From: owner-ane@ (ANE Digest) To: ane-digest Subject: ANE Digest V1998 #3 Reply-To: Sender: owner-ane@ Errors-To: owner-ane@ Precedence: bulk ANE Digest Sunday, January 4 1998 Volume 1998 : Number 003 ane egyptian wigs Re: ane deity Houroun? Does anyone know anything about the god Houroun (Hrwn in Egyptian)? Re: ane deity Houroun? Does anyone know anything about the god Houroun (Hrwn in Egyptian)? ane New Web Page Topic ane TEST MESSAGE-IGNORE ane translation help ane ANE Rainbow in ANE texts; Covenant; Eye; Garment or wig-cover ---------------------------------------------------------------------- Date: Sat, 3 Jan 1998 06:47:20 -0600 (CST) From: nyokabi@kingcon.com Subject: ane egyptian wigs On Fri, 2 Jan 1998 E. Adams wrote: > What is the Egyptian word for "wig-cover" in the text about the false > Horus messenger? > And has any archaeologist ever recovered an Egyptian "wig"?? Why would > anyone wear a wig in such a hot climate? > Liz Fried replied, 2/2/97: >Having just returned from an excellent exhibit on ancient Egypt at the >Detroit Institute of Arts I can report that wigs were worn by the >nobility, although tomb paintings showed everyone wearing them. >Apparently they served the same function as the kefiya (sp?), providing >protection from the sun. They were made from human hair. We were also >told that they would put a piece of scented wax in their wigs, and as it >melted it would give off a wonderful aroma. How does one tell from a painting that someone is wearing a wig? Do we have any pictures of servants holding a wig raised over the seated master's head, about to set it in place? Or any pictures of someone with his own head of hair, or with a shaved head, holding his wig in his hand? Or two different portraits of the same individual with and without wig? Watching my children's swings from shaved heads to dreadlocks, even this would have to be proved that it wasn't the same individual at two different times in his hair styling cycles.... One list member informed me off line of one actual wig excavated: > In the tomb of Kha and Merit, superintendent of Der-el-Medina >under Thutmosis III, a complete specimen was excavated by Ernesto Schiaparelli. Any others? If we only have one, it would be easier to suggest that the individual in question was bald, or not happy with his hair quality, than to suggest that a few wigs prove that an entire nation or an entire class wore wigs. What was the hair quality of the wig in question, straight hair or well coiffed and separated narrow ropes, i.e. dreadlocks, the natural condition of uncombed but well tended African hair? I remember back in the 80's a visiting friend reported to me that a huge Egyptian exhibition was being held in New York, at the Metropolitan Museum? A young African American man had carefully cut, styled and coiffed his dreadlocks to the exact shape of the so-called ancient Egyptian "headdress". He paraded around the exhibition, posing near relevant exhibits, sometimes covering his locks with a cloth or "wig-cover", showing that the dreadlocks provide the required thickness and solidity of the hair protruding from the sides of the head which is shown on so many Egyptian sculptures. Since he stayed for days my friend wondered if he was being paid.... I would appreciate reading suggestions, but I won't be satisfied with being told Egyptians wore wigs if the only proof is that it looks to the westerner as if it must be a wig. We either have to have actual wigs or pictures of people removing their wigs -- not their cloth head covers! e. adams ------------------------------ Date: Sat, 3 Jan 1998 14:22:51 +0100 From: h0539asi@rz.hu-berlin.de Subject: Re: ane deity Houroun? Does anyone know anything about the god Houroun (Hrwn in Egyptian)? >Budge, in his "From Fetish to God in Ancient Egypt," writes of Her-ur, a >manifestation of Horus as 'Horus the Aged' or 'Horus the Elder'. He >includes an illustration (seated human body with falcon-head) on page 6 of >the 1988 Dover paperback edition. He also writes of Her-an-mut-f, another >Horus manifestation, which he translates 'Horus, the pillar of his mother' >on page 219 of that same edition. He believes the cult of Horus to have >been one of the oldest in ancient Egypt, going back to prehistoric times >there, originally as a fetish god (p. 215). > >However, in Pritchard's ANET, I came across two references to a god named >Horon on Ugaritic tablets. Both references (pages 130 & 149 in the 1969 >3rd Princeton University Press edition with supplement) portray the god to >be partial to breaking heads. In a footnote Pritchard calls him 'God of >the nether world.' > >Hope this was helpful. > >Yours, > Mark