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HERMES AEGYPTIACUS. Egyptological Studies for B.H. Stricker On 67 BIBLIOTHECA ORIENTALIS LIV N° 1/2, januari-april 1997 68 J. Janssen (Carrying Torches) propose de traduire par «porter des flambeaux» une expression rare des ostraca de Deir el Medineh (fj mhd) qui apparaît parfois en relation avec des manifestations de protestation. L. Kákosy (Ouroboros on magical healing statues) réunit FARAONISCH EGYPTE quelques exemples du motif du serpent qui se mord la queue, dont deux inédits d’une statue de Naples. HERMES AEGYPTIACUS. Egyptological Studies for B.H. M. Malaise (Le persea, l’olivier, le lierre et la palme dans Stricker on his 85th birthday. Edited by Terence la religion égyptienne tardive) rassemble une abondante DuQuesne, Oxford, DE Publications, 1995 = Discussions documentation sur l’usage que l’on fait de ces quatre végé- in Egyptology Special Number, 2. (15 ≈ 21 cm; 189 p., taux dans la symbolique funéraire par suite de leur caractère frontispiece = portrait, fig., ill.). ISBN 0-9510704-6-0; sempervirent. Pr. £ 40. D. Meeks (Le foie, Maât et la nature humaine) étudie la signification du foie (mizt) dans la mythologie et la métapho- Ce recueil consacré par les soins de Terence Duquesne rique égyptienne. Il note l’équivalence de Maât et du foie de aux 85 ans de B.H. Stricker porte un titre significatif: l’Her- Râ, la fonction de l’organe comme siège de la personnalité mès égyptien, en fait, ne serait-il pas le Jubilaire lui-même, intime et de la vitalité. Le foie, sans être mentionné expressé- qui a consacré tant de travaux subtils à l’interprétation des ment, semble être la relique osirienne du 11e nome de HE, et écrits les plus «hermétiques» de la littérature religieuse est apparemment attribué à la 7e heure de la nuit dans une liste égyptienne? Il ne saurait être question dans le compte rendu décrivant le passage du soleil à travers le corps, selon une de ces mélanges que de signaler rapidement le contenu des inscription astronomique de l’Osireion d’Abydos. articles. J. Quaegebeur ( ) Pour J. Assmann ( Diodore I, 20 et les mystères d’Osiris Die Unschuld des Kindes. eine neue compare la dissertation de Diodore sur le mythe osirien aux ), les dix années Deutund der Nachschrift von CT spell 228 sources égyptiennes, en particulier les Livres des respira- d’innocence ajoutées aux cent années de vie, dans la des- tions et les décrets d’Amon-Râ en faveur d’Osiris. Il cription de l’âge idéal de l’Égyptien, représentent la période explique dans quelle relation Isis, qui a «commandé» le pre- de l’enfance, au cours de laquelle personne ne peut être mier livre, et Hermès, qui a rédigé, se trouvent comme ceux rendu responsable de ses actes, telle qu’elle est décrite par qui instituèrent les «mystères», se préoccupe de désigner la plusieurs documents. divinité responsable du second livre et précise enfin les rap- M. Bilolo ( sw- : w{ jr(jw) sw m Zur Semantik in dem Satz ports de Thoth et d’Osiris, pour conclure à la qualité de l’in- ÌÌ(w)) se livre à d’aventureuses manipulations grammati- formation de Diodore. cales pour tenter de démontrer qu’il faut décomposer la for- W. Vychichl (oeij(S) = ) mule en deux éléments distincts et comprendre, au lieu de (1) «appel», (2) «héraut» explique par l’évolution phonétique la double signification «l’un qui se fait millions», «l’unique créateur, il est dans les active et passive du mot étudié. Hehou». Le recueil est précédé de la bibliographie des œuvres de Borghouts ( Rethinking the Papremis ritual (Herodot II Stricker, qui comprend neuf pages et s’étale sur plus de recherche les divers éléments de la description d’Héro- 63)) soixante ans. dote, et conclut qu’il devait s’agir d’un rituel de renouvelle- On regrettera le peu de soin de la présentation. Le volume ment, comparable sans doute à ceux de la régéneration des a visiblement été baclé. On y avait sans doute pensé trop statues par l’«Union au disque» ou d’une manière générale tard. Les manuscrits ont été reproduits tels qu’ils avaient été à ceux du Nouvel-An. livrés, composés dans les fontes les plus variées, et sans L’article de T. Duquesne ( ), qui Raising the serpent power tenir compte du fait que le format choisi pour la publication compare des faits égyptiens au tantra indien, excède ma allait dans certains cas réduire les notes à la limite de la lisi- compétence. bilité. M. Heerma van Voss (Eine dunkle mythische Episode im Totenbuch) commente deux lignes du chap 82 du Livre des Mai 1996 PHILIPPE ERCHAIN Morts, où l’on raconte que la tête de Nout a été fracassée D pour un crime qu’elle avait commis. ** E. Hermsen (Die Bedeutung des Flammensees im Zwei- * wegebuch) résume une partie de sa thèse (Die zwei Wege des Jenseits, OBO 112, 1991), en insistant sur l’ambivalence du feu, à la fois destructeur et régénérateur, et tente de situer HUSSON, Geneviève, Dominique VALBELLE — L’état et le «Lac de feu» dans la théorie funéraire et ce qu’il consi- les institutions en Égypte des premiers pharaons aux dère encore comme la théologie hermopolitaine. empereurs romains, Paris, Armand Colin, 1992 = His- toire ancienne. (17 ≈ 23 cm; 368 p.). ISBN 2-200- S.T. Hollis (Anubis’s mortuary Functions in «The tale of 31310-1. Two Brothers») reprend quelques idées qu’elle a exprimées dans une dissertation de 1986 au sujet du rôle d’Anubis dans The volume by Husson and Valbelle attempts to continue le Conte des Deux Frères, où il remplit tour à tour les the long time discussions in the field of ancient history on diverses fonctions, généralement distinctes dans la littéra- the nature of the state and the development of bureaucratic ture, d’agresseur, d’embaumeur et de prince héritier. institutions. Husson and Valbelle have divided their volume La contribution d’E. Hornung (Thomas Mann, Akhnaton into two parts. Valbelle begins the study with a description and the Egyptologists) est la traduction anglaise d’un article of the pharaonic state, followed by Husson’s second part on paru en allemand dans le Thomas Mann Jahrbuch, 1993. the state in Egypt under the Ptolemaic and Roman dynasties. 69 BOEKBESPREKINGEN — FARAONISCH EGYPTE 70 In Valbelle’s chapters on pharaonic Egypt we find the history (possibly prior to Dynasty 1). From there we have basics of the study as well as its strengths. Valbelle’s analy- often described the state in terms of a system of centralized sis of the state has led her to examine individually a series of authority vested in pharaoh (a semi/pseudo divine character) aspects of Egypt. Her chapters include discussions on in a very hierarchical structure. Descriptions of Egypt as a pharaoh (chapter 1), the organs of authority (chapter 2), very bureaucratic state also are found suggesting that the administrative sections of the government (chapter 3), the Egyptians, with this hierarchical state, developed early a economy (chapter 4), the administration of the natural centralized bureaucracy to handle the affairs of state. Thus, resources (chapter 5), personnel and status (chapter 6), law Husson and Valbelle utilize the ancient sources in describ- (chapter 7) and the military (chapter 8). She finishes with a ing such a ‘state’ and the differences within. discussion of institutions during the first millennium BC. In I would like to suggest four interrelated points of variance each chapter the author details in short sections the essential with Husson and Valbelle’s undertaking. The first involves features of the Egyptian realm. the nature of Egyptian society. Husson and Valbelle’s dif- In Husson’s chapters on the nature of the state in Ptole- ferent areas of administrative structure suggest that Egypt maic and Roman times, a similar format is used. She was primarily a secular society within which are found includes chapters on sources (chapter 1), the use of Alexan- notable religious areas. I would rather see Egypt as a ‘reli- dria as a center for power (chapter 2), Greek cities (chapter 3), gious’ society in which we cannot separate the understand- administrative divisions (chapter 4), fiscal practices (chapter ing of the ‘state’ without discussing the nature of the divine. 5), law (chapter 6), the role of the clergy and the temples The concept of Maat is one expression of this. Maat was a (chapter 7), the military (chapter 8) and money and banking description of the world at the time of creation with a built- (chapter 9). Many of the chapters are subdivided into sepa- in idea of conflict understood and expressed in the dual con- rate sections dealing with Ptolemaic versus Roman times. flicts between Horus and Seth as well as the battle between The different chapter topics illustrate for the reader the the correct world order symbolized by Maat and the forces differences suggested between the nature of the state during of chaos/evil (Isfet). A clear understanding of such a world pharaonic times and Egypt after the conquest of Alexander. view is important to understand the Egyptian’s own under- Thus, the systems found for each period are offered as dis- standing of their world. tinct items with an emphasis on their separate natures. The When Husson and Valbelle give separate sections dealing centralized pharaonic kingdom is contrasted with a kingdom with the clergy and temples, I would object in that we of Greeks and later Romans. While both utilize similar should not see these individuals and institutions as separate structures, they are seen as different kingdoms. or distinct from the administration of Egypt. What role did M. Campagno (Internet discussion) raises some important the clergy and temples play in the administration of the points concerning the nature of the Egyptian state (which I country? In many cases we cannot distinguish a clear sepa- paraphrase herein).
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