Showing papers in "Journal of Ancient Near Eastern Religions in 2011"

The Exodus Story: Between Historical Memory and Historiographical Composition

Abstract: [The article seeks to explain the contrast between the central place of the Exodus in Israelite memory and the marginality of the event in history by shifting the focus of discussion from the historical question to the role the Exodus tradition played in shaping the self-portrait and consciousness of early Israelite society. It first examines the oppressive nature of Egyptian rule in Canaan at the time of the Nineteenth and Twentieth Dynasties. It then examines the story of the Exodus in the context of Egypt under the Ramesside and Saitic Dynasties. It suggests that the bondage and the delivery from slavery as related in the biblical story actually took place in Canaan and that the memories were later transferred from Canaan to Egypt. The transfer of memory explains the omission of the memory of the long Egyptian occupation of Canaan in the Bible. The displaced memories of bondage were replaced by the ‘memory’ of the conquest, which reflects the way early Israelite society sought to present its past. The subjugation, the suffering and the delivery were experienced by all tribal groups that lived at the time in Canaan, hence the centrality of the Exodus tradition within the Israelite society., The article seeks to explain the contrast between the central place of the Exodus in Israelite memory and the marginality of the event in history by shifting the focus of discussion from the historical question to the role the Exodus tradition played in shaping the self-portrait and consciousness of early Israelite society. It first examines the oppressive nature of Egyptian rule in Canaan at the time of the Nineteenth and Twentieth Dynasties. It then examines the story of the Exodus in the context of Egypt under the Ramesside and Saitic Dynasties. It suggests that the bondage and the delivery from slavery as related in the biblical story actually took place in Canaan and that the memories were later transferred from Canaan to Egypt. The transfer of memory explains the omission of the memory of the long Egyptian occupation of Canaan in the Bible. The displaced memories of bondage were replaced by the ‘memory’ of the conquest, which reflects the way early Israelite society sought to present its past. The subjugation, the suffering and the delivery were experienced by all tribal groups that lived at the time in Canaan, hence the centrality of the Exodus tradition within the Israelite society]

Demonology during the Late Pharaonic and Greco-Roman Periods in Egypt

Abstract: [This paper gives an overview of the beliefs in demons as perceived by the ancient Egyptians during the later phases of the Pharaonic period and under the Greco and Roman rule. It focuses in particular on the so-called “guardian demons” represented and named on the walls of the Ptolemaic temples such as the temple of Hathor at Dendera. These figures of protectors are in fact later reinterpretations of the demonic guardians of the doors and regions of the netherworld as described in the so-called Book of the Dead. Through this and other examples taken from iconographic and textual sources mentioning demons, it is discussed how the conception and ritual practices concerning “demons” changes significantly in Greco-Roman Egypt as compared to the earlier Pharaonic period., Abstract This paper gives an overview of the beliefs in demons as perceived by the ancient Egyptians during the later phases of the Pharaonic period and under the Greco and Roman rule. It focuses in particular on the so-called “guardian demons” represented and named on the walls of the Ptolemaic temples such as the temple of Hathor at Dendera. These figures of protectors are in fact later reinterpretations of the demonic guardians of the doors and regions of the netherworld as described in the so-called Book of the Dead. Through this and other examples taken from iconographic and textual sources mentioning demons, it is discussed how the conception and ritual practices concerning “demons” changes significantly in Greco-Roman Egypt as compared to the earlier Pharaonic period.]

The Iconographic Program of the Sculptures of Alacahöyük

Abstract: [ The iconographic program of the sculptured friezes flanking the Sphinx Gate of Alacahoyuk is analyzed based on numerous representations in Hittite art that may contribute to the understanding of the context and meaning of these carvings. It is argued that the cult and hunting scenes reflect the concept of the main triad of the Hittite state pantheon—Sun-goddess, Storm-god and Tutelary God, combining it with the new ideology of kingship of the later phase of the Empire period, which stresses the special ties between the king and the Tutelary God of the Countryside. Simultaneously, the lower frieze on the West Tower depicts the royal couple officiating at a cult ceremony presumably during a real local festival. Concerning the identification of Alacahoyuk with one of Hittite holy towns, Arinna appears the best candidate. In fact, texts relating to the cult from Arinna enable us to interpret the Alacahoyuk sculptures. These sculptures might represent the celebrations during the Great Festival in Arinna, which—as we know from the texts—was attended by the royal couple. There are historical and cultural arguments for dating the Sphinx Gate complex with its sculptures to the second half of the 13th century BC., AbstractThe iconographic program of the sculptured friezes flanking the Sphinx Gate of Alacahoyuk is analyzed based on numerous representations in Hittite art that may contribute to the understanding of the context and meaning of these carvings. It is argued that the cult and hunting scenes reflect the concept of the main triad of the Hittite state pantheon—Sun-goddess, Storm-god and Tutelary God, combining it with the new ideology of kingship of the later phase of the Empire period, which stresses the special ties between the king and the Tutelary God of the Countryside. Simultaneously, the lower frieze on the West Tower depicts the royal couple officiating at a cult ceremony presumably during a real local festival. Concerning the identification of Alacahoyuk with one of Hittite holy towns, Arinna appears the best candidate. In fact, texts relating to the cult from Arinna enable us to interpret the Alacahoyuk sculptures. These sculptures might represent the celebrations during the Great Festival in Arinna, which—as we know from the texts—was attended by the royal couple. There are historical and cultural arguments for dating the Sphinx Gate complex with its sculptures to the second half of the 13th century BC.]

