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Academic literature on the topic 'Rites and ceremonies – Egypt'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Rites and ceremonies – Egypt"

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SCHIAVO, RENATA. "ON THE IMPROPER USE OF THE LABEL "SHAMANISM" IN EGYPTOLOGY: RETHINKING THE ROLE OF THE OPENING OF THE MOUTH RITUAL AND THE TEKENU CEREMONY IN LIGHT OF ANCESTOR WORSHIP." Study of Religion, no. 1 (2018): 5–15. http://dx.doi.org/10.22250/2072-8662.2018.1.5-15.

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There is some debate about the existence of an “ancient Egyptian shamanism”. A number of scholars used such a label to describe religious phenomena relating to the pre and proto-dynastic religion, the Opening of the Mouth Ritual (especially scenes 9 and 10), and the Tekenu ceremony. Moreover, it is possible to identify a certain “evolutionistic” tendency in explaining the two aforementioned rituals as “living fossils” of the Archaic Period. Given That the use of terms “shaman” or “shamanism” could be problematic if applied to Ancient Egypt, the main aim of the talk is to analyze the data concerning the Opening of the Mouth Ritual scenes 9 and 10 and the Tekenu ceremony in order to understand their function in their historical and sociological context through a comparison with other documents, such as the letters to the dead, the Coffin Texts spells 30-41 and the customary laws concerning inheritance. Finally, it is suggested that both the Opening of the Mouth Ritual and the Tekenu ceremony acted as “double rites of passage”, during which not only the deceased became an ancestor, but also the main officiant of the two ceremonies, who was the elder son of the dead, could achieve a new social status as the new chief of the extended family.
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Reunov, Yury S. "WEAPONS OF ANCIENT EGYPT: THE MILITARY AND THE SACRED. PART 2." Articult, no. 3 (2020): 26–46. http://dx.doi.org/10.28995/2227-6165-2020-3-26-46.

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In the second part of the article development of Ancient Egyptian weapons in context of their combat use and ritual and magical understanding continues to be studied. The paper reveals the key aspects of origin and evolution of pole, small arms and throwing weapons. Attention is paid to identifying adoptions of separate technical solutions from other nations, which is mainly relevant to compound bows. Due to the fact that weapons served as a tool for not only solving practical problems, but also performing rites, some Egyptian religious beliefs are briefly discussed, namely those on the role of a pharaoh in maintaining the world order as well as on participation of gods in achieving victory. A system of features that allow attributing weapons as belonging to a utilitarian or ceremonial category is proposed.
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Boangiu, Gabriela. "The symbolic imaginary specific to the wedding in Oltenia." Current issues of social sciences and history of medicine 30, no. 2 (May 13, 2021): 68–72. http://dx.doi.org/10.24061/2411-6181.2.2021.271.

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In the work of Arnold Van Gennep “Les rites de passage "carried out a typology of rites. Wedding ceremonies are influential to change the status, the formation of personalities of young people, integrating them into a larger village community. The article is covered features of wedding ceremonies in Oltenia in comparison with other Romanian regions. The stages of the wedding are very rich symbolic features, in addition, can be distinguished numerousrites concerning unmarried youth, restrictive rites or aggregation rites. Arnold Van Gennep's theory may continue to help carry out new ethnological research.
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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2018-14-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2019-14-1-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Brown, Linda A. "Planting the Bones: Hunting Ceremonialism at Contemporary and Nineteenth-Century Shrines in the Guatemalan Highlands." Latin American Antiquity 16, no. 2 (June 2005): 131–46. http://dx.doi.org/10.2307/30042808.

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AbstractFrom the Classic period to the present, scholars have documented the widespread Maya belief in a supernatural guardian of the animals who must be appeased in hunting rituals. Despite this resilience, features and deposits entering the archaeological record as a result of hunting ceremonies remain largely unknown. I describe several contemporary and nineteenth-century shrines used for hunting rites in the Maya highlands of Guatemala. These sites contain a unique feature, a ritual fauna cache, which consists of animal remains secondarily deposited during hunting ceremonies. The formation of these caches is informed by two beliefs with historical time depth: (1) the belief in a guardian of animals and (2) the symbolic conflation of bone and regeneration. The unique life history of remains in hunting-related ritual fauna caches suggests a hypothesis for puzzling deposits of mammal remains recovered archaeologically in lowland Maya caves. These may have functioned in hunting rites designed to placate the animal guardian and ensure the regeneration of the species via ceremonies that incorporated the secondary discard of skeletal remains. A review of the ethnographic literature from the Lenca, Huichol, Nahua, Tlapanec, and Mixe areas reveals similar hunting rites indicating a broader Mesoamerican ritual practice.
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Gromova, Natalіja. "Transformacії tradicіjjnoї rіzdvjanoї obrjadovostі bojjkіv ukraїnskikh Karpat na pochatku KHKHІ stolіttja." Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe 2, no. 1 (2016): 175–93. http://dx.doi.org/10.15804/pomi201611.

