DOI Artikel:
Griffith, Francis Ll.: Progress of Egyptology: archaeology, hieroglyphic studies, etc.
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12423#0041
Archaeology, Hieroglyphic Studies, Etc.
31
A genealogy in the tomb of Userhat (Dyn. XIX.) at Sheikh abd el
Qurna places a vezir, Imhotep, and two chief prophets of Amnion,
Hepusenb and Khensemheb, among his ancestors. Their monuments,
however, seem to show that this was a false genealogy. Legrain, Ann.
viii. 258.
Genealogies on eight statues belonging to the family of Nebneteru,
priest of Amnion, connected with the royal family of the Bubastites ; there
is more to follow of this genealogy. Legrain, Bee. de Trav. xxx. 73.
Monuments in the Louvre and Hoffmann collections of Harsiesi, son of
Abt-ur-ra, id. Ann. viii. 2,65, and a Paibes from Tanis of the XXVIth
Dynasty, who is also found at Karnak on the famous statue of the goddess
Apet, id. ib. 266. Xote on the first prophet of Ammon, Nes-pat-taui
(Spotous), of Dyn. XXX. id. ib. 52.
Two pieces naming Darius from the cachette of Karnak. Legrain, Ann.
viii. 51.
Chronology.
See above pp. 21, 29.
Prof. Ed. Meyer, in Nachtrage zur Aegi/ptischen Chronologic (Abh. Berl.
Akacl. 1907), reviews Gardiner's discovery that the popular names and
characteristic festivals of the Egyptian months in early times belonged to
the month preceding that to which they were applied later, and in this
new light explains the Ebers Calendar once more, with its omission of the
epagomenal days: it now appears to be entirely fictitious and theoretical, with
the exception of the date for the rising of Sothis with which it begins.
Meyer explains the change of the month-festivals by the gradual
separation of the summer solstice, i.e. Mesore, ' the birth of the sun,' from
the heliacal rising of Sothis which determined the new year: at the
beginning of Meyer's 'third' Sothic period, 1321 b.c., the solstice fell
18 days before the Xew Year, in the middle of the last month of the
' ideal' year, instead of in the first month of the new year. This seems to
be a confirmation of the steadiness of the calendar, for the popular names of
the months had nothing to do with the official calendar until at some late
period they become attached to it, at least as early as the Persian epoch.
Mey'ER gives a table of the festivals and the forms of these month-names
including those in Persian-Aramaic. He further deals with the date of the
flax harvest in Dyn. XII.: Dyn. XL with the new material from Deu-
el Bahari: a new reading in the Turin Papyrus by Pieper : the Hyksos
period, etc., with the identification of some names of Hyksos and vassal-
kings of the Hyksos (Xehesi) in the Turin Papyrus: evidence for fixing
the date of Merenptah: and evidence against Sethe's theory of the
31
A genealogy in the tomb of Userhat (Dyn. XIX.) at Sheikh abd el
Qurna places a vezir, Imhotep, and two chief prophets of Amnion,
Hepusenb and Khensemheb, among his ancestors. Their monuments,
however, seem to show that this was a false genealogy. Legrain, Ann.
viii. 258.
Genealogies on eight statues belonging to the family of Nebneteru,
priest of Amnion, connected with the royal family of the Bubastites ; there
is more to follow of this genealogy. Legrain, Bee. de Trav. xxx. 73.
Monuments in the Louvre and Hoffmann collections of Harsiesi, son of
Abt-ur-ra, id. Ann. viii. 2,65, and a Paibes from Tanis of the XXVIth
Dynasty, who is also found at Karnak on the famous statue of the goddess
Apet, id. ib. 266. Xote on the first prophet of Ammon, Nes-pat-taui
(Spotous), of Dyn. XXX. id. ib. 52.
Two pieces naming Darius from the cachette of Karnak. Legrain, Ann.
viii. 51.
Chronology.
See above pp. 21, 29.
Prof. Ed. Meyer, in Nachtrage zur Aegi/ptischen Chronologic (Abh. Berl.
Akacl. 1907), reviews Gardiner's discovery that the popular names and
characteristic festivals of the Egyptian months in early times belonged to
the month preceding that to which they were applied later, and in this
new light explains the Ebers Calendar once more, with its omission of the
epagomenal days: it now appears to be entirely fictitious and theoretical, with
the exception of the date for the rising of Sothis with which it begins.
Meyer explains the change of the month-festivals by the gradual
separation of the summer solstice, i.e. Mesore, ' the birth of the sun,' from
the heliacal rising of Sothis which determined the new year: at the
beginning of Meyer's 'third' Sothic period, 1321 b.c., the solstice fell
18 days before the Xew Year, in the middle of the last month of the
' ideal' year, instead of in the first month of the new year. This seems to
be a confirmation of the steadiness of the calendar, for the popular names of
the months had nothing to do with the official calendar until at some late
period they become attached to it, at least as early as the Persian epoch.
Mey'ER gives a table of the festivals and the forms of these month-names
including those in Persian-Aramaic. He further deals with the date of the
flax harvest in Dyn. XII.: Dyn. XL with the new material from Deu-
el Bahari: a new reading in the Turin Papyrus by Pieper : the Hyksos
period, etc., with the identification of some names of Hyksos and vassal-
kings of the Hyksos (Xehesi) in the Turin Papyrus: evidence for fixing
the date of Merenptah: and evidence against Sethe's theory of the