Journal articles: 'Egyptian temples'

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Díaz Hernández, Roberto A. "The Egyptian Temple as a Place to House Collections (from the Old Kingdom to the Late Period)." Journal of Egyptian Archaeology 103, no. 1 (June 2017): 3–11. http://dx.doi.org/10.1177/0307513317714393.

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As did Greek and Roman temples, Egyptian temples preserved collections of valuable objects or nouophores, i.e. ‘bearers of meaning’ (I). Two main types of nouophores can be distinguished in Egyptian temples (II): statues displayed in the temple (III), and ritual objects of costly materials stored in special chambers (IV). An examination of these collections suggests that the Egyptian temple functioned as an institution to collect and preserve the cultural heritage of ancient Egypt (V).

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Bull, Christian H. "Prophesying the Demise of Egyptian Religion in Late Antiquity: The Perfect Discourse and Antoninus in Canopus." Numen 68, no. 2-3 (March 15, 2021): 180–203. http://dx.doi.org/10.1163/15685276-12341620.

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Abstract When the demise of traditional Egyptian religion took place is much debated. Some scholars have portrayed vibrant cults continuing well beyond the 4th century, embattled by Christianity, whereas others see a marked decline in the late 2nd and early 3rd century, leaving a blank slate for Christianity in the fourth century. The present contribution interprets the apocalyptic prophecy of Hermes Trismegistus in the Perfect Discourse to reflect a priestly insider’s perspective of the decline in temple-cult in the early 3rd century, and its projected catastrophic consequences for Egypt and indeed the cosmic order. Yet, despite the general neglect of temple-cult and literacy in the Egyptian priestly scripts, certain temples remained in use. The second part of the article is devoted to the survival and apparent rejuvenation of the temple of Osiris/Serapis in Canopus, in the second half of the 4th century. This case shows that at this late date there were still self-consciously traditionalist devotees of Egyptian gods, though our sources do not permit us to see to what degree their temple-cult corresponded to the old “standard model.” The temple’s alliance with the non-Egyptian Neoplatonist Antoninus suggests that the image of Egypt as the temple of the world is now championed in the language of Hellenism, and Antoninus updates the now nearly two-centuries-old prophecy of Hermes Trismegistus to predict the fall of the Serapis temples in Alexandria and Canopus after his death. Both the Perfect Discourse and Antoninus are testimonies of a literate elite that saw the great temples as the essence of Egyptian religion, and their demise as the end of Egypt and the world.

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Muhs, Brian Paul. "Egyptian Scholars, Priests and Temples between Autonomy and State Authority." Journal of Ancient Near Eastern History 8, no. 1-2 (February 15, 2021): 203–22. http://dx.doi.org/10.1515/janeh-2020-0018.

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Abstract Egyptian temples and priests reshaped the Egyptian legal system throughout the first millennium BCE, as a result of both temple autonomy and state authority. In the early Third Intermediate Period (c. 1069–850 BCE), royal enforcement of laws diminished, and temples filled this vacuum by extending the use of judicial oracles, both to resolve disputes, and to document transactions. In the late Third Intermediate Period (c. 850–664 BCE), the temples decreased the use of judicial oracles, and introduced temple notary contracts to document transactions. Temples thereby established that written documentation took precedence over verbal witnesses, and they also developed systems of legal procedures employing these temple notary contracts. In doing so, the temples encouraged individuals to invest in private property. In the Saite and Persian Periods (664–332 BCE), resurgent royal and later imperial authorities brought uniformity to the forms of temple notary contracts, and to the system of legal procedures employing them. The temples may have produced codes of laws and legal procedures at this time, if they had not done so already in the late Third Intermediate Period. Priests also introduced the practice of antiquarian legal scholarship, to establish ancient legal precedents. Finally, in the Ptolemaic Period (332–30 BCE), the royal authorities continued to regulate temple courts and temple notaries. Nonetheless, they accepted at least some claims based on antiquarian legal scholarship by priests.

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Adams, Colin. "LATE EGYPTIAN TEMPLES." Classical Review 52, no. 2 (September 2002): 337–38. http://dx.doi.org/10.1093/cr/52.2.337.

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Ossendrijver, Mathieu. "Scholars, Priests, and Temples: Babylonian and Egyptian Science in Context. Introduction." Journal of Ancient Near Eastern History 8, no. 1-2 (April 26, 2021): 1–19. http://dx.doi.org/10.1515/janeh-2021-0003.

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Abstract This article introduces a double issue comprising 11 papers about Babylonian and Egyptian priests and scholarship between ca. 600 bce and 200 ce. They constitute the proceedings of the workshop “Scholars, Priests, and Temples: Babylonian and Egyptian Science in Context”, which was held at the Humboldt University Berlin, 12–14 May 2016, with support of the Excellence Cluster TOPOI. The workshop brought together Assyriologists and Egyptologists with expertise in Babylonian and Egyptian scholarship, priesthoods and temple institutions. All contributions have been revised and updated since then. The present contribution offers a brief introduction on previous research, cross-cultural interactions, economic aspects, royal patronage, and internal developments of Babylonian and Egyptian temple scholarship, followed by short summaries of the papers.

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Martínez Maza, Clelia. "Fearscapes cristianos en el Egipto tardoantiguo." ARYS: Antigüedad, Religiones y Sociedades, no. 14 (May 16, 2018): 153. http://dx.doi.org/10.20318/arys.2017.3989.

