هیپوcephalus: یک آمولیت تدفینی مصری باستان

La 4e de couverture indique: " The hypocephalus is an element of Late Period and Ptolemaic funerary equipment - an amuletic disc placed under the head of mummies. Its shape emulates the sun's disc, and its form is planar, although it occasionally has a concave shape (in such cases, it protects the head as a funerary cap). The earliest known example can be dated to the 4th century BC and the latest to the 2nd/1st century BC. The Hypocephalus: an Ancient Egyptian Funerary Amulet analyses both the written records and iconography of these objects. So far, 158 examples are known; several, unfortunately, from old descriptions only. The relatively low number shows that the object was not a widespread item of funerary equipment. Only priest and priestly families used them, those of Amon in Thebes, of Min in Akhmim, and the ones of Ptah in Memphis. Among the examples, no two are identical. In some details, every piece is an individualized creation. Ancient Egyptian theologians certainly interpreted hypocephali as the iris of the wedjat-eye, amidst which travels the sun-god in his hidden, mysterious and tremendous form(s). The hypocephalus can be considered as the sun-disk itself. It radiates light and energy towards the head of the deceased, who again becomes a living being, feeling him/herself as 'one with the Earth' through this energy. The texts and the iconography derive principally from the supplementary chapters of the Book of the Dead. Some discs directly cite the text of spell 162 which furnishes the mythological background of the invention of the disc by the Great Cow, who protected her son Re by creating the disc at his death." The hypocephalus is an element of Late Period and Ptolemaic funerary equipment – an amuletic disc placed under the head of mummies. Its shape emulates the sun’s disc, and its form is planar, although it occasionally has a concave shape (in such cases, it protects the head as a funerary cap). The earliest known example can be dated to the 4th century BC and the latest to the 2nd/1st century BC. The Hypocephalus: an Ancient Egyptian Funerary Amulet analyses both the written records and iconography of these objects. So far, 158 examples are known; several, unfortunately, from old descriptions only. The relatively low number shows that the object was not a widespread item of funerary equipment. Only priest and priestly families used them, those of Amon in Thebes, of Min in Akhmim, and the ones of Ptah in Memphis. Among the examples, no two are identical. In some details, every piece is an individualized creation. Ancient Egyptian theologians certainly interpreted hypocephali as the iris of the wedjat-eye, amidst which travels the sun-god in his hidden, mysterious and tremendous form(s). The hypocephalus can be considered as the sun-disk itself. It radiates light and energy towards the head of the deceased, who again becomes a living being, feeling him/herself as ‘one with the Earth’ through this energy. The texts and the iconography derive principally from the supplementary chapters of the Book of the Dead. Some discs directly cite the text of spell 162 which furnishes the mythological background of the invention of the disc by the Great Cow, who protected her son Re by creating the disc at his death. Cover 1 Title Page 3 Copyright page 4 Contents Page 5 List of Figures 8 Acknowledgements 11 1 Introduction 13 1.1 Perspectives of the work 13 1.2 Definition of the term ‘hypocephalus’ 14 2 History of the research on hypocephali 17 3 Sun-disc under the head – overview 23 4 Some problems around hypocephali – pseudo-hypocephali 24 4.1 The issue of Xnm.t wr(.t) 24 4.2 The ‘hypocephalus biscuit’ 27 4.3 The issue of the so-called ‘terracotta hypocephali’ 28 4.4 Other hypocephali 28 5 Systematisation of hypocephali 34 5.1 Register system 34 I. Classical hypocephali (stucco coated linen, cartonnage, bronze, papyrus, wood) 34 II. Mummy linen hypocephali 36 6 Introduction to the understanding of the structure of the discs 38 6.1 The ‘standard’ hypocephalus (Register type 1a-c) 38 6.1.1 The composition of the first register 39 6.1.1.1 Repertory 39 6.1.1.2 Analysis of register I 40 6.1.2 The composition of the second register 47 6.1.2.1 Repertory 47 6.1.2.2 Analysis of register II 50 6.1.2.3 Meaning of the register 61 6.1.3 The composition of the third register 61 6.1.3.1 Repertory 61 6.1.3.2 Analysis of register III 64 6.1.4 The composition of the fourth register 70 6.1.4.1 Repertory 70 6.1.4.2 Analysis of register IV 70 Introduction to the analysis of the iconography 38 6.2 Hypocephali with concentric register-system 74 6.2.1 Definition of the group 74 6.2.2 Changes of the register-system and of the iconography 75 6.2.2.1 Inside the ‘hypocephalus-pupil’ 75 Crocodile-depictions 75 The falcon-headed crocodile 75 The four-headed crocodile 77 Amon-Re: further