DOCSLIB.ORG

THE COSMOGONY As This Chapter Is the First in Which Fragments Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
THE COSMOGONY As This Chapter Is the First in Which Fragments Of CHAPTER SIX THE COSMOGONY As this chapter is the first in which fragments of Philo's supposed translation of Sanchuniathon will be discussed, a few general remarks seem appropriate at the outset. In the extant fragments Philo does not date Sanchuniathon directly. Philo's date for Sanchuniathon can, however, be inferred from 813: 4-22: Sanchuniathon's work was deformed by misinterpretation and eventually reached Greece to become the basis of Hesiod's Theogony. Sanchuniathon, according to Philo, must therefore have lived before Hesiod-long enough prior to Hesiod for the intervening process of misinterpretation and trans­ mission to be completed. A date late in the second millennium B.c. or early in the first millennium would therefore seem proper. 1 Por­ phyry, on the other hand, dates Sanchuniathon directly-at the time of the Trojan War. Eusebius (following Porphyry, and perhaps Philo's allusions) calls Sanchuniathon a most ancient man, who lived before the Trojan War. Sanchuniathon's writings, therefore, allegedly date from the late second millennium B.C. Nevertheless, as was concluded at the end of the previous chapter, the data in Porphyry and Philo's descriptions of Sanchuniathon are derived from a Hellenistic milieu. This must arouse suspicion concerning the texts which Philo presents as his translation of Sanchuniathon. Do the fragments reflect ancient Phoenician beliefs, as Philo claims, or do they reflect the beliefs of Hellenized Phoenicians? Testing the antiquity of beliefs or doctrines is complicated by the fact that some elements may be old, others new. Thus names of gods or festivals may survive long after the notion of the god or practices in the I It is impossible to be more precise. Two crucial questions are unanswerable: (I) when Philo dated Hesiod (for the problem in general see West, Theogony, p. 40); and (2) how much time to allow for the process of transmission. THE COSMOGONY 95 festival have changed completely. This may have occurred in Phoenician religion. Another, closely related, source of difficulty is the fact that some elements, like names, are handed down from one text to another, relatively unchanged,2 so their occurrence at a late date is no proof that they were directly derived from an ancient text. Several deities mentioned by Philo may have been otherwise virtually unknown or totally incomprehensible before the discovery of the Ugaritic epics,3 yet this does not prove that Philo's immediate sources were as ancient as the Ugaritic literature. Such examples (and even the agreement of the larger structure of a relatively recent text with the structure of an older text) prove no more than that the older text may have been ultimately, a source of the more recent work. Only if the congruences between the texts include essential and characteristic elements ought we conclude that the more ancient text was an immediate source of the 2 Consider the history of the deities EI, Baalshamem, Anat, Reshef and Baalat Gebal. EI, an important figure in the Ugaritic epics, is named in the Azitawada inscription (KAI 26 A III, 18). Philo describes EI as having six wings (812: 2Iff), a description confirmed by numerous Byblian coins. See below Chapter Nine, pp. 225-226. EI also appears in KAI 129 of the second century. Baalshamem is mentioned in KAI 4,3 from Byblos of the tenth century, as well as in the Azitawada inscription (KAI 26 A III, 18). He is also found in a Carthaginian inscription (KAI 78,2). Anat is one of the principal figures of the Ugaritic epics. The bilingual inscription to her, CIS I, 95 in which she is identified with Athena, is well known. The god Reshef is found compounded in several names known from Ugarit, such as bn rsp (Gordon, UT, 64: 12). He was very popular on Cyprus and many Cypriot names are compounded with his, such as l'n!llll' of CIS I, 10, 4. On Reshef see also Teixidor "BES 1969," #86 and "BES 1970," #68 & 69. Baalat Gebal, is often mentioned in the Amarna letters (See Mercer EA Tablets, Vol. 2, p. 901 for a list of passages). She is also mentioned in KAI 5,2 from Byblos and dated to ca. 925 B.c., and in CIS 1,2 of the fourth or fifth century B.C. Dahood, "ASD," pp. 69-71 misinterprets this continuity as the "stability" of the Canaanite religion from the Late Bronze Age to the Hellenistic period. Cf. Teixidor, The Pagan God, pp. 5-6. 3 Deities in this category are Mot and Chousor. Philo mentions a Mouth, the god of death, in 812: 9-11. This is of course the Ugaritic Mot. Philo also mentions a certain Chousor who invented iron and its use (808: 21fT.). Although Chousor may be intended in several Punic and Neo-Punic names (e.g. 'lII::l'J17 and In''lIIJ, on which see Teixidor, "BES 1970," #69, and Benz, Personal Names, p. 336), his functions were not under­ stood until we learned of the Ugaritic artisan god klr wbss. For an example of the earlier lack of comprehension see Meyer GdA, Vol. II,2, p. 180, n. 5. Cf. Eissfeldt, RS, pp. 28-29. .