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Resumen: En este trabajo se aborda una de las funciones más interesantes que desempeñaron en la hagiografía egipcia los templos paganos y un paisaje de gran carga simbólica como es el desierto. Este escenario se presentó como un espacio liminal en el que se refugiaron los dioses paganos y desde allí continuaron contaminando ahora bajo la forma de demonios. Los templos ubicados en este espacio se convirtieron, por este motivo, en un lugar perfecto para dirimir el conflicto entre monjes y demonios que intentaban aterrorizarlos con gritos, ruidos, o incluso con ataques físicos más agresivos. Precisamente por su naturaleza impía, servía como prueba para comprobar el progreso espiritual en su recorrido monástico. A través de estos relatos con templos y demonios como protagonistas, los hermanos podían aprender los peligros que amenazaban su fe y la mejor forma de derrotar al diablo.Abstract: This paper explores one of the most interesting functions of the pagan temples and the desert as a symbolic landscape in Egyptian Hagiography. The desert represented a liminal place where pagan gods withdrew to continue polluting now in the form of demons and those temples located into this wild and chaotic geography become a perfect place to resolve the conflict between monks and demons. Demons tried to terrify to the monks, with shouts, and noises or even with physical attacks more aggressive. As a place of impiety, temples were a proof for checking their own spiritual progress in the monastic life. The brothers could learn through these accounts about temples and demons the dangers threatening their faith and the best way to defeat the devil.Palabras clave: hagiografía egipcia, paganismo, cristianismo, monjes, templos, Geografía.Key words: Egyptian Hagiography, Monks, Paganism, Christianity, Temples, Geography.

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Bondarenko, Nataliia. "From Chariot Warfare to Naval Conquests: Military Scenes on the Walls of New Kingdom Temples and Tombs." Ethnic History of European Nations, no. 70 (2023): 79–85. http://dx.doi.org/10.17721/2518-1270.2023.70.09.

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This article examines the military scenes depicted on the walls of New Kingdom temples and tombs, specifically those belonging to the pharaohs Thutmose III, female pharaoh Hatshepsut, Tutankhamun, Ramses III, and Seti I. The author examines the artistic features, composition, and symbolism of these images, as well as their historical and political significance. Through an analysis of these military scenes, the article seeks to shed light on the political, social, and religious functions of the pharaohs’ military campaigns, as well as their impact on ancient Egyptian society. These scenes often depict military campaigns, battles, and triumphs, as well as offerings made to the gods in gratitude for victory. Some scenes depicted the pharaoh defeating foreign enemies in order to protect Egypt and maintain Ma’at, the ancient Egyptian concept of order and balance in the universe. One example of such scenes can be found in the Temple of Karnak, which features a relief showing King Seti I leading a procession of soldiers in tribute to the gods. Another example is the depiction of the Battle of Kadesh, fought between the Egyptians and the Hittites, which can be seen in the Temple of Abu Simbel. The study draws on a range of primary and secondary sources, including archaeological data, textual evidence, and art historical analysis, to provide a comprehensive examination of these important historical artefacts. Ultimately, the article argues that the military scenes found in New Kingdom temples and tombs offer valuable insights into the ways in which the pharaohs projected their power and authority, and how they sought to legitimize their rule through both military might and religious symbolism. Overall, the military scenes on the walls of temples of the era of the New Kingdom offer a fascinating glimpse into the culture and values of ancient Egypt.

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Winkler, Andreas. "Stellar Scientists: The Egyptian Temple Astrologers." Journal of Ancient Near Eastern History 8, no. 1-2 (June 1, 2021): 91–145. http://dx.doi.org/10.1515/janeh-2020-0017.

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Abstract The paper aims to collect and discuss evidence for astrologers in Egyptian temples during the Graeco-Roman period from several kinds of data, including astrological and astronomical texts, inscriptions, and documentary sources. Material evidence is also considered. It attempts to answer questions of who could act as an astrologer and what knowledge was required to become one. In addition, the paper discusses the position of astrologers in the temple hierarchy and other areas of knowledge in which astrologers were involved.

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Dufault, Olivier. "Who Wrote Ritual Formularies from Egypt? A Study of P.Lond. I 121 (= PGM VII) and Its Possible Relationship with Scholarly Patronage in Late Antiquity." Studies in Late Antiquity 7, no. 3 (2023): 366–406. http://dx.doi.org/10.1525/sla.2023.7.3.366.

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The “Greek” and “Egyptian” “magical papyri” are a group of late Hellenistic to late antique ritual formularies, amulets, and other activated texts, most of which were written in Greek and found in Egypt. They have been traditionally interpreted as the grimoires of magicians until recently. Following the work of David Frankfurter, it is now often assumed that most recipes were created by priests in Roman Egypt in a bid to attract the patronage of Greek-educated patrons after Egyptian temple cults collapsed in the third century CE. However, recent studies on temples in Roman Egypt demonstrate that there is no compelling evidence attesting to an early decline of Egyptian temples. Empire-wide increase and decline in economic and literary activities provide a more accurate context for the appearance and disappearance of Greek ritual recipe books in late antique Egypt. The ritual formulary known as P.Lond. I 121 (= PGM 7) is a good candidate for this approach as it suggests the aptitudes and interests manifested by Greek-educated client scholars.

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Magli, Giulio. "Satellite-Aided Analysis of the Position of the Sun Temples and the Dynastic History of the Vth Egyptian Dynasty." Heritage 6, no. 11 (November 16, 2023): 7156–69. http://dx.doi.org/10.3390/heritage6110374.

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The Sun Temples of the Vth dynasty are the most elusive Egyptian monuments of the Old Kingdom. Textual sources seem to refer to a different temple for each different pharaoh of the dynasty, but only two have been discovered at Abu Gurab, a few hundred meters north of the dynastic necropolis of Abusir. Previously, the author has proposed a cognitive–topographical framework that strongly supports the idea, originally formulated by Stadelmann, that only these two already known temples actually existed, while the others—with the possible exception of the last one—mentioned in the sources refer to renovations carried out by subsequent pharaohs on existing monuments. This paper aims to give a complete reassessment of this question using satellite imagery. Together with recently disclosed archaeological excavations at Abu Gurab, which have direct relevance for the history of the Sun Temples, the analysis provided here adds new, surprising aspects to the dynastic scenario, bringing in the meantime, further support to the above-mentioned framework. A proposal for the location of the last temple is also highlighted in the same analysis.

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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.

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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.

