| April 27, 2024, 6:29 pm UTC |
 |
| In: The Hall of Maat > Ancient Egypt - Ancient Egyptian Discussions > Topic |
| Goto: Forum List • Create A New Profile • Log In |
|
Ancient History •
Ancient Egypt •
Laboratory •
Humanities •
Apocalypse •
Paper Lens •
Coffee Shop Exhibitions, Conferences, Lectures, Journals • Alternative Geometry and Numerology |
| November 18, 2007 06:21AM |
cladking Wrote:
-------------------------------------------------------
> No, not necessarily specific but how ANY
> individual concept or god arose.
>
> I'm trying to get a feel for how the structure
> came into being. Right now
> all I have is the idea that they created Gods as
> they found them and then
> shared them as it suited their interests.
There are probably two books which should be read to gain an idea of the "origins" of Egyptian religion. They are
Tobin, V. A. 1989. Theological principles of Egyptian religion. American University Studies. Series 7, Theology and Religion 59. New York: Peter Lang.
and the other, which should be read with some caution, as it is somewhat outdated, is
Budge, E. A. W. 1934. From Fetish to God in Ancient Egypt. London: Oxford University Press.
Once you have read those, and can handle fairly complex analyses of Egyptian religion, you should try the following, by some of the present experts in Egyptian religion:
Assmann, J. 2001. The Search for God in Ancient Egypt. D. Lorton, transl. Ithaca: Cornell University Press.
__________. 1995. Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism. A. Alcock, transl. Studies in Egyptology. G. T. Martin. London: KPI.
NB: Assmann is not easy read, in English or German: he discusses very complex concepts on the interrelationship of deities, which Hornung (1982; see below) once described as "complementarity." Assmann's term is "constellative relationships" (which has nothing to do with astronomy, BTW), but is closer to a fuller understanding of Egyptian religion.
Assmann, J. and G. G. Stroumsa, Eds. 1999. Transformation of the Inner Self in Ancient Religions. Studies in the History of Religions (Numen Book Series). Vol. LXXXIII. H. G. Kippenberg and E. T. Lawson. Leiden: Brill.
Baines, J. 1990. Restricted Knowledge, Hierarchy and Decorum: Modern Perceptions and Ancient Institutions. JARCE 27: 1-23.
_________. 1991. Society, Morality, and Religious Practice. In B. E. Shafer, Ed., Religion in Ancient Egypt: Gods, Myths, and Personal Practice: 123-200. Ithaca: Cornell University Press.
Bleeker, C. J. 1963. The Sacred Bridge: Researches into the Nature and Structure of Religion. Studies in the History of Religions (Supplements to Numen). VII. Leiden: Brill.
Bonnet, H. 2000 (1952). Reallexikon der Aegyptischen Religiongeschichte. Berlin: Walter deGruyter. (Available through Bookfinder.com)
Englund, G., Ed. 1989. The Religion of the Ancient Egyptians: Cognitive Structures and Popular Expressions. BOREAS 20: Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations. R. Holthoer and T. Linders. Uppsala: ACTA Universitatis Upsaliensis.
Frankfort, H. 1978 (1948). Kingship and the Gods. A Study of Ancient Near Eastern Religion as the Integration of Society and Nature. Chicago/London: University of Chicago Press.
Frankfort, H., H. A. Frankfort, et al. 1977 (1946). The Intellectual Adventure of Ancient Man: An Essay on Speculative Thought in the Ancient Near East. Oriental Institute Essay. Chicago: University of Chicago Press.
Goedicke, H. 1986. God. JSSEA 16(2): 57-62.
Hornung, E. 1982. Conceptions of God in Ancient Egypt: The One and the Many. J. Baines, transl. Ithaca: Cornell University Press.
__________. 1992. Idea Into Image: Essays on Ancient Egyptian Thought. E. Bredeck, transl. New York: Timken Publishers.
__________. 1995. Ancient Egyptian Religious Iconography. In J. Sasson, J. Baines, G. Beckman and K. S. Rubinson, Eds., Civilizations of the Ancient Near East, III: 1711-1730. Peabody: Hendrickson Publishers, Inc.
Linghu, R. 1998. Religious beliefs as seen from Predynastic burial customs in Egypt.In C. J. Eyre, Ed., Proceedings of the Seventh International Congress of Egyptologists. Cambridge, 3-9 September 1995: 683-689. Orientalia Louvaniensia Analecta 82. Leuven: Peeters.
Lloyd, A. B., Ed. 1998. Gods, Priests and Men: Studies in the Religion of Pharaonic Egypt by Aylward M. Blackman. Studies in Egyptology. G. T. Martin. London: Kegan Paul International.
