The Book of the Amduat on Papyrus Zagreb E-605
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Egyptian Religion a Handbook
A HANDBOOK OF EGYPTIAN RELIGION A HANDBOOK OF EGYPTIAN RELIGION BY ADOLF ERMAN WITH 130 ILLUSTRATIONS Published in tile original German edition as r handbook, by the Ge:r*rm/?'~?~~ltunf of the Berlin Imperial Morcums TRANSLATED BY A. S. GRIFFITH LONDON ARCHIBALD CONSTABLE & CO. LTD. '907 Itic~mnoCLAY B 80~8,L~~II'ED BRIIO 6Tllll&I "ILL, E.C., AY" DUN,I*Y, RUFIOLP. ; ,, . ,ill . I., . 1 / / ., l I. - ' PREFACE TO THE ENGLISH EDITION THEvolume here translated appeared originally in 1904 as one of the excellent series of handbooks which, in addition to descriptive catalogues, are ~rovidedby the Berlin Museums for the guida,nce of visitors to their great collections. The haud- book of the Egyptian Religion seemed cspecially worthy of a wide circulation. It is a survey by the founder of the modern school of Egyptology in Germany, of perhaps tile most interest- ing of all the departments of this subject. The Egyptian religion appeals to some because of its endless variety of form, and the many phases of superstition and belief that it represents ; to others because of its early recognition of a high moral principle, its elaborate conceptions of a life aftcr death, and its connection with the development of Christianity; to others again no doubt because it explains pretty things dear to the collector of antiquities, and familiar objects in museums. Professor Erman is the first to present the Egyptian religion in historical perspective; and it is surely a merit in his worlc that out of his profound knowledge of the Egyptian texts, he permits them to tell their own tale almost in their own words, either by extracts or by summaries. -
Afroasiatic, 17N, 41N, 46, 65, 72-75 Akkadian,5,6,9, 14N, 16, 17N, 18N, 19, 28,33,40,43,44,45,47,55,56, 68N,80,81 'Anat (Canaani
Index Afroasiatic, 17n, 41n, 46, 65, 72-75 Canaanite shift (of ii too), 46, 49-50, 56, Akkadian,5,6,9, 14n, 16, 17n, 18n, 19, 78 28,33,40,43,44,45,47,55,56, Carthage, 21-22 68n,80,81 commerce: between Egypt and the Levant, 'Anat (Canaanite goddess), 13n, 47 10-14, 78 aleph, triple (333): miswritten by copyists, 7-8, 77,83-84 dating alphabet, 82 of sound changes, 41, 62, 63n, 66, 72 Amarna letters, 36, 38n, 45, 49n, 57 of texts, 1-3, 21n, 80-82 dama-usum(-gal-an-na) (Sumerian divine Dep, 11 name) 31-32, 80 dirt: as food of snakes, 25, 38 Arabic, 22, 28, 29, 30, 32, 33, 36, 38n, 40, dissimilation, 41n, 61n, 64n 42,43,44,46,47,49,55,56,68n, divine identifications, 50 69, 71, 73-75 Djer (Egyptian king) , IO Aramaic, 6, 9, 15, 17n, 21n, 28, 29, 30, 32, Dumuzi (Sumerian god), 31 33,36,38n,42,43,44,45,46,48, 50,53,55,56n,57,58,68n, 71-72, Eblaite, 10, 17, 19-20, 33n, 46, 55-56, 74n, 77-78. See also Aramaic text 80-81 in Demotic script. Egypto-Semitic, 63n, 72, 73, 74, 75 Aramaic text in Demotic script (Papyrus ejective(s), 12, 54, 68, 71 Amherst 63), 9n, 15n, 35, 42, 49n, Elamite, 9 50n,63n, 72 Epigraphic South Arabian, 55. See also assimilation, 30, 54-55, 56n, 77 Minaic, Qatabanian, and Sabaic augmentation, 18n, 43-44, 50n Eshmun (Phoenician god), 8-9 <ayin, Egyptian and Semitic, 63-72, 75-76 Eve,21n,29-30 Execration Texts, 48, 63, 64 Ba'alat (Byblian goddess), 13, 14, 78 backformation(s), 43-44 fallacy of overspecification, 74 Balaam, 35 foreign elements: in magic, 8-10, 79-80 Bible,snakesin, 5,6,26,38,41 foreign land: as epithet of foreign snake, Book ofAm-Duat, 18, 27n 24,26,51,80 Byblian (dialect), 35, 36, 42, 45, 46n, 54, foreigners: in Egypt during Old Kingdom, 56 62 Byblites (snakes), 14, 24, 38, 52-53, 80 Byblos, 10-14, 24, 25, 27, 33, 36, 38, 45, Geb (Egyptian earth-god, father of all 46,51,52,53,54,57, 78,80,82n snakes), 25, 27, 38, 39, 40 100 Index 101 genitalia, reptilian, 25, 39, 40, 44, 45 lion: as epithet for snake, 28, 33-34, 53 Genizah, Cairo, 19n London Medical Papyrus, 8-9, 29 glottal stop(s), 34, 42, 48, 62 glottalic. -
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. -
Statuette of a Snake-Legged Anubis in the National Museum, Warsaw 214 ALEKSANDRA MAJEWSKA
