#miriam lichtheim
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Hymn to Min
I worship Min, I extol arm raising Horus.
Hail to you, Min in his procession!
Tall plumed, son of Osiris, Born of divine Isis,
Great in Senut, mighty in Ipu.
You of Cuptus, Horus strong-armed, Lord of awe who silences pride,
Sovereign of all the gods!
Fragrance laden when he comes from Medja-land,
Awe inspiring in Nubia, You of Utent, hail and praise!
Dua Min!
From "Ancient Egyptian Literature: Old and Middle Kingdoms" by Miriam Lichtheim
#min#pesdjentiu#kemetism#kemeticism#egyptian mythology#egyptianart#egyptian#paganism#pagan#egyptian polytheism#polytheism#polytheist#neopaganism#neopagan
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April 2024 Reading Wrap-Up
Continuing my 2024 Pain Tango, April was unkind to me.
I only read two books this month.
Religious Text
None applicable.
1/10 - Why Did They Publish This?
None applicable.
2/10 - Trash
None applicable.
3/10 - Meh
None applicable.
4 to 6/10 - Mid-Tier
None applicable.
7 to 8/10 - Good With Caveats
Outside the Charmed Circle: Exploring Gender & Sexuality in Magical Practice | Misha Magdalene
This one is a reread, and...tbh, it's still good, but it's not one I could bring myself to read over and over again. The constant disclaimers wore me down after a while. But definitely worth at least one read, particularly if you're new to the intersection of magic/religion/your personal craft and your queerness.
9/10 - Very Very Good
Ancient Egyptian Literature, volume I: The Old and Middle Kingdoms | Miriam Lichtheim
This is volume one of the trilogy I'm reading for May's book club meeting. I'm keeping extensive notes as I go through this, particularly when new forms of literature pop up. I'm looking forward to analyzing the tropes that have their roots here :)
10/10 - Unironically Recommend To Everyone
None applicable.
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Hello! I am sorry if you get this question a lot but I could not find it in your FAQ. Do you have any recommendations for books to start learning about Egyptian Mythology? I have skimmed some of the stuff you have linked and I think I need something easier to introduce myself to a bunch of the stuff.
Hmm, well, one book I haven't suggested yet primarily because I've not factually read it myself (but it is written by an Egyptologist and specifically for a lay audience), is Geraldine Pinch's 2004 work "Egyptian Mythology", which sounds like a good place for you to start, I'd say. It's pretty cheap for as far as I can see, too. Under €20 from my side, at least!
I'd supplement it with Wilkinson's "The Complete Gods and Goddesses of Ancient Egypt", and when you've worked through those two, you should have a good base for Hornung's "The One And The Many", and Dunand & Zivie-Coche's "Gods and Men in Egypt". Alternatively, you could see if you can get your hands on Miriam Lichtheim's "Ancient Egyptian Literature" series and simply read the mythological traditions she's translated.
Truth be told, it can be hard for me to accurately gauge whether a work is suitable for a lay audience if it hasn't been specifically written with that lay audience in mind, just because I've been in this field for so long. The Complete series is such a good one precisely because of it's intended purpose, but unfortunately that doesn't have a mythology-centred edition.
Hope that helps!
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The Lamentations of Isis and Nephthys (ritual)
Egyptian papyrus from the Liverpool museum collection (Papyrus Mayer M11190). It shows a religious text from the Ptolemaic Period (332-30 BCE) known as “The Lamentations of Isis and Nephthys”.
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“The Lamentations of Isis and Nephthys” are a series of religious songs addressed to the dead Osiris by his two sisters, Isis and Nephthys. They form part of the ritual of the Osiris mysteries, which was performed in temples on particular occasions to celebrate the life of Osiris and his resurrection after death.
Papyrus M11190 is the last page of the whole manuscript. One of the four remaining pages is held in the Bodleian Libraries at the University of Oxford, and three others are in the British Museum in London.
