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Relevant bibliographies by topics / Middle Kingdom texts][Egyptian papyri

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Academic literature on the topic 'Middle Kingdom texts][Egyptian papyri'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Middle Kingdom texts][Egyptian papyri"

1

Makeeva, Natalia V. "Private or royal: laudatory epithets in Egyptian Middle Kingdom texts." Vestnik of Saint Petersburg University. Series 13. Asian Studies. African Studies, no. 2 (June 2016): 20–29. http://dx.doi.org/10.21638/11701/spbu13.2016.203.

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Gill, David, and Joan Padgham. "‘One find of capital importance’: a reassessment of the statue of User from Knossos." Annual of the British School at Athens 100 (November 2005): 41–59. http://dx.doi.org/10.1017/s0068245400021146.

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A fragmentary Egyptian Middle Kingdom statuette was found in the north-west area of Central Court at Knossos in 1900. The three hieroglyphic texts show that the statue was mortuary in character, and that it was linked to a gold-caster called User of the Wadjet nome in Egypt. The User statuette is part of a wider distribution of Middle Kingdom statues from Nubia, Anatolia, and the Levant which have been found in funerary and nonfunerary contexts. Theories for this distribution are reviewed including diplomatic gifts and exchanges, dedications in sanctuaries, the movement of specialised Egyptian workers, portable funerary statues and looting. Looting of tombs in the Wadjet nome followed by redistribution of finds looks like the most likely explanation for the appearance of User's statuette on Crete.

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3

Zago, Silvia. "Classifying the Duat." Zeitschrift für Ägyptische Sprache und Altertumskunde 145, no. 2 (November 2, 2018): 205–18. http://dx.doi.org/10.1515/zaes-2018-0018.

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Summary The notion of Duat plays a major role in ancient Egyptian funerary beliefs. Yet, a single definition of this notion is impossible to achieve, as it underwent a process of evolution over thousands of years without ever designating just one unambiguous place at a time. In this context, an approach based on cognitive linguistics and on the significance of the determinatives accompanying the word Duat can be exploited to shed more light on this elusive concept. The focus will be here on the Pyramid Texts and the Coffin Texts as well as the intermediary phase of transmission of the funerary literature during the period between the end of the Old Kingdom and the beginning of the Middle Kingdom.

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4

Liszka, Kate. "Egyptian or Nubian? Dry-Stone Architecture at Wadi el-Hudi, Wadi es-Sebua, and the Eastern Desert." Journal of Egyptian Archaeology 103, no. 1 (June 2017): 35–51. http://dx.doi.org/10.1177/0307513317714407.

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When building in dry-stone, Nubians and Egyptians used different techniques to construct walls. Wadi es-Sebua has been used as a type-site for C-Group Nubian settlements. Its exterior wall exhibits courses of stones laid at an angle, a technique I associate with Nubians. The Egyptian fortified mining settlements at Wadi el-Hudi, el-Hisnein, and Dihmit use dry-stone architecture, similar to the architecture at Wadi es-Sebua. Texts and pottery support that many Nubians also worked for contemporary Egyptian mining expeditions in the Eastern Desert during the early Middle Kingdom. I suggest that Nubian workforces carried out much of the architectural construction of these fortified settlements using their own traditional building techniques, but following an Egyptian design, and I argue that the so-called ‘loopholes’ found in these exterior walls were not for military defence, but rather were windows. These construction techniques point to a latent Nubian agency within the operation of Egyptian mining settlements.

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Backes, Burkhard. "The Egyptian Coffin Texts, VIII: Middle Kingdom Copies of Pyramid TextsThe Egyptian Coffin Texts, VIII: Middle Kingdom Copies of Pyramid Texts. By ALLENJames P.. Oriental Institute Publications 132. Pp. xv + 456. Chicago, Oriental Institute of the University of Chicago, 2006. ISBN 1 88592 340 6. Price $120." Journal of Egyptian Archaeology 96, no. 1 (January 2010): 258–62. http://dx.doi.org/10.1177/030751331009600122.

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Lilyquist, Christine. "Twelve Carnarvon Writing Boards and their Provenances." Journal of Egyptian Archaeology 105, no. 2 (December 2019): 157–75. http://dx.doi.org/10.1177/0307513319896277.

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Research for the final report of a large Middle Kingdom tomb dug jointly by the fifth Earl of Carnarvon and The Metropolitan Museum of Art provides provenance information for 12 writing boards from Carnarvon tombs on the West Bank at Luxor. Through disparate records at the Griffith Institute Oxford, Egyptian Museum Cairo, and The Metropolitan Museum of Art New York, the tablets can now be assigned to a small area below or adjacent to Hatshepsut’s valley temple. The results put the texts into a broader cultural context at the same time that the study illustrates the fragility of information from excavations that deserve to be accurately and widely known.

