This dissertation will critically analyse a gilded bronze Osiris statuette from the Middle Kingdom Period. An attempt is made to verify its authenticity, provenance and probable date of origin, while also gathering information which will help in placing the artefact and others like it in their proper cultural context. Furthermore the value of several investigative techniques employed during the course of this research is also explored. / Old Testament and Ancient Near Eastern Studies / M.A. (Ancient Near Eastern Studies)

The study of ancient Egyptian monumental art is based on subjective and qualitative analyses by art historians and Egyptologists who use the change in stylistic trends as Dynastic chronological markers. The art of the ancient Egyptians is recognized the world over due to its specific and consistent style that lasted the whole of Dynastic Egypt. This artwork exhibits fractal qualities that support the applicability of applying fractal analysis as a quantitative and statistical tool to be used in this field. In this thesis, I show the fractality of ancient Egyptian monumental art by analyzing black and white line drawings of twenty-eight spearate bas-reliefs with three separate programs : Benoit 1.3, ImageJ, and Fractal3e. After preparing the images with GIMP2 software - used to remove non-original lines - I analyzed each image using the fractal box-counting analysis function in the above programs and calculated their fractal dimension, D. The resulting fractal dimension supported the consistency visually identified in the artwork from ancient Egypt, both chronologically and geographically. / by Jessica Robkin. / Thesis (M.A.)--Florida Atlantic University, 2012. / Includes bibliography. / Mode of access: World Wide Web. / System requirements: Adobe Reader.

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Orientadores: Luiz Cesar Marques Filho, Maria Cristina Louro Berbara / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-14T17:34:30Z (GMT). No. of bitstreams: 1 Azevedo_Evelyne_M.pdf: 12063793 bytes, checksum: 928c7b993703d336d31616d9f1c0281f (MD5) Previous issue date: 2009 / Resumo: A Fonte dos Quatro Rios situada na Piazza Navona, em Roma, foi projetada e construída por Gian Lorenzo Bernini (1598-1680) entre os anos 1648 e 1651. Grosso modo, ela é constituída de quatro colossos representando os quatro maiores rios da Terra, aos quais são vinculados elementos da flora e fauna respectivos das zonas geográficas às quais os rios pertencem. Sobre o conjunto, encontra-se um obelisco encimado por uma pomba levando em seu bico um ramo de oliveira. Ao projeto iconográfico da fonte vincula-se a figura do jesuíta alemão Athanasius Kircher (1602 -1680), que, em 1650, finaliza sua obra Obeliscus Pamphilius, na qual trata, dentre outras coisas, especificamente da simbologia dos animais utilizados na fonte e sua relação com a mitologia egípcia. Peça fundamental deste estudo, a tradução do texto kircheriano revela diferentes significados para o monumento berniniano, permitindo uma nova interpretação que associa ambas obras. / Abstract: The Four Rivers Fountain is located at the Piazza Navona, in Rome and it was projected and constructed by Gian Lorenzo Bernini between 1648 and 1651. It is formed by four colossi representing the greatest rivers of each continent known at that time. Above them an obelisk was erected having on its top a dove with an olive branch. The iconographic project is associated to the german Jesuit Athanasius Kircher which published in 1650 the Obeliscus Pamphilius. This book reveals the simbology of the animals used in the fountain and its relation with the egyptian mythology. The translation from the latin of this text shows differents meanings for the monument, which permits a knew interpretation for Bernini's fountain. / Mestrado / Historia da Arte / Mestre em História

