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especially of the life-giving wells and reservoirs that punctuated it at intervals, was paramount. It is quite logical, then, that intensified fortification of this trans-Sinai route should have been undertaken precisely at a period when warlike bedouin activity had rendered the area unsafe. Likewise, Seti
a neighboring town (perhaps, one suspects, at the instigation of Abdi- Ashirta),23 and it was thus out of unadulterated altruism and loyalty that Abdi-Ashirta intervened. He writes, “If I had not been staying in [Irqata], if I had been staying where life was peaceful, then the troops of Sekhlal
"aman (1977: 171–172; followed by Spalinger 1983: 99), who believes Nuges to be located in the Transjordan. This assignment, how- ever, appears largely motivated by a desire to place Nuges in close proximity to Yenoam. 18 Säve-Söderbergh 1946: 36; Alt 1959a: 135, 138; Na"aman 1977: 170–171; Drower 1980: 451
. Harris I, a posthumous celebration of the life of Ramesses III, describes Egypt’s devolution into chaos in the waning years of the Nineteenth Dynasty. During this time “the land of Egypt was abandoned; every man was a law to himself. They had no leader many years previously . . . Egypt had (only
sees their blood, he is hetep . 5 Breath or a Breeze from Deities The breath ( tjau ) and breath of life that foreigners request of the Egyptian king also has connotations for living when Egyptians request it of deities. A New Kingdom prayer to Amun asks for breath from the deity. “Give breath
artist was a gifted portrait painter.7 Despite the fact that this portrait is perhaps the most true-to-life painting of Zoëga, it has never been widely known or reproduced.8 The painting is one of 22 portraits of members of the Accademia Volsca, a learned society founded by Cardinal Borgia in 1765
existence as opposed to taking a point of departure in modern concepts such as ‘personality’ or ‘life force’. On the one hand, this approach accords a more central status to certain groups of sources than they have had in previous discussions, but on the other it also makes it possible to draw on the
DECORATION AND ARCHITECTURE: THE DEFINITION OF PRIVATE TOMB ENVIRONMENT Violaine Chauvet Johns Hopkins University The conception of Old Kingdom mastabas as the afterlife environment for the soul of the de- ceased and a place of ritual for the living rests on a complex, planned interplay between
this subjectivity. A particular “I” or “you”—the text owner—was ubiquitously present in their prior forms, and in the sacerdotal texts there was often a speaking “I” of the living officiant versus an inert, symbolized object of worship. Because of the subjectivity of the texts, it is crucial to take
for Pepy”], say the bas of Heliopolis. They provide him with life and dominion ( ꜥnḫ wꜣs ). “May he live [with the living, may] Sokar [live] with the living. May he live with the living, [may this Pepy live with the living”]. (Pyr. 1289a