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by Thierry STASSER. — Ankhnespepy: do we have only one Queen, or two different women ? Opinions of Egyptologists differ here…
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by Thierry STASSER. — One document confirms without any doubt the existence of a second Queen Ahhotep…
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by Claude VANDERSLEYEN. — Some reflections on the place of the Nile in Egypt and its relations with wadj wer, concerning the Nile and not the sea…
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by Claude VANDERSLEYEN. — The Nile and its water : a few words about the place of the river in Egypt and its relations with wad wr witch never concerns the sea but the Nile…
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by Pierre P. KOEMOTH. — If this Osiris of the jtf3 wr temple is proceeding from a liturgy shared with next temples celebrating the Seth’s destuction, an archaic relation with this dynastic shrine explains also his appearance in the royal jubilees festivities through the participation of Isis, a real innovation in this way…
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Egyptian and Egyptianising sculptural representations need to be carefully considered when archaeological context is missing. In this type of study, attention needs to be drawn to the style and the iconography. The present article focuses on an Egyptian statue without provenance exhibited in the Royal Museum of Mariemont in Belgium. Many scholars interpret this piece as an Isis figure from a roman context. The object shows an awareness of Egyptian traditions. Stylistically the statue from Mariemont seems to fit within the Ptolemaic Egyptian repertoire but the lack of parallels with statues from a certified context lead us to reconsider its authenticity. This sculpture has been interpreted as a roman copy in monographs. New observations based on the folds allow us to identify parallels with a statue from Alexandria dating from the second century BC. This comparison raises serious questions concerning terms such as copy, imitation or eclecticism. In conclusion, this paper tries to suggest a new key for our understanding of the statue from Mariemont.
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According to the osirian myth, the man (Osiris) marries her sister (Isis) and it is the child (Horus) stemming from this union who becomes the heir apparent. It thus seems clearly that the son (Horus) becomes a god-son intended to govern Egypt, ground of the gods. The symbolism of the god-son indicates that in the country of Pharaoh, the power is above all intended for the male child, and that the sisters come to give evidence that it is indeed about a justifiable child. The son who is placed on the Egyptian throne has to be a god-son, because Egypt, being the property of the gods, the only ones of the gods-son are authorized to insure the royal load.
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D. MOINE. — There is still a false look about commerce in Antiquity. Many clichés like life in autarky always exist. But, in Roman Egypt, commerce seems to be something of more complex…
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D. MOINE. — Dendour is a tiny but very interesting temple made by emperor Augustus in the Dodekaschenos, in the south of Egypt, next to the frontier with Nubia…
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S. POLET. — The purpose of this article is to determine if Pepy-ankh Heny-Kem (tomb A2 at Meir) wrongfully took the title of vizier…
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C. VANDERSLEYEN. — In 1931 to designate the Red Sea in the egyptian texts, Spiegelberg could list seven names. Eighty years later, none of them still has this signification…
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F. DE BACKER. — À première vue, l’armure d’écailles qui était utilisée au Proche-Orient ancien, en Égypte et dans le monde égéen contemporains n’a encore jamais été étudiée ou survolée en tant qu’ensemble…
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During the New Egyptian Kingdom, numerous foreigners stayed in Egypt. If some of them came with a lot of diplomatic embassies, the others were captured during military campaigns. Children of foreign kings stayed in the kap’s school of the palace, and princesses are given in marriage to Egyptian king. Among these foreigners, Hurrians and their famous maryannou exercised a very important domination.
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The aim of this paper is to put in light the historical, political and geographical context of the Late Bronze Age Middle East that led to the apparition of the toponym Naharina in Egyptian Texts. What was the reality behind this term ? Why did it occur so frequently in Egyptian sources despite the non-egyptian etymological origin ? Was it linked to the Hurrian Empire of Mitanni ? These are questions which at some point will need clear answers.
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Looking for the authenticity of the sacred one may find out that the first human’s gods could often take the animal form. Since the prehistoric times, human beings worshipped wild animals and represented them in art with care and precision. During the Antiquity, even the most anthropocentric streams of philosophy couldn’t impede the survival of these popular beliefs. Some peoples, like ancient Egyptians, developed a very sophisticated zoomorphic pantheon. Greece and Rome testified a high level of the animal symbolism in mythology and divination. As for the Asia Minor, according to the old traditions, the idea of the wild nature couldn’t be separated there from the perception of the realm of the gods. This paper gives an approach to some historical evidences of god’s metamorphoses into animals and tries to examine the origins of these beliefs in the ancient Mediterranean world.
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In this paper, the author introduces some aspects concerning relations between Egypt and different states of Asia Minor in the second millenium B.C…
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In this paper, the author redraws essential stages of the life of Diodorus of Sicily. The trip which this one accomplished in Egypt must exercise important influence for the writing of his work : the Library of History. This sicilian historian could consult sources kept in Alexandria, what allowed him to insert new books (I-VI) dedicating in events previous to the war of Troy.
