Homoseksualizm w starożytnym Egipcie Ćwiek, Andrzej
Verbum vitae : półrocznik biblijno-teologiczny,
2021, Letnik:
39, Številka:
1
Journal Article
Recenzirano
Odprti dostop
The issue of homosexuality in ancient Egypt has been studied for less than a century. Both the attitude towards, and the methodology regarding, this issue changed constantly over time. The author ...presents a critical review of the literature, together with some original interpretations. The most important sources, which are relatively not numerous and often ambiguous, are described. The written sources include religious and literary texts e.g. the tale Horus and Seth, the story of King Nefer-ka-Ra and “General” Sa-senet, mentions in the instructions of Peteh-hetep, the Book of the Dead (the “negative confession” in the Chapter 125), the Coffin Texts and dream-books. Analysis of the texts reveals many controversial questions concerning the context of the message, as well as the phraseology and proper meaning of the terms related to the issue of sexuality. Two categories clearly appear: homosexual rape, with the intention to dominate and humiliate an enemy, and a emotional relationship leading to sexual acts. The iconographic sources are less numerous, and their interpretations much disputable. They include the images of Ni-ankh-Khenemu and Khenemu-hetep in their shared tomb at Saqqara, the depictions of same-sex couples, graffiti, and drawings on ostraca depicting (homosexual?) couples having sex. A large part of the sources in unequivocal, and in the case of lesbian love simply vague. Data on the attitude of the ancient Egyptians towards homosexual relations are ambivalent at best. They were considered socially incorrect but not penalized.
In a recent article Teresa Dziedzic presented a theoretical reconstruction of the solar altar in the Temple of Hatshepsut at Deir el-Bahari, with two obelisks standing on the top of it. From both a ...technological/logistic and an ideological point of view this hypothesis seems untenable. An alternative reconstruction may be offered in agreement with the archaeological evidence and the ideological program of the temple. Statues of the king and of Amun-Ra placed on the altar served as focal points of an early version of the ritual of ‘joining the sun-disk’.
Ha in Sheta Ćwiek, Andrzej
Polish archaeology in the Mediterranean,
1/2016, Letnik:
XXIV, Številka:
2
Journal Article
Recenzirano
Odprti dostop
The coronation cycle in the Portico of the Birth in the temple of Deir el-Bahari includes
a scene of purification of Hatshepsut by a god captioned as Ha in Sheta. This seemingly hapax
toponym ...provides the key to a proper understanding of the highly symbolic meaning of the scene.
The place name, composed of basic cosmographical hieroglyphs, has at the same time a spelling that
refers to a vast semantic field of the notions of “mystery”, “secret”, “be hidden”, etc. It appears that
the purification made by a god of the western desert in a “mysterious” place refers to the initiation
of the female pharaoh into the secrets of the sun god, enabling her to fulfill her role as the provider
of sustenance for humanity. The role of the god Ha as a protector against hunger, rooted in the Old
Kingdom tradition and expressed also in the text of BD 178 in the Offering Chapel of Hatshepsut,
is crucial in this respect.
Red and Black World Ćwiek, Andrzej
Studies in ancient art and civilization,
12/2014, Letnik:
18
Journal Article
Recenzirano
Odprti dostop
The red and black formed in Egypt a système antinomique (B. Mathieu). Desheret (the desert) represented the sphere of the wild and the natural, while kemet (alluvial land) signified cultivated and ...civilised areas. These were not the only opposites involved. The red desert was seen as the source, base and place of origin of the black land and its inhabitants. This could also be compared to the raw vs worked (natural vs artificial) relationship. At the same time, it reflected the relationships between Seth and Osiris, evil and good and chaos and order. In developed Egyptian cosmology and eschatology, red represented Ra, day, life and activeness against black, which represented Osiris, night, death/rebirth and potential states. From these connections, red/divine and black/royal connotations emerged. Examples of the use of red and black can be found in both architecture and art from Naqada I vessels through to New Kingdom obelisks. This reflects the fundamental ideology of these colours.
Artykuł pokazuje różne aspekty istnienia w internecie starożytnego Egiptu, będącego w popularnym ujęciu swego rodzaju symbolem początku naszej cywilizacji, której zwieńczeniem jest globalna sieć. ...Profesjonalne, dostarczające doskonałych narzędzi badawczych strony www uzupełniają tworzone przez ambitnych amatorów materiały edukacyjne czy blogi tematyczne. Specyficzna i ambiwalentna jest rola Wikipedii, będącej pierwszym, a nierzadko jedynym źródłem informacji. Informacyjna i edukacyjna funkcja internetu ustępuje jednak miejsca kulturze popularnej i rozrywce. Starożytny Egipt pojawia się powszechnie w formie toposów i stereotypów odwołujących się do tradycji antycznej, a także nowożytnej egiptomanii. Tajemniczość, egzotyczność, potęga, bogactwo i piękno egipskich wytworów kultury materialnej i duchowej mają swoje odniesienia w postaci takich motywów, jak piramidy, hieroglify, mumie, bogowie z głowami zwierząt, złote artefakty, piękne egipskie królowe. Szczególną formą, o ogromnym wpływie i zasięgu, są memy wykorzystujące egipską ikonografię i realia, co często służy do komentowania współczesności.