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The transformations of the Bojkos’ Christmas Rites of the Ukrainian Carpathian mountains in the beginning of XXI century. The thesis researches Christmas rites in Bojkivshchyna during Ukraine’s independence and is based upon analysis of scientific literature and a large amount of information sources. The author found out that motivation for many Christmas ceremonies was changed or lost; many rites cease to be actively used altogether. However it is proved that the basis of Christmas rites in Bojkivshchyna is retained better if compared to other Ukrainian regions. The paper describes and analyses
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Oladipo, Olufunmilola Temitayo. "Song texts as instruments of communication in “Alaga Iduro” and “Alaga Ijokoo” musical performances during engagement ceremonies." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (April 15, 2020): 433–46. http://dx.doi.org/10.4314/ejotmas.v7i1-2.29.

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Alaga (Iduro and Ijokoo) are masters of Yoruba traditional marriage ceremonies. Through various musical performances, they conduct Yoruba traditional marriage ceremonies. The article notates and examines song texts as instruments of communication in Alaga (Iduro and Ijoko) musical performances. During traditional ceremonies may be integrated with events, either to set the mood for actions or to provide an outlet for expressing the feelings they generate. Masters of marriage ceremonies, through songs reveal various stages of nuptial performances. The article concludes by analyzing the import of the Alaga song texts to Yoruba marriage rites. Keywords: Song texts, Instruments of communication, Musical performances, Engagement ceremonies, Alaga
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Dziurdzik, Tomasz. "Znaczenie uroczystości kultowych w życiu społecznym armii rzymskiej okresu pryncypatu w świetle Feriale duranum." Vox Patrum 63 (July 15, 2015): 273–86. http://dx.doi.org/10.31743/vp.3564.

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The aim of the present paper is to thoroughly reconstruct the meaning of the official cult ceremonies for the social life of the Roman Imperial army. Crucial to the analysis is the evidence produced by the Feriale Duranum, a papyrus docu­ment dating to the reign of Severus Alexander, but supported also by other sources. The matter of loyalty to the state and ruler is characteristic of most military ceremonies. Hierarchy and social order are emphasised as well, all four being values important for the military ideology. Participation in the same rites influ­enced the morale and esprit de corps not only in a particular unit, but also within the whole army. Therefore one can view the rites as an expression of a military identity, serving also to distinguish the soldiers as a separate social group. The of­ficial holidays were also of importance for the private life of a soldier, being one of few occasions when exemption from work and free time were granted. This made such ceremonies a welcome break from camp routine. As such, the official military religious rites were vital for the social life of both individual soldiers and military communities, be it units or even the whole army.
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Grzesiak, Emilia. "Społeczne konstruowanie rytuałów i symboli akademickich." Studia Edukacyjne, no. 53 (June 15, 2019): 27–39. http://dx.doi.org/10.14746/se.2019.53.2.

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Rites and ceremonies are very important in university reality. They are extremely important for maintaining the continuity of academic values and highlighting the rank of certain events, which is particularly visible during various academic ceremonies. This article will be devoted to academic rituals, ceremonies and symbols in the context of their social meaning and values. I refer this issue to other dimensions of socio-cultural reality (including ceremonial court practices), I will look for similarities, explaining their significance and roles. I will try to justify how – regarding their long history and tradition – we can understand them in the 21st century.
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Dissertations / Theses on the topic "Rites and ceremonies – Egypt"

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Labrique, Françoise. "Le rituel de l'offrande de la Campagne à Edfou: étude de la composition." Doctoral thesis, Universite Libre de Bruxelles, 1991. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/213067.

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Falck, Martin von. "Textgeschichtliche Untersuchungen zu Götterreden und verwandten Texten auf ägyptischen Särgen und Sarkophagen von der 3. Zwischenzeit bis zur Ptolemäerzeit." [S.l. : s.n.], 2001. http://deposit.ddb.de/cgi-bin/dokserv?idn=971279888.

