The Southern Chamber of Amun in the Temple of Hatshepsut at Deir el-Bahari: three seasons of epigraphic studies from 2013 to 2016

2018 ◽  
Vol 26 (1) ◽  
pp. 205-218
Author(s):  
Katarzyna Kapiec
Keyword(s):  
The Temple ◽  
Wall Decoration ◽  
Over Time

The Southern Room of Amun Project is one of the egyptological projects of the PCMA’s Polish–Egyptian Archaeological and Conservation Mission in the Temple of Hatshepsut at Deir el-Bahari. The paper presents epigraphic work carried out in this room between 2014 and 2015, during which almost the entire wall decoration was recorded. The article is a wall-by-wall presentation, paying special attention to the most important transformations of the reliefs over time

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

Ancient Egyptian Religion

2018 ◽  
Author(s):  
Korshi Dosoo
Keyword(s):  
Religious Practice ◽  
Beliefs And Practices ◽  
Ancient Egyptian ◽  
Wide Range ◽  
Egyptian Religion ◽  
The World ◽  
Major Break ◽  
Funerary Rites ◽  
The Temple ◽  
Over Time

While ancient Egyptians had no conception of religion as a distinct sphere of life, modern scholars have identified a wide range of Egyptian beliefs and practices relating to the divine. Egyptian religion can be traced back to predynastic times, and it developed continuously until the decline of temple religion in the Roman Period. Three mythic cycles are key to its understanding: the creation of the world, and the related solar cycle, which describe the origin and maintenance of the world, and the Osiris cycle, which provides a justification for the human institutions of kingship and funerary rites. Egyptian religion may be seen as being centered on its temples, which functioned both as sites for the worship of the resident gods and the elaboration of their theologies and as important economic and political centers. In addition to gods, three other categories of divine beings played important roles in Egyptian religious practice: kings, sacred and divine animals, and the dead. The king was intimately involved in the temple religion, as the mediator between the divine and human spheres, the patron of the temples, and the beneficiary of his own rituals, while divine and sacred animals seem to have been likewise understood as living embodiments of divine power. Death was understood through a range of metaphors, to which the ritual response was to link the deceased to one or more of the cosmic cycles through practices aimed at translating them into the divine sphere and thus ensuring their continued existence. As with all aspects of the religion, these rituals changed over time but show remarkable consistency throughout recorded history. Alongside these rituals centered on temple, royal, and funerary cults, a number of personal religious practices have been reconstructed as well as one major break in continuity, the “Amarna Revolution,” in which the ruling king seems to have briefly instituted a form of monotheism.

scholarly journals The West Wall of the Portico of Obelisks in Hatshepsut's Temple in 2018 and 2019: conservation and studies

2019 ◽  
pp. 343-357
Author(s):  
Ewa Józefowicz
Keyword(s):  
Research Program ◽  
The South ◽  
The West ◽  
Research Project ◽  
Conservation Treatment ◽  
West Wall ◽  
Current State ◽  
The Temple ◽  
Wall Decoration

The longest, west wall of the South Lower Portico (Portico of Obelisks) of the Temple of Hatshepsut at Deir el-Bahari has been reassessed in terms of its current state, compared to the original documentation by Edouard Naville, as an opening step to the author’s research project organized within the frame of the larger University of Warsaw Temple of Hatshepsut research program. A considerable number of blocks from the wall, including unpublished fragments, was tracked down in storage in the various temple blockyards and storerooms. About two-thirds of the wall decoration underwent conservation treatment in the spring of 2018 and 2019 seasons. The paper discusses the author’s progress in this research.

Каменная икона Богоматери «Одигитрии» Смоленской XV века из собрания Сергиево-Посадского музея-заповедника: новые данные

2019 ◽  
pp. 141-152
Author(s):  
Татьяна Юрьевна Токарева ◽  
Нина Викторовна Холодкова
Keyword(s):  
Soviet Period ◽  
Xviii Century ◽  
History Of ◽  
Single Complex ◽  
First Time ◽  
The Temple ◽  
The Trinity ◽  
Over Time

