From: owner-ane@ (ANE Digest) To: ane-digest Subject: ANE Digest V1999 #128 Reply-To: Sender: owner-ane@ Errors-To: owner-ane@ Precedence: bulk ANE Digest Saturday, May 8 1999 Volume 1999 : Number 128 ane "Against Minimalism" Re: ane Pazuzu Re: ane Golb on DSS (was: Against Minimalism) ane On-Line Egyptology Course: Egyptian Folklore Re: ane Jehu and Jezebel ane false myths about Qumran ane Athas & Noll on Joshua ane asherah ane Book of the Dead ane: transliterating cuneiform Re: ane Against Minimalism ane Jehu and Jezebel RE: ane Golb ane Book of the Dead RE: ane Golb Re: ane Against Minimalism Re: ane false myths about Qumran ane Ashera queen of Egypt ane Job: Conservator - Ashmolean Re: ane Book of the Dead Re: ane false myths about Qumran Re: ane Book of the Dead (bis) ane BP ---------------------------------------------------------------------- Date: Fri, 7 May 1999 10:07:44 +0200 From: Banyai@t-online.de (Banyai) Subject: ane "Against Minimalism" Peter T. Daniels wrote: > What about Norman Golb's claim that the DSS represent sequestered > Jerusalem libraries, rather than the library of a supposed Qumran > community? Well, I suppose he was right. I can not imagine many a text as originating from the isolated Qumran sect (if any sect in Qumran at all). BTW my latest news via Germany from Qumran was, one has identified the skeleton of a woman buried at Qumran. This fits rather bad what we know about the Essenians. The other question is when the books were brought to be hidden to Qumran? Best regards, Banyai Michael Leonberg ------------------------------ Date: Fri, 7 May 1999 12:05:07 +0300 (IDT) From: chaim cohen Subject: Re: ane Pazuzu Dear Jim and Levant, Note that there is now a "second extensively revised edition of K. van der Toorn et al. eds., DICTIONARY OF DEITIES AND DEMONS IN THE BIBLE (E. J. Brill: Leiden, 1999). Unfortunately, Lamashtu and Pazuzu do not have their own articles because they are not mentioned in the Bible. Since BH Lilit (Isa. 34:14 = Akk. lili:tu - see my BHL, 133) is considered similar in character to the Lamashtu demon, Lamashtu is mentioned briefly in the Lilith article (DDD2, 520-521) and in passing references in a few other articles as well. The best general overall article that I know for Lamashtu is in the REALLEXIKON DER ASSYRIOLOGIE 6/5-6 (1983), 439-446 by W. Farber. The bibliography there may be updated according to more recent references and texts cited by M. Cogan in ISRAEL EXPLORATION JOURNAL 45/2-3 (1995), 155-161. Many of these references are also appropriate for Pazuzu. All the best, Chaim Cohen On Thu, 6 May 1999, Jim West wrote: > At 03:58 PM 5/6/99 -0700, you wrote: > >Dear List Members > >Does anybody have any information or know related sources about the > >Mesopotaamian demons Pazuzu and Lamastu? > > have you seen the Brill "Dictionary of Gods, Demons, and Goddesses"? > I am certain that they will be discussed there. > > best, > > Jim > > +++++++++++++++++++++++++ > > Jim West, ThD > Petros Baptist Church- Pastor > Quartz Hill School of Theology- Adjunct Prof. of Bible > > fax- 978-231-5986 > email- jwest@highland.net > web page- http://web.infoave.net/~jwest > ------------------------------ Date: Fri, 07 May 1999 05:21:26 -0500 From: Kurt & Tina Noll Subject: Re: ane Golb on DSS (was: Against Minimalism) It might not "fit" the archaeological survey of the area at all! But Niels Peter is correct that the jury is still out. There are several cogent and contradictory working hypotheses. For recent bibliography, brief survey, and a new perspective, see Yizhar Hirschfeld, "Early Roman Manor Houses in Judea and the Site of Khirbet Qumran," JNES 57 (1998), pages 161-89. Yours, Kurt Noll Penn State Mont Alto kxn12@psu.edu ktnoll@innernet.net Andrés Piquer Otero wrote: > > What about Norman Golb's claim that the DSS represent sequestered > > Jerusalem libraries, rather than the library of a supposed Qumran > > community? > > I would like to know in more detail how this claim fits into the > archaeological survey of the area. > > Andrés Piquer Otero > Departamento de Estudios Hebreos y Arameos > Facultad de Filología > Universidad Complutense de Madrid ------------------------------ Date: Fri, 07 May 1999 06:11:29 -0500 From: "Nicole B. Hansen" Subject: ane On-Line Egyptology Course: Egyptian Folklore Egyptian Folklore: Linking Past to Present An Adult Education Course offered by the Oriental Institute Museum Instructor: Nicole B. Hansen Dates: June 14 through September 19, 1999 (Two week summer break August 9-22) Enter a virtual classroom on the Internet to explore the fascinating folklore of ancient Egypt and its influence on Egypt of today. Conducted in six lessons over twelve weeks, this on-line Egyptology course offered by the Oriental Institute Museum of the University of Chicago uncovers the mysteries of folk medicine, religion, and magic, as well as the rich traditions of daily life that historically shaped Egyptian culture. Topics will range from holidays and celebrations to folktales and proverbs, music and dance, and the foods, folk architecture, dress, and agricultural traditions of everyday life. In this course, students will read original essays (the instructor's "lectures") accompanied by a multitude of breath-taking and illustrative images. These will be supplemented by additional readings of articles and excerpts by other authors, some never before published. In addition, students will take virtual "field trips" to dozens of other web pages that