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Anderson, Wendy R. M. "Badarian burials : possible indicators of social inequality in Middle Egypt during the fifth millennium B.C." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61988.

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Swart, Lisa. "A stylistic comparison of selected visual representations on Egyptian funerary papyri of the 21st Dynasty and wooden funerary stelae of the 22nd Dynasty (c. 1069 -715 B. C. E.)." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/19897.

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Thesis (DPhil)--Stellenbosch University, 2004.
ENGLISH ABSTRACT: This dissertation examines illustrated funerary papyri and wooden funerary stelae for information they can provide about the organization of artists in the 21st and 22nd Dynasty. It is an inquiry into the relationship between visual representation on the funerary papyri of the 21st Dynasty and wooden stelae of the 22nd Dynasty. An attempt is made to determine whether it is possible to identify the work of individual artists and workshops involved in producing the illustrated funerary papyri and wooden stelae, and in what way they may be related. This study covers a representative sample of workshops or individuals from around the beginning of the 21st Dynasty to the early 22nd Dynasty. Methodology involved undertaking the research on a descriptive and interpretative/comparative level. Panofsky's (1972: passim) model for describing pictorial works was used to interpret the iconography. The comparisons between the papyri and stelae were based upon a combination of the models developed by Freed (1996: passim) and Niwinski (1989a: passim). These models functioned as a control or corrective in order to formulate an interpretation. It was possible to definitively place 208 manuscripts out of 214 papyri into seven individual workshops. This was based upon their stylistic similarities and corresponding content. Papyri Workshop 1 is comprised of fifty-six manuscripts, and constitutes the largest group. The highest quality manuscripts were produced in this workshop, which was patronized by the high priests of Amun and their families. Papyri Workshop 2 is the smallest group consisting of only seven manuscripts. These two workshops contain the earliest manuscripts, which were generally executed in the Ramesside tradition. Papyri Workshop 3 contains the second largest grouping with fifty-two, and Papyri Workshop 4 consists of eleven. The majority of the members of this workshop belong to a homogenous, almost analogous group, in terms of content and composition. In the twenty-five manuscripts that belong to Papyri Workshop 5, it can be observed that the artists have taken complete liberties with the mass of iconography at their disposal. They have adapted and transformed the existing symbols into new compositions, so that no two manuscripts are alike. Papyri Workshop 6 is comprised of thirty manuscripts, and Papyri Workshop 7 has twenty. As opposed to Workshop 5, these two workshops display an economy of style and execution. They are also generally outlined in black. Furthermore, several subgroups are evident in the workshops, especially those that span many decades, such as Papyri Workshop 1 and 3.From a comprehensive examination of 103 stelae, it was possible to group 100 stelae into nine workshops. It is important to note that Stelae Workshop 1 is, in fact, linked to Papyri Workshop 1, to which thirteen stelae can be attributed. The stelae contain the same attributes and style of execution as the papyri. Stelae Workshop 2 consists of fifteen stelae, these are skilfully executed, and appear to be custom-made for the deceased. Workshop 3 comprises of fourteen stelae. Stelae Workshop 4 contains five, and Workshop 5 has nine. In contrast to Stelae Workshop 1, the principal representations within the stelae from Stelae Workshops 2 to 5 are generally standardized in form and format. Stelae Workshop 6 has six, while 7 and 8 are the two largest workshops with sixteen members each. These three workshops represent a general degradation of proficiency, culminating in a provincial folk-art quality of Stelae Workshop 7 and 8. Stelae Workshop 8 represents the final transition in style and format to the stelae of the Late Period. Stelae Workshop 9 is comprised of five stelae. The style of execution corresponds to the first phase of the Late Period stelae style. It is possible to observe the hand/s of individual artists or a master and student in the study selection, even within one workshop.