INSTITUT DES CULTURES MÉDITERRANÉENNES ET ORIENTALES DE L’ACADÉMIE POLONAISE DES SCIENCES ÉTUDES et TRAVAUX XXV 2012 ALEKSANDRA MAJEWSKA Statuette of a Snake-legged Anubis in the National Museum, Warsaw 214 ALEKSANDRA MAJEWSKA Among the images of Egyptian gods on display in the gallery of Ancient Egyptian Art at the National Museum in Warsaw there is an exceptional fi gurine of bronze with a jackal’s head, torso of a man and serpentine coils instead of legs. It is undoubtedly a representa- tion of Anubis, but suffi ciently unique to merit a broader commentary than the brief notes published on its subject so far.1 The iconographic and stylistic distinctness with regard to canonical representations of Anubis in Egyptian art indicate a background in the artistic production of an age in which a native tradition coexisted with Graeco-Roman culture. The Anubis statuette from the Warsaw National Museum is of composite form.2 It is made up of three independent elements: jackal’s head, male upper body and serpentine coils (Figs 1–4). The relatively small head features a long narrow snout. Set in deep sockets, the large slanting eyes with marked pupils look attentively to the front. Curly wisps of fur encircle the snout and neck, joining the tripartite wig to form a hairdo that skillfully softens the animality of the head. Preserved between the fl eshy ears of natural shape is the base of the broken crown. The harmoniously built male torso is characterized by ample pectoral muscles passing into a narrowed waist and softly modeled, slightly rounded abdominal muscles with a distinctly sunk navel. -
Egypt's Hieroglyphs Contain a Cultural Memory of Creation and Noah's Flood
The Proceedings of the International Conference on Creationism Volume 7 Article 36 2013 Egypt's Hieroglyphs Contain a Cultural Memory of Creation and Noah's Flood Gavin M. Cox Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Cox, Gavin M. (2013) "Egypt's Hieroglyphs Contain a Cultural Memory of Creation and Noah's Flood," The Proceedings of the International Conference on Creationism: Vol. 7 , Article 36. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol7/iss1/36 Proceedings of the Seventh International Conference on Creationism. Pittsburgh, PA: Creation Science Fellowship EGYPT'S HIEROGLYPHS CONTAIN CULTURAL MEMORIES OF CREATION AND NOAH'S FLOOD Gavin M. Cox, BA Hons (Theology, LBC). 26 The Firs Park, Bakers Hill, Exeter, Devon, UK, EX2 9TD. KEYWORDS: Flood, onomatology, eponym, Hermopolitan Ogdoad, Edfu, Heliopolis, Memphis, Hermopolis, Ennead, determinative, ideograph, hieroglyphic, Documentary Hypothesis (DH). ABSTRACT A survey of standard Egyptian Encyclopedias and earliest mythology demonstrates Egyptian knowledge of Creation and the Flood consistent with the Genesis account. -
Foreign Deities in Egypt
UCLA UCLA Encyclopedia of Egyptology Title Foreign Deities in Egypt Permalink https://escholarship.org/uc/item/7tr1814c Journal UCLA Encyclopedia of Egyptology, 1(1) Author Zivie-Coche, Christiane Publication Date 2011-04-05 Peer reviewed eScholarship.org Powered by the California Digital Library University of California FOREIGN DEITIES IN EGYPT المعبودات اﻻجنبية في مصر Christiane Zivie-Coche 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: Zivie-Coche, 2011, Foreign Deities in Egypt. UEE. Full Citation: Zivie-Coche, Christiane, 2011, Foreign Deities in Egypt. In Jacco Dieleman, Willeke Wendrich (eds.), UCLA Encyclopedia of Egyptology, Los Angeles. http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz0027fcpg 1011 Version 1, April 2011 http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz0027fcpg FOREIGN DEITIES IN EGYPT المعبودات اﻻجنبية في مصر Christiane Zivie-Coche Ausländische Götter in Ägypten Dieux étrangers en Égypte The presence of foreign deities in the Egyptian pantheon must be studied in the light of the openness of Egyptian polytheism and as a reflection on cultural identity. Even if Egyptian self- identity was defined as intrinsically opposed to the Other, i.e. the foreigner, Egypt always maintained contact with its neighbors, particularly Nubia and the Near East. These intercultural contacts had an effect on the religion. Since the earliest times, deities like Dedoun, Ha, or Sopdu formed an integral part of the Egyptian pantheon, so much so that their likely foreign origin is not immediately perceptible. -
Gathered Ancient Images of Set, by Joan Ann Lansberry the God Set (Aka Seth) Has Been Much of a Puzzle to Egyptologists