On the copies of the Lamentations which have survived, a postscript at the end of the songs usually gives instructions about the performance of the ritual. The instructions tell us that two women impersonated Isis and Nephthys during the ceremony:
[they] shall be made to sit on the ground at the main portal of the Hall of Appearings.
On their arms shall be written the names of Isis and Nephthys.
Jars of faience filled with water shall be placed in their right hands, offering loaves made in Memphis in their left hands, and their faces shall be bowed.
(Translation by Miriam Lichtheim in Ancient Egyptian Literature: The Late Period, III, p. 120).
Papyrus M11190 belonged to Pawerem, son of Kiki, a well-known individual of the period who owned several other liturgical papyri. Many private individuals liked to be buried with copies of the Lamentations, as by doing so, they believed they were equipped with the necessary means to be reborn in the Afterlife like Osiris (source).
#leo#lammas#sacrifice#lamentations#ancient egypt#ritual#northern iron age#music#video#Jeffrey Goodman
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9, 14, 77
9. Last book you read
I think the last thing I read in a book was some sections of Miriam Lichtheim's Ancient Egyptian Literature.
14. If you could time travel what decade would you go to first?
1890s or 1900s! I love the art and the design aesthetics.
77. If you could visit any place in the world where would you go?
This is a tough one, actually. I would love to see the panda sanctuary in China where they raise the baby pandas, though, if it weren't so far away and China were easier to travel around.
Thanks for the asks!
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The Lament of Taimhotep
The stela of Taimhotep. Ptolemaic Period (42 BCE). British Museum EA147
On Taimhotep (73-42 BCE) and her funerary stela see https://en.wikipedia.org/wiki/Taimhotep
After the narration of her life (her marriage at the age of fourteen to Psherenptah, the high priest of Ptah in Memphis, the birth of three daughters by him and, after the intervention of the deified Imhotep, the birth of the long-awaited son), Taimhotep laments her untimely death and more generally the situation of the dead, in perhaps the most pessimistic funerary text in the ancient Egyptian literature.
The translation of the part of the stela with Taimhotep’s lament that I reproduce here is from Miriam Lichtheim Ancient Egyptian Literature, vol. III The Late Period, pp 62-64:
O my brother, my husband,
Friend, high priest!
Weary not of drink and food,
Of drinking deep and loving!
Celebrate the holiday,
Follow your heart day and night,
Let not care into your heart,
Value the years spent on earth.
The west, it is a land of sleep,
Darkness weighs on the dwelling-place,
Those who are there sleep in their mummy-forms.
They wake not to see their brothers,
They see not their fathers, their mothers,
Their hearts forgot their wives, their children.
The water of life which has food for all,
It is thirst for me;
It comes to him who is on earth,
I thirst with water beside me!
I do not know the place it is in,
Since (I) came to this valley,
Give me water that flows!
Say to me: “You are not far from water!”
Turn my face to the northwind at the edge of the water,
Perhaps my heart will then be cooled in its grief!
As for death, “Come!” is his name,
All those that he calls to him
Come to him immediately,
Their hearts afraid through dread of him.
Of gods or men no one beholds him,
Yet great and small are in his hand,
None restrain his finger from all his kin.
He snatches the son from his mother
Before the old man who walks by his side;
Frightened they all plead before him,
He turns not his ear to them.
He comes not to him who prays for him,
He hears not him who praises him,
He is not seen that one might give him any gifts.
O you all who come to this graveyard,
Give me incense on the flame,
Water on every feast of the west!
The scribe, sculptor, and scholar; the initiate of the gold house in Tenent, the prophet of Horus, Imhotep, son of the prophet Kha-hapi, justified, has made it.
(Imhotep, son of Kha-hapi was the scribe and sculptor who composed the text and designed the stela -Lichtheim, op. cit., p. 65, note 23).
