MINAS-NERPEL Martina, PREYS René.
The Kiosk of Taharqa. Volume II: The Ptolemaic decoration (TahKiosk nos. E1-24, F1-4). IF 1303-BiGen 72.
IFAO
Regular price
€43,00
| N° d'inventaire | 30147 |
| Format | 25 x 33 |
| Détails | 252 p., numerous photographs, publisher's hardcover. |
| Publication | Cairo, 2023 |
| Etat | Nine |
| ISBN | 9782724709704 |
During the reign of Ptolemy IV Philopator (221–204 BC), a vast program of construction and decoration is attested throughout Egypt. In the Temple of Amun-Re at Karnak, the Taharqa Kiosk, a key contribution from the Kushite period (746–655 BC), required extensive restoration work under Ptolemy IV. In this book, the Ptolemaic texts and decoration of the Kiosk are presented and analyzed.
From the reign of Ptolemy IV Philopator (221-204 BC), an extensive building and decoration program is attested throughout Egypt, with a specific emphasis on the cult of Osiris and the child gods. The royal legitimation, in which Horus of Edfu and Amun of Thebes played a major role, was a further focal point. With the Theban revolt (206-186 BC), the royal support of the Egyptian temples stopped abruptly and was only resumed under Ptolemy VI Philometor.
In the temple of Amun-Ra at Karnak, the Kiosk of Taharqa was a key contribution of the Kushite period (746-655 BC). Under Ptolemy IV, a major restoration campaign took place in the First Courtyard: the gate of the Second Pylon was rebuilt and the Kiosk substantially renovated. Its intercolumnar walls were remodeled and carved with ritual scenes of royal legitimation. The base was decorated with a procession of nomes, received by the goddess Waset, and the column shafts and abaci were engraved with the royal names.
In this book, the Kiosk's Ptolemaic texts and iconographic decoration are presented and analyzed. A global study of Philopator's architectural activities places the Kiosk in the larger context of Karnak and beyond. In addition, a palaeographic study of the hieroglyphic texts is published. -- For the reign of Ptolemy IV Philopator (221–204 BC), a vast program of building and decoration is attested throughout Egypt, with a particular emphasis on the cult of Osiris and the child gods.
Royal legitimation, in which Horus of Edfu and Amun of Thebes played a major role, was another central point. With the Theban Revolt (206–186 BC), royal support for Egyptian temples abruptly ended and only resumed under Ptolemy VI Philometor. In the temple of Amun-Re at Karnak, the Taharqa kiosk is a key addition from the Kushite period (746–655 BC).
Under Ptolemy IV, a major restoration campaign took place in the first courtyard: the gate of the second pylon was rebuilt and the Kiosk was substantially renovated. Its intercolumned walls were reworked and carved with ritual scenes of royal legitimation. The base was decorated with a procession of nomes, welcomed by the goddess Waset, and the column shafts and abacuses were engraved with the king's names.
In this book, the Ptolemaic texts and decoration of the Kiosk are presented and analyzed. A comprehensive study of Philopator's architectural activities places the Kiosk in the broader context of Karnak and beyond. In addition, a paleographic study of the hieroglyphic texts is published.
From the reign of Ptolemy IV Philopator (221-204 BC), an extensive building and decoration program is attested throughout Egypt, with a specific emphasis on the cult of Osiris and the child gods. The royal legitimation, in which Horus of Edfu and Amun of Thebes played a major role, was a further focal point. With the Theban revolt (206-186 BC), the royal support of the Egyptian temples stopped abruptly and was only resumed under Ptolemy VI Philometor.
In the temple of Amun-Ra at Karnak, the Kiosk of Taharqa was a key contribution of the Kushite period (746-655 BC). Under Ptolemy IV, a major restoration campaign took place in the First Courtyard: the gate of the Second Pylon was rebuilt and the Kiosk substantially renovated. Its intercolumnar walls were remodeled and carved with ritual scenes of royal legitimation. The base was decorated with a procession of nomes, received by the goddess Waset, and the column shafts and abaci were engraved with the royal names.
In this book, the Kiosk's Ptolemaic texts and iconographic decoration are presented and analyzed. A global study of Philopator's architectural activities places the Kiosk in the larger context of Karnak and beyond. In addition, a palaeographic study of the hieroglyphic texts is published. -- For the reign of Ptolemy IV Philopator (221–204 BC), a vast program of building and decoration is attested throughout Egypt, with a particular emphasis on the cult of Osiris and the child gods.
Royal legitimation, in which Horus of Edfu and Amun of Thebes played a major role, was another central point. With the Theban Revolt (206–186 BC), royal support for Egyptian temples abruptly ended and only resumed under Ptolemy VI Philometor. In the temple of Amun-Re at Karnak, the Taharqa kiosk is a key addition from the Kushite period (746–655 BC).
Under Ptolemy IV, a major restoration campaign took place in the first courtyard: the gate of the second pylon was rebuilt and the Kiosk was substantially renovated. Its intercolumned walls were reworked and carved with ritual scenes of royal legitimation. The base was decorated with a procession of nomes, welcomed by the goddess Waset, and the column shafts and abacuses were engraved with the king's names.
In this book, the Ptolemaic texts and decoration of the Kiosk are presented and analyzed. A comprehensive study of Philopator's architectural activities places the Kiosk in the broader context of Karnak and beyond. In addition, a paleographic study of the hieroglyphic texts is published.
From the reign of Ptolemy IV Philopator (221-204 BC), an extensive building and decoration program is attested throughout Egypt, with a specific emphasis on the cult of Osiris and the child gods. The royal legitimation, in which Horus of Edfu and Amun of Thebes played a major role, was a further focal point. With the Theban revolt (206-186 BC), the royal support of the Egyptian temples stopped abruptly and was only resumed under Ptolemy VI Philometor.
In the temple of Amun-Ra at Karnak, the Kiosk of Taharqa was a key contribution of the Kushite period (746-655 BC). Under Ptolemy IV, a major restoration campaign took place in the First Courtyard: the gate of the Second Pylon was rebuilt and the Kiosk substantially renovated. Its intercolumnar walls were remodeled and carved with ritual scenes of royal legitimation. The base was decorated with a procession of nomes, received by the goddess Waset, and the column shafts and abaci were engraved with the royal names.
In this book, the Kiosk's Ptolemaic texts and iconographic decoration are presented and analyzed. A global study of Philopator's architectural activities places the Kiosk in the larger context of Karnak and beyond. In addition, a palaeographic study of the hieroglyphic texts is published. -- For the reign of Ptolemy IV Philopator (221–204 BC), a vast program of building and decoration is attested throughout Egypt, with a particular emphasis on the cult of Osiris and the child gods.
Royal legitimation, in which Horus of Edfu and Amun of Thebes played a major role, was another central point. With the Theban Revolt (206–186 BC), royal support for Egyptian temples abruptly ended and only resumed under Ptolemy VI Philometor. In the temple of Amun-Re at Karnak, the Taharqa kiosk is a key addition from the Kushite period (746–655 BC).
Under Ptolemy IV, a major restoration campaign took place in the first courtyard: the gate of the second pylon was rebuilt and the Kiosk was substantially renovated. Its intercolumned walls were reworked and carved with ritual scenes of royal legitimation. The base was decorated with a procession of nomes, welcomed by the goddess Waset, and the column shafts and abacuses were engraved with the king's names.
In this book, the Ptolemaic texts and decoration of the Kiosk are presented and analyzed. A comprehensive study of Philopator's architectural activities places the Kiosk in the broader context of Karnak and beyond. In addition, a paleographic study of the hieroglyphic texts is published.