Academic literature on the topic 'Ancient Egypt -gods'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Ancient Egypt -gods.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Ancient Egypt -gods"
1
Vanyukova, Darya V. "ANCIENT EGYPT. TIME AND GODS." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2019): 35–50. http://dx.doi.org/10.28995/2658-4158-2019-4-35-50.
Full text
2
Kritsky, Gene. "Beetle Gods of Ancient Egypt." American Entomologist 37, no. 2 (1991): 85–89. http://dx.doi.org/10.1093/ae/37.2.85.
Full text
3
Ibrahim, Mohammed Abboudy. "Ancient Egypt Gods in Roman Literature." Bulletin of the Center Papyrological Studies 14, no. 1 (December 1, 1997): 49–61. http://dx.doi.org/10.21608/bcps.1997.82809.
Full text
4
Harris, Rivkah. "Gods and Myths of Ancient Egypt. Robert A. Armour." Journal of Near Eastern Studies 48, no. 3 (July 1989): 235. http://dx.doi.org/10.1086/373403.
Full text
5
Ikram, Salima. "Creatures of the Gods: Animal Mummies from Ancient Egypt." AnthroNotes : National Museum of Natural History bulletin for teachers 33, no. 1 (September 12, 2014): 1. http://dx.doi.org/10.5479/10088/22463.
Full text
6
BOWIE, ANGUS. "THE RITUAL ROLE OF HONEY IN ANCIENT EGYPT, HATTI AND GREECE." ISTRAŽIVANJA, Јournal of Historical Researches, no. 31 (November 12, 2020): 7–23. http://dx.doi.org/10.19090/i.2020.31.7-23.
Full textAbstract:
This is a comparison between the uses of honey in ritual contexts in the cultures of ancient Egypt, Hatti and Greece. Strong differences are illustrated. In Egypt, more particularly Lower Egypt, honey plays an important role in royal rituals linking the power, health and fertility of gods and pharaohs. By contrast among the Hittites honey, though involved in important rituals, especially those intended to ‘sweeten’ gods and make them appear amongst the gods or men, is only one ingredient among many. In Greece there appears to be a difference between Mycenaean times, when as far as the sparse evidence allows us to see honey was not restricted to particular types of god, and the Archaic and Classical periods, when it was very substantially confined to rites of an abnormal kind, rites evoking past ages and rites concerning the Underworld and the dead. The article ends with reflections on the limitations of such a comparison as this, and speculation on the reasons for the differences noted. Though the evidence must perforce be laid out very selectively, a range of original sources is quoted.
7
Dobson, Eleanor. "GODS AND GHOST-LIGHT: ANCIENT EGYPT, ELECTRICITY, AND X-RAYS." Victorian Literature and Culture 45, no. 1 (February 13, 2017): 119–35. http://dx.doi.org/10.1017/s1060150316000462.
Full textAbstract:
In 1892 the celebrated physicistand chemist William Crookes commented on the existence of “an almost infinite range of ethereal vibrations or electrical rays,” which he believed could revolutionize telegraphic communications (174). A few years later, and aided by Crookes's experiments with vacuums, the German physicist Wilhelm Röntgen successfully produced X-rays, a hitherto unrecorded form of electromagnetic radiation, which he tantalizingly described as “a new kind of invisible light” (Röntgen 413; Warner 256). Crookes was quick to speculate as to “the possibility of links between roentgen rays and the cerebral ganglia,” that an undiscovered organ in the brain might be “capable of transmitting and receiving . . . electrical rays” (Lyons 105; Crookes 176). X-rays, he thought, might prove a psychic counterpart to higher wavelength radio waves, allowing the transmission of messages telepathically rather than telegraphically, and even communication with the world of the spirits (Lyons 105). Crookes theorized that the parapsychological was intimately entwined with the findings of contemporary physics, occupying different zones of the same electromagnetic spectrum. An ardent Spiritualist, he believed that the ether, the “impalpable, invisible entity, by which all space is supposed to be filled” and which contained countless “channels of communication” also sustained “ghost-light . . . invisible to the naked eye” and acted as a medium that allowed “ethereal bodies to rise up” (Crookes 174; Warner 253–56). In other words, the matter through which light and electrical signals passed was envisaged as the same substance which allowed the spirits to fluctuate between visible and invisible forms. These links between the electromagnetic field and the occult, endorsed by Crookes and certain other members of his circles such as the Society for Psychical Research, anticipated turn-of-the-century associations between electricity, radiation and ancient Egypt which, through its reputation as the birthplace of magic, was central to Victorian conceptions of the supernatural.
