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Ancient Egyptian Demonology. Studies on the Boundaries between the Demonic and the Divine in Egyptian Magic.
<p>Orientalia Lovaniensia Analecta 175. (OLA 175). In the Egyptian context, what we term magic and demon, drawing on our own cultural heritage, are not seen as negative aspects of cultural practice and conceptualisation. Similarly, the Egyptian equivalents do not carry the pejorative connotations borne by the modern terms and their Greek antecedents; magic and demons can be forces for good as well as evil. Indeed, the practice of magic and the conceptualisation of personified demonic agents are central to the Egyptian understanding of the workings of the world from the very continuation of the cosmos itself down to the vicissitudes of existence faced by individuals. In particular, the broader practice of magic and articulation of the involvement of demonic agency form one of the crucial links in Ancient Egypt between individual existence on the human level and the level of nature or the cosmos, the realm of the gods. Unlike, though, the explicit recognition of the term demon in the ancient Greek language and religion, as the intermediary between god and mortals, the majority of the demonic names in the Egyptian literature do not possess an apparent ontological essence, or a clearly defined denotation. Their characteristics and role depended momentously on the verbal and performative ritual environment they were part of. The relation between the name of a demon and its cosmic-natural personification is not contradictory as it may seem, but it is closely interwoven in a well established ritual framework of words and actions. This multi-authored volume of 10 essays comprises an up-to-date authorized account of many aspects of ancient Egyptian demonology, including the multiple persona of the demonic or name vs. identity in the Egyptian formation of the demonic, nightmares and underworld demons, dream rituals and magic, categories of demonic entities and the vague distinction between the divine and the demonic in Egyptian cosmology and ritual, the theological and demonic aspects of Egyptian magic, and demons as reflections of human society. Contributors include Paul John Frandsen, Hedvig Gyory, Joachim Friedrich Quack, Yvan Koenig, Panagiotis Kousoulis, Alan Lloyd, Robert Ritner, Alessandro Roccati, Kasia Szpakowska and Penelope Wilson.</p> Louvin, 2011 Peeters 198 p., relié sous jaquette. 16,5 x 24,5
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Orientalia Lovaniensia Analecta (OLA 77): Civil Calendar and Lunar Calendar in Ancient Egypt.
<meta charset="utf-8"><span>This investigation is concerned with ancient Egyptian calendars. Its specific focus is one of the oldest problems of the study of these calendars: the so-called problem of the month names. This work's main purpose is to suggest an explanation for the Brugsch phenomenon. The Brugsch phenomenon is one of the two main aspects of the problem of the month names. The other is the Gardiner phenomenon. No new theory is presented for the Gardiner phenomenon. As a problem, the Brugsch phenomenon is slightly older than the Gardiner Phenomenon. It has occupied center stage in the study of ancient Egyptian calendars since the early days of this endeavor. In 1870, Heinrich Brugsch, the great pioneer in this subject, wrote about the phenomenon, "Here we encounter all at once the most curious contradiction." Just recently, Rolf Krauss has described the contradiction as still "unsolved". The Brugsch phenomenon concerns the indisputable fact that the last or twelfth month of the Egyptian civil year can be named as if it were the first. Two month names are involved. The first is wp rnpt. Its meaning "opener of the year," refers to a beginning. The second month name is mswt r' "birth of Re" in hieroglyphic Egyptian, Mesore in Aramaic, Greek and Coptic. Both can otherwise also refer to New Year's Day, the quintessential calendrical beginning.</span> Louvain, 1997 Peeters 198 p., relié sous jaquette. 16,5 x 24,5
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