Ancient Egyptian language

The terms Dt and nHH have often been treated as synonyms reflecting notions related to the vastness of time. However, from the study of original source material – the texts and iconography compiled over some three millennia, and authored by those who surely had complete understanding of their subject matter – it becomes clear that those modern interpretations are somewhat questionable. Clues to the connotations which may be ascribed to Dt and nHH are perhaps most clearly apparent in texts and imagery from the reign of Tutankhamun – a time of some political upheaval during which it was more than usually important to express traditional mores with some clarity so as to demonstrate a return to the well-established ideology underpinning pharaonic culture prior to the Amarna interlude. Testing those indications against the wider range of extant literary material confirms that Dt and nHH were neither synonyms, nor were they entirely temporal in nature, but rather referenced a duality of ontological conditions which together were fundamental to the fabric of pharaonic ideology. The reappraisal of this duality of conditions allows the many texts and iconographic depictions surviving from dynastic Egypt to be considered from a new perspective – one providing deeper insight into the character of pharaonic culture. Moreover, it becomes apparent that the influences of an ideology which evolved during times pre-dating the pyramid builders permeated the philosophical and theological treaties of the scholars of ancient Greece and Rome, and thence into more recent times. At least two great gods may live on.

A new critical edition of the ancient Egyptian 'Jackal Hymn of the West' from the so-called Book of the Night, with hieroglyphic transcription, transliteration, translation, extensive commentary on the cryptographic texts, and cryptographic sign list. The present study improves upon many cryptographic readings proposed originally by Étienne Drioton and seeks to align the present "western" text more closely with its eastern, southern, and northern counterparts from the Book of the Day.

An increase of cross-cultural learning as a consequence of increased travel and migration between Egypt and the Levant during the Iron Age occurred after millennia of migration in earlier times. The result was an Egyptian-Levantine koine, often not recognized as relevant by historians due to an uncritical reproduction of ancient myths of separation. However, the cultural exchange triggered by migration is attested in the language, in the iconography of the region, in the history of the alphabet, in literary motifs, in the characterization of central characters of the Hebrew Bible and, last but not least, in the rise of new religions, which integrated the experience of otherness in a new ethos.

The Twentieth Dynasty tomb of Ramesses VI (KV9) includes
two copies of the cosmological treatise known to modern scholarship as the Book of the Night. Both versions of the book in KV9 include a cryptographic annotation to the twelfth hour, which is unique to that tomb. This annotation accompanies a file of jackals, the “bas of the westerners,” who tow the solar barque through the Underworld, toward the moment of sunrise. The content of this “Jackal Hymn” overlaps partially with cryptographic annotations to the baboon-, ibis-, and ram-headed bas of the east, north, and south, found in the Book of the Day. The present study offers a new translation and analysis of the Jackal Hymn, discarding numerous readings proposed in earlier studies, which had been based upon the phantom “principle” of acrophony, while taking into consideration orthographic, grammatical, and thematic parallels from the broader cosmological corpus. A careful reading of the cryptographic signs, utilizing only well attested substitution mechanisms (e.g., reduction of weak consonants), demonstrates clearly that the two versions of the text agree in every major respect and that divergences presumed in earlier studies are largely illusory. In addition, analysis of the grammatical structure of the text itself and identification of its thematic divisions help to clarify the meaning of several otherwise obscure passages.

I am including in this Addendum several points in my notes to the text which were omitted from the final publication because of the semi-popular nature of the book Ancient Christian Magic: Coptic Texts of Ritual Power. In presenting these notes, I would like once again to acknowledge Prof. Helmut Satzinger's exemplary editio princeps of the text (JARCE 12 [1975] 37-50 with Pl. XIII).

The book includes a complete study on the Ancient Egyptian didactic literature. All representatives of the genre and its characteristics are considered. Special attention is paid to the main concepts used in didactic literature. The different states of mind which a man should achieve in life in order to reach immortality in the netherworld are gathered and discussed. The proper behavior in society according to the teachings is discussed. The book presents also а full translation of three didactic texts – The maxims of Ptahhotep, The teaching of Ani and The teaching of Amenemope.

Romanova O. The Problem of Reconstruction of the Ancient Egyptian Terms and Proper Names in Ukrainian //Skhidnyi Svit, 2001-2. P. 66-73 (In Ukrainian)
Романова О.О. Проблема відтворення давньоєгипетських термінів та власних назв українською мовою // Східний світ, 2001-2. С. 66-73.

The author of the paper marks that until now the universal system of transcription of Ancient Egyptian words has not been unified among the Egyptologists as the Ancient Egyptian and Modern European languages
have strong peculiarities. Therefore the Ancient Egyptian terms and proper names are often transcribed in a number of variants in some European languages. According to peculiarities of Ukrainian language, O. Romanova proposes her system of transcription of the Ancient Egyptian consonants and vowels in Ukrainian.

On the canal stelae erected by Dareios I, two residence cities of the Achaemenids are mentioned, which could not be identified beyond doubt until now. In this article, two new identification proposals will be made and explained. In addition, the journey of the Persian ruler mentioned in the stelae is reconstructed.

Colleziona 2000 lemmi. È in assoluto il primo dizionario egizio – italiano in geroglifico ed è il risultato di sei anni di analisi e studi e di altri sei anni di docenze.
È stato creato come supporto per lo studio della filologia egizia enfatizzando al massimo l’attività di ricerca, di comprensione e di applicazione dei lemmi nelle traduzioni. Lo studente e l’appassionato non dovranno più districarsi tra volumi pesanti, introvabili, costosi e in lingua straniera che hanno da sempre accompagnato gli amanti italiani dell’antica scrittura dei faraoni.
Il dizionario interpreta in modo moderno l’attività di supporto al filologo essendo di uso rapido, veloce e sintetico. La presente edizione contiene duemila voci che permettono un immediato e gratificante accostamento alla scrittura geroglifica.