are both educational and entertaining which the instructor has carefully selected and annotated. These sites will introduce students to different topics not covered in the instructor's lectures or provide different perspectives; some even feature audio or video, providing a truly multimedia experience of Egyptian folklore. Through on-line discussions, students will come together and establish an international forum of dialogue with each other and the instructor, communicating regularly about issues and readings in the syllabus that relate to the history and culture of Egypt, past and present. This is a non-graded, adult education course designed for all that are interested in Egyptology, Egyptian culture, or Egypt in general, ancient or modern. There are no prerequisites to take this course, except an interest in the subject matter, an open mind, and a desire to learn. There are no examinations or papers but it is hoped that students will take full advantage of the on-line offerings, read all assignments, and participate actively in on-line discussions. More information about this course is available at: http://oi.uchicago.edu/OI/COURSES/ef/home.html ------------------------------ Date: Fri, 7 May 1999 07:42:23 EDT From: Roskop@aol.com Subject: Re: ane Jehu and Jezebel In a message dated 5/7/99 1:57:24 AM, barre@c-zone.net writes: >I regard it as a supreme type of the confrontation of the cosmic male and >female principles in violent manifestation as here incarnated in these >two nefarious characters. What exactly are the "cosmic male and female principles"? When we look at ancient Near Eastern deities (presumably the place one would find an illustration of these principles), we see many types of male and female deities. Could you perhaps define what you mean? Angela Roskop Hebrew Union College Cincinnati, OH ------------------------------ Date: Fri, 07 May 1999 07:59:01 -0400 From: stephen goranson Subject: ane false myths about Qumran Of course further research on Qumran is appropriate. But the proposals of Golb and Hirschfeld have already been adequately refuted, the former, e.g., by L. Grabbe in a Dead Sea Discoveries review, and the latter, e.g., on orion list. Reading yet another article which gets important aspects of the history of research wrong ("E. Ullmann-Margalit, "Writings, Ruins, and Their Readings: The Dead Sea Discoveries as a Case Study in Theory Formation and Scientific Interpretation," Social Research 65 [1998] 839-70) suggests to me that it may be worth noting some widespread misunderstandings about Qumran. Pliny. Many scholars wrote that Pliny visited Judea with the Roman army and located an Essene settlement on a hill near Ein Gedi. This is quite false. Pliny never set foot in Judaea. Pliny used a pre-Revolt source, Marcus V. Agrippa, who was in the area in 15 BCE, when Ein Gedi was still destroyed from the earlier civil war. Read in context, it is plain that a semi-personified Jordan River, with its good water reluctantly emptied into the Dead Sea, with its noxious water. For this and other reasons, the description moves downstream. Y. Hirschfeld's excavation in Ein Gedi is both too late and too small and in the wrong place to be Pliny's Essene settlement. For further details, see my JJS article and "Rereading Pliny on the Essenes: Some Bibliographic Notes" at http://orion.mscc.huji.ac.il/orion/programs/Goranson98.html Many scholars have written that "the name Essene does not appear in the scrolls," or similar statements. But this is quite false--and circular reasoning. The Hebrew source of the name is there. And those who claim it is not there rarely disclose what spellings they would accept, which is required to determine whether such are attested. The Vorlage of the Greek forms of the name is 'osey ha-torah. It appears in surely Essene texts (e.g., pesharim) as a self identification. The orion archives has a long list of references and parallels. Or, for a short version, see my "Essenes" in Oxford Enc.Arch. N.E., or, for more context and history of scholarship, an article in P. Flint and J. VanderKam eds. vol. 2 of the Jubilee DSS Essays (Leiden: Brill, 1999). Stephen Goranson - ---------------------- stephen goranson goranson@duke.edu ------------------------------ Date: Fri, 07 May 1999 12:03:53 -0700 From: John Bimson Subject: ane Athas & Noll on Joshua Dear George, I have to agree with Simon Sherwin's response to your message contrasting Joshua and Judges; the contrast between Judges and Joshua only works when Josh 1-12 (especially 9-12) are isolated from the rest. But in light of Younger's study I would go further. One of Younger's contributions is to show that Josh 9-12 employs a transmission code typical of ANE conquest accounts. Stereotyped, hyperbolic syntagms ('all Israel', 'all the land', 'all these kings', 'no survivors') are characteristic of this transmission code and in an ANE context would not have been understood in a literal way. "Thus when the figurative nature of the account is considered, there are really no grounds for concluding that Judges 1 presents a different view of the conquest from that of Joshua..." (p. 246). The fact that Josh 1-12 is followed by the more Judges-like picture of 13ff seems like an acknowledgement that 1-12 is a selective presentation - in fact I think we find it admitted within those chapters at 11:18-19. Incidentally, I agree with John Hilber's response to Kurt's surprising comment on Younger and Hess. John (Bimson) ------------------------------ Date: Fri, 7 May 1999 12:22:21 +0000 From: Asphodel Long Subject: ane asherah X-From_: RSTERN@ablondifoster.com Thu May 06 18:23:39 1999 Envelope-to: asphodel@amaranthine.freeserve.co.uk Date: Thu, 06 May 1999 13:25:30 -0400 From: "Richard Stern" To: asphodel@amaranthine.freeserve.co.uk Subject: Re: ane asherah Mime-Version: 1.0 I am replying off list because I am not sure that this is of general interest to everybody. In the event that you wish to write about this matter further, and want to post ane, and feel that you need to include this comment as background to your own remarks you are free to do so. 1. "The wealth of recent material on Asherah is encouraging (eg: Binge, Day, Dever, Hadley, Hestrin,Pettey, J.E. Taylor, Wiggins,etc" I was unaware of recent comment on thisd, but I would be interested in citations to this so that I could update my own information on this, which may be somewhat out of date. 2. "but the identification Isuggested is held here in the UK to be highly speculative." This may be naivete on my part, but I thought everybody who had any interest in the subject knew that the menorah was an asherah. What else could it possibly be? A Xmas tree? Yggdrasil? A candelabra per se? Something for Celts to use to hang people in wicker baskets on? I take it for granted, but I don't know if that's a universal US view. I would be surprised if any well informed person seriously thought otherwise. Besides, it looks just like the asherahs shown on cult stands. Anyway, how is the tree of life anything but an asherah? Entia non sunt multiplicanda. How can there be a Tree of Life, and, as a separate entity, the Asherah? So, I don't see how it is to be held speculative. It's too obvious. 3. "please tell me: is it a Tree, is it a Menorah ,or, as I asked in my paper, how can we recognise an Asherah? a. The one in Wash DC is a stainless steel structure associated with a central fountain. It is due south of a reform temple (Wash Heb Cong). Some wise guy (?) architect somehow persuaded them to pay a large sum to erect a stainless steel asherah on their property, open to public view, presumably telling them that it was a menorah. First, they probably don't know menorah = asherah, because that's not what they are interested in at a reform temple. Second, it doesn't even look like a menorah; it looks like a tree or an agave plant. It has 7 vertically extending elongated leaflike members, somewhat spiralled. It doesn't look like a cult stand asherah, nor is it a pole. But anyone with two eyes in his head could tell that it's an asherah. I recognized it the first time I saw it years ago. (I live a few miles away from it and pass it almost every day. It's near a main street, Mass. Ave.) b. So, "is it a Tree, is it a Menorah"? Yes. c. "how can we recognise an Asherah?" The late Justice Potter Stewart made the famous remark in Jacobellis v. Ohio, "I know it when I see it," explaining how he could recognize albeit not define hard core pornography. I know an asherah when I see one. That 50-75 foot high stainless steel structure with its 7 members is an asherah. It is an abstracted representation of a tree, not a candelabra. Also, to paraphrase Senator Bentsen's remark about Jack Kennedy to candidate Dan Quale during the 1988 election campaign: I know a menorah; you, sir (or madam), are no menorah. You're an asherah.. To anybody that thinks that the structure on the north corner of Macomb Street and Mass. Ave. is a menorah, I say that I have a nice gold brick that I would like to offer to you for sale at a bargain price, or maybe you'd like to buy the Menai Bridge instead? I can give you a very good deal on that. How do you know that the tree on the Tanaach cult stand is an asherah? Well, what else do you suppose it is? A visual aid for teaching people how to make an espalier? You recognize an asherah when you see it because it looks like a tree. Actually Mishnah says there are three kinds of asherah - I forget what they all are. One is a live tree used as asherah; another is manufactured from wood... You might check Mishnah on how its editors thought you could recognize an asherah. (Probably a narrow view.) ========================== Best Wishes - Richard H. Stern rstern@computer.org 1150 18th St. NW, # 900 Washington DC 20036-4129 ========================== >>> Asphodel Long 05/06 11:28 AM >>> indeed magnificent, 7-branch Asherah (albeit stainless steel instead of wood, go figure) here in Washington DC at the north corner of Macomb St & Mass. Dear List, Im amazed: I have been researching Asherah for some years and with some trepidation produced a paper called Asherah, the Tree of Life and the Menorah: ( B ritain and Ireland School of Feminist Theology {BISFT}, 1996, Sophia Papers No. 1, Univ. College of St.Mark & St.John, Plymouth PL6 8BH, England) in which I suggested the menorah might be not only as a fair consensus has it ,a symbol of the Tree of Life but also a symbol of the goddess Asherah, totally forgotten by the Jewish people ( my own background). The wealth of recent material on Asherah is encouraging (eg: Binge, Day, Dever, Hadley, Hestrin,Pettey, J.E. Taylor, Wiggins,etc:) but the identification Isuggested is held here in the UK to be highly speculative. Now I find that there is a 7-branch Asherah in Washington DC. Age, infirmity and circumstance make it highly unlikely that I can view this figure for myself: please tell me: is it a Tree, is it a Menorah ,or, as I asked in my paper, how