Edfu

Real time database transactions must satisfy database consistency as well as timing constraints. Timing constraints are defined in terms of deadline. Numbers of algorithms are proposed to schedule real time database transactions in order to increase the overall performance of the disk. In this paper, we have proposed a new approach based on Two-way scan algorithm which gives better result than Two-way scan. In our new approach, Shortest Seek Time (SST) groups are formed like Two-way scan and then priority is assign to each transaction. Transaction having lowest priority value is served first. Consecutive groups are served one after the other. Transactions are served only if they are feasible.

Het museum moet worden gezien als het medium van het geheugen. Dat betoogt Wim Hupperetz, directeur van het Allard Pierson Museum in Amsterdam, in zijn oratie als bijzonder hoogleraar Nederlandse Cultuurgeschiedenis.

Er moet meer aandacht komen voor de biografie en herkomst van museale collecties vanwege het feit dat deze bepalend zijn voor de betekenis en impact. Daarvoor moet meer aandacht worden geschonken aan de biografie van objecten en verzamelaars en kan er een beter begrip ontstaan van de complexiteit van waarden die juist verbonden is aan museale objecten. Daarnaast is het voor musea van belang om de impact van nieuwe technologie zoals ‘The Internet of Things’ op de positie van de curator/conservator te onderzoeken.

Rol van de curator verandert
Dit zijn de twee belangrijkste uitdagingen die Hupperetz in zijn betoog benoemt. De eerste is sterk verbonden met de actuele gebeurtenissen in Nederland zoals het naast elkaar bestaan van verschillende waardesystemen, die bijvoorbeeld tot uiting komt in de zwartepieten discussie. Hupperetz: “In feite is dit een overgang tussen de uitgangspunten van onze moderne samenleving en het postmoderne gedachtegoed, waarbij begrippen als ‘’waarheid’’ en ‘’werkelijkheid’’ geproblematiseerd worden en dat leidt tot veel onzekerheid en frustratie.” De andere uitdaging is verbonden met technologie zoals The Internet of Things, waarbij de rol van de curator onherroepelijk zal veranderen. Hupperetz: “Als museale collecties onderdeel worden van dat internet der dingen, dan wordt het selecteren en beoordelen overgenomen door de zoeksystemen die achter Amazon, Google en Facebook zitten en krijgen we een heel andere dynamiek.”

Vertaling post-moderniteit naar museale praktijk
Hupperetz bouwt voort op de ideeën van zijn voorganger Ad de Jong, die zich in 2009 al afvroeg wanneer de volgende kentering in het museale domein zou komen. Hupperetz: “Naar mijn mening zitten we nog steeds middenin die kentering tussen modernisme en postmodernisme. De reflectie op de aloude moderniteit is cruciaal maar ook problematisch als het gaat om de vertaling naar de museale praktijk.” De leerstoel betreft in het bijzonder de studie der voorwerpen vanwege het Koninklijk Oudheidkundig Genootschap (KOG). In zijn onderzoek wil Wim Hupperetz duidelijk maken dat voorwerpen het voertuig zijn van ons collectief geheugen en als dynamisch erfgoed is de betekenis daarvan altijd in beweging. Hupperetz: “Het is simpelweg met de tijd meegaan. Dat klinkt eenvoudig, maar het betekent dat we ons open moeten stellen voor verandering, dat we nieuwsgierig zijn naar de ander, gevoelig zijn voor de biografie en diversiteit die besloten ligt in mensen en voorwerpen om ons heen. En dat is wat ik bedoel met het museum als medium van het geheugen.”

Miscellaneous texts from the inner chapels from Hibis Temple are better understood by considering textual
parallels from other temples and papyri from the New Kingdom through the Ptolemaic Period. These scenes
include: (1) A procession of New Year’s vases, with a special reference to water generated underground in
Heliopolis; (2) A widely attested offering text for idmy-linen; (3) A liturgical hymn celebrating the royal
inheritance of Wennefer.