The lecture tackles the pictorial nature of the ancient Egyptian writing to highlight several visual features that were creatively deployed by the skilled community of ancient Egyptian writers to enhance the reading process. The lecture traces the early foundations of premodern Arabic khiṭābah and its close relation to constructing oral/aural arguments in comparison with the analysis of balāghah that deals with the literary features of written texts, in order to highlight the importance of comparing both ancient Egyptian and Arabic premodern poetics. Moreover, the lecture breaks new ground in the discipline of comparative literature by establishing a collation between the two praise hymns of Ramsess II (d. 1213 BC) and Senwosret III (d. 1839 BC). This collation rediscovers how each eulogist built unique or similar images to describe the praised king. The lecture discusses several problematic questions of loanwords to pave the way for further research about the ancient Egyptian words that were inherited inside the dictionary of classic Arabic.

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The article comprehends a discussion of a short invocation in Pap. New York 35.9.21,
XXVII,8, in Pap. Brooklyn 47.218.138, x+XV,7, in Pap. Berlin P. 3037, rt. and on the eastern wall, H
2 of the temple in Hībis. It is shown that in this egyptian ritual beneath the semitic passage ’e/ilka
„Your (m.) Gott“, written in Hieroglyphics, also JHWH is mentioned in a short form of his name as Yw
for protection.

In the story of Sinuhe, a royal decree reaches the protagonist, inviting his return to Egypt. The copy of this fictional decree references Sinuhe’s desire to greet the queen at lines B 185–186, which selection includes a supposed hapax legomenon, {dpts}=s. This article provides a brief summary of prior scholarly approaches to the problematic group and proposes a new solution to its analysis and translation in context.

Поучението на Аменемхе безспорно е едно от най-значимите произведения на древноегипетската литература. Текстът е типичен представител на поученията 1 и според повечето изследователи спада (заедно с Поучението за Мерикаре 2 ) към т. нар. "царски поучения". Съгласно древноегипетската традиция за автор на произведението се смята самият владетел Аменемхе І, основателят на ХІІ династия.

BULLETIN DE L'INSTITUT FRANÇAIS D'ARCHÉOLOGIE ORIENTALE en ligne en ligne en ligne en ligne en ligne en ligne en ligne en ligne en ligne en ligne © Institut français d'archéologie orientale -Le Caire BIFAO 96 (1996), p. 313-337 MATHIEU (Bernard) L'emploi du yod prothétique dans les textes de la pyramide d'Ounas et son intérêt pour la vocalisation de l'égyptien.

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En este breve artículo aproximamos a unas obras ecultóricas colosales que contienen el nombre y los títulos del famoso faraón egipcio de la Dinastía XVIII, Amenhotep III (1390-1353 a.C.), que hoy están ubicadas a las orillas del río Nevá en la ciudad de San Petersburgo. Resulta que el nombre Amenhotep III está bastante vinculado con varias colecciones del arte faraónico en Rusia, ya que distintas piezas de alta calidad artística que han llegado a los museos rusos coinciden con el periodo del reinado de este zar egipcio o, directamente, le pertenecen, lo que se ve claramente en el contenido de los textos o sus nombres y títulos reales esculpidos en las obras...

Artículo fue publicado en el Boletín Informativo de Amigos de la Egiptología - BIAE80. Peret 2016.

For nearly a century there is an ongoing debate about, have the ancient Egyptians known any case of the Pythagorean Theorem and that the triangle 3-4-5 is right-angled? According to the opinions of most scholars, there is no written evidence regarding this dispute. Hence, this paper shows the written evidence in a problem on land survey in the so-called Rhind Mathematical Papyrus-RMP of circa 1550BC, which has been separated by the early scholars into two problems: RMP#53 and RMP#54. The paper shows that RMP#53-54 is one problem on reckoning the dimensions of a triangular plot of land with sides 6-8-10 and its sections, where the triangle's height is a radius of a circular horizon that increases by adding one-tenth of the triangle's hypotenuse. Besides, it shows that the reckonings of RMP#55 are based on the same triangle sketch of RMP#53-54. The paper proves that the ancient Egyptians knew this triangle almost thousand years before the days of Pythagoras. The paper also shows that the ancient Egyptians did not only use the unit fractions but have also used complex fractions.

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A prolific builder, and merciless conqueror,
Taharqa was the last great Nubian pharaoh to unite
the crowns of both Upper and Lower Egypt.
After his accession to the throne in Memphis upon the death of his brother Shebitku,
Taharqa commemorated the rule of his ancient ancestors by restoring the ancient
Temples of Amun in Kawa and Karnak. Abar, his mother, was proud of her son.
Taharqa and his council were direct descendants of the High Priesthood of Amun and the Kusite Kings
of Old. Taharqa made it his mission before himself and his god Amun to conquer any and all lands adjacent
to the Kingdom of Kush in tribute to Amun. Piye, his father, was also King of Upper and Lower
Egypt and was blessed that his son would be able to reunite the kingdom.
Despite the successes Taharqa experienced during his building and conquering
campaigns, they were not to last. The kingdom suffered from a devastating
drought that brought the Nubian pharaoh to his knees before the falcon god,
Hemen. The kingdom was also invaded by dangerous warmongers from the
northeast. This ended all building and restoration projects as the King and his
council were forced deeper into Nubia.
However well-intentioned the King’s plans were, they were not
in accordance with natural law. Taharqa’s rule ended with war,
disaster, retreat and defeat. Taharqa must be remembered.
Taharqa
The Rise & Fall of the Last Great Nubian Pharaoh
This is the story of Taharqa the Great.