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Le Succès d’Harpocrate à Nea Paphos

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EN
Even though we find only a few traces of the Egyptian god Harpocrates on epigraphic inscriptions, his cult was widespread in Ancient Near East during the Graeco-Roman period. The discovery of figurines (terracotta, glass, bronze, silver, and sometimes gold) and other artefacts depicting the young god (for instance on lamps) is a good sign of his popularity at all stratas of society. In Cyprus, such representations of Harpocrates are scarce (Amathontes, Salamine), except for Nea Paphos. The recent publication of an amulet discovered in Nea Paphos gives the opportunity to discuss its interpretation and to come back on the presence of the young god on the island.
EN
In 2014 a unique burial was unearthed in Gerulata cemetery III, containing an unusual number of rings. The buried woman aged 40–49 had two rings on each hand, one of which was a signet ring with a gem depicting the Egyptian deities Serapis and Isis. Another unusual item was a bracelet composed of seven disks with side openings for a string. Two glazed vessels have enlarged the number of known vessels of this type from this site to 13 pieces.
EN
This research examines representations of deities on lamps that reflect Hellenistic syncretic processes that led to the refashioning of Pharaonic gods by the addition of Greek attributes. The different rendering of deities representing specifically the “Isiac cults” on Roman lamps produced in Egypt is discussed in an effort to outline the major differences between how the homeland gods were depicted as compared to deitieds privileged in other parts of the Roman Empire. The article is a synthesis of the exhaustive work of Tran tam Tinh on the lamps from Alexandria and the present author’s recent monograph on Isiac scenes on lamp discuses from outside Egypt.
The Biblical Annals
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2014
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vol. 4
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issue 2
334-354
EN
This article provides an analysis of the occurrence of basic terms related to the Greek mystery cults in the Septuagint. Such terms as τελεταί, μύσται and θίασοι appeared to be so significant and wide that could be employed in expressing theological views on current reality while translating. Considerably general criticism of initiations seems to reflect the translator’s polemics against traditions which he considered unacceptable in the light of the Yahwist. The Baal-Peor cult (Numbers 25:3,5 and Psalms 105:28 LXX) was perceived by the translator as one of the initiations. The translation of the Book of Amos 7:9 defines the idolatrous temples of Israel as initiations, thus being living institutions and not specific locations. A similar approach can be observed in the translation of the terms qedesha and qadesh. in Deut 23:18, 1 Kgs 15:12 and Hos 4:14, whereas the term θίασοι in translation of Jeremiah 16:5 refers to feasts in the honour of deities. It should be noted, however, that the Septuagint translators’ reference to mystery cults was not their main focus of attention. Translation phenomena observed herein remain rather marginal even in comparison with the writings of Philo or Flavius Josephus. Therefore it can be inferred that the problem in question was a peripheral part of a larger phenomenon, i.e. condemnation of idolatry.
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