By David Klotz
Hibis Temple, tucked away within the distant Khargeh Oasis, includes the longest enormous hymns to Amun-Re ever carved in hieroglyphs. those spiritual texts, inscribed throughout the reign of Darius I, drew upon a wide number of New nation resources, and later they served as assets for the Graeco-Roman hymns at Esna Temple. As such, the hymns to Amun-Re from Hibis are excellently suited to learning Egyptian theology throughout the Persian interval, at the eve of the intended "new theology" created by means of the Graeco-Roman priesthood. This new learn, the 1st huge observation at the 5 liturgically hooked up hymns, good points new translations with distinctive notes. The publication additionally considers dominant theological subject matters found in the texts, together with the concept that of "Amun in the Iris."
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Additional info for Adoration of the Ram: five hymns to Amun-Re from Hibis temple
112, n. 119). 89 Piankoff, BIFAO 43 (1943): Pl. LXXXVI, 1. For an ejaculating Tatenen, compare also the Gliedervergöttung of the Litany of Re: “My phallus is Tatenen” (Hnn=i m ¦A-Tnn; Hornung, Das Buch der Anbetung des Re im Westen, I, pp. 212–13). 90 P. 2. 91 P. Berlin 3049, IV,10–V,1 = Gülden, Die hieratischen Texte des P. Berlin 3049, pp. 30–32; compare also Urk. ” 92 For the fiery semen of solar insemination, which would easily allow for “illuminating the two lands,” see Van Dijk, JEOL 26 (1979–80): 12–14; Darnell, The Enigmatic Netherworld Books, pp.
XXVIIIb). From his position behind the celestial goddess, Nut, it is possible that this vignette represents the sexual coupling of the two heavens in order to create the gods (Aufrère, L’Univers minéral II, pp. 474–75). 164 Barta, JEOL 29 (1985/86): 98–105. 165 Dendara X/1, 305; X/2, Pl. 148, 175. , Studies Griffiths, pp. 169–70. ” Just as in the Great Amun hymn, all of these natural aspects belong to Amun-Re. C Assmann’s reading “Ba-Bau” is unsupportable, as there are clearly five strokes following “Ba” in both the Hibis and Taharqa editions.
137 This Osirian aspect of Amun was noted by Iamblichus in his description of Kneph/Kmeph (Kematef): “The demiurgical intellect (ηους), master of truth and wisdom, when he comes into creation and brings to light the invisible power of hidden words, is called Amun … (but) as a producer of (earthly) goods, he is called Osiris” (Iamblichus, The Egyptian Mysteries, VIII, 3 [after des Places, Les Mystères d’Egypte, pp. 195–97]; for this passage, cf. Thissen, ZPE 112 : 154). , Cruz-Uribe, JARCE 31 (1994): 185–86; Gutub carefully demonstrated how in the Opet Temple the Osiris theology is influenced by Theban traditions concerning Amun, and not vice-versa (Gutbub, in Mélanges Mariette, pp.