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El campesino elocuente y la justicia egipcia
La historia del campesino elocuente es una obra literaria del Imperio Medio de Egipto (2049-1782 a.C.) que ilustra el valor que la sociedad daba al concepto de justicia e igualdad ante la ley. En la historia, un campesino llamado Khun-Anup es golpeado y robado por Nemtynakht, un terrateniente rico que después le dice que no se moleste en quejarse a las autoridades porque nadie escuchará a un hombre pobre. El resto de la historia cuenta como Khun-Anup, creyendo en el poder de la justicia, contradice a Nemtynakht y gana el caso. Según la egiptóloga Miriam Lichtheim:
Lire la suite...
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It is for the son you build a house,
When you make a place for yourself.
Make good your dwelling in the graveyard,
Make worthy your station in the West.
Given that death humbles us,
Given that life exalts us,
The house of death is for life.
On the threshold.
The Instruction of Hardjedef (Dynasty V, ca. 2494 - 2345 BC), reconstructed in Lichtheim 1975, 58.
#on the threshold#the instruction of hardjedef#5th dynasty#old kingdom#ancient egypt#ancient egyptian literature#ancient egyptian wisdom#death#egyptian tomb#the beautiful west#miriam lichtheim#2006#graveyard
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Crime Quote By Miriam Lichtheim “Truly, he who is yonder will be a living god, Punishing the evildoer's crime.” - Miriam Lichtheim
#crime quotes#god quotes#living quotes#Miriam Lichtheim quotes#punishing quotes#truly quotes#yonder quotes
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Do you have any recommendations for translated works by Ancient Egyptian philosophers on the subject of human relationships? Thank you for your time!
Ahh ok, I'm going to have to interpret this as loosely as possible since Ancient Egypt does not really have philosophers as people would define them now. They have what's known as Wisdom Texts, or Sebayt, which generally give specific instructions to one person i.e. the Maxims of Ptahhotep where Ptahhotep is addressing his son, or the Teachings of King Merikare where an older king is addressing the future king.
None of the Sebayt are specifically limited to the subject of human relationships, but many contain instructions within them on how to behave with certain types of people, or when in certain types of situations. Since 'human relationships' is incredibly broad a term to use, I've taken it quite literally and gone with 'any text that involves talking about how you behave with other people'. A note of caution, however, as these texts are meant for literate people in Ancient Egypt, and as such only deal with how Nobles and Royalty should behave. We cannot say that these Sebayt extend to every day Egyptians.
That being so, I would get a hold of William Kelly Simpson's 'The Literature of Ancient Egypt' if you can, as he has an entire section on Sebayt, but I think the most important texts for you would be:
Maxims of Ptahhotep
Teaching of Merikare
Instruction of a Man for his Son
Instruction of Amenemope
If you can get hold of Richard Parkinson's 'Voices from Ancient Egypt' I'd suggest:
Teaching of Duaf's son Khety
If you can get hold of Miriam Lichtheim's 'Ancient Egyptian Literature, Volume II: New Kingdom', I'd suggest:
Teachings of Ani
Lichtheim's translations are considered slightly outdated now, but that's the only place I know where a translation of the Teachings of Ani exists and is easy to get hold of.
Two I can't get hold of, but know of:
Satirical Letter of Hori
Teachings of Ankhsheshonq
Both could be in Lichtheim (the first in the New Kingdom Volume, the second in the Late Period volume), but I don't have time to check.
I hope this covers what you asked for!
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The Basics of Kemetic Philosophy (without the appropriated shit from Judaism)
I'm starting a series on Kemetic philosophy because a lot of my readings on it have included things like Kabbalah (Kabala, Kabbala, Qabala, etc.) which is directly appropriated from Judaism, and definitely would not have been included in ancient Kemetic philosophy.
