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A Concise Dictionary of Middle Egyptian
... Preceded by "m," as in m-xnt, it conveys "in front of" (Faulkner, 1991, p. 194). Further, when referring to geographical locations, : xnty means "who, which is in front of" and means "southern," and may also mean "who is at the head of" or "foremost" when conveying rank or position (Faulkner, 1991). Even further, and perhaps more specifically for this discussion, : xhnt(y) means "foreland," "south" and "southern part" (Faulkner, 1991). ...
... Further, when referring to geographical locations, : xnty means "who, which is in front of" and means "southern," and may also mean "who is at the head of" or "foremost" when conveying rank or position (Faulkner, 1991). Even further, and perhaps more specifically for this discussion, : xhnt(y) means "foreland," "south" and "southern part" (Faulkner, 1991). ...
... 135, 585). It is clear that the term xnt is the morphological basis of a number of related lexical items that possess meanings such as "front," "first," "foremost," "pre-eminent," and "which is at the beginning of," and "south," "southern," and most critically, "foreland" (Faulkner, 1991;Leko & Lesko, 2002, Vol. I, p. 367) and "southland" (Vygus, 2012(Vygus, , pp. 2147(Vygus, , 2148. ...
The Afrikan traditional attitude toward land is marked by the understanding that land is inalienable and owned by the community, not by any individual. This essay aims to recover, explain and analyze the presence of the Afrikan Ancestral Land Complex, a specific behavioral complex that is rooted in the land. The focus is the ancient Hapi [Nile] Valley, primarily at Kemet. Approaches derived mainly from history and language and linguistics are used to interrogate the sacred and secular texts of Kemet, Ancient Egypt, as well as the texts generated by modern scholarship on this area of Afrika. The results show that the ritual insertion of placentas, navel strings and dead bodies of ancestors into the land was fundamental to its transformation and maintenance as Ancestral Land. Furthermore, Kemet oriented itself by its Ancestral Land, which the people knew to be their birthplace in the sacred south, in the heart of the continent. It was a powerful spiritual, psychological, and cultural reference point, the very foundations of their collective self. It is a reservoir of knowledge that is deeper than memory.
... Hry mrw foreman of weavers. (Faulkner, 1962). During the New Kingdom, they enjoyed a great reputation and worked inside great temples such as Luxor and Karnak ( نورالدين ، 2008 ) . ...
... st "spinning" (Faulkner, 1962). Her hair is arranged in two flaps. ...
The Egyptian spinners and weavers have not changed over the years; they usually preferred the traditional, safe procedures of production and hand tools rather than adopting newer methods. Both ancient and modern Egyptian spinners and weavers are famous for using very simple tools to produce lots of high-quality products. Modern Egyptians have maintained several working tools such as wooden combs, hand spindles, and horizontal and vertical looms, in addition to following the same manufacturing techniques as their ancestors. Therefore, this study highlights the significance of the inherited similarities between ancient and modern spinners and weavers by analysing some spinning and weaving scenes. The research aims to clarify the inherited raw materials, manufacturing techniques, tools, workshops, and production centers. On the other hand, it explains the integral role of female spinners and weavers, particularly those who reside in rural areas, as they are the greatest preservers of spinning and weaving heritage.
... It appeared since the Old Kingdom till the end of the Graeco Roman periods, her name ended with the determinative of the fire from the New Kingdom and the feminine sign "t" was added to mean "she who burns or the flaming one" . Faulkner mentioned that nsrt means " to make rage " 43 . While in wb II nsrt means the flame 44 , and in Gardiner it means the uraeus goddess and the flame. ...
... Swimming was one of the most prominent activities, practiced by women in the river Nile and artificial swimming pools in kings and nobles' palaces 16 . They also practiced various forms of gymnastics (flexibility and balance movements), especially from the upper classes 17 . Women also participated in light sports such as ball throwing and simple running games, which were not merely for recreation but also an integral part of social and religious life, reflecting the important role they played in ancient Egyptian society. ...