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7

Rzeuska, Teodozja I. "In the Shadow of Wepwawet." Studies in Ancient Art and Civilisation 18 (December 30, 2014): 83–100. http://dx.doi.org/10.12797/saac.18.2014.18.06.

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Asyut, known as Siut in ancient times, was the capital of the 13th Nome of Upper Egypt. It is situated precisely in the middle of Egypt at a crossroads of routes running from north to south and east to west. The site is mainly recognised as a place where Wepwawet and Anubis were worshipped and for being the burial ground of the nomarchs in the 1st Intermediate period/Period of Regions and the Middle Kingdom. Although the city’s name appears in texts dating back to the 5th Dynasty and is predated by depictions of Wepwawet, it is only recently that evidence of an early necropolis has been found on the gebel in Asyut. It was the German-Egyptian mission of the Asyut Project (Johannes Gutenberg University of Mainz/Free University in Berlin/Sohag University) working on the site for the last ten seasons, which managed to locate an early cemetery.

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8

Tarasenko, Mykola. "Some Remarks to the Semantics of Image of Deity on the Coffin of Sepi III (Cairo CG 28083)." Eikon / Imago 10 (February 8, 2021): 229–39. http://dx.doi.org/10.5209/eiko.74148.

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The problem of the iconography of a unique image of a deity drawn on the Middle Kingdom rectangular coffin of Sepi III (Cairo CG 28083; B1C; Deir el-Bersha; CT VI, 386) is discussed in the article. It is possible that the god is the first known image of the syncretic double god Re-Osiris. The deity (with a head unusually for Egyptian iconography unfolded in full face) is shown sitting on a throne with the inscription “millions (of years)”. The image of this god could be a visual display of the eschatological plot described in Spell 1130 of the Coffin Texts (the union of Atum(-Re) and Osiris after destruction of the Universe) at the end in the Book of Two Ways, that is represented on the bottom of Sepi’s coffin.

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9

Baines, John. "The Stela of Emhab: Innovation, Tradition, Hierarchy." Journal of Egyptian Archaeology 72, no. 1 (August 1986): 41–53. http://dx.doi.org/10.1177/030751338607200105.

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The Seventeenth Dynasty stela of Emhab from Tell Edfu (Cairo JE 49566) narrates the owner's victory in a drumming contest and role as drummer, probably in Kamose's army. Such competitions are almost absent from Egyptian texts. Emhab's assertion that he ‘kept alive’ while his lord ‘killed’ relates to a hierarchy visible in early Eighteenth Dynasty biographies, in which kings claim to kill and the highest achievement of other combatants is to bring back captives. The gift of a female slave to Emhab is probably a reward for procuring male captives, who would themselves be retained for other purposes. The titles of Emhab and his mother suggest that he was nomarch of Edfu. The relief scene is modelled after Middle Kingdom emblematic groups of king and god; the figure of Emhab derives from that of a god and the god from a royal Horus name.

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10

Gundacker, Roman. "Ist ḥśjw-mw „Wasserzauber“ ein ‚Älteres Kompositum‘? Untersuchungen zu einem terminus technicus der ägyptischen lingua magica." Lingua Aegyptia - Journal of Egyptian Language Studies 27 (2019): 77–129. http://dx.doi.org/10.37011/lingaeg.27.05.

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“Is ḥśjw-mw ‘water conjuration’ an ‘Älteres Kompositum’? Investigations into a terminus technicus of the Egyptian lingua magica” - Starting in the Old Kingdom, depictions of the work and dangers of herdsmen, who ford cattle and ward off crocodiles with magical gestures, formed part of the motif repertoire of country life and agriculture in many commoners’ tombs. The textual counterparts of such scenes are mentioned in seven literary, magical and religious texts from the Middle Kingdom to the Graeco-Roman Period. Regardless of the unity of meaning and context, the terminus technicus denoting those conjurations directed against crocodiles is written in three essentially different ways as ḥśjw-mw (Tale of a Herdsman, Hymn to Amun in Papyrus Leiden I 350, Cairo Love Songs, a magical papyrus in Budapest, Florentine Mythological Handbook), ḥśjw-m-mw (CT 836) and śḥśjw-m-mw (Magical Papyrus Harris). When compared to graphic peculiarities of ‘Ältere Komposita’, ḥśjw-m-mw (CT 836) and śḥśjw-m-mw (Magical Papyrus Harris) can be identified as phonetic writings, and the attestation in the Tale of a Herdsman, which exhibits the peculiar insertion of a “boat” (Gardiner P.1), as an unetymological writing. Consequently, all seven tokens can be assigned to a single morphological pattern, ḥśjw-mw ‘water conjuration’, which, tentatively, can be revocalised *ḥĭśjắw-măw.

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Dissertations / Theses on the topic "Middle Kingdom texts][Egyptian papyri"

1

Parkinson, Richard. "The tale of the eloquent peasant : a commentary." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253841.

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Books on the topic "Middle Kingdom texts][Egyptian papyri"

1

Quirke, Stephen. The administration of Egypt in the Late Middle Kingdom: The hieratic documents. New Malden: SIA, 1990.

