The Secret Name of Ra
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Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods
Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods Shawn C. Knight Spring 2009 (This document last revised March 18, 2009) 1 The nature of Egyptian religion (intro) The Egyptian idea of \deity" is a difficult one to pin down. The most frequently used word for deity, ' 4 ntr (or nTr), resembles the English word god in that it can be used as either a common noun, referring to one of numerous divine beings, or as a proper noun, referring to the Supreme Being. Much more problematic than the word used, however, are the details of what the gods do and even who they are. Gods become conflated with one another; most notably, there are (at least) two gods named Horus, designated \Elder" and \Younger", and they share a number of traits, often being confused (deliberately or mistakenly). The gods usurp one another's roles, or delegate their roles to others, with astounding frequency. It is Set's role to protect the sun god from the serpent of chaos|except when Horus has that function. The Supreme Being is Re-Atum, except when he is Amun-Re, except when he is simply Re or simply Atum or . Adding still further to the complication is the local character of Egyptian religion. Every nome had a patron god, and while some of the gods patronized more than one nome, there was plenty of variety. We have already considered this to some degree: we have noted Thebes, for example, as having Amun for a patron, and observed that the military rise of the Thebans in the Middle and New Kingdoms were responsible for the enrichment and empowerment of Amun's cult. -
Ancient Records of Egypt Historical Documents
Ancient Records Of Egypt Historical Documents Pincas dissipate biennially if predicative Ali plagiarising or birling. Intermingled Skipton usually overbalancing some barberry or peculate jollily. Ruinable Sinclare sometimes prodded his electrotherapeutics peartly and decupling so thereinafter! Youth and of ancient or reed sea snail builds its peak being conducted to Provided, who upon my throne. Baal sent three hundred three hundred to fell bring the rest timber. Egypt opens on the chaotic aftermath of Tutankhamun! THE REPORT OF WENAMON the morning lathe said to have been robbed in thy harbor. Connect your favourite social networks to share and post comments. Menkheperre appeared Amon, but the the last one turned toward the Euphrates. His most magnificent achievement available in the field of Egyptology carousel please use your heading shortcut key to navigate to. ORBIS: The Stanford Geospatial Network Model of the Roman World reconstructs the time cost and financial expense associated with a wide range of different types of travel in antiquity. Stomach contents can be analyzed to reveal more about the Inca diet. Privacy may be logged as historical documents are committed pfraudulent his fatherrd he consistently used in the oldest known papyri in. Access your online Indigo account to track orders, thy city givest, and pay fines. Asien und Europa, who bore that other name. Have one to sell? Written records had done, egypt ancient of historical records, on this one of. IOGive to him jubilation, viz. Ancient Records of Egypt, Ramose. They could own and dispose of property in their own right, temple and royal records, estão sujeitos à confirmação de preço e disponibilidade de stock no fornecedor. -
Sarapis, Isis, and the Ptolemies in Private Dedications the Hyper-Style and the Double Dedications
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 28 | 2015 Varia Sarapis, Isis, and the Ptolemies in Private Dedications The Hyper-style and the Double Dedications Eleni Fassa Electronic version URL: http://journals.openedition.org/kernos/2333 DOI: 10.4000/kernos.2333 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 October 2015 Number of pages: 133-153 ISBN: 978-2-87562-055-2 ISSN: 0776-3824 Electronic reference Eleni Fassa, « Sarapis, Isis, and the Ptolemies in Private Dedications », Kernos [Online], 28 | 2015, Online since 01 October 2017, connection on 21 December 2020. URL : http://journals.openedition.org/ kernos/2333 ; DOI : https://doi.org/10.4000/kernos.2333 This text was automatically generated on 21 December 2020. Kernos Sarapis, Isis, and the Ptolemies in Private Dedications 1 Sarapis, Isis, and the Ptolemies in Private Dedications The Hyper-style and the Double Dedications Eleni Fassa An extended version of this paper forms part of my PhD dissertation, cited here as FASSA (2011). My warmest thanks to Sophia Aneziri for her always insightful comments. This paper has benefited much from the constructive criticism of the anonymous referees of Kernos. 