8
Bush, Elizabeth. "Ancient Egypt: Tales of Gods and Pharaohs (review)." Bulletin of the Center for Children's Books 65, no. 1 (2011): 55. http://dx.doi.org/10.1353/bcc.2011.0645.
Full text
9
Murashko, Andrei. "Laughter, carnival and religion in ancient Egypt." European Journal of Humour Research 9, no. 2 (July 20, 2021): 26–35. http://dx.doi.org/10.7592/ejhr2021.9.2.437.
Full textAbstract:
The article highlights the problem of interaction of the ancient Egypt laughter culture with the category of sacred. A person is confronted with the fact that the examples in question can often be phenomena of a different order, and the use of terms such as “carnival” or even “religion”, “temple” or “priest” in relation to ancient Egypt requires an additional explanation. We find “funny” images on the walls of tombs and in the temples, where the Egyptians practiced their cult. In the Ramesside period (1292-1069 BC) a huge layer of the culture of laughter penetrated a written tradition in a way that Mikhail Bakhtin called the carnivalization of literature. Incredible events are described in stories and fairy tales in a burlesque, grotesque form, and great gods are exposed as fools. Applying of the Bakhtinian paradigm to the material of the Middle and New Kingdom allows to reveal the ambivalent character of the Ancient Egyptian laughter: the Egyptians could joke on the divine and remain deeply religious.
10
Goedicke, Hans. "Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Byron E. Shafer." Journal of Near Eastern Studies 54, no. 1 (January 1995): 57–58. http://dx.doi.org/10.1086/373726.
Full textDissertations / Theses on the topic "Ancient Egypt -gods"
1
Ponelis, I. A. (Isabella Annanda). "Die gode is naby." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53372.
Full textAbstract:
Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: The rise of Ancient Egyptian civilization by the end of the fourth millennium BC was essentially a religious process. The civilization developed from a religious core that was formed by and in the Nile valley. Metaphors were drawn from the context of the Nile to represent deities. In different epochs and at different places, creation myths attempted explaining the mystery of the origin of god and man. According to these myths, both god and man were created by a primal being after it had brought itself into being. In an attempt to depict different facets of deities, various metaphors were used. One and the same god could be represented as a human and as an animal. Nonetheless, all deities possessed human features and all functioned in human structures. In the primal state mankind and the gods coexisted in harmony. When man rebelled this harmony was shattered, and the gods left the world of man. After the gods had left earth they could be approached only by a mediator. The role of mediator was played by the pharaoh. It was the pharaoh's mission to maintain the order on earth that had been present since creation. Inthe office as high priest of all cults it was incumbent on the pharaoh to keep the gods satisfied by ensuring them of the maintenance of Ma'at. In this the pharaoh as god-king was assisted by a hierarchy of priests who performed cult rituals in temples and sacrificed to the gods. To a great extent, ordinary people were excluded from formal religion and resorted to popular or demotic religion. The dominant role of artefacts in death and grave rituals does not signify an obsession with death. All rituals and artefacts were involved in maintaining life after death, and the afterlife was something that Ancient Egyptians implicitly believed in. Admission to life after death required a morally sound and just life, which was determined in the judgement ceremony when the deeds of the deceased were placed on a scale weighted with the feather of Ma'at. Religion, with the pharaoh at its centre, permeated every aspect of daily life in Ancient Egypt.