Artykuł pokazuje różne aspekty istnienia w internecie starożytnego Egiptu, będącego w popularnym ujęciu swego rodzaju symbolem początku naszej cywilizacji, której zwieńczeniem jest globalna sieć. ...Profesjonalne, dostarczające doskonałych narzędzi badawczych strony www uzupełniają tworzone przez ambitnych amatorów materiały edukacyjne czy blogi tematyczne. Specyficzna i ambiwalentna jest rola Wikipedii, będącej pierwszym, a nierzadko jedynym źródłem informacji. Informacyjna i edukacyjna funkcja internetu ustępuje jednak miejsca kulturze popularnej i rozrywce. Starożytny Egipt pojawia się powszechnie w formie toposów i stereotypów odwołujących się do tradycji antycznej, a także nowożytnej egiptomanii. Tajemniczość, egzotyczność, potęga, bogactwo i piękno egipskich wytworów kultury materialnej i duchowej mają swoje odniesienia w postaci takich motywów, jak piramidy, hieroglify, mumie, bogowie z głowami zwierząt, złote artefakty, piękne egipskie królowe. Szczególną formą, o ogromnym wpływie i zasięgu, są memy wykorzystujące egipską ikonografię i realia, co często służy do komentowania współczesności.
Excavations in the area of tomb MMA 1152 at Sheikh Abd el-Gurna, conducted since 2003, have uncovered a substantial set of faience objects coming from burials made there during the later Pharaonic ...Period, before the tomb became a hermitage for Coptic monks. Analysis of the material points to several episodes of reuse of the original Middle Kingdom structure in the Third Intermediate Period and the Late Period.
Limestone blocks with traces of drilling operations, found at several sites in the Memphite necropolis, are still mysterious artefacts. Experiments made by Jean-Philippe Lauer using a hand-drill with ...a crescent-shaped flint point proved that the holes in these stones were made by this tool. The purpose of these stones, however, remains unexplained. They have been variously interpreted as devices for levering stones during building operations, traces of apprentices’ work before drilling stone vases, or stones underlying unidentified objects that were being drilled through. At the area of the Polish excavations west of the Step Pyramid at Saqqara, numerous drilled limestone fragments were found dispersed around the site of the Old Kingdom necropolis, as well as forming a large deposit in a courtyard of one of the Sixth Dynasty tombs. Many of these pieces bear traces of being drilled on opposite sides, and the holes are spaced irregularly but very close together, covering and piercing virtually the entire stone. The location, number and characteristics of the fragments strongly suggest their purpose. It seems that the aim was to obtain limestone powder in a quick and expedient way. Large amounts of pulverised limestone were used extensively for plastering and whitewashing the tombs and in ritual practises. The end of the Sixth Dynasty was a period of a special need to restore the ritual purity of the offering places by whitewashing.
In a recent article Teresa Dziedzic presented a theoretical reconstruction of the solar altar in the Temple of Hatshepsut at Deir el-Bahari, with two obelisks standing on the top of it. From both a ...technological/logistic and an ideological point of view this hypothesis seems untenable. An alternative reconstruction may be offered in agreement with the archaeological evidence and the ideological program of the temple. Statues of the king and of Amun-Ra placed on the altar served as focal points of an early version of the ritual of ‘joining the sun-disk’.
HA IN SHETA Ćwiek, Andrzej
Polish archaeology in the Mediterranean,
2015, Letnik:
2, Številka:
XXIV
Journal Article
Recenzirano
Odprti dostop
The coronation cycle in the Portico of the Birth in the temple of Deir el-Bahari includes a scene of purification of Hatshepsut by a god captioned as Ha in Sheta. This seemingly hapax toponym ...provides the key to a proper understanding of the highly symbolic meaning of the scene. The place name, composed of basic cosmographical hieroglyphs, has at the same time a spelling that refers to a vast semantic field of the notions of “mystery”, “secret”, “be hidden”, etc. It appears that the purification made by a god of the western desert in a “mysterious” place refers to the initiation of the female pharaoh into the secrets of the sun god, enabling her to fulfill her role as the provider of sustenance for humanity. The role of the god Ha as a protector against hunger, rooted in the Old Kingdom tradition and expressed also in the text of BD 178 in the Offering Chapel of Hatshepsut, is crucial in this respect.
PDF