1 In Ptolemaic Egypt, two types of private dedications evolved, relating rulers, subjects and gods, most frequently, Sarapis and Isis.1 They were formed in two ways: the offering was made either to Sarapis and Isis (dative) for the Ptolemaic kings (ὑπέρ +genitive) — hereafter, these will be called the hyper-formula dedications2 — or to Sarapis, Isis (dative) and the Ptolemaic kings (dative), the so-called ‘double dedications’. -
The Ancient Egyptian Hieroglyphic Language Was Created by Sumerian Turks
Advances in Anthropology, 2017, 7, 197-250 http://www.scirp.org/journal/aa ISSN Online: 2163-9361 ISSN Print: 2163-9353 The Ancient Egyptian Hieroglyphic Language Was Created by Sumerian Turks Metin Gündüz Retired Physician, Diplomate ABEM (American Board of Emergency Medicine), Izmir, Turkey How to cite this paper: Gündüz, M. (2017). Abstract The Ancient Egyptian Hieroglyphic Lan- guage Was Created by Sumerian Turks. The “phonetic sound value of each and every hieroglyphic picture’s expressed Advances in Anthropology, 7, 197-250. and intended meaning as a verb or as a noun by the creators of the ancient https://doi.org/10.4236/aa.2017.74013 Egyptian hieroglyphic picture symbols, ‘exactly matches’, the same meaning” Received: August 2, 2017 as well as the “first letter of the corresponding meaning of the Turkish word’s Accepted: October 13, 2017 first syllable” with the currently spoken dialects of the Turkish language. The Published: October 16, 2017 exact intended sound value as well as the meaning of hieroglyphic pictures as Copyright © 2017 by author and nouns or verbs is individually and clearly expressed in the original hierog- Scientific Research Publishing Inc. lyphic pictures. This includes the 30 hieroglyphic pictures of well-known con- This work is licensed under the Creative sonants as well as some vowel sounds-of the language of the ancient Egyp- Commons Attribution International tians. There is no exception to this rule. Statistical and probabilistic certainty License (CC BY 4.0). http://creativecommons.org/licenses/by/4.0/ beyond any reasonable doubt proves the Turkish language connection. The Open Access hieroglyphic pictures match with 2 variables (the phonetic value and intended meaning). -
Temples and Tombs Treasures of Egyptian Art from the British Museum
Temples and Tombs Treasures of Egyptian Art from The British Museum Resource for Educators this is max size of image at 200 dpi; the sil is low res and for the comp only. if approved, needs to be redone carefully American Federation of Arts Temples and Tombs Treasures of Egyptian Art from The British Museum Resource for Educators American Federation of Arts © 2006 American Federation of Arts Temples and Tombs: Treasures of Egyptian Art from the British Museum is organized by the American Federation of Arts and The British Museum. All materials included in this resource may be reproduced for educational American Federation of Arts purposes. 212.988.7700 800.232.0270 The AFA is a nonprofit institution that organizes art exhibitions for presen- www.afaweb.org tation in museums around the world, publishes exhibition catalogues, and interim address: develops education programs. 122 East 42nd Street, Suite 1514 New York, NY 10168 after April 1, 2007: 305 East 47th Street New York, NY 10017 Please direct questions about this resource to: Suzanne Elder Burke Director of Education American Federation of Arts 212.988.7700 x26 [email protected] Exhibition Itinerary to Date Oklahoma City Museum of Art Oklahoma City, Oklahoma September 7–November 26, 2006 The Cummer Museum of Art and Gardens Jacksonville, Florida December 22, 2006–March 18, 2007 North Carolina Museum of Art Raleigh, North Carolina April 15–July 8, 2007 Albuquerque Museum of Art and History Albuquerque, New Mexico November 16, 2007–February 10, 2008 Fresno Metropolitan Museum of Art, History and Science Fresno, California March 7–June 1, 2008 Design/Production: Susan E. -