AFRIKAANSE OPSOMMING: Die opkoms van die Antieke Egiptiese beskawing teen die einde van die vierde millennium vC was essensieel 'n godsdienstige proses. Die beskawing het rondom 'n godsdiens ontwikkel wat sy skering en inslag in die vrugbare Nylvallei gehad het. Metafore uit die Nylkonteks is gebruik om die godedom te vergestalt. Skeppingsmites het op verskillende tye en op verskillende plekke 'n verklaring van die ontstaansgeheim van gode en mense probeer gee. Hiervolgens is alle gode en mense deur 'n oerwese geskape nadat hierdie oerwese homself tot stand gebring het. In 'n poging om die verskillende fasette van gode uit te beeld, is verskillende metafore gebruik; dieselfde god kon vergestalt word as mens en/of dier. Tog het alle gode menslike eienskappe gehad en het hulle almal in menslike strukture gefunksioneer. In die oerstaat sou mense en gode in harmonie saamleef. Toe die mens in opstand gekom het, is hierdie harmonie versteur, en die gode het die wêreld van die mensdom verlaat. Nadat die gode die aarde verlaat het, kon hulle net deur 'n middelaar bereik word. Die rol van middelaar is ingeneem deur die farao. Dit was die opdrag van die farao om die orde wat van die skepping af teenwoordig was, op aarde te handhaaf. In sy amp as hoëpriester van alle kultusse moes die farao daagliks die gode tevrede hou deur hulle van die instandhouding van Ma'at te verseker. Hierin is hy as godkoning bygestaan deur 'n hiërargie van priesters wat in tempels kultusrituele uitgevoer en offers aan die gode gebring het. Die gewone mens is in 'n groot mate uitgesluit van formele godsdiens en het 'n heenkome in volksgodsdiens gevind. Die dominante rol wat artefakte rondom die dood en grafrituele speel, het geensins gedui op 'n beheptheid met die dood nie. Alle rituele en toerusting is gerig op die instandhouding van die lewe na die dood, waaraan die Antieke Egiptenaar onwrikbaar geglo het. Toetrede tot die lewe na die dood het 'n moreel regverdige lewe vereis en is bepaal by die oordeelseremonie wanneer die afgestorwene se dade op 'n skaal teenoor die veer van Ma'at geweeg is. Elke aspek van die daaglikse lewe in Antieke Egipte is geraak en bepaal deur die besondere rol van die godsdiens en die farao as hoofrolspeler in die godsdiens.
2
Ponelis, I. A. (Isabella Annanda). "Maät : die god wat in elkeen is." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53490.
Full textAbstract:
Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: The concept of Ma'at is crucial to Ancient Egyptian culture. In Ancient Egypt, Ma'at has two closely related manifestations: the cultural principle and the goddess. Ma'at as general cultural principle relates to the perfect order that was present at the moment when the cosmos came into being. This order eliminated chaos and created perfect balance in every aspect of the cosmos: nature, mankind, the gods, life and death. According to Ancient Egyptian literature, people ordered their lives in terms of the principle to do Ma 'at. This principle amounted to living honestly and justly. In this way, order was maintained and chaos prevented. In religion, which should be considered a subdomain of culture, Ma'at functions as an Ancient Egyptian goddess. As a goddess, Ma'at was considered a being in her own right, with a characteristic appearance, a history, and a cult which was performed by the pharaoh and the priests. Though the conception ofMa'at developed considerably in the long history of Ancient Egypt, the idea was present at the beginning of Egyptian civilization, as is attested by a great variety of inscriptions. The concept played a significant role in this culture from beginning to end. Ma'at was of particular importance to Ancient Egyptian royalty. Royal office included the realization of Ma'at and the consequent destruction ofIsfet. This function was performed by the pharaoh as chief of all cults - by daily sacrifice for Ma'at --, as well as in his role as ruler - by ensuring that public office was performed according to the principle ofMa'at. The Ancient Egyptians maintained that Ma'at functioned not only in life but also in death. In the alternative reality that Ancient Egypt made of death, order obtained, just as in life. Hence Ma' at was present also in death. The essence of Ancient Egypt is not its structures, such as the pyramids, which never cease to fascinate. This essence has to be sought in the way Ma'at gave unity to this remarkable culture.