For the "Egyptian" god Hauroun see the following: - - W.F.Albright, The Canaanite God Hauron, in: AJSL 53, 1936, 1-12. - - id., The Egypto-Canaanite Diety Hauron, in: BASOR 84, 1941, 7-12. - - R.Stadelmann, Syrisch-Palestinensische Gottheiten in Ägypten, PAe 5, Leiden: Brill, 1967, passim. - - id., Lexikon der Aegyptologie II, s.v. Hauron. - - id., Ramses II., Harmachis und Hauron, in: Form und Mass (FS Gerhard Fecht), AeAT 12, Wiesbaden: Otto Harrassowitz, 1987, pp. 436-449. With best wishes, Sincerely yours Christian E. Loeben Egyptology Humboldt-University of Berlin / Germany ******************************************* Christian E. Loeben, M.A. wissenschaftlicher Mitarbeiter (Aegyptologie) Sudanarchaeologie und Aegyptologie HUMBOLDT-UNIVERSITAET ZU BERLIN Unter den Linden 6 D - 10099 BERLIN-Mitte GERMANY ******************************************* private address: Ebersstr. 32 [yes, it is THE Ebers of "pEbers"] D - 10827 BERLIN-Schoeneberg GERMANY Tel: +49 / 30 - 78 70 56 18 Fax: +49 / 30 - 78 70 56 20 ******************************************* ------------------------------ Date: Sat, 3 Jan 1998 19:18:15 +0200 (IST) From: chaim cohen Subject: Re: ane deity Houroun? Does anyone know anything about the god Houroun (Hrwn in Egyptian)? On Sat, 3 Jan 1998 h0539asi@rz.hu-berlin.de wrote: > >Budge, in his "From Fetish to God in Ancient Egypt," writes of Her-ur, a > >manifestation of Horus as 'Horus the Aged' or 'Horus the Elder'. He > >includes an illustration (seated human body with falcon-head) on page 6 of > >the 1988 Dover paperback edition. He also writes of Her-an-mut-f, another > >Horus manifestation, which he translates 'Horus, the pillar of his mother' > >on page 219 of that same edition. He believes the cult of Horus to have > >been one of the oldest in ancient Egypt, going back to prehistoric times > >there, originally as a fetish god (p. 215). > > > >However, in Pritchard's ANET, I came across two references to a god named > >Horon on Ugaritic tablets. Both references (pages 130 & 149 in the 1969 > >3rd Princeton University Press edition with supplement) portray the god to > >be partial to breaking heads. In a footnote Pritchard calls him 'God of > >the nether world.' > > > >Hope this was helpful. > > > >Yours, > > Mark > > > > For the "Egyptian" god Hauroun see the following: > > - W.F.Albright, The Canaanite God Hauron, in: AJSL 53, 1936, 1-12. > - id., The Egypto-Canaanite Diety Hauron, in: BASOR 84, 1941, 7-12. > - R.Stadelmann, Syrisch-Palestinensische Gottheiten in Ägypten, PAe 5, > Leiden: Brill, 1967, passim. > - id., Lexikon der Aegyptologie II, s.v. Hauron. > - id., Ramses II., Harmachis und Hauron, in: Form und Mass (FS Gerhard > Fecht), AeAT 12, Wiesbaden: Otto Harrassowitz, 1987, pp. 436-449. > > With best wishes, > > Sincerely yours > > Christian E. Loeben > > Egyptology > Humboldt-University of Berlin / Germany > > ******************************************* > Christian E. Loeben, M.A. > wissenschaftlicher Mitarbeiter (Aegyptologie) > Sudanarchaeologie und Aegyptologie > HUMBOLDT-UNIVERSITAET ZU BERLIN > Unter den Linden 6 > D - 10099 BERLIN-Mitte > GERMANY > ******************************************* > private address: > > Ebersstr. 32 [yes, it is THE Ebers of "pEbers"] > D - 10827 BERLIN-Schoeneberg > GERMANY > Tel: +49 / 30 - 78 70 56 18 > Fax: +49 / 30 - 78 70 56 20 > ******************************************* > > Dear List Members, The most important extant tool for bibliography on ANE gods is K. van der Toorn et al. eds., DICTIONARY OF DEITIES AND DEMONS IN THE BIBLE (E. J. Brill: Leiden, 1995). There you will find on pp. 805-808 a complete survey on the god Horon including full up to date bibliography. All the best, Chaim Cohen> ------------------------------ Date: Sat, 3 Jan 1998 13:25:17 -0500 From: morsil@webtv.net Subject: ane New Web Page Topic Dear Listmembers: I have added the topic "Commercial Agent as Image:Example and Implications" to my web page. The implications include noneconomic problems in the ane and Greece. Looking forward to receiving your comments. Best wishes, Morris Morris Silver Department of Economics City College of New York http://members.tripod.com/~sondmor/index.html ------------------------------ Date: Sat, 3 Jan 1998 17:23:55 -0600 From: "John C. Sanders" Subject: ane TEST MESSAGE-IGNORE ANE administration TEST MESSAGE - IGNORE John C. Sanders, Head Oriental Institute Computer Laboratory University of Chicago 1155 East 58th Street Chicago, IL 60637 773-702-0989 voice 773-702-9853 fax jc-sanders@uchicago.edu http://oi.uchicago.edu/ ------------------------------ Date: Sat, 3 Jan 1998 21:19:16 -0700 From: waddingham@mcn.net (Gary Waddingham) Subject: ane translation help I need help in translating an Aramaic inscription on a coin. As far as I know the coin is unique. A similar (though not exact) obverse exists in the Paris collection (SNG Paris-Cilicie #209). It shows the Persian king (one supposes) with a crown, standing and facing a winged lion. The lion looks over its shoulder. The king grasps one of the legs of the lion with one of his hands and stabs him with a rather ceremonial looking sword in the other. The coin in the Paris collection is dated about 430 - 400 B.C.E. and is from Tarsus (so identified in both Greek and Aramaic on the other side of the coin which is not so in this one as it has a completely different reverse- a bee). The inscription (behind the king) is at least four or five letters long. The first letter is fairly clear and is (I believe) an ah-leph. The second and third are quite clear and are a gee-mel and dah-leth respectively, though the third could be a rehsh as the two are often identical on Cilician satrapal coinage. The stems of the last two are all that show and it is possible that they represent one letter. They might be a zah-yin and a full "o" or "u" though this is far from certain. Thus the rendering of the first three letters might be "AGD" or "AGR." Of course (let's make this really complicated) there could be letters missing from the beginning of the inscription that are off the flan. The name is definitely not one of the usual Cilician satraps: Tiribazos, Pharnabazos, Datames (or more properly Tadanmu), Mazaios, or Balakros. At any rate the latter Satraps would be too late. Could this be the Aramaic name for Artazerxes? The position of the inscription, running down behind the figure of the King, is often the way figures are identified on Cilician satrapal issues (notably Tadanmu). Is there another satrap I am unaware of? How about a native dynast (though I wouldn't expect that name to be in Aramaic). Thank you for your help. Gary Waddingham ------------------------------ Date: Sat, 03 Jan 1998 18:14:59 -1000 From: Randall Larsen Subject: ane ANE Rainbow in ANE texts; Covenant; Eye; Garment or wig-cover This is a multi-part message in MIME format. - --------------F948CBA375396DD069B704C9 Content-Type: text/plain; charset=iso-8859-1 Content-Transfer-Encoding: 8bit Does anyone know of a significant occurance of the Rainbow or of a rainbow character in ANE texts? Perhaps the earliest occurrence of Chiasmus, a poetic structure in which topics are repeated in reverse order, is the the Rainbow. The rainbow is nature’s Chiasm. I live in Hawaii where we occassionally see double rainbows. A double rainbow has two sets of spectrums--red on top for the lower primary rainbow--and violet on top for the upper fainter secondary rainbow. Since the spectrums are reversed in the upper and lower rainbows I am reminded the poetic stucture of chiasm. Perhaps the ancient’s were fascinated with this an other unique features of the rainbow. It appears that ancient man was a keener observer of nature than modern man and so as a result the ancients were often able to make comparisons and analogies to nature in their writings which we cannot fathom today without considerabe thought. [I think Gardiner said something like this]. Please post or email me a reference to any a significant occurance of the Rainbow or of a rainbow character in ANE texts you recall. Obscure possible references or oblique possible references are also interesting. For example, references to a bow and arrow set down by a g-d often pertain to the rainbow. I am attempting to classify occurances according to the following categories to which I give some of the possible examples found so far. Rainbow as symbol of a Covenant Genesis 9:13 I do set my bow in the cloud and it shall be for a token of a covenant between me and the [children of ] earth (emendation due to myself) “possible antecedents”: Sumerian Hymn: “the bow of the deluge” /1 Chaldean story of the flood: “the great g-dess (Ishtar) lifted up the mighty bow which Anu had made according to his wish” /2 perhaps a reference to the rainbow at Pyramid text Utterance 57a. "Bring the two Eyes of Horus--a iwnt-bow." /3 Rainbow as a sign the g-ds anger has subsided “A Hebrew belief “ g-d “lays aside his bow and hangs it in the clouds, this is a sign that his anger has subsided.” /4 Rainbow as Symbol of Glory Ezekiel 1:28 “And as the appearance of the bow...so was the appearance of the brightness round about ..the likeness of the glory of the L-rd.” Rainbow as headcovering or garment or crown Exodus 24:18 as interpreted by the master in Zohar III: 99a: “Now what does the cloud signify?...the rainbow...removed