By David Klotz
Hibis Temple, tucked away within the distant Khargeh Oasis, includes the longest huge hymns to Amun-Re ever carved in hieroglyphs. those non secular texts, inscribed in the course of the reign of Darius I, drew upon a wide number of New state resources, and later they served as resources for the Graeco-Roman hymns at Esna Temple. As such, the hymns to Amun-Re from Hibis are excellently fitted to learning Egyptian theology through the Persian interval, at the eve of the intended "new theology" created through the Graeco-Roman priesthood. This new learn, the 1st wide remark at the 5 liturgically hooked up hymns, good points new translations with exact notes. The ebook additionally considers dominant theological subject matters found in the texts, together with the idea that of "Amun in the Iris."
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Extra resources for Adoration of the Ram: five hymns to Amun-Re from Hibis temple
131–33; Leclant, MDAIK 15 (1957): 166–71. 174 Hibis III, Pl. 30, Upper Register. In a sense, the two associations of Amun and the Royal Ka are closely related. ” In this sense, it is through Amun’s manifestation of πνευμα (= Ba of Shu) that the Royal Ka is passed from generation to generation, and thus Shu is truly “the bearer of the Royal Ka” or the Royal Ka himself. ” SEVENTH BA Illustration: Lion-headed, has hooves instead of feet.
71 Rather than Cruz-Uribe: “the bull of the overflowing Nun” (HTP I, p. 120); Goyon: “Lord of the ov[erflowing of Nun]” (The Edifice of Taharqa, p. 71); Lorton: “bull of the Outpouring-of-Nun, (SAK 21 : 168, most likely inspired by Drioton’s translation of Urk. t Dr-a a(A)a-Nwn [Drioton, ASAE 44 (1944): 112]; cf. also Sethe, Amun, §140: “die Urfangsstätte, die Nun-Quelle”); Assmann: “Stier der Ausgieβung des Nil” (ÄHG, p. 298). The translation of aAa by “overflowing” should be restricted to geographic texts dealing with Nile waters such as Edfou V, 27,4: in=f n-k itrw-aA Xr a(A)a=f He brings to you the Great River bearing its overflowing.
29 Otto, Mundöffnungsritual II, pp. 38–40. 30 P. Berlin 3055, II,4–III,3 (= Moret, Le Rituel de Culte Divin Journalier, pp. 21–26); Alliot, Le Culte d’Horus à Edfou, pp. 133–58; Sauneron, Esna V, p. 356. 31 Sethe, Amun, §178–86; see also Plutarch, De Iside et Osiride, 354c–d, and Sauneron, BIFAO 51 (1951): 49–51; Williams, in Studies in Honor of John A. Wilson, pp. 95–96. ” However, this text would be the singular example of such a theological concept, while the many examples collected by Sethe demonstrate the popularity of this religious theme and its essential role in Amun theology.