Name: Masashi Fukaya - The Festivals of Opet, the Valley, and the New Year. Their Socio-Religious Functions
Item: Masashi Fukaya - The Festivals of Opet, the Valley, and the New Year. Their Socio-Religious Functions
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Masashi Fukaya - The Festivals of Opet, the Valley, and the New Year. Their Socio-Religious Functions

	30.11.2019, 12:58
Религиозните празници, свързани с кръговрата на ежегодните сезонни земеделски дейности са от първостепенно значение за цялото общество на Древен Египет. Три от тях са особено популярни в Тива, столицата на страната през епохата на Новото царство: - Опет, празнуван през втория месец на Ахет (сезона на разлива на Нил) с тържествена процесия от храма на Амон в Карнак до другия храм в Луксор. Централна тема е възраждането и обновлението, извършва се ритуална ре-коронация на фараона, както и символичен брак на Амон със съпругата му Мут. - Празникът на Долината (heb nefer en inet) е честван през втория месец на Шему (сезона на жътвата) и е египетският празник на мъртвите. Както и при Опет, церемониалните ладии със статуите на божествата Амон, Мут и Хонсу са изваждани за тържествено шествие. Но този път те обикалят заупокойните светилища на починалите фараони на западния бряг на Нил. - Древноегипетската Нова година (Wepet-Renpet) или "Отварянето" на годишния цикъл се празнува като първи ден от първия месец, отново през сезона на Ахет. Негово начало дава първото забелязано надигане на водите на реката, за да се разлеят из полята и да ги покрият с плодородна тиня. Централна тема е смъртта и възраждането на Озирис, жалбите на неговата съпруга Изида и неговото чудесно възкресение за нов живот. Фестивалът има и соларни аспекти, свързани с бога на слънцето Ра (Ре), а конкретно в Тива с неговия синкретичен аналог Амон-Ра. Представената тук монография (защитена като дисертация от Оксфорд) е посветена на социалните функции и характерните особености на тези три празника. Masashi Fukaya - The Festivals of Opet, the Valley, and the New Year. Their Socio-Religious Functions, Oxford, Archaeopress, 2020 [Archaeopress Egyptology 28] АЛТЕРНАТИВЕН ЛИНК / ALTERNATIVE LINK: Masashi Fukaya - The Festivals of Opet, the Valley, and the New Year. Their Socio-Religious Functions, Oxford, Archaeopress, 2020 [Archaeopress Egyptology 28] АЛТЕРНАТИВЕН ЛИНК / ALTERNATIVE LINK: Masashi Fukaya - The Festivals of Opet, the Valley, and the New Year. Their Socio-Religious Functions, Oxford, Archaeopress, 2020 [Archaeopress Egyptology 28] КАТО ДОКТОРСКА ДИСЕРТАЦИЯ / AS A PH.D. THESIS: Masashi Fukaya - Socio-religious functions of three Theban festivals in the New Kingdom: the festivals of Opet, the Valley, and the New Year, Oxford, Oxford University, 2014 - на английски език, от The Oxford University, формат PDF.Свалянето става с десен бутон (downloading by right button) и Save as..
1 2 3 4 5 Added by: Admin \| \| Tags: РА, Озирис, древноегипетски празници, Хонсу, древноегипетска религия, Амон, Тива, Ново царство, Древен Египет, Амон-Ра, Мут
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1 Admin (30.11.2019 13:09)

In addition to temple rituals performed for the god by the king, festivals incorporated a broader domain, where a wider public had access to the divine. The participants in feasts ranged from the royal, officials and priests to the non-elite and the dead. Theoretically and ideologically, individuals would have received fruits of the divine power through the king by taking part in celebrations to variable extent. This functioned a vehicle for the god and the king to maintain their authoritative credibility and, by extension, the world order. The circulation of the divine force formed a different appearance at each festival, such as material supplies, promotions, and juridical decrees. These divine conveyances would have more or less met people’s social and religious needs. By embracing modality, periodicity, and publicness, festivals provided participants and audiences with a public setting and a formal means, whereby they were able to seek their identity as part of society. This may or may not have been relevant to personal piety, allegiance, responsibilities, and goodness, but public celebrations at least brought the king’s subjects together to common grounds for official beliefs and social decorum.

In order to demonstrate such socio-religious functions of festivals, I will attempt to focus on and examine three Theban celebrations in the New Kingdom, namely, the Festivals of Opet, the Valley, and the New Year, about which a wealth of information has survived. The examination can hardly be possible without exploring the history of these feasts because their development from earlier times, to which part of this thesis is also devoted, shows the continuity of elements essential to Egyptian cult practices, particularly those associated with the mortuary cult.

2 Admin (06.03.2022 05:55)

The Festivals of Opet, the Valley, and the New Year: Their socio-religious functions compares the religious and social functions of these three Festivals, the first two of which were often regarded by the Egyptians as a pair; the New Year Festival stands out on account of its corpus of surviving material and importance. Until now, detailed study of the New Year Festival has only been carried out with reference to the Greco-Roman period; this study turns its attention to the New Kingdom. The book analyses the broad perspectives that encompass Egyptian religion and cult practices which provided the context not only for worship and prayer, but also for the formation of social identity and responsibility. The festivals are examined in the whole together with their settings in the religious and urban landscapes. The best example is New Kingdom Thebes where large temples and burial sites survive intact today with processional routes connecting some of them. Also presented are the abundant written sources providing deep insight into those feasts celebrated for Amun-Re, the king of the gods. The volume also includes a list of dated records which provides a concordance for the Egyptian calendars.

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