Amun-Re

Miscellaneous texts from the inner chapels from Hibis Temple are better understood by considering textual
parallels from other temples and papyri from the New Kingdom through the Ptolemaic Period. These scenes
include: (1) A procession of New Year’s vases, with a special reference to water generated underground in
Heliopolis; (2) A widely attested offering text for idmy-linen; (3) A liturgical hymn celebrating the royal
inheritance of Wennefer.

The practice of a king appointing his daughter as the High Priestess and consort of an important male deity arose independently in the Ancient Near East and Egypt. In Mesopotamia, the prime example of such an appointee was the EN-priestess of Nanna (EPN), spouse of the moon-god Nanna/Sin at Ur; in Egypt, its most important embodiment was the God's Wife of Amun (GWA), consort of the creator-god Amun(-Re) at Thebes. Both institutions operated – with interruptions and periods of uncertainty – for about a millennium (Ur, ca. 2288-1104 BCE; Thebes, ca. 1552-525 BCE). The office of EPN began strongly, with a peak period that lasted ca. 525 years, whereas the GWA's heyday came at the end of its trajectory and lasted only half as long (ca. 265 years). In both cases, the incumbents were powerful royal figures who served as spiritual and economic leaders of their communities. The cultic roles of the EPN and GWA were similar, and the "god's wife" role of both has attracted similar academic controversies over their sexual, marital and maternal status. This paper, which provides the first systematic comparison of the two institutions, focuses on comparing the two offices in their respective periods of peak strength. The analysis reveals that the High Priestesses were typically political appointments made in turbulent times, often to help the king secure control over a remote region and/or rival institution. As spiritual leaders, the incumbents were often instrumental in integrating distinct cultural or ethnic groups within their respective countries, thereby promoting the royal agenda of national unity. Despite social and political uncertainties, many of the High Priestesses managed long incumbencies (EPN typically 30-40 yrs, GWA 40-65 yrs), their tenures thereby spanning multiple kings and often dynasties as well (e.g., Enanatuma of Isin served long into the succeeding dynasty of Isin's traditional enemy, Larsa). Both offices were collaborative institutions in which the incumbent was potentially assisted by a novice/heiress and perhaps also a retiree; for the GWAs in particular, the resulting "college" often required long-term collaboration between women of different ethnicities (possibly 25+ years for the Libyan/Nubian changeover, and probably 2-15 years for the Nubian/Saite one). For both types of High Priestess, the long incumbencies and the collaborative nature of their institutions combined to provide stability and continuity in their respective countries.

Malgré la publication de la Chapelle Blanche de Senouseret Ier qui remonte à environ cinquante ans, l’image d’Amon reflétée dans celle-ci n’a jamais fait l’objet d’une étude détaillée, conformément à sa complexité. La meilleure approche pour la comprendre c’est la sémiologie, en analysant chaque figure d’Amon comme s’il s’agissait d’un syntagme nominal. Ainsi, nous distinguons sept types iconographiques du dieu dans ce monument, que nous décomposons dans leurs différents éléments ou attributs (couronnes, vêtements, etc.), en les abordant comme si c’étaient lexèmes. De par cette approche sémantique, nous pouvons lire les images, en les énonçant comme lesdits syntagmes nominaux, constitués d’un substantif (= Amon) plus épithètes (= attributs iconographiques). L’étude de la distribution des sept formes du dieu et leurs attributs dans la Chapelle s’avère également significative puisqu’elle nous révèle d’autres nuances, complémentaires à celles abordables individuellement. De cette façon, nous pouvons entrevoir quelques aspects de la politique cultuelle de Senouseret I, et sur le degré de développement théologique concernant le dieu Amon au début de la XII Dynastie.

If one wants to summarize in one brief sentence three centuries of Egyptian radiation throughout the Middle East and Northeastern Africa, the following is quite sufficient:

A permanent strife between two priesthoods for prevalence and authenticity.

The two opposite priesthoods permeated the temples' personnel, the court, the administration, the army and the society. They viewed their rightful rejection of one another in terms of human authenticity and orientation. Their views were diametrically opposed, and each of them considered their perception of the world as the only reflecting the purpose of the Creation, and of the existence of the Mankind.

This spiritual – religious – intellectual – ideological clash did characterize other countries as well; Mesopotamia, Anatolia, Canaan and other parts of the Middle East and the world have become the theater of similar debates and strives. In Egypt and Kush / Ethiopia, we identify the beginning of the opposition in the 4th millennium BCE.

It all reflects an opposition between a monotheistic approach to the perception and description of the Divine and a polytheistic system that highly personalizes the aspects of the Divine, and favours the use of pictorial representation of the Divine. The monotheists are virtually aniconic, which means they reject / oppose the use of icons, idols, statues and bas-reliefs. Polytheism and idolatry are identical.
First published on 19th March 2010 in AfroArticles, Buzzle and American Chronicle
Republished in the portal of Oromo parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Oromo%20Kushatic%20nation-Egypt.htm

The Twenty-fifth Dynasty Shrine of Taharqa at Kawa, currently residing in the Ashmolean Museum in Oxford, was tested for the presence of Egyptian blue pigment by using photo-induced luminescence. Two blue-skinned depictions of the Nubian god Amun-Re were discovered, as well as two non-blue- skinned depictions of the Theban version of the god. The choice not to paint the two Theban Amun-Res blue, as was the accepted practice during this period, is analysed and conclusions are drawn about Taharqa and other Nubian kings of the Twenty-fifth Dynasty. These conclusions have historic value because they o er insight into the actions and thoughts of the Nubian rulers, who would have been in control of declaring what iconography was acceptable. The conclusions were reached by taking into account the iconography of the shrine, the building projects of Taharqa, the evolution of the iconography of Amun-Re, and the symbolism of the colour blue in Egyptian art during this period.

