The Presence of Myth in the Pyramid Texts

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Functions and Uses of Egyptian Myth Fonctions Et Usages Du Mythe Égyptien

Revue de l’histoire des religions 4 | 2018 Qu’est-ce qu’un mythe égyptien ? Functions and Uses of Egyptian Myth Fonctions et usages du mythe égyptien Katja Goebs and John Baines Electronic version URL: http://journals.openedition.org/rhr/9334 DOI: 10.4000/rhr.9334 ISSN: 2105-2573 Publisher Armand Colin Printed version Date of publication: 1 December 2018 Number of pages: 645-681 ISBN: 978-2-200-93200-8 ISSN: 0035-1423 Electronic reference Katja Goebs and John Baines, “Functions and Uses of Egyptian Myth”, Revue de l’histoire des religions [Online], 4 | 2018, Online since 01 December 2020, connection on 13 January 2021. URL: http:// journals.openedition.org/rhr/9334 ; DOI: https://doi.org/10.4000/rhr.9334 Tous droits réservés KATJA GOEBS / JOHN BAINES University of Toronto / University of Oxford Functions and Uses of Egyptian Myth* This article discusses functions and uses of myth in ancient Egypt as a contribution to comparative research. Applications of myth are reviewed in order to present a basic general typology of usages: from political, scholarly, ritual, and medical applications, through incorporation in images, to linguistic and literary exploitations. In its range of function and use, Egyptian myth is similar to that of other civilizations, except that written narratives appear to have developed relatively late. The many attested forms and uses underscore its flexibility, which has entailed many interpretations starting with assessments of the Osiris myth reported by Plutarch (2nd century AD). Myths conceptualize, describe, explain, and control the world, and they were adapted to an ever-changing reality. Fonctions et usages du mythe égyptien Cet article discute les fonctions et les usages du mythe en Égypte ancienne dans une perspective comparatiste et passe en revue ses applications, afin de proposer une typologie générale de ses usages – applications politiques, érudites, rituelles et médicales, incorporation dans des images, exploitation linguistique et littéraire.
Historical Deception Gives an Excellent Overview of All Things Egyptian

About the Author Moustafa Gadalla was born in Cairo, Egypt in 1944. He gradu- ated from Cairo University with a Bachelor of Science degree in civil engineering in 1967. He immigrated to the U.S.A. in 1971 to practice as a licensed professional engineer and land surveyor. From his early childhood, Gadalla pursued his Ancient Egyp- tian roots with passion, through continuous study and research. Since 1990, he has dedicated and concentrated all his time to re- searching the Ancient Egyptian civilization. As an independent Egyptologist, he spends a part of every year visiting and studying sites of antiquities. Gadalla is the author of ten internationally acclaimed books. He is the chairman of the Tehuti Research Foundation—an interna- tional, U.S.-based, non-profit organization, dedicated to Ancient Egyptian studies. Other Books By The Author [See details on pages 352-356] Egyptian Cosmology: The Animated Universe - 2nd ed. Egyptian Divinities: The All Who Are THE ONE Egyptian Harmony: The Visual Music Egyptian Mystics: Seekers of the Way Egyptian Rhythm: The Heavenly Melodies Exiled Egyptians: The Heart of Africa Pyramid Handbook - 2nd ed. Tut-Ankh-Amen: The Living Image of the Lord Egypt: A Practical Guide Testimonials of the First Edition: Historical Deception gives an excellent overview of all things Egyptian. The style of writing makes for an easy read by the non- Egyptologists amongst us. Covering a wide variety of topics from the people, language, religion, architecture, science and technol- ogy it aims to dispel various myths surrounding the Ancient Egyp- tians. If you want a much better understanding of Ancient Egypt, then you won’t be disappointed be with the straight forward, no-non- sense approach to information given in Historical Deception.
On the Orientation of the Avenue of Sphinxes in Luxor Amelia Carolina Sparavigna

