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Solar Eclipses in the Outlook of the Slavs
ics & Ae ys ro h sp p a o r c t e s T A e Prokofyev, J Astrophys Aerospace Technol 2014, 2:2 f c h o Journal of Astrophysics & n l o a DOI: 10.4172/2329-6542.1000107 l n o r g u y o J Aerospace Technology ISSN: 2329-6542 Research Article Open Access Solar Eclipses in the Outlook of the Slavs Prokofyev A* KITION Planetarium & Observatory, Kiti, Larnaca, Cyprus *Corresponding author: Alexandr Prokofyev, KITION Planetarium & Observatory, Ammochostou 9, Kiti, 7550, Larnaca, Cyprus. Tel: +357 99037440; E-mail: [email protected] Rec date: Jul 1, 2014, Acc date: Jul 26, 2014, Pub date: Aug 15, 2014 Copyright: © 2014 Prokofyev A. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. Abstract The article provides an overview of descriptions of total solar eclipses in different literature forms, rites and toponyms of Slavs. It is shown that the solar eclipse had a prominent role in the worldview of the tribes. Explanations of some terms of Slavic outlook are given with suggestions for the correct terminology. A program for further investigation in Slavic and other people’s culture is proposed. Keywords: Total solar eclipse; Archeoastronomy; Mythology; Slavs; Character 'Akhet' (Figure 2) should be translated as 'eclipse' instead of Akhet; Myth of creation of the world; Myth of end of the world; 'horizon'. Then the next well-known text obtains a simple explanation. Dragon slayer; Tales During the advance of the eclipse (former translation: after sunset at the horizon) Ra joins the fight against the forces of darkness, Introduction crocodiles, snakes and so on. -
Egyptian Interest in the Oases in the New Kingdom and a New Stela for Seth from Mut El-Kharab
Egyptian Interest in the Oases in the New Kingdom and a New Stela for Seth from Mut el-Kharab Colin Hope and Olaf Kaper The study of ancient interaction between Egypt and the occupants of regions to the west has focused, quite understandably, upon the major confrontations with the groups now regularly referred to as Liby- ans from the time of Seti I to Ramesses III, and the impact these had upon Egyptian society.1 The situ- ation in the oases of the Western Desert and the role they might have played during these conflicts has not received, until recently, much attention, largely because of the paucity of information either from the Nile Valley or the oases themselves. Yet, given their strategic location, it is not unrealistic to imagine that their control would have been of importance to Egypt both during the confrontations and in the period thereafter. In this short study we present a summary of recently discovered material that contributes sig- nificantly to this question, with a focus upon discoveries made at Mut el-Kharab since excavations com- menced there in 001,3 and a more detailed discussion of one object, a new stela with a hymn dedicated to Seth, which is the earliest attestation of his veneration at the site. We hope that the comments will be of interest to the scholar to whom this volume is dedicated; they are offered with respect, in light of the major contribution he has made to Ramesside studies, and with thanks for his dedication as a teacher and generosity as a colleague. -
Teacher's Guide for Calliope
Teacher’s Guide for Calliope Majestic Karnak, Egypt’s Home of the Gods September 2009 Teacher’s Guide prepared by: Nancy Attebury, B.S. Elementary Ed., M.A. Children’s Literature. She is a children’s author from Oregon. In the Beginning pg. 4 (Drawing conclusions) Use pgs. 3 and 4 and the facts below to get answers. FACT: Karnak structures are north of Luxor today, but were inside the city of Thebes long ago. QUESTION 1: How would the area of Thebes compare in size to the city of Luxor? FACT: Karnak was the site of local festivals. QUESTION 2: What good would it do to have Karnak in the middle of Thebes instead of on the edge? FACT: King Montuhotep II, a 11th Dynasty king, conquered many centers of power. QUESTION 3: Why could Montuhotep II unify Egypt? FACT: Set and Horus poured “the waters of life” over the pharaoh Seti I. QUESTION 4: Why were the “waters of life” important to a ruler? Karnak Grows pg. 5 (Gathering information) Place Hatshepsut, Senwosret, Amenhotep III, Thurmose III, and Amenhotep I in the correct blanks. Ruler’s name What the ruler did Added a new temple to honor Mut, Amun’s wife. Added a building that became the Holy of Holies. It was called Akh-Menu Remodeled a temple that had been damaged by floodwaters. Made a temple four times larger than it was before. Destroyed the front of Senwosret’s old temple. A Beehive of Activity pg. 8 (Deducing) Use the article from p. 8 and the map plans on p. -
Two Semi Erased Kushite Cartouches in the Precinct of Mut at South Karnak