Gathered Ancient Images of Set, by Joan Ann Lansberry The god Set (aka Seth) has been much of a puzzle to Egyptologists. If we go with the attitude of later Egyptians, we find Set blamed for every misfortune that can befall humanity. However, if we go with the attitude of earlier times, in particular the Ramesside period, when Egypt was at its peak in prosperity, we find a completely different picture. For we find a god who was very much adored. Most of the surviving imagery is from that period, although even in Ptolemaic and Roman times we occasionally find a piece that was a part of worship and magical rites. It's my goal to find all his imagery and bring it together, thereby shedding new light on the Dark god. Let’s begin with the earliest images. Chicago’s Oriental Institute recorded a rock carving at Gebel Tjauti along the Theban Desert Road: John Coleman Darnell and Deborah Darnell believe it to be ‘the earliest certain depiction of this beast from the vicinity of Seth's cult center at Ombos.” (http://oi.uchicago.edu/research/pubs/ar/96-97/desert_road.html) H. Te Velde gives another example in his Seth, God of Confusion, (page 12). The 'Scorpion King' mace head, (Ashmolean Museum, Oxford; # AN1896-1908.E3632), features distinct Set animals on the top of tall standards. This piece was created about 3100 BCE, in the period immediately preceding the unification of Upper and Lower Egypt. 1 King Scorpion’s tomb at Abydos had a couple of ivory labels featuring Set animals. -
The Story of Ra
The Story of Ra In the beginning, before there was any land of Egypt, all was darkness, and there was nothing but a great waste of water called Nun. The power of Nun was such that there arose out of the darkness a great shining egg, and this was a. Now Ra was all-powerful, and he could take many forms. His power and the secret of it lay in his hidden name; but if he spoke other names, that which he named came into being. "I am Khepera at the dawn, and Ra at noon, and Atum in the evening," he said. And the sun rose and passed across the sky and set for the first time. Then he named Shu, and the first winds blew; he named Tefnut the spitter, and the first rain fell. Next he named Geb, and the earth came into being; he named the goddess Nut, and she was the sky arched over the earth with her feet on one horizon and her hands on the other; he named Hapi, and the great River Nile flowed through Egypt and made it fruitful. After this Ra named all things that are upon the earth, and they grew. Last of all he named mankind, and there were men and women in the land of Egypt. Then Ra took on the shape of a man and became the first Pharaoh, ruling over the whole country for thousands and thousands of years, and giving such harvests that for ever afterwards the Egyptians spoke of the good things "which happened in the time of Ra". -
Revisiting the Yoruba Ethnogenesis: a Religio- Cultural Hermeneutics of Ancient Egyptian Texts
REVISITING THE YORUBA ETHNOGENESIS: A RELIGIO- CULTURAL HERMENEUTICS OF ANCIENT EGYPTIAN TEXTS Emmanuel Folorunso Taiwo* & Aghedo Paul Daniel* http://dx.doi.org/10.4314/og.v11i 1.9 Abstract The ethnogenesis of the Yoruba has been a subject of various historical critical arguments in recent scholarship. Local historians and their foreign counterpart have explored different scholarly models to ascertain the origin of the Yoruba race. A sizeable number of these accounts usually explore the historical evidence from ancient Egypt. Although, such historical traditions differ from one school of thought to another, some modern historians of Yoruba descent insist that the Yoruba originated from Egypt. In recent times this development has generated debates; though, some schools of thought have argued that there are indices of religio-cultural affinity between the Yoruba and the ancient Egyptians, yet others maintain that the presence of white skinned Egyptians and the Arabs, do not seem to confirm that the Yoruba originated from Egypt. This paper seeks to explore the possibilities of an Egypto-Yoruba ethnogenesis by examining the religio-cultural elements in ancient Egyptian texts. Keywords: Ancient Egyptians, Yoruba, Ethnogenesis, religio- cultural, Ma’at Introduction There are two sources of the Yoruba ethnogenesis, which this study intends to explore; the first being the “Ifa corpus”, the Yoruba generally believe that this mystical phenomenon has records of the mysteries about the existence of the Yoruba people. Thus, it is Ifa, which can duly explain the origin of the Yoruba. Within the norm of this concept, the Yoruba believes that Olodumare; the supreme God created the universe and the gods. -
In the Shadow of Osiris: Non-Royal Mortuary Landscapes at South