On the orientation of the Avenue of Sphinxes in Luxor Amelia Carolina Sparavigna To cite this version: Amelia Carolina Sparavigna. On the orientation of the Avenue of Sphinxes in Luxor. Philica, Philica, 2018. hal-01700520 HAL Id: hal-01700520 https://hal.archives-ouvertes.fr/hal-01700520 Submitted on 4 Feb 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. On the orientation of the Avenue of Sphinxes in Luxor Amelia Carolina Sparavigna (Department of Applied Science and Technology, Politecnico di Torino) Abstract The Avenue of Sphinxes is a 2.8 kilometres long Avenue linking Luxor and Karnak temples. This avenue was the processional road of the Opet Festival from the Karnak temple to the Luxor temple and the Nile. For this Avenue, some astronomical orientations had been proposed. After the examination of them, we consider also an orientation according to a geometrical planning of the site, where the Avenue is the diagonal of a square, a sort of best-fit straight line in a landscape constrained by the presence of temples, precincts and other processional avenues. The direction of the rising of Vega was probably used as reference direction for the surveying.
The Iconography, Magic, and Ritual of Egyptian Incense

Studia Antiqua Volume 7 Number 1 Article 8 April 2009 An "Odor of Sanctity": The Iconography, Magic, and Ritual of Egyptian Incense Elliott Wise Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the History Commons BYU ScholarsArchive Citation Wise, Elliott. "An "Odor of Sanctity": The Iconography, Magic, and Ritual of Egyptian Incense." Studia Antiqua 7, no. 1 (2009). https://scholarsarchive.byu.edu/studiaantiqua/vol7/iss1/8 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. AN “ODOR OF SANCTITY”: THE ICONOGRAPHY, MAGIC, AND RITUAL OF EGYPTIAN INCENSE Elliott Wise ragrance has permeated the land and culture of Egypt for millennia. Early Fgraves dug into the hot sand still contain traces of resin, sweet-smelling lotus flowers blossom along the Nile, Coptic priests swing censers to purify their altars, and modern perfumeries export all over the world.1 The numerous reliefs and papyri depicting fumigation ceremonies attest to the central role incense played in ancient Egypt. Art and ceremonies reverenced it as the embodi- ment of life and an aromatic manifestation of the gods. The pharaohs cultivated incense trees and imported expensive resins from the land of Punt to satisfy the needs of Egypt’s prolific temples and tombs. The rise of Christianity in the first century ce temporarily censored incense, but before long Orthodox clerics began celebrating the liturgy in clouds of fragrant smoke.
Downloaded from Brill.Com09/29/2021 06:13:37AM Via Free Access 314 Listing One

LISTING ONE PYRAMID TEXTS BY TYPOLOGY AND DISPOSITION 821 Pyramid Texts were examined for typology. The typological classification was primarily according to the person of the beneficiary, and secondarily by recurring series and motifs. In this way Pyramid Texts were divided into two categories: Sacerdotal Texts and Personal Texts. The Coda went on to assert a subdivision of the categories into types: Offering Texts and Priestly Recitations for the category of Sacerdotal Texts, and Apotropaic, Transition, and Provisioning Texts for the category of Personal Texts. Figure 18 represents this as a schematic hierarchy. Except for four exceptional texts,1053 the types are subdivisions of par- ent categories. The features distinctive to the types are, consequently, also distinctive to categories. Figure 19 represents their relations heuristically. It is intended to show that, for instance, a priestly motif distinguishes a text not only from those of the offering type but also from texts of the personal category. Listing One is organized according to the texts’ numerical order. For each text, informa- tion is given about category, person of the beneficiary, person citation, type, recurring series, motifs, and group. In the context of typology, references to ‘Coffin Texts Series’ and ‘Coffin Texts’ indicate Middle Kingdom texts which have not been classified in the present work. In this case the term ‘Coffin Texts’ is not meant to indicate a genre of text concerned, but rather that they are not attested in the Old Kingdom. The listing does not give an explicit indication of the comparative weight of a given text’s typological attributes: the core motifs are not distinguished from the secondary motifs, which are sometimes sparsely attested in the opposing category.
99516 Bickel OLA Funerary Texts ID 07 BICKEL.Indd

