Texte remanié de: Th. Ph. D.--Oxford university, 1984.

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Texte remanié de: Magisterarbeit. / Notes bibliogr.

Texte remanié de: Th. Ph. D.--Oxford, 1984. / Bibliogr. p. 361-393. Index.

Denna studie undersöker gudinnan Hathors funktion i forna Egypten med utgångspunkt från metallurgiverksamheten som Hathor var beskyddare över. Studien undersöker vad för behov som uppstår i metallurgikontexten och hur denna kan ha påverkat och speglats i förställningar kring gudinnan Hathors funktion i forna Egypten. Studien stödjer sig på William Padens teori om religiösa Världar för att därigenom belysa hur behov i en specifik kontext kan spelgas i den Religiösa Världen. Undersökningen baseras på tolkningar av en rad olika forskningsrapporter. Dels etnografiska dokumentationer om metallurgikontexter ifrån Afrika söder om Sahara, arkeologiska utgrävningar från gruvområdet i Timna i Sinai och forskares interpretationer kring gudinnan Hathors funktion i forna Egypten. Ifrån metallurgiverksamheten studerades dels hur den äldre teknologin fungerade och hur den inverkade på religiösa föreställningar och den auktoritära strukturen i Afrika. Därtill vad för sorts belägg som finns för metallurgiverksamhet i Timna i Sinai och hur gudinnan Hathors kults närvaro i gruvområdet kom till uttryck. Dessutom studeras forskares interpretationer som rör gudinnan Hathors kults funktion, auktoritära struktur och kultens förhållande till konungen i forna Egypten. Dessa uppgifter analyserades därefter och studien visar starka indikationer på att gudinnan Hathor skapades och användes i syfte att gagna en begränsad grupps intresse i forna Egypten. Att gudinnan Hathors funktion och de offentliga festivalerna var till för att upprätthålla en auktoritär struktur och vidmakthålla smidessläktets och prästerskapets makt.

Thesis (MA(Ancient Languages))--University of Pretoria, 2008. / Includes bibliographical references (leaves 74-78).

This thesis establishes the basic images of the gazelle in ancient Egyptian art and their meaning. A chronological overview of the categories of material featuring gazelle images is presented as a background to an interpretation. An introduction and review of the characteristics of the gazelle in the wild are presented in Chapters 1-2. The images of gazelle in the Predynastic material are reviewed in Chapter 3, identifying the desert hunt as the main setting for gazelle imagery. Chapter 4 reviews the images of the gazelle in the desert hunt scenes from tombs and temples. The majority of the motifs characteristic for the gazelle are found in this context. Chapter 5 gives a typological analysis of the images of the gazelle from offering processions scenes. In this material the image of the nursing gazelle is given particular importance. Similar images are also found on objects, where symbolic connotations can be discerned (Chapter 6). References to healing and regeneration are found, particularly in relationship to the context of the objects. The gazelle is found in a divine context in a limited material (Chapter 7). A discussion of these sources sees a focus on the gazelle as representative for the desert mountains as the setting for death and rebirth. This relates to the gazelle as a feminine image with a connection to the models of female divinity (Chapter 8).