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek ge"illustreerde begrafnispapiri en hout stelae met die oog op die inligting wat hulle oor die kunstenaarsorganisasie in die 21ste en 22ste dinastie kan verskaf. Die navorsing ondersoek die verband tussen visuele afbeeldings op die begrafnispapiri van die 21ste dinastie en hout stelae van die 22ste dinastie. Daar word gepoog om vas te stel of dit moontlik is om die werk van individuele kunstenaars en "werkswinkels" wat by die totstandkoming van die ge'illustreerde begrafnispapiri en hout stelae betrokke was, asook die wyse waarop hulle moontlik verwant is, te identifiseer. Die navorsing dek 'n verteenwoordigende korpus van die werkswinkels of individue uit die tydperk van die begin van die 21ste dinastie tot die vroee 22ste dinastie. Die metodologie het navorsing op 'n deskriptiewe en interpretatiewe! vergelykende vlak behels. Panofsky (1972: passim) se model vir die beskrywing van kunswerke is gebruik om die ikonografie te interpreteer. Die vergelykings tussen die papiri en die stelae is gebaseer op 'n kombinasie van die modelle wat deur Freed (1996: passim) en Niwinski (1989a: passim) ontwikkel is. Hierdie modelle het as 'n kontrole of korrektief gedien vir die formulering van 'n interpretasie. Dit was moontlik om 208 manuskripte uit 214 papiri met sekerheid in sewe individuele "werkswinkels" in te dee!. Die indeling is gebaseer op die stilistiese ooreenkomste en ooreenstemming in die inhoud. Papiruswerkswinkel 1 bestaan uit 56 manuskripte, en maak die grootste groep uit. Die hoogste gehalte manuskripte het in hierdie werkswinkel ontstaan en kan met die hoepriesters van Amun en hulle gesinne verbind word. Werkswinkel 2 is die kleinste groepie en bestaan uit net sewe manuskripte. Hierdie twee werkswinkels bevat die vroegste manuskripte. Papiruswerkswinkel 3 bevat die tweede grootste groepering met 52 manuskripte, en Papiruswerkswinkel 4 bestaan uit 11. Die meerderheid van die manuskripte van hierdie werkswinkel behoort aan 'n homogene, byna analoe groep, wat betref inhoud en samestelling. Uit die 25 manuskripte wat aan Papiriwerkswinkel 5 behoort, is dit duidelik dat die kunstenaars hulle vryhede veroorloof het met die massa ikonografiee tot hulle beskikking. Hulle het die bestaande simbole aangepas en tot nuwe komposisies verander, sod at nie twee manuskripte dieselfde is nie. Papiruswerkswinkel 6 en 7 is saamgestel uit onderskeidelik 30 en 20. In teenstelling met Werkswinkel 5 vertoon hierdie twee werkswinkels 'n "ekonomie" van styl en uitbeelding. Hulle het ook oor die algemeen 'n swart buitelyn. Daarbenewens is dit duidelik dat daar verskeie subgroepein die werkswinkels is, in die besonder die wat oor baie dekades strek, 5005 Papiruswerkswinkels 1 en 3. Uit 'n omvattende ondersoek van 103 stelae was dit moontlik om 100 stelae in nege werkswinkels te groepeer. Dit is belangrik om daarop te let dat Werkswinkel 1 in werklikheid met Papiruswerkswinkel 1, waaraan 13 stelae toegeskryf kan word, verbind kan word. Die stelae vertoon dieselfde kenmerke en styl as die papiri. Werkswinkel 2 bestaan uit 15 stelae wat kunstig gemaak is en wat Iyk asof hulle op bestelling vir die oorledenes vervaardig is. Werkswinkel 3 bestaan uit 14 stelae. Werkswinkel 4 bevat vyf, en in Werkswinkel 5 is daar nege. In teenstelling met Werkswinkel 1 is die belangrikste afbeeldings by die stelae in Werkswinkels 2 tot 5 meestal gestandaardiseer wat betref vorm en formaat. Werkswinkel 6 het ses, terwyl 7 en 8 die twee grootste werkswinkels is met 16 stelae elk. Hierdie drie werkswinkels verteenwoordig 'n algemene degradering van vakmanskap, wat daartoe lei dat die gehalte van Werkswinkels 7 en 8 die is van 'n "provinsiale volkskuns". Werkswinkel 8 verteenwoordig die finale oorgang in styl en formaat na die stelae van die Laattyd. Werkswinkel 9 bestaan uit vyf items. Die sty I stem ooreen met die eerste fase van die styl van die stelae uit die Laattyd. Die studie toon aan dat dit wei moontlik is om die hand(e) van individuele kunstenaars of 'n meester en sy student te onderskei, selfs binne net een werkswinkel.
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Mbokazi, Jabulani Tadeus. "Aspects of the family in Ancient Egypt." Thesis, Stellenbosch : University of Stellenbosch, 2002. http://hdl.handle.net/10019.1/698.

