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[German version] I. General Literary communication is communication by means of texts - stabilized, coherent and substantial statements. These may be written or eventually put down in writing, but they may also remain oral ( Literacy). Since for earlier societies as a rule only written texts can be studied, the term ‘literature’ focusses on such sedimented media of literary communication. Nevertheless, particularly for ancient societies the mainly oral character of literary communication must be emp…

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[German version] (Greek Πετεησις/ Peteēsis; Egyptian p′č̣i̯-s.t, 'the one given by Isis'). According to PRylands 63 [4], Egyptian priest in Heliopolis [1] who teaches Plato about melothesia (allocation of parts of the body to astral magnitudes) [2. 81]. Presumably the same traditional figure of a sage as the P. who is mentioned in several v…

[German version] I. Mesopotamia In contrast with cultic  rituals, the secular ceremonies of Mesopotamia have up to now rarely been the subject of academic research. On the whole, it has to be assumed that individual and communal life in the societies of the Ancient Orient in general and that of the  ruler in particular were dominated by numerous rules, resulting in more or less standardized patterns of behaviour. The reconstruction of such non-cultic ceremonies is largely dependent on secondary refe…

I. Religious studies…

(Σάραπις/ Sárapis, also Σέραπις/ Sérapis, Latin Serapis), original Egyptian bull god whose main cult was in Memphis; from the Hellenistic period, it was widespread throughout the Mediterranean region. [German version] I. Egypt The Greek form Sarapis (Σάραπις; Sárapis), and in later sources Serapis (Σέραπις; Sérapis), derives from the combination Wsjr-Ḥp (Osiris - Apis [1]), which is rendered as οσεραπις ( oserapis) in the oldest sources from Memphis, e.g. in the Curse of Artemisia (UPZ 1; 4th cent. BC). Because the initial sound was understood as the article (ὁ; ho) it became detac…

[German version] (Μούθ/ Moúth; Egyptian mw.t). Egyptian goddess. Her name is written like the Egyptian word for ‘mother’, but is vocalized differently. Beginning in the 18th dynasty in Thebes (Thebes), M., Amun and Chons formed the Theban triad. Other cultic sites of M. can be found in Megeb (near Antaeopolis) as well as at various locations at the tip of the Nile Delta. The Heliopolitan ‘…

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I. General [German version] A. Notions of measuring time Most cultures have some method of measuring time, frequently based on periodical changes within nature or the stars. The oldest of these is the pars-pro-toto method, in which it is not a certain period of time as a whole that is connected, but a regularly recurring phenomenon within that time [1. 9 f.] (e.g. lunar phases). Metaphors of time or the measuring thereof play no great role in antiquity, with the exception of the field of  metrics. Usually, the focus was not on …

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[German version] (Μίν/ Mín; Egyptian Mnw). Egyptian god, chief deity of Coptus and Achmīm, was responsible for the desert regions accessible from Coptus. Colossi of M. are preserved from Coptus from early times (3rd cent) [6], demonstrating the classical iconography…

[German version] I. General ‘Multilingualism’ refers to two different things: on the one hand the ability of an individual to use several languages, on the other hand a situation where, within a social group, several languages are used (linguistic contact). As a result, research into multilingualism can look at multilingual individuals or a multilingual society; accordingly, points of contact arise to psycho- and neurolinguistics on the one hand or to sociolinguistics and historical linguistics (des…

[German version] This item can be found on the following maps: Egypt | Commerce (Λευκὸς λιμήν; Leukòs limḗn; only in Ptol. 4,5,8). Harbour on the Red Sea at the eastern mouth of Wadi Hammamat opposite Coptus, modern Marsa Koseir el-qadim. Leuk…

[German version] Egyptian goddess ( srq.t); her emblem is an animal interpreted as a scorpion or a water scorpion. Her putative origin is in the western Delta. Together with Isis, Nephthys and Neith she protects the viscera of a dead person in a canopic chest (Canope). Her symbol is found among those in the relief depiction of a …

[German version] I. Mesopotamia The framework for the emergence of science, i.e. of a socially organized, systematic search for discoveries and their transmission, existed in Mesopotamia from the early 3rd millennium BC. It included social differentiation and the development of a script (Cuneiform script) which was soon applied outside administrative and economic contexts. The potential of numeracy and literacy, sustained by the professional group of scribes, was developed beyond concrete, practical…

[German version] I. Ancient Orient The rotation of the moon and the phases of the moon served as significant structural elements of the calendar from early times in all ancient Oriental cultures. People discussed not only the phases of the moon but also, from earliest times, the eclipses of the moon, regarding them as ominous signs (Astrology; Divination). Like the sun, the moon, which was represented as a deity, was the protagonist of numerous myths in Egypt, Asia Minor [1. 373-375] and Mesopotamia (Moon deities). In Babylonia, as early as toward the end of the 3rd millennium, the systematic observation of the rotation of the moon was the basis for determining leap months. The astronomical compendium MUL.APIN ([2]; Astronomy) from the 1st millennium BC contains, among other things, details about the conjunction of the moon and the Pleiades as a criterion for establishing a leap month. In addition, it provides tables deduced on the basis of observation of the length of day and night including data regarding the ideal time interval between sunset and the setting of the moon in the case of new moons, other tables concerning the change in the duration of the moon's visibility, as well as information about the constellations through which the path of the moon passes. Observation texts from the 7th cent. BC that report about ominously important manifestations of the moon lead us to discern constant observation practice by experts experienced in astronomy; the so-called ‘Astronomical Diaries (7th-1st cents.) note astronomically relevant observations month by month and day by day. Mathematical-astronomical texts facilitating, among other things, the calculation of the n…

[German version] I. Preliminary remark Originally sung poetry, often accompanied by dance, metric literature was obviously subject to other formative conditions than poetry intended from the outset for spoken presentation or for reading. Texts of such kinds still show traces of their earlier sound form ( Music). Accordingly the form ranged from simple ‘melodic lines of sound’, as can be presumed for the ancient Orient and Israel ( parallelismus membrorum, strophic poetry, sometimes with rhythmic accent order, congruence of form and language syntax) …

This item can be found on the following maps: Egypt | Pilgrimage | Egypt [German version] A. The city City in Middle Egypt, modern Al-Bahnasā; in Pharaonic times the capital of the 19th nome of Upper Egypt, Egyptian pr-mḏd, 'meeting house (?)'. Originally O. was one of the main cult centres of Seth as well as of Thoeris. Because Seth had killed Osiris, it was mentioned in traditional lists of nomes as a banned place. There are hardly any archaeological finds from the pre-Ptolemaic period; the ancient centre of the nome was presumably located in spr-mrw. During the Graeco-Roman period, the…

[German version] I. Mesopotamia From the 3rd millennium to the end of Mesopotamian civilization, the staff of Mesopotamian temples consisted of the cult personnel in the narrower sense - i.e. the priests and priestesses who looked after the official cult in the temples, the cult musicians and singers - and the service staff (male and female courtyard cleaners, cooks, etc.). In addition, there was the hierarchically structured administrative and financial staff of the temple households, which constit…

[German version] (Ὀνουρις; Ónouris). Egyptian god ( Jnj-ḥrt, *ianiy ḥarat, 'the one who fetches the distant one'), attested in cuneiform as anḫara and in Coptic ( a) nhoure. O. is depicted with four feathers on his head, carrying a lance, and wearing a robe. His main cult centres were Thinis (8th Upper Egyptian district) and Sebennytus. O. was often syncretically associated with other gods, especially Haroeris, Shu and Arensnuphis and partly also with Thot (of Pnubs); the Greeks equated him with Ares (dream of Nectanebus…