variations 78 6.2.2.2 The ‘iris’ of the hypocephalus 79 Conclusion to the interpretation of ‘standard’ discs 74 6.3 The textile hypocephali 87 6.3.1 The Theban group 87 6.3.2 Enigmatic group 88 Conclusion on the interpretation of textile discs 89 7. Spell 162 of the Book of the Dead: prescription of the hypocephalus 90 8 Grouping of hypocephali on the basis of rim inscriptions 93 8.1 Introduction 93 8.2 Results of the last 50 years – an overview 93 8.2.1 The typology of Edith Varga 93 8.2.2 The typology of John Gee 93 8.2.3 The typology of Luca Miatello 94 8.3 The system of text typology 94 9 Text typology in use 97 9.1 Rim inscriptions – Transliteration, translation and commentary 97 9.1.1 Text type I 97 9.1.1.1 a) The group Jnk HkA ... 97 9.1.1.2 b) The group jnk ȝḫ... (Theban) 98 9.1.1.3 c) The group jnk jmn ntj... (Theban) 99 9.1.1.4 d) Transitional texts of text types 1.) + 4.) 99 Translation and commentary to the Theban examples 100 9.1.1.5 a) The group jnk ḥkȝ... (Akhmimic) 101 9.1.1.6 c) The group jnk jmn ntj... (Akhmimic) 102 9.1.2 Text type 2 J(nk) ḏbȝ.tj-texts 102 9.1.2.1 The standard text and variant a) 102 9.1.2.2 Variant 2.b) 105 9.1.6 Text type 6 – texts with one occurrence so far 112 9.1.5 Text type 5 112 9.1.4. Text type 4 – Osirian-texts 109 9.1.4.1 a) Htp-dj-njsw(.t), pr(.t)-xrw 109 9.1.4.2 b) Invocation to the gods of the God’s domain 110 9.1.4.3 c) ‘+d-mdw jn’-formula 111 9.1.4.4 d) Listing genealogies and titles 111 9.1.4.5 Transitional text types between text types 4.) and 6.) 111 9.1.3 Text type 3 108 9.1.3.1 Version a) 108 9.1.3.2 Version b) 108 9.1.2.3 Variant 2.c) 106 9.1.2.4 Transitional text type between the j(nk) DbA.tj-group and the previous jnk Ax.w-group (2.c) + 1)) 107 9.1.2.5 Transition between text types 2.) and 4.) - DbA.tj-discs originating from Tuna el-Gebel 107 10 Transliteration and translation of the texts of the pictorial field 114 10.1. Transliteration and translation of texts of register I 114 10.1.1a Texts of register Ia of hypocephali showing text type 1 114 10.1.6b Texts of register Ib of hypocephali showing text type 6 127 10.1.5b Texts of register Ib of hypocephali showing text type 5 127 10.1.4b Texts of register Ib of hypocephali showing text type 4 126 10.1.3b Texts of register Ib of hypocephali showing text type 3 126 10.1.2b Transitional. Texts of register Ib of hypocephali showing transitional texts of text type 2 125 10.1.2b Texts of register Ib of hypocephali showing text type 2 124 10.1.1b Texts of register Ib of hypocephali showing text type 1 122 10.1.6a Texts of register Ia of hypocephali showing text type 6 121 10.1.5a Texts of register Ia of hypocephali showing text type 5 121 10.1.4a Texts of register Ia of hypocephali showing text type 4 120 10.1.3a Texts of register Ia of hypocephali showing text type 3 120 10.1.2a Transitional. Texts of register Ia of hypocephali showing transitional text group 2 119 10.1.2a Texts of register Ia of hypocephali showing text type 2 119 10.2. Texts of register II 128 10.2.1 Texts of register II of hypocephali showing text type 1 128 10.2.2 Texts of register II of hypocephali showing text type 2 130 10.2.3 Texts of register II of hypocephali showing text type 3 131 10.2.4 Texts of register II of hypocephali showing text type 4 132 10.2.5 Texts of register II of hypocephali showing text type 5 132 10.2.6 Texts of register II of hypocephali showing text type 6 132 10.2.7 Texts of register II of concentric discs 133 10.3 Texts of section IIIa (transliterations and translations) 133 10.3.1. Texts of section IIIa of hypocephali showing text type 1 133 10.3.2. Texts of section IIIa of hypocephali showing text type 2 134 10.3.2. Transitional. Texts of section IIIa of hypocephali showing transitional text type 2 135 10.3.3 Texts of section IIIa of hypocephali showing text type 3 135 10.3.4 Texts of section IIIa of hypocephali showing type 4 135 10.3.5 Texts of section IIIa of hypocephali showing text type 6 135 11. Workshop traditions 137 11.1 Theban hypocephali 137 11.1.1 Introduction 137 11.1.2 The place of hypocephali in the order of funerary equipment 137 11.1.3 Systematisation of Theban hypocephali 139 11.1.3.1 An overview of the text-chronology 139 11.1.3.2. The register system and iconography 140 11.1.3.3. Technique 140 11.2 Akhmimic hypocephali 141 11.2.1 Difficulties of the research 141 11.2.2 Definition of the Akhmimic dialect 143 11.2.2.1 Peculiarities 143 11.2.2.2 The ortography 143 11.2.2.3 Peculiarities of the iconography 144 11.2.3 Conclusions 147 11.3 Hypocephali of Tuna el-Gebel 148 11.4 Abydenian hypocephali 149 11.4.1 Introduction – The place of hypocephali in the order of the funerary equipment 149 11.4.2 Examination of hypocephali – ortographic peculiarities 150 11.4.2.1 Definition of the Abydenian dialect 151 Ortographic peculiarities of text type 1 151 11.4.3 Piece No. 111 153 11.5 Hypocephali