AFRIKAANSE OPSOMMING: Die begrip Ma'at is rigtinggewend vir die kultuur van Antieke Egipte. In hierdie kultuur het Ma'at twee verskyningsvorme wat ten nouste met mekaar saamhang: die kultuurbeginsel en die godin. Ma'at as algemene kultuurbeginsel het te doen met die volmaakte orde wat tot stand gekom het in die ontstaansoomblik van die kosmos. Hierdie orde hef chaos en wanorde op en skep volkome ewewig in elke aspek van die kosmos: die natuur, die mensdom, die godedom, die lewe en die dood. Die Antieke Egiptiese literatuur bring aan die lig dat mense hulle lewe ingerig het volgens die beginsel om Ma'at te doen. Waarop dit neergekom het om Ma'at te doen, was om eerlik en regverdig te handel. Op hierdie manier is die orde bewaar en die chaos verhoed. Op die terrein van die religie, wat as 'n besondere aspek van die kultuur in die breë beskou moet word, funksioneer Ma'at in Antieke Egipte as 'n godin. Hierdie godin was 'n veronderstelde wese in eie reg, met 'n kenmerkende voorkoms, 'n geskiedenis, en 'n kultus wat deur die farao en die priesters bedien is. Hoewel die siening van Ma'at in die loop van die lang geskiedenis van Antieke Egipte aansienlik ontwikkel het, was die idee van die begin van die Egiptiese beskawing aanwesig, soos 'n groot verskeidenheid inskripsies laat blyk. Die begrip het in hierdie kultuur van begin tot end 'n bepalende rol bly speel. Tussen Ma'at en die koningskap in Antieke Egipte was daar 'n besonder nou band. Ma'at was van wesenlike belang vir die uitvoering van die koninklike amp: dit was die opdrag van die farao om Ma'at te verwesenlik en daarmee Isfet te vernietig. Hierdie taak het die farao uitgevoer as hoof van alle kultusse -- deur die daaglikse offer wat hy in die belang van Ma'at gebring het --, maar ook in die staatsadministrasie -- deur toe te sien dat amptenare hulle werk doen volgens die beginsel van Ma'at. In Antieke Egipte is daarvan uitgegaan dat Ma'at nie net in die lewe nie, maar ook in die dood funksioneer. In die alternatiewe werklikheid wat Antieke Egiptenare van die dood maak, heers daar ook orde. Ma'at is dus ook daar teenwoordig. Die wese van Antieke Egipte is nie die strukture, soos die piramides, wat nou nog die belangstelling gaande maak nie. Dit moet veel eerder gesoek word in die wyse waarop Ma'at eenheid aan hierdie merkwaardige kultuur gegee het.
3
Glenister, Catherine Lucy. "Profiling Punt : using trade relations to locate 'God's Land'." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1564.
Full text
4
Calmettes, Marie-Astrid. "Les représentations relatives à la conception du monde dans l'Egypte ancienne." Doctoral thesis, Universite Libre de Bruxelles, 2013. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209477.
Full textAbstract:
Etude des représentations du cosmos dans l'Egypte ancienne :représentations du Noun (non-cosmos), représentations des frontières entre le Noun et le cosmos et représentations des éléments constitutifs du cosmos (ciel, terre et éléments soutenant le ciel). Etude de l'apport de ces représentations sur la connaissance que nous avons de la conception du monde des anciens Egyptiens.Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
5
Pulicani, Emeline. "Voir et entendre en egypte ancienne : les dieux Ir et Sedjem." Thesis, Lille 3, 2015. http://www.theses.fr/2015LIL30056.
