Bibliographies thématiques / Temple of Hathor (Dandara, Egypt)

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Littérature scientifique sur le sujet « Temple of Hathor (Dandara, Egypt) »

Auteur : Grafiati
Publié le 4 juin 2021
Mis à jour le 31 juillet 2024

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Articles de revues sur le sujet "Temple of Hathor (Dandara, Egypt)"

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Koch, Ido. "Revisiting the Fosse Temple at Tel Lachish." Journal of Ancient Near Eastern Religions 17, no. 1 (2017): 64–75. http://dx.doi.org/10.1163/15692124-12341286.

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This paper reconsiders the Late Bronze Age history of the Fosse Temple at Lachish and reconstructs its context vis-à-vis the broader role of the local Canaanite cult. During the reign of Amenhotep iii the structure’s plan was modified to conform to Egyptian-style and there was a profusion of Egyptian imports to the site, primarily associated with the cult of Hathor. These facts reflect the cultic innovations that were taking place in Egypt itself—the self-deification of Amenhotep iii and his consort, Tiye, including her depiction and worship as Hathor. It is consequently argued that the translation of Hathor/Tiye into the local goddess, Elat, and its continuous practice until the late 13th century bc echo the integration of Egypt within the indigenous cultural world.
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Lucarelli, Rita. "Demonology during the Late Pharaonic and Greco-Roman Periods in Egypt." Journal of Ancient Near Eastern Religions 11, no. 2 (2011): 109–25. http://dx.doi.org/10.1163/156921211x603904.

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Abstract This paper gives an overview of the beliefs in demons as perceived by the ancient Egyptians during the later phases of the Pharaonic period and under the Greco and Roman rule. It focuses in particular on the so-called “guardian demons” represented and named on the walls of the Ptolemaic temples such as the temple of Hathor at Dendera. These figures of protectors are in fact later reinterpretations of the demonic guardians of the doors and regions of the netherworld as described in the so-called Book of the Dead. Through this and other examples taken from iconographic and textual sources mentioning demons, it is discussed how the conception and ritual practices concerning “demons” changes significantly in Greco-Roman Egypt as compared to the earlier Pharaonic period.
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Marey Mahmoud, Hussein H. "Microanalysis of blue pigments from the Ptolemaic temple of Hathor (Thebes), Upper Egypt: a case study." Surface and Interface Analysis 44, no. 9 (2012): 1271–78. http://dx.doi.org/10.1002/sia.4999.

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Chudzik, Patryk. "Post-New Kingdom topography and chronology of the Hatshepsut Temple at Deir el-Bahari in light of new archaeological evidence." Polish Archaeology in the Mediterranean 31 (2022): 123–52. http://dx.doi.org/10.37343/uw.2083-537x.pam31.09.

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Around 1000 BCE, an earthquake brought down many temples in Western Thebes, thus putting an end to the cult centre at Deir el-Bahari which had been a key site for the celebration of the Beautiful Feast of the Valley all through the New Kingdom. Within a few dozen years the deserted chapels and rooms of the Hatshepsut temple were turned into a burial ground. The necropolis established on the ruins of one of the most famous temples of Egypt was first excavated in the 19th century; however, current work by the Polish Centre of Mediterranean Archaeology University of Warsaw expedition in the Hathor cult complex of the temple of the female pharaoh has resulted in the discovery of a group of shaft tombs and a great number of burial remains. These new finds have instigated a revisiting of both the topography and the chronology of this reuse of the older monument, as well as a contextualization of the work of the early explorers which has gradually been forgotten partly through lack of proper documentation.
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Bowman, Alan K., and Dominic Rathbone. "Cities and Administration in Roman Egypt." Journal of Roman Studies 82 (November 1992): 107–27. http://dx.doi.org/10.2307/301287.