... El propio nombre del río, el Nilo (Νεῖλος), ha llegado hasta nosotros desde el griego a través del latín (Nilus). Los egipcios de la antigüedad lo denominaban itrw (Iteru) que literalmente significa simplemente "río" (FAULKNER, 1962) y estaba personificado en el dios Hapy (CORTEGGIANI, 2007) que según dice Pausanias tenían en Psófides las imágenes de los ríos personificados, junto con otras de otras riveras, todas ellas realizadas en mármol blanco, pero la del Nilo había sido realizada en mármol negro, aunque la verdadera explicación se pierde en este texto (del c. 150 d.C.): "Las imágenes de todos los ríos, excepto la del Nilo egipcio, están hechas de mármol blanco. Pero las imágenes del Nilo, porque baja hasta el mar a través de la región de los etíopes, acostumbran a hacerlas de mármol negro" (PAUSANIAS. ...
Resumen: El espíritu científico de la antigua investigador griegos no pudo resistirse a preguntar sobre las causas de la creciente del río Nilo. Muchos sólo marcó el desbordamiento, mientras que algunos conjeturaron sobre esto. A veces, desde un punto de vista egiptológico, nos olvidamos de lo interesante son las fuentes clásicas para desarrollar una metodología multidisciplinaria y aprender más acerca de esos tiempos.Abstract: The scientific and research spirit of the ancient Greeks could not resist to investigate the causes of the flooding of the Nile River. Many of them just remarked its overflow, and others just speculated about its causes. Sometimes, from the point of view of the Egyptology, we forget how interesting are the classical sources to develop a multidisciplinary approach as well as a better understanding of those times.
... . They were attacking people during sleeping and causing them hallucination [3]. They believed that, (aaadisease) (ᶜȝᶜ) [4] was an evil-spirit in the form of an incubus, who was one of the instruments of demons, and they were attacking their victims during their sleeping [5]. However, in the Graeco-Roman period the concept of mental illnesses became clearer. ...
... As a result, including the names of their mothers became essential to differentiate one person from another and accurately identify the rightful owner of each name. Sometimes both the two formulas were used to define symbolic and divine lineage of the Egyptian Kings of the late period [20,[22][23][24][25][26]. Actually, the formula "X ms.n X" was regarded as a way to ensure rebirth for the owner of the name and guarantees continuity in the afterlife. ...
... also appears as a noun in the sense of 'breadth'. 70 Egyptian sources indicate that the wsx.t-boat was also used to transport cattle, grain, wool, plants, and tribute. Additionally, it was among the temple boats designated for transporting supplies, materials, and gifts. ...
Weni's autobiography has been the subject of numerous publications since 1864. 1 This autobiography recounts Weni's various actions and his service to three kings of the Sixth Dynasty (ca. 2345-2181 BCE). 2 Among these works are various nautical activities, whether in the Nile or in the Mediterranean Sea during the reigns of Pepi I and Merenre. Although he listed some details, Egyptologists did not analyze them at an adequate level. Perhaps because they are not specialized in the field of nautical archaeology. Therefore, this paper focuses on highlighting Weni's nautical activities and its importance as a source of knowledge at the end of the Old Kingdom. The research describes the five missions with navigational parts. It studies and analyzes in detail its various elements such as the types of ships, their names, sizes, types of wood used in building ships and their construction methods from the point of view of nautical archaeology. The importance of re-studying Weni's autobiography lies in trying to deal with this activity in an integrated manner between Egyptology and nautical archaeology. The research concluded the existence of major economic activities and great projects in the Sixth Dynasty and the end of the Old Kingdom, despite the old beliefs about the weakness of the State in that period. It also clarifies and interprets some of the ambiguities of the text by subjecting it to the science of nautical archeology.
Ancient Egypt stands as one of the most influential civilizations in human history, shaping its trajectory across the ages. Remarkably, many of the sports we enjoy today were also played in ancient Egyptian times. The Egyptians were not only familiar with these sports but also actively developed them, integrating them seamlessly into the social and cultural fabric of their society. Numerous pictorial depictions adorning the walls of ancient Egyptian tombs provide compelling evidence of the widespread popularity of sports, including gymnastics, weightlifting, wrestling, lion hunting, swimming, rowing, fishing, archery, boxing, track and field, ball games, and many more. These sports encompassed both individual and team-based activities, catering to a diverse range of participants, including children and women. Intriguingly, some sports were deeply intertwined with religious practices, performed during specific festivals. The ancient Egyptians held the belief that engaging in these sports fostered a connection with their deities, securing blessings and divine protection. Yet, the significance of sports extended beyond the realm of religion. Sports also served as a source of entertainment for the ancient Egyptians, with competitions and group games providing amusement and recreation. Consequently, sports played a pivotal role in social communication in ancient Egypt. During this era, sports were an integral part of daily life, profoundly influencing social interactions, fostering community cooperation, encouraging healthy competition, strengthening social bonds, and forging lasting relationships among individuals. Sports and competitions were deeply embedded in the social and cultural landscape of the time, drawing crowds, cultivating sportsmanship, and instilling national pride. Moreover, the collaborative nature of certain sports demanded teamwork and coordination among players, further reinforcing the spirit of camaraderie and collective endeavor within society.