Load more

Recommended publications
  • Asherah in the Hebrew Bible and Northwest Semitic Literature Author(S): John Day Source: Journal of Biblical Literature, Vol
    Asherah in the Hebrew Bible and Northwest Semitic Literature Author(s): John Day Source: Journal of Biblical Literature, Vol. 105, No. 3 (Sep., 1986), pp. 385-408 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3260509 . Accessed: 11/05/2013 22:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org This content downloaded from 143.207.2.50 on Sat, 11 May 2013 22:44:00 PM All use subject to JSTOR Terms and Conditions JBL 105/3 (1986) 385-408 ASHERAH IN THE HEBREW BIBLE AND NORTHWEST SEMITIC LITERATURE* JOHN DAY Lady Margaret Hall, Oxford University, England, OX2 6QA The late lamented Mitchell Dahood was noted for the use he made of the Ugaritic and other Northwest Semitic texts in the interpretation of the Hebrew Bible. Although many of his views are open to question, it is indisputable that the Ugaritic and other Northwest Semitic texts have revolutionized our understanding of the Bible. One matter in which this is certainly the case is the subject of this paper, Asherah.' Until the discovery of the Ugaritic texts in 1929 and subsequent years it was common for scholars to deny the very existence of the goddess Asherah, whether in or outside the Bible, and many of those who did accept her existence wrongly equated her with Astarte.
    [Show full text]
  • 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.
    [Show full text]
  • Who Maketh the Clouds His Chariot: the Comparative Method and The
    LIBERTY UNIVERSITY SCHOOL OF RELIGION WHO MAKETH THE CLOUDS HIS CHARIOT: THE COMPARATIVE METHOD AND THE MYTHOPOETICAL MOTIF OF CLOUD-RIDING IN PSALM 104 AND THE EPIC OF BAAL A THESIS SUBMITTED TO THE FACULTY OF LIBERTY UNIVERSITY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY JORDAN W. JONES LYNCHBURG, VIRGINIA APRIL 2010 “The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers.” Copyright © 2009 by Jordan W. Jones All Rights Reserved ii ACKNOWLEDGMENTS To Dr. Don Fowler, who introduced me to the Hebrew Bible and the ancient Near East and who instilled in me an intellectual humility when studying the Scriptures. To Dr. Harvey Hartman, who introduced me to the Old Testament, demanded excellence in the classroom, and encouraged me to study in Jerusalem, from which I benefited greatly. To Dr. Paul Fink, who gave me the opportunity to do graduate studies and has blessed my friends and I with wisdom and a commitment to the word of God. To James and Jeanette Jones (mom and dad), who demonstrated their great love for me by rearing me in the instruction and admonition of the Lord and who thought it worthwhile to put me through college. <WqT* <yx!u&oy br)b=W dos /ya@B= tobv*j&m^ rp@h* Prov 15:22 To my patient and sympathetic wife, who endured my frequent absences during this project and supported me along the way. Hn`ovl=-lu^ ds#j#-tr~otw+ hm*k=j*b= hj*t=P* h*yP! Prov 31:26 To the King, the LORD of all the earth, whom I love and fear.
