Reconsidering a Phoenician Inscribed Amulet from the Vicinity of Tyre

Schmitz, Philip C.

doi:10.2307/3217621

Cited by 11 publications

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“…53 Literally, "the collection of his bones." 54 I follow the near consensus that dates Isaiah 24-27 in the late sixth century BCE (Schmitz 2003: 144 and n. 1). I do not consider CIS I 6000bis.3b-4 to have any relation to Isa 26:19 beyond the lexical feature noted.…”

Section: Bce (Amadasimentioning

confidence: 80%

“…48 The Pyrgi inscription as I have interpreted it seems to attest to a mortuary cult linked to the death cult of Adonis. 49 The text does not convey much information about the status of the deceased hero 44 The following comments partly supplant my earlier interpretation of this inscription (Schmitz 1995). 45 Biblical Hebrew nā wê (e.g., Song 1:5, 2:14; 4:3; 6:4), referring to facial beauty, is also related (see also Jastrow 1985: 865 s.v.).…”

Section: Phoenician-punic Beliefs Concerning Afterlifementioning

confidence: 93%

“…Guzzo 1990: 65). 44 The problematic sequence of letters bmtn bbt (KAI 277.5) can be resegmented bmt n bbt (Schmitz 2007). This reading discloses the Phoenician word n , cognate with the Middle Hebrew nā eh 'handsome' ( Jastrow 1985: 866).…”

Section: Phoenician-punic Beliefs Concerning Afterlifementioning

confidence: 99%

“…57 All but the second of the Punic examples cited above involve maledictions against hypothetical persons who might damage or remove a mtnt 'gift', a votive object set up in fulfi llment of a vow. In KAI 302.1-2 I restore (1) rbtn [tnt pn b'l W DN B L MN YŠ(2)P br] t h dmm hmt 'our Lady [Tinnit Phane Baal and the Lord Baal amon will judge the s]ouls of those persons' (capitalization representing uncertainty), thereby matching the average line length in the inscription, but damage to the text has obscured the precise referent of the malediction (on the date and circumstance of the inscription, see Schmitz 1994). The relevance of Biblical Hebrew tišpo bām "punish them" (2 Chron 20:12 [NJPS]) to the interpretation of the Punic construction šp bwas fi rst pointed out by van den Branden (1981: 39).…”

Section: Bce (Amadasimentioning

confidence: 99%

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The Owl in Phoenician Mortuary Practice

Schmitz

2009

J Anc Near East Religions

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Recent excavations in the Iron Age necropolis of Tyre (al-Bass district) allow a substantial reconstruction of the Phoenician ritual of cremation burial. Among the faunal remains from Tyre al-Bass Tomb 8 are two talons from a species of owl. The talons had been charred and perhaps boiled before placement with the grave goods. This paper examines ancient Near Eastern and biblical cultural interpretations of the owl and suggests a range of possible explanations for the presence of owl remains in this Phoenician burial.

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Section: Bce (Amadasimentioning

confidence: 80%

Section: Phoenician-punic Beliefs Concerning Afterlifementioning

confidence: 93%

Section: Phoenician-punic Beliefs Concerning Afterlifementioning

confidence: 99%

Section: Bce (Amadasimentioning

confidence: 99%

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The Owl in Phoenician Mortuary Practice

Schmitz

2009

J Anc Near East Religions

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“…El primero de estos amuletos proviene de las cercanías de Tiro (Sader 1990;Schmitz 2002;López-Ruiz 2015: 66). En el anverso se ha grabado a Horus niño con mechón infantil cayendo por el lado derecho de su rostro, disco solar y uraeus sobre la cabeza.…”

Section: A Modo De Conclusiónunclassified

«Tu boca está en buen estado»: Las cucharas con forma de pata de toro y el ritual de la apertura de la boca en la tradición fenicio-púnica

Peña

Peco²

2020

Complutum

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En la actualidad se conocen un total de siete cucharas con mango decorado en forma de pata de bóvido procedentes de contextos de clara filiación fenicio-púnica. Estas piezas, a las que se les ha prestado escasa atención dentro de la historiografía, han sido tenidas por cucharas para incienso. En este estudio se propone su relación como instrumentos utilizados dentro de un extendido ritual conocido como ‘apertura de la boca’. Para ello se analizará el papel de esta liturgia en el Antiguo Egipto, así como el significado y función dados a este mismo tipo de cucharas dentro de la tradición nilótica. Por último, se reinterpretan otros objetos arqueológicos como piezas propias de este ceremonial dentro del área cananea, fenicia y púnica. Con ello se pretende reforzar la existencia del ritual de la apertura de la boca dentro sus creencias religiosas.

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Near Eastern Precedents of the “Orphic” Gold Tablets: The Phoenician Missing Link

López-Ruiz

2015

J Anc Near East Religions

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The Greek Gold Tablets (also called “Orphic Gold Tablets”), have often been compared with Egyptian funerary texts, especially those comprising theBook of the Dead. At the same time, North-West Semitic gold and silver leaves (Phoenician-Punic and Hebrew) with protective formulae offer a close parallel to them in aspects of their function and form. Although this group of funerary amulets are also said to follow Egyptian models, the three corpora have never been discussed together. Egyptian afterlife motifs and magical technologies may have indirectly influenced Greek Orphic funerary ideas and practices. I suggest, however, that this transmission happened through adaptations of Egyptian materials in the Phoenician-Punic realm, with evidence pointing to southern Italy and Sicily (Magna Graecia) as likely scenarios for this exchange. Intersections between Orphic and Phoenician cosmogony and the selective use of Egyptian iconography in Phoenician funerary amulets reinforce this hypothesis.

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Reconsidering a Phoenician Inscribed Amulet from the Vicinity of Tyre

Cited by 11 publications

References 0 publications

The Owl in Phoenician Mortuary Practice

The Owl in Phoenician Mortuary Practice

«Tu boca está en buen estado»: Las cucharas con forma de pata de toro y el ritual de la apertura de la boca en la tradición fenicio-púnica

Near Eastern Precedents of the “Orphic” Gold Tablets: The Phoenician Missing Link

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