Redford, D. B., Ed. 2002. The Ancient Gods Speak: A Guide to Egyptian Religion. Oxford: Oxford University Press.
Ringgren, H. 1969. Light and Darkness in Ancient Egyptian Religion. In Unknown, Ed., Liber Amicorum: Studies in Honour of Professor Dr. C. J. Bleeker: 140-150. Studies in the History of Religions (Supplements to Numen) XVII. Leiden: Brill.
Rochemonteix, M. 1894. Le Temple Égyptien. In G. Maspero and E. Chassinat, Eds., Oeuvres diverses/Maxence de Rochemonteix: 1-38. Bibliothèque Égyptologique 3. Paris: Ernst Leroux.
Roeder, G. 1960. Kulte, Orakel und Naturverehrung im Alten Ägypten. Die Bibliothek der Alten Welt. W. Rüegg. Zürich/Stuttgart: Artemis.
Sadek, A. I. 1988. Popular Religion in Egypt During the New Kingdom. Hildesheimer Ägyptologische Beiträge 27. A. Eggebrecht. Hildesheim: Gerstenberg.
Schott, S. 1953. Symbol und Zauber also Grundform altägyptischen Denkens. Studium Generale 6(5): 278-288.
Shafer, B. E., Ed. 1991. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithaca: Cornell University Press.
Simpson, W. K., Ed. 1989. Religion and Philosophy in Ancient Egypt. Yale Egyptological Studies (YES) 3. W. K. Simpson. New Haven: Yale University Press.
Spiegel, J. ND. Die Idee vom Totengericht in der ägyptischen Religion. Leipziger Ägyptologische Studien 2. W. Wolf. Gluckstadt and Hamburg: J. J. Augustin.
Walls, N. H., Ed. 2005. Cult Image and Divine Representation in the Ancient Near East. American Schools of Oriental Research Book Series 10. B. B. Schmidt. Boston: ASOR.
Wilkinson, R. H. 2003. The Complete Gods and Goddesses of Ancient Egypt. London: Thames and Hudson.
> I'm still trying to grapple with the idea that the
> kings became gods when
> they died but apparently changed their names. Are
> any of these king's names
> known after death? Were they assigned some area
> that wasn't already taken
> by older Gods like perhaps "God of Craftsmanship"?
FWIW, I'm not aware of any deified king who became a god after death who changed his name, except the proposed alingment of the deceased deified Amenhotep III, who is proposed to have becomes Akhenaten's basis for the Aten of the Amarna period (Johnson 1993, 1996 and 1999).
Deified kings and queens such as Amenhotep I and his mother Ahmose-Nefertari were well-known deities to the inhabtants of the West Bank, particularly at Deir el-Medina, but other than Amenhotep I being referred to by his throne name, I know of no other name change for him or any other deified deceased being (on deified human beings worshipped in popular religion see Sadek (1988), above, and
Bell, L. 1985. Aspects of the Cult of the Deified Tutankhamun. In P. Posener-Kriéger, Ed., Mélanges Gamal Eddin Mokhtar, I: 31-59. Cairo: IFAO.
Hurry, J. B. 1926. Imhotep: The Vizier and Physician of king Zoser and afterwards the Egyptian God of Medicine. London: Oxford University Press.
Kruchten, J.-M. 1994. Une stèle signée dédiée à Amenophis Ier et Ahmès Néfertari divinisés. In S. Israelit-Groll, ed., Studies in Egyptology Presented to Miriam Lichtheim, 2: 646-652. Jerusalem: Magnes Press/The Hebrew University.
Mostafa, D. 1994. Lieux saints populaires dans l'Égypte ancienne. Discussions in Egyptology 29: 87-98.
> I'm trying to get a better handle on these to
> better understand the Pyramid
> Texts. There's little choice but to better
> differentiate the deities in my
> mind but it would help if they had more
> "personality".
As Egyptian deities represent abstract concepts of nature, in the most part, I doubt they could have much more personality than exhibited through the myths about them.
Other Reference:
Johnson, W. R. 1993. The Deified Amenhotep III as the Living Re-Horakhty: Stylistic and Iconographic Considerations.In Atti, Ed., VI Congresso Internationale di Egittologia, II: 231-236. Turin: International Association of Egyptologists.
_____________. 1996. Amenhotep III and Amarna: Some New Considerations. JEA 82: 63-82.
_____________. 1999. The Setting: History, Religion, and Art.In R. E. Freed, Y. J. Markowitz and S. H. D'Auria, Eds., Pharaohs of the Sun: Akhenaten: Nefertiti: Tutankhamen: 38-49. Boston: Museum Fine Arts/Bulfinch Press/Little, Brown and Company.
HTH.