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Thesis (MA (Ancient Studies)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: This study deals with the ancient Egyptian family. Cultural anthropology is used as a point of departure to reconstruct the daily lives of the ancient Egyptians. Cultural anthropology usually applies to living communities but most of the principles it uses are just as relevant in the study of a dead culture. The emphasis of this study is on the different cultural domains, which include education, religion, family livelihoods, family recreation, entertaimnent and travel and social organization and how these are interrelated. Most of our ancient Egyptian knowledge comes from the tombs of wealthy individuals, and thus incomplete since we have no record of how peasants perceived the world, as they could not afford a good burial. Other sources are the ancient documents and artefacts from town sites all associated with wealthy individuals. While peasants were too poor to send their children to school, wealthier Egyptians did send their children to school especially boys. Agriculture was central in ancient Egyptian life. The nobility and other higher classes depended on the toil of the peasant for basic commodities and food. The peasant families in the rural areas were unable to attend the lavish festivals in the cities. Their basic focus was centred on their homes, families and on the success of the harvest. The peasant had his own private god or gods to whom he could tum for aid or comfort in times of trouble. Surplus items of food, clothing, oil and such like could be used for barter for purchasing essential items for everyday living. During their spare time the Egyptian families entertained friends, engaged in the various pastimes and travel. The peasant, as providers of food, formed an important social base for the Egyptian state.
AFRIKAANSE OPSOMMING: Hierdie studie handel oor die Egiptiese familie. Kulturele antropologie word gebruik as metode om die daaglikse lewe van die antieke Egiptenare te rekonstrueer. Kulturele antropologie word gewoonlik op "lewende" gemeenskappe toegepas, maar die beginsels daarvan is net so relevant vir die bestudering van "dooie" kulture. Die fokus van hierdie studie is op die verskillende kulturele domeine wat insluit onderrig, religie, familie aktiwiteite, familie ontspanning, vermaak, reis en sosiale organisasie en hoe hierdie domeine op mekaar inwerk. Meeste van die kennis oor antieke Egipte word verkry uit die grafte van ryk individue en is daarom gebrekkig ten opsigte van kleinboere en hul siening van die wêreld, omdat hulle nie behoorlike grafte kon bekostig nie. Ander bronne is die antieke tekste en artefakte wat gevind word in dorpe, wat ook meestal behoort het aan ryk persone. Die kleinboere kon nie bekostig om hul kinders na 'n skool te stuur nie, maar ryk Egiptenare kon wel - veral dan seuns. Landbou was baie belangrik tot Egiptiese lewe. Die aristokrasie en ander klasse was afhanklik van die sukkelbestaan van kleinboere om hulle te voorsien van die basiese goedere en voedsel. Kleinboer families, wat in die platteland gebly het kon nie die groot feeste in die stede bywoon nie. Hul persoonlike oortuigings het daarom gefokus op die huishouding, familie en suksesvolle oeste. Kleinboere het 'n persoonlike god of gode gehad wat tot hul hulp kon kom, of troos kon bied in tye van krisis. Surplus goedere soos, onder andere, voedsel, klere en olie kon as ruilmiddel gebruik word om ander items wat benodig word, te bekom. In vrye tyd het families vriende onthaal, verskillende stokperdjies beoefen en rondgereis. Die kleinboere, as verskaffers van voedsel, het 'n belangrike sosiale basis van die Egiptiese staat gevorm.
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Desclaux, Vanessa. "Les Appels aux passants en Égypte ancienne : approche historique d’un genre littéraire." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20059.

