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Замечания о египетских царских титулатурах Камбиса II и Дария Iстатья
- Авторы: Ладынин И.А., Изосимов Д.А., Сенникова П.Д.
- Сборник: Aegyptiaca Rossica
- Редактор: Ладынин Иван Андреевич
- Том: 7
- Год издания: 2019
- Издательство: Русский фонд содействия образованию и науке
- Местоположение издательства: Москва
- Первая страница: 146
- Последняя страница: 176
- Аннотация: Ivan A. Ladynin (Moscow), Denis A. Izosimov (Moscow), Polina D. Sennikova (Moscow) Notes on the Egyptian Titularies of Cambyses II and Darius I The article analyses the Egyptian royal titularies of the Persian kings including more than just their personal names, i.e. those of Cambyses II and Darius I. Only the titulary of Cambyses was spread in its full standard form more or less widely in the country: this can be explained by the fact that he was the conqueror of Egypt, and legitimating his rule over the country must have been carried out before its natives especially pointedly. It seems, however, that even his titulary in its standard form did not include the names of Horus, Two Ladies and Golden Horus but was confined to the “solar praenomen” of the King of Upper and Lower Egypt and the personal name of the son of Re; it is feasible that Cambyses’ Horus’ name could be created only for his monuments at the Serapeum. As for Darius I, the reliable examples of his Horus’ name are unknown; and the “solar praenomen” is attested only at the temple of Amun at Hibis; thus, there is no proof that his titulary was compiled in any generally accepted standard form. Cambyses’ Horus’ name at the monuments of the Serapeum, a number of compositions at the temple of Hibis at the time of Darius and empty serekhs on his monuments might indicate the “derivative” nature of these kings’ sacrality, as borrowed from the divinity, which was thought incarnated in them and almost absorbing their individuality. In fact, a similar concept can be traced in their “solar praenomina”. Summing up, it can be said that the ideological trend manifesting itself in the titularies of these Persian kings showed their reluctant acceptance as legitimate rulers with reservations that excluded the immanency of sacrality to their persons. This is a somewhat more disguised version of the concept of “derivative sacrality” that is most explicit in the Fayum stela of Pa-di-Usir-pa-re (Berlin ÄS 7493) and was probably intended to compensate the moral damage caused by the alien conquest of Egypt.
- Добавил в систему: Ладынин Иван Андреевич