This series relies heavily on the following books/independent publications (this continues to be updated as the series continues):
The Instruction of Ptah-Hotep and the Instruction of Ka'Gemni: The Oldest Books in the World translated by John Murray
Teachings of Ptahhotep
Maat: The 11 Laws of God by Ra Un Nefer Amen (somewhat, this book literally has the Kabbalistic tree of life on its' cover so I don't take a lot from it--it's really just a good jumping-off point because it covers so much)
Maat: The Moral Idea in Ancient Egypt by Maulana Karenga
The Literature of Ancient Egypt: An Anthology of Stories, Instructions, and Poetry edited with an introduction by William Kelly Simpson. Authors include Robert K. Ritner, Vincent A. Tobin, and Edward F. Wente.
I Am Because We Are: Readings in Africana Philosophy by Fred Lee Hord, Mzee Lasana Okpara, and Johnathan Scott Lee.
Ancient Egyptian Literature: Volume I: The Old and Middle Kingdoms by Miriam Lichtheim (2006 Edition)
Current Research in Egyptology 2009: Proceedings of the Tenth Annual Symposium by Judith Corbelli, Daniel Baotright, and Claire Malleson
Old Kingdom, New Perspectives: Egyptian Art and Archaeology 2750-2150 BC by Nigel Strudwick and Helen Strudwick
Current Research in Egyptology 2010: Proceedings of the Eleventh Annual Symposium by Maarten Horn, Joost Kramer, Daniel Soliman, Nico Staring, Carina van den Hoven, and Lara Weiss
Current Research in Egyptology 2016: Proceedings of the Seventeenth Annual Symposium by Julia M. Chyla, Joanna Dêbowska-Ludwin, Karolina Rosińska-Balik, and Carl Walsh
Mathematics in Ancient Egypt: A Contextual History by Annette Imhausen
The Instruction of Amenemope: A Critical Edition and Commentary by James Roger Black
"The ancient Egyptian concept of Maat: Reflections on social justice and natural order" by R. James Ferguson
The Mind of Ancient Egypt: History and Meaning in the Time of the Pharaohs by Jan Assmann
Transformations of the Inner Self in Ancient Religions by Jan Assmann and Guy G. Stroumsa
Of God and Gods: Egypt, Israel, and the Rise of Monotheism by Jan Assmann
Death and Salvation in Ancient Egypt by Jan Assmann
Cultural Memory and Early Civilization: Writing, Remembrance, and Political Imagination by Jan Assmann
From Akhenaten to Moses: Ancient Egypt and Religious Change by Jan Assmann
Book of the Dead: Becoming God in Ancient Egypt edited by Foy Scalf with new object photography by Kevin Bryce Lowry
It also relies on the following journal articles/book chapters:
"A Modern Look at Ancient Wisdom: The Instruction of Ptahhotep Revisited" by Carole R. Fontaine in The Biblical Archaeologist Volume 44, No. 3
"The Teaching of Ptahhotep: The London Versions" by Alice Heyne in Current Research in Egyptology 2006: Proceedings of the Seventh Annual Symposium
"One Among Many: A Divine Call for Gender Equity" by Sandra Y Lewis in Phylon (1960-) Volume 55, No. 1 & 2.