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Le présent travail a pour objet l’étude des appels aux passants en Égypte ancienne depuis sa naissance durant la IVe dynastie jusqu’à la fin de la période pharaonique. Il s’agit ainsi de déterminer l’identité de cette formule sur trois millénaires, selon deux axes principaux : historique et phraséologique. Un premier point, « Interpeller les vivants », est consacré à la caractérisation des contextes dans lesquels les appels interviennent à travers le temps. On y dresse un panorama par périodes, en évoquant les catégories sociales qui recourent à cette inscription et les lieux de découvertes. La prise en compte des données issues de l’archéologie permet alors de présenter la mise en scène accompagnant le discours. Dans le cadre de la prise de parole du défunt, la rhétorique de l’appel s’étend à l’ensemble du support mémoriel et le decorum est au service de la capatio benevolentiae. La deuxième partie, « Commémorer sur trois millénaires », se propose d’extraire et d’évaluer la part d’historicité à l’œuvre dans la formule. La phraséologie mobilisée dans les appels est d’abord interrogée du point de vue du Sitz im Leben puis en termes d’actions rituelles attendues. Le déroulement des rites envers les défunts fait finalement l’objet d’une proposition de reconstitution se basant sur le contenu des appels. En dernier lieu, « L’appel, expression d’une société solidaire », met en avant la part idéologique de la formule. Par sa composition et les idées véhiculées, l’appel constitue un relais majeur de la Maât sociale, établissant un pont entre les générations, par-delà vie et mort. Les mécanismes humains et l’aspect dogmatique de la formule expliquent son succès et sa longévité
This Dissertation deals with the so-called “Appeal to the Living Ones” in Ancient Egypt since its beginning during the Fourth Dynasty until the end of the Pharaonic period. The identity of this formula will be sought over three millennia, in two main directions : History and Phrasæology.The first section “ Calling to the Living Ones ” will be devoted to the identification of contexts in which the appeals took place over time. It will provide an overview of the formula sorted by eras, referring to social groups who used it and its places of discovery.The archæological data will help us to survey the staging of the speech of the deceased. It seems indeed that the rhetoric of the appeals extends to the entire memorial. Furthermore, the decorum is involved in the capatio benevolentiae.In the second section, “ Commemorating over three millennia ”, we will extract and prospect the role of historicity at work in the formula. Phrasæology used in the appeals is first examined from the point of view of the Sitz im Leben. Then, we will analyse the ritual actions expected. Finally, we will try to rebuild the ritual sequences towards the dead, based on informations contained in the formula.The last section, “ The appeal, staging of a cohesive society ”, will highlight the ideological part of the formula. The appeal deals mainly with social Maat. It establishes a bridge between generations, beyond life and death. The success and the longevity of the formula seems to be connected to both mundane and ideologic preoccupations
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Quertinmont, Arnaud. "Aux abords de la sépulture méroïtique : les approches du monument funéraire à l'époque méroïtique." Thesis, Lille 3, 2012. http://www.theses.fr/2012LIL30044.