Из настоящей статьи читатель узнает непростую историю уникального экспоната из собрания Сергиево-Посадского музея-заповедника. Речь идёт об иконе Богоматери «Одигитрии» Смоленской - едва ли не единственной в стране каменной иконе XV в. Признанная в XVIII веке чудотворной, она стала главной святыней специально построенного на территории Троице-Сергиевой лавры храма в её честь. Эта икона получила со временем несколько ценных и изысканных украшений. Об этих предметах и их вкладчиках впервые приводятся подробные сведения в данной статье. Также впервые освещается история иконы и оклада в советский период (в частности, рассказывается о реконструкции утрат на иконе (головы младенца), передаче оклада в Гохран и его возврате). В настоящее время в исторической экспозиции музея впервые за последние 100 лет икона и отреставрированный оклад показаны единым комплексом. This article tells the reader the complicated story of a unique exhibit from the collection of the Sergiev Posad Museum-Reserve. It is about the icon of the Mother of God "Hodegetria" of Smolensk - perhaps the only stone icon of the XV century in the country. Recognised as miraculous in the XVIII century, it became the main sacred thing of the temple in its honour built on the territory of the Trinity-St. Sergius Lavra. This icon has received several valuable and exquisite decorations over time. These items and their contributors are detailed for the first time in this article. The history of the icon and the case in the Soviet period is also covered for the first time (in particular, the reconstruction of the losses on the icon (the head of the child), the transfer of the case to the Gokhran and its return). Now for the first time in the last 100 years, the icon and the restored case are displayed as a single complex in the museum's historical exposition.

بسجل الدخول بالمتحف المصري بالقاهرة 43649 ملاحظات على لوحة پا-سر رقم (Observations on Paser Stela no. 43649 in the Egyptian Museum, Cairo)

Abgadiyat ◽  
2012 ◽  
Vol 7 (1) ◽  
pp. 15-24
Author(s):  
عبد الواحد عبد السلام إبراهيم
Keyword(s):  
New Kingdom ◽  
Land Dispute ◽  
Original Technique ◽  
Eighteenth Dynasty ◽  
Market Town ◽  
Natural Outcome ◽  
The Temple ◽  
Passive Attitude ◽  
Over Time

The stela of Paser, which the Cairo Museum possesses (JdE 43649), is one of the most important religious documents ever found in Egypt. It was unearthed in Abydos, but the exact provenance is unknown. The stela is a limestone of very mediocre quality, and measures 54×35 cm. It was purchased in Balliana, the market town of the Abydos region. The inscriptions and representations are somewhat carelessly incised. It is the single document which provides the greatest information on the cult of King Nebhepetre Ahmose I at Abydos. A good photograph is reproduced of G. Legrain “Un miracle d‘Ahmes Ier a Abydos sous le regne de Ramses II.”, in ASAE 16, 1916. It describes a land dispute put before the barque oracle of the deified Nebpehtyre Ahmose I, in the Year fourteen of the King Ramses II of the Nineteenth Dynasty, some two-hundred-and-thirty- five years following the death of Nebpehtyre Ahmose I. The names and titles of the priests and priestesses serving the cult of King Nebpehtyre Ahmose I are found on a variety of objects from Abydos, spanning the period from the early Eighteenth Dynasty into the reign of King Ramses II of the Nineteenth Dynasty. The activity of an oracle cult of the deified King during the Ramesside Period implies that significant transformations to the nature and practice of Ahmose‘s worship had taken place over time at Abydos. Perhaps the oracles are the best illustrations of the interest which the deity was believed to take in human affairs. The oracles also show how the Egyptians almost forced their gods to abandon a passive attitude towards men and to reveal their will, advice or knowledge. This was through the intermediary of the statue of the god which was asked questions, though more than one case is related where the initiative was from the god himself. Strangely enough, the practice of approaching the god and consulting him appears relatively late in Egypt, the first known instances dating from the New Kingdom. It is not necessary to conclude from this, as has sometimes been done, that the practice was originally unknown to Egypt, and was introduced from abroad. On the contrary, consultation with the god is the natural outcome of man‘s reasoning, and the rather original technique which the Egyptians devised for this purpose suggests that oracles in Egypt were of native origin. The first reference to the divine being manifested is probably that made by King Tuthmosis III, who relates how, when he was still a boy, the god Amun, in the course of a procession of his statue round the temple, noticed him and halted. (Please note that this article is in Arabic)