On the other hand, Jan Assman cannot possibly deceive every one! His interpretation of the pictorial presentation of the evil worshipped by Hyksos as god cannot be left so incomplete. Certainly, the Hyksos worshipped Seth (Zety) and Apophis (Apope), but the depiction of Seth under the combined form of man and hippopotamus has nothing to do with artistic inventions due to a fictional need of "personalizing" Seth. Furthermore, Seth was not a properly speaking "desert god", as Assman implies; Seth was cast in the desert which represented for the Ancient Egyptians the concept of vacuum, the "non existence". But Seth was originally conceived as Satan, and according to the religious – spiritual concepts and fundamentals of the Ancient Egyptian Art, Satan was represented as a hippopotamus (and at times as a crocodile), when the apocalyptic level of mythical semiotics was involved. A perfect example in this case is the Messiah – Satan conflict narrative at Edfu (inner part of the Western Outer Wall) that antedates and clearly supersedes the Christian Book of the Revelation.

The fact that the Hyksos pseudo-pharaoh Apope dispatched a delegation to Thebes to demand the immediate termination of the traditional Egyptian game of harpooning hippopotamuses (which in the Ancient Egyptian culture was a theatrical act, aptly pre-modeling the ultimate victory of Messiah – Horus over Satan – Seth) illuminates his Satanic identity, while shedding also light on the real identity of any modern scholar presenting a pro-Hyksos version of Egyptian History.

All this is necessary to take into consideration, when the History of Ancient Kush / Ethiopia is concerned. Ideological – religious – spiritual identification clarifies much the situation and helps draw the correct conclusions. In fact, the same ideological – spiritual – religious clash that characterized Egypt for millennia can be attested in Ancient Kush / Ethiopia, and this greatly helps in properly assessing historical developments as the outcome of clash between two priesthoods.

As societies are not monolithic phenomena, one should not imagine that the kingdom of Kerma that sided with the Hyksos rulers was entirely under control of a priesthood dedicated to Satan – Seth. Ancient Egypt and Kush / Ethiopia were highly nuanced societies whereby the rival priesthoods coexisted for millennia, perpetuating their fight by means of myth interpretational variants, educational literature, socioeconomic involvement, and grip over the political – military power.
First published in AfroArticles, Buzzle and American Chronicle on 12th March 2010

This article aims at giving an overall view of the real and mythical topography of the Abaton of Biggeh, which housed a relic, the left leg of the God Osiris, in connection with the rituals. After a geographical and archaeological presentation, I will stress in particular the different species of trees growing on and around the Abaton. A new French translation will be provided, with commentary, of the Abaton Decree, in relation to the depictions on the Gate of Hadrian in the temple of Philae. A discussion of all the classical sources in chronological order will follow, in order to draw comparisons with the Egyptian sources. Lastly, the possible location and spatial organization of the Abaton in comparison with other sacred mounds will be addressed.

New translation of the Emhab Stela (JE 49566) based on new photographs and an epigraphic copy. A close examination of the inscription shows that while Emhab did not participate in any theatrical performances or drum competitions, he was an important Upper Egyptian official in the late-Seventeenth to early-Eighteenth Dynasties and possibly engaged in monomachy against a Hyksos champion. Parallels from contemporaneous monuments, particularly from Edfu, demonstrate further that the Emhab Stela is surprisingly quite normal if viewed within its proper historical context.

Ouvrage disponible en libre accès sur la page de l'éditeur : https://books.openedition.org/momeditions/193

En Égypte ancienne, la mort semble être une préoccupation constante. Pour affronter cette étape tant redoutée, le dogme prévoit une existence dans l'au-delà, mais celle-ci demeure conditionnée au maintien de la mémoire des individus parmi les vivants. Chaque personne va donc tenter, en fonction de son statut et de ses capacités, de développer certaines stratégies pour rendre son propre culte éternel et garantir ainsi son immortalité.
Cette étude, fondée principalement sur l'analyse des pratiques post-inhumatoires, souhaite mettre en évidence les différents leviers qui sont utilisés en vue de pérenniser les cultes mémoriels : le choix du lieu, celui des supports et enfin – peut-être surtout – l'intégration à de multiples matrices sociales complémentaires. Car le maintien de la mémoire est avant tout affaire de société. L'individu, pour exister, se doit d'interagir avec la communauté, qu'il soit vivant ou bien mort.