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Bien que la littérature scientifique relative aux nécropoles méroïtiques, royales ou privées, soit assez abondante, force est d'admettre qu'aucune étude globale concernant le mobilier associé au monument funéraire méroïtique bâti n'a jamais été effectuée. Ce matériel considérable n'a, en effet, été traité que sommairement dans les diverses publications, que ce soit dans le cadre général de monographies relatives à un site en particulier ou d'une façon éclectique dans des ouvrages de synthèse, des articles transversaux ou autres catalogues d'expositions temporaires. Le but du présent travail n'est pas d'opérer un recensement de tous les objets liés aux superstructures connus à ce jour, ni même de dresser une carte des traditions funéraires méroïtiques au Soudan, de nombreux travaux inédits étant toujours en cours sur plusieurs sites archéologiques, mais bien de réunir les informations disponibles sur le mobilier archéologique relatif à ces structures spécifiques. Par le biais d'une approche méthodologique multiple (archéologique, architecturale, chronologique, stylistique, typologique et religieuse) et au moyen de la restitution des objets dans leur contexte physique, nous tenterons de reconstituer une gestuelle particulière, de même que de déterminer une évolution de ces pratiques et préciser ainsi la symbolique liée aux objets concernés. Nous chercherons à comprendre quels furent les actes et les démarches pratiqués par les acteurs de la cérémonie funéraire, membres de la famille et prêtres, visant à célébrer le souvenir du défunt dans la mémoire collective. En effet, il ne faudrait pas offrir une vison réductrice du complexe funéraire et des différents rites pratiqués, comme s'ils ne s'adressait qu'au défunt. Ces différents actes et gestes sont également destinés aux vivants, en modifiant les relations qu'ils entretiennent avec le disparu, changeant ainsi son statut dans le maillage social de la société. Les différentes actions réalisées dès le scellement de la chambre funéraire sont autant d'indices sur la façon dont les Méroïtes accomplissaient leur deuil. Il conviendra tout d'abord de s'intéresser aux traditions royales et de déterminer ensuite quand et de quelle façon ces traditions ont été adoptées par les élites de l'empire de Méroé, tant au niveau de la capitale que dans le reste de l'empire. Un dépouillement des archives de fouilles, notamment celles de G.A.. Reisner, nous a permis de découvrir des photographies inédites de certaines étapes de la fouille révélant ainsi des informations de première importance quant à l'emplacement originel de certains objets, ou illustrant d'autres objets qui ne figuraient dans aucune publication parce que jugés sans réelle importance à l'époque. La présente étude, dont de nombreuses approches sont inédites, permet d'établir un état de la question de "l'égyptianisation" des élites de Méroé et de la perception de la civilisation égyptienne qu'en ont les cultures limitrophes et ce, dans les différentes couches sociales
Although the scientific literature relating to the royal or private meroitic necropolises is rather abundant, we must admit that no general study concerning furniture associated with the meroitic monument has been made. This material was only treated in various publications, such as catalogues of temporary exhibitions, monographs relative to a specific archaeological site... The aim of this work is to join together information available well on archaeological furniture relative to these specific structures. By the means of a methodological approach (archaeological, architectural, chronological, stylistic, typological and religious) and by means of the restitution of the objects in their physical context, we will try to restore the religious act, as to determine an evolution of these practices and to thus specify the symbolic system related to the objects concerned. We will seek to include/understand which were the acts and the steps practised by the actors of the funerary ceremony (family members and priests) aiming at celebrating the memory of the deceased in the collective memory. It will first of all be advisable to be interested in the royal traditions and to then determine when and how these traditions were adopted by the elites of the empire of Méroé, on the level of the capital and in the remainder of the empire. An examination of the archives of excavations, in particular those of G.A. Reisner, enabled us to discover new photographs of certain stages of the excavation thus revealing information of first importance as for the original site of certain objects, or illustrating other objects which did not appear in any publication because judged without real importance at the time. The present study, whose many approaches are new, makes it possible to establish a progress achieved, to consolidate certain ideas previously advanced in the scientific literature and again raises the question of "the egyptianisation" of the elites of Méroé and the perception of Egyptian civilization that the cultures bordering have some and this, in the various social layers
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區展秋 and Chin-chau Joseph Au. "Special rituals and their significance in the Royal Hong Kong Police Force." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31977571.

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Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today : a comparative study of indigenous Taoist and Shinto beliefs and practices /." [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13457111.

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Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today: a comparative study of indigenous Taoist and Shintobeliefs and practices." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950425.

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Books on the topic "Rites and ceremonies – Egypt"

1

Death and burial in ancient Egypt. Harlow: Longman, 2002.

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Julia, Bruce, ed. Ancient Egypt. London: Franklin Watts, 2007.

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Wallis, Budge E. A. The mummy: Funereal rites & customs in ancient Egypt. 2nd ed. Cambridge: Cambridge University Press, 1995.

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Lewis, Spence. The mysteries of Egypt: Secret rites and traditions. Mineola, NY: Dover Publications, 2005.

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Ikram, Salima. The mummy in ancient Egypt: Equipping the dead for eternity. New York: Thames & Hudson, 1998.

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Ikram, Salima. The mummy in ancient Egypt: Equipping the dead for eternity. Cairo: American University in Cairo Press, 1998.

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1938-, Shafer Byron E., and Arnold Dieter, eds. Temples of ancient Egypt. London: Tauris, 1998.

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Mummies, myth, and magic in ancient Egypt. New York, N.Y: Thames and Hudson, 1989.

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Richards, Janet E. Mortuary variability and social differentiation in Middle Kingdom Egypt. Ann Arbor, Mich: UMI Dissertation Services, 2003.

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Death, burial, and afterlife in ancient Egypt. Pittsburgh, PA: Carnegie Museum of Natural History, 1990.

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Book chapters on the topic "Rites and ceremonies – Egypt"

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Cochran, Judith. "Rites and Ceremonies." In Routledge Library Editions: Egypt, Vol10:168—Vol10:199. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203079140-142.

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van Beek, Walter E. A. "Cyclic Rites, Calendar Ceremonies." In Encyclopedia of African Religions and Philosophy, 154–57. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_98.

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Boulgakova, Tatjana. "Archaic rites in Nanaian shamanic ceremonies." In Shamanism and Northern Ecology, 279–90. Berlin, New York: DE GRUYTER, 1996. http://dx.doi.org/10.1515/9783110811674.279.

