DOI Artikel:
Griffith, Francis Ll.: Progress of Egyptology: archaeology, hieroglyphic studies, etc
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12055#0063
Archaeology, Hieroglyphic Studies, Etc.
51
volume on the Egyptian religion, Die Aegyptische Religion. It is
admirably fresh and solid, full of quotations from original texts, and the
author seldom indulges in theory. He treats the subject historically, and
gives due consideration to the latest periods and the spread of Egyptian
cults into foreign countries and eventually through the Koman Empire.
Prof. Naville publishes and retranslates ch. 175 of the Book of the
Dead, seeing in it a reference to a general deluge, not known by rain but
by the rise of the Nile. P. S. B. A. xxvi. 251, 287. Mr. St. Clair
writes on the Book of the Dead in the Journal of Theological Studies,
October, 1904, insisting on the astronomical basis of the Egyptian
religion.
A series of popular lectures on the Egyptian religion, delivered by
Prof. Steindorff in various cities in America, has been printed under the
title of The Religion of Die Ancient Egyptians.
Prof. Schafer shows that Peker was the name of the tomb of Osiris at
Abydos, and was connected with trees, being perhaps itself the name of a
tree. Trees were planted apparently at all graves of Osiris. The word
had been wrongly interpreted as meaning a gap in the hills at Abydos.
A. Z. xli. 107.
Prof. Meyer writes a very interesting study on Upuaut and Anubis
and the development of the local cult of Abydos. He distinguishes
between Upuaut (Ophois, the Macedon of Diodorus) and Anubis as the
wolf-god and the dog-god respectively. Abydos, mainly a great cemetery,
had Chentamentb.es as its god; he was originally a dog, and identified
with Anubis; but afterwards, not later than the Xllth Dynasty, he was
identified with Osiris. Ophois also was represented at Abydos: he was a
war-god, and so a pioneer of Osiris: Anubis also perhaps had functions
as a god of the living. A. Z. xli. 97.
A. H. Gardiner has found that Bata, the hero of the Tale of the Two
Brothers, whose name, written like that of his brother Anup (Anubis)
with the sign for a god, is actually mentioned as the god of a city Sa-ka,
on an ostracon at Edinburgh. P. S. B. A. xxvii. 185.
Guimet describes late figures of Horus, and of a god with buds on
his head, in whom Bevillout sees Khons. Comptes Bendus, 1905, 81,
121.
Mallon figures and describes a number of lioman bas reliefs of
Sphinxes from Cairo. L'ev. Arch. v. 169.
Note on the name of the god of Letopolis. Lefebure, Sphinx
ix. 19.
Plutarch's j\re$#u? TeXevran], as meaning the ends of the earth.
Spiegelberg, Bee. de Trav. xxvi. 150.
51
volume on the Egyptian religion, Die Aegyptische Religion. It is
admirably fresh and solid, full of quotations from original texts, and the
author seldom indulges in theory. He treats the subject historically, and
gives due consideration to the latest periods and the spread of Egyptian
cults into foreign countries and eventually through the Koman Empire.
Prof. Naville publishes and retranslates ch. 175 of the Book of the
Dead, seeing in it a reference to a general deluge, not known by rain but
by the rise of the Nile. P. S. B. A. xxvi. 251, 287. Mr. St. Clair
writes on the Book of the Dead in the Journal of Theological Studies,
October, 1904, insisting on the astronomical basis of the Egyptian
religion.
A series of popular lectures on the Egyptian religion, delivered by
Prof. Steindorff in various cities in America, has been printed under the
title of The Religion of Die Ancient Egyptians.
Prof. Schafer shows that Peker was the name of the tomb of Osiris at
Abydos, and was connected with trees, being perhaps itself the name of a
tree. Trees were planted apparently at all graves of Osiris. The word
had been wrongly interpreted as meaning a gap in the hills at Abydos.
A. Z. xli. 107.
Prof. Meyer writes a very interesting study on Upuaut and Anubis
and the development of the local cult of Abydos. He distinguishes
between Upuaut (Ophois, the Macedon of Diodorus) and Anubis as the
wolf-god and the dog-god respectively. Abydos, mainly a great cemetery,
had Chentamentb.es as its god; he was originally a dog, and identified
with Anubis; but afterwards, not later than the Xllth Dynasty, he was
identified with Osiris. Ophois also was represented at Abydos: he was a
war-god, and so a pioneer of Osiris: Anubis also perhaps had functions
as a god of the living. A. Z. xli. 97.
A. H. Gardiner has found that Bata, the hero of the Tale of the Two
Brothers, whose name, written like that of his brother Anup (Anubis)
with the sign for a god, is actually mentioned as the god of a city Sa-ka,
on an ostracon at Edinburgh. P. S. B. A. xxvii. 185.
Guimet describes late figures of Horus, and of a god with buds on
his head, in whom Bevillout sees Khons. Comptes Bendus, 1905, 81,
121.
Mallon figures and describes a number of lioman bas reliefs of
Sphinxes from Cairo. L'ev. Arch. v. 169.
Note on the name of the god of Letopolis. Lefebure, Sphinx
ix. 19.
Plutarch's j\re$#u? TeXevran], as meaning the ends of the earth.
Spiegelberg, Bee. de Trav. xxvi. 150.