In the 1980’s, the discovery of reused blocks in the pavement of the courtyard of the Ptolemaic Edfu temple allowed a Kushite jubilee gateway to be identified. Through a new examination of the erased and usurped cartouches by Psammetichus II, it is possible to date precisely this building. The coronation name of Shebitku is indeed still partially readable on some blocks. This study provides the opportunity to review some historical issues concerning this little known king  who may have been the first pharaoh of the XXVth dynasty of Manethon.

Around 700 images published by the Institut Français d’Archéologie Orientale were examined to investigate the iconoclastic attacks at the Temple of Edfu and Dendera. For each scene, the degree of destruction was systematically recorded to reveal any potential prejudice against gender, appearance, or particular body parts. The selective mutilation of the feet, hands, and facial features can be attributed to practical factors as well as their symbolic significance. At the same time, there was no discrimination against gender or animal-headed deities at either Edfu or Dendera. The variations in hack marks observed at both sites were addressed with numerous illustrations. The frequent occurrence of multiple hack marks on singular scenes was interpreted as a choice with both practical and ritualistic implications. In addition to simplistic notions of religious hatred, intrinsic reward and personal gains played an equally salient role in motivating iconoclastic acts.

Some 11 fragments found in 1984 under the late Ptolemaic pavement of the court in the great Horus Temple at Edfu were initially attributed to a ‘heb-sed’ portal and dated to the Kushite Period. Re-examination of the cartouches, which had been reworked during the reign of Psametik II, has now revealed traces of the name Shoshenq. From a review of the data relating to heb-sed portals of similar design the authors conclude that the basic layout of the scenes can be traced back to the Middle Kingdom with major changes having been made during the Ramesside Period. The latest example of a heb-sed portal documented to date is found in the temple at Philae.

Auf den seitlichen Außenwänden des Tempelhauses von Edfu befinden sich in den drei oberen Registern 104 Ritual- und Opferszenen, die thematisch miteinander verbunden sind. Die vorliegende Untersuchung weist nach, dass die dort angedeuteten mythischen Motive in der Zusammenschau vom Königtum der Götter erzählen – der Herrschaft des Horus und seiner göttlichen Vorgänger. Sie führt die Verknüpfung der mythischen Motive vor und zeigt deren Einbindung in das Gesamtkonzept. Wie in einer mythischen Erzählung reihen sich diese chronologisch aneinander und wurden in ihrer Abfolge von hinten (Sanktuarsbereich) nach vorne (Erscheinungssaal) auf der Außenwand des Tempelhauses angebracht, wobei die Raumgruppen im Tempelinneren den gewaltigen Szenenkomplex der Wandfläche unsichtbar in Kapitel gliedern.

A hoard of some 800 clay seal impressions dating to the second half of the Hellenistic period (allegedly) derives from the priestly archive of the Horus temple at Edfu in Upper Egypt. The sealings are now roughly divided equally over the collections of the Royal Ontario Museum in Toronto, and the Allard Pierson Museum in Amsterdam. This co-authored paper examines the female heads in the series in an attempt to distinguish between goddesses and (deified) queens, and to attribute the royal portraits to individual Ptolemaic queens.

A hoard of some 800 clay seal impressions dating to the second half of the Hellenistic period (allegedly) derives from the priestly archive of the Horus temple at Edfu in Upper Egypt. The sealings are now roughly divided equally over the collections of the Royal Ontario Museum in Toronto, and the Allard Pierson Museum in Amsterdam. This co-authored paper discusses cultural historical aspects that can be gleaned from the corpus. The majority of the impressions portray Ptolemaic kings and queens from the second half of the dynasty (ca. 185-30 BCE). The Greco-Egyptian iconography illustrates the dissemination of multicultural themes far beyond the Alexandrian elite into southern Egypt.

Conference paper for the Society of Biblical Literature International Meeting 2017, Berlin, Germany.

