از اون جا که می دونم پاسخی این قدر سردستی برات جالب نیست بد نیست این متن کوتاه رو هم بخونی در مورد اسم سینوهه. منو که شگفت زده کرد The attestation of the name Sinuhe (sA-nht) on ancient Egyptian monuments (Ranke PN I 283) does not conclusively establish whether or not the Sinuhe of the story was a historical individual. My perspective is that the story, and the use of the name Sinuhe, are examples of literary artifice, and we shall explore one aspect of that premeditated art (to adapt a phrase from Shelley) in this paper. Sinuhes name has strong implications for our understanding of the story, and of the protagonist. In addition to its association with Hathor, nht sycamore has several homophones and near-homophones, which have unmistakably relevant meanings: nh to escape death, nht shelter, refuge, nht magical protection, nhw protection of the kings arm (Faulkner, CDME p. 135). These words form a web of association, and the name of Sinuhe has a strong element of foreshadowing. In the course of the story, Sinuhe will escape death; will need, seek and find shelter in more than one place, finally back in his beloved Egypt; and will be the beneficiary of the protection of both male and female divine powers, including prominently that of the king, and that of Hathor and her alter ego the queen. On his flight from Egypt, Sinuhe traverses a canal or lake called mAaty, in the vicinity of the Sycamore (nht). The name mAaty means either one belonging to Maat, (Parkinson), or the Two Maats (Simpson), the paired goddesses found in the judgment hall of the underworld who are attested as early as the Pyramid Texts (Wb. II 21). Suggestively, the juxtaposition of mAaty and the sycamore occurs in an afterlife context in the speech of Thothrekh in the tomb of Petosiris (Lichtheim AEL 3, p. 53). This is yet another possible link between tales and afterlife-oriented texts. When Sinuhe returns to Egypt, the princesses call him sA-mHyt Son of the North Wind. Aside from the fact that Sinuhe has been sojourning in the north, perhaps the evocative description of the North Wind in Coffin Texts 162 is relevant. It is also difficult to ignore the possible paronomasia of mHyt north wind and the goddess Mehyt, who at Edfu is identified with Hathor, though the texts confirming that identification are later (Bonnet RÄRG, p. 445). After its introduction in the opening frame, Sinuhes name does not appear again until the kings letter inviting him to return to Egypt. Sinuhe uses his own name when he replies to the king, and when he arrives in Egypt the king and princesses address him, the latter with a pun as noted. Ammunenshi never addresses him as Sinuhe. One might assume that this long period of non-appearance of Sinuhes name is a mere by-product of first person narration. It implies, however, that during his flight and foreign sojourn, his identity his Egyptian identity at any rate is suspended or held in abeyance, until he is officially addressed again by the Pharaoh and reintegrated into the Egyptian reality.
Posted on: Mon, 29 Dec 2014 20:54:45 +0000
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