Katherine Griffis-Greenberg
Doctoral Candidate
Oriental Institute
Doctoral Programme in Oriental Studies [Egyptology]
Oxford University
Oxford, United Kingdom
Edited 1 time(s). Last edit at 11/18/2007 06:28AM by Katherine Griffis-Greenberg.
-------------------------------------------------------
> No, not necessarily specific but how ANY
> individual concept or god arose.
>
> I'm trying to get a feel for how the structure
> came into being. Right now
> all I have is the idea that they created Gods as
> they found them and then
> shared them as it suited their interests.
There are probably two books which should be read to gain an idea of the "origins" of Egyptian religion. They are
Tobin, V. A. 1989. Theological principles of Egyptian religion. American University Studies. Series 7, Theology and Religion 59. New York: Peter Lang.
and the other, which should be read with some caution, as it is somewhat outdated, is
Budge, E. A. W. 1934. From Fetish to God in Ancient Egypt. London: Oxford University Press.
Once you have read those, and can handle fairly complex analyses of Egyptian religion, you should try the following, by some of the present experts in Egyptian religion:
Assmann, J. 2001. The Search for God in Ancient Egypt. D. Lorton, transl. Ithaca: Cornell University Press.
__________. 1995. Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism. A. Alcock, transl. Studies in Egyptology. G. T. Martin. London: KPI.
NB: Assmann is not easy read, in English or German: he discusses very complex concepts on the interrelationship of deities, which Hornung (1982; see below) once described as "complementarity." Assmann's term is "constellative relationships" (which has nothing to do with astronomy, BTW), but is closer to a fuller understanding of Egyptian religion.
Assmann, J. and G. G. Stroumsa, Eds. 1999. Transformation of the Inner Self in Ancient Religions. Studies in the History of Religions (Numen Book Series). Vol. LXXXIII. H. G. Kippenberg and E. T. Lawson. Leiden: Brill.
Baines, J. 1990. Restricted Knowledge, Hierarchy and Decorum: Modern Perceptions and Ancient Institutions. JARCE 27: 1-23.
_________. 1991. Society, Morality, and Religious Practice. In B. E. Shafer, Ed., Religion in Ancient Egypt: Gods, Myths, and Personal Practice: 123-200. Ithaca: Cornell University Press.
Bleeker, C. J. 1963. The Sacred Bridge: Researches into the Nature and Structure of Religion. Studies in the History of Religions (Supplements to Numen). VII. Leiden: Brill.
Bonnet, H. 2000 (1952). Reallexikon der Aegyptischen Religiongeschichte. Berlin: Walter deGruyter. (Available through Bookfinder.com)
Englund, G., Ed. 1989. The Religion of the Ancient Egyptians: Cognitive Structures and Popular Expressions. BOREAS 20: Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations. R. Holthoer and T. Linders. Uppsala: ACTA Universitatis Upsaliensis.
Frankfort, H. 1978 (1948). Kingship and the Gods. A Study of Ancient Near Eastern Religion as the Integration of Society and Nature. Chicago/London: University of Chicago Press.
Frankfort, H., H. A. Frankfort, et al. 1977 (1946). The Intellectual Adventure of Ancient Man: An Essay on Speculative Thought in the Ancient Near East. Oriental Institute Essay. Chicago: University of Chicago Press.
Goedicke, H. 1986. God. JSSEA 16(2): 57-62.
Hornung, E. 1982. Conceptions of God in Ancient Egypt: The One and the Many. J. Baines, transl. Ithaca: Cornell University Press.
__________. 1992. Idea Into Image: Essays on Ancient Egyptian Thought. E. Bredeck, transl. New York: Timken Publishers.
__________. 1995. Ancient Egyptian Religious Iconography. In J. Sasson, J. Baines, G. Beckman and K. S. Rubinson, Eds., Civilizations of the Ancient Near East, III: 1711-1730. Peabody: Hendrickson Publishers, Inc.
Linghu, R. 1998. Religious beliefs as seen from Predynastic burial customs in Egypt.In C. J. Eyre, Ed., Proceedings of the Seventh International Congress of Egyptologists. Cambridge, 3-9 September 1995: 683-689. Orientalia Louvaniensia Analecta 82. Leuven: Peeters.
Lloyd, A. B., Ed. 1998. Gods, Priests and Men: Studies in the Religion of Pharaonic Egypt by Aylward M. Blackman. Studies in Egyptology. G. T. Martin. London: Kegan Paul International.
Redford, D. B., Ed. 2002. The Ancient Gods Speak: A Guide to Egyptian Religion. Oxford: Oxford University Press.
Ringgren, H. 1969. Light and Darkness in Ancient Egyptian Religion. In Unknown, Ed., Liber Amicorum: Studies in Honour of Professor Dr. C. J. Bleeker: 140-150. Studies in the History of Religions (Supplements to Numen) XVII. Leiden: Brill.
