DOI Artikel:
Griffith, Francis Ll.: Progress of Egyptology: archaeology, hieroglyphic studies, etc.
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12421#0055
Archaeology, Hieroglyphic Studies, Etc
43
On the analogy of the ogdoad of Hermopolis Capart proposes a very
ingenious reconstruction of the original ennead of Heliopolis, in which
two of the gods would be male doubles of the goddesses named in the
current form. Bee. cle Trav. xxxiii. 64.
Writing on the legend of Osiris as given by Plutarch, Legge expresses
his belief that many features are derived from Greek sources, and points
out its apparent relation to early history. P.S.B.A. xxxiii. 139.
Out of certain scenes and inscriptions of the later temples of Egypt and
Nubia, Prof. Junker has pieced together a new myth, telling how Tefenis,
the lioness daughter of Ee, was persuaded by Thoth and her brother Shu
to leave the eastern deserts of Nubia and enter the rich and happy land
of Egypt as protectress of it and of her father the Sun-god. In his
memoir giving the original texts, lie compares this to allied myths in
Egypt, such as the coming of Hathor out of Punt, and fully discusses the
local dramatis personae and other features of the legend. Der Auszug
der Hathor-Tefnut aus Nubien (Appendix to Abhandl. of Berlin Acad.
1911).
Sethe recognises the Egyptian name of the god Antaeus, A.Z. xlvii. 42,
shows that the cedar was the tree of Osiris at Byblos, ib. 71, and discusses
the origin of the names Petensetis and Petensenis of divinities at the
Cataract, ib. 166.
Maspero describes an ostracon representing the adoration of Thoth and
Mertseger, Ann. x. 143; gives two modern instances of the fear of the
evil eye when a French priest was on board of his dahabia (ib. xi. 157),
and notes sandal-outlines left by pilgrims of the New Kingdom on the
pavement at Wady Sebua. ib. xi. 161.
Wiedemann studies the religious and other importance of the Ant-fish,
Sphinx, xiv. 231; publishes a graffito from the temple of Luxor naming
a special form of Amnion, and figures and discusses examples of the vulture
and uraeus on coffins from the XVIIth and XVIIIth Dynasties, P.S.B.A.
xxxiii. 162 ; an ushabti of Setmosi with the figure of the god in the
inscription in close juxtaposition to the name of Osiris ; hawk- bull- and
ram-headed ushabtis; and a stone scarab with unusual reference to
Anubis. P.S.B.A. xxxiii. 166.
Bissing notes Minutoli's view of the animal of Anubis, and suggests
that the Set-animal was a giraffe. Bee. dc Trav. xxxiii. 17—IS.
Eemarkable representation of Neith as goddess of sleep, from a head-
rest. Daressy, Ann, x. 177.
On the amulets of the head-rest and the head, the latter rarely found.
Naville, A.Z. xlviii. 107; representation of a plant out of which grows
43
On the analogy of the ogdoad of Hermopolis Capart proposes a very
ingenious reconstruction of the original ennead of Heliopolis, in which
two of the gods would be male doubles of the goddesses named in the
current form. Bee. cle Trav. xxxiii. 64.
Writing on the legend of Osiris as given by Plutarch, Legge expresses
his belief that many features are derived from Greek sources, and points
out its apparent relation to early history. P.S.B.A. xxxiii. 139.
Out of certain scenes and inscriptions of the later temples of Egypt and
Nubia, Prof. Junker has pieced together a new myth, telling how Tefenis,
the lioness daughter of Ee, was persuaded by Thoth and her brother Shu
to leave the eastern deserts of Nubia and enter the rich and happy land
of Egypt as protectress of it and of her father the Sun-god. In his
memoir giving the original texts, lie compares this to allied myths in
Egypt, such as the coming of Hathor out of Punt, and fully discusses the
local dramatis personae and other features of the legend. Der Auszug
der Hathor-Tefnut aus Nubien (Appendix to Abhandl. of Berlin Acad.
1911).
Sethe recognises the Egyptian name of the god Antaeus, A.Z. xlvii. 42,
shows that the cedar was the tree of Osiris at Byblos, ib. 71, and discusses
the origin of the names Petensetis and Petensenis of divinities at the
Cataract, ib. 166.
Maspero describes an ostracon representing the adoration of Thoth and
Mertseger, Ann. x. 143; gives two modern instances of the fear of the
evil eye when a French priest was on board of his dahabia (ib. xi. 157),
and notes sandal-outlines left by pilgrims of the New Kingdom on the
pavement at Wady Sebua. ib. xi. 161.
Wiedemann studies the religious and other importance of the Ant-fish,
Sphinx, xiv. 231; publishes a graffito from the temple of Luxor naming
a special form of Amnion, and figures and discusses examples of the vulture
and uraeus on coffins from the XVIIth and XVIIIth Dynasties, P.S.B.A.
xxxiii. 162 ; an ushabti of Setmosi with the figure of the god in the
inscription in close juxtaposition to the name of Osiris ; hawk- bull- and
ram-headed ushabtis; and a stone scarab with unusual reference to
Anubis. P.S.B.A. xxxiii. 166.
Bissing notes Minutoli's view of the animal of Anubis, and suggests
that the Set-animal was a giraffe. Bee. dc Trav. xxxiii. 17—IS.
Eemarkable representation of Neith as goddess of sleep, from a head-
rest. Daressy, Ann, x. 177.
On the amulets of the head-rest and the head, the latter rarely found.
Naville, A.Z. xlviii. 107; representation of a plant out of which grows