تعتبر مصر القديمة واحدة من أهم الحضارات التي أثرت في التطور البشري على مر العصور، فنجد أن العديد من الألعاب الرياضية التي تمارس اليوم كانت تُلعب أيضاً خلال العصور المصرية القديمة، حيث عرفها المصريون القدماء وطوروا فيها، وكانت تشكل جزءاً لا يتجزأ من النشاطات الاجتماعية والثقافية للمجتمع المصري القديم. وتُظهر العديد من الرسوم التوضيحية المصورة على جدران المقابر أن الألعاب الرياضية مثل الجمباز ورفع الأثقال والمصارعة وصيد الأسود، والسباحة والتجديف وصيد الأسماك والرماية والملاكمة وألعاب القوى وألعاب الكرة والعديد من الألعاب الأخرى، كانت شائعة لدى المصريين القدماء. وكانت الألعاب فردية وجماعية، وهناك ألعاب للأطفال والنساء. وكانت بعض الألعاب مرتبطة بالشعائر الدينية وكانت تمارس في أعياد معينة، حيث يعتقد المصريون القدماء أنها تعزز التواصل مع الآلهة وتضمن الحصول على البركة والحماية الإلهية. ومع ذلك لم يكن الاهتمام بالرياضة مقتصراً على الجوانب الدينية فقط. فالمصريون القدماء استخدموا الرياضة أيضاً كوسيلة للاستمتاع، وكانوا يشاركون في المسابقات الرياضية والألعاب الجماعية للتسلية والترويح عن النفس. ولهذا فكان للرياضة دورُ مهم في التواصل المجتمعي في مصر القديمة، ففي هذا العصر كانت الرياضة جزءاً أساسياً من الحياة اليومية للمصريين القدماء، ولها تأثير كبير على النشاط الاجتماعي والتعاون المجتمعي وتحفيز التعاون والتنافس الصحي وتعزيز الروح الاجتماعية والروابط الاجتماعية بين الأفراد. وكانت الألعاب الرياضية والمسابقات مرتبطة بالعديد من الأنشطة الاجتماعية والثقافية في ذلك الوقت، فتجذب الجماهير وتعزز الروح الرياضية والفخر الوطني، وممارسة بعض الرياضات تحتاج إلى تعاون وتنسيق بين اللاعبين، وقد ساهم هذا في تعزيز روح الفريق والتعاون المشترك بين أفراد المجتمع.
The symbolic representation is an artistic trend known to the Egyptian artist since prehistoric times. That guided them to the symbols and signs of the ancient Egyptian language. It is a successful way to find solutions to the most complex problems. Perhaps one of the problems, which the ancient Egyptians used the symbolic representation to solve, is portraying the common people in many wall inscriptions. Viewing the vast majority of these inscriptions may indicate at first glance that the presence was limited to “only” the king, the representatives of the gods, and senior state officials, with no representation of the “common people.” However, by scrutinizing these inscriptions, we note that the ancient Egyptian used symbolic representation to express the common people, especially if they had participated in various festivals and events in ancient Egypt. The symbol that he used for that is what is known in the ancient Egyptian language as the “Rekhyt” bird, as a symbol of the common people’s presence. In view of the various inscriptions in which the “Rekhyt” bird was depicted as a symbol of the common people, we find that it was represented in three postures: 1. The symbolism of the common people (the Rekhyt) in the posture of worship and praise. 2. The symbolism of the common people (the Rekhyt) in the posture of submission and proclamation of homage to the king. 3. The symbolism of the ommon people (the Rekhyt) in the posture of acclamation accompanied by dance. From this point of view, the present research has aimed at studying the symbolic representation of the common people postures in the ancient Egyptian art, because it contains philosophical contents and artistic values. They are a platform that enriches the field of educational and creative vision and an approach to teaching the art to art education students.
