A Grafitto of Amen-Re in Luxor Temple Restored by the High Priest Menkheperre

Peter, J., Brand
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引用次数: 1

Abstract

It is a great pleasure to dedicate this study to my mentor Donald Redford. Exposure to the sheer depth and broad range of his scholar­ ship both in print and in person during classes in Toronto as a Ph.D. candidate sparked my historical imagination in many directions, despite the natural tendency of the graduate student towards keeping a rather narrow perspective while researching a thesis. He has and continues to exemplify for me the value of a multi-disciplinary approach to Egyptological studies, the importance of a rigorous analysis of every scrap of evidence and the fruits to be derived from an overarching historical viewpoint in examining Egyptian civilization. During the Third Intermediate and Late Periods, a number ofwhat might be called "official" ex voto graffiti were carved at the behest of the clergy ofArnen-Re as objects of popular devotion. These can sometimes be found on the walls of New Kingdom temples that had been left undecorated by the pharaohs of that era, and they frequently occur alongside the much cruder etchings of devout commoners. Another phenomenon associated with popular temple devotion was the secure­ ment of veils to screen selected icons from view. The presence of these screens can be detected by holes drilled into the walls which surround such images. Here the line of demarcation between "popular" and "official" religious practice blurs, since the veils were placed by the temple hierarchy in response to popular cult practice. Yet another manifestation of the official piety of the high clergy and later kings was the restoration of the monuments of their New Kingdom predecessors. This was most common in the Ptolemaic era, although examples may be found throughout the'fhird Intermediate and Late Periods. l All three of these phenomena coincide in Luxor temple on the west exterior wall of the solar court of Amenhotep III (figure 1). Here, an isolated raised relief depicts the ithyphallic form of Amen-Re, stand-
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由大祭司Menkheperre修复的卢克索神庙阿门-雷的涂鸦
我很高兴将这项研究献给我的导师Donald Redford。在多伦多读博士期间,他的学术研究无论是在印刷品上还是在课堂上,都具有绝对的深度和广度,这激发了我在许多方面的历史想象力,尽管研究生在研究论文时自然倾向于保持相当狭隘的视角。他已经并将继续为我展示多学科埃及学研究方法的价值,对每一个证据进行严格分析的重要性,以及在研究埃及文明时从总体历史观点中获得成果的重要性。在第三中后期,许多可能被称为“官方”的涂鸦是在阿南-雷神职人员的要求下雕刻的,作为大众崇拜的对象。这些图案有时会出现在新王国时期法老们没有装饰过的神庙的墙上,它们经常出现在虔诚平民的粗糙的蚀刻版画旁边。另一个与流行的寺庙崇拜有关的现象是用面纱遮住选定的圣像。这些屏幕的存在可以通过在这些图像周围的墙壁上钻洞来检测。在这里,“大众”和“官方”宗教活动之间的界限模糊了,因为面纱是由寺庙等级制度放置的,以回应大众的邪教活动。高级神职人员和后来的国王对官方虔诚的另一种表现是修复他们新王国前辈的纪念碑。这在托勒密时代是最常见的,尽管在第三中期和晚期可以找到这样的例子。所有这三种现象在阿蒙霍特普三世太阳庭院西外墙的卢克索神庙中同时出现(图1)。在这里,一个孤立的凸起浮雕描绘了阿蒙-雷(stand-)的石雕形式
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