DOI Artikel:
Griffith, Francis Ll.: Progress of Egyptology: archaeology, hieroglyphic studies, etc.
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.11503#0055
archaeology, hieroglyphic studies, ETC.
43
155 and 237). Cf. his Reponse a M. G. Maspero a propos de son Avant
Propos du temple d'Edfou.
Naville, Ddr el Bahri, Introductory Memoir and Part I. ; Piehl
(ibid. 182 and 230).
Daressy, Procession d'Ammon a Luxor, Loret (ibid. 186).
Sen ack en burg, Index to the Pyramid Texts, Piehl (ibid. 225).
Griffith and Newberry, PIBersheh I. and II., Sjoberg (ibid. 233),
Religion and Mythology.
Wiedemann's Religion der alien Aegypten, published in 1890, has been
translated into English, and forms an excellent handbook of the subject,
being enriched with illustrations and many additions by the author.
The same writer gives an instance of the designation " Osiris lord of
the spirit land (AJchet) " (Rec. de Tr. xviii. 123), and a long note on the
uas sceptre (ibid. 127).
H. 0. Lance has conti'ibuted a brief account of Egypt and the Egyptian
religion to Saussaye's Lehrbtich der Religion's Getchichte.
Chassinat identifies the veuves, who according to Manetho pre-
ceded Mencs, with the Egyptian akhic, who, according to the Book
of the Dead, are certain gods otherwise known as the sons of Horus,
and of Horus Khent. khety (Rec. de Tr. xix. 23).
Deyeria's additional note to his memoir on the goddess Nub, a note
on the name of Osiris in Plutarch, and a dissertation on the eyes and ears
in the symbolism of Ancient Egypt, have been published for the first
time in his Mcmoires (pp. 1, 159, 147). Ho shows that the models of
ears which we find were not ex-votos for recovery from disease, but
symbols of the god who hears. This conclusion he would also extend
to the models of eyes, and regard them as symbols of him who sees.
Sethe's article on the god Besas (Bes) in Pauly Wissowa's Pncyclo-
paedie is very able and interesting.
Pietschmann (fibers' Festschrift, 82) points out that in Todb. cap. 94, &c,
the scribe's palette is mystically identified with the deceased himself,
probably because in the magic formulae the sentences written with the
aid of the palette are as effective as if the deceased had spoken them
for himself. It is likewise identified with Osiris, the god of the dead.
Piehl writes a note on the title Azy (Aty ?) of Osiris (Sphinx, i. 257),
and another on the god Petbe, mentioned in a Coptic document
(ibid. 197).
In a certain section of the Pyramid texts there are a number of
E 2
43
155 and 237). Cf. his Reponse a M. G. Maspero a propos de son Avant
Propos du temple d'Edfou.
Naville, Ddr el Bahri, Introductory Memoir and Part I. ; Piehl
(ibid. 182 and 230).
Daressy, Procession d'Ammon a Luxor, Loret (ibid. 186).
Sen ack en burg, Index to the Pyramid Texts, Piehl (ibid. 225).
Griffith and Newberry, PIBersheh I. and II., Sjoberg (ibid. 233),
Religion and Mythology.
Wiedemann's Religion der alien Aegypten, published in 1890, has been
translated into English, and forms an excellent handbook of the subject,
being enriched with illustrations and many additions by the author.
The same writer gives an instance of the designation " Osiris lord of
the spirit land (AJchet) " (Rec. de Tr. xviii. 123), and a long note on the
uas sceptre (ibid. 127).
H. 0. Lance has conti'ibuted a brief account of Egypt and the Egyptian
religion to Saussaye's Lehrbtich der Religion's Getchichte.
Chassinat identifies the veuves, who according to Manetho pre-
ceded Mencs, with the Egyptian akhic, who, according to the Book
of the Dead, are certain gods otherwise known as the sons of Horus,
and of Horus Khent. khety (Rec. de Tr. xix. 23).
Deyeria's additional note to his memoir on the goddess Nub, a note
on the name of Osiris in Plutarch, and a dissertation on the eyes and ears
in the symbolism of Ancient Egypt, have been published for the first
time in his Mcmoires (pp. 1, 159, 147). Ho shows that the models of
ears which we find were not ex-votos for recovery from disease, but
symbols of the god who hears. This conclusion he would also extend
to the models of eyes, and regard them as symbols of him who sees.
Sethe's article on the god Besas (Bes) in Pauly Wissowa's Pncyclo-
paedie is very able and interesting.
Pietschmann (fibers' Festschrift, 82) points out that in Todb. cap. 94, &c,
the scribe's palette is mystically identified with the deceased himself,
probably because in the magic formulae the sentences written with the
aid of the palette are as effective as if the deceased had spoken them
for himself. It is likewise identified with Osiris, the god of the dead.
Piehl writes a note on the title Azy (Aty ?) of Osiris (Sphinx, i. 257),
and another on the god Petbe, mentioned in a Coptic document
(ibid. 197).
In a certain section of the Pyramid texts there are a number of
E 2