"A Tale of Semantics and Suppressions: Reinterpreting Papyrus Mayer A and the So-called War of the High Priest during the Reign of Ramesses XI" by Kim Ridealgh in Studien zur Altägyptischen Kultur
EDITORIAL: African Philosophy as a radical critique" by Alena Rettová in Journal of African Cultural Studies Volume 28, No. 2
"Sanctuary Meret and the Royal Cult" by Miroslav Verner in Symposium zur Königsideologie / 7th Symposium on Egyptian Royal Ideology: Royal versus Divine Authority: Acquisition, Legitimization and Renewal of Power. Prague, June 26–28, 2013
"The Ogdoad and Divine Kingship in Dendara" by Filip Coppens and Jiří Janák in Symposium zur Königsideologie / 7th Symposium on Egyptian Royal Ideology: Royal versus Divine Authority: Acquisition, Legitimization and Renewal of Power. Prague, June 26–28, 2013
"The Egyptian Temple as a Place to House Collections (from the Old Kingdom to the Late Period) by Roberto A. Diaz Hernández in The Journal of Egyptian Archaeology Volume 103, No. 1
"Death and the Sun Temple: New Evidence for Private Mortuary Cults at Amarna" by Jacquelyn Williamson in The Journal of Egyptian Archaeology Volume 103, No. 1
"Mery-Maat, An Eighteenth Dynasty iry '3 pr pth From Memphis and His Hypothetical Family" by Rasha Metawi in The Journal of Egyptian Archaeology Volume 101, 2015
"A New Demotic Translation of (Excerpts of) A Chapter of The "Book of the Dead" by Joachim Friedrich Quack in The Journal of Egyptian Archaeology Volume 100, 2014
"The Shedshed of Wepwawet: An Artistic and Behavioural Interpretation" by Linda Evans in The Journal of Egyptian Archaeology Volume 97, 2011
"(De)queering Hatshepsut: Binary Bind in Archaeology of Egypt and Kingship Beyond the Corporeal" by Uroš Matić in Journal of Archaeological Method and Theory Volume 23, No. 3 "Binary Binds": Deconstructing and Gender Dichotomies in Archeological Practice.
"Egyptian Maat and Hesiodic Metis" by Christopher A. Faraone and Emily Teeter in Mnemosyne Volume 57 Fasc. 2
"Maat and Order in African Cosmology: A Conceptual Tool for Understanding Indigenous Knowledge" by Denise Martin in Journal of Black Studies Volume 38, No. 6
"Memphis and Thebes: Disaster and Renewal in Ancient Egyptian Consciousness" by Ogden Goelet in The Classical World Volume 97, No. 1
"A Radical Reconstruction of Resistance Strategies: Black Girls and Black Women Reclaiming Our Power Using Transdisciplinary Applied Social Justice, Ma'at, and Rites of Passage" by Menah Pratt-Clarke in Journal of African American Studies Volume 17, No. 1
"Emblems for the Afterlife" by Marley Brown in Archaeology Volume 71, No. 3
"Human and Divine: The King's Two Bodies and The Royal Paradigm in Fifth Dynasty Egypt" by Massimiliano Nuzzolo in Symposium zur ägyptischen Königsideologie/8th Symposium on Egyptian Royal Ideology: Constructing Authority. Prestige, Reputation and the Perception of Power in Egyptian Kingship. Budapest, May 12-14, 2016
"The Block and Its Decoration" by Josef Wegner in The Sun-shade Chapel of Meritaten from the House-of-Waenre of Akhenaten
"The African Rites of Passage and the Black Fraternity" by Ali D. Chambers in Journal of Black Studies Volume 47, No. 4
"Review: Translating Ma'at" by Stephen Quirke in The Journal of Egyptian Archaeology Volume 80, 1994
"Additions to the Egyptian Book of the Dead" by T. George Allen in Journal of Near Eastern Studies Volume 11, No. 3
"Types of Rubrics in the Egyptian Book of the Dead" by T. George Allen in Journal of the American Oriental Society Volume 56, No. 2
"Book of the Dead, Book of the Living: BD Spells as Temple Texts" by Alexandra Von Lieven in The Journal of Egyptian Archaeology Volume 98, 2012
"Fragments of the "Book of the Dead" on Linen and Papyrus" by Ricardo A. Caminos in The Journal of Egyptian Archaeology Volume 56, 1970
"Herodotus and the Egyptian Idea of Immortality" by Louis V. Z̆abkar in Journal of Near Eastern Studies Volume 22, No. 1
"Theban and Memphite Book of the Dead Traditions in the Late Period" by Malcolm Mosher Jr. in Journal of the American Research Center in Egypt Volume 29, 1992
"The Conception of the Soul and the Belief in Resurrection Among the Egyptians" by Paul Carus in The Monist Volume 14, No. 3