two semi-erased kushite cartouches in the precinct of mut 95 TWO SEMIERASED KUSHITE CARTOUCHES IN THE PRECINCT OF MUT AT SOUTH KARNAK Richard A. Fazzini Brooklyn Museum William Murnane is perhaps best known for his of his theory: Claude Traunecker and Françoise work in New Kingdom Egypt, but his interests Le Saout of the Centre Franco-Égyptien d’Étude were more far ranging than that. For example, des Temples de Karnak arranged for a latex cast in the 1990s he became involved with the ques- to be made of the cartouche on the stela, and both tion of the name of Taharqa in the entrance way they and Bill agreed that the traces must belong of the Second Pylon of the Temple of Amun at to Nefertumkhure, the prenomen of Taharqa.5 Karnak.1 The same prenomen exists in a crypt in the Mut Much earlier, soon after I began work in the Temple (Fig. 2). Precinct of Mut at South Karnak in 1976, I ben- Margaret Benson and Janet Gourlay reported efited from conversations with Bill concerning that they uncovered crypts in “Room f,” which is Ptolemaic inscriptions at the site. At the time, Bill the Mut Temple’s central bark shrine (Fig. 3) and was also engaged in attempting to establish the another chamber which they did not specify. They date of a much damaged stela in the first court described these as “small stone-lined vaults, too of the Amun Temple before the south wing of low to stand upright in, and had probably been the Second Pylon (Fig. -
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. -
The Secret Name of Ra
Thesecret name of Ra Ra, the SoleCreator was visible to the peopleof Eglat asthe discol the sun,but they knew him in manyother {orms. He could appearas a crownedman. a falconor'a man with a falcon'shead and, as the scarabbeetle pushes a round ball of dungin front of it, the Egyptians picturedRa asa scarabpushing the sun acrossthe sky. In caverns deepbelow the earthwere hidden another seventy-five forms ofRa; mysteriousbeings with mummiEedbodies and heads consisting of birds or snakes,feathers or flowers,The namesof Rawere as numerousas his forms; he wasthe ShiningOne, The Hidden One, The Renewerof the Earth,The lfind in the Souls,The ExaltedOne, but therewas one name ofthe SunGod which hadnot beenspoken sincetime began.To know this secretname ofRa wasto havepower overhim andover the world that he hadcreated. Isislonged for suchapower. Shehad dreamed that oneday she *.ould havea marvellousfalcon-headed son called Horus andshe wantedthe throne of Ra to giveto her child. Isis wasthe Mistressof Magic,wiser than millionsofmen, but sheLrrew that nothingin creationwas powerful enoughto harmits creator.Her only chance vr'as!o turn thepower of Ra againsthimself and atlast Isisthought of a crlel andcunning plan. Everyday the SunGod walkedthrough his kingdom, attendedby a crowd ofspirits andlesser deities, but Rawas growingold. His eyeswere dim, his stepno longerfirm andhe had evenbegun to drivel. One morning Isismingled with a group of minor goddessesand followedbehind the King of the Gods.She watched the faceofRa until shesaw his salivadrip onto a clod o{ eanh.\0hen shewas sure that no-onewas taking any noticeo{ her, shescooped up the earth andcarried it awav.Isis mixed the earthwith the salivaofRa to form clay andmodelled a wickedJookingserpent. -
Ancient Egyptian Dieties
Ancient Egyptian Dieties Amun: When Amun’s city, Thebes, rose to power in the New Kingdom (1539-1070 B.C.), Amun became known as the “King of the Gods.” He was worshipped as the high god throughout Egypt. Able to take many shapes, Amun was sometimes shown as a ram or goose, but was usually shown in human form. He is fundamentally a Creator God and his name, Amun, means “The Hidden One.” Amun-Re: Originating in the Middle Kingdom, (2055 - 1650 B.C.), Amun-Re is a fusion of the Gods Amun and Re. He combined the invisible power of creation and the power visible in heat and light. Anubis: Usually represented as a black jackal, or as a human with a canine head, Anubis was a guardian of mummies, tombs, and cemeteries, as well as an escort of the deceased to the afterlife. Atum: According to the most ancient Egyptian creation myths, Atum is the creator of the world. He also brought the first gods Shu (air), Tefnut (water), Geb (earth), and Nut (sky) to Egypt. He is also god of the setting sun. Atum was represented in many forms such as a human, a human with the head of a ram, and a combination of an eel and a cobra. Bastet: Originating as early as Dynasty II (2820-2670 B.C.), Bastet was represented as a cat or a woman with a lioness’s head. She eventually became Egypt’s most important “cat goddess.” If Bastet took the form of a cat she was considered content, but if Bastet was a lioness she was considered an angry goddess. -
The Development of the Sign of the Ancient Egyptian Goddess Seshat Down to the End of the Old Kingdom: Analysis and Interpretation1
ASIAN AND AFRICAN STUDIES, 2005, 1, 45-55 THE DEVELOPMENT OF THE SIGN OF THE ANCIENT EGYPTIAN GODDESS SESHAT DOWN TO THE END OF THE OLD KINGDOM: ANALYSIS AND INTERPRETATION1 - Part One - Dušan M a g d o l e n Institute of Oriental Studies, Slovak Academy of Sciences, Klemensova 19, 813 64 Bratislava, Slovakia In general, the ancient Egyptian deities are distinguished by their names and symbols. In spite of the decipherment of hieroglyphs by J.-E Champollion in the 1820s and the number of published studies, some of the hieroglyphs and symbols still remain an enigma. The sign of the goddess named Seshat can undoubtedly be included in this category. This paper based on the study of the preserved records presents an attempt to understand the meaning of the hieroglyphic sign and symbol of Seshat, the ancient Egyptian goddess of writing, reckoning and building. The study is divided into three parts. Part One consists of the iconographic records coming approximately from the beginning of the 3rd millennium B.C. down to the end of the Old Kingdom in the 22nd century B.C. This part contains the main information about the sign of Seshat known from the wall reliefs, such as provenance, date, and basic description of each sign etc. Part Two of the study, which will follow in the next volume of the AAS journal, will contain the epigraphic records from the same period including the sign of Seshat with the same characteristics as mentioned above. Part Three intended to be published next year in the first volume of this journal is going to be the final part of the study and will bring the analysis and interpretation of the sign of the goddess Seshat in the context of its development in the Old Kingdom Period. -