This pdf is a digital offprint of your contribution in S. Bickel & L. Díaz-Iglesias (eds), Studies in Ancient Egyptian Funerary Literature, ISBN 978-90-429-3462-7 The copyright on this publication belongs to Peeters Publishers. As author you are licensed to make printed copies of the pdf or to send the unaltered pdf file to up to 50 relations. You may not publish this pdf on the World Wide Web – including websites such as academia.edu and open-access repositories – until three years after publication. Please ensure that anyone receiving an offprint from you observes these rules as well. If you wish to publish your article immediately on open- access sites, please contact the publisher with regard to the payment of the article processing fee. For queries about offprints, copyright and republication of your article, please contact the publisher via [email protected] ORIENTALIA LOVANIENSIA ANALECTA ————— 257 ————— STUDIES IN ANCIENT EGYPTIAN FUNERARY LITERATURE edited by SUSANNE BICKEL and LUCÍA DÍAZ-IGLESIAS PEETERS LEUVEN – PARIS – BRISTOL, CT 2017 TABLE OF CONtENtS Abbreviations VII Susanne Bickel, Lucía Díaz-Iglesias Introduction XIII Florence Albert Un groupe de papyrus funéraires tardifs 1 James P. Allen The Pyramid Texts as Literature 29 Bernard Arquier Le double sarcophage de Mésehti: l’espace, le verbe et le temps 43 Burkhard Backes Re-reading Pyramids? Gedanken zu Korrelationen zwischen Inhalt, Anbringungsort und hypothetischer Lesefolge funerärer Texte anhand PT 313‒321 73 Susanne Bickel Everybody’s Afterlife? “Pharaonisation”
Egyptian Temples

Originalveröffentlichung in: Christina Riggs (Hrsg.), The Oxford Handbook of Roman Egypt, Oxford 2012, S. 362-382 CHAPTER 22 EGYPTIAN TEMPLES MARTINA MINAS-NERPEL From the beginning of their rule in Egypt, the Ptolemies initiated a gigantic temple con struction and decoration programme, which the Roman emperors continued well into the second century ce. Temples were still decorated on a much smaller scale into the third and the beginning of the fourth centuries. The last known cartouche of a Roman emperor in a temple was inscribed under Maximinus Daia (305-13 ce) on blocks belonging to the temple of Horus at Tahta (Holbl 2000: 45 n. 177; 114, fig. 157). Otherwise, the latest evidence comes from Esna (Sauneron 1975:65-6, no. 495; 84-7, no. 503), where the temple of Khnum was still being decorated under Decius (249-51 ce). Stelae inscribed in hieroglyphs continued to be set up in Egyptian temples, for example in the Bucheum at Armant, of which the latest is dated to 340, the fifty-seventh year of the era of Diocletian (Holbl 2000:45 n. 178; Goldbrun- ner 2004:78-9,302). The temple of Isis at Philae, where hieroglyphs were carved in the tem ple of Harendotes as late as 394 (Winter 1982:1023), was the last to be kept open, being closed down under Justinian between 535 and 537 (Winter 1982:1026), when it was converted to a church (Dijkstra 2008). The Hellenistic and Roman periods of Egypt are often subsumed under the term ‘Graeco- Roman Egypt’. In his examination of Egyptian society under Ptolemaic and Roman rule, Naphtali Lewis (1970) correctly pointed out that this phrase should not be used to imply con tinuity between the two eras, since the changes in the governmental structure, social pat terns and politics, administration, and the economy were so fundamental in Roman times as to render the term misleading.
Pyramid of Unas : 11 Unas (Unis)(C. 2356