Since the earliest period of the ancient Egyptian history, heads of the votive animals were placed on the prow of the ship before launching. This practice was applied to overwhelm the launched ship with divine blessing and protection. By the Roman times, the sailors launched the "vessel of Isis" into the sea to symbolize their opening of the shipping season and was accompanied with various rituals and festivities. After the spread of Christianity, ship christenings or baptisms continued to include liturgical elements. In Islamic and Ottoman Periods, Qur'anic verses and prayers were used to be recited before launching ships in Egypt and were attended by the ruler and his dignitaries in certain cases. By the 18 th century AD, celebrations were held to launch many ships in Egypt, particularly the royal and military one. After reciting prayers and verse 41 of Surah Houd in Quran, the ship was launched through slipways. This paper aims to threw the light on the various ceremonies of ship launching in Egypt and approaches such ceremonies from a cultural perspective rather than a technical one. Launching the ships in Egypt reflects the diverse religious and cultural context of the Egyptian society along its long history. In modern Egypt, the current ceremonies of launching the ships are a remarkable aspect of marine cultural heritage. Thus, these ceremonial reenactments should be utilized for sustainability of local communities and in the field of tourism.
L'expression « Peuples de la Mer » est une invention moderne non attestée dans les textes anciens parlant de ces peuples. Le term employé par les anciens Égyptiens pour désigner ces peuples est « thr », un mot d'origine inconnue rarement employé dans les documents militaires égyptiens pour décrire des troupes étrangères. La relative rareté de ce terme a conduit à proposer une traduction peu concluante, sujette à des interpréta-tions diverses. Ce terme étant l'un des rares à désigner les mystérieux « Peuples de la Mer », il mérite une définition plus précise. L'enquête étymologique qui suit explore les occurrences de ce terme à Médinet Habou et au delà, afin de jeter une lumière nouvelle sur l'insaisissable nature des « Peuples de la Mer ».
Se ha sostenido que el “tratado eterno” egipcio-hitita firmado entre Ramsés II y Hattusili III es un claro ejemplo de un acuerdo de paridad. Sin embargo, un análisis del vocabulario de su versión jeroglífica lleva a identificar la implementación de una estrategia discursiva destinada a consagrar un poder político-religioso que se oculta detrás de una aparente igualdad jurídica propia de una negociación internacional entre soberanos. Así, el objetivo de este trabajo es mostrar, desde las teorías actuales sobre la performatividad del derecho internacional, que en realidad la ideología de la fraternidad, la amistad y la reciprocidad —claramente presentes en el texto— no resulta contradictoria con las pretensiones hegemónicas egipcias. Un análisis de esta tensión permite concluir que ambas dimensiones resultan aspectos complementarios de un complejo dispositivo normativo interestatal donde equiparación y distanciamiento integran una dialéctica retórica efectiva. El ejemplo histórico es útil para ilustrar la dialéctica igualdad/desigualdad que caracterizará la esencia del derecho internacional público hasta nuestros días.
Le présent texte est une évaluation succincte de la
participation des femmes aux sports dans l’ancienne Égypte. À
travers la présentation, la description et le commentaire des
gravures provenant principalement de Saqqara et de Béni
Hassan, il tombe sous le sens que la femme n’était pas mise à
l’écart des activités athlétiques du Double-Pays. Les peintres de
l’ancienne Égypte avaient pris le soin d’immortaliser la
pratique du saut, du jeu à la balle, de la danse, du yoga, etc. par
les femmes. Les corps féminins en mouvement sont magnifiés à
travers des fresques d’une étrange beauté. Ce sont ces dernières
que l’auteur du présent texte entend exposer, décrire et
commenter dans l’optique de souligner, vivement et clairement,
que le sport dans l’ancienne Égypte n’était pas une exclusivité
masculine.
The following text is an assessment of women’s
participation in sport during the Ancient Egyptian era.
Through the presentation, description and commentary of the
illustrations mainly from Saqqara and Beni Hassan, it is clear
that women were not excluded from athletic activities in Nile
Valley civilization. Professional painters in Ancient Egypt took
great care to immortalize women’s participation in jumping,
ball games, dancing, yoga and many more activities. The
physical practices of women are explained in detailed paintings,
crafted with extraordinary delicacy. This is the point that the
author intends to present, describe and comment on, in order to
emphasize vividly and clearly that sport in Ancient Egypt was
not exclusive to men alone.