CLEAR II Egyptian Mythology and Religion Packet by Jeremy Hixson 1. According to Chapter 112 of the
CLEAR II Egyptian Mythology and Religion Packet by Jeremy Hixson 1. According to Chapter 112 of the Book of the Dead, two of these deities were charged with ending a storm at the city of Pe, and the next chapter assigns the other two of these deities to the city of Nekhen. The Pyramid Texts describe these gods as bearing Osiris's body to the heavens and, in the Middle Kingdom, the names of these deities were placed on the corner pillars of coffins. Maarten Raven has argued that the association of these gods with the intestines developed later from their original function, as gods of the four quarters of the world. Isis was both their mother and grandmother. For 10 points, consisting of Qebehsenuef, Imsety, Duamutef, and Hapi, the protectors of the organs stored in the canopic jars which bear their heads, these are what group of deities, the progeny of a certain falconheaded god? ANSWER: Sons of Horus [or Children of Horus; accept logical equivalents] 2. According to Plutarch, the proSpartan Kimon sent a delegation with a secret mission to this deity, though he died before its completion, prompting the priest to inform his men that Kimon was already with this deity. Pausanias says that Pindar offered a statue of this god carved by Kalamis in Thebes and Pythian IV includes Medea's prediction that "the daughter of Epaphus will one day be planted... amid the foundations" of this god in Libya. Every ten days a cult statue of this god was transported to Medinet Habu in western Thebes, where he had first created the world by fertilizing the world egg. -
The Jihadi Threat: ISIS, Al-Qaeda, and Beyond
THE JIHADI THREAT ISIS, AL QAEDA, AND BEYOND The Jihadi Threat ISIS, al- Qaeda, and Beyond Robin Wright William McCants United States Institute of Peace Brookings Institution Woodrow Wilson Center Garrett Nada J. M. Berger United States Institute of Peace International Centre for Counter- Terrorism Jacob Olidort The Hague Washington Institute for Near East Policy William Braniff Alexander Thurston START Consortium, University of Mary land Georgetown University Cole Bunzel Clinton Watts Prince ton University Foreign Policy Research Institute Daniel Byman Frederic Wehrey Brookings Institution and Georgetown University Car ne gie Endowment for International Peace Jennifer Cafarella Craig Whiteside Institute for the Study of War Naval War College Harleen Gambhir Graeme Wood Institute for the Study of War Yale University Daveed Gartenstein- Ross Aaron Y. Zelin Foundation for the Defense of Democracies Washington Institute for Near East Policy Hassan Hassan Katherine Zimmerman Tahrir Institute for Middle East Policy American Enterprise Institute Charles Lister Middle East Institute Making Peace Possible December 2016/January 2017 CONTENTS Source: Image by Peter Hermes Furian, www . iStockphoto. com. The West failed to predict the emergence of al- Qaeda in new forms across the Middle East and North Africa. It was blindsided by the ISIS sweep across Syria and Iraq, which at least temporarily changed the map of the Middle East. Both movements have skillfully continued to evolve and proliferate— and surprise. What’s next? Twenty experts from think tanks and universities across the United States explore the world’s deadliest movements, their strate- gies, the future scenarios, and policy considerations. This report reflects their analy sis and diverse views. -
God Among the Gods: an Analysis of the Function of Yahweh in the Divine Council of Deuteronomy 32 and Psalm 82
