File Name: seven powers and attributes of horus 1 .zip
Egyptians adored Isis, divine protector of the dead, for two millennia before her cult spread beyond the Nile to the rest of the Roman Emprie. Archaeologists working in London in might have been surprised. When they discovered a first-century A.
- Worship of this Egyptian goddess spread from Egypt to England
- Egyptology Books and Articles in PDF online
- 11 Egyptian Gods and Goddesses
Worship of this Egyptian goddess spread from Egypt to England
The Divine Prototypes Selz, University of Vienna 3. Aspects of Kingship in Ancient egypt Touched by the Gods: Visual evidence for the Divine status of rulers in the Ancient near east Winter, Harvard University 6.
The sacralized body of the Akwapim King Maya Divine Kingship The role of religion in Achaemenian imperialism Divinity and Power in Ancient rome Cooper, Johns Hopkins University When Gods ruled: comments on Divine Kingship Detail, obverse of stele of Ur-namma of Ur, ca.
Detail, reverse, Drawing of stele or Ur-namma of Ur, bottom register Diagram, Four-tiered state hierarchy of the Ur iii Period Drawing, reverse, stele of eannatum of lagash, Found at Tello, ca.
Votive statue Dedicated for hammurapi of babylon, larsa? Detail, Top of law stele of hammurapi of babylon, Found at susa, ca.
Altar of Tukulti-ninurta i, Found at ishtar Temple, Assur, ca. Drawing of Placement of ninurta Temple stele of Assurnasirpal ii, Found at nimrud, ca. Tomb Facade of Artaxerxes i, Top register, naqsh-i rustam Treasury relief, from Treasury, south Portico of courtyard 17, Persepolis Vorderasiatisches Museum, staatliche Museen berlin Map of Ur iii state, showing location of Temples for Deified Kings Western Door socket As. Drawing based on impressions on sealing As. Alterations in layout and new Access route to former Temple cella Are Marked The Kiln Visible in the background Was Added later on during the reign of bilalama Victory stele of naram-sin against the lullubaeans, Found at susa Thematic scope of earliest lexical Texts Winter, erica ehrenberg ; near eastern archaeology clemens reichel, reinhard bernbeck ; Mayan studies David Freidel ; African studies Michelle Gilbert ; chinese studies Michael Puett ; religious studies bruce lincoln ; and classics Greg Woolf.
Jerrold s. Morrison Anthropology graciously agreed to serve as respondents. The seminar was divided into three sections: 1 Divine Kingship in Mesopotamia and egypt, 2 iconography and Anthropology of Divine Kingship, and 3 Divine Kingship and imperialism. The structure of the book follows the seminar sequence as it seems to make most sense.
A conference like this cannot go over successfully without the help and support of many people. The present volume is the result of a two-day seminar held at the oriental institute of the University of chicago on Feb- ruary 23—24, More recently, several conferences have been held on kingship, drawing on cross-cultural compari- sons cannadine and Price ; Gundlach and Weber ; erkens ; Quigley Yet the question of the divinity of the king — the king as god — has never before been examined within the framework of a cross-cultural and multi-disciplinary conference.
This scapegoat func- tion of the king, as well as ritual regicide, are absent from ancient near eastern concepts of kingship.
To my mind, the recent anthropological discourse on kingship is strongly influenced by the findings in the area studied, in this case Africa. While these findings are important for the study of kingship, they are hardly universal or valid for all areas of the world and all periods of history.
Another purpose of this seminar was a closer examination of Mesopotamian concepts of kingship. Why does a king become divine? When does he stop being divine and why? For this, it is necessary to scrutinize the different ways in which divine kingship can manifest itself in different geographical and cultural areas and time periods. This was due to two reasons. The second reason is that, despite this research, there are many aspects of ancient Mesopotamian divine kingship that are in need of more research.
The comparative agenda of this seminar was designed to help develop new directions for future research. Accordingly, the seminar was structured in the following way: The first section dealt with divine kingship in ancient Mesopotamia and ancient egypt from a historical-philological point of view. The second section focused more on visual and anthropological aspects, with each scholar bringing their own point of view, and included scholars studying ancient Mesopotamia as well as other areas Akwapim [Ghana]; Maya [Guatemala].