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In studying ancient Egypt researchers have a great advantage, in that there is a multitude of recorded material to draw from. Unfortunately for anyone interested in studying ancient Egyptian women, the recorded material was most often recorded by, commissioned by, and concerned with, men; royal or high-ranking men to be precise (Robins, 1993: 11-12). Thus, we must look into non-textual artefacts and offerings which may have a symbolic meaning. Though, the textual sources should not be neglected, since these may hold clues to the position and perception of women in society: perceptions held by men. This thesis has drawn largely on art and artefacts to investigate the relationship between women in ancient Egypt and the goddess Hathor. Women are traditionally the mothers, caretakers and homemakers of society. But they are not only that. Women are also individuals, capable of individual thought, feelings, anxieties, hopes and dreams; and like their male counterparts, women also experience religion. But, as was clearly displayed in the thesis, Egyptian women not only experienced religion, they lived religion. In the ancient Egyptian context there was no escaping religion. It must also be understood that the ancient Egyptians thought that the man was the seat of creation and that semen was the essence of creation (according to the cosmogony of Heliopolis, cf. Cooney, 2008: 2). A failure to conceive would be placed directly upon the shoulders of the woman, and could be grounds enough for divorce (Robins, 1993: 63). Women in ancient societies served the main function of child-rearing. This may seem backward, but it was an essential function, without which society would cease to function. When a woman failed to conceive, she in essence failed her function as a woman; many women (and men) in this situation turned to religion. This is where this thesis topic comes into play, since Hathor was a goddess of sexuality and fertility, but also had aspects of safeguarding and caretaking. Women were naturally drawn to her and she developed a large cult following, with cult centres scattered throughout Egypt. Not only were many of her followers female, but her priests were also female (Gillam, 1995: 211-212). Hathor might have been the most relatable of the goddesses because of her dual-nature; she is a caretaker and sexual being, but she can also become fierce and even bloodthirsty. Devotion to Hathor was widespread, with cult centres at Deir el-Bahari, Faras, Mirgissa, Serabit el-Khadim, Timna, Gebel Zeit and elsewhere, each with its own large deposit of votive offerings (Pinch, 1993). Hathor is also referenced in letters between females in a family, as one daughter writes to her mother: “May Hathor gladden you for my sake” (Wente, 1990: 63). It is because of this that this thesis investigated to what an extent ancient Egyptian women had a relationship with her. / AFRIKAANSE OPSOMMING: In die ondersoek van ou Egipte, het navorsers `n groot voordeel, deurdat daar `n groot verskeidenheid bronne beskikbaar is om mee te werk. Ongelukkig, vir enigeen wat daarin geïnteresseerd is om die antieke Egiptiese vrou na te vors, is die meerderheid van die bronne deur mans opgeteken, of in opdrag van hulle, en het ook betrekking op mans; koninklike of hooggeplaaste mans, om meer spesifiek te wees (Robins, 1993: 11-12). Daarom, moet ons ook ongeskrewe artefakte en offerandes bestudeer, wat moontlik simboliese betekenisse kan inhou. Dit beteken egter nie dat ons wel geskrewe bronne moet ignoreer nie, aangesien dit tog leidrade oor die posisie van vroue in die samelewing en hoe hulle deur mans beskou is, kan verskaf. Hierdie tesis het grootliks gebruik maak van kuns en artefakte om die verhouding tussen die vroue van antieke Egipte en die godin Hathor na te vors. Volgens tradisie, is vrouens die moeders, oppassers en tuisteskeppers van `n gemeenskap, maar hulle is nie net dit nie. Vroue is ook individue, in staat tot hul eie gedagtes, gevoelens, vrese, hoop en drome; en nes hul manlike eweknieë, kan vroue ook geloof ervaar. Maar, soos duidelik in die tesis uiteengesit is, het Egiptiese vroue nie net geloof ervaar nie, maar geloof geleef. In die antieke Egiptiese konteks was geloof onontkombaar. Die leser moet ook verstaan dat die antieke Egiptenare geglo het dat die man die skeppingsbron was and dat semen die kern van die skepping was (volgens die Heliopolis Kosmogonie, vgl. Cooney, 2008: 2). Indien „n egpaar probleme ondervind het om swanger te raak, het die blaam direk op die vrou se skouers gerus en was ook `n aanvaarde rede vir egskeiding (Robins, 1993: 63). Vroue in antieke gemeenskappe het hoofsaaklik gedien om kinders groot te maak. Dit mag dalk “agterlik” voorkom, maar dit was `n essensiële rol, waarsonder die gemeenskap nie sou kon funksioneer nie. Indien `n vrou nie kon swanger word nie, het sy in essensie in haar doel as `n vrou misluk; daarom het baie vroue (en mans) in hierdie situasie hulle na godsdiens gekeer. Dit is hier waar hierdie tesis aansluit, aangesien Hathor `n godin van seksualiteit en vrugbaarheid was, maar ook aspekte van beskerming en versorging gehad het. Vroue was natuurlik tot haar aangetrokke, `n groot gevolg het om haar kultus versamel en kultus-sentrums het deur Egipte versprei. Nie net was haar navolgers vroulik nie, maar ook haar priesters was vroulik (Gillam, 1995: 211-212). Hathor was moontlik die godin waarmee die mense die maklikste kon identifiseer, omdat sy `n tweeledige natuur gehad het; sy was `n versorger en `n seksuele wese, maar sy kon ook kwaai en bloeddorstig raak. Die aanbidding van Hathor was wydverspreid, met kultus-sentrums by Deir el-Bahari, Faras, Mirgissa, Serabit el-Khadim, Timna, Gebel Zeit en elders, elk met sy eie groot versameling artefakte (Pinch, 1993). Hathor word ook benoem in briewe tussen vroulike familielede, soos een dogter aan haar moeder skryf: “Mag Hathor jou bly maak vir my onthalwe” (Wente, 1990: 63). Dit is hoekom hierdie tesis nagevors het tot wat `n mate daar `n verhouding tussen antieke Egiptiese vroue en Hathor bestaan het.