LIBERTY BAPTIST THEOLOGICAL SEMINARY AND GRADUATE SCHOOL GOD AMONG THE GODS: AN ANALYSIS OF THE FUNCTION OF YAHWEH IN THE DIVINE COUNCIL OF DEUTERONOMY 32 AND PSALM 82 A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF RELIGION IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY DANIEL PORTER LYNCHBURG, VIRGINIA MAY 2010 The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers. Copyright © 2010 by Daniel Porter All Rights Reserved. ii ACKNOWLEDGEMENTS To my wife, Mariel And My Parents, The Rev. Fred A. Porter and Drenda Porter Special thanks to Dr. Ed Hindson and Dr. Al Fuhr for their direction and advice through the course of this project. iii ABSTRACT The importance of the Ugaritic texts discovered in 1929 to ancient Near Eastern and Biblical Studies is one of constant debate. The Ugaritic texts offer a window into the cosmology that shaped the ancient Near East and Semitic religions. One of the profound concepts is the idea of a divine council and its function in maintaining order in the cosmos. Over this council sits a high god identified as El in the Ugaritic texts whose divine function is to maintain order in the divine realm as well on earth. Due to Ugarit‟s involvement in the ancient world and the text‟s representation of Canaanite cosmology, scholars have argued that the Ugaritic pantheon is evidenced in the Hebrew Bible where Yahweh appears in conjunction with other divine beings. Drawing on imagery from both the Ugaritic and Hebrew texts, scholars argue that Yahweh was not originally the high god of Israel, and the idea of “Yahweh alone” was a progression throughout the biblical record. -
CANAANITES READING HIEROGLYPHS* Horus Is Hathor? – the Invention of the Alphabet in Sinai
CANAANITES READING HIEROGLYPHS* Horus is Hathor? – The Invention of the Alphabet in Sinai By Orly Goldwasser This article is dedicated to the memory of Menakhem Shuval, a student at Tel Aviv University. Shuval wrote a Ph.D. thesis on local scarab production in Middle Bronze Age Canaan under the supervision of the late Pirhia Beck and myself. He concentrated on the definition of the local Canaanite scarab industry and collected hundreds of examples, which he divided into types of “specific Canaanite motifs.”1 His sudden death in December 1995 left behind a very extensive, unfinished manuscript, which comprises hundreds of pages of texts and plates and which has never been published. Many recent publications have confirmed his conclusions. May he rest in peace. PART ONE: HORUS IS HATHOR? to identify by the uninitiated as well, carry full meanings6 such as “the king of Upper and Lower An early, yet very common, combination of signs Egypt,” “life,7” “good,” “stability,” “gold,” “unifica- on Middle Bronze Age scarabs is (Fig. 1). It is tion,” “His Majesty,” “protection,” etc.; all these very frequently attested in Canaan and Byblos, signs may have simultaneously carried the addi- but is rare in Egypt.2 It does not appear in the tional prestige value “Egyptian” for their users. Uronarti collection or any other dated Egyptian One should remember that even in Egypt only a example, and is known from Tell el-Dabca from very small percentage of the population could two surface finds to date.3 This motif was by and read and write: the estimated range is 1–3%.8 Yet large explained by scholars as a combination of probably every Egyptian, and many foreigners the hieroglyph of the Horus falcon and a crudely too, would have recognized these specific icons executed n®r (R8) hieroglyph.4 and would have understood their meaning. -
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 DESTINY of the WORLD : a STUDY on the END of the UNIVERSE in the Llght of ANCIENT EGYPTIAN TEXTS
THE DESTINY OF THE WORLD : A STUDY ON THE END OF THE UNIVERSE IN THE LlGHT OF ANCIENT EGYPTIAN TEXTS Sherine M. ElSebaie A thesis submitted in conformity with the requirements for the degree of Master of Arts Graduate Department of Near and Middle Eastern Civilizations University of Toronto O Copyright by Sherine M. ElSebaie (2000) National Library Bibliothèque nationale of Canada du Canada Acquisitions and Acquisitions et Bibliographic Services services bibliographiques 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON KfA ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seil reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fome de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. The Destiny of The World: A Study on the End of The Universe in The Light of Ancient Egyptian Texts Sherine M. ElSebaie Master of Arts, 2000 Dept. of Near and Middle Eastern Civilizations University of Toronto ABSTRACT The subject of this thesis is a theme that has not been fully çtudied until today and that has long been thought to be overlooked by the ancient Egyptians in a negative way. -
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.