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Hernández, Roberto Díaz. "Der heliopolitanische Türpfosten mit der 2. Annaleninschrift Sesostris’ I." Zeitschrift für Ägyptische Sprache und Altertumskunde 146, no. 1 (May 20, 2019): 18–29. http://dx.doi.org/10.1515/zaes-2019-0002.

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Summary A Heliopolitan inscription in a temple door post from Sesostris I’s times was published by Daressy in 1903. It has since then been almost entirely disregarded by Egyptologists despite its relevance on Sesostris I’s policy regarding endowments to Egyptian temples. This paper is the first historical and philological study of such a document and it aims to shed some new light on Sesostris I’s reign. It comprises four parts —dating and purpose of the temple door post (I); general remarks on the text (II); transcription and transliteration (III); explanatory notes (IV).

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Rikala, Mia. "A rebirth for the pharaoh: reflections on the classification of the new kingdom divine birth cycle as a ritual." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 176–88. http://dx.doi.org/10.30674/scripta.67291.

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The interpretation of rituals enacted, or represented,in the temples of Egypt is limited by the often sparse survival of evidence; most of our knowledge of the Egyptian temple cult comes from the temples of the Graeco-Roman period. This paper deals with an aspect of ancient Egyptian divine kingship, the divine birth cycle, and the question of its rituality. The focus is on the well-known but somewhat enigmatic event of engendering the divine child (i.e. the king), as depicted during the New Kingdom period. Following the various types of ritual classification, one might be tempted to interpret the divine birth cycle as a political ritual designed to legitimize the pharaoh's rule. At the same time, it coequals with various aspects of religious renewal, such as the annual re-creation, and rebirth of the pharaonic state through its socio-ideological self, represented by the king. In this respect, one might categorize divine birth as a festival or calendrical rite. The purpose of this paper is to explore various ways of interpreting the divine birth cycle as a ritual, or as a religious representation of a different type.

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Janssen, Jac J. "Requisitions from Upper Egyptian Temples (P.Bm 10401)." Journal of Egyptian Archaeology 77, no. 1 (October 1991): 79–94. http://dx.doi.org/10.1177/030751339107700108.

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Satpathy, Chinmayee. "RELIGIOUS PRACTICES OF THE TEMPLES IN ANCIENT EGYPT AND PURI SHRI JAGANNATH TEMPLE IN INDIA: COMPARATIVE OVERVIEW." MAN, ENVIRONMENT AND SOCIETY 3, no. 1 (2022): 211–34. http://dx.doi.org/10.47509/mes.2022.v03i01.15.

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Since ancient times, two ancient civilizations of the world such as the Indus Valley Civilization and the Egyptian Civilization though geographically fall apart from one another; they were well connected through the sea routes for maritime trading and cultural exchange as described in the ancient texts and archival records. The maritime trading also resulted in the social and cultural exchange between the two civilizations as well. The article focuses primarily on the striking resemblances observed between the Puri Shri Jagannath temple in India with that of the temples of ancient Egypt in terms of the religious worship of the deities, ritual practices in the temples, arts and architecture, celebration of temple festivals, religious record keeping, the role of king as the first servitor, humanisation of God and daily offering rituals, the concept of the state deity and God-King relationship etc. Though it is very difficult to trace the origin and evolution of the religio-cultural system and ritual practices in the temples of both the regions Odisha in India and ancient Egypt, however this similar system and arrangements might have been originated and evolved at one place at some point in time, might have gradually spread over to the other places in course of time.

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Jacobson, Jeffrey. "Digital Dome versus Desktop Display in an Educational Game." International Journal of Gaming and Computer-Mediated Simulations 3, no. 1 (January 2011): 13–32. http://dx.doi.org/10.4018/jgcms.2011010102.

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A visually immersive display can make an educational game more effective, if concepts are embodied in an information-rich space and the interaction/perception design exploits the egocentric view that the display affords. For example, ancient Egyptian temples juxtapose language and symbol in an architecture meant to be understood from the inside. In this study, students, ages 11 through 14, played an educational game based on a virtual temple. In an unstructured test in which students produced their own guided tours of the temple, those who played the game in a digital dome showed better factual recall (P < 0.05) than those who used a standard desktop.

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Ahmed, Ayman Mohamed. "Imitation of the Lotus Flower in Architecture: its Use in the Decoration of Walls and Ceilings of Palaces, Houses, and Tombs in Ancient Egypt." Res Mobilis 11, no. 14 (February 12, 2022): 1–20. http://dx.doi.org/10.17811/rm.11.14.2022.1-20.

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Plant motifs were of great importance in the arts of ancient Egypt. It was very interested in decorative units and its aesthetic forms. The lotus flower is one of the most well-known plants in ancient Egyptian civilization due to its association with the religious and daily life of the ancient Egyptians. This fragrant flower in its colors white, blue, red, and as a sacred symbol in the life of the ancient Egyptian was not only an aesthetic decorative component that was depicted by the ancient Egyptians on walls of temples, or used in the manufacture of perfumes and cosmetics, but also used it in the decoration of palaces, houses and tombs in a specific decorative form. This study investigates on how the ancient Egyptians imitated the lotus flower in architecture and used it in decorative decoration of walls and ceilings in naturalistic scenes on walls or ceiling decoration with floral composition, and also in the form of pattern border strip (frieze), both in civil and religious architecture.

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El-Seedi, Hesham R., Aida A. Abd El-Wahed, Chao Zhao, Aamer Saeed, Xiaobo Zou, Zhiming Guo, Ahmed G. Hegazi, et al. "A Spotlight on the Egyptian Honeybee (Apis mellifera lamarckii)." Animals 12, no. 20 (October 13, 2022): 2749. http://dx.doi.org/10.3390/ani12202749.