The image of the Great Mother, whose cult can be traced back to the time of the Badari culture and the early phases of the Nagada culture, was carried by historical memory through the millennia of the existence of ancient Egyptian culture. Painted vessels of type C and D and the images on them represent the image of the Great Mother and her semantically identical symbols in compositions that reveal a number of motifs associated with the maternal aspect, sacred marriage with a social leader, and funeral rites. In the dynamics of the development of religious and mythological ideas, this image was embodied in the images of goddesses with a maternal aspect, primarily the heavenly goddess Nut, who preserved in the hieroglyphic spelling of her name the oldest image of a round vessel nw, which in predynastic times, along with water, served as a semantic identity of the image of the Great Mother in her functions of birth, protection, feeding, care. The iconography of the image of the cow goddess, who became the Heavenly Cow Nut, who raised the solar god Ra, has also been preserved. In Chapter 17 of the Book of the Dead, she appears as the Sacred Eye of Ra, which gives birth to the solar Ra every morning. The image of the Sacred Eye is involved in the water and fire elements of the cosmic top, like her distant ancestor the Great Mother, who created an integral, diverse world, all the elements of which, be it heavenly bodies, ground and underground objects, natural and social, are her children, her creations.
This is the first volume on the history of the Nile Delta to cover the c.7000 years from the Predynastic period to the twentieth century. It offers a multidisciplinary approach engaging with varied aspects of the region's long, complex, yet still underappreciated history. Readers will learn of the history of settlement, agriculture and the management of water resources at different periods and in different places, as well as the naming and mapping of the Delta and the roles played by tourism and archaeology. The wide range of backgrounds of the contributors and the broad panoply of methodological and conceptual practices deployed enable new spaces to be opened up for conversations and cross-fertilization across disciplinary and chronological boundaries. The result is a potent tribute to the historical significance of this region and the instrumental role it has played in the shaping of past, present and future Afro-Eurasian worlds.
Sexual desire involves a subjective experience that may differ significantly from one individual to another and is closely linked not only to personal preferences but also to the circumstances of the moment, cultural norms, and social expectations. When experiencing sexual desire, there are not only positive but also negative dynamics at play, and such an experience can also trigger a wide range of emotions that might differ depending on the circumstances of the moment. The aim of this paper is to explore the expression of sexual desire as well as its relationship to a broad spectrum of emotions through a selected group of ancient Egyptian textual sources, such as love songs. byJudit Garzón RodríguezJohannes Gutenberg University of Mainzjgarzon@unimainz.de
The religious guidance notion played an influential role in ancient Egyptian daily life. In ancient Egypt, kings and people relied heavily on their gods for guidance. Many gods had influential guiding roles throughout ancient Egyptian religion, such as Re, Maat, Anubis, and Thot. They used the religious guidance during their era in various situations. The ancient Egyptians would not have built their magnificent civilizations or achieved such great success in all fields of life if they had not been religiously guided. This guiding concept has values and principles that are highly appreciated and were revealed and perceived differently. Therefore, this research investigates these concerns through an analytical approach, examining pictorial and textual sources such as paintings, archaeological evidence, and texts from ancient Egyptian literature, vocabulary, and religious writings. The paper concludes that the ancient Egyptians regarded the religious concept of guiding as similar to Maat, which has implications for all of ancient Egypt's daily, religious, and social life. This concept of religious perspective was significant in ancient Egypt from predynastic times until the late period. Moreover, there are similarities between this concept of ancient Egyptian and modern-day guiding.
The guiding concept was crucial in ancient Egyptian social life. The ancient Egyptians would not have built their magnificent civilizations or achieved such great success in all fields of life if they had not been socially guided. The ordinary people relied on the continuous guidance of their leaders during their lifetimes.The ancient Egyptians perceived guidance as a moral principle and protective way to avoid mistakes. It was also regarded as a feature of rulers and nobles. By having a guidance feature, ordinary peop le would respect and follow their leaders. This guiding concept has social principles that are highly appreciated and perceived differently. It has many manifestations in Egyptian society, where fathers guided sons, leaders guided subordinates, and high officials guided the kings.The guiding affiliation to Senusret II's names underscores the significance of guidance in ancient Egyptian social life, as it was a respected concept applied to all aspects of daily life. The king's name was given due to the Egyptians' high value for this guiding concept. Therefore, this research investigates these principles through an analytical approach, examining pictorial and textual sources such as paintings, archaeological evidence, and texts from ancient Egyptian literature, vocabulary, and social tales and writings. The paper concludes that the ancient Egyptians regarded the concept of guiding as similar to Maat, which has implications for all of ancient Egypt's social and daily life. This concept of social perspective was significant in ancient Egypt from predynastic times until the late period and was reflected in the ancient Egyptians' lives. The paper also deduces that tour guiding was familiar in Egyptian travels, where they invented guiding tools such as guiding travel maps. Moreover, there are similarities between this concept of ancient Egyptian and modern-day guiding.
