Reallexikon der ägyptischen Religionsgeschichte

Bonnet, Hans

doi:10.1515/9783110827903

Cited by 33 publications

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“…Through Rettawy, Montu is connected with Horus and thus the king, for their son was Harpocrates (Horus the child). At both Medamoud [51] and Tod [52] Montu's consort is Tjenenet. At Armant both Iunyt and Tjenenet are his consorts "who dwells in Armant" [38].…”

Section: Consortsmentioning

confidence: 99%

Montu, the Origin of a Sacred Network

Soliman

2017

Egyptian Journal of Archaeological and Restoration Studies

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Section: Consortsmentioning

confidence: 99%

Montu, the Origin of a Sacred Network

Soliman

2017

Egyptian Journal of Archaeological and Restoration Studies

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“…I am looking for the presence of something that we might call the symbol of conscience, and this does not rely on the fixed use of a single term. We may speak of the symbol of conscience when we find a certain grouping of expressions that 54 Bonnet (1952) Ibid.,297. are (in so far as we can infer from the context) connected to a certain class of experiences in a more or less stable manner. This is especially true since we are concerned with the emergence of the symbol.…”

Section: Ancient Egypt and The Dawn Of Consciencementioning

confidence: 99%

Conscience and Conscientious Objections

Schinkel¹

2007

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Conscience and Conscientious ObjectionsThe publication of this book is made possible by grants from the Blaise Pascal Instituut, the Vrije Universiteit, and the department of Philosophy of the Vrije Universiteit. All rights reserved. Without limiting the rights under copyright reserved above, no part of this book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the written permission of both the copyright owner and the author of the book. 'No, not as people used to think that God existed.' All one can do is to appeal to certain areas of experience, pointing out certain features, and using suitable metaphors and inventing suitable concepts where necessary to make these features visible." IRIS MURDOCH, "On God and Good" "[I]t seems to me impossible to discuss certain kinds of concept without resort to metaphor, since the concepts are themselves deeply metaphorical and cannot be analysed into non-metaphorical components without a loss of substance. Modern behaviouristic philosophy attempts such an analysis in the case of certain moral concepts, it seems to me without success." IRIS MURDOCH, "The Sovereignty of Good Over Other Concepts" PrefaceThanks are due to many people, without whose support (of whatever kind) I could not have written this book. First of all, I owe many thanks to my parents for the important part they played in the formation of my conscience. The first resource for a philosopher is his own experience. Therefore, it is fortunate (from an academic point of view, at least) that I am not too good a person, in which case I would have had much fewer experiences of conscience to work with; of course it is equally fortunate, for the same reason, that I am not too bad a person. Secondly, special thanks are due to Bert Musschenga, for his sympathetic support and gentle guidance, to my former 'roommates' Govert Buijs and Jos Kole for inspiring and interesting (dissertation-and non-dissertation-related) conversations, to Dick van Lente, Kees Schinkel and Willem Schinkel, for their important and helpful comments in various stages, to Eva Moraal, for listening and for simply being there, and further, for various reasons, to Jonathan Jacobs, Heinz Kittsteiner, Arend Soeteman, and Ben Vermeulen. Thirdly, I would like to thank Nynke Eringa-Boomgaardt for telling me her private story so candidly and for allowing me to use it in my dissertation, as well as the Dutch Minister of Defence for allowing me to make use of conscientious objector files from the Defence Archives. I am grateful to the staff at these archives in Kerkrade, who were extremely helpful. Thanks are due to everyone at Amsterdam University Press, but especially to Patrick Weening, for patiently making one pdf after another. Fourthly, I would like to thank everyone who contributed to this book in some other way: Jan Boersema, Jan Branssen, Patrick Delaere, Lasse Gerrits, Michel Heijdra, Lena Hoppe, Dorothee Horstkoet...