"It's About Time: Ancient Egyptian Cosmology" by Joanne Conman in Studien zur Altägyptischen Kultur Volume 31, 2003
"Egyptian Parallels for an Incident in Hesiod's Theogony and an Episode in the Kumarbi Myth" by Edmund S. Meltzer in Journal of Near Eastern Studies Volume 33, No. 1
"The Book of the Dead" by Geo. St. Clair in The Journal of Theological Studies Volume 6, No. 21
"The Egyptian "Book of the Two Ways"" by Wilhelm Bonacker in Imago Mundi Volume 7, 1950
"The Papyrus of Nes-min: An Egyptian Book of the Dead" by William H. Peck in Bulletin of the Detroit Institute of Arts Volume 74, No. 1/2
#kemeticism#kemetic#kemetism#kemet#history#ra#anubis#hathor#egypt#ancient egypt#gods of egypt#egyptian#egyption#judaism#culturalappropriation#culture#linguistics#language#cosmology#astrology#astronomy#philosophy#philosophical#basics of kemetic philosophy#resources#basics
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Kemetic Eschatology
Cosmogonies are a common subject in Kemetic circles, but there's a clear absence of discussion on the end of the Universe and I found out that yes, there was such a thing. Maybe for some it's not a relevant topic but in order to better grasp the ancient thought one has to consider all of its aspects.
Firstly, several texts allude to the finite nature of the gods, such as in the first hour of the Book of Gates, where it says: “These gods have come into being from Ra, and from his substance, and have emerged from his eye. He has decreed for them (as) a place the Hidden Mountain (Ament Set), which consumes men, and gods, and all cattle, and all reptiles which are created by this great god”. However, this somewhat mortal nature described in the Book of Gates probably has to do with the necessary death that brings revitalization, much like the daily rebirth of the sun god, Ra.
More detailed imagery of what could be considered an Ancient Egyptian apocalypse would be the Admonitions of Ipuwer, a text from the Middle Kingdom, probably referencing the First Intermediate Period as a warning against the lack of a centralized government. The distraught narrator describes a world so ripe of chaos and violence that he longs for the end of it all, such as in the following quote: “If only this were the end of man, no more conceiving, no births! Then the land would cease to shout, tumult would be no more!”.
Silence, or the absence of noise, is an important feature here as it alludes to the time before time, when everything was Nun, the featureless, formless primordial ocean of potentiality. Before the emergence of the gods and the creation of humanity, silence prevailed and, according to the Book of Going Forth by Day, aka The Book of the Dead, everything will return to the Nun and become silent once again: “How long then have I to live? (asks Osiris) (And then said Atum:) It is decreed that thou shalt live for millions of millions of years, a life of millions of years. May it be granted that I pass on unto the holy princes, for I am doing away with all that I did when this earth came into being from Nun, and when it sprang from the watery abyss even as it was in the days of old. I am Fate (?) and Osiris, and I have changed my form into the likeness of diverse serpents man knoweth not, and the gods cannot see”.
Consequently, one can see, according to the 175th chapter, that someday all of creation will return to the inertness of Nun, where only Atum, as a serpent, whose true nature is hidden even from the gods, will lie waiting for the moment to wake up and rebuild the world. The serpentine imagery is profoundly relevant here because serpents have a dual nature in Ancient Egyptian symbology, representing both the forces of chaos, as a/p/e/p , and revitalization, due to the ability to shed its skin. It’s impossible not to associate this passage and its significance with the ancient symbol of Ourobouros, the serpent eating its own tail, and whose earliest depictions coincidently come from Egypt.
Therefore, the Ancient Egyptian eschatological beliefs reflected, unsurprisingly, the deeply ingrained regenerative worldview that is so characteristic of the Nile Valley civilization. A true statement of hope and renewal, much like the miraculous annual flood.