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Egypt has an ongoing long history with beekeeping, which started with the ancient Egyptians making various reliefs and inscriptions of beekeeping on their tombs and temples. The Egyptian honeybee (Apis mellifera lamarckii) is an authentic Egyptian honeybee subspecies utilized in apiculture. A. m. lamarckii is a distinct honeybee subspecies that has a particular body color, size, and high levels of hygienic behavior. Additionally, it has distinctive characteristics; including the presence of the half-queens, an excessive number of swarm cells, high adaptability to climatic conditions, good resistance to specific bee diseases, including the Varro disorder, and continuous breeding during the whole year despite low productivity, using very little propolis, and tending to abscond readily. This review discusses the history of beekeeping in Egypt and its current situation in addition to its morphology, genetic analysis, and distinctive characters, and the defensive behaviors of native A. m. lamarckii subspecies.

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Janssen, Jac J. "Requisitions from Upper Egyptian Temples (P. BM 10401)." Journal of Egyptian Archaeology 77 (1991): 79. http://dx.doi.org/10.2307/3821955.

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Thomas, Susanna. "Adding column inches: new books on Egyptian temples." Antiquity 72, no. 277 (September 1998): 710–13. http://dx.doi.org/10.1017/s0003598x00087160.

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Coppens, Filip. "The Gifts of “Darkness” (KKW). The Dark Waters of the Nile Inundation in Hydrological Processions of the Ptolemaic and Roman Era." Annals of the Náprstek Museum 38, no. 2 (November 1, 2017): 5–16. http://dx.doi.org/10.1515/anpm-2017-0026.

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Abstract The article takes a closer look at a specific feature of the Nile, and more in particular an aspect of its life bringing inundation known to the ancient Egyptian priests as Keku (“Darkness”). This facet of the inundation occurs seven times among the gifts brought by offering bearers in hydrological processions on the soubassement in the Horus temple of Edfu, the Opet temple at Karnak, the Hathor temple of Dendara and the small Isis temple of Dendara dating from the reigns of Ptolemaios IV Philopator (221–204 BCE) to that of Emperor Nero (54–68 CE). The study of its location on the temple walls as well as the inscriptions accompanying this specific personification of the Nile inundation indicates the existence of patterns in the distribution of these texts not only within a single temple, but also between temples over time and space.

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Sayed, Mohamed Ragab. "Dendara as a Counterpart of Heliopolis in Ptolemaic Texts." Abgadiyat 16, no. 1 (October 19, 2022): 72–88. http://dx.doi.org/10.1163/22138609-01601010.

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The relationship between the two famous cities Heliopolis and Dendara is very strong. This relationship is shown in the similar names Iwnw and Iwnt. The Ptolemaic texts give a special relationship between those two cities as they make both of them equal, considering Dendara as the Upper Egyptian female counterpart of the northern Heliopolis. The texts of Dendara Temple emphasize that Dendara of the south replaces and takes the place of Heliopolis of the north; the relationship is also mentioned in the common name of Dendara TA-n-Itmw that means ‘The Land of Atum’ who is the traditional god of Heliopolis. The aim of this paper is to examine special texts quoted from Dendara and other temples and discuss its significance. It is worth mentioning that the Egyptian language used a lot of synonyms for the idea of replacement and equals. Such as m-isw; m-ḏbAw; m-idnw.

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Vetokhov, Sergey V. "Meroitic building techniques: some observations from Abu Erteila (Sudan). Сonstruction materials and methods." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2023): 37. http://dx.doi.org/10.31857/s086919080022157-9.

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The article is devoted to the general tendencies in the architecture of the Meroit period (c. 3rd century BC – 4th century AD) of the Kingdom of Kush (c. 9th century BC – 4th century AD), local building materials and technologies that determined the distinctive appearance of Meroitic architecture. Construction activity under Natakamani and Amanitore rules covered almost the entire territory of the state. By the 1st century BC the Meroe district had significant resources and became a large centre of monumental architecture, around which cult complexes were built in the neighboring settlements, such as Hamadab, Awlib and Abu Erteila. This construction was achieved not only through stone mining, but also through applying advanced building methods, sophisticated brick-making techniques, and combined materials (mud brick and fired brick, iron and sandstone, wood and plaster), as the second part of the article describes the 1st century AD at Abu Erteila temple complex. The dimensional and proportional analysis and the description of the building materials and architectural elements used were applied to two small Meroitic temples (main one small ) found at Kom II in Abu Erteila. The analysis of the main temple's dimensions showed that its construction had taken the form of an Egyptian royal cubit (52.3sm). The preliminary excavations showed the proportions of 8:5, which had been recorded in the plans and facades of many other temples of the Meroitic period. The materials used for the construction of these two temples demonstrated the mixed technique of building used by the Meroites, when mud bricks were used for the main mass of the walls, fired bricks were used for the facing of the walls and the pylon, and moulded bricks of burnt red clay and sandstone were used for the architectural elements. Three types of foundations can be traced in the temple complex, which varied depending on the time of construction, height of the walls or specific features of the site soil. Methods to control swelling and cracking of the ground along the plastered surfaces with paintings close to the ground level are also documented. The various passageways in the two temples had thresholds of burnt bricks or dark sandstone, pilasters along the sides, and pillar stones for single or double doors, showing the well-developed construction in many temples of this historical period. Consequently, many of the surviving sandstone architectural details (columns, cornices, friezes, torus mouldings, water spouts, elements of relief decoration etc.) found inside and near the main temple, based on the unified style of various temples in the region, allowed to make an early general reconstruction of the temple.

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Mumcuoglu, Madeleine, and Yosef Garfinkel. "Was a Sacred Curtain (Parokhet) Depicted on Portable Shrines in the Ancient Near East?" Religions 11, no. 9 (September 14, 2020): 469. http://dx.doi.org/10.3390/rel11090469.

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The Parokhet, or sacred curtain, was an important item of cultic paraphernalia in the ancient Near East. It is known from the Sumerian and Akkadian texts, the biblical tradition, the Second Temple in Jerusalem, Greek temples, and synagogues of the Roman and Byzantine eras, and is still in use today. We suggest that such a sacred curtain is depicted on several of the miniature clay objects known as portable shrines. In Egypt, thanks to the dry climate, a miniature curtain of this kind has indeed been preserved in association with a portable shrine. Depictions of shrines on Egyptian sacred barks also include life-size curtains.