11 : Pyramid of Unas . Unas (Unis)(c. 2356 - 2323 BC) was the last king of the Fifth Dynasty. The pyramid dedicated to this king lies to the south of the Step Pyramid. The Pyramid of Unas (Unis) is in poor condition however, the burial chambers are worth the visit. In this chamber, you will find the earliest Egyptian funerary texts carved into the walls and filled with a blue pigment. These are referred to as the Pyramid Texts. They are the rituals and hymns that were said during the in the walls of the pyramids. burial. Before this time, nothing was engraved The pyramid, when it was complete stood about 62 ft (18.5 m). The core of the pyramid was loose blocks and rubble and the casing was of limestone. Today it looks like a pile of dirt and rubble, especially from the east side. Although the outside of the pyramid is in ruin, the inside is still sound. You may enter the pyramid from the north side. Trying to block the way, are three huge slabs of granite. Once inside the chamber, you will find the Pyramid Texts that were intended to help the pharaoh's soul in the afterworld. They were to help the soul find Re, the sun god. 12 : Pyramid of Pepi II . South Saqqara is completely separate from Saqqara. It is located about 1km south of the pyramid of Sekhemkhet, which is the most southern of all the pyramids in Saqqara. South Saqqara was founded in the 6th Dynasty (2345 - 2181 BC) by the pharaohs.
The Routledge Dictionary of Egyptian Gods and Goddesses

The Routledge Dictionary of Egyptian Gods and Goddesses The Routledge Dictionary of Egyptian Gods and Goddesses provides one of the most comprehensive listings and descriptions of Egyptian deities. Now in its second edition, it contains: ● A new introduction ● Updated entries and four new entries on deities ● Names of the deities as hieroglyphs ● A survey of gods and goddesses as they appear in Classical literature ● An expanded chronology and updated bibliography ● Illustrations of the gods and emblems of each district ● A map of ancient Egypt and a Time Chart. Presenting a vivid picture of the complexity and richness of imagery of Egyptian mythology, students studying Ancient Egypt, travellers, visitors to museums and all those interested in mythology will find this an invaluable resource. George Hart was staff lecturer and educator on the Ancient Egyptian collections in the Education Department of the British Museum. He is now a freelance lecturer and writer. You may also be interested in the following Routledge Student Reference titles: Archaeology: The Key Concepts Edited by Colin Renfrew and Paul Bahn Ancient History: Key Themes and Approaches Neville Morley Fifty Key Classical Authors Alison Sharrock and Rhiannon Ash Who’s Who in Classical Mythology Michael Grant and John Hazel Who’s Who in Non-Classical Mythology Egerton Sykes, revised by Allen Kendall Who’s Who in the Greek World John Hazel Who’s Who in the Roman World John Hazel The Routledge Dictionary of Egyptian Gods and Goddesses George Hart Second edition First published 2005 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 270 Madison Ave, New York, NY 10016 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2005.
Judgment After Death (Negative Confession) المحاكمه بعد الموت (إعتراف سلبى)

