Journal articles: 'Demotic Papyri'

1

Huyse, Philip. "‘Analecta Iranica’ Aus Den Demotischen Dokumenten Von Nord-Saqqara." Journal of Egyptian Archaeology 78, no. 1 (October 1992): 287–93. http://dx.doi.org/10.1177/030751339207800123.

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Martin, Cary J. "A Demotic land Lease from Philadelphia: P. BM 10560." Journal of Egyptian Archaeology 72, no. 1 (August 1986): 159–73. http://dx.doi.org/10.1177/030751338607200113.

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Publication of P. BM 10560, a land lease from Philadelphia, dated to 190 bc. The commentary examines a number of issues relating to demotic instruments of lease, as well as providing a survey of the demotic papyri from Philadelphia. The text is unique among demotic leases in that it contains declarations by both parties and then a joint statement. This raises the question of who would have kept the text, and the author's conclusions point to the 'rbṱ, the Greek σνγγραϕoϕύλαξ, whose presence in native sources is confined to Philadelphia and Akoris.

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Richter, Tonio Sebastian. "Die koptischen Papyri aus dem „Ankauf aus Edfû (Apollinopolis magna) vom Jahre 1911“ der Jenaer Papyrussammlung (P.Ien. Inv. 446–453)." Archiv für Papyrusforschung und verwandte Gebiete 65, no. 1 (June 1, 2019): 156–75. http://dx.doi.org/10.1515/apf-2019-0009.

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Abstract The Jena papyrus collection contains eight Coptic items (P.Ien. Inv. 446-453) belonging to a larger assemblage of Greek, Demotic, Coptic and Arabic papyri (P.Ien. Inv. 259-472) which Fritz Uebel described as „the Edfu purchase of the year 1911“. Uebel took the provable provenance from Edfu of a number of Ptolemaic Greek papyri to hold for the assemblage as a whole. Of five less fragmentary Coptic papyri from this assemblage published in this article, three at least are unlikely to come from Edfu. The Coptic part of the „Edfu purchase of the year 1911“ thus challenges Uebel’s generalising conclusion.

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Dietrich, Charlotte, and Elena L. Hertel. "Zwei demotische Papyri aus Soknopaiu Nesos in der Sammlung der Universitätsbibliothek Utrecht." Zeitschrift für Ägyptische Sprache und Altertumskunde 149, no. 2 (October 27, 2022): 182–95. http://dx.doi.org/10.1515/zaes-2021-0005.

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Summary This article is the first edition of two papyri with demotic script (pUtrecht, University Library, Demotic Ms. B6.7a and d+e, shortened pUtrecht, Dem. Ms. B6.7a and pUtrecht, Dem. Ms. B6.7d+e), which today are part of the collection of the University Library in Utrecht, the Netherlands. Due to palaeography and content, the fragments’ origin can be traced back to Soknopaiou Nesos. Both texts are of documentary content; one is concerned with the sale of a house share, the other is a receipt of a transaction involving wheat.

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Smith, Mark, and Paul John Frandsen. "The Carlsberg Papyri, I: Demotic Texts from the Collection." Journal of Egyptian Archaeology 80 (1994): 258. http://dx.doi.org/10.2307/3821884.

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Cruz-Uribe, Eugene, and Paul John Frandsen. "The Carlsberg Papyri, I: Demotic Texts from the Collection." Journal of the American Oriental Society 115, no. 3 (July 1995): 553. http://dx.doi.org/10.2307/606281.

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7

Martin, Cary J. "Book Review: Demotic Papyri and Ostraca from Qasr Ibrim." Journal of Egyptian Archaeology 93, no. 1 (January 2007): 280–82. http://dx.doi.org/10.1177/030751330709300121.

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8

Danker, Frederick W., and Hans Dieter Betz. "The Greek Magical Papyri in Translation, including the Demotic Spells." Journal of Biblical Literature 107, no. 2 (June 1988): 348. http://dx.doi.org/10.2307/3267729.

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9

Ray, J. D. "Book Review: Catalogue of Demotic Papyri in the British Museum." Journal of Egyptian Archaeology 76, no. 1 (August 1990): 246–48. http://dx.doi.org/10.1177/030751339007600150.