as it were, its outer garment and gave it to Moses, who went up on the mountain with it and saw throught it [see rainbow as eye] all the sights with which he was feasted there.” /5 comment: Idel reveals the significance of the chiamus in the double rainbow when he quotes an anonymous Kabbalist: “Atarah, to let you know that it is also Keter; and if you will reverse the sefiroth, then Malkhut, will be the first...as they have neither beginning nor end, ‘the beginning of thought being the end of action.’” /6 Rainbow and cloud as symbol of At-One-Ment, marriage, and marriage with the torah Exodus 24:18, Zohar III: 99a Idels comment: “Moses must identify himself with the attributes of the rainbow, a classical symbol of the male sexual member, that is the Sefirah of Yesod....Furthermore, Moses ascent after he assumed the attributes of the rainbow may symbolize the descent of Tiferet to Yesod as a preliminary to the union with Malkhut, symbolized by the cloud He enters the cloud a manifestly female symbol...Two different directions [note the chiasmus] ; however are juxtraposed here; thte Torah reveals itself by a process or undressing, but man can receive it only through a process of dressing...” /7 Rainbow as Eye Exodus 24:18 as interpreted above. Why should the rainbow be seen as an eye? “...primitive man noticed that as he moved the bow followed him like a shadow. Flee from it as one will the bow pursues relentlessly, and one cannot by the utmost effort escape from its presence..” /8 Iris, Ire was the greek godess of the rainbow (see ref 5 at pp.21-24.) There is no escaping the gaze of Iris as Shakespeare noted in Henry the VI part II, Let me hear from thee: For wheresoe’er thous art in the world’s globe, I’ll have an Iris that shall find thee out. /9 Some possible references to rainbow as eye in Egyptian texts: Coffin Text 1094 “It is I who bring the bright Sacred Eye, it is I who dispel the bleariness which is on the injured Eye so that it may be bright....the monter on the great plain north of Streching the bows. It is I who save[s] Re from the storm of Apep...” /10 Comment : My hypothesis is that “the bright Sacred Eye” is the primary rainbow while the bleary injured Eye is the fainter secondary rainbow. The reference to “Stretching the bows” later in the text seems to tie. More work is needed here. I will try to relate this passage to the hypothetical mythical context I have imagined for coffin text 312. /11 The rainbow patterned wig cover [See the wig cover of King tut] that is the tesserae that allows Horus to ascend past the Double Lion is analogous to the rainbow that Moses wore in order to ascend into the mount. The double rainbow with it bright eye--the primary rainbow --and its injured eye-- the fainter secondary rainbow --represents the two Eyes of Horus. One eye of Horus is injured or obscured by the second Hawk [Lucifer] who is usurping his authority. A possible egyptian/greek connection is seen in that the Messenger in Coffin texts 312 would wear a rainbow wig-cover. The name Iris (the greek godess of the rainbow) is derived from a word that means Messenger in Greek.. Please post or email your reactions, comments, and suggestions. More occurances of the rainbow in texts from various cultures will help sort out the “primitive” traditions. 1. Judah David Eisenstein, “Rainbow,” The Jewish Encyclopedia (New York, 1905) X, 311-12 quoted in C. Boyer, The Rainbow from Myth to Mathematics, (New York, 1959) p.18 2. ibid. 3. R. O. Faulkner, The Ancient Egyptian Pyramid Texts, (London, 1969) p. 248 4. Einsentein quoted in Boyer, p.27 5. H. Sperling and Maurice Simon ed. and transl. , Zohar (London, 1984) p. 300. See also M. Idel, New Perspectives in Kabbala, (London, 1988) p. 227; p.106-108. 6. Idel, p. 197 7. Idel, p. 227 8. Boyer, p. 18 9. quoted in Boyer at page 23. 10. R.O. Faulkner, Coffin Texts Vol III, (Warminster, 1978) p. 152 11. Faulkner Coffin Texts, Vol I, (Warminster, 1978) p.227-229. See my earlier posts on the Potency of the Word and Irony. - --------------F948CBA375396DD069B704C9 Content-Type: text/x-vcard; charset=us-ascii; name="vcard.vcf" Content-Transfer-Encoding: 7bit Content-Description: Card for Randall Larsen Content-Disposition: attachment; filename="vcard.vcf" begin: vcard fn: Randall Larsen n: Larsen;Randall org: HPU email;internet: rlars@aloha.net title: Instructor x-mozilla-cpt: ;0 x-mozilla-html: TRUE version: 2.1 end: vcard - --------------F948CBA375396DD069B704C9-- ------------------------------ End of ANE Digest V1998 #3 ************************** Back issues are available on the Oriental Institute World-Wide Web (WWW) site at: http://oi.uchicago.edu/OI/ANE/OI_ANE.html