Full textAbstract:
Ir et Sedjem forment un couple divin complémentaire et indissociable qui apparaît au Nouvel Empire et qui perdure jusqu'à l'époque romaine. Le premier volume regroupe toute la documentation nécessaire à cette étude. Quatre-vingt-neuf documents mentionnant Ir et Sedjem ont été recensés et classés par type puis par ordre décroissant du nombre d'attestations : les temples (rangés chronologiquement et du Sud au Nord), les papyrus et les bandelettes de momies (ordonnés par musées puis par numéro d'inventaire) et enfin les objets divers (classés par époque). Chaque fiche créée au sein de notre corpus est composée de cinq entrées : l'emplacement de l'attestation d'Ir et Sedjem dans le temple, le papyrus, la bandelette ou l'objet, la datation, la description détaillée suivant la nature et l'état de conservation du document ; la bibliographie et le contexte d'apparition qui indique si Ir et Sedjem sont représentés, simplement cités et/ou s'ils tiennent un discours. Enfin, sur la page paire sont regroupées la ou les différentes illustrations. Le deuxième volume est consacré à la synthèse de notre étude sur Ir et Sedjem divisée en quatre chapitres. Le premier traite des noms de nos deux divinités notamment de leurs graphies respectives afin d'établir une translittération définitive et une traduction de leurs noms. Leur iconographie a été étudiée ensuite (attitudes, perruques, signes-emblèmes, vêtements, éléments de parure, barbe postiche) ainsi que les quelques cas particuliers relevés (zoomorphie totale ou partielle, possible aspect féminin, symbiose éventuelle) et enfin ,leurs attributs ont été traités. La troisième partie de notre développement est consacrée à l'analyse des liens qui unissent Ir et Sedjem aux autres divinités du panthéon égyptien. Avant de procéder à l'étude des différentes fonctions de nos deux divinités, un inventaire de leurs épithètes, de leurs discours et des offrandes qu'ils reçoivent a été établi. Nous avons également examiné les divers emplacements sur lesquels ils sont mentionnés dans les temples. Enfin, nous avons terminé notre recherche en proposant un bref examen sur les liens indirects qui existent entre Ir et Sedjem et le Ka royal, les deux vautours In-nout et Sedjemet dans le Mythe de l'Oeil du Soleil et les 14 Kaou de RêIr and Sedjem form a complementary and inseparable divine couple that appears in the New Kingdom, which lasted until the Roman period. The first volume includes all necessary documentation in this study. Eighty-nine documents mentioning Ir and Sedjem were listed and classified by type then in decreasing order of the number of certificates : temples (tidied up chronologically and from South to North), papyri and strips of mommies (ordered by museums then by number of inventory) and finally the diverse objects (classified by time). Each file created within our corpus consists of five entries : the location of the certificate of Ir and Sedjem in the temple, papyrus, the strip or object ; the dating ; the detailed description following the nature and the state of preservation of the document ; the bibliography and the context of appearance which indicates if Ir and Sedjem are represented, even-numbered page are grouped one or several various illustrations. The second volume is devoted to the synthesis of our study on Ir and Sedjem divided into four chapters. The first deals with names of our two deities includong their respective written form in order to establish a definitive transliteration and translation of their names. Their iconography was then studied (attitudes, wigs, signs-emblems, clothes, elements of finery, false beard) as well as the few particular cases found (total or partial zoomorphic shape, possible feminine aspect, prospective symbiosis) and finally, their attributes were handled. The third part of our development is dedicated to the analysis of the links between Ir and Sedjem and the other divinities of the Egyptian pantheon. Before proceeding to the study of the various functions of our two divinities, an inventory of their epithets, their discourse and the offering which they receive was established. We also examined the diverse locations on which they are mentioned in temples. Finally, we completed our research by proposing a brief review of the indirect links which exist between Ir and Sedjem and royal Ka, the both vultures In-nout and Sedjemet in the Myth of th Eye of the Sun and the 14 Kaou of Rê
6
Taterka, Filip. "Les expéditions au pays de Pount sous la XVIIIe dynastie égyptienne : essai de compréhension du rôle idéologique des expéditions « commerciales »." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL031.
