Hi, hier die Zusammenfassung des Abitz-Artikels aus AEB: ABITZ, Friedrich, Die religiöse Bedeutung der sogenannten Grabräuberschächte in den ägyptischen Königsgräbern der 18. bis 20. Dynastie, Wiesbaden, Otto Harrassowitz, 1974 (18 x 25.4 cm; 122 p., 2 plans, 6 fig., 9 pl. containing 10 plans) = Ägyptologische Abhandlungen herausgegeben von Wolfgang Helck und Eberhard Otto, 26. The author studies the problem whether indeed the so-called "tomb-robber shafts" in the royal tombs from the XVIIIth to the XXth Dynasty have been intended, as usually stated, to protect the tombs against robbers or the influence of rain water, reaching the conclusion that they actually belong the religious scheme on which the plan of the tombs is based. The introduction deals with the working methods and the material to the study. Since tombs KV 10 (Amenmesse) and KV 18 (Ramses X) could not be entered the study is based on 21 tombs, of which KV 62 (Tutankhamon) and KV 55 (Smenkhkare) are not specially investigated. Zitat:
In chapter 2 the author discusses the plans of the tombs, the shafts and their side rooms, the walls barring the entrance to and exit from the shaft-rooms (room E), and the blocking up of the three entrance corridors in the earlier tombs. In the summary to this chapter (p. 47-50) he argues that shafts are an essential element in all tombs until Ramses III, but that, since in some instances the barrier walls to room E had doors, they cannot be intended to keep out the robbers. Nor could the wish to keep out the infiltration water be their explanation, since the entrance of the tomb was in some instances well closed. The only explanation is, therefore, a religious function. |
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Chapter 3 is devoted to the decoration of the tomb walls. In the conclusion (p. 79-80) the author states that the scenes and texts on the walls follow a fixed order, every room and corridor having a special function, the shafts included. Chapter 4 discusses the royal epithets accompanying royal figures and cartouches in room E; chapter 5 the position of the hours of Amduat in the tomb. Short chapters follow on the relation between shaft room and shaft, on particularities in the tombs of Sethi II and Tausert, and on the problem of religion and its expression in plan and decoration. In the last chapter the author summarizes the results of his study, concluding that in the royal tombs from Tuthmosis III to Ramses III, which show a uniform scheme, the shaft symbolizes the 5th hour of Amduat, namely the tomb of Sokaris, over the upper half of which leads the road of the bark of Re, symbolizing the funeral procession of the king, possibly in the meantime the 6th hour, namely the tomb of Osiris. In this respect it stands in parallel to the sarcophagus hall. Rev. BiOr 33 (1976), 17-18 (L. Kákosy); JEA 61 (1975), 295-296 (J. Gwyn Griffiths); Mundus 11 (1975), 3-4 (Hellmut Brunner). Iufaa
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