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10

Smith, Mark. "Book Review: The Carlsberg Papyri, I: Demotic Texts from the Collection." Journal of Egyptian Archaeology 80, no. 1 (December 1994): 258–60. http://dx.doi.org/10.1177/030751339408000139.

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11

Gager, John G. "A New Translation of Ancient Greek and Demotic Papyri, Sometimes Called MagicalThe Greek Magical Papyri in Translation, Including the Demotic Spells, Vol. 1, Texts. H. D. Betz." Journal of Religion 67, no. 1 (January 1987): 80–86. http://dx.doi.org/10.1086/487488.

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12

Balamoshev, Constantinos, and W. Graham Claytor. "From Soknopaiou Nesos to Warsaw: A Greek account on the back of the Demotic temple inventory P. Berol. Inv. 6848." Journal of Juristic Papyrology, no. 52 (April 15, 2023): 1–28. http://dx.doi.org/10.36389/uw.jjurp.52.2022.pp.1-28.

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This article discusses the history of P. Berol. inv. 6848, known for the Demotic temple inventory published as P. Zauzich 12, and provides the first edition of the Greek account on the back, which belongs to the archive of the Soknopaiou Nesos priest Pakysis (TM Arch 165). An appendix lays out the story of its reappearance in the early 1990s as part of a group of thirteen Berlin papyri in private hands and the negotiations and maneuvers that eventually led to the acquisition of this group by the National Museum in Warsaw in 1998.

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13

CLARYSSE, W., and E. LANCIERS. "Currency and the Dating of Demotic and Greek Papyri from the Ptolemaic Period." Ancient Society 20 (January 1, 1989): 117–32. http://dx.doi.org/10.2143/as.20.0.2011329.

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14

Sumler, Alan. "Ingesting Magic: Ingredients and Ecstatic Outcomes in the Greek and Demotic Magical Papyri." Arion: A Journal of the Humanities and the Classics 25, no. 1 (2017): 99–126. http://dx.doi.org/10.1353/arn.2017.0008.

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15

Faraone, Christopher A., and Hans Dieter Betz. "The Greek Magical Papyri in Translation, including the Demotic Spells, Vol. 1: Texts." Classical World 80, no. 4 (1987): 325. http://dx.doi.org/10.2307/4350051.

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16

Stroumsa, Gedaliahu G. "The Greek Magical Papyri in Translation, Including the Demotic Spells. Hans Dieter Betz." History of Religions 28, no. 2 (November 1988): 182–83. http://dx.doi.org/10.1086/463154.

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17

Bull, Christian H. "Visionary Experience and Ritual Realism in the Ascent of the Discourse on the Eighth and the Ninth (nhc vi,6)." Gnosis: Journal of Gnostic Studies 2, no. 2 (July 17, 2017): 169–93. http://dx.doi.org/10.1163/2451859x-12340035.

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The Discourse on the Eighth and the Ninth (nhc vi,6) is a dialogue between Hermes Trismegistus and his son, during which they experience visions of the eighth and ninth spheres, above the seven planetary spheres. The paper aims to show that such experiences were not merely literary fiction, but actively pursued and allegedly obtained by those who followed the course of spiritual formation known as the Way of Hermes. A comparison with the Greek and Demotic magical papyri shows that these texts all show signs of “ritual realism,” meaning that correct ritual performance necessarily provides direct access to the divine realm, which should be experienced as real. It is furthermore argued that the Coptic translation of the text, and its presence in the Nag Hammadi codices, might be explained by the interest of Egyptian monks in visions of the divine.

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18

Skalec, Aneta. "DOSTĘP DO BUDYNKU NA PODSTAWIE SB I 6000." Zeszyty Prawnicze 15, no. 3 (December 2, 2016): 95. http://dx.doi.org/10.21697/zp.2015.15.3.05.

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Access to a Building on the Grounds of SB I 6000SummaryIn densely built-up urban areas access to a property may be a problem,especially if the property is not connected directly to a public networkof streets. This was a familiar problem already in ancient times and canbe observed in Demotic and Greek papyri from Ptolemaic and RomanEgypt. Despite an abundance of records attesting to the existence ofaccess to property, there are very few documents giving direct evidencefor the regulation of access, viz. its establishment or right of use. SBI 6000, dated to the 6th century AD, is one of these rare items, the onlyextant papyrus exclusively on access to premises. It contains a series ofagreements relating to this problem, some on the division of an inheritedestate between the members of a family, and others only on access tothe property. This document sheds light on an important, but relativelylittle known legal issue: access to property in non-Roman legal systems.