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Belmonte, Juan Antonio. "In search of cosmic order: Astronomy and culture in Ancient Egypt." Proceedings of the International Astronomical Union 5, S260 (January 2009): 74–86. http://dx.doi.org/10.1017/s174392131100216x.

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AbstractOver the past five years, the Egyptian-Spanish Mission on the archaeoastronomy of ancient Egypt and its collaborators has been performing an ambitious scientific project with the aim of studying the cosmovision of the ancient civilization of the pharaohs. Part of the project has consisted of a re-analysis of the iconographic and historical sources that has allowed, among other things, a reassessment of the calendar theory and a new proposal for the sky-maps of ancient Egypt. For various reasons, Archaeoastronomy has not been one of the favourite disciplines of egyptologists in the past. Probably because of this, important questions such as the orientation of Egyptian temples and the relevance of astronomy in this respect had never been afforded with the requisite seriousness and depth. Our work has had among its various priorities, the solution of this problem. In order to achieve this, our team has so far measured the orientation of some 330 temples in the Valley, the Delta, the Oases and the Sinai. The aim is to find a correct and almost definitive answer to the question of whether the ancient Egyptian sacred constructions were astronomically aligned or not. Our results may provide an affirmative answer.

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Meyer, Élise, Claude Parisel, Pierre Grussenmeyer, Jean Revez, and Temy Tidafi. "A computerized solution for epigraphic surveys of Egyptian temples." Journal of Archaeological Science 33, no. 11 (November 2006): 1605–16. http://dx.doi.org/10.1016/j.jas.2006.02.016.

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TUCCI, Giulia. "Religious Syncretism and Control Over the Territory: Pharaohs in Southern Levant During the Late Bronze Age." STUDIA ANTIQUA ET ARCHAEOLOGICA 28, no. 1 (2022): 41–54. http://dx.doi.org/10.47743/saa-2022-28-1-3.

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Egyptian domination on the territories of Southern Levant during the Late Bronze Age brought the conquerors to maintain close contacts with the local population. Among other techniques of domination, the Pharaohs made massive use of political and religious propaganda. The identification of some divinities of the Egyptian and Palestinian Pantheons enabled both populations to share the same places of worship, which promoted contact with local communities and made integration and life together possible. This cultural entanglement operation had both ideological and functional goals. Palestinian shrines and temples became multifunctional centers well integrated into the socio-cultural context, used as the centers for the collection of taxes imposed by the Egyptian rulers.

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Apenko, Mikhail. "Why was The Cult of Arsinoë II Philadelphus established in Egyptian Temples?" Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2023): 32. http://dx.doi.org/10.31857/s086919080026352-4.

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The cult of Arsinoë II Philadelphus is considered one of the most significant cults in Hellenistic Egypt. It originated from the Greek oriented cult of Theoi-Adelphoi after Arsinoë’s death and soon became a vital part of both Greek and Egyptian religious life. What is even more important, Arsinoë became the first member of Ptolemaic dynasty to receive such a cult in Egyptian temples. Yet we still do not quite understand why was it so prominently established there. This article proposes a possible answer to this question. Based on the information from Sais inscription, a source from the reign of Ptolemy II, we can conclude that the main reason for the spread of the cult of Arsinoë in Egyptian temples was the natural conditions that developed in Egypt in the mid-260s. BCE. The text mentions a certain deficiency of the land during the king’s visit to Sais in 265/64 BCE. It seems that at this time Egypt faced low floods of the Nile, which could possibly lead to a lack of crops throughout the country. This in turn could threaten the legitimacy of Ptolemy II, who, as a king of Egypt, was viewed as the one responsible for the floods of the Nile river. Thus an event like this could become a cause for major instability in society or even a revolt. Under these circumstances the cult of Arsinoë II Philadelphus was used to promote royal legitimacy and bind part of the Egyptian priesthood to the ruling house of the Ptolemies.

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Qadous, Ezzat, Youssri Abelwahed, and Mahmoud Ahmed. "Staircases of Upper Egyptian Temples in the Graeco-Roman Period." Minia Journal of Tourism and Hospitality Research MJTHR 8, no. 1 (December 1, 2019): 145–88. http://dx.doi.org/10.21608/mjthr.2019.140942.

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NUNES, LEONARDO G. "THE ISRAELITE TABERNACLE AND THE EGYPTIAN TEMPLES: A COMPARATIVE ANALYSIS." Teologia em Revista 2, no. 1 (2022): 78–88. http://dx.doi.org/10.29327/2148040.2.1-5.

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Spartak, A. A. "The functions of ancient Egyptian obelisks (according to the inscriptions on the 18th and 19th dynasties monuments)." Journal of the Belarusian State University. History, no. 2 (April 30, 2019): 57–70. http://dx.doi.org/10.33581/2520-6338-2019-2-57-70.

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The problem of comprehension the function of the ancient Egyptian obelisks is connected with the issues of formation, functioning and development of the institute of kingship in ancient Egypt, which justifies the relevance of the case studies. There is still a consensus on the question of understanding the meaning of the erection of the obelisks by kings. There is no doubt that the obelisks are erection in pairs near the entrance to the temples. The article examines the inscriptions on the ancient Egyptian obelisks of the reign of the 18th and 19th dynasties, taking into account their better preservation and accurate attribution. The main purpose of this work is that the author sees the identified functions and characteristics. In the introduction, the author gives a brief historical overview of the issue and compares the position of the stories with the data obtained from the analysis of texts in the original language. Authors should obtain a definition of the concept of «obelisk» both in the Egyptian language and in other languages of antiquity and the Middle Ages, on the basis of which the author concludes that the designation of obelisks in Egyptian was originally associated with their property – luminosity. In conclusion, the author concludes that the obelisks are dedicated to the ancestor of the king (God or king) along the male lines, in the temple of which they were erected. One of the obvious functions of the obelisks, according to the inscriptions on them, was to imprint the royal name (one of the hypostasis of the royal soul).