Full textAbstract:
Le but de la thèse est d’analyser l’importance idéologique et religieuse des expéditions égyptiennes au pays de Pount, particulièrement sous la XVIIIe dynastie. La 1ère partie (chapitres 1-4) présente en détail les sources relatives aux expéditions pountites et des produits en rapportés. Bien que la prééminence soit réservée aux sources de la XVIIIe dynastie, les documents datant d’autres périodes ont été aussi inclus dans les analyses. La 2e partie (chapitres 5-8) constitue une synthèse des conclusions formulées en résultat des analyses faites dans la 1ère partie. De cette façon, l’auteur examine les divers toponymes relatifs au pays de Pount (chapitre 5), le problème de la localisation exacte de Pount (chapitre 6), le caractère des expéditions pountites en comparaison aux autres types des missions étrangères égyptiennes (chapitre 7) aussi bien que les divers liens entre le pays de Pount et la religion et l’idéologie du pouvoir en Égypte (chapitre 8). L’auteur conclut que Pount jouait un rôle crucial dans l’idéologie du pouvoir égyptienne étant particulièrement associé au dieu solaire aussi bien qu’à la déesse Hathor. Les produits pountites étaient extrêmement importants tant pour le culte funéraire royal et privé que pour le culte divin rendu dans les temples. C’est pourquoi l’organisation d’une expédition pountite était un devoir du roi qui, selon les croyances égyptiennes, obéissait à un ordre direct du dieu solaire. En plus, aux diverses époques on peut percevoir une volonté de rétablir les contacts avec Pount afin de restaurer l’ordre naturel après une période de la crise, ce qui est particulièrement visible sous le règne d’Hatchepsout de la XVIIIe dynastieThe aim of the dissertation is to analyse the religious and ideological significance of the ancient Egyptian Punt expeditions, particularly in the 18th dynasty. In the first part (chapters 1-4) the sources concerning the ancient Egyptian Punt expeditions as well as the products imported to Egypt in their result were discussed in detail. Although the pre-eminence is given to the 18th dynasty sources, documents from other periods were also included in the analysis. The second part (chapters 5-8) constitutes a synthesis of the conclusions drawn in result of the analysis of the sources of the first part. Therefore, the author discusses various toponyms related to the land of Punt (chapter 5), the problem of Punt’s exact location (chapter 6), the character of the Punt expeditions in comparison with other foreign missions (chapter 7) as well as various links between the land of Punt and Egyptian religion and ideology of kingship (chapter 8). The author concludes that the land of Punt played an important role in the Egyptian ideology of kingship being especially associated with the sun-god as well as with the goddess Hathor. Puntite products were crucial for both royal and private funerary cult as well as for the divine cult carried out in the temples. This is why the organisation of a Punt expedition was a duty of the Egyptian king, who, according to Egyptian beliefs, was obeying a direct order of the sun-god. Moreover, in various periods we may observe a wish to re-establish the contacts with Punt in order to restore the natural order of things after a period of crisis, which is especially visible in the reign of Hatshepsut of the 18th dynasty
7
Van, Ryneveld Maria Magdalena. "The presence and significance of Khepri in Egyptian religion and art." Diss., 1992. http://hdl.handle.net/2263/30345.
Full text
8
Lippiello, Lauren Elizabeth Ward Cheryl. "Symbolic perceptions of New Kingdom Watercraft building boats from Gods /." Diss., 2004. http://etd.lib.fsu.edu/theses/available/etd-07192004-091022/.
Full textAbstract:
Thesis (M.S.)--Florida State University, 2004.Advisor: Dr. Cheryl Ward, Florida State University, College of Arts and Sciences, Dept. of Anthropology. Title and description from dissertation home page (viewed Apr. 18, 2005). Document formatted into pages; contains xi, 111 pages. Includes bibliographical references.