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“…Herodotus therefore may well have been right in the case of Hephaestus-or ''Vulcan [Hephaestus]'' [Moritz, 1819]-who probably came from Asia Minor, but was modeled by the Greeks after the image of the Egyptian god Ptah, or Phthah [Fairservis, 1962]. Whenever Greek writers in an Egyptian context referred to Hephaestus they meant Ptah [Bonnet, 1952;Budge, 1967;Kroll and Mittlehaus, 1941;Viau, 1960].…”

Section: Hephaestusmentioning

confidence: 99%

“…In its concern for the problems of daily life the general Egyptian population came to cultivate more and more the belief, adhered to also in other cultures, that dwarfs, particularly if they were smiths, were endowed with magical capabilities [Dawson, 1927;Graves, 1957;Rose, 1950]. This may explain why amulets of diversity-preventing dwarfs [Bonnet, 1952] or of the dwarf-god Bes were in demand, and why figures of bow-legged dwarfs, if they were not seen as 5 Guirand [1960], however, points out that Hephaestus was the father of the Cabeiri by Cabeiro, the daughter of Proteus. The Cabeiris's ''origin and nature have remained rather mysterious.''…”

Section: Ptah-egyptian Originsmentioning

confidence: 99%

“…7 Thomas Mann alluded to this image in his ''Joseph and his Brothers'' [Mann, 1964] when he described ''Dû du,'' and even mentioned the curious triangular way in which Dû du's stiffened loincloth protruded, as can be seen in some reproductions of Chnoum-Hotep [e.g., Ruffer, 1921]. The reference to the ''Chief of the Perfumes'' points to the belief in the protective effect of perfumes, facial makeup, and ointments against the ''evil eye'' [Bonnet, 1952]. Bes, came to be viewed in Egyptian mythology as ''Pataikoi,'' popular deities whose statues were, as a plea for divine protection [v. Wilamowitz, 1956], placed on the prows particularly of Phoenician [Delaporte, 1960], but also of Hellenic, ships.…”

Section: Ptah-egyptian Originsmentioning

confidence: 99%

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From Horus the child to Hephaestus who limps: A romp through history

Aterman

1999

Am. J. Med. Genet.

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The question of why Hephaestus, the Greek god of smiths, limped has been the subject of much debate, mainly on mythological grounds. This debate extended also into the field of medical diagnosis, with attempts at defining the nature of the deformity that made the crippled Hephaestus the buffoon of the other Olympic gods. One problem encountered in these debates was the changes to which the ugly young Hephaestus was subjected with the passing of time-from a limping deformed youth to the later dignified and normal man. While some authors, largely influenced by poetic Greek texts and vase paintings, attributed the limp to talipes (club-feet), others pointed to certain features suggestive of achondroplasia. Since the image of the early Hephaestus is based mainly on the much earlier concept of the Egyptian god Ptah, who as the triune god of the resurrection sometimes is depicted as an achondroplastic dwarf (Ptah-Pataikos), the suggestion of the possible achondroplastic dwarf-like nature of the early Hephaestus is not implausible. It is supported by similarities in the image of Hephaestus to some features in other Egyptian gods, such as the domestic god Bes, the guardian of the new-born, and the Horus the Child or Harpocrates (Greek), yet another protector of youth and "the symbol of everything that is young and vigorous" [Budge, 1969: The Gods of the Egyptians, or Studies in Egyptian Mythology. Volume I.]. The characteristic feature of this child-god is the "lock of Harpocrates" on the right side of his head. That this lock can sometimes also be seen not only on the head of Ptah-Pataikos and of Bes but also on the young Hephaestus is highly suggestive of the Egyptian influence on his image. Recently, however, another interesting explanation of Hephaestus's limp has been suggested that may explain why the Egyptian influenced image of the early achondroplastic Hephaestus changed to the later, more Grecian view of the smith-god who hobbled because of club-feet. Improvements in composition-analysis of samples from antique statues and various utensils have led to the suggestion that the introduction of new smelting techniques in antique times may have exposed ancient metal workers to the effects of various toxic metals causing, for instance, chronic lead poisoning or, more relevant here, chronic arsenic poisoning causing peripheral neuritis with weakness and lameness of one or both lower extremities. Later changes in smelting technique, and recognition or guess-work of a possible connection between these techniques and toxic effects, may explain the change from the buffoon-like achondroplastic walk to the club-footed limp and eventual normal behaviour of Hephaestus, the Smith. In other words: Did Hephaestus limp because of his arsen-neuritis?

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Reallexikon der ägyptischen Religionsgeschichte

Cited by 33 publications

References 0 publications

Montu, the Origin of a Sacred Network

Montu, the Origin of a Sacred Network

Conscience and Conscientious Objections

From Horus the child to Hephaestus who limps: A romp through history

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