Elkady, Marwa. (2021). Figurines of Harpocrates the Horseman and Isis-Aphrodite in Egyptian Cultural Heritage. حولية الاتحاد العام للآثاريين العرب "دراسات فى آثار الوطن العربى", 24(1), 1-23. doi: 10.21608/cguaa.2021.59372.1060
Marwa Elkady. "Figurines of Harpocrates the Horseman and Isis-Aphrodite in Egyptian Cultural Heritage". حولية الاتحاد العام للآثاريين العرب "دراسات فى آثار الوطن العربى", 24, 1, 2021, 1-23. doi: 10.21608/cguaa.2021.59372.1060
Elkady, Marwa. (2021). 'Figurines of Harpocrates the Horseman and Isis-Aphrodite in Egyptian Cultural Heritage', حولية الاتحاد العام للآثاريين العرب "دراسات فى آثار الوطن العربى", 24(1), pp. 1-23. doi: 10.21608/cguaa.2021.59372.1060
Elkady, Marwa. Figurines of Harpocrates the Horseman and Isis-Aphrodite in Egyptian Cultural Heritage. حولية الاتحاد العام للآثاريين العرب "دراسات فى آثار الوطن العربى", 2021; 24(1): 1-23. doi: 10.21608/cguaa.2021.59372.1060
Figurines of Harpocrates the Horseman and Isis-Aphrodite in Egyptian Cultural Heritage
Faculty of Tourism and Hotels, Alexandria University
المستخلص
The fame of Harpocrates was spread all over Egypt during the Graeco-roman period. He was the third member of the Alexandrian triad. As a child deity, he was represented being suckled by his mother Isis or as a child with the traditional Egyptian side hair lock holding a finger to his mouth. Sometimes he is represented with a goose, a dolphin or a riding a horse. The latter is one of his famous forms in which he is represented in different attitudes: victorious wearing military costumes carrying attributes like a knife or a sword and an armor. Figurines of Isis-Aphrodite were also famous in Graeco-roman Egypt. She was a combination of the Egyptian Isis and the Greek Aphrodite. Isis-Aphrodite took the functions of both, and was represented in a standing attitude nude, or wearing a dress she lifts up to reveal her lower feminine aspects as a symbol of fertility. She is usually represented with the corkscrew tresses hairstyle and wearing an elaborate headdress with the Hathoric-crown. Many of our thoughts and beliefs in modern Egypt have been linked with the ancient Egyptian traditions. The figurines of Harpocrates the horseman and Isis-Aphrodite are a good example of how the Egyptian cultural heritage has been inherited from one generation to another. Their forms were kept into the Egyptian mind and developed into the forms of sugar doll (Aroset Elmouled) and horseman (Hosan), which have been part of the Egyptian religious ceremonies of El-Mouled or Birth of Prophet Mohamed (peace upon him). تماثيل حربوقراط الفارس وايزيس-افروديت فى التراث الثقافى المصرى کانت لعبادة حربوقراط أو حورس الطفل وتماثيله الصغيرة شهرة واسعة في جميع أنحاء مصر القديمة وبالأخص فى العصر اليونانى الرومانى. کان حربوقراط العضو الثالث فى ثالوث الاسکندرية الذي ضم أيضاً سيرابيس وإيزيس. وبوصفه إلها للطفولة، کان يُمثَّل کمولود يرضع من أمه إيزيس أو کطفل بخصلة الشعر الجانبية واضعاً أصبعه أمام فمه. أحياناً أيضاً کان يمثل برفقة أوزة أو دلفين أو فيل. ومن أشهر الأشکال الذى ظهر بها حربوقراط هو شکل الفارس الذى يمتطى حصانه وظهر فى هذه التماثيل بأشکال مختلفة: فکان يمثل کفارس