9
Kocourová, Eliška. "Představa ne-řádu a chaosu v náboženství starého Egypta." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-352932.
Full textAbstract:
This work is focused on the conceptions involving the disorder and chaos in the re- ligion of the ancient Egypt. The basic ground was Jiří Janák's text Chaos a ne-řád ve starám Egyptě (Chaos and Disorder in Ancient Egypt), that was published in colle- ction Řád a chaos v archaických kulturách. This text presented the foundation, that could be evolved further through studying of another author's attitudes (for example J. Assmann, E. Hornung, H. Smith, H. Te Velde) and reflection of ancient writings (Pyramid Texts, Book of Dead, Amduat, Book of Gates etc.). A larger scope was gi- ven to the question of preexistence of chaos, its manifestations and interferences in the created cosmos. Further, I dealt with the problem of origin of order (maat) en- dangering forces - origin of Apophis and disorder (isfet) and impact of this forces on the life and afterlife of an individual. Outside the created world, there is the primeval ocean. It was personified by the god Nun. It is inactive, but, in spite of it, it can be a threat for the universe - every- thing could be destructed in its waters. Primeval ocean can be compared with the conception of chaos in sense of the original state of the universe. But it is also the place of the origin of the creator god. Within the world of creation there was established the...
10
Vorster, Lambert. "The Badarian culture of ancient Egypt in context : critical evaluation." Thesis, 2016. http://hdl.handle.net/10500/21941.
Full textAbstract:
This study aims to determine whether current and past research on the Badarian culture of early Egypt accurately reflects the evidence uncovered in the past and the evaluation of the excavation reports by the early excavators. An archaeological re-evaluation of the Badarian culture and relevant sites is presented in the introduction.
Inter-regional development of the Badarian is crucial to placing the Badarian in the temporal ladder of the predynastic cultures, leading up the formation of the dynastic era of Ancient Egypt.
The following thesis is not meant to be a definitive answer on the origins and placement of the Badarian people in the Predynastic hierarchy of ancient Egypt, but one of its aims is to stimulate discussion and offer alternatives to the narrative of the Badarian culture.
A set of outcomes is presented to test all hypotheses. Research questions are discussed to determine whether the Badarian culture is a regional phenomenon restricted to a small area around the Badari-Mostagedda-Matmar region, or as a wider inter-regional variable carrying on into the later Nagada cultures. To reach a hypothesis, the chronology of the Badarian is analysed, in-depth study of the original excavation reports and later research on the Badarian question. An important facet of this study is a literature review of the Badarian culture, past and present.
The Badarian culture had always been a subject of speculation, especially in terms of its chronology and regional development. There is no consensus on the chronology of dispersion out of the desert to the Nile Valley, as well as areas north and south of the Nile Valley.
It is important to establish the concept of an agronomic sedentary lifestyle by the Badarian, and to re-evaluate the evidence for the long-standing idea that the Badarian was in fact the first farmers of the Nile Valley, also in terms of their perceived exchange and trade networks.Biblical and Ancient Studies
D. Litt. et Phil. (Ancient Near Eastern Studies)
Books on the topic "Ancient Egypt -gods"
1
Watterson, Barbara. Gods of Ancient Egypt. Stroud, Gloucestershire: The History Press, 2003.
Find full text
3
Makinson, Frank. Counterfeit gods of ancient Egypt. [United States?]: F. Makinson, 2001.
Find full text
4
Krakowie, Muzeum Archeologiczne w. Bogowie starożytnego Egyptu =: The gods of ancient Egypt. [Kraków]: Muzeum Archeologiczne w Krakowie, 2000.
Find full text
5
Gods and myths of Ancient Egypt. 2nd ed. Cairo, Egypt: American University in Cairo Press, 2001.
Find full text
6
Gods and myths of Ancient Egypt. Cairo, Egypt: American University in Cairo Press, 1986.