Archaic pottery and terracottas from the Sanctuary of Poseidon at Kalaureia

2013 ◽  
Vol 6 ◽  
pp. 81-150 ◽  
Author(s):  
Alexandra Alexandridou
Keyword(s):  
Quantitative Analysis ◽  
Research Program ◽  
Sacred Space ◽  
Archaic Period ◽  
Ceramic Vessels ◽  
Terracotta Figurines ◽  
The Temple ◽  
Over Time

The excavation season of 2009 in the Sanctuary of Poseidon at Kalaureia brought to light a deposit of Archaic pottery and associated metal and other objects in conjunction with a long terrace wall (Wall 49) southeast of the Temple of Poseidon. The deposit in question is the largest accumulation of Archaic material recovered from the entire sanctuary thus far. The fine-decorated, black-glazed and coarse pottery together with the terracotta figurines are discussed in detail in this article. Furthermore, the results of the quantitative analysis of the pottery are presented. The study of the deposit provides an overview of the ceramic vessels and other terracotta objects originally dedicated to the deity or used in the sanctuary during the Archaic period. Moreover, based on the chronology of its deposition, it seems possible to incorporate it into a narrative of the development of the sanctuary over time. The significance of the deposit as a whole will be more fully discussed in the forthcoming final publication of the Kalaureia Research Program. The context and the condition of the deposited pottery and terracottas allows for associating it with a period of important redefinition of the sanctuary’s sacred space, which took place towards the end of the 6th or the early 5th century BC.

scholarly journals Numerical Prediction of the Seismic Behavior of Reassembled Columns in Ancient Structures: An Anastylosis Model for the Temple of Apollo Pythios in Gortyn (Crete)

Heritage ◽  
2021 ◽  
Vol 4 (4) ◽  
pp. 3421-3441
Author(s):  
Matteo Salvalaggio ◽  
Jacopo Bonetto ◽  
Matteo Zampar ◽  
Maria Rosa Valluzzi
Keyword(s):  
Numerical Model ◽  
Seismic Hazard ◽  
Seismic Behavior ◽  
Numerical Prediction ◽  
Stone Columns ◽  
Geometric Features ◽  
Compound Structure ◽  
The Temple ◽  
Over Time

The Temple of Apollo Pythios in Gortyn (Crete, Greece) dates back to the mid-7th century BC. The temple underwent several transformations and an ultimate destruction over time that resulted in the current remains of a Roman colonnade composed of six fragmented stone columns lying on the ground within the naos. In addition, the region was struck by several earthquakes which contributed to the various changes. The analysis of the fragments composing the column portions and their geometric features provided a possible outline for their standing repositioning. Based on the current seismic hazard of the region, a predictive numerical model of the colonnade in the anastylosis conditions suggested the need for proper connections between the fragments and the bases to ensure their overall conservation as a compound structure. The comparison of various configurations of intervention and the simple superimposition of the fragments also provided details on the accomplishment of minimal and compatible solutions.

“And Martha Knew How to Play That”

2020 ◽  
pp. 239-264
Author(s):  
Victoria Phillips
Keyword(s):  
The United States ◽  
Peace Treaty ◽  
Metropolitan Museum ◽  
Jimmy Carter ◽  
Martha Graham ◽  
Metropolitan Museum Of Art ◽  
Take Back ◽  
The Temple ◽  
State Of Israel ◽  
Over Time

In 1978, Martha Graham capitalized on the Egyptomania that was sweeping the United States and choreographed Frescoes, the story of Cleopatra, which opened at the newly situated Temple of Dendur at the Metropolitan Museum of Art. Architecture again met dance as diplomacy. In September 1978, the same month that the Temple of Dendur first opened to visitors, President Jimmy Carter had supervised the negotiations between Egypt and Israel at the presidential retreat Camp David that led to a historic peace treaty between the two nations. In August 1979, Graham would perform Frescoes in Egypt and tour in Jordan and Israel on what her dancers called the “Jimmy Carter Goodwill Tour.” Although the company could not perform in Lebanon because of civil war, dancers were brought to Amman to take class and see the repertory, which they could take back to Beirut. In Israel, the company performed Legend of Judith, using Israelis for the set and music. Despite crumbling relations over time, and with the promise of cultural diplomacy being realized, diplomatic representatives gathered in Cairo and signed the 1980 “Cultural Agreement between the State of Israel and the Arab Republic of Egypt.”