26 7999 2 322-357 SrEvsN LuxosrRöM Überlegungen zur ägyptischen ausgehend von Mittani-Brief I Reichstriade 74-80, 98-703 (ne 24) 1. Amanu, Simige und Ea-Sari in Mitt. | 76-A0 und 98-103 In dem Archiv von Amarna aus der Zeit Amenophis'Ill und des Echnaton (7379-1340 und 1.340-1324 v.Chr.)l gibt es neben der Korrespondenz Agyptens mit Hatti, Babylon und den Stadtstaaten des syrisch-palästinensischen Raumes auch dreizehn bzw. vierzehn Briefe aus Mittani.2 Gegenstand dieser Briefe sind die Verhandlungen bezüglich der Heirat Amenophis'Ill. mit Tadulrepa, der Tochter des Königs von Mittani Tu5ratta. Eines dieser Dokumente (EA 24), der sogenannte Mittanibrief (abgek. Mitt.), ist in hurritischer Sprache verfaßt und wurde wahrscheinlich der Prinzessin auf ihrer Reise nach Agypten mitgegeben. Er weisr zwei Passagen auf (Mitt. I 74-80 und 98-L03), in denen die Gonheiten Amanu, Simige und Ea-5arri genannt werden. Ziel des I über die Vorgaben des Lexikons der Agyptologie hinaus werden folgende Abkürzungen verwendät, Aufröre u. a., L'Egypte restituee II = S. Aufröre/J.-Cl. Golvin/J.-Cl. öoyott, t'Egypte restitu6e Tome 2. Sites et temples des d6serts. De la naissance de la civi-lisation pharaonique ä l'€poque gr€co-romaine, Paris 1994; Fiedrich, Sprachdenkmäler = J. Friedrich, Kleinasiatische Sprachdenkmäler, Berlin 1938, p. 8-32; GLH : E. Laroche, Glossaire de la langue hourrite, Paris 1980; Hein, Ramessidische Bautätigkeit = I. Hein, Die Ramessidische Bautätigkeit in Nubien, \Tiesbaden 1991, (GOF IV. 22); KRI I-VII = K.

ABSTRACT: This video contains a re-enactment of various events recorded at Teudjoi (el-Hibeh) in Middle Egypt in the mid-7th century BCE (temp. Dynasties 22-23), including the initial suppression of corrupt priests of Amun in this town by Petiese, at the beginning of the reign of King Psammetichus I (Dynasty 26), the later revenge of these priests upon Petiese’s family during his later absence, and the partial resolution of this situation.  In essence, it emphasizes the internal strife at the beginning of the establishment of the 26th Dynasty (Saite period), and reveals another aspect of life in the provinces, far from the political and religious capitals.  This documentary response sheet contains a series of sequential questions drawn from the video, TLC: Ancient Egyptians: Priests of Amun / Murder in the Temple(shown in-class; also available online via https://www.youtube.com/watch?v=ndlUzXzbBwY [50 minutes]).  These sequential questions aim to maximize both student attention to various pertinent points made throughout the documentary and greater retention of the materials covered by the documentary.  In addition, the documentary has been vetted for overall content accuracy (albeit updated and/or corrected in-class), and selected to provide supplementary visual aids (e.g., images of regions, sites, finds, and other materials; re-enactments), and other data to aid in student comprehension of the course lectures and readings from the textbooks. UPDATE: Adding in a section with links to the translations (including in English), plus discussions, of the petition of Petiese / Pediese.

This chapter examines the origins of the god Amun, of his name, his ram-headed form, and their connections to Nubia, which seem to have been overestimated. Amun appears to be the major deity worshipped in Nubia after the Egyptian conquest of the New King dom. Considered to be a national and universal god, he became the protector of Kushite kingship, spread through the religious conversion of the Kushite elite to Egyptian reli gious beliefs. Amun is a solarized deity figured as a man (occasionally ithyphallic) with a two-feather headdress primarily as the god of Karnak, and as a ram-headed deity as that of Jebel Barkal. He may also appear as a bull, a goose, and more questionably as a croco dile or a cobra. His main sacred cities were Napata, Pnubs, Kawa, Sanam, and Tara. He is occasionally accompanied by Mut, Khonsu, Satis, and Anukis.

Three Ptolemaic and Roman inscriptions from the Theban area mention a group of rare divinities : the Five Gods. They are the Four Montous and Amun. While elsewhere, the Five Gods can indicate the children of Geb and Nut or a divine group from Hermopolis, the Theban's Five Gods are specifically the defenders of Thebes. The late Theban theologians were probably inspired by the other groups of five gods, Hermopolitan or Heliopolitan, to create this new group of divinities adapted to the Theban traditions.