Rochemonteix, M. 1894. Le Temple Égyptien. In G. Maspero and E. Chassinat, Eds., Oeuvres diverses/Maxence de Rochemonteix: 1-38. Bibliothèque Égyptologique 3. Paris: Ernst Leroux.
Roeder, G. 1960. Kulte, Orakel und Naturverehrung im Alten Ägypten. Die Bibliothek der Alten Welt. W. Rüegg. Zürich/Stuttgart: Artemis.
Sadek, A. I. 1988. Popular Religion in Egypt During the New Kingdom. Hildesheimer Ägyptologische Beiträge 27. A. Eggebrecht. Hildesheim: Gerstenberg.
Schott, S. 1953. Symbol und Zauber also Grundform altägyptischen Denkens. Studium Generale 6(5): 278-288.
Shafer, B. E., Ed. 1991. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithaca: Cornell University Press.
Simpson, W. K., Ed. 1989. Religion and Philosophy in Ancient Egypt. Yale Egyptological Studies (YES) 3. W. K. Simpson. New Haven: Yale University Press.
Spiegel, J. ND. Die Idee vom Totengericht in der ägyptischen Religion. Leipziger Ägyptologische Studien 2. W. Wolf. Gluckstadt and Hamburg: J. J. Augustin.
Walls, N. H., Ed. 2005. Cult Image and Divine Representation in the Ancient Near East. American Schools of Oriental Research Book Series 10. B. B. Schmidt. Boston: ASOR.
Wilkinson, R. H. 2003. The Complete Gods and Goddesses of Ancient Egypt. London: Thames and Hudson.
> I'm still trying to grapple with the idea that the
> kings became gods when
> they died but apparently changed their names. Are
> any of these king's names
> known after death? Were they assigned some area
> that wasn't already taken
> by older Gods like perhaps "God of Craftsmanship"?
FWIW, I'm not aware of any deified king who became a god after death who changed his name, except the proposed alingment of the deceased deified Amenhotep III, who is proposed to have becomes Akhenaten's basis for the Aten of the Amarna period (Johnson 1993, 1996 and 1999).
Deified kings and queens such as Amenhotep I and his mother Ahmose-Nefertari were well-known deities to the inhabtants of the West Bank, particularly at Deir el-Medina, but other than Amenhotep I being referred to by his throne name, I know of no other name change for him or any other deified deceased being (on deified human beings worshipped in popular religion see Sadek (1988), above, and
Bell, L. 1985. Aspects of the Cult of the Deified Tutankhamun. In P. Posener-Kriéger, Ed., Mélanges Gamal Eddin Mokhtar, I: 31-59. Cairo: IFAO.
Hurry, J. B. 1926. Imhotep: The Vizier and Physician of king Zoser and afterwards the Egyptian God of Medicine. London: Oxford University Press.
Kruchten, J.-M. 1994. Une stèle signée dédiée à Amenophis Ier et Ahmès Néfertari divinisés. In S. Israelit-Groll, ed., Studies in Egyptology Presented to Miriam Lichtheim, 2: 646-652. Jerusalem: Magnes Press/The Hebrew University.
Mostafa, D. 1994. Lieux saints populaires dans l'Égypte ancienne. Discussions in Egyptology 29: 87-98.
> I'm trying to get a better handle on these to
> better understand the Pyramid
> Texts. There's little choice but to better
> differentiate the deities in my
> mind but it would help if they had more
> "personality".
As Egyptian deities represent abstract concepts of nature, in the most part, I doubt they could have much more personality than exhibited through the myths about them.
Other Reference:
Johnson, W. R. 1993. The Deified Amenhotep III as the Living Re-Horakhty: Stylistic and Iconographic Considerations.In Atti, Ed., VI Congresso Internationale di Egittologia, II: 231-236. Turin: International Association of Egyptologists.
_____________. 1996. Amenhotep III and Amarna: Some New Considerations. JEA 82: 63-82.
_____________. 1999. The Setting: History, Religion, and Art.In R. E. Freed, Y. J. Markowitz and S. H. D'Auria, Eds., Pharaohs of the Sun: Akhenaten: Nefertiti: Tutankhamen: 38-49. Boston: Museum Fine Arts/Bulfinch Press/Little, Brown and Company.
HTH.
Katherine Griffis-Greenberg
Doctoral Candidate
Oriental Institute
Doctoral Programme in Oriental Studies [Egyptology]
Oxford University
Oxford, United Kingdom
Edited 1 time(s). Last edit at 11/18/2007 06:28AM by Katherine Griffis-Greenberg.
Sorry, only registered users may post in this forum.