    [Show full text]
  • Resheph Either of the Two
    Iconography of Deities and Demons: Electronic Pre-Publication 1/1 Last Revision: 25 February 2008 Resheph either of the two. For example, the Louvre bronze AO 11598 found at Minet el–Beida I. Introduction. Syro–Palestinian god (SEEDEN 1980: no. 1693) was earlier →DDD. R. is known as an important god identified with R., but later with Baal (both from Eblaitic and Ugaritic texts as well as identification are still found in literature). Egyptian sources (LEITZ 2002). He is This may indicate how difficult the matter considered a chthonic god, the bringer of of identification is. The striding figure from disease, but also a protector against it and Megiddo, which SCHLOEN (2001: 351 thus a giver of life and health and one who photograph 5) calls Baal, could just as well hears prayers. R.’s cult spread to the be R. The menacing figure in the chariot Phoenician–Punic world, but never played a group (CORNELIUS 2004: Cat 1.6) should significant role there, even though classical not be identified as R. (BARNETT 1964: 72), authors mention a golden statue of R. at but rather Astarte (CORNELIUS 2004: 26) Carthage (DDD 702). In the Hebrew Bible because of the relationship between Astarte, he is a demon submissive to →Yahweh horses, and chariots (→Astarte 14*– (CHOI 2004; NIEHR 2003; UEHLINGER 2001; 23*). Other menacing bronze figurines DDD 700–703). In Mesopotamia R. was (SEEDEN 1980: nos. 1724, 1728; PARROT identified with the god of the netherworld, 1961: 4f; PARROT 1975: 70) are described as →Nergal, and in Greece with Apollo R., but they are actually female warriors (NIEHR 2001; →IDD 2).
    [Show full text]
  • Tuna El-Gebel 9
    Tuna el-Gebel 9 Weltentstehung und Theologie von Hermopolis Magna I Antike Kosmogonien Beiträge zum internationalen Workshop vom 28.–30. Januar 2016 herausgegeben von Roberto A. Díaz Hernández, Mélanie C. Flossmann-Schütze und Friedhelm Hoffmann Verlag Patrick Brose Tuna el-Gebel - Band 9 Antike Kosmogonien Der Workshop wurde gefördert von: GS DW Graduate School Distant Worlds Der Druck wurde ermöglicht durch: Umschlag: Vorderseite: Foto privat Rückseite: © National Aeronautics and Space Administration (https://map.gsfc.nasa.gov/media/060915/060915_CMB_Timeline600nt.jpg) Tuna el-Gebel - Band 9 Weltentstehung und Theologie von Hermopolis Magna I Antike Kosmogonien Beiträge zum internationalen Workshop vom 28. bis 30. Januar 2016 herausgegeben von Roberto A. Díaz Hernández, Mélanie C. Flossmann-Schütze und Friedhelm Hoffmann Verlag Patrick Brose Vaterstetten Reihe „Tuna el-Gebel“ herausgegeben von Mélanie C. Flossmann-Schütze, Friedhelm Hoffmann, Dieter Kessler, Katrin Schlüter und Alexander Schütze Band 1: Joachim Boessneck (Hg.), Tuna el-Gebel I. Die Tiergalerien, HÄB 24, Hil- desheim 1987. (Gerstenberg Verlag) Band 2: Dieter Kessler, Die Paviankultkammer G-C-C-2, mit einem Beitrag zu den Funden von Hans-Ulrich Onasch, HÄB 43, Hildesheim 1998. (Gersten- berg Verlag) Band 3: Dieter Kessler, Die Oberbauten des Ibiotapheion von Tuna el-Gebel. Die Nachgrabungen der Joint Mission der Universitäten Kairo und München 1989–1996, Tuna el-Gebel 3, Haar 2011. (Verlag Patrick Brose) Band 4: Mélanie C. Flossmann-Schütze / Maren Goecke-Bauer / Friedhelm Hoff- mann / Andreas Hutterer / Katrin Schlüter / Alexander Schütze / Martina Ullmann (Hg.), Kleine Götter – Große Götter. Festschrift für Dieter Kessler zum 65. Geburtstag, Tuna el-Gebel 4, Vaterstetten 2013. (Verlag Patrick Brose) Band 5: Birgit Jordan, Die demotischen Wissenstexte (Recht und Mathematik) des pMattha, 2 Bände, Tuna el-Gebel 5, Vaterstetten 2015.