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 1-1-2014 In the Shadow of Osiris: Non-Royal Mortuary Landscapes at South Abydos During the Late Middle and New Kingdoms Kevin Michael Cahail University of Pennsylvania, [email protected] Follow this and additional works at: http://repository.upenn.edu/edissertations Part of the History of Art, Architecture, and Archaeology Commons, and the Islamic World and Near East History Commons Recommended Citation Cahail, Kevin Michael, "In the Shadow of Osiris: Non-Royal Mortuary Landscapes at South Abydos During the Late Middle and New Kingdoms" (2014). Publicly Accessible Penn Dissertations. 1222. http://repository.upenn.edu/edissertations/1222 This paper is posted at ScholarlyCommons. http://repository.upenn.edu/edissertations/1222 For more information, please contact [email protected]. In the Shadow of Osiris: Non-Royal Mortuary Landscapes at South Abydos During the Late Middle and New Kingdoms Abstract Kevin M. Cahail Dr. Josef W. Wegner The site of South Abydos was home to royal mortuary complexes of both the late Middle, and New Kingdoms, belonging to Senwosret III and Ahmose. Thanks to both recent and past excavations, both of these royal establishments are fairly well understood. Yet, we lack a clear picture of the mortuary practices of the non- royal individuals living and working in the shadow of these institutions. For both periods, the main question is where the tombs of the non-royal citizens might exist. Additionally for the Middle Kingdom is the related issue of how these people commemorated their dead ancestors. Divided into two parts, this dissertation looks at the ways in which non-royal individuals living at South Abydos during these two periods dealt with burial and funerary commemoration. -
Perceptions of the Serpent in the Ancient Near East: Its Bronze Age Role in Apotropaic Magic, Healing and Protection
PERCEPTIONS OF THE SERPENT IN THE ANCIENT NEAR EAST: ITS BRONZE AGE ROLE IN APOTROPAIC MAGIC, HEALING AND PROTECTION by WENDY REBECCA JENNIFER GOLDING submitted in accordance with the requirements for the degree of MASTER OF ARTS in the subject ANCIENT NEAR EASTERN STUDIES at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROFESSOR M LE ROUX November 2013 Snake I am The Beginning and the End, The Protector and the Healer, The Primordial Creator, Wisdom, all-knowing, Duality, Life, yet the terror in the darkness. I am Creation and Chaos, The water and the fire. I am all of this, I am Snake. I rise with the lotus From muddy concepts of Nun. I am the protector of kings And the fiery eye of Ra. I am the fiery one, The dark one, Leviathan Above and below, The all-encompassing ouroboros, I am Snake. (Wendy Golding 2012) ii SUMMARY In this dissertation I examine the role played by the ancient Near Eastern serpent in apotropaic and prophylactic magic. Within this realm the serpent appears in roles in healing and protection where magic is often employed. The possibility of positive and negative roles is investigated. The study is confined to the Bronze Age in ancient Egypt, Mesopotamia and Syria-Palestine. The serpents, serpent deities and deities with ophidian aspects and associations are described. By examining these serpents and deities and their roles it is possible to incorporate a comparative element into his study on an intra- and inter- regional basis. In order to accumulate information for this study I have utilised textual and pictorial evidence, as well as artefacts (such as jewellery, pottery and other amulets) bearing serpent motifs. -
The Egyptian Book of the Dead, Nuclear Physics and the Substratum
The Egyptian Book of the Dead, Nuclear Physics and the Substratum By John Frederick Sweeney Abstract The Egyptian Book of the Dead, a collection of coffin texts, has long been thought by Egyptologists to describe the journey of the soul in the afterlife, or the Am Duat. In fact, the so – called Book of the Dead describes the invisible Substratum, the “black hole” form of matter to which all matter returns, and from which all matter arises. The hieroglyphics of the Papyrus of Ani, for example, do not describe the journey of the soul, but the creation of the atom. This paper gives evidence for the very Ancient Egyptians as having knowledge of a higher mathematics than our own civilization, including the Exceptional Lie Algebras E6 and G2, the Octonions and Sedenions, as well as the Substratum and the nuclear processes that occur there. The Osiris myth represents a general re – telling of the nuclear processes which occur within the Substratum, the invisible “black hole” form of matter. 1 Table of Contents Introduction 3 Book of the Dead / Wikipedia 5 The Papyrus of Ani 11 Octonions 14 Sedenions 15 The Exceptional Lie Algebra G2 19 Conclusion 22 Bibliography 25 Appendix I The Osiris Legend 26 Appendix II 42 Negative Confessions (Papyrus of Ani) 41 Appendix III Fields of Aaru 44 Appendix III The Am Duat 45 Cover Illustration This detail scene, from the Papyrus of Hunefer (ca. 1275 BCE), shows the scribe Hunefer's heart being weighed on the scale of Maat against the feather of truth, by the jackal-headed Anubis.