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

When cultures meet, mutual influences and cultural exchanges are unavoidable. Egypt’s contact with Syro-Palestine goes back to at least the Chalcolithic Period. Egypt was a major role player in the region throughout the Bronze Age. The discoveries at Ugarit have placed a lot of emphasis on possible Canaanite influences on the religion of ancient Israel. The purpose of this study is to investigate if cultural exchanges led to Egyptian religious concepts being accepted in Israel and Judah during the period 900-587 B.C.E. (Iron IIB and C). For this reason the iconography on contemporary seals was investigated. Symbols in ancient times, especially amongst illiterate societies, were important instruments in conveying ideas and concepts. The Hebrew Bible abounds with symbolism to illustrate the powers of Yahweh. Egyptian iconography on Hebrew seals, in particular seal amulets, has been regarded by most biblical scholars as mere decorations and the amulets regarded as ‘good luck’ charms. Seal amulets were important instruments of magical ritual in ancient Egypt, where there was no distinction between magic and religion. Biblical prohibitions against magic show that in Israel and Judah, it was regarded as a form of idolatry, thus religious rituals. An important factor to be considered is the influence of Phoenicia on the region during the Period. Close relationships seem to have existed between Phoenicia with the United Kingdom of Israel and later with the northern Kingdom of Israel. An investigation of Phoenician seals from the period revealed that Egyptian religious iconography was used by all levels of Phoenician society. They inter alia used Egyptian imagery to portray their own gods. Seals from Israel and Judah during Iron IIB and C indicate that Egyptian religious iconography was also used on seals by all levels of society in those kingdoms. Israel, due to its close proximity to Phoenicia, probably imported these images via Phoenicia. Judah, due to its isolation, probably got those images directly from Egypt. Some of these images may be ascribed to attempts to portray aspects of Yahweh’s powers. Others convey definite Egyptian religious messages. Egyptian influences on Israelite religion played a larger role than previously accepted. / Biblical Archaeology / D. Litt. et Phil. (Biblical Archaeology)

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

Text in English / Ancient Egyptian distinctive headdresses made from precious or semi-precious materials date to prehistoric times, indicating a growing sense of individuality and hierarchy. Women’s headdresses were indicators of rulership, divinity, social status, cultic affiliation and wealth. Visual evidence indicates that female identity was emphasised by external and outward appearance and headdresses in the form of diadems followed recognised stylistic dictates throughout the Dynastic Period. The floral and faunal motifs used in the embellishment were believed to have protective amuletic and magical powers. Although a considerable amount of investigation has been undertaken into the use of materials and techniques used in the manufacture of diadems, the incorporation of symbolism and iconography of these gendered artefacts as a means of interpreting visual messages and self-expression has largely been unexplored. The study has been limited to well-provenanced, extant Old, Middle and New Kingdom diadems housed in various museums worldwide. / Old Testament and Ancient Near Eastern Studies / M.A. (Ancient Near Eastern Studies)

When cultures meet, mutual influences and cultural exchanges are unavoidable. Egypt’s contact with Syro-Palestine goes back to at least the Chalcolithic Period. Egypt was a major role player in the region throughout the Bronze Age. The discoveries at Ugarit have placed a lot of emphasis on possible Canaanite influences on the religion of ancient Israel. The purpose of this study is to investigate if cultural exchanges led to Egyptian religious concepts being accepted in Israel and Judah during the period 900-587 B.C.E. (Iron IIB and C). For this reason the iconography on contemporary seals was investigated. Symbols in ancient times, especially amongst illiterate societies, were important instruments in conveying ideas and concepts. The Hebrew Bible abounds with symbolism to illustrate the powers of Yahweh. Egyptian iconography on Hebrew seals, in particular seal amulets, has been regarded by most biblical scholars as mere decorations and the amulets regarded as ‘good luck’ charms. Seal amulets were important instruments of magical ritual in ancient Egypt, where there was no distinction between magic and religion. Biblical prohibitions against magic show that in Israel and Judah, it was regarded as a form of idolatry, thus religious rituals. An important factor to be considered is the influence of Phoenicia on the region during the Period. Close relationships seem to have existed between Phoenicia with the United Kingdom of Israel and later with the northern Kingdom of Israel. An investigation of Phoenician seals from the period revealed that Egyptian religious iconography was used by all levels of Phoenician society. They inter alia used Egyptian imagery to portray their own gods. Seals from Israel and Judah during Iron IIB and C indicate that Egyptian religious iconography was also used on seals by all levels of society in those kingdoms. Israel, due to its close proximity to Phoenicia, probably imported these images via Phoenicia. Judah, due to its isolation, probably got those images directly from Egypt. Some of these images may be ascribed to attempts to portray aspects of Yahweh’s powers. Others convey definite Egyptian religious messages. Egyptian influences on Israelite religion played a larger role than previously accepted. / Biblical Archaeology / D. Litt. et Phil. (Biblical Archaeology)

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