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Mariam Nasser Hassen Ibrahim Khalil, Mariam Nasser Hassen Ibrahim Khalil. "The doctrine of resurrection and immortality and its impact on the construction of Egyptian civilization: عقيدة البعث والخلود وأثرها في بناء الحضارة المصرية." مجلة العلوم الإنسانية و الإجتماعية 6, no. 2 (February 27, 2022): 82–97. http://dx.doi.org/10.26389/ajsrp.k211021.

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This research has followed the descriptive and analytical approach in studying the perception of the doctrine of the Baath and immortality in the ancient Egyptians, and the historical approach in drawing on the evidence that proves the importance of that doctrine, whose effects still exist to this day, one of the most important findings of the research is that the belief in a religious idea old so what This belief was an incentive that excites the same Egyptian man to reach him, so he built a whole civilization for him that included the Great Pyramids that were counted as tombs of Kings to preserve their bodies, and the invention of taxidermy science, and he built huge temples, which included the inscriptions of the lives of the dead desired in the other world, that is, all.

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Dziedzic, Teresa, and Mieczysław Michiewicz. "Research of the Theban limestone: The case of Temple of Hatshepsut in Deir el-Bahari." E3S Web of Conferences 49 (2018): 00021. http://dx.doi.org/10.1051/e3sconf/20184900021.

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Authors of this article wish to collect previous research and broaden knowledge about limestone used for construction of the Temple of Hatshepsut and present results of the latest studies. The main purpose of the studies was to obtain information about tensile strength when bending architectural elements made of limestone. It will allow - among others - the span of architraves on which vault blocks, architrave and ceiling slabs with cornices and railings to be established, as well as their acceptable strength parameters. Theban limestone research most often focuses on the geological origin of this material and its microscopic analysis. These tests are supplemented by endurance tests necessary for the work of engineers and architects who work on the reconstruction or exhibition of the ancient temples. The authors of many years of work in Polish - Egyptian Archeology - Conservation Mission at the Temple of Hatshepsut at Deir el-Bahari solve everyday problems associated with exposure and reconstruction of the monument.

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Greener, Aaron. "Archaeology and Religion in Late Bronze Age Canaan." Religions 10, no. 4 (April 9, 2019): 258. http://dx.doi.org/10.3390/rel10040258.

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Dozens of temples were excavated in the Canaanite city-states of the Late Bronze Age. These temples were the focal points for the Canaanites’ cultic activities, mainly sacrifices and ceremonial feasting. Numerous poetic and ritual texts from the contemporary city of Ugarit reveal the rich pantheon of Canaanite gods and goddesses which were worshiped by the Canaanites. Archaeological remains of these rites include burnt animal bones and many other cultic items, such as figurines and votive vessels, which were discovered within the temples and sanctuaries. These demonstrate the diverse and receptive character of the Canaanite religion and ritual practices. It seems that the increased Egyptian presence in Canaan towards the end of the period had an influence on the local belief system and rituals in some areas, a fact which is demonstrated by the syncretic architectural plans of several of the temples, as well as by glyptic and votive items. Late Bronze Age religious and cultic practices have attracted much attention from Biblical scholars and researchers of the religion of Ancient Israel who are searching for the similarities and influences between the Late Bronze Age and the following Iron Age.

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Caneva, Stefano G. "KINGS AND ELITES IN AN INTERCULTURAL TRADITION: FROM DIODORUS TO THE EGYPTIAN TEMPLES." Greece and Rome 66, no. 2 (September 19, 2019): 179–202. http://dx.doi.org/10.1017/s0017383519000032.

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The study of Hellenistic Egypt, as it has been jointly carried out by Hellenists and Egyptologists in recent decades, is a remarkable example of the efficacy of interdisciplinary endeavours bringing together different media and cultural traditions. Based on the premises of these studies in social and cultural history, this article focuses on a neglected aspect of the encounters between the Graeco-Macedonian and Egyptian elites in the Ptolemaic kingdom: the role played by self-stylization in cultural encounters in general and, more precisely, in intercultural negotiations for legitimacy and privilege. The focus will be on the strategy by which one party – in this case, the Egyptian elite – could consciously shape a representation of its traditions and values that was meant to gain more prestige and contractual power in diplomatic exchanges with the Ptolemaic establishment.

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Köpp-Junk, Heidi. "Dewatering Systems in Ancient Egyptian Temples and the question of reuse." Ägypten und Levante 31 (2021): 207–32. http://dx.doi.org/10.1553/aeundl31s207.

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Osama, Sherouk. "TYPES OF NILOMETERS IN EGYPTIAN TEMPLES DURING THE GRAECO-ROMAN PERIOD." المجلة العلمیة لکلیة السیاحة و الفنادق جامعة الأسکندریة 13, no. 13 - A (September 1, 2016): 147–63. http://dx.doi.org/10.21608/thalexu.2016.47388.

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Bueno Guardia, Miriam. "La representación de la danza en las tumbas tebanas privadas del Reino Nuevo egipcio." Trabajos de Egiptología. Papers on Ancient Egypt, no. 11 (2020): 43–62. http://dx.doi.org/10.25145/j.tde.2020.11.03.

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The representations of dance in the private Theban tombs of the Egyptian New Kingdom (1550-1070 BC) can be categorized into three different groups: the first one would be that of dance within banquet scenes; the second one, that of dance performances within funeral processions; and the third one would include other dance scenes that cannot be classified within the previous groups. The first two have very defined characteristics that have been understood thanks to the comparison of the scenes. However, the third group is not homogeneous, although certain representations can be related to each other, with those of the other groups or with scenes found in other places, such as temples. This paper aims to summarize these representations, and analyse their main characteristics, by their comparison, to know their identification and symbology (related to Egyptian religious and funerary belief) and thus, understand the important role of dance in the Egyptian New Kingdom

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El-Kilany, Engy, and Islam Elgammal. "Dream Incubation Tourism: The Resurrection of Ancient Egyptian Heritage of Sleep Temples." International Journal of Heritage and Museum Studies 1, no. 1 (October 1, 2019): 93–106. http://dx.doi.org/10.21608/ijhms.2019.118759.