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The administration of Egypt in the late Middle Kingdom: The hieratic documents. New Malden, Surrey: SIA Pub., 1990.

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3

The coffin of zemathor and other rectangular coffins of the late middle kingdom and second intermediate period. London: Golden House Publications, 2010.

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4

Willems, Harco. The coffin of Heqata: (Cairo JdE 36418) : a case study of Egyptian funerary culture of the early Middle Kingdom. Leuven: Uitgeverij Peeters en Departement Oriëntalistiek, 1996.

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5

Romanova, Olena Oleksiïvna. Dobrochesna li︠u︡dyna v Starodavnʹomu I︠E︡hypti za avtobiohrafichnymy tekstamy vid Davnʹoho do Serednʹoho T︠S︡arstva: A righteous person in ancient Egypt after the autobiographical texts from the Old Kingdom till the Middle Kingdom. Kyïv: Instytut skhodoznavstva im. A.I︠U︡. Krymsʹkoho, 2011.

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6

Allen, James P. The Egyptian Coffin Texts: Middle Kingdom Copies of Pyramid Texts (University of Chicago Oriental Institute Publications). Oriental Institute of the University of Chica, 2006.

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7

Willems, Harco. The Coffin of Heqata (Cairo Jde 36418). a Case Study of Egyptian Funerary Culture of the Early Middle Kingdom. Peeters, 1995.

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8

Historical and Archaeological Aspects of Egyptian Funerary Culture: Religious Ideas and Ritual Practice in Middle Kingdom Elite Cemeteries. BRILL, 2014.

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Book chapters on the topic "Middle Kingdom texts][Egyptian papyri"

1

"Who Am I? An Emic Approach to the So-Called ‘Personal Texts’ in Egyptian ‘Funerary Literature’." In Concepts in Middle Kingdom Funerary Culture, 204–47. BRILL, 2019. http://dx.doi.org/10.1163/9789004399846_009.

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"Concordance to the Sigla of Coffin Texts Manuscripts and Middle Kingdom Coffins." In Historical and Archaeological Aspects of Egyptian Funerary Culture, 230–315. BRILL, 2014. http://dx.doi.org/10.1163/9789004274990_006.

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3

Imhausen, Annette. "The Cultural Context of Egyptian Mathematics in the Old Kingdom." In Mathematics in Ancient Egypt. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691117133.003.0006.

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This chapter discusses the use of mathematics in the Old Kingdom. A number of sources provide information about the kind of mathematics and its context at that time. At least indirect evidence for the use of mathematics in administration can be drawn from the Abusir papyri, which originate from the mortuary temples of two kings of the Fifth Dynasty at Abusir. They document the running of a mortuary temple and include duty rosters for priests, lists of offerings and inventories of temple equipment, and letters and permits. These texts also indicate the assessment of cattle at regular intervals. How mathematical techniques developed or what they were exactly at this time remains unknown. Nevertheless, some scribes of the Old Kingdom left descriptions of their lives and careers within their tombs that at least allow assessing the cultural environment in which they worked.

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4

Enmarch, Roland. "Mortuary and Literary Laments." In Ancient Egyptian Literature. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265420.003.0006.

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‘Laments’ have long been recognised as an important and long-lived part of Egyptian written culture, appearing in widely differing contexts, including as captions to mourning scenes in tombs from the Old Kingdom onwards, as liturgical laments uttered by Isis and Nephthys in mortuary texts, and as an important component of the literary style of Middle Egyptian pessimistic literature. The heterogeneous nature of these sources presents problems in arriving at a satisfactory definition for a ‘lament’ genre as a whole, and raises questions as to just how closely related these different written traditions are. While the style of literary laments in particular has often been described as originating from funerary dirges, the evidence for this is chronologically problematic and other generic influences have alternatively been posited. This chapter establishes stylistic and structural criteria to enable a more detailed analysis of the different kinds of lament, and their possible interrelationship.

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Piovanelli, Pierluigi. "Ethiopic." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 35–48. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0004.

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The first wave of Jewish and Christian pseudepigrapha reached Eritrea and Ethiopia in the wake of the Christianization of the Aksumite kingdom, in the middle of the fourth century of our era. Their Ethiopian acculturation was a part of the process of translating the ensemble of the Scriptures, including “apocryphal” texts, from Greek originals into Gǝʿǝz, or Classical Ethiopic. As a result, the pseudepigrapha were copied for centuries in the same manuscripts as other biblical texts. After a long period of relative isolation, the re-establishing of regular relations with Egyptian Christianity, in the thirteenth century, led to a complete re-examination and revision of Ethiopian Scriptures and other religious texts. The pseudepigrapha were scrutinized, discussed, edited, eventually newly translated from the Arabic or, in a few cases, abandoned. The theological debates about the status of some of these texts played a major role in their active preservation in Ethiopian culture.

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