This paper discusses the challenges of teaching the Middle Egyptian language and Egyptian hieroglyphs to adult anglophone learners outside university settings. These challenges include the lack of L1 speakers; the large volume of signs in the script; the difficulty in reconstructing pronunciation due to the paucity of written vowels; and the lack of accessible learning tools such as readers and textbooks for the intermediate stage. As spoken proficiency in this extinct language is not a feasible goal, it is argued here that teaching should revolve around achieving reading competence. The paper advocates for a pedagogical approach that centres on using vocabulary, including variant spellings, as the fundamental building blocks of learning. This entails reading words, sentences and paragraphs of increasing complexity, which over time aids memorisation of vocabulary and builds confidence. Grammar and syntax can be gradually introduced and contextualised by reading practice sentences. It is also argued here that producing digitised versions of ancient Egyptian texts using hieroglyphic font software such as JSesh allows for the creation of practice texts in a standardised and legible format. This, in turn, makes it possible to use pedagogical aids such as adding spaces between words and adding signs omitted by the ancient scribes. Finally, it is argued that learning vocabulary and grammar is enhanced by discussions of the wider semantic and cultural meaning(s) of the ancient text in question.
This paper presents the evidence, mostly epigraphical, illustrating
the place of the Isiac cults in the religious life of the Roman settlements
of Apulum in Dacia. They suggest that the Isiac cults were present
among the military and high-ranking officials, making Apulum, by the
end of the iind and the beginning of the iiird c. AD, one important cult
centre for Isis and Sarapis in the Danubian provinces.
This study deals with an unidentified and unknown artifact that lost its upper part and its remaining part was inscribed with hieroglyphic texts on the body and the base in a bad condition. This research studied this piece to offer various interpretations of its use by comparing it with similar artifacts. Several possibilities have been raised about the nature of this artifact, which is believed to be part of a Funerary Cone, part of a Sistrum handle, part of a Mirror handle, part of a Tube for storing Alkuhl and Cosmetics, or part of a Cylinder Seal. However, only its base was used for the engraving process such as the Button seal. It may have been a seal, but it was used as an Amulet only and not for the purpose of the seal itself, or perhaps for other purposes. It was found near the "Ra" temple complex in Heliopolis during archaeological surveys and excavations in the area in 1992 AD and it is currently preserved in the museum store in Arab El-Hesn in Al-Mataria No. 241.
Natural disasters such as earthquakes, strong winds, humidity, climatic changes and rain water had the greatest impact on the collapse of important architectural elements in ancient Egypt, which were also affected by wars and invasions, and through the replacement and renewal by some kings to construct new architectural facilities, all of this destruction resulted in a group A large number of rubble, and Many of the inscribed architectural elements, some of it settled in their places, and some of it have been moved from their original places over time, in order to be reused again. and for King Ramesses II, during his reign, he built and constructed a large number of civil, religious and funerary structures that exceed more Any other Egyptian king, and the door Jamb under study is considered one of the architectural elements carved from limestone, which was extracted from one of the architectural installations of King Ramesses II, which was destroyed over time and moved from its original place, Unfortunately, its original location is not known, nor where it was found. It is believed that this door Jamb is part of a religious facility belonging to the god Ptah, head of the Memphis Trinity, and the writing style on it follows the writings of the new and late linguistic phase, With presence of typing errors from the text writer, and it is now preserved in the Egyptian Museum with temporary number TR 26.5.25.3.