scholarly journals Menumbuhkan Jiwa Wirausaha dengan Penyuluhan Seni Sablon dan Cukil di Panti Asuhan “Amanah” Jetis, bantul, Yogyakarta

2020 ◽  
Vol 1 (2) ◽  
pp. 52-62
Author(s):  
Retno Purwandari ◽  
Zahra Azkia Putri Yantari
Keyword(s):  
Foster Children ◽  
Screen Printing ◽  
Local Community ◽  
The Elderly ◽  
Social Conditions ◽  
Entrepreneurial Spirit ◽  
The Social ◽  
Extension Program ◽  
Wall Decoration ◽  
Over Time

Panti asuhan “Amanah” merupakan panti asuhan yang berdiri sebagai bentuk respon terhadap kondisi sosial masyarakat setempat, yakni di daerah Ganten, Trimulyo, Jetis, Bantul, Yogyakarta. Panti asuhan ini terbentuk untuk mewadahi anak-anak korban gempa bumi di Yogyakarta 2016. Seiring berjalannya waktu, panti asuhan ini berkembang cukup baik yang dari tahun ke tahun sudah mampu mengantarkan anak-anak asuhnya ke jenjang lebih baik, bahkan tidak hanya anak yatim/yatim piatu, para lansia pun turut dikelola oleh yayasan ini. Menjawab permintaan yayasan yang menginginkan anak asuhnya memiliki keterampilan sablon, program penyuluhan sablon dan cukil ini pun terlaksana. Pelaksanaan penyuluhan sablon dan cukil dilaksanakan secara bertahap dari mulai pendekatan kepada mitra, persiapan serta pengenalan bahan dan alat, pelatihan, dan evaluasi telah mampu menyajikan hasil pelatihan yang cukup memuaskan, yakni berupa karya sablon di kaos, totebag, kayu, dan karya cukil berupa hiasan dinding. Karya pelatihan dipamerkan di ruang pamer sebagai salah satu hasil penyuluhan selain produk sablon dan cukil. Selain itu, anak-anak diajarkan berwira usaha dengan mencoba memamerkan hasil karya dan menjualnya, hasilnya beberapa produk laku terjual. Harapan besar, penyuluhan ini melatih keterampilan untuk menumbuhkan jiwa berwirausaha. The “Amanah” orphanage is an orphanage that was established as a response to the social conditions of the local community, namely in the Ganten, Trimulyo, Jetis, Bantul, Yogyakarta areas. This orphanage was formed to accommodate children who were victims of the 2016 Yogyakarta earthquake. Over time, this orphanage has developed quite well which from year to year has been able to take foster children to a better level, not only orphans, the elderly are also managed by this foundation. Answering the foundation's request that its foster children have screen printing skills, this screen printing and cukil extension program was implemented. The implementation of screen printing and cukil counseling is carried out in stages starting from the approach to partners, preparation and introduction of materials and tools, training, and evaluation that have been able to present satisfactory training results, namely in the form of screen printing work on t-shirts, tote bags, wood, and cukil works a wall decoration. Training works are exhibited in the exhibition room as one of the results of counseling besides screen printing and cukil products. In addition, children were taught entrepreneurship by trying to showcase their work and sell it, the result was that several products were sold. High hopes, this counseling trains skills to foster an entrepreneurial spirit. Keywords: screen printing, cukil, "Amanah" orphanage

scholarly journals The Politics of Defining the Legacy of Confucius

2016 ◽  
Vol 8 (2) ◽  
pp. 52 ◽  
Author(s):  
Tianyu Ma
Keyword(s):  
National Museum ◽  
The Public ◽  
Cultural Sites ◽  
China Today ◽  
The Temple ◽  
Over Time

<p class="1Body">Confucius is an extremely popular and well-respected figure in China today, but historically that has not always been the case, as his reputation has constantly evolved over time. Often, changes in how Confucius is viewed have been the result of attempts by various governments over the years to appropriate his legacy for their own purposes. This paper will look at what some of those motives were, and the extent to which governments were successful at achieving them by examining four cultural sites, each of which represents an aspect of Confucius’ legacy: the Temple of Confucius in Qufu, and the Imperial University, National Museum and People’s University in Beijing. By analyzing the legacy of Confucius as it is reflected in these four sites, the paper demonstrates that the ability of governments to shape how he is perceived by the public is limited by the public’s existing views, which are not easily swayed by the government’s unilateral efforts.</p>

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