منتصراً يرتدى الملابس العسکرية، أو أحياناً يرتدى الخيتون والهيماتون، وقد يرتدى التاج المزدوج أو إکليل من الزهور أو غطاء للرأس على شکل براعم اللوتس، وقد يحمل فى يده بعض الرموز مثل سيف أو سکين ودرع . اشتهرت أيضاً التماثيل الصغيرة للإلهة إيزيس-أفروديت في مصر اليونانية الرومانية. کانت تلک الإلهة مزجاً بين الإلهة المصرية إيزيس واليونانية أفروديت، وأخذت وظائف کلاً من الإلهتين. وظهرت فى کل تماثيلها کامرأة عارية، أو ترتدي ثوباً ترفعه بيديها لتکشف عن أعضاءها کأنثى کرمز لوظيفتها کالهة للخصوبة. وعادة ما يتم تمثيل الشعر فى شکل خصلات ملفوفة يعلوه غطاء رأس غنى بالزينة يميزه شکل قرص الشمس بين قرنى البقرة (التاج الحتحورى). ترتبط کثير من تقاليدنا الآن في مصر بالتقاليد المصرية القديمة المتوارثة. وتمثّل التماثيل الصغيرة لحربوقراط الفارس وإيزيس-أفروديت مثالاً واضحاً لتوارث الأفکار فى مصر من جيل إلى آخر. ويبدو لأهمية حربوقراط وايزيس-افروديت فى مصر قديما ظلت أشکالهما مقدرة فى وجدان المصري على مدار التاريخ وتطورت حتى وصلت إلى فکرة العروسة والحصان المصنعين من الحلوى وهما جزءاً أساسيا من تراث المصريين فى الاحتفال بالمولد النبوى الشريف
- Abdelwahed, Y. E., “The Harpokratia in Graeco-roman Egypt, in Rosetta 23, 2019, 1-27.
- Aref, E. A., “The contribution of the Coptic and Islamic arts in preserving the Analytical (14-15 AH/20-21 AD( Egyptian national character: )vision of some plastic paintings during the centuries”, Historical Research Letter 41, 2017, 54-73.
- Bagnall, R. S. and Rathbone, D. W., Egypt from Alexander to the Early Christians: An Archaeological and Historical Guide, Los Angelos, 2004.
- Bard, K. A., Encyclopedia of Archaeology of Ancient Egypt, London and New York, 1999.
- Barrett, C., Egyptianizing Figurines from Delos: A Study in Hellenistic Religion, Leiden and Boston, 2011.
- Belmonte, J. A., “The Egyptian Calendar: Keeping Ma’at on Earth”, in Slatout, Mosalam and Belmont J. A. (Eds.), In Search of Cosmic Order: Selected Essays on Egyptian Archaeoastronomy, Cairo, 2009, 73-129.
- Du Bourguet,P., “Aphrodite”, in Mythological Subjects in Coptic Art, 6, Accessed January 20, 2021
- Breidlid, A., Said, A. A. and Breidlid, A. K. (eds.), A Concise History of South Sudan, Oxford, 2014.
- Cole, Sara E. "Ptolemaic Cavalrymen on Painted Alexandrian Funerary Monuments." Arts. Vol. 8. No. 2. Multidisciplinary Digital Publishing Institute, 2019., 1-23.
- Cribiore. R., “Trimithis in the Culture of the Eastern Roman Empire”, in Bagnall, R., Aravecchia, N., Cribiore, R., Davoli, P., Kaper, O. and McFadden, s., An Oasis City, http://dlib.nyu.edu/awdl/isaw/oasis-city/.
- Cooney, K. M., “Gender Transformation in Death: A Case Study of Coffins from Ramesside Period Egypt”, Near Eastern Archaeology 73.4, 2010, 224-237.
- Cormack, P., Heritage in Danger, London, 1976.
- Dunand, F. and Zivie-Coche, C., translated by David, Lortont, Ithaca and London, 2002.
- Ferrara, A. “A Leather Cuirass Discovered at Karanis, Fayum, Egypt from the Late 3rd and Early 4th Centuries AD125.”, in Karanis Revealed: Discovering the Past and the Present of Michigan Excavation in Egypt, edited by T.G. Wilfong, Michigan, 2014, 123-128.
- Frankfurter, D., Religion in Roman Egypt: Assimilation and Resistance, Princeton, 1998.