Papyrus Amherst '63' is a ca. fourth-century BC Egyptian papyrus, written in the Aramaic language but in Demotic script. The papyrus consists of a collection of mostly religious texts, ranging from hymns (some of which resemble Biblical Psalms) to a literary story about the Assyrian king Assurbanipal. Whereas previous research has mainly focused on the religious texts of the papyrus, and the ultimate geographical origins of the Aramaeans who wrote it, this paper will elucidate a somewhat neglected topic: the papyrus' contemporary context. What is the papyrus' provenance, who were the people that wrote it down, and what led them to use the Demotic script for their Aramaic literature? Based on archival research into the acquisition history of the Amherst papyri and a thorough investigation of the papyrus' historical context, this paper will argue that none of the previously proposed Egyptian sites (Thebes, Elephantine/Syene, and Edfu) are the papyrus' likely provenance; and that its authors may have become invisible in our historical record due to thorough Egyptianisation.

The myth of Atlantis has puzzled researchers for decades. The debate over its meaning has raged for more than two millenia. Was it an historical island-nation, a political metaphor, a spiritual allegory, or none of the above? In this work, the authors explore the Egyptian roots of Plato's famous narrative, and examine the strange similarities between Atlantis and worldwide creation mythologies. A fresh and unique look at an ancient enigma, the book is essential reading for anyone interested in the mystery of Atlantis, layman and scholar alike. With an appendix on Egyptian mythology and its connection to Plato's Atlantis by renowned musicologist Ernest G. McClain.

Masr qabl al Islam (Egypt before Islam) - مصر قبل الإسلام
by Prof. Dr. Muhammad Shamsaddin Megalommatis

First published in Bookcrossing on 7 March 2003
http://www.bookcrossing.com/journal/567543

Being a private edition in Arabic language (224 p.) distributed since 1998 in many libraries and institutes in Cairo (Egypt), this book consists actually in the Arabic translation of selected works (scholarly articles and encyclopedia entries) of Muhammad Shamsaddin Megalommatis. In the Preface, the author characterizes the selection of the translated works as "very representative selection of (his) publications about Pre-Christian Egypt", stating that the entire translation work was completed under his own inspection and guidance.

The paper deals with a hieratic ostracon from the Ramesside Period, now stored in the MSA magazine at Elkab and probably found in Hagr Edfu. The text is a prayer to Horus and belongs to the literary genre known as the ‘praises of cities’. The first lines present a close parallel to Ostracon Nakhtmin 87/173, obverse, ll. 1–3, found in Theban Tomb 87; the latter bears a prayer to Amun and dates back to Dynasty 18. A comparison of both versions shows how easily such poems could be adapted and how the texts were passed on to later generations. The scribe responsible for the Edfu ostracon was still an apprentice and, in copying an earlier version of his text model, was guilty of a memory slip or deliberately employed a pun or sportive writing.

Die hierarchische Spitze der Ämterstruktur in Karnak firmiert in der Ägyptologie unter dem Begriff der Hohepriesterschaft, high clergy oder haut clergé. Auch in der Ptolemäerzeit bestehen die traditionellen Ämter des Ersten bis Vierten Propheten des Amun in Karnak fort. Mit der Einrichtung der fünften Priesterphyle wird diese Ordnung um einen weiteren ergänzt. Die Titulaturen dieser hohen thebanischen Propheten sind sehr elaboriert und können sowohl administrative als auch kultische Rollen in der thebanischen Region umfassen. Eindeutig können Amtsträger, die nicht zur traditionellen Hierarchie des Ersten bis Vierten Propheten des Amun gehören, dann der "Hohepriesterschaft" zugerechnet werden, wenn sich ihre Titel und Epitheta in exponierten Rollen in Kult und Administration kontextualisieren lassen, sodass ihre hierarchische Stellung durchscheint. Wenn zudem diese speziellen Titel und Epitheta einem Amt bzw. dessen Trägern kohärent zukommen, sind sie einem Normierungsprozess unterworfen. Falls der betreffende Amtsträger zudem an mehreren Kultorten anzutreffen ist, kann in einem weiteren Schritt nach der überregionalen Konzeption und Normierung des Amtes gefragt werden.