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19

Ray, J. D., and M. Smith. "Catalogue of Demotic Papyri in the British Museum. Volume III: The Mortuary Texts of Papyrus BM 10507." Journal of Egyptian Archaeology 76 (1990): 246. http://dx.doi.org/10.2307/3822052.

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20

Manning, J. G., and Carol A. R. Andrews. "Catalogue of Demotic Papyri in the British Museum, Vol. 4: Ptolemaic Legal Texts from the Theban Area." Journal of the American Oriental Society 115, no. 2 (April 1995): 304. http://dx.doi.org/10.2307/604679.

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21

Alan Sumler. "Ingesting Magic: Ingredients and Ecstatic Outcomes in the Greek and Demotic Magical Papyri." Arion: A Journal of Humanities and the Classics 25, no. 1 (2017): 99. http://dx.doi.org/10.2307/arion.25.1.0099.

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22

West, Nick. "Gods on small things: Egyptian monumental iconography on late antique magical gems and the Greek and Demotic magical papyri." Pallas, no. 86 (October 30, 2011): 135–66. http://dx.doi.org/10.4000/pallas.2130.

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23

Sarischouli, Panagiota. "Hope for Cure and the Placebo Effect: The Case of the Greco-Egyptian Iatromagical Formularies." Trends in Classics 13, no. 1 (June 1, 2021): 254–84. http://dx.doi.org/10.1515/tc-2021-0009.

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Abstract The present paper focuses on healing rituals from Greco-Roman Egypt, where medicine and religion were inextricably linked to each other and further connected to the art of magic. In Pharaonic Egypt, healing magic was especially attributed to the priests who served a fearsome goddess named Sekhmet; although Sekhmet was associated with war and retribution, she was also believed to be able to avert plague and cure disease. It then comes as no surprise that the majority of healing spells or other types of iatromagical papyri dating from the Roman period are written in Demotic, following a long tradition of ancient Egyptian curative magic. The extant healing rituals written in Greek also show substantial Egyptian influence in both methodological structure and motifs, thus confirming the widely accepted assumption that many features of Greco-Egyptian magic were actually inherited from their ancient antecedents. What is particularly interesting about these texts is that, in many cases, they contain magical rites combined with basic elements of real medical treatment. Obviously, magic was not simply expected to serve as a substitute for medical cure, but was rather seen as a complementary treatment in order to balance the effect of fear, on the one hand, and the flame of hope, on the other.

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24

Mascort, Maite, and Esther Pons. "Tueris-Oxirrinco. La diosa protectora de Per-Medyed." Trabajos de Egiptología. Papers on Ancient Egypt, no. 10 (2019): 241–56. http://dx.doi.org/10.25145/j.tde.2019.10.14.

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"The ancient city of Per-Medyed, located in the 19th nome of Upper Egypt, was called Oxyrhynchus in Greek times. During the GraecoRoman period, the main female divinity of this locality was the goddess Taweret , who was associated with the arrival of the flood and was represented by two fishes, the oxyrhynchus (Mormyridae family), with whom she was linked, and the lepidot. On this site, the oxyrhynchus fish always appears adorned with a Hathor crown, the symbol of feminine divinity, and closely related to the goddess Taweret. Iconographically, it is represented in tombs, temples, cartonnage, stelae, sarcophagi and also in small bronze sculptures, which very often appear arranged on a sledge. Although these statuettes are usually anepigraphic, sometimes they have a demotic inscription on the plinth, on which the sledge rests, which always alludes to the goddessTaweret , for the purpose of protection and rebirth to a new life. The oldest attestations we have of the cult of this oxyrhynchus fish in Oxyrhynchus, comes from classical authors such as Strabo, Herodotus or Plutarch. The papyri found on the site mention the existence of one main temple as well as a secondary temple dedicated to Taweret, and another one, dedicated to the oxyrhynchus, and they even refer to a congregation of priests who fulfilled the specific rituals of this cult."