- Grandjouan, C., Markson, E. and Rotroff, S., Hellenistic Relief Molds from the Athenian Agora, Hesparia: Supplement XXIII, Princeton, 1989.
- Hall, E. S., “Harpocrates and Other Child Deitiesin Ancient Egyptian Sculture”, in Journal of the American Research Center in Egypt 14, 1977, 55-58.
- Hart. G., The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed., London and New York, 2005.
- Heyob, S. K., The Cult of Isis among Women in the Graeco-roman World, Leiden, 1975.
- Kaper, O. E., The Egyptian God Tutu: A Study of Sphinx God and Master ofDemons with a Corpus of Monuments, Orientalia Lovaniensia Analecta, Leuven, 2003.
- Lev, Y., State and Soceity in Fatimid Egypt, Leiden, 1991.
- Lewis, S., "The Iconography of the Coptic Horseman in Byzantine Egypt", Journal of the American Research in Egypt 10, 1973, 27-63.
- Lichtheim, M., Ancient Egyptian Literature; The New kingdom, vol.II, Los Angelos and London, 1976.
- Meyer-Dietrich, R., “Dance”, in UCLA Encyclopedia of Egyptology, Edited by Wendrich, W., Dieleman, J. and Frood, E., Oxford, 2009, 1-13. (Accessed January 23,
- Münnich, M. M., “Two Faces of Resheph in Egyptian Sources of the New Kingdom”, in I. de Hulster–R. Schmitt (Hgg.), Iconography and Biblical Studies: Proceedings of the Iconography Sessions at the Joint EABS/SBL Conference, 2007, 22-26.
- Murdock, D. M., Christ in Egypt: The Horus-Jesus Connection, Venice, 2009.
- Nifosi, A., Becoming a Woman and Mother in Greco-roman Egypt: Women’s bodies, Soceity, and Domestic Space, London and New York, 2019.
- Ocal, T., “Necessity of Cultural Historical Heritage Education in Social Studies Teaching”, Creative Education, 7(03), 2016, 396-406. (Accessed January 20, 2021 https://file.scirp.org/pdf/CE_2016031415590861.pdf,
- Omran, W., “The cult of Heron in Egypt”, in Journal of Faculty of Tourism and Hotels, Fayoum University 9, Issue 1, 206-225.
- Parker, R. A. The Calendars of Ancient Egypt, Studies in Ancient Oriental Civilization No.26, Chicago, 1950.
- Partridge, R.B., "Transport in Ancient Egypt", Ed. Lloydd, A. B., A Companion to Ancient Egypt, vol.1, Oxford, 2010, 370-389.
- Riggs, C., The Oxford Handbook of Roman Egypt, Oxford, 2012, 419.
- Ruiz, A., The Spirit of Ancient Egypt, New York, 2001.
- Sanders, P., Ritual, Politics, and the City in Fatimid Cairo, New York, 1994.
- Sauer, H., “Paludamentum", Realencyclopädie der Classischen Altertumswissenschaft, 1949, 18.3.
- Schulman, A. R. 'Egyptian Representations of Horsemen and Riding in the New Kingdom'. Journal of Near Eastern Studies 16 no.4, 1957, 263-71.
- Siebeck, M., The God Resheph in the Ancient Near East, Orientalische Religionen in der Antike 11, Tüingen, 2013.
- Török, L., The Kingdom of Kush: Handbook of the Napatan-Meroitic Civilization, Leiden, New york and Köln.
- Vanderlip, V. F., The Four Greek Hymns of Isidorus and the Cult of Isis, American Studies in Papyrology, vol.12, Toronto, 1972.
- Vecco, M., “A Definition of Cultural Heritage: From the Tangible to the Intangible. Journal of Cultural Heritage, 2010, 11(3), 321-324.
- Williams, E. R. 'A Bronze Statuette of Isis-Aphrodite', Journal of the American Research in Egypt 16, 1979, 93-101.
- Witt, R. E., Isis in the Ancient World, Baltimore and London, 1971.