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Baines, John. "On the Status and Purposes of Ancient Egyptian Art." Cambridge Archaeological Journal 4, no. 1 (April 1994): 67–94. http://dx.doi.org/10.1017/s0959774300000974.

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No term in the ancient Egyptian language corresponds neatly with Western usages of ‘art’, and Egyptologists have often argued that there is no such thing as ‘Egyptian art’. Yet aesthetically organized structures and artefacts constitute the majority of evidence from Egypt, a legacy created mainly for a small élite. The genres of these materials, all of which had functions additional to the purely aesthetic, are similar to those of many other cultures. They constitute a repository of civilizational values, related to the system of hieroglyphic writing, that was maintained and transmitted across periods. Civilization and artistic style are almost identified with each other. Funerary material constitutes one central context for artistic forms; others are temples and such poorly-preserved locations as palaces. The importance attached to artistic activities in Egypt, high-cultural involvement in them, and idiosyncratic developments can be illustrated from many periods. Egyptian art is a typically inward-looking and almost self-sustaining product of a professional group. It is no less ‘art’ for the wide range of functions and purposes it fulfilled.

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Termis Moreno, Olga. "Etnicidad y emulación: estudio y desarrollo de la iconografía de la divinidad greco-egipcia Serapis = Ethnicity and Emulation: Study and Development of the Iconography of the greco-Egyptian Divinity Serapis." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 33 (November 1, 2020): 13. http://dx.doi.org/10.5944/etfii.33.2020.24164.

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El dios Serapis era una de las divinidades más importantes en la época de la conquista de Egipto por Alejandro Magno en 332 a.C. Este dios egipcio fue asociándose a distintos dioses griegos, helenizándose en un proceso de hibridación extendido a lo largo de la dinastía ptolemaica. Tal hibridación dio lugar a que la iconografía del dios evolucionase en función de sus características, que bien podían ser de origen egipcio o griego, y a su ámbito de influencia. La expansión del culto de este dios se debió principalmente a la promoción y al mecenazgo real, justificados por la necesidad de acercar de alguna forma a la población griega y egipcia. Tanto la iconografía como los templos indican que hubo una relación continua entre estas dos poblaciones. Un estudio en profundidad sobre este dios permitirá conocer mejor la naturaleza de estos contactos a lo largo de todo el periodo. Abastract The god Serapis was one of the most important divinities in the epoch of Alexander the Great’s conquest of Egypt, in 332 B.C. This Egyptian god became associated with different Greek gods, hellenizing itself in a process of hybridization extended along the Ptolemaic dynasty. Such hybridization resulted in an evolution of the god’s iconography according to its characteristics, whether Egyptian or Greek, and its scope of implementation. The expansion of the cult of this god was due mainly to royal promotion and patronage, justified by the need to somehow bring the Greek and Egyptian population closer. Both the iconography and the temples show that there was a continuous relationship between these two populations. An in-depth study of this god will allow to improve the knowledge of the nature of the contacts between these two populations throughout the entire period.

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Bontemps, L., S. Mirabaud, F. Guéna, and A. Lehoerff. "ARCHIVES PHOTOGRAPHS IN PHOTOGRAMMETRY TO ASSESS THE CONSERVATION STATE OF MONUMENTS: THE WHITE CHAPEL OF SESOSTRIS I." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVI-2/W1-2022 (February 25, 2022): 97–103. http://dx.doi.org/10.5194/isprs-archives-xlvi-2-w1-2022-97-2022.

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Abstract. Nowadays professionals from the Cultural Heritage field make use of Digital technology in all its diversity as a tool to conduct various type of work: archeological and architectural survey, monitoring, conservation programs, historic researches. This paper describes the first steps of a PhD research aiming at exploring the use of analog photographs from the French-Egyptian center for the study of Karnak Temples (CFEETK) in photogrammetry. The goal is to compare previous condition state of monuments in the 20th century with their contemporary condition and to introduce 3D model in correlation databases. The paper presents the context of the study and the complex of Karnak temples then the set of archives photographs that are used and how they are processed. At this stage, sets of analog photographs from the White Chapel were used in Agisoft Metashape combined with contemporary photographs to provide visuals from the condition of the monument after its restoration in 1985.

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Giménez, Javier. "Integration of Foreigners in Egypt." Journal of Egyptian History 10, no. 2 (November 17, 2017): 109–23. http://dx.doi.org/10.1163/18741665-12340036.

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Abstract The relief of Amenhotep ii shooting arrows at a copper ingot target has often been considered as propaganda of the king’s extraordinary strength and vigour. However, this work proposes that the scene took on additional layers of significance and had different ritual functions such as regenerating the health of the king, and ensuring the eternal victory of Egypt over foreign enemies and the victory of order over chaos. Amenhotep ii was shooting arrows at an “Asiatic” ox-hide ingot because the ingot would symbolize the northern enemies of Egypt. The scene belonged to a group of representations carved during the New Kingdom on temples that showed the general image of the king defeating enemies. Moreover, it was linked to scenes painted in private tombs where goods were brought to the deceased, and to offering scenes carved on the walls of Theban temples. The full sequence of scenes would describe, and ritually promote, the process of integration of the foreign element into the Egyptian sphere.

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Tournadre, V., C. Labarta, P. Megard, A. Garric, E. Saubestre, and B. Durand. "COMPUTER VISION IN THE TEMPLES OF KARNAK: PAST, PRESENT & FUTURE." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-5/W1 (May 16, 2017): 357–64. http://dx.doi.org/10.5194/isprs-archives-xlii-5-w1-357-2017.