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25

Culianu, Ioan P. "Hans Dieter Betz, The Greek Magical Papyri in Translation Including the Demotic Spells, Volume One: Texts, The University of Chicago Press, Chicago-London 1986, liii and 339 pp., cloth $ 39, 95." Journal for the Study of Judaism 18, no. 1 (August 30, 1987): 81–83. http://dx.doi.org/10.1163/00472212-018-01-07.

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26

Bojowald, Stefan. "Rezension: Joanne Vera Stolk & Guus van Loon (eds.) (2020): Text editions of (abnormal) Hieratic, Demotic, Greek, Latin and Coptic papyri and ostraca: some people love their friends even when they are far away. Festschrift in Honour of Francisca A. J. Hoo." Linguistische Berichte (LB) 2023, no. 275 (September 6, 2023): 85–90. http://dx.doi.org/10.46771/9783967692839_5.

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27

Gallazzi, Claudio. "Umm-el-Breigât (Tebtynis): campagna di scavo 2020." ACME 75, no. 2 (October 5, 2023): 23–46. http://dx.doi.org/10.54103/2282-0035/21293.

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Nel corso del 2020 la missione congiunta franco-italiana, costituita dall’Università degli Studi di Milano e dall’Institut français d’archéologie orientale del Cairo (Ifao), ha effettuato la sua abituale campagna tra le rovine dell’antica Tebtynis dal 15 settembre al 7 novembre. Gli scavi sono stati estesi nel settore meridionale dell’insediamento, lungo la grande strada che nei papiri demotici è definita “dromos di Tefresudj(ty?)”. Due case-torri costruite nel II e nel I sec. a.C. sono state portate alla luce; parecchi edifici risalenti all’epoca tolemaica e a quella romana sono stati scavati ed è stata localizzata una piazza. Benché l’area investigata si presentasse parzialmente sconvolta da interventi effettuati all’inizio del secolo scorso, una buona quantità di oggetti e di testi è stata raccolta.

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28

Culea, Mihaela. "Adaptation or escapism? The British Royals’ tribulations and the crisis of personal identity in Sue Townsend’s The Queen and I." Ars Aeterna 7, no. 2 (December 1, 2015): 44–64. http://dx.doi.org/10.1515/aa-2015-0010.

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Abstract In The Queen and I (1992), English writer Sue Townsend (1946-2014) satirically imagines the abolition of the British monarchy and the subsequent social, political and even personal trials generated by their new situation. This paper1 focuses on the hardships experienced by the royal family in their demoted condition, with special focus on aspects related to personal identity, such as emotional remoteness, displacement, disputes over the reputation of the (royal) name, re-naming, falsifying one’s name and the invention of another identity, illness, escape mechanisms and struggles to adapt to a new life - all of these fictitious tribulations depicting the royal family in a state of crisis

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29

Thomas, J. David, W. John Tait, and P. W. Pestman. "Il Processo di Hermias e altri documenti dell'archivio dei choachiti (P.Tor.Choachiti): Papiri greci e demotici conservati a Torino e in altre collezioni d'Italia." Journal of Egyptian Archaeology 83 (1997): 248. http://dx.doi.org/10.2307/3822482.

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30

Abd-Ellatif, Hasnaa, Maher Eissa, Mahmoud Ali, and Ibrahim El-Rifai. "P. Cairo GEM 66797: An Early Demotic Contract from Illahun." Journal of Egyptian Archaeology, June 2, 2022, 030751332211024. http://dx.doi.org/10.1177/03075133221102470.

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P. GEM 66796 and P. GEM 66797 were found together in a tomb in Illahun in 2009 by an Egyptian archaeological mission of the Supreme Council of Antiquities. The tomb was described by the excavators as belonging to a craftsman and was dated to the Third Intermediate Period. The papyri were originally stored in the Kom-Aushim magazine, with the inventory numbers 91 and 92; they were subsequently moved to the Grand Egyptian Museum on 18 May 2016 and given the new inventory numbers of P. GEM 66796 and P. GEM 66977. During the same excavations, a further find was made of another group of fragmentary hieratic, late cursive hieratic and demotic papyri, but details of precisely where they were discovered are not yet available. These papyri show a number of similarities with the hand of P. GEM 66796.