    [Show full text]
  • Astarte - Wikipedia, the Free Encyclopedia
    Astarte - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Astarte Astarte From Wikipedia, the free encyclopedia Astarte /æˈstɑrti/ (Ancient Greek: Ἀστάρτη , "Astárt ē") is the Greek name of the Mesopotamian (i.e. Assyrian, Akkadian, Babylonian) Semitic goddess Ishtar known throughout the Near East and Eastern Mediterranean from the early Bronze Age to Classical times. It is one of a number of names associated with the chief goddess or female divinity of those peoples. [1] She is found as Ugaritic ( ʻṯ trt , " ʻAṯtart" or " ʻAthtart"); in Phoenician as ( ʻštrt , "Ashtart"); in Astarte riding in a chariot with four Ashtoret , singular, or Ashtarot , plural); and appears branches protruding from roof, on the ) עשתרת Hebrew originally in Akkadian as D, the grammatically reverse of a Julia Maesa coin from masculine name of the goddess Ishtar ; the form Astartu is used to Sidon describe her age. [2] The name appears also in Etruscan as İħģ ĚĮįĵĞ Uni-Astre (Pyrgi Tablets), Ishtar or Ashtart . Contents 1 Overview 2 Astarte in Ugarit 3 Astarte in Egypt 4 Astarte in Phoenicia 5 Astarte in Judah 6 Other associations 7 See also 8 References 9 External links Overview Astarte was connected with fertility, sexuality, and war. Her symbols were the lion, the horse, the sphinx, the dove, and a star within a circle indicating the planet Venus. Pictorial representations often show her naked. She has been known as the deified evening star.[2] Astarte was worshipped in Syria and Canaan beginning in the first millennium BC and was first mentioned in texts from Ugarit. She came from the same Semitic origins as the Mesopotamian goddess Ishtar, and an Ugaritic text specifically equates her with Ishtar.
    [Show full text]
  • Anat and Qudshu As the «Mistress of Animals» Aspects of the Iconography of the Canaanite Goddesses
    ANAT AND QUDSHU AS THE «MISTRESS OF ANIMALS» ASPECTS OF THE ICONOGRAPHY OF THE CANAANITE GODDESSES Izak Cornelius 1. Introduction. In two recent articles, Peggy Day (1991, 1992) argues against the common tendency to describe the Canaanite goddess Anat as a goddess of fertility. She re­ examines the Ugaritic texts1 in this regard and demonstrates that Anat was rather a «mistress of animals»2, both as a huntress and a protectress. In addition, she discusses three iconographic items from Minet el Beida (figs. 1-3, pi. I), the port of Ugarit. The first item3 (fig. 1 = Keel 1984:fig. 11) is an ivory pixis lid (Louvre AO 11.601) from the 13th century BCE. A goddess, dressed in a skirt, sits on top of a mountain. She holds out plants or corn sheaves to goats flanking her. Many writers have reflected on the Mycenaean style of this item. The second item4 (Winter 1987:fig. 42 = fig. 2) is a golden pectoral (AO 14.714) dating from the 14th century. A naked goddess stands on the back of a lion. She faces the front and holds two horned animals by their legs. Behind her waist are serpents. The background may depict stars. The third item5 (Winter 1987:fig. 41 = fig. 3) is very similar to the previous one6, but the headdress is different and there are no serpents (AO 14.716). The horned animals are suspended in space7. Day takes these three items to be representations of Anat as the «mistress of animals» (1991:143, 1992:187-90). Although her description of Anat as a huntress and a mistress of animals is accepted, the three iconographic items are in need of closer re-examination.
    [Show full text]
  • Importing and Exporting Gods? on the Flow of Deities Between Egypt and Its Neighboring Countries
    Originalveröffentlichung in: Antje Flüchter, Jivanta Schöttli (Hg.), The Dynamics of Transculturality. Concepts and Institutions in Motion (Transcultural Research – Heidelberg Studies on Asia and Europe in a Global Context), Cham, Heidelberg, New York, Dordrecht, London 2015, S. 255-277 Importing and Exporting Gods? On the Flow of Deities Between Egypt and Its Neighboring Countries Joachim Friedrich Quack 1 Introductory Remarks Since the main title of my contribution sounds more economical than ecumenical, I should start with a question: What does it mean to deal in gods? There is one very remarkable passage in an Egyptian text which laments that gods are sold for oxen (Admonitions 8, 12). This phrase seems strange at first sight, so strange that almost all modem editors and commentators have deemed it corrupt and have proposed emendations.1 Actually, it makes perfect sense once you realize that “gods” here means “statues of gods.” These were, in the Egyptian culture, often made of gold, and constituted enough buying power to actually acquire an ox in exchange. The key point for my subsequent analysis is that “gods” have a strongly material­ ized existence. A god is not simply a transcendent or omnipresent entity but has a focal point in a material object.2 Also, in order to hear the prayers of humans, special proximity is an advantage. Being far from a god in a physical sense was thus seen as a very real menace, and one can see how Egyptians on missions abroad liked to take a transportable figure of their deity with them.3 This also had implications for the opportunities to expand: a figure of the deity at the new cult place was essential and the easiest way to find one would be if you had one that you were free to take with you; this was the case, for instance, with the 1 Most recently Enmarch (2008, 145).