The third section sought to ex- plore the question of a possible relationship between divinization of kings or its absence and the emergence of empires. The areas represented in this third section are early china, ancient Persia, and ancient rome. Therefore, the contributions to this volume are not unified, either in methodology or in theoretical orientation.
This is deliberate in order to show the many possibilities — and difficulties — in approaching the topic of divine kingship. Approaches also reflected the specialization of each scholar: art historians reflected on representations of kings Winter, ehrenberg , ar- chaeologists on excavations reichel, Freidel or theoretical background bernbeck, Freidel , anthropologists on rituals Gilbert , and historians of religion on religious aspects lincoln, selz.
As the topic lies at the confluence of so many disciplines, it is unavoidable that each scholar not only considers information from her or his own specialty but also is as inclusive as possible. Therefore, the lines drawn here are sometimes more blurred. Two respondents were asked to emphasize the salient points of the presentations.
For an volume. After a brief historical experiment in the old Akkadian period sometime in the twenty-fourth century b. A similar historical approach is advocated by Puett ; this volume , who emphasizes the importance of analyzing political tensions that were created by the introduction of divine kingship, which may also have led to its abolishment; and by Winter this volume , who argues that Mesopotamian kingship was always sacred but that the explicit divinization of the king only happened under certain, historically determined circumstances.
Michalowski, Puett, Winter, and Woolf see below view divine kingship as a punctuated, dy- namic phenomenon rather than a static and unchanging concept of government. Frandsen uses a linguistic approach to present a new view of both the divine and the hu- man nature of ancient egyptian kingship. The kingship is also part of the human world. Frandsen illustrates this by providing evidence that teh transfer of the royal office from one generation to the next was governed by the same pro- cedures as those used for the transfer of real world property.
The divinity of ancient egyptian kings is insofar profoundly different from Mesopota- mia as egyptian kings were always — more or less — divine.
Therefore, Frandsen suggests a closer study of the language with which kings are described. Winter makes several important observations, among them that visual representations of kings in Mesopotamia often show divine attributes whether the king was explicitly declared divine or not. This attests to the often divine nature of kingship in general, even if the king himself was not deified explic- itly. Winter also points to interesting modern examples, in which divine kings have renounced their divinity.
Achaemenid kings are represented in yet different ways. Puett , ; this volume argues that deification of rulers appears for the first time with the emergence of empires and is thus also often associated with a sense of appropriation and transgression, as was the case in ancient Greece as well as ancient china.
After the hold of the Ur iii empire slackened, the temple was re-designated to a deified ruler of eshnunna, shu-iliya, only to be desecrated afterwards when the rulers of eshnunna abolished self-deification as well. The following two non-Mesopotamian and non-egyptian contributions add new facets to future paths of research, at least in the area of ancient Mesopotamia. Gilbert offers an anthropological approach.
Gilbert focuses in her study on the rituals surrounding the installation, de-installation, and maintenance of royal power in Akwapim as well as the roles that some of the courtiers played in the ideology of the divine king. As the royal rites of Akwapim revolve around the notions of purification from evil and negative forces, it is difficult to compare it to kingship in cultures that may not as- sociate kingship with these values.
Freidel views Mayan divine kingship from a historical perspective as well but adds the important facet of studying the economic history of divine kingship.
According to Freidel this volume , Mayan kings had the ability to be reborn after death, the ability to conjure gods into existence, to manifest as particular deities, to consort with war deities, to manifest the central axis of the cosmos, and to communicate with the dead. This leads Freidel to interpret the ba- sic nature of Mayan kingship as shamanistic: Mayan gods were worshipped through the royal cults. During the classic Maya period, so Freidel argues, the cult of the divine king was closely tied to that of the maize gods.
The importance of this real, economic power that the Mayan divine kings — and possibly kings in other civiliza- tions — held cannot be underestimated and represents an important area of research. For early china, he distinguishes two opposing notions of kingship, one that leads to the deification of rulers through sacrifices that break the genealogical tradition, the other, in which the ruler remains human but draws power from sacrificing to ancestors.
These notions of kingship competed against each other. The second in- stance of ruler deification occurred during the Ur iii period, another state that showed imperial ambitions, only to be followed by a phase of political fragmentation during the first part of the old babylonian isin-larsa period.