Dieser Prozess soll exemplarisch am Beispiel des sog. "Großen" und "Nachfolgenden Gouverneurs"auf zwei Ebenen untersucht werden. Im ersten Schritt sollen die Darstellungen und Beischriften der Gouverneure in den sog. Neujahrprozessionen der Tempel von Edfu und Dendera in den Blickpunkt genommen werden, indem nach der hierarchischen Stellung der Gouverneure innerhalb der Prozession und ihren kennzeichnenden Epitheta gefragt wird. In einem zweiten Schritt sollen die Ergebnisse des ersten Teils mit ausgewählten Privatdenkmälern aus dem thebanischen Raum kontrastiert werden, um der Frage einer überregionalen Normierung dieser Ämter nachzugehen.

D. Kurth, unter Mitarbeit von A. Behrmann, D. Budde, A. Effland, H. Felber, J.-P. Graeff, S. Koepke, S. Martinssen-von Falck, E. Pardey, S. Rüter, W. Waitkus.
Den Hauptteil des Bandes bilden Übersetzung, Transkription und philologischer Kommentar der Texte der Außenseite der Umfassungsmauer, die in der Zeit Ptolemäus IX. und X. eingraviert wurden. Ein engmaschiger analytischer Index, der die Inhalte von Edfou VII und Edfou VIII zusammenführt, ermöglicht die detaillierte Erschließung der vielfältigen Informationen dieser Inschriften. 16 kurze Anhänge zu Einzeluntersuchungen, die zur Klärung schwieriger Passagen detaillierter ausgearbeitet wurden, ergänzen die Übersetzung. Hinzu kommt, als Ergebnis mehrerer Kollationierungskampagnen, ein Anhang von 48 Seiten mit zahlreichen Ergänzungen und Verbesserungen zum hieroglyphischen Text der Ausgabe von É. Chassinat, Le temple dEdfou VII. Dem Buch ist eine CDROM beigefügt, welche das Textmaterial von Edfou VII und VIII in Übersetzung und Transkription sowie den digitalisierten Index der Bände VII und VIII beinhaltet.

Encore lycéen, j'eus le privilège d'être autorisé à fréquenter l'Institut Victor Loret de Lyon. Paul Barguet avait pris l'habitude de me faire asseoir à son côté, il ouvrait alors un volume de planches du temple de Medinet Habou et m'initiait à l'art des hiéroglyphes directement à partir des fac-similés des parois du monument. De ces premiers enseignements sans doute ai-je intégré l'obligation d'une approche concrète des temples égyptiens, qualité que « le patron » possédait indéniablement.

The University of Warsaw started the Polish-French excavations in Edfu (Egypt) under the agreement concluded in 1936 with the French Institute for Oriental Archaeology in Cairo. The numerous artifacts found during the first archaeological season at the site in 1937 were split between Egypt, France and Poland, while the last received the highest proportion of the findings (c. 2000 objects). After being transported to the National Museum in Warsaw the most interesting artifacts from Edfu were presented on an exhibition opened the same year. The exhibition attracted c. 60 thousand visitors within two months. As a result, the Gallery of Ancient Art – the first permanent exhibition of the heritage of ancient civilizations in Poland – was created in 1938. The Gallery was housed in the newly opened building of the National Museum in Warsaw. Professor Kazimierz Michałowski, one of the members of the archaeological team working in Edfu and the creator of the ‘Polish school of the Mediterranean archaeology’, was appointed its first curator.

A survey of standard Egyptian Encyclopedias and earliest mythology demonstrates Egyptian knowledge of Creation and the Flood consistent with the Genesis account. The Table of Nations (Genesis 10-11) describes how Noah\u27s sons populated the earth after the Babel dispersion. We are told in Genesis 10:6 that Ham was the father of four sons (Cush, Mizraim, Put, Canaan). The MT Text of Scripture does not contain the name \u27Egypt\u27 but refers to this territory using the names of Mizraim and Ham. Scripture\u27s first reference to Mizraim as the Eponymous ancestor of Egypt occurs at Gen. 13:1, and following, refers to Egypt as \u27Mizraim\u27 652 times in the OT (cf. Genesis 50:10-11). Ham is referred to poetically as the Eponym of Egypt in Psalms (78:51; 105:23, 27; 106:22) describing Egypt as the \u27land of Ham\u27. Has Scripture revealed that Ham founded Egypt, and his son Mizraim succeeded him, as the first of Egypt\u27s Pharaohs? Gen. 9:28 reveals that Noah lived 350 years after...