can we recognise an Asherah? Is US knowledge so far ahead of UK that such identification, whatever it is, is taken for granted? I look forward to answers, In the meantime, thank you Therese for all the faascinating information. I am not competent to write to you in French, but read it without trouble, so hope to hear more from you. good wishes, Asphodel P.Long ================ Dear Richardand List, thank you Richard for your reply, but I am even more confused at your certainty and would be very glad of other comments from list members. goodwishes. Asphodel P.Long Brighton England ------------------------------ Date: Fri, 07 May 1999 11:09:33 -0400 From: Jim West Subject: ane Book of the Dead Listers, in the book of the dead (Papyrus of Ani), plate 1, line 8, the word attet (long a, first t with a dot under it) is used in conjunction with "boat" What is an attet boat- a funeral barge of some sort? Thanks, Jim +++++++++++++++++++++++++ Jim West, ThD Petros Baptist Church- Pastor Quartz Hill School of Theology- Adjunct Prof. of Bible fax- 978-231-5986 email- jwest@highland.net web page- http://web.infoave.net/~jwest ------------------------------ Date: Fri, 07 May 1999 08:28:37 PDT From: "marcelo rede" Subject: ane: transliterating cuneiform >Dear Listers, >I'm looking for fonts for writing transliterations of cuneiform texts? >(other than Xerxes, Nippur and Guti). >Thanks, Marcelo Rede Université de Paris I mrede@wanadoo.fr ______________________________________________________ Get Your Private, Free Email at http://www.hotmail.com ------------------------------ Date: Fri, 07 May 1999 10:01:11 -0600 From: John Tvedtnes Subject: Re: ane Against Minimalism Peter T. Daniels: >>What about Norman Golb's claim that the DSS represent sequestered >>Jerusalem libraries, rather than the library of a supposed Qumran >>community? Stephen Goranson: >Golb's case is exceedingly poor. Golb's case makes more sense to me than the "everything-was-written-by-a-monastic-order-at-Qumran" view held by most. Why, for example, would a sectarian group out in the desert keep different copies of the Pentateuch, some of them like the Massorah, some like the Samaritan, and some like the Septuagint? And why different versions of Samuel? Wouldn't one expect such a small religious group to have decided which texts were authentic and then discard the ones they considered to be false? On the other hand, if one has such a wide variety of different versions, wouldn't it make more sense that they came from a major library, such as (as Golb suggests) the temple in Jerusalem? I think Golb's view been too easily dismissed by the scholarly community. But then, that has often been the case with dissenters, even those whose views were later accepted and became mainstream. John A. Tvedtnes Brigham Young University ------------------------------ Date: Fri, 07 May 1999 10:20:16 -0600 From: John Tvedtnes Subject: ane Jehu and Jezebel L.M. Barre wrote: > >It is my considered opinion that the encounter between Jehu ben Nimshi and Jezebel of Sidon constitutes the most dramatic confrontation portrayed in the Hebrew Bible. More dramatic than the confrontation between Elijah and the prophets of Baal? >I regard it as a supreme type of the confrontation of the cosmic male and female principles in violent manifestation as here incarnated in these two nefarious characters. What about Jael and Sisera, in which the woman wins out? (Or should we throw that one out because she's one of the "good guys/gals"?) Or Abimelech and the woman who cast the stone on his head? Actually, I see these as just stories in which one principal is male, the other female. In the Bible, there are many more confrontations in which both are males, and some of these are more dramatic than the account you discuss (e.g., David and Saul). So why should the Jehu-Jezebel account have "cosmic" significance? Do you assign the same significance to the Jehoiada/Athaliah conflict? John A. Tvedtnes Brigham Young University ------------------------------ Date: Fri, 7 May 1999 12:36:05 -0400 From: "Liz Fried" Subject: RE: ane Golb > -----Original Message----- > From: owner-ane@oi.uchicago.edu [mailto:owner-ane@oi.uchicago.edu]On > Behalf Of John Tvedtnes > Sent: Friday, May 07, 1999 12:01 PM > To: Ancient Near East E-mail list > Subject: Re: ane Against Minimalism > > > Peter T. Daniels: > >>What about Norman Golb's claim that the DSS represent sequestered > >>Jerusalem libraries, rather than the library of a supposed Qumran > >>community? > > Stephen Goranson: > >Golb's case is exceedingly poor. > > Golb's case makes more sense to me than the > "everything-was-written-by-a-monastic-order-at-Qumran" view held by most. The majority view is that most of the documents were brought to Qumran from outside and not composed there. The only documents believed to be composed there are the sectarian documents peculiar to the community and written in their peculiar script. The biblical texts, the LXX and Samaritan texts, the Pseudopigraphal and Apocryphal texts, all the Aramaic documents are believed to pre-date Qumran by the majority of DSS scholars. Liz Lisbeth S. Fried Department of Hebrew and Judaic Studies New York University 51 Washington Sq. S. New York, NY 10012 lqf9256@is3.nyu.edu lizfried@umich.edu ------------------------------ Date: Fri, 7 May 99 17:16:00 GMT From: n.doyle1@genie.com Subject: ane Book of the Dead Reply: Item #7939130 from JWEST@HIGHLAND.NET@INET# on 99/05/07 at 11:09 > in the book of the