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The author studies the famous presentation of sailors and traders represented in the tomb of Kenamon (TT 162), puting it in perspective with divers hieratic texts which allow to understand ceremonies in touch with the window of appearance and the role of the foreigners for Egyptian economy.
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In order to continue the publication of hitttite’s fragments relating to Egypt, started since about thirty years in Professor J. Vergote’s honour, this paper presents the reading of some new fragments testifying the toponym Mizri (Egypt)…
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From Obodas III’s reign (30-9 BC), Nabataean kings and queens appeared together on the coins, like the Ptolemies. The queen took the attributes of Isis and Tyche in order to be the benefactress and protector of her people.
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F. C. WOUDHUIZEN. — Le texte le plus long en langue étrusque est le 'Liber linteus', conservé aujourd'hui sous la forme de bandes d'une momie égyptienne exposée dans le musée de Zagreb…
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S. H. AUFRÈRE. — On both jambs of Edfu’s temple pylon, at the northern side, the visitor can see the figures of 64 anthropoid genious carrying a weapon and affecting an offensive attitude. The legends assigned to these genious mention their names whose significations are related to a wide range of specific concepts of the war and to the psychology of terror in the Egyptian thought…
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C. VANDERSLEYEN. — The place in front of which Pompey has been murdered and where his tomb and the Zeus Casios temple were located, is not situated in the middle of the offshore bar…
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This paper is dealing once again with the iconologic analysis of the so-called Macrobian-Cerberous whose description is given by Macrobius, Saturnals I, 20 : a central standing lion with two lateral heads of a dog and a wolf shooting from its neck, with two snakes climbing up along the lion’s legs and connecting the three animal heads. Two new representations of this fabulous tricephalous animal engraved in the famous book L’Antiquité expliquée en figures of Dom Bernard de Montfaucon (1719-1724) as well as other figures missing in the iconographic corpus of this deity, provide the opportunity to give a new approach of this monster from an egyptological point of view. The basic concept of the tricephalous Cerberous, as well as the iconography of this god were the result of an intellectual exchange between two high figures belonging to the sacerdotal class : Manetho the Sebennytus and the Athenian Timothy the Eumolpid. Embodying both Egyptian and Greek beliefs in the prospect of the creation of the theology of the god Sarapis, at Memphis, under the reign of Ptolemeus Sôter, they promoted a bifocal belief in giving both the Greeks and the Egyptian the god Sarapis ruling in the Hades, and mastering the allegorical « dog » Cerberous, whose certain features are adapted from Egyptian iconography.
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J. VANSCHOONWINKEL. — After a first paper devoted to the iconographical evidence from the temple of Ramesses III at Medinet Habu, this one analyzes the weapons of the Philistines from the textual evidence of the Old Testament, especially the description of the duel between Goliath and David. The scale-corset, the greaves of bronze, the javelin likened to a « weaver’s beam » and the singular contest give us some interesting information. In the problem of the supposed Aegean roots of the Philistine material culture, a close examination of the weapons and the singular contest shows that, apart from the greaves, they are typical in the ancient Near East at the end of the second millennium B.C.
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This paper is dealing with the problem of the interpretation of lunar splashes and phases of the moon, and their relationship with Egyptian myths and their complexity, in particular some Hermopolite beliefs. It gives an overview of the conception of the lunations and it attempts to follow the speculation in the Egyptian thought, by virtue of which the Egyptians – basing themselves on the habits of this mammal, its aspects, the ancient beliefs on the reproduction cycle of this species – would have formally interpretated lunar splashes as forming the shape of an hare or a doe, a belief attested in many civilisations, on which are based many Oriental and Mediterranean legends. This paper shows the gradual change of the primordial Hermopolite goddess Unut, the doe-goddess, from the stage of her first occurence during the Old Kingdom to the one of the classical texts in which her alter ego, Nehemetauy, is considered as Isis Thesmophora or Hegemonis and Dikaiosunè, deities traditionnally associating moon, legislation and justice. Finally, the paper tries to shed a new light on the relationship between hare, cats and lions in mythological Egyptian texts.
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C. VANDERSLEYEN, « Le relief d’Amenhotep Ier au Louvre B 58 = E 11278 », Res Antiquae 1, Brussels, 2004, p. 227-229.
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Christian CANNUYER. — After being initiated in 1891 by A. Hebbelynk at the School of Free Graduate Studies, the teaching of Coptic was incorporated three years later into the programm of the Faculty of Theology. In 1898, it became entrusted to P. Ladeuze, whose work on Pachomian cenobitism, favoring Coptic sources, quickly established itself and was brilliantly continued by L.-Th. Lefort…
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