تهدف هذه الدراسة إلى نشر ودراسة جزء من تمثال فاقد الرأس من الديوريت الأشهب لکاهن، عُثر عليه أثناء أعمال حفائر الصرف الصحي بمنطقة سجن المزرعة التابعة لمنطقة آثار المطرية برئاسة أ.د/يوسف حامد خليفة، عام 1990م، والمحفوظ حالياً بالمخزن المتحفي بمنطقة آثار المطرية تحت رقم 190، ومن خلال نظام الکتابة وأسلوب التهجئة والخصائص الفنية للتمثال بالإضافة لوجود خرطوش ملکي خاص باسم الملک أمنمحات يمکننا تأريخ هذا التمثال بعصر الدولة الوسطي وتحديداً الأسرة الثانية عشرة
This research is concerned with studying the upper left section of the remains of a limestone funerary stela preserved in El-Matareya Antiquities Store No. 187, which was discovered west of the “Ra” temple complex in Heliopolis, as above the lines appears a small part of the tip of the winged sun, and behind the lines, on the far left, are the two feathers of “Amun”. After extensive study of this stela and the inscriptions that remain on it, we find that it follows the stelae of the New Kingdom, and its writing follows the late linguistic stage.
يختص هذا البحث بدراسة الجزء العلوي الأيسر من بقايا لوحة جنائزية من الحجر الجيري، محفوظة بمخزن آثار المطرية رقم 187، والتي تم الكشف عنها غرب مجمع معابد "رع" بهليوبوليس، ونتيجة لتكسير وفقدان الجزء الأكبر منها فلم يتبقي عليها سوي ستة أسطر رأسية من الكتابة الهيروغليفية، كما يظهر أعلى السطور جزء صغير من طرف جناح الشمس المجنحة وخلف السطور أقصي جهة اليسار ريشتا آمون، وبعد عمل دراسة مستفيضة لهذه اللوحة وما تبقي عليها من نقوش تبين لنا أنها تتبع لوحات الدولة الحديثة وكتابتها تتبع المرحلة اللغوية المتأخرة.
Entre los años 2016-2017 se desarrolló una excavación arqueológica en la necrópolis del Toro (Alcubillas, Ciudad Real), dónde documentamos entre otras la sepultura T5 a/b/c. Este es el contexto de un escarabeo egipcio que puede datarse en los primeros reinados de la Dinastía XXVI, fechable en los siglos VII-VI a. C. Se trata de una de las once piezas incorporadas al ajuar de esa tumba, que contiene tres urnas cerámicas con los restos cremados de tres individuos bien representados. Se presentan además algunas conclusiones del estudio antropológico de la tumba, así como un detallado análisis morfológico, tipológico y cronológico del escarabeo de un faraón llamado Psamético.
The ideological and institutional keystone of pharaonic Egypt is Maat MA’t, which means truth, order and justice at the same time. This polysemous concept (Maat) encompasses all the laws or rules of good conduct that have allowed Egyptian society to survive for more than three thousand years. Around this notion, the ancient Egyptians developed existential cultural valueswhich defined a moral framework between parents and children but also and above all between the Egyptian and the power. This study aims to show that the way of governing and the way of doing justice in ancient Egypt were built around the notion of Maat. It also highlights that teachings of Maat relating to therelationship between power and wisdom have survived in the ancient Near East and in contemporary black Africa.
The current study undertakes a closer examination of a segment of the nautical endeavors chronicled in Weni's autobiography, which pertains to an expedition involving the construction of a barge with specific characteristics in terms of type, wood, and dimensions for the transportation of an offering table from Hatnub to Saqqara within a determined period. Despite the apparent simplicity of the vocabulary used in this inscription, it poses several challenges due to adopting the literal meanings, thereby impacting the translation and comprehension of the inscription. The key to deciphering this inscription takes two primary steps: Firstly, delineating the meanings of terms related to boatbuilding in the inscription, such as Ss and spt, and understanding their precise and contextual significance; secondly, comparing these verbs with others employed for similar purposes elsewhere in Weni’s autobiography. This approach aims to validate the durations for the barge construction and navigation and discern the true significance of the seventeen-day timeframe and other pertinent nautical aspects. Undoubtedly, the integration of studies in Egyptian archaeology and nautical archaeology promises to shed light on these inquiries.
The literature relating to the discovery and recording of the Siloam Tunnel is reviewed and the most recent scientific dating analysis is described. A date of 700BC or before for the tunnel is now almost certain. A discussion of the technical terminology in the tunnel inscription leads to the conclusion that the workmen who excavated the tunnel probably used picks, or axe like implements, rather than chisels.
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