dead (Papyrus of Ani), plate 1, line 8, the word attet > (long a, first t with a dot under it) is used in conjunction with "boat" > What is an attet boat- a funeral barge of some sort? Hello, Jim. That would be the mAnDt-boat (_mandjet_), the day barque of the sun god, associated with dawn, hence, following Budge's translation here because it's handy) "beautiful in his rising in the atet [sic] boat." It was paired with the msktt (evening or night; also seen as sktt) barque. Transliterations have changed some since Budge's day. - -- Noreen Noreen Doyle M.A., Anthropology (Nautical Archaeology Program, Texas A&M University) Member: American Research Center in Egypt Egypt Exploration Society Institute of Nautical Archaeology RundleFoundation for Egyptian Archaeology Science-Fiction & Fantasy Writers of America Society of Children's Book Writers & Illustrators n.doyle1@genie.com Wenamun@aol.com http://members.aol.com/wenamun/harbor.html ------------------------------ Date: Fri, 07 May 1999 11:34:47 -0600 From: John Tvedtnes Subject: RE: ane Golb Liz Fried wrote: > >The majority view is that most of the documents were brought to Qumran from >outside and not composed there. The only documents believed to be composed >there are the sectarian documents peculiar to the community and written in >their peculiar script. The biblical texts, the LXX and Samaritan texts, the >Pseudopigraphal and Apocryphal texts, all the Aramaic documents are believed >to pre-date Qumran by the majority of DSS scholars. A good clarification, but let's remember that this is a modification of the original view of those documents. But it still begs the question of why a sectarian group at Qumran would want to collect variant versions of biblical texts. To me that seems rather atypical of religious groups. And why must we believe that the community to which the sectarian documents belonged was housed at Qumran? If the other documents came from elsewhere, why not these? John A. Tvedtnes Brigham Young University ------------------------------ Date: Fri, 07 May 1999 13:53:53 -0400 From: Jim West Subject: Re: ane Against Minimalism At 10:01 AM 5/7/99 -0600, you wrote: >Golb's case makes more sense to me than the >"everything-was-written-by-a-monastic-order-at-Qumran" view held by most. >Why, for example, would a sectarian group out in the desert keep different >copies of the Pentateuch, some of them like the Massorah, some like the >Samaritan, and some like the Septuagint? And why different versions of >Samuel? Wouldn't one expect such a small religious group to have decided >which texts were authentic and then discard the ones they considered to be >false? On the other hand, if one has such a wide variety of different >versions, wouldn't it make more sense that they came from a major library, >such as (as Golb suggests) the temple in Jerusalem? I think Golb's view >been too easily dismissed by the scholarly community. But then, that has >often been the case with dissenters, even those whose views were later >accepted and became mainstream. > >John A. Tvedtnes Well said, and absolutely right. Golb's great contribution has been his questioning of the status quo. Most would do well to at least read him. Best, Jim +++++++++++++++++++++++++ Jim West, ThD Petros Baptist Church- Pastor Quartz Hill School of Theology- Adjunct Prof. of Bible fax- 978-231-5986 email- jwest@highland.net web page- http://web.infoave.net/~jwest ------------------------------ Date: Fri, 07 May 1999 14:45:07 -0500 From: Jack Kilmon Subject: Re: ane false myths about Qumran stephen goranson wrote: > Of course further research on Qumran is appropriate. But the proposals > of Golb and Hirschfeld have already been adequately refuted, the > former, e.g., by L. Grabbe in a Dead Sea Discoveries review, and the > latter, e.g., on orion list. > Reading yet another article which gets important aspects of the > history of research wrong ("E. Ullmann-Margalit, "Writings, Ruins, and > Their Readings: The Dead Sea Discoveries as a Case Study in Theory > Formation and Scientific Interpretation," Social Research 65 [1998] > 839-70) suggests to me that it may be worth noting some widespread > misunderstandings about Qumran. > Pliny. Many scholars wrote that Pliny visited Judea with the > Roman army and located an Essene settlement on a hill near Ein Gedi. > This is quite false. Pliny never set foot in Judaea. Pliny used a > pre-Revolt source, Marcus V. Agrippa, who was in the area in 15 BCE, > when Ein Gedi was still destroyed from the earlier civil war. Read in > context, it is plain that a semi-personified Jordan River, with its > good water reluctantly emptied into the Dead Sea, with its noxious > water. For this and other reasons, the description moves downstream. > Y. Hirschfeld's excavation in Ein Gedi is both too late and too small > and in the wrong place to be Pliny's Essene settlement. For further > details, see my JJS article and "Rereading Pliny on the Essenes: Some > Bibliographic Notes" at > http://orion.mscc.huji.ac.il/orion/programs/Goranson98.html > Many scholars have written that "the name Essene does not > appear in the scrolls," or similar statements. But this is quite > false--and circular reasoning. The Hebrew source of the name is there. > And those who claim it is not there rarely disclose what spellings they > would accept, which is required to determine whether such are attested. > The Vorlage of the Greek forms of the name is 'osey ha-torah. It > appears in surely Essene texts (e.g., pesharim) as a self > identification. The orion archives has a long list of references and > parallels. Or, for a short version, see my "Essenes" in Oxford > Enc.Arch. N.E., or, for more context and history of scholarship, an > article in P. Flint and J. VanderKam eds. vol. 2 of the Jubilee DSS > Essays (Leiden: Brill, 1999). Three questions continue to be debated among scholars. 