The God Resheph in the Ancient Near East
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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. -
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. -
Mints – MISR NATIONAL TRANSPORT STUDY
No. TRANSPORT PLANNING AUTHORITY MINISTRY OF TRANSPORT THE ARAB REPUBLIC OF EGYPT MiNTS – MISR NATIONAL TRANSPORT STUDY THE COMPREHENSIVE STUDY ON THE MASTER PLAN FOR NATIONWIDE TRANSPORT SYSTEM IN THE ARAB REPUBLIC OF EGYPT FINAL REPORT TECHNICAL REPORT 11 TRANSPORT SURVEY FINDINGS March 2012 JAPAN INTERNATIONAL COOPERATION AGENCY ORIENTAL CONSULTANTS CO., LTD. ALMEC CORPORATION EID KATAHIRA & ENGINEERS INTERNATIONAL JR - 12 039 No. TRANSPORT PLANNING AUTHORITY MINISTRY OF TRANSPORT THE ARAB REPUBLIC OF EGYPT MiNTS – MISR NATIONAL TRANSPORT STUDY THE COMPREHENSIVE STUDY ON THE MASTER PLAN FOR NATIONWIDE TRANSPORT SYSTEM IN THE ARAB REPUBLIC OF EGYPT FINAL REPORT TECHNICAL REPORT 11 TRANSPORT SURVEY FINDINGS March 2012 JAPAN INTERNATIONAL COOPERATION AGENCY ORIENTAL CONSULTANTS CO., LTD. ALMEC CORPORATION EID KATAHIRA & ENGINEERS INTERNATIONAL JR - 12 039 USD1.00 = EGP5.96 USD1.00 = JPY77.91 (Exchange rate of January 2012) MiNTS: Misr National Transport Study Technical Report 11 TABLE OF CONTENTS Item Page CHAPTER 1: INTRODUCTION..........................................................................................................................1-1 1.1 BACKGROUND...................................................................................................................................1-1 1.2 THE MINTS FRAMEWORK ................................................................................................................1-1 1.2.1 Study Scope and Objectives .........................................................................................................1-1 -
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. -
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. -
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 Data on Periodical (Weekly) Market at the End of the 19Th Century in Egypt -The Cases of Qaliubiya, Sharqiya and Daqahliya Provinces
The Data on Periodical (Weekly) Market at the End of the 19th Century in Egypt -The cases of Qaliubiya, Sharqiya and Daqahliya Provinces Hiroshi Kato Some geographers and historians are concerned with periodical market, which they define as the place of economic transactions peculiar to so called "peasant society. In Egypt, which is, as well known, a typical hydraulic society, periodical market, that is weekly market (α1- siiq al-usbu i) in the Islamic world, still has the important economic functions in rural areas at the present, as well as it had in the past. The author is now collecting the data on Egyptian weekly market from the 19th century to the present, based upon source materials on one hand, and field research on the other. The aim of this paper is to present some statistical and ge0- graphical data on Egyptian weekly market at the end of the 19th century to the researchers who are interested in periodical market in agrarian society, before the intensive study, which the author is planning in the future, on the economic functions of Egyptian weekly market and their transformation in the process of the modernization of Egyptian society. The source material from which the data are collected is A. Boinet, Geographie Econ0- mique et Administrative de I'Egypte, Basse-Egypte I, Le Caire, 1902. It is the results of the population census in 1897 and the agrarian census maybe took in 1898 and 1899, being annexed to the population census in the previous year. The data are arranged village by village, and contain the statistics on cultivated area, crops, planted trees, animals, industry, traffic by rail- road, and transportation by the Nile and canals, and the descriptive informations and remarks on school, canal, railroad, market, post office and so on. -
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). -
Egyptian Celebrationthe Kit