JUDGMENT AFTER DEATH (NEGATIVE CONFESSION) المحاكمه بعد الموت (إعتراف سلبى) Martin A. Stadler EDITORS WILLEKE WENDRICH Editor-in-Chief University of California, Los Angeles JACCO DIELEMAN Editor Area Editor Religion University of California, Los Angeles ELIZABETH FROOD Editor University of Oxford JOHN BAINES Senior Editorial Consultant University of Oxford Short Citation: Stadler, 2008, Judgment after Death (Negative Confession). UEE. Full Citation: Stadler, Martin A., 2008, Judgment after Death (Negative Confession). In Jacco Dieleman and Willeke Wendrich (eds.), UCLA Encyclopedia of Egyptology, Los Angeles. http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz000s3mg4 1013 Version 1, April 2008 http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz000s3mg4 JUDGMENT AFTER DEATH (NEGATIVE CONFESSION) المحاكمه بعد الموت (إعتراف سلبى) Martin A. Stadler Totengericht (negatives Sündenbekenntnis), Jenseitsgericht Jugement des morts (confession négative) In Egyptian funerary practices, trials composed a crucial phase through which the deceased had to pass in order to become “justified”—that is, worthy of entering the hereafter. The trials featured in Book of the Dead spells 18 and 20 are representative, the most popular pictorial representation of the judgment after death being the vignette of BD spell 125, the spell proper of which provides a text that summarizes Egyptian ethical standards. There is reason to consider that the text may stem from priestly initiation oaths. كانت محاكمة الموتى في الطقوس الجنائزية المصري القديمة ة تعد مرحلة حاسمة ﻻ ُبد ْأن َ ْيعبرھاَ المتوفي لكي ُ َيصبح ‹‹ ُ َ ﱠمبرراً›› اى مستحقاّ ُ ُلدخول العالم اﻵخر. التعويذات رقم 18 و 20 بكتاب الموتى مثﻻً لھذه المحاكمات. التمثيل التصويري اﻷكثر شعبيةً ل احمل كمه بعد ِالموت ھو التعويذه رقم 125 من كتاب الموتى والتى يمثل َ ّنصھا َالمعايير اﻷخﻻقيةَ المصريةَ.
149 Original Article MONTU, the ORIGIN of a SACRED NETWORK

id1575000 pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com Egyptian Journal of Archaeological and Restoration Studies "EJARS" An International peer-reviewed journal published bi-annually Volume 7, Issue 2, December - 2017: pp: 149-160 www. ejars.sohag-univ.edu.eg Original article MONTU, THE ORIGIN OF A SACRED NETWORK Soliman, R. Tourism Guidance dept., Faculty of Archaeology & Tourism Guidance, Misr Univ. for Sciences & Technology, 6th October City, Egypt. E-mail: [email protected] Received 11/5/2017 Accepted 2/12/2017 Abstract A key issue in understanding the sacred landscape of Thebes is the origin of god Montu and how his cult, and system of temples, changed through time and in relationship to other gods. He had several temples built for him in the Theban region including those at the closely connected sites of Armant and Tod south of Thebes, and also at Medamoud north-east of Karnak. One aspect of Montu is his division into multiple forms, particularly visible by the time of the new kingdom where he can manifest himself in the form of four Montus connected with the four primary cult places of the Theban nome: Thebes proper, Tod, Armant and Medamoud. A network that could imply an originally linked series of Theban religious sites defined by the rituals and festivals dedicated to Montu. The evolution of Montu within a cultic and temple framework of the Theban nome is an issue yet to be resolved. However, the comparatively limited state of excavation and publication of these sites complicates the analysis and has led to various controversies such as that regarding the specific origin of Montu.
Hathor in the Context of the Coffin Texts

Studia Antiqua Volume 6 Number 1 Article 6 June 2008 Hathor in the Context of the Coffinexts T BG McGill Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Classics Commons, and the History Commons BYU ScholarsArchive Citation McGill, BG. "Hathor in the Context of the Coffinexts. T " Studia Antiqua 6, no. 1 (2008). https://scholarsarchive.byu.edu/studiaantiqua/vol6/iss1/6 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Hathor in the ConteXT of the Coffin TEXts BG McGILL he modern understanding of Egyptian religion is heavily based on the Textensive funerary texts. The basic collection of Egyptian funerary literature includes the Pyramid Texts, dating from the Old Kingdom, the Coffin Texts, dat- ing from the Middle Kingdom, and the Book of the Dead, dating from the New Kingdom. Funerary texts are comprised of mortuary rituals and spells to attain eternal life. This paper focuses on the Middle Kingdom and the Coffin Texts. The Middle Kingdom consisted of a brief period of unification, a civil war instigated by the nomarchs or nobles, a reunification, and the eventual downfall to the Hyk- sos. This period is most specifically characterized by a diffusion of power from the pharaoh to the nomarchs.1 During this time, there were significant changes in the funerary texts. One change is the additional emphasis of the goddess Hathor in the Coffin Texts.