1. Was Khirbet Qumran an Essene settlement? 2. Did the DSS originate from Qumran? 3. Were the DSS an Essene library? So far, the best that I can come up with on review of all of the arguments and the archaeological data is 1. maybe, 2. probably not, 3. perhaps. Jack - -- ______________________________________________ taybutheh d'maran yeshua masheecha am kulkon Jack Kilmon jkilmon@historian.net http://www.historian.net ------------------------------ Date: Fri, 07 May 1999 22:32:54 +0200 From: =?iso-8859-1?Q?Th=E9r=E8se?= Ghembaza Subject: ane Ashera queen of Egypt Dear Friends, On the private request of several of you, I give you with pleasure the whole English translation of my previous three postings under the title Ashera reine d'Egypte. "For people who have debated some time ago about the nature of the goddess Ashera associated to Yaweh in the sacred enclosure, I communicate you this information that I found by random, because I am not a specialist of the biblical texts. (For the meantime I study particularly the familial links between the Hyksos sovereigns of Avaris and the last kings of the 17th dynasty of Thebes). Firstly here is what the Bible says : - - 2 Kings 21, 7: " The idol of Ashera that he (king Manasse) had made, he installed her in the House of the Lord ". - - 2 Kings 23,7: " He (king Josias) demolished sacred prostitutes' houses that were in the House of the Lord and where women wove dresses for Ashera ". It seems therefore that Ashera was sometimes represented under her human shape, because it appears difficult to make hold a dress on a trunk of tree (unless if one let to it a branch on every side to replace arms). Nevertheless it is not excluded that Ashera had also been symbolized either by a sacred tree or a simple trunk, by consequence of the following tale : Kinyras king of Cyprus (or Belos king of Egypt or Theïas king of Assyria) had have an incestuous union with his daughter Mirrha. When the father perceived that his daughter was pregnant, he wanted to kill her, but gods transformed the young princess into a myrrh tree. Later, the tree was split under the load of a boar and Adonis came out of the crack. As you know, Adonis was honored with Astarte in Byblos. So it is a legend of Phoenician origin. As for me I wonder if this parable could not be the translation of some historic reality that could be recovered through different Greek and Egyptian traditions, providing thus a substantial complement to the avalaible data of the Egyptian archeology. So I propose you the following reconstitution of this historic drama : We are in Egypt on the Hyksos time at the end of the 17th Theban dynasty. My hypothesis is based on the fact that Ah-hotep (I) queen of Egypt could have been the daughter of the hyksos king O-ousir-re Apophis. Indeed a vase found in the tomb of pharaoh Amenophis Ist, bears the mention " princess Herit the daughter of Apophis O-ousir-re" and we know that queen Ah-hotep (I) (= princess Herit) was the grandmother of Amenophis Ist. Let's see now the Persian tradition reported by Herodote, according to which the young princess Io (from Go in Persian the cow, but Danae for Greeks), priestess of the Moon in Argos (a Phoenician colony in Greece)), after being raped by his father (supposedly, she had not recognized him but she had flown his sword), had fleed to Egypt. In fact, being pursued by the Hyksos king O-kan-an-re Apophis (perhaps her cousin) who reigned on the delta, she had been rescued by the Theban king Antef (VII) Neb-kheper-re, king of Higher Egypt. Some months after, the Egyptian army was beaten by the Hyksos armies and the king's own son, Antef nicknamed Nakht, commander of troops, could have perished in the battle. The king Antef, obliged to take refuge hastily in Nubia with his court, was forced to abandon his pregnant protegee who must hide in the swamps of Chemnis (Achmin) where she gave birth to a son she named Kamose. This name suggests that the child was begotten by a bull, that is the Nile in Egypt. But one knows that the bull was traditionally a royal emblem in Syria. The throne of Thebes being vacant, the young princess married her own brother Se-kan-an-re Tao (or better, Djehuti-o) and became therefore queen of Egypt under the name of Ah-hotep, recalling she honored the Moon, the god Ah in Egypt (the belliquous partner of Thoth the great god of Hermopolis). One can think that the young couple of rulers had passed an agreement with O-kan-an-re Apophis (who reigned on the North) to share between them the power on Egypt. As for the baby Kamose, he had been reared in nursing by his grandmother Teti-scheri queen of Byblos, who could have him passed off as her own son (see Demeter, the second mother of Dionysos). But for his security, she was furtherly obliged to confide the young boy to the king Antef VII who continued to live in exile in Ethiopia. Indeed this king remaining without child, had decided to make Kamose his heir. Perhaps Ah-hotep had persuade him that her son born at 7 months was his grandson, the son of the defunct Antef-Nakht (the king Se-nakht-en-re