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These two inscriptions come from the precinct of the temple of Hathor at Denderah (Tentyra), capital of the Tentyrite nome, just north of Thebes in Upper Egypt. The impressive remains of the complex are mostly late Ptolemaic and Roman (re)constructions, but they look Pharaonic and suggest social and cultural continuity across the centuries. The inscriptions, however, illustrate the radical changes in communal organization and administration which the Romans introduced. These changes form the subject of this paper. The first inscription dates to 12 B.C., but is almost entirely in the pre-Roman tradition. It is a trilingual dedication with the primary version in demotic (i.e. Egyptian). Augustus is god, implicitly Pharaoh, and lacks his Roman titles. The strategos (governor of the nome) Ptolemaios gives himself obsolete court titles and a string of local priesthoods. Ptolemaios came from a family which had hereditarily held local priesthoods (and probably continued to hold them after him), and his father Panas had preceded him as strategos of the Tentyrite nome, retaining office through the Roman annexation. On this occasion Ptolemaios' dedication was personal, but other dedications show him acting, like his father, as the head of local cult associations. Ptolemaios is last attested as strategos in 5 B.C. Five years later, our second inscription, which dates to 23 September A.D. I, reveals a very different situation. The dedication was made on Augustus' birthday, and was finely inscribed in Greek only. The strategos Tryphon, whose name suggests an Alexandrian sent up to the Tentyrite nome, figures only as an element of the official dating clause standard throughout Roman Egypt; he is just a cog in the Roman administrative machine. The dedication was made corporately by the local community, structured, as we will see, on the new Roman model.
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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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Abd-Elhalim, Basma T., Bahaa A. Hemdan, Salwa M. El-Sayed, Mahgoub A. Ahmed, Sodaf A. Maan, and Samah H. Abu-Hussien. "Enhancing durability and sustainable preservation of Egyptian stone monuments using metabolites produced by Streptomyces exfoliatus." Scientific Reports 13, no. 1 (2023). http://dx.doi.org/10.1038/s41598-023-36542-1.

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AbstractDespite their threatens for Egyptian stone monuments, A few studies focused on using biocontrol agents against deteriorative fungi and bacteria instead of using chemical assays that leave residuals leading to human toxicity and environmental pollution. This work aims to isolate and identify fungal and bacterial isolates that showed deteriorative activities from stone monuments in Temple of Hathor, Luxor, Egypt, as well as determine the inhibitory activity of metabolites produced by Streptomyces exfoliatus SAMAH 2021 against the identified deteriorative fungal and bacterial strains. Moreover, studying the spectral analysis, toxicological assessment of metabolites produced by S. exfoliatus SAMAH 2021 against health human cell fibroblast, and colorimetric measurements on the selected stone monuments. Ten samples were collected from Temple of Hathor, Luxor, Egypt. Three fungal isolates and one bacterial isolate were obtained and identified as A. niger isolate Hathor 2, C. fioriniae strain Hathor 3, P. chrysogenum strain HATHOR 1, and L. sphaericus strain Hathor 4, respectively. Inhibitory potential of the metabolites in all concentrations used (100–25%) against the recommended antibiotics (Tetracycline 10 µg/ml and Doxycycline (30 µg/ml) showed an inhibitory effect toward all tested deteriorative pathogens with a minimum inhibition concentration (MIC) of 25%. Cytotoxicity test confirmed that microbial filtrate as the antimicrobial agent was safe for healthy human skin fibroblast with IC50 of < 100% and cell viability of 97%. Gas chromatography analysis recorded the existence of thirteen antimicrobial agents, Cis-vaccenic acid; 1,2-Benzenedicarboxylic acid; ç-Butyl-ç-butyrolactone and other compounds. Colorimetric measurements confirmed no color or surface change for the limestone-treated pieces. The use of the metabolite of microbial species antimicrobial as a biocontrol agent raises contemporary issues concerning the bio-protection of the Egyptian monuments to reduce chemical formulas that are toxic to humans and pollute the environment. Such serious problems need further investigation for all kinds of monuments.
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Thèses sur le sujet "Temple of Hathor (Dandara, Egypt)"

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Hussy, Holger. ""Die Epiphanie und Erneuerung der Macht Gottes" : Szenen des täglichen Kultbildrituals in den ägyptischen Tempeln der griechisch-römischen Epoche /." Dettelbach : Röll, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2984311&prov=M&dok_var=1&dok_ext=htm.

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Rogers, Jill Stafford. "Reciprocity and syncretism in Ptolemaic Egypt the Denderah temple as a case study /." Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11192008-155225/.

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Livres sur le sujet "Temple of Hathor (Dandara, Egypt)"

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Zignani, Pierre. Enseignement d'un temple égyptien: Conception architectonique du temple d'Hathor à Dendara. Presses Polytechniques et Universitaires Romandes, 2008.