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CFEETK, the French-Egyptian Center for the Study of the Temples of Karnak, is celebrating this year the 50<sup>th</sup> anniversary of its foundation. As a multicultural and transdisciplinary research center, it has always been a playground for testing emerging technologies applied to various fields. The raise of automatic computer vision algorithms is an interesting topic, as it allows nonexperts to provide high value results. This article presents the evolution in measurement experiments in the past 50 years, and it describes how cameras are used today. Ultimately, it aims to set the trends of the upcoming projects and it discusses how image processing could contribute further to the study and the conservation of the cultural heritage.

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Anil, Ar Seema. "From the Afterlife to Architecture: Tracing the Nexus of Life and Death in Prehistoric, Egyptian, and Japanese Built Environments." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 07, no. 12 (December 30, 2023): 1–6. http://dx.doi.org/10.55041/ijsrem27854.

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This research explores burial architectures in prehistoric, Egyptian, and Japanese civilizations, unveiling a tapestry of practices and cultural implications. Prehistoric societies utilized Portal tombs, Gallery tombs, and Passage graves as repositories, revealing a connection between earthly rituals and cosmic rhythms through dolmens, gallery graves, and aligned passage tombs. Egyptian tomb architecture, from royal pyramids to decorated mastabas, transformed sepulchral temples in Thebes into sacred spaces. Each structure acted as a guardian preserving kings' mummies until souls reunited with earthly remains. The Kofun period in Japan introduced keyhole-shaped earthen tombs, like the Kofun, with complex geometries and symbolic haniwa representations. This period witnessed a cultural shift marked by the 6th-century CE disappearance of Kofun tombs, coinciding with Yamato court reforms and Buddhism's introduction. The exploration of burial architectures across these civilizations reveals an interplay between belief systems and final resting place design, emphasizing each society's spiritual and cultural values. As we journey through these tomb structures, practical considerations for preserving the deceased intertwine with intricate narratives of the living-dead dynamic, offering insights into the cultural tapestry woven by ancient societies. Key Words: Burial Architectures, Cultural Implications, Prehistoric Societies, Egyptian Tomb Architecture, living- Dead Dynamic

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Kitat, Sara. "Scenes of Offering Palm Dates in Egyptian Temples during the Græco-Roman Period." Journal of Association of Arab Universities for Tourism and Hospitality 15, no. 1 (June 1, 2018): 59–80. http://dx.doi.org/10.21608/jaauth.2018.47995.

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Magdy Khalil, Heba. "Representation of Ptolemaic Kings in cloaks on the walls of the Egyptian Temples." مجلة کلیة السیاحة والفنادق. جامعة المنصورة 11, no. 4 (June 1, 2022): 161–95. http://dx.doi.org/10.21608/mkaf.2022.257868.

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Shaltout, Mosalam, and Juan Antonio Belmonte. "On the Orientation of Ancient Egyptian Temples: (1) Upper Egypt and Lower Nubia." Journal for the History of Astronomy 36, no. 3 (August 2005): 273–98. http://dx.doi.org/10.1177/002182860503600302.

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El-Fiki, Mohamed, Nasser M. F. El-Ghandour, and Adel El Hakim. "Neurosurgery in Egypt from ancient Egyptians to Modern Neurosurgery, African Perspective." JOURNAL OF GLOBAL NEUROSURGERY 1, no. 1 (April 23, 2021): 89–97. http://dx.doi.org/10.51437/jgns.v1i1.34.

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Neurosurgery has been practiced for more than 12,000 years worldwide. Cranial and transnasal approaches to the brain have beenpracticed for variable religious, mystical, or therapeutic purposes in ancient civilizations of Africa and specifically in Egypt (1). AncientEgyptian medicine is documented in the paintings on the walls of temples and numerous papyri (figure 1) (2-4).Ancient Egyptian medicine dates to 3500 BC when Athotis (Hor-Aha), the second king of the first dynasty, was found to have in his tombthe first “Book of the Dead” that was later quoted with modifications till it reached “Practical Medicine and Anatomic Book” in Ani’spapyrus (5, 6).

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Zelinskyi, Andrii. "On the Question of the Adoption of the Epiclesis ‘Euergetes’ by Ptolemy III." Journal of V. N. Karazin Kharkiv National University. Series: History, no. 63 (July 3, 2023): 10–29. http://dx.doi.org/10.26565/2220-7929-2023-63-01.

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In 2020, I published the monograph From Basileis-Pharaohs to Pharaohs-Basileis: The First 100 Years of the Ptolemaic Monarchy. In that book, I proposed to move the date of the famine that occurred during the reign of Ptolemy III from 245/244 BC to the period between 243 and 238 BC, drawing on the evidence of the Alexandrian ‘synodal’ decree of 3 December 243 BC. If my hypothesis is correct, it becomes necessary to reconsider the background of Ptolemy’s adoption of the Greek form of the sacred epiclesis ‘Euergetes’ (Benefactor), which earlier I associated with the help that the population of Egypt received from the king during that famine. In modern historiography, there are a number of alternative suggestions regarding the prior actions of Ptolemy III, supposedly consistent with the Hellenistic ideas about euergetism. Among them are the victorious end of the Asian military campaign (246–245 BC); suppression of unrest in Egypt; return to Egypt of the statues of local gods and cult objects that had been removed by the Persian conquerors; and deeds for the benefit of Egyptian temples and sacred animals. But these actions of Ptolemy III either did not meet the definition of a ‘beneficent act’ or concerned only ethnic Egyptians. Traces of the Greek semantic content of the epiclesis ‘Euergetes’ should be sought in the Alexandrian ‘synodal’ decree produced by the Egyptian priesthood. It contains a list of the king’s merciful acts during the first years of his reign, including the easing of fiscal policy and proclamation of a mass amnesty. Such actions were understood as euergetism in the Egyptian and Greek (especially Hellenistic) traditions. Either of them could become the reason for the official deification of the Hellenistic ruler. Responding with an apotheosis to a large-scale act of economic euergetism became everyday reality in the Hellenistic world. Amnesty for prisoners also directly brought the benefactor closer to the Olympian gods, led by Zeus himself.

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Journal articles on the topic 'Egyptian temples'

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