on the dynastic lists, who in fact had never reigned). But as you know, the statu quo between the rulers of the south and the north of Egypt had to finish tragically. The young king Se-kan-en-re was savagely killed in a get-apens organized by Egyptians manipulated by O-kan-an-re Apophis, while the king's heir Ahmose was yet a young child. (See the tradition of Abel murdered by his brother Cain). During this time, Kamose was reared far from his mother in Ethiopia, probably in the region named "the island of Meroe" (See Dionysos, the Zeus of Nysa). There he received a very rigorous military education, because the ruler in exile was hoping that the boy when adult could help him to reconquer the throne of Thebes. We could suppose that the young prince remained a long time in the ignorance of his real father, but when reaching his majority, he decided to return to live near his mother in Egypt. Unfortunately, as his possible pretention to the throne as heir of the previous king represented at long-term a danger for the son of the present ruler, this one firstly sent the young man to fight against refractory Bedouins in Arabia, where his military talents and his bravery made marvel and assure to him the esteem of his soldiers (That surely didn't make the business of those that had hoped to get rid of him sent to death in full desert). But, when Se-kan-an-re was died, Ah-hotep didn't have another solution than to name regent her eldest son, until her second son Ahmose aged only of 5 years reaches his majority to reign. Thanks to discoveries of archeology, one knows the exploits of Kamose Ouadj-kheper-re against Ethiopians allies of the Hyksos, then his victory against O-ouser-re Apophis who had replaced O-kan-an-re (killed by the revenge of Ah-hotep) on the throne of Avaris. However one can think that it is precisely when he was face-to-face in front of his son that O-ouser-re Apophis was forced to make Kamose aware of their familial links in order to avoid to be killed by his proper son. At the least he said to him that he was his grandfather. You can imagine the surprise and the profound psychological shock for this young man aged about 30 years. From this moment, the year 3 of his reign (or better, of his regency), Kamose appears to have completely disappeared, so much that Egyptologists hold him for dead after this date. But in fact, one can think that after having changed of family, Kamose simply decided to change of name. So it could be the same man who was found in an inscription of Gebelein (south of Thebes) under the name of Khayan Se-ouser-an-re in company of his grandfather (and father) O-ouser-re Apophis named here King of Lower and Upper Egypt. After that, according to a tradition Ah-hotep herself had advised his son Kamose to go with his army to the conquest of the world, because she wanted to send him far away from Egypt in order to can alone govern the land. The military expeditions of Kamose (alias Khayan prince of foreign lands, also called Sesostris-Sesoosis by late historians) had lasted nine years, during which between two victorious campaigns, he came to take rest in the delta at the time of crops. Indeed the North he had reconquered " by the strength of his shoulders " had become his fief and Avaris his capital. So that, when Ahmose his stepbrother having reached his majority acceeded to the throne, Kamose refused to render him the sovereignty on the North and he closed himself in Avaris with his fidel troops. This could explain why the officer Ahmose son of Abana, veteran of the second siege of Avaris in the army of king Ahmose did not say against what ennemy the Theban army had to fight. Because king Ahmose have not hesitated to besiege his own brother Kamose. Surprisingly, the siege was raised at the end of only two months, probably thanks to the mediation of queen Ah-hotep between her two sons. Kamose (alias Khamudi) have obtained that the Asiatics could move freely from Egypt in direction of Syria-Palestine with " all kinds of people that were with them ". Himself on that day left to the conquest of his inheritance, the land of Canaan (the land of his uncle Se-kan-an-re), since his stepbrother (and cousin) king Ahmose had received as his part of inheritance the entire land of Egypt. This explains in my opinion why the first kings of Israel were so shared between the cult of gods of Egypt and the cult of Yahwe (Ah) the unique god of Moses. And among the Egyptian divinities, there was Ashera, i.e. Ah-hotep priestress of god Ah, and mother of Adonis, alias Kamose-Khayan, alias Sesostris-Sesoosis, alias ... But after that, Kamose will continue to live during 40 years more and he will pass the second part of his life outside of Egypt. Please accord me to termine for today at this stage of my research, because Kamose appears under another names in several other traditions of different origins. Of course, all that is only a set of hypotheses that remain to be proved... However if you are interested, I inform you that I am presentely constituting a table rassembling the citations of the diferent late historians who reported on the life of Kamose under different names. Surely this work will not be exhaustive, but I know I can trust on your deep knowledge to help me to complete it. Thérèse Ghembaza Paris, France ------------------------------ Date: Fri, 7 May 1999 16:04:04 -0500 From: "Charles E. Jones" Subject: ane Job: Conservator - Ashmolean Forwarded on behalf of the undersigned, to whom responses and inquiries should be directed. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Conservator Department of Antiquities, ASHMOLEAN MUSEUM University of Oxford TECHNICIAN GRADE D: Salary £12,867 - £15,361 p.a. Applications are invited for a post in the conservation section of the Department of Antiquities. The department's holdings include material from the Near East, Egypt, the Mediterranean area, Europe, and a small ethnographic collection. Applicants should possess an appropriate qualification in archaeological conservation or B.Tech. and have relevant practical experience. Further details and an application form are available from the Keeper's Secretary, Department of Antiquities (Tel: 01865 278020; Fax: 278032). The closing date for applications is 28 May 1999. ------------------------------ Date: Fri, 7 May 1999 17:47:47 -0500 (EST) From: Mata Kimasitayo Subject: Re: ane Book of the Dead the word 'd_t (if it were hebrew it would be ayin, tet, tav) does not appear in r faulkner (concise dictionary of middle egyptian [oxford: 1976]- should appear p 51) but does appear in budge's old dictionary (an egyptian hieroglyphic dictionary [london: 1920] (vol. 1, p 140, col. 2, second from last entry). budge has merely: "the boat of the morning sun". the word appears some half a dozen times in pr.m.hrw in the medici society edition of the text reprinted by bell publishing co in 1960 the index (p. 669, col. 1) contains sub "atet" 11 entries, 7 to hieroglyphic text entries. at page 163 (bell reprint text) budge writes: "the early inhabitants of egypt thought that the sun sailed over the waters of nu in two magical boats, called mantchet, or matet, or atet, and semktet, or sektet, respectively; in the former the sun set out in the morning on his journey, which he finished in the latter." mata kimasitayo slreview@falstaff.ucs.indiana.edu -=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+ >> nemo cum sarcinis enatat << -- seneca (epist. mor., xxii, par 12) -=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+ On Fri, 7 May 1999, Jim West wrote: > Listers, > > in the book of the dead (Papyrus of Ani), plate 1, line 8, the word attet > (long a, first t with a dot under it) is used in conjunction with "boat" > > What is an attet boat- a funeral barge of some sort? > > Thanks, > > Jim > > +++++++++++++++++++++++++ > > Jim West, ThD > Petros Baptist Church- Pastor > Quartz Hill School of Theology- Adjunct Prof. of Bible > > fax- 978-231-5986 > email- jwest@highland.net > web page- http://web.infoave.net/~jwest > ------------------------------ Date: Sat, 8 May 1999 08:04:17 +0900 From: lnessa Subject: Re: ane false myths about Qumran My impression from Josephus is that Essenes were not a tightly organized group but a broad movement with many variations. Lester Ness lness@ivy.nenu.edu.cn ------------------------------ Date: Fri, 7 May 1999 19:10:35 -0500 (EST) From: Mata Kimasitayo Subject: Re: ane Book of the Dead (bis) a erman, _life in ancient egypt_, trans. h m tirard, (dover reprint of london 1894) [1971] says (p. 275): "in the holy of holies was a shrine, the so-called _naos_, inside which was a richly-adorned little bark ..., containing the figure of a god". an illustration of the bark appears p 276 on royal pyramid tumuli appear the image of "a full-sized wooden boat lying within a special roofed-over trench of its own", as early as the first dynasty. presumably they have a funerary significance. gardiner continues: "they have often been supposed to enable the [dead] king to travel across the sky in the train of the sun-god." (a h gardiner, _egypt of the pharaohs_ (oxford 1961), p. 77). gardiner cites: w b emery, _great tombs of the first dynasty_, [vol. 1 (cairo 1949), vo1. 2 (london 1954)] vol. 3 (london 1958), p. 42 & plate 44 journal of egyptian archaeology (london 1914- 1959), xli, 75ff. cfr. budge, _the gods of the egyptians or studies in egyptian mythology_[london 1904; dover reprint 1969], vol. 2, p. 61 mentions a goddess with the name 'd_t ("her chief attributes were those of hathor and isis") mata kimasitayo slreview@falstaff.ucs.indiana.edu - -=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+ >> nemo cum sarcinis enatat << - -- seneca (epist. mor., xxii, par 12) - -=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+-=+ On Fri, 7 May 1999, Jim West wrote: > Listers, > > in the book of the dead (Papyrus of Ani), plate 1, line 8, the word attet > (long a, first t with a dot under it) is used in conjunction with "boat" > > What is an attet boat- a funeral barge of some sort? > > Thanks, > > Jim > > +++++++++++++++++++++++++ > > Jim West, ThD > Petros Baptist Church- Pastor > Quartz Hill School of Theology- Adjunct Prof. of Bible > > fax- 978-231-5986 > email- jwest@highland.net > web page- http://web.infoave.net/~jwest > ------------------------------ Date: Sat, 08 May 1999 00:18:41 -0700 From: Belinda J Bicknell Subject: ane BP Albert, Just to let you know that there are readers of ane who know that BP = Before Present, and that it is standard terminology in physical anthropology. Perhaps everyone knows this and I simply missed the humor of the British Petroleum joke? Belinda J. Bicknell 1392 Honey Run Drive Ann Arbor MI 48103-9343 Voice 734/769-3016 Fax 734/741-8788 ------------------------------ End of ANE Digest V1999 #128 **************************** Back issues are available on the Oriental Institute World-Wide Web (WWW) site at: http://oi.uchicago.edu/OI/ANE/OI_ANE.html