REFERENCES:
Hornung, Erik (1999) The Ancient Egyptian Books of the Afterlife
José Lull García (2011) La astronomía en el Antiguo Egipto
Lichtheim, Miriam (2003) Ancient Egyptian Literature Vol.I
Mark, J. J. (2016, November 21). The Admonitions of Ipuwer. World History Encyclopedia. Retrieved from https://www.worldhistory.org/article/981/the-admonitions-of-ipuwer/
Wallis Budge, E.A. (1905) The Book of Gates
Wallis Budge, E.A. (1895) The Book of the Dead
#kemetic#kemetism#kemeticism#re#ra#atum#osiris#wesir#pagan#paganism#polytheism#ancient egypt#egypt#ancient world#egyptian#ancient egyptian#egyptian mythology
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Inerkhau(y) 𓏎𓋔𓇯𓈍𓂝𓏲𓏭𓏜 “ı͗nı͗-ḥr-ḫˁwy” was 𓇯𓐪𓏏𓏥𓐝𓊨𓆄 “ḥr(y) qdw.t m st m3ˁt” ‘Chief of the Builders in the Place of Truth’ at the time 𓊃𓊪𓊗 “sp” of Ramses IV (𓇳𓁞𓁩𓈘𓋾𓄟𓊃𓊃𓆄) “rˁ-msı͗-sw ḥḳ3-m3ˁt mrı͗-ı͗mn” ‘Ra created him, Tiler of Maat, Beloved of Amun’. He is therefore one of the craftsmen working 𓂓𓏏𓀋 “k3.t” at the tomb 𓇋𓂝𓂝𓉴 “ı͗ˁˁ” of Pharaoh 𓉐𓉼 “pr-ˁ3” ‘Great House’ and living in the village of Deir el-Medina, where he managed to arrange two burials 𓈎𓂋𓋴𓌟𓏏𓊭 “krs”, one of which contains a scene of a well preserved "Harpist's Song”. The name 𓂋𓈖 “rn” of "Song(s) of the Harpist" describes a scene found in the Theban tombs of the end of the New Kingdom, and also on steles 𓎘𓅱𓆓𓉸 “wdı͗”. It associates the image 𓏏𓅱𓏏 “twt”of a blind 𓈙𓊪𓁹 “šp” harp-player 𓃀𓈖𓏏𓏢 “bn.t” with a poetic text that is a reflection on death 𓅓𓏏𓀐 “m(w)t”, sometimes with a pessimistic speech 𓂋𓏤 “r”about the usefulness of the tomb and its funerary rites. Text of the song: "(Thus) speaks the musician of the Osiris, the chief of the workmen in the Place of Truth, Inherkhauy, justified…. …Thou should not anger thy heart over anything that has happened! Put music before thee. Do not recall evil, abomination of the god. Bethink thee of joys. Thou righteous, thou just and true man, Calm, friendly, content, relaxed. Happy not speaking evil. Give drunkenness to thy heart every day. Until that day comes in which there is landing." (Translation: After Miriam Lichtheim). 𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬𓋹𓎬 Follow: @egyptologylessons 𓋹𓊽𓋴𓆖𓎛𓇳𓎛 𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁𓊁 Full Article: https://www.osirisnet.net/docu/banquet_harpiste/e_banquet_harpiste_03.htm #Ancienthistory #historyfacts #historylovers #ancientegypt #hieroglyphics #ägypten #egyptologist #egyptianhistory #egyptology #hieroglyphs #egypte #egyptians #egitto #埃及 #مصر #egipto #이집트 #art #culture #history #harpist #song #tomb #deirelmedina #newkingdom https://www.instagram.com/p/CTjrbKDLYoV/?utm_medium=tumblr
#ancienthistory#historyfacts#historylovers#ancientegypt#hieroglyphics#ägypten#egyptologist#egyptianhistory#egyptology#hieroglyphs#egypte#egyptians#egitto#埃及#مصر#egipto#이집트#art#culture#history#harpist#song#tomb#deirelmedina#newkingdom
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I'm a writer who's been tearing his hair out trying to find verifiable sources for Ancient Egyptian hymns. Half of the sources I can track down are in German, Italian or French and probably have any English translations copyrighted, and the other half have at least 75% of their citations taken from Neo-Pagan literature (nothing wrong with that, but I don't think a hymn written in 2009 is going to be authentic to the original Hieroglyphs.) Can you recommend any good sources?