of Memphis 153 11.5.1 Introduction – The place of hypocephali in the order of funerary equipment 153 11.5.2 Peculiarities of Memphite hypocephali 154 12. Conclusion 157 Catalogue 160 I. Classical hypocephali 160 II. Textile amuletic hypocephali 278 Plates 286 Illustration credits 322 Bibliography 326 Indices 354 Catalogue entry numbers and corresponding inventory numbers 354 Inventory numbers of hypocephali, corresponding catalogue entry numbers and text types; Trismegistos number 356 Index of rim-inscriptions 359 Index of personal names – Filiations 360 Names 363 List of titles of owners of hypocephali and those of appearing in the filiations 364 Private collectors (collection - date of the sale of hypocephalus) 366 General index 368 Index of divine epithets 369 Index of objects discussed 371 Index of texts 371 Index of theonymes 373 Index of toponymes 374 Index of words and phrases discussed 374 Back cover 375 Hypocephalus,Egyptian Funerary Amulet,Ptolemaic funerary equipment The hypocephalus is an element of Late Period and Ptolemaic funerary equipment an amuletic disc placed under the head of mummies. Its shape emulates the suns disc, and its form is planar, although it occasionally has a concave shape (in such cases, it protects the head as a funerary cap). The earliest known example can be dated to the 4th century BC and the latest to the 2nd/1st century BC. The an Ancient Egyptian Funerary Amulet analyses both the written records and iconography of these objects. So far, 158 examples are known; several, unfortunately, from old descriptions only. The relatively low number shows that the object was not a widespread item of funerary equipment. Only priest and priestly families used them, those of Amon in Thebes, of Min in Akhmim, and the ones of Ptah in Memphis. Among the examples, no two are identical. In some details, every piece is an individualized creation. Ancient Egyptian theologians certainly interpreted hypocephali as the iris of the wedjat-eye, amidst which travels the sun-god in his hidden, mysterious and tremendous form(s). The hypocephalus can be considered as the sun-disk itself. It radiates light and energy towards the head of the deceased, who again becomes a living being, feeling him/herself as one with the Earth through this energy. The texts and the iconography derive principally from the supplementary chapters of the Book of the Dead. Some discs directly cite the text of spell 162 which furnishes the mythological background of the invention of the disc by the Great Cow, who protected her son Re by creating the disc at his death. Table of Contents 1 Introduction ; 2 History of the research on hypocephali ; 3 Sun-disc under the head overview ; 4 Some problems around hypocephali pseudo-hypocephali ; 5 Systematisation of hypocephali ; 6 Introduction to the understanding of the structure of the discs ; 7. Spell 162 of the Book of the prescription of the hypocephalus ; 8 Grouping of hypocephali on the basis of rim inscriptions ; 9 Text typology in use ; 10 Transliteration and translation of the texts of the pictorial field ; 11. Workshop traditions ; 12. Conclusion ; Catalogue ; I. Classic hypocephali ; II. Textile amuletic hypocephali ; Plates ; Illustration credits ; Bibliography ; Indices The hypocephalus is an element of Late Period and Ptolemaic funerary equipment - an amuletic disc placed under the head of mummies. Its shape emulates the sun's disc, and its form is planar, although it occasionally has a concave shape (in such cases, it protects the head as a funerary cap). The earliest known example can be dated to the 4th century BC and the latest to the 2nd/1st century BC. 0'The Hypocephalus: an Ancient Egyptian Funerary Amulet' analyses both the written records and iconography of these objects. So far, 158 examples are known; several, unfortunately, from old descriptions only. The relatively low number shows that the object was not a widespread item of funerary equipment. Only priest and priestly families used them, those of Amon in Thebes, of Min in Akhmim, and the ones of Ptah in Memphis. Among the examples, no two are identical. In some details, every piece is an individualized creation. Ancient Egyptian theologians certainly interpreted hypocephali as the iris of the wedjat-eye, amidst which travels the sun-god in his hidden, mysterious and tremendous form(s). The hypocephalus can be considered as the sun-disk itself. It radiates light and energy towards the head of the deceased, who again becomes a living being, feeling him/herself as 'one with the Earth' through this energy. The texts and the iconography derive principally from the supplementary chapters of the Book of the Dead. Some discs directly cite the text of spell 162 which furnishes the mythological background of the invention of the disc by the Great Cow, who protected her son Re by creating the disc at his death