Réflexions autour de la notion de rituel initiatique en Anatolie hittite. Au sujet de la fête haššumaš (CTH 633)

Abstract: Depuis 1969, la fete hassumas (CTH 633) a ete consideree comme le seul exemple de rituel initiatique en Anatolie hittite. Mais est-ce reellement le cas? N’existe-t-il pas une autre maniere d’interpreter cette ceremonie religieuse? Proposant, dans un premier temps, une reedition de la composition, qui peut etre enrichie par les duplicats et joints identifies apres la parution de l’ editio princeps , j’examine, en second lieu, les differentes caracteristiques de la ceremonie. Grâce a ce reexamen, je suggere une autre interpretation de cette composition.

The Ritual-Prayer Nisaba 1 and Its Function

Abstract: [The Mesopotamian ritual-prayer Nisaba 1, a monolingual text in Akkadian addressed to the goddess of grain, blends the functionality of two genres: Akkadian Suillas and Kultmittelbeschworungen. Like Kultmittelbeschworungen, it is addressed to a material (here, the flour identified with Nisaba) in order to activate it for ritual use. As do other Akkadian Suilla-prayers, it serves to gain a favorable reception from an influential deity whose powerful intercession it requests for reconciling the speaker with his or her personal god and goddess. The royal ritual bīt salā’ me provides important context for establishing functionality. An edition of the prayer is appended to the article., The Mesopotamian ritual-prayer Nisaba 1, a monolingual text in Akkadian addressed to the goddess of grain, blends the functionality of two genres: Akkadian Suillas and Kultmittelbeschworungen. Like Kultmittelbeschworungen, it is addressed to a material (here, the flour identified with Nisaba) in order to activate it for ritual use. As do other Akkadian Suilla-prayers, it serves to gain a favorable reception from an influential deity whose powerful intercession it requests for reconciling the speaker with his or her personal god and goddess. The royal ritual bīt salā’ meprovides important context for establishing functionality. An edition of the prayer is appended to the article.]

The Reversal of Fortune Theme in Esther: Israelite Historiography in Its Ancient Near Eastern Context

Abstract: [ This paper examines the idea of reversal in Esther, arguably the most basic thematic constituent of that work, in an attempt to understand its background and meaning. It posits for it a historical context based on a reaction to contemporary ancient Near Eastern intellectual currents. Specifically this centers on Babylonian divination, astrology in particular, whose recognition as a serious branch of scientific reasoning in the ancient world was undeniable—or so it seems. The Book of Esther, which, as this paper demonstrates, manifests an unmistakable familiarity with this divinatory lore, itself partakes in the broader conversation. But, in accordance with its overring theme, it comes down on the matter with a reverse verdict., AbstractThis paper examines the idea of reversal in Esther, arguably the most basic thematic constituent of that work, in an attempt to understand its background and meaning. It posits for it a historical context based on a reaction to contemporary ancient Near Eastern intellectual currents. Specifically this centers on Babylonian divination, astrology in particular, whose recognition as a serious branch of scientific reasoning in the ancient world was undeniable—or so it seems. The Book of Esther, which, as this paper demonstrates, manifests an unmistakable familiarity with this divinatory lore, itself partakes in the broader conversation. But, in accordance with its overring theme, it comes down on the matter with a reverse verdict.]

Rhampsinitus, Setne Khamwas and the Descent to the Netherworld: Some Remarks on Herodotus II, 122, 1

Abstract: [The purpose of this article is to analyse Pharaoh Rhampsinitus’ descent to the Underworld, briefly reported by Herodotus (II, 122, 1) and included by the Greek writer in the legendary history of Egypt. This short episode can be connected to the demotic cycle of Setne Khamwas, to be precise when this literary hero seizes a book of magic from a tomb after playing dice—the Egyptian senet—with the dead. These two stories share a common origin, arising possibly from the same folkloric tradition from the second half of the First Millenium B.C. But even if the adventure of Rhampsinitus is one of the many underworld motifs which occur in folklore throughout the world, it is important to note that the descent to hell is not a recurrent theme in Egyptian imagery. Here we are dealing possibly with a foreign topic, even an interpretatio graeca of the katabasis of Rhampsinitus, Herodotus being influenced by the echoes of the doctrines of the Orphics and the Pythagoreans, and trying to support the supposedly Egyptian belief in the transmigration of the soul, a clearly dubious statement., The purpose of this article is to analyse Pharaoh Rhampsinitus’ descent to the Underworld, briefly reported by Herodotus (II, 122, 1) and included by the Greek writer in the legendary history of Egypt. This short episode can be connected to the demotic cycle of Setne Khamwas, to be precise when this literary hero seizes a book of magic from a tomb after playing dice—the Egyptian senet—with the dead. These two stories share a common origin, arising possibly from the same folkloric tradition from the second half of the First Millenium B.C. But even if the adventure of Rhampsinitus is one of the many underworld motifs which occur in folklore throughout the world, it is important to note that the descent to hell is not a recurrent theme in Egyptian imagery. Here we are dealing possibly with a foreign topic, even an interpretatio graeca of the katabasis of Rhampsinitus, Herodotus being influenced by the echoes of the doctrines of the Orphics and the Pythagoreans, and trying to support the supposedly Egyptian belief in the transmigration of the soul, a clearly dubious statement.]

A Reassessment of the Alphabetic Hurrian Text RS 1.004 (KTU 1.42): A Ritual Anointing of Deities?

Abstract: This study provides a reassessment of RS 1004 (KTU 142), the longest known Hurrian text in the alphabetic cuneiform script, in light of its recurring formulae and overall structure The key phrase in the text is idr hdr hdld DN, which stands at the beginning of each of its 17 sections; based on comparisons with the language of the bilingual Hittite-Hurrian itkalzi-ritual, it is likely that each of these instances refers to an act of anointing by oil of the DN in question Other formulaic elements in the text, as well as the place of this ritual in the context of Ugarit and the broader ancient Near East, will also be discussed