Oof, hymns aren't my specialty at all, so I'm not sure of how much help I can be here. I know there are a number translated in Miriam Lichtheim's "Ancient Egyptian Literature", and Jan Assman has written a lot about Egyptian hymns, so I'd check him out if you haven't already.
If your issue is just the French/German language, at least for the German part, you could ask @ikchen, who is our resident German-speaking Egyptologist, for help nicely.
But from your ask, it seems as though you want a ready-to-go, uncopyrighted, English translation of a hymn to use within your project, am I correct? So thing here is, Egyptologists don't copyright translations as such, whether they're German or English or translating into another language entirely. As long as you cite your source (i.e. the person whose translation you're using, and the publication you've taken it from), there's no issue with using it.
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“If we now set up a group of virtues which by their prominence in Egyptian texts appear as cardinal ones, I reckon it should be:
1. Family affection: Respect and love of parents, and solicitude for siblings and offspring.
2. Honesty and truthfulness in all circumstances.
3. Justice and fairness to all, this being the special concern of the public official.
4. Kindness and benevolence to one and all.
5. Loyalty and devotion.
6. Diligence and competence.
7. Moderation, including modesty, calm, and peacefulness.”
-Moral Values in Ancient Egypt, Miriam Lichtheim
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A wall painting from the Theban Tomb TT52―the burial place of Nakht and his wife, Tawy. Nakht was a scribe, priest and an astronomer during the reigns of Thutmose IV and Amenhotep III (circa 1400-1352 BCE during the 18th Dynasty of the New Kingdom). This is part of a grander scene of a fancy banquet. Photo: Gunter Schmidt. We see a depiction of a seated blind harpist who appears to be singing while accompanying himself on the instrument. His blindness is expressed by a curved line instead of an actual eye. "When they first appeared in the Middle Kingdom, the texts known as Harper's Songs were designed to praise death and the life after death. But in the famous 'Harper's Song from the Tomb of King Intef', preserved in a papyrus copy, the praises of the afterlife were replaced by anxious doubts about its reality, and by the advice to make merry while alive and to shun the thought of death. Such a skeptic-hedonistic message may have originated in songs sung at secular feasts; but when transmitted as a funerary text inscribed in a tomb and addressed to the tomb-owner, the message became incongruous and discordant. The incongruity did not pass unnoticed. In the tomb of the priest Neferhotep [who flourished during the reign of King Horemheb, circa 1323-1295 BCE, the last monarch of the 18th Dynasty] there are three Harper's Songs, each expressing a particular response. One song continued the skeptic-hedonistic theme but blended it with elements of traditional piety in an attempt to tone down and harmonize the contrary viewpoints. The second song is an outright rejection of skepticism and hedonism, coupled with a praise of the land of the dead. The third is a description of life after death in traditional ritualistic terms. Thus, the three songs in one and the same tomb reflect the Egyptian preoccupation with the nature of death and the varying and conflicting answers and attitudes which continued side by side." ― Lichtheim, Miriam, Ancient Egyptian Literature: Volume II: The New Kingdom, University of California Press, Berkeley, USA, 1976. #iregipto #egyptpassion #discoveregypt #thisisegypt #egypt #MBPlanet #egypt https://www.instagram.com/p/CKlFRkMHO1L/?igshid=10vpejo2w75s5
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