The purpose of this study is to illustrate the role of fertility goddesses in the lives and beliefs of the people of the Ancient Near East. Artefacts from the late Paleolithic period were crude female figures of pregnant women representing fertility. A mother goddess was specified as the giver and taker of life and vegetation. The polytheism of pre-exilic Israel that existed proves that not only Yahweh but also other gods existed. In the creation stories of the Ancient Near East, creation myths played a major role; in the Ugaritic myths the universe was ruled by powerful deities, and their presence could be felt in rain, vegetation and crops. Fertility cults were the force in their worship. Cultic sites associated with deities were often located in groves of trees, which made them sacred to the people. There was a close relationship between tree and tree figures, as well as gods and goddess images. / Biblical and Ancient Studies / M.A. (Biblical Archaeology)

La question de recherche à la base de cette étude soulève le point de la nature paradoxale du canon de représentation égyptien qui démontre, simultanément, une certaine rigidité dans l’application de règles stylistiques et iconographiques établies, particulièrement dans l’art non commandité par l’État, et des preuves de transformation et d’intégration de motifs nouveaux. Partant de cette problématique, l’étude vise à identifier les mécanismes par lesquels ce canon permet, à la fois, l’innovation et le maintien d’une certaine tradition. L’approche est de nature double et consiste tout d’abord à identifier de grandes tendances et discontinuités stylistiques et iconographiques sur les bols de faïence du Moyen au Nouvel Empire. De plus, elle tente de déterminer si les transformations d’ordre sociopolitique et idéologique, survenant à ces périodes, peuvent être lues dans les variations stylistiques et iconographiques trouvées sur les bols de faïence. Après une description du champ conceptuel de la « représentation » en contexte égyptien, l’auteur effectue l’analyse iconographique exhaustive de ce qui constitue l’apport majeur de son étude, un corpus de 500 bols et fragments de faïence provenant de divers sites égyptiens du Moyen au Nouvel Empire. Les données ont été traitées par le biais de la méthode d’analyse iconologique proposée par Panofsky, qui lui permet de dévoiler un grand nombre de continuités et de transformations d’ordre stylistique et iconographique pour les différentes périodes. Plusieurs facteurs semblent avoir été à l’origine de ces transformations, dont la fluctuation entre un contexte de centralisation et de décentralisation politique de l’État, ainsi que l’intégration de motifs étrangers (proche-orientaux et égéens) résultant d’un contact accru entre l’Égypte et les régions voisines. De plus, les transformations idéologiques apportées par le règne d’Akhénaton et par la « contre-réforme » idéologique à la période ramesside, semblent avoir également contribué à des innovations au sein du canon, même si ce dernier maintient une certaine continuité légitimée par le pouvoir étatique. Le canon de représentation, devient ainsi une forme de langage dont l’État se sert et qui, parfois malgré lui, se transforme et fluctue selon les réalités des différentes périodes. / This study’s research question raises the issue of the paradoxical nature of the Egyptian canon of representation which shows, simultaneously, a certain rigidity in the application of established stylistic and iconographic rules, especially in non-state commissioned art, and evidence for the transformation and integration of new iconographical motifs. The study aims to identify the mechanisms by which the canon permits, at the same time, transformative processes and the maintenance of tradition. The approach is twofold and consists primarily in identifying trends and stylistic/iconographical discontinuities in the iconography found on the faience bowls from the Middle to the New Kingdoms. Furthermore, it aims to determine if the socio-political and ideological transformations taking place in these periods can be discerned in the stylistic and iconographical variations found on the bowls of the Middle to the New Kingdoms. The author discusses the theoretical model of “representation” in Egyptian context, followed by an analysis of what constitutes the major contribution of this study: an exhaustive iconographical analysis of 500 faience bowls and fragments originating from various Egyptian sites dating to the New Kingdom. The data was evaluated by means of the method of iconological analysis proposed by Panofsky, which permits the identification of a number of stylistic and iconographic continuities and changes for all periods. These transformations seem to be the result of a variety of factors, including fluctuations in the centralization and decentralization of the state, as well as the integration of foreign motifs (Near-Eastern and Aegean), which results from increased contacts between Egypt and its neighbouring regions. Furthermore, the ideological transformations taking place under Akhenaton’s reign and the ones resulting from the ideological “counter-reformation” occurring during the Ramessid period, equally seem to contribute to the changes in the representational canon, even though the latter maintained a certain continuity that was legitimized by the state. The canon thus emerges as a form of language used by the state, and sometimes despite it, which can fluctuate and be altered depending on the realities of the different periods.