-Rê dispensateur du souffle de vie. À propos d'une scène du mammisi d'Ermant copiée par J.

2024

Etude doctorale sur le dieu Haroéris (corpus, étude, index) soutenue à l'Université Paul Valéry, Montpellier.

2024

Gegenstand der nachfolgenden Diskussion ist eine gut bekannte Gruppe von reichsaramäischen Dokumenten auf Leder, die zuerst von Ludwig Borchardt in Ägypten gesehen und später (1943-4) von der Bodleian Library, Oxford, angekauft wurde.1 Keines dieser Dokumente trägt eine gesicherte absolute Datierung. Gemeinhin tendiert man seit der Erstedition durch Driver2 dazu, sie ins späte 5. Jhd. v. Chr. zu setzen, auch wenn es einzelne Gegenstimmen gibt. Dazu zähle ich auch mich selbst, da ich kürzlich in einem Überblicksartikel zur Geschichte Ägyptens in der Perserzeit dafür plädiert habe, die fraglichen Dokumente in die Zeit kurz nach der Revolte des Inaros zu setzen.3 Die nachfolgenden Ausführungen sollen dazu dienen, diese Position genauer zu begründen, als es im Rahmen eines solchen Überblicksartikels mit begrenztem Seitenumfang möglich war.4 Das Material Leder als Schriftträger, auf dem sämtliche Dokumente dieses Fundkomplexes niedergeschrieben sind, muß als auffällig gelten, da Leder in Ägypten relativ selten zum Einsatz gekommen ist, während es in Vorderasien weitaus stärker genutzt wurde, wo Papyrus auch schwerer zu beschaffen war.5 Dies kann als zusätzliches Indiz hinsichtlich des Ausstel lungsortes der Urkunden bewertet werden, für die auch aus guten inhalt 1 Borchardt 1933: 46-49; Driver 1957: v und 1. Über die Umstände des Ankaufs durch die Bodleian Library gibt Driver keine genaueren Angaben. Die Informatio nen bei Kahle 1949: 206 deuten daraufhin, daß Borchardt selbst die Stücke erwor ben und in die Schweiz gebracht hatte, nachdem Mittwoch ihre hohe Bedeutung betont hatte, und daß sie nach Borchardts Tod verkauft und nach dem Ende des Krieges nach England gebracht wurden. Die Diskussion durch Allen, in Tuplin-Ma 2013, vol. 1, 43-45 ist wenig hilfreich. 2 Driver 1954; Driver 1957. Ich zitiere im folgenden nach der revidierten Ausgabe von 1957, die einerseits die letztliche Meinung des Bearbeiters wiedergibt, andererseits den Vorteil hat, heute leichter in Bibliotheken zugänglich zu sein. 3 Quack (im Druck). 4 Inzwischen liegt in einer vorläufigen Online-Publikation auch die Studie von Tuplin-Ma 2013 vor, wo zum Gutteil gleichartige Ansätze vertreten werden. Ich hoffe, daß mein Beitrag dennoch nicht ganz überflüssig ist. 5 Jördens-Kiyanrad-Quack 2015.

2024, Bulletin archéologique des Écoles françaises à l’étranger

Rapport de la saison 2021 de la mission archéologique de l’Institut français d’archéologie orientale dans les chapelles osiriennes de Karnak.

2023

Syria, vol. 48, n° 3-4, 1971, p.271-287.

2023, Bulletin archéologique des Écoles françaises à l'étranger

Ce document a été généré automatiquement le 28 juillet 2021. Le Bulletin archéologique des Écoles françaises à l'étranger est mise à disposition selon les termes de la Licence Creative Commons Attribution-Pas d'Utilisation Commerciale-Pas... more

2023, 10 Anos de LARP: Trajetória e Perspectivas

2023, Éditions Safran Publishers

par Nicolas GAUTHIER. — Première synthèse consacrée aux Enfants d’Horus, dieux incontournables dans le paysage iconographique funéraire dès le début du Nouvel Empire. Protecteurs des viscères d’Osiris, ils se voient aussi confier ceux du... more

2023, Bulletin archéologique des Écoles françaises à l’étranger

2023, Cahiers Égypte Nilotique et Méditérranéenne / Access Archaeology

The excavations carried out in front of the 1st pylon of Karnak Temple revealed a great embankment of sandstone blocks, public and private Ptolemaic baths, as well as a large bath complex that has been dated to the Roman era. Many mud-brick structures were found north and south of the Ptolemaic bath. This excavation (2011-2013) brought to light a large number of objects which were preserved in the local temple storeroom at Karnak, including a reused limestone funerary stela which discovered inside one of the rooms north of the Roman bath; one of the registers on this shows the owner burning incense in front of the god Osiris, Lord of Eternity. Other finds included bronze statues and faience amulets of Osiris, representing the god in his standard iconography with a mummified form, standing or seated, wearing a false beard and the atef-crown. These were found in domestic contexts assigned to the Greco-Roman Period and may have been used for votive practices inside these houses by their owners. These finds can be considered as important evidence confirming the continuation of the existence of popular cults of Osiris at this period. This contribution seeks to present valuable insights into the cult of Osiris and to investigate the everyday religious beliefs and practices of ordinary people associated with his cult in Greco-Roman Period in this area.

2023

espanolEn este articulo se analizara la presencia del culto del dios egipcio Osiris en la Grecia Antigua. Para ello se hara uso de la epigrafia, la cual nos proporciona informacion sobre sus devotos. Su presencia no deja de ser curiosa, si tenemos en cuenta el cambio que vivio el dios en su lugar de origen, Egipto, por parte de la dinastia fundada por Ptolomeo Soter. El sincretismo que experimento Osiris en Alejandria, dio lugar a un nuevo dios cuya funcion era aunar a griegos y egipcios. Serapis conquisto el Mediterraneo; no obstante, la presencia de Osiris no quedo eliminada del todo y asi lo vemos en los restos epigraficos encontrados en Grecia. EnglishThis paper analyzes the presence of the cult of the Egyptian god Osiris in Ancient Greece. We will use Epigraphy, which provides us with information about his devotees. The presence of Osiris in Greece is unusual, if we consider the changes experienced by the god in his place of origin, Egypt, during the dynasty established by Ptol...

2023, Orientalistische Literaturzeitung 94