The Covenant with Mut: a New Interpretation of Isaiah 28:1-22
Vêtus (Î) Testamentum BRILL Vêtus Testamentum 60 (2010) 212-240 bnll nl/vt The Covenant with Mut: A New Interpretation of Isaiah 28:1-22 Christopher Β. Hays* Fuller Theological Seminary, Pasadena, CA, United States Abstract Many difficulties and perplexities in Isa 28 1-22 can be resolved by reading the text as a con demnation of the Judeans' seeking protection from Assyria by means of a covenant with one of Egypt's major deities, the mother goddess Mut Her close association with the Egyptian throne would have given her the "right" to make a covenant, her protective aspect explains why those in distress would seek her, her motherhood explains why the Judeans who seek her are charac terized as children, the prominence of drunkenness and flowers in her cult explains the appear ance of those elements in Isaiah 28 She also was associated with the underworld as a protectress of the dead, and it is likely that her name sounded very much like the Hebrew word ΠΙΟ, "death", making Isaiah's double entendre a natural play on words Other features of the text such as the overwhelming flood refer to the Neo-Assynans, Isaiah warns that Egypt and Mut cannot protect Judah from their assault Keywords cult of the dead, Egypt, death, Israelite religion, wordplay, paronomasia, syncretism, drunkenness Isaiah 28:1-22, which revolves around the reference to a "covenant with mwi\ has been subject to numerous interpretations. Although much of the work that has been done is helpful and basically accurate, the passage still seems at best a bit disjointed, due -
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. -
Glossary Ancient Egyptian Art and Culture
Ancient Egyptian Art and Culture Glossary Africa Africa is the world's second-largest and second most-populous continent, after Asia. At about 12 million square miles it covers 20% of the Earth's total land area. Egypt is located on the Northeast corner of the African continent. Amphora A large pottery or stone vessel, usually with one or more handles and used as storage or transport container for liquids or solids. Amulet A small token, such as a hieroglyphic symbol or figurine of a god, believed to provide magical protection or other benefits to its wearer. Ankh The ankh is a hieroglyphic symbol meaning “life” and “to live.” lt was worn by many ancient Egyptians as an amulet, and is frequently depicted in art being extended by the gods. Apis Bull The Apis bull was a sacred oracle housed in the temple of Ptah at Memphis. The bulls were well treated throughout their lifetimes, given divine status as the embodiment of the god Ptah, and were mummified upon death. The Apis bulls, and later the mothers of the Apis bulls (sacred to Isis) were buried at Saqqara. Artistic perspective Egyptians used variations in size to indicate importance in their art. Viewpoints also changed within images to show the strongest characteristics of objects and people. Faces were always shown in profile, eyes were large, and legs were often shown in exaggerated poses. Artifact An artifact is something that was made by a person in the distant past. Clothing, pottery, furniture, tools, and art are all artifacts. Atef The atef is a crown with an ostrich plume on each side and horizontal ram’s horns underneath. -
Book of Thoth (Butler)
Opening the Way of Writing: ∗ Semiotic Metaphysics in the Book of Thoth Edward P. Butler The editing and publication of the late antique Egyptian text dubbed the Book of Thoth may turn out to be a milestone in our recognition of speculative thought in ancient Egypt. Though much uncertainty attends the reading of a text at once enigmatic and lacunose, and the discovery of additional fragments, to the very degree that they would be likely to upset any ventured interpretation, is most devoutly to be wished, it is incumbent upon us to begin to take stock of this text, with the urgency that comes from appreciating the value of an Egyptian voice speaking in ways and on matters of which it previously has not for us. In the following pages, I hope to shed light on some of the reflections of ancient Egypt’s master scholars on this same subject. The Book of Thoth differs from other texts that we might regard as exhibiting the speculative tendency, the content of which is cosmogonic. A speculative tendency has long been recognized in Egyptian cosmogonic literature.1 The Book of Thoth, however, draws on cosmogonic themes, but for a purpose wholly novel to us: a metaphysics of semiosis, or sign-production. The Book of Thoth, as best we can understand it, presents a manual of scribal initiation. But the text offers a conception of writing, not merely as one occupation amongst others, even as a privileged occupation in the manner of the ‘Satire on the Trades’, but as an intensification of the way of being of the sign-user as such.