Find full text
8
Adil, Janeen R. Gods and goddesses of ancient Egypt. Mankato, Minn: Capstone Press, 2008.
Find full textBook chapters on the topic "Ancient Egypt -gods"
1
Shephard, Roy J. "Examples of Early City Life from Ancient Assyria, Babylon, Egypt, Israel, India and China: Health as a Gift of the Gods." In Studies in History and Philosophy of Science, 73–154. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-11671-6_2.
Full text
2
Youngkin, Molly. "Acting as “the right hand … of God”: Christianized Egyptian Women and Religious Devotion as Emancipation in Florence Nightingale’s Fictionalized Treatises." In British Women Writers and the Reception of Ancient Egypt, 1840–1910, 35–61. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137566140_2.
Full text
3
Shaw, Ian. "8. Religion: Egyptian gods and temples." In Ancient Egypt, 126–36. Oxford University Press, 2004. http://dx.doi.org/10.1093/actrade/9780192854193.003.0008.
Full text
4
"The Canine Gods of Ancient Egypt." In Swifter than the Arrow. I.B. Tauris & Co Ltd, 2006. http://dx.doi.org/10.5040/9780755624621.ch-005.
Full text
5
"'Oracles in Ancient Egypt. II': JEA 12 (1926), 176-85." In Gods Priests & Men, 441–59. Routledge, 2012. http://dx.doi.org/10.4324/9780203038277-38.
Full text
6
Imhausen, Annette. "Summary." In Mathematics in Ancient Egypt. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691117133.003.0009.
Full textAbstract:
This chapter summarizes key discussions in chapters 5 to 7. During the Old Kingdom, experts during served their king in his task of ensuring that life on Earth followed the rules of Maat—the cosmological order of the gods. The experts handled a variety of tasks, among which mathematics must have played an important part. Skillful handling of numbers and numerical data was required to administer the available resources and carry out the large-scale building projects, expeditions, and other tasks for the king. These activities have left indirect sources of information about mathematics during the Old Kingdom. Various documents attest the development of metrological systems, indispensable prerequisites to control resources. Their handling is also depicted in scenes in tombs of these experts and must have constituted an area of professional pride.
7
Tomorad, Mladen. "Presence of Ancient Egyptian Gods and Artefacts in Croatia." In Egypt in Croatia: Croatian Fascination with Ancient Egypt from Antiquity to Modern Times, 35–40. Archaeopress Publishing Ltd, 2019. http://dx.doi.org/10.2307/j.ctvsn3p50.8.
Full text
8
"'Oracles in Ancient Egypt. I. Papyrus B.M. 10335': JEA 11 (1925), 249-55." In Gods Priests & Men, 428–40. Routledge, 2012. http://dx.doi.org/10.4324/9780203038277-37.
Full text
9
Frazer, James George. "Chapter 15 dionysus." In The Golden Bough. Oxford University Press, 2009. http://dx.doi.org/10.1093/owc/9780199538829.003.0030.
Full textAbstract:
Death and resurrection of Oriental gods of vegetation. The Dying and Reviving god of vegetation in ancient Greece. In the preceding chapters we saw that in antiquity the civilised nations of western Asia and Egypt pictured to themselves the changes of the seasons, and...
10
Shaw, Ian. "8. Religion." In Ancient Egypt: A Very Short Introduction, 110–19. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780198845461.003.0008.
Full textAbstract:
‘Religion’ studies ancient Egyptian religion, the history of which was at one stage concerned principally with the beliefs and temples of the pharaonic period. Now it has become increasingly clear that there is a significant prehistory of Egyptian religion. If the provision of offerings represents a relatively familiar aspect of Egyptian religion, there is another recurrent aspect of many of the Egyptian religious cults that Egyptologists of the late 19th and early 20th century frequently preferred to ignore. This was the tendency towards ‘phallocentrism’, involving cults dedicated to very obviously ithyphallic gods. The relationship of Egyptian religion with Egyptian kingship and Egyptian ideology is an important area to examine.