Egyptology Books and Articles in PDF online
As from the 19 th century, with the isolation of opium alkaloids and easy parenteral administration of these substances, there has been increased interest in the judicious medical use of opioids and in the analysis of social consequences of their abuse, which has justified a historical review of opium and opioids. CONTENTS: Further understanding of opium, natural product extracted from Papaver somniferum, and of opioids, natural opium-extracted semi-synthetic and synthetic substances, as well as major references to these substances since ancient times are evaluated. Reference is made to other authors' investigations in the search for synthetic substances with advantages over natural products. The importance the discovery of opioid receptors and their endogenous binders is highlighted. Current Clinical Pharmacology knowledge allows for the selection of the opioid based on patient's disease and conditions, in the search for the best cost-benefit ratio. Opioid names have been changed along the years. They have been called narcotics, hypnoanalgesics and narcoanalgesics, which are inadequate terms for including other sleep-inducing drugs 1,2.
Anybody who is vaguely familiar with ancient Egypt is aware it comprises of many hundreds of mythological deities — Amun, Osiris, Horus, Hathor, Isis and Ptah to name but a few. Isis Hathor teaches Wicca as a spiritual mystery system emphasizing compassion, personal development, spiritual realization, and devotion to the Old Gods. In her form as Hesat she is shown as a pure white cow carrying a tray of food on her head as her udders flow with milk. At one time or another, Hathor was rumored to be his mother, daughter, wife, or any combination of the three. Hathor's name means "House of Horus", and her name is written as a square representing a house with a falcon representing Horus inside. Hathor is often depicted as a cow beaing the sun disk on its head, or as a queenly woman with cow's ears and the sun disk on her head. In both cases, the symbol could be facing either to the right or to the left.
11 Egyptian Gods and Goddesses
Egypt had one of the largest and most complex pantheons of gods of any civilization in the ancient world. Over the course of Egyptian history hundreds of gods and goddesses were worshipped. The characteristics of individual gods could be hard to pin down. Most had a principle association for example, with the sun or the underworld and form. But these could change over time as gods rose and fell in importance and evolved in ways that corresponded to developments in Egyptian society.
Horus or Her, Heru, Hor, Har in Ancient Egyptian, is one of the most significant ancient Egyptian deities who served many functions, most notably god of kingship and the sky.
ГЛАВА 17 Дэвид Беккер ступил на раскаленные плиты площади Испании. Прямо перед ним над деревьями возвышалось Аюнтамьенто - старинное здание ратуши, которое окружали три акра бело-голубой мозаики азульехо. Его арабские шпили и резной фасад создавали впечатление скорее дворца - как и было задумано, - чем общественного учреждения. За свою долгую историю оно стало свидетелем переворотов, пожаров и публичных казней, однако большинство туристов приходили сюда по совершенно иной причине: туристические проспекты рекламировали его как английский военный штаб в фильме Лоуренс Аравийский.
Он был настолько погружен в свои мысли, что не заметил человека в очках в тонкой металлической оправе, который следил за ним с другой стороны улицы. ГЛАВА 18 Стоя у громадного окна во всю стену своего кабинета в токийском небоскребе, Нуматака с наслаждением дымил сигарой и улыбался. Он не мог поверить в свою необыкновенную удачу. Он снова говорил с этим американцем, и если все прошло, как было задумано, то Танкадо сейчас уже нет в живых, а ключ, который он носил с собой, изъят. В том, что он, Нуматака, в конце концов решил приобрести ключ Энсея Танкадо, крылась определенная ирония.
Когда службы безопасности выдворяли его из страны, он успел сказать несколько слов Стратмору, причем произнес их с ледяным спокойствием: - Мы все имеем право на тайну. И я постараюсь это право обеспечить.
- Мой брак практически рухнул. Вся моя жизнь - это любовь к моей стране. Вся моя жизнь - это работа здесь, в Агентстве национальной безопасности. Сьюзан слушала молча.
Какие же страшные были у него руки. - Вот тут-то вы и рассмотрели его кольцо. Глаза Клушара расширились. - Так полицейский сказал вам, что это я взял кольцо.
Протерев глаза, она натянула на плечи одеяло и прочла: Моя драгоценная Сьюзан.