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31

Stadler, Martin Andreas. "Martin, Cary J.: Demotic Papyri from the Memphite Necropolis." Orientalistische Literaturzeitung 109, no. 4-5 (January 1, 2014). http://dx.doi.org/10.1515/olzg-2014-0085.

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32

Naether, Franziska. "Menacing the Gods in Ancient Magical Practice." Journal of Cognitive Historiography, December 18, 2023. http://dx.doi.org/10.1558/jch.23602.

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This article examines the phenomenon of “menacing the gods,” also called Götterbedrohung or Götterzwang. This is a well-attested feature of the formulae preserved in the Greek and Demotic magical papyri (PGM/PDM, c. 3rd–4th century CE), but is also known from earlier Egyptian, notably the New Kingdom (1550–1070 BCE) and Late Antique traditions. In these texts, the magical practitioners threaten the gods, e.g., that they will burn them alive or bring down heaven, should the gods not comply with their wishes or with those of their clients. I analyse the communicative situation between clients, gods, and magical practitioners, investigating what perceived power allowed the practitioners to utter such provocations against the divinities; and how the practitioners interacted as intermediaries between clients and gods, especially with regard to the phenomenon of blame-shifting. I also examine which rhetorical strategies the practitioners used to persuade the gods to do their bidding. The examples I analyse deal with healing of, e.g., diseases and snakebites. A close-reading of the narratives in the spells, as well as other parts of speech, facilitates the delineation of the emotions, agendas and rhetoric applied in the spells, leading in turn to a tentative detection of the life situations that lay behind—and prompted—their formulaic magical language.

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33

Gallazzi, Claudio. "Una maniera insolita di recuperare i papiri." Archiv für Papyrusforschung und verwandte Gebiete 62, no. 1 (January 1, 2016). http://dx.doi.org/10.1515/apf-2016-0013.

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AbstractPapyri can be found in various contexts. During the excavations carried out in 2015 at Tebtynis, inside the Soknebtynis temple, many hieratic, demotic and Greek fragments, some of them substantial, were found in mice nests.

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34

First, Grzegorz. "Polymorphic iconography common influences or individual features in the Near Eastern perspective." BAF-Online: Proceedings of the Berner Altorientalisches Forum 1 (January 16, 2017). http://dx.doi.org/10.22012/baf.2016.17.

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Topic: polymorphic iconography in Egyptian religious iconography - special and separate types of mixed, theriomorphic and combined images / icons / forms, always with animal heads, double pairs of wings, phallus, and other magical symbols. Archaeological evidence: images appear on small size flat amulets, papyri fragments (also serving as amulets), bronze statuettes and magical healing statues. Textual evidence: lack of distinctive proper names Place: Egypt, without special area of provenance Date: Late Period (7th – 4th centuries BC), Ptolemaic and Roman Periods (from 4th century BC) Important terms:Pantheistic as an idea of all-embracing god (Pantheos)ba as an emanation / form / manifestation of a god, significantly associated with the image of the god. The animals were ba of gods.bau - strength, power, good and bad at the same time, affecting the whole world, and humans in particular. With the help of magic bau can be manipulated, to ensure people health and success. DeitesBes – Egyptian god – demon, present in magical context, protector of maternity, life, music, safety, with strong solar interpretation, often depicted as a dwarfTutu (Tithoes) – popular especially as Ptolemaic and Roman Egypt deity; main role was to repel negative powers and to protect people in danger; depicted as sphinx with mixed animal and magical attributesLamashtu – female Mesopotamian goddess / demon, who preys on mothers and children, depicted in magical context with animal elementsPazuzu – male Babylonian and Assyrian demonic god with rather beneficent, magical role, depicted with animal elementsNine–Shaped (Enneamorfos) – figure present in written Greek Magical Papyri, defined as composed of nine forms, especially of animal origin with magic function and Egyptian genesis Key problem: distribution of polymorphic iconography in other cultures, parallels, influences on the visual level (codification of symbols) and also on the ideological level (magical activity hidden / symbolised in a representation) Question of the talk: to define potential influences in the Near Eastern perspective - is the polymorphic idea specific to one culture or common to all ancient religious thinking about deities?

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Journal articles on the topic 'Demotic Papyri'

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