EGYPTIAN CELEBRATIONTHE KIT AN EVENT KIT IN CELEBRATION OF THE NEW YORK TIMES #1 BEST-SELLING SERIES FROM RICK RIORDAN | thekanechronicles.com 1 GREETINGS, EGYPTOLOGISTS! The Kane Chronicles, Book Three: The Serpent’s Shadow is the thrilling conclusion in the adventures of Carter and Sadie Kane. In this third installment, the Kanes find themselves faced with Apophis, the Chaos snake, in a battle to save the world from eternal darkness! Where Carter and Sadie’s adventures end, yours can begin with our Kane Chronicles Egyptian Celebration Kit! Inside this kit you’ll find party ideas, reproducible activity sheets, discussion questions, and more to create the ultimate Kane Chronicles Egyptian celebration. So dust off your favorite pharaoh gear, study up on your favorite Egyptian gods, and get ready to party with The Kane Chronicles! Have fun, 2 | thekanechronicles.com Kane cHronicLes cHaracter cHallenge Test the Kane Chronicles character knowledge of your guests with this interactive trivia game! On the next few pages you’ll find sets of questions about the major characters in the series. Break your guests into two teams, and host a trivia contest with these multiple choice questions, assigning two points to each correct answer. The team with the most points at the end of the game is the winner! carter sadie 1. On occasion, Carter has received assistance 1. Prior to joining Carter in his quest to save the by allowing this god to work through him. world, Sadie felt: a. Set b. Zeus c. Horus d. Ra a. abandoned by her father and brother b. unhappy that she had to live with her 2. -
Remote Area List 2018 Effective Date: 10 Jun 2018
Remote Area List 2018 Effective Date: 10 Jun 2018 A Remote Area is defined as a post code or in the absence of post code, a suburb /town name that is difficult to serve. A delivery to one of the following post codes and towns would attract a Remote Area surcharge. For Import Express shipments, a pickup from one of the same post codes and towns would attract a Remote Area surcharge. Please refer to your service guide for the surcharge amount in local currency. AFGHANISTAN 1723 - 1724 2345 3017 - 3018 3532 5184 Bagram 1727 2349 3023 3534 5186 - 5187 Bagram Ab 1731 2413 3044 3536 5191 - 5192 Bastion Airbase 1735 - 1737 2417 3050 3540 - 3541 5194 Jalalabad 1739 - 1741 2419 3060 3545 5200 - 5201 Kabul 1755 2421 3064 3550 5221 Kandahar 1757 - 1758 2426 3070 3580 5223 Kandahar Airbase 1761 2438 3080 - 3081 3586 5238 Marmal 1764 - 1765 2440 3085 3603 5244 1774 2447 3101 3606 5260 ALBANIA 1778 2451 - 2452 3103 3610 5265 Erseke 1781 - 1784 2454 3105 3624 5274 Peshkopi 1786 - 1788 2503 3116 3700 5280 Skrapar 1790 - 1793 2505 - 2506 3127 3703 5295 Tropoje 1801 2520 - 2521 3133 3705 5297 1803 2550 3138 3716 5301 ALGERIA 1806 - 1807 2553 3142 3722 5310 06200 1809 2555 3150 3740 5315 06500 1811 - 1812 2557 3153 3760 5321 06700 1814 - 1816 2559 - 2560 3158 4101 5327 09210 1837 2563 3164 4103 5330 09230 1853 - 1856 2566 3170 4107 5340 13002 1858 - 1867 2572 3174 4109 5345 15300 1901 2581 3180 4119 5350 15340 1905 2583 3187 4128 5357 19200 1907 2587 3190 4132 5360 19400 1909 2589 3196 4137 5365 21455 1911 2592 3200 4139 5372 22000 1913 2594 3206 4142 5380 -
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. -
Ancient Egyptians
Ancient Egyptians As the Learning Team are working from home and don’t have access to our actual handling artefacts, we have created a series of learning posts/pages based on our schools Egyptian loans box replicas and photographs of objects in our Ancient Lives Gallery. We’ve also put together a brief Ancient Egyptian history timeline. As well as the information here there is a short video to go with each object, available on the website and linked to our social media posts. Our information is short and easy to read - but remember this is about interesting you in the topic, it’s not the whole history of Ancient Egypt! Canopic Jars These are replica canopic jars. Canopic jars were used as part of the burial pro- cess, and held the internal organs of the mummified person. Each jar had a different head and held a different organ. Imsety had a human head and carried and protected the liver. Qebehsenuf had a falcon’s head and carried and protected the intestines. Hapy had the head of a baboon and carried and protected the lungs. Duamatef had the head of a jackal and carried and protected the stomach Replica mini canopic jars Canopic jar heads in the gallery Amulets In ancient Egypt amulets were created for a number of reasons. There were deities and symbols that transferred the powers that they represented. They were worn like modern charm bracelets, tucked into the bandages of a mum- mified person, or even woven into beaded burial nets. Ankh. Djed. Sekhmet. Eye of Horus.