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Salonia, Matteo. "Asian Ceremonies and Christian Chivalry in Pigafetta’s ‘The First Voyage Around the World’." In Palgrave Series in Asia and Pacific Studies, 83–110. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-0124-9_4.

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AbstractThis essay focuses on early Iberian Asia and explores the theme of curiosity in the Asian sections of Antonio Pigafetta’s First Voyage Around the World, an account of the Magellan expedition. The contribution discusses Pigafetta’s narrative after the finding of the Strait, fleshing out both the colorful images of Asian rites and the presence of Christian chivalry in the text. Pigafetta portrays the Philippines, the Moluccas, and other islands from the perspective of an intellectual knight, self-consciously shaping his own character not only in the past, but also in the future. On the one hand, his guided curiosity usually avoids judgments about the strange societies that he observes; on the other hand, the importance of chivalric values demonstrates the resilience of cultural backgrounds and locally rooted meanings even at the moment of encounter. There is empathy rather than “othering,” but this is not in contradiction with Pigafetta’s cultural and religious identity.
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Van Gelder, Klaas. "Dynastic Communication, Urban Rites and Ceremonies, and the Representation of Maria Theresa in the Austrian Netherlands." In Die Repräsentation Maria Theresias, 369–79. Wien: Böhlau Verlag, 2020. http://dx.doi.org/10.7767/9783205211860.369.

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Wierschin, Martin. "The Booke of the Common Praier and Administracion of the Sacramentes, and other Rites and Ceremonies of the Churche." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11398-1.

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Dille, Glen F. "Of some customs, ceremonies, and rites of the Indians of the Spicelands; and of how the [f. 61v] Castilians left Maluco for India, passing by way of Java; and especially of Captain Urdaneta, the one who most travelled and saw things of those parts; and of where pepper is obtained and of the commerce between the Levant and the Malacca; and how Urdaneta came to Lisbon, Portugal, and from there went to Castile to report to His Majesty’s Royal Council of the Indies all that happened in the Spicelands (His Caesarean Majesty being absent from Spain); and how later he passed through this city of Santo Domingo on the island of Hispaniola with Adelantado Don Pedro de Alvarado where he and Martín de Islares informed me of what was previously reported and of what will be told in this chapter." In Spanish and Portuguese Conflict in the Spice Islands the Loaysa Expedition to the Moluccas 1525–1535, 135–39. Abingdon, Oxon ; New York, NY : Routledge, [2021] | Series: Hakluyt Society, third series ; No. 30: Routledge, 2021. http://dx.doi.org/10.4324/9781003144472-35.

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"RITES AND CEREMONIES." In Sons of Ishmael (RLE Egypt), 197–232. Routledge, 2013. http://dx.doi.org/10.4324/9780203070352-17.

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"CHAPTER IX. Various Rites and Ceremonies of the Church." In The Ancient Coptic Churches of Egypt, 330–56. Piscataway, NJ, USA: Gorgias Press, 2004. http://dx.doi.org/10.31826/9781463209766-011.

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Dobson, Eleanor. "‘The sphinx will speak at last’: Visions, Communications and Esoteric Experience." In Writing the Sphinx, 186–220. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474476249.003.0006.

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This chapter investigates visions of ancient Egypt that were understood to be grounded in supernatural truth. It examines the Egyptologists on the peripheries of magical orders, including E. A. Wallis Budge and Battiscombe Gunn, those who took part in spiritualistic activities, such as Howard Carter, as well as the individuals who involved these specialists in their magical and spiritual undertakings. Examining the lives and works of Golden Dawn magicians Florence Farr and Aleister Crowley alongside writers including Sax Rohmer and H. Rider Haggard, it exposes networks of collaboration between Egyptologists and individuals interested in Egyptian rites, and connects these relationships with the Egyptological sites, works and artefacts. Egyptological experts often attempted to distance themselves from the supernatural tales that Egyptian artefacts were particularly liable to inspire, but this was by no means universal. Examining literary overlaps between esotericism and Egyptology illuminates one of the most intriguing aspects of cultural exchange taking place between this scholarly field and culture more broadly: Egyptian spirits and magical ceremonies which Egyptologists frequently claimed had no potency in the modern world (besides in fiction) did, in fact, impress upon several practitioners; esotericists, meanwhile, turned to Egyptology and Egyptologists to buttress their rites, beliefs and experiences.
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