    [Show full text]
  • University of Groningen Moses/Musaeus/Mochos and His
    University of Groningen Moses/Musaeus/Mochos and his God Yahweh, Iao, and Sabaoth, seen from a Graeco- Roman perspective van Kooten, G.H. Published in: The revelation of the name YHWH to Moses IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2006 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): van Kooten, G. H. (2006). Moses/Musaeus/Mochos and his God Yahweh, Iao, and Sabaoth, seen from a Graeco-Roman perspective. In G. H. V. Kooten (Ed.), The revelation of the name YHWH to Moses: Perspectives from Judaism, the pagan Graeco-Roman world, and early christianity (pp. 107-138). (Themes in Biblical Narrative; No. 9). Brill. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.
    [Show full text]
  • Archaeology and Religion in Late Bronze Age Canaan
    religions Article Archaeology and Religion in Late Bronze Age Canaan Aaron Greener W.F. Albright Institute of Archaeological Research in Jerusalem, Salah e-Din St 26, 91190 Jerusalem, Israel; [email protected] Received: 28 February 2019; Accepted: 2 April 2019; Published: 9 April 2019 Abstract: Dozens of temples were excavated in the Canaanite city-states of the Late Bronze Age. These temples were the focal points for the Canaanites’ cultic activities, mainly sacrifices and ceremonial feasting. Numerous poetic and ritual texts from the contemporary city of Ugarit reveal the rich pantheon of Canaanite gods and goddesses which were worshiped by the Canaanites. Archaeological remains of these rites include burnt animal bones and many other cultic items, such as figurines and votive vessels, which were discovered within the temples and sanctuaries. These demonstrate the diverse and receptive character of the Canaanite religion and ritual practices. It seems that the increased Egyptian presence in Canaan towards the end of the period had an influence on the local belief system and rituals in some areas, a fact which is demonstrated by the syncretic architectural plans of several of the temples, as well as by glyptic and votive items. Late Bronze Age religious and cultic practices have attracted much attention from Biblical scholars and researchers of the religion of Ancient Israel who are searching for the similarities and influences between the Late Bronze Age and the following Iron Age. Keywords: Late Bronze Age; Canaan; religion; cult; temples; Egypt 1. Introduction Numerous excavations and a fairly large number of contemporary written documents give us a good picture of the religious system and cult practices in Canaan1 during the Late Bronze Age (ca.
    [Show full text]
  • Transformation of a Goddess by David Sugimoto
    Orbis Biblicus et Orientalis 263 David T. Sugimoto (ed.) Transformation of a Goddess Ishtar – Astarte – Aphrodite Academic Press Fribourg Vandenhoeck & Ruprecht Göttingen Bibliografische Information der Deutschen Bibliothek Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. Publiziert mit freundlicher Unterstützung der PublicationSchweizerischen subsidized Akademie by theder SwissGeistes- Academy und Sozialwissenschaften of Humanities and Social Sciences InternetGesamtkatalog general aufcatalogue: Internet: Academic Press Fribourg: www.paulusedition.ch Vandenhoeck & Ruprecht, Göttingen: www.v-r.de Camera-readyText und Abbildungen text prepared wurden by vomMarcia Autor Bodenmann (University of Zurich). als formatierte PDF-Daten zur Verfügung gestellt. © 2014 by Academic Press Fribourg, Fribourg Switzerland © Vandenhoeck2014 by Academic & Ruprecht Press Fribourg Göttingen Vandenhoeck & Ruprecht Göttingen ISBN: 978-3-7278-1748-9 (Academic Press Fribourg) ISBN:ISBN: 978-3-525-54388-7978-3-7278-1749-6 (Vandenhoeck(Academic Press & Ruprecht)Fribourg) ISSN:ISBN: 1015-1850978-3-525-54389-4 (Orb. biblicus (Vandenhoeck orient.) & Ruprecht) ISSN: 1015-1850 (Orb. biblicus orient.) Contents David T. Sugimoto Preface .................................................................................................... VII List of Contributors ................................................................................ X
    [Show full text]
  • 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.
    [Show full text]