By David Klotz
Hibis Temple, tucked away within the distant Khargeh Oasis, comprises the longest enormous hymns to Amun-Re ever carved in hieroglyphs. those spiritual texts, inscribed in the course of the reign of Darius I, drew upon a wide number of New country assets, and later they served as assets for the Graeco-Roman hymns at Esna Temple. As such, the hymns to Amun-Re from Hibis are excellently suited to learning Egyptian theology throughout the Persian interval, at the eve of the intended "new theology" created by means of the Graeco-Roman priesthood. This new research, the 1st large observation at the 5 liturgically attached hymns, gains new translations with particular notes. The booklet additionally considers dominant theological topics found in the texts, together with the idea that of "Amun in the Iris."
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Extra resources for Adoration of the Ram: five hymns to Amun-Re from Hibis temple
14; Vandier, Le Papyrus Jumilhac, p. 33; Zandee, Death as an Enemy, pp. ” 132 Blackman, ZÄS 50 (1912): 69–75; Zandee, JEOL 24 (1976): 1–47. , Hommages Fayza Haikal, pp. 5–16. 134 Junker, Das Götterdekret über das Abaton, pp. 37–41. Invocation Hymn originally Osirian, it is interesting to note the passage from the Amun hymn of P. t=f xt-n-anx rDw=f Npri “Wood-of-life” is his semen, Nepri is his efflux. wt Hr-sn I make the fields flourish for you with “wood-of-life” and all young plants likewise which spring up upon them (the fields).
Open to me, O primal heaven! (…) O, you seven kings; O, you seven Montus, bull who engenders, lord of awe, who illuminates the earth; soul of the primeval waters (…) Hail (…) Nun, great one, lofty one! Hail, soul of the ram (…)! w) (…)! The combination of this and the appeal for earth and heaven to open bear considerable comparison with the Hibis Hymn. Perhaps even more striking is the desire to “see the bark of Pre” in its travels. It is most likely that the two hymns from Karnak were cultically related, a detail which may inform how the Invocation Hymn in Hibis was performed.
92 For the fiery semen of solar insemination, which would easily allow for “illuminating the two lands,” see Van Dijk, JEOL 26 (1979–80): 12–14; Darnell, The Enigmatic Netherworld Books, pp. 320–21. , Ägypten und Kusch, pp. 481–86. 94 Since Maat, a solar deity, is the daughter of Re, one of her epithets is “Semen of the Bull,” referring once again to light being created through Re’s semen (Kurth, in Fs. Westendorf, I, pp. 273–81; DuQuesne, DE 32 : 107–16). 95 Cf. also Darnell, The Enigmatic Netherworld Books, pp.