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Cauville, Sylvie. Le temple de Dendera: Guide archéologique. Institut français d'archéologie orientale, 1990.

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Zignani, Pierre. Le temple d'Hathor à Dendara: Relevés et étude architecturale. Institut français d'archéologie orientale du Caire, 2010.

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Derchain-Urtel, Maria Theresia. Priester im Tempel: Die Rezeption der Theologie der Tempel von Edfu und Dendera in den Privakdokumenten aus ptolemäischer Zeit. Harrassowitz, 1989.

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Waitkus, Wolfgang. Die Texte in den unteren Krypten des Hathortempels von Dendera: Ihre Aussagen zur Funktion und Bedeutung dieser Räume. P. von Zabern, 1997.

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Jean, Yoyotte, and Baum Nathalie, eds. Table de concordance des textes du temple d'Hathor a Dendara. Editions Khéops, 2002.

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Preys, R. Les complexes de la demeure du sistre et du trône de Rê: Théologie et décoration dans le temple d'Hathor à Dendera. Uitgeverij Peeters, 2002.

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Alain, Lecler, ed. Dendara: Le temple d'Isis. Institut français d'archéologie orientale, 2007.

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Alain, Lecler, ed. Dendara: Le temple d'Isis. Peeters, 2009.

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Cauville, Sylvie. Le temple de Dendara. Institut français d'archéologie orientale, 2000.

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Chapitres de livres sur le sujet "Temple of Hathor (Dandara, Egypt)"

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"Temple of Hathor, which was dedicated to." In Notes For Travellers In Egypt. Routledge, 2013. http://dx.doi.org/10.4324/9780203040379-65.

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Mairs, Rachel. "Beyond Rosetta." In The Epigraphy of Ptolemaic Egypt. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198858225.003.0003.

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The discovery and collection of multilingual inscriptions through excavation and the antiquities trade in the nineteenth century played a crucial role in the decipherment of Egyptian scripts. The history of the modern ownership of inscriptions now located in Egypt, Europe, and North America and their role in the development of Egyptology are closely linked. The chapter traces the history of scholarship on several Greek-Egyptian texts, including an unpublished inscription from the Delta, a decree in honour of a member of a prominent family from Upper Egypt, foundation plaques from a temple of Hathor-Aphrodite, and a sphinx from Koptos. The reassembly of stones which were often dispersed and broken into separate pieces through circumstances of excavation or the antiquities market allows us to establish equivalences between Egyptian and Greek concepts, people, and places, and sheds light on the sociolinguistic situation in individual communities, and in Egypt as a whole.
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Dasen, Véronique. "Conclusion." In Dwarfs in Ancient Egypt and Greece. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198146995.003.0011.

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Abstract The image of short-statured people in Egypt is essentially positive. Their physical anomaly was not only tolerated, but accepted and valued as a divine mark for its religious associations. On a mythical level, dwarfs were closely associated with solar and rejuvenating powers. Their abnormal bodies with short bent limbs were equated with that of the sacred scarab-beetle Khepri, one of the main hypostases of the sun-god Re. They stand on the side of humans, especially of children and women, in the crucial times of transition between life and death, repelling evil and bringing regeneration. Yet these benevolent deities remained marginal to the conventional pantheon and to systems of representation. Ptah-Pataikoi appear mostly in amuletic forms, while Bes is not shown in the main areas of temple relief, but in more specialized contexts associated with Hathor.
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Verner, Miroslav. "In the Shadow of Memphis." In Abusir. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167904.003.0001.

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This chapter focuses on Memphis, a metropolis of ancient Egypt, and the possibility that it was the site of the remains of monumental temples, royal residences, palaces, and many other urban features. Meni, the legendary unifier of Egypt and founder of the First Dynasty at the turn of the fourth to third millennium BC, is credited with the founding of Memphis. It is believed that, in addition to the stronghold, Meni also founded the Temple of Ptah, the chief god of the new royal seat. The chapter traces the history of Memphis and describes the district of the Temple of Ptah, along with the pyramids, royal tombs, and other structures located in the city. It also considers some of the deities who had their cult in Memphis, including Hathor. Finally, it looks at the pharaohs who built their tombs in Memphis.
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