A Companion to the Achaemenid Persian Empire, 2 Volume Set. Группа авторов. Читать онлайн. Newlib. NEWLIB.NET

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anni 1984. Namur: Peeters, pp. 82–86.

      4 Delavault, B., Lemaire, A. (1979). Les inscriptions phéniciennes de Palestine. Rivista di Studi Fenici, 7, pp. 1–37.

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      7 Elayi, J. (2006). An updated chronology of the reigns of Phoenician kings during the Persian period (539–333 BCE). Transeuphratène, 32, pp. 11–43.

      8 Elayi, J. (2007). Gerashtart, king of the Phoenician city of Arwad in the 4th cent. BC. Numismatic Chronicle, 167, pp. 99–104.

      9 Elayi, J. (2009). Byblos, cité sacrée (8e‐4 e s. av. J.‐C.). Paris: Gabalda.

      10 Elayi, J., Elayi, A.G. (1997). Recherches sur les poids phéniciens. Paris: Gabalda.

      11 Elayi, J., Elayi, A.G. (2004). Le monnayage de la cité de Sidon à l’époque perse (V e‐IV e s. av. J.‐C.). Paris: Gabalda.

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      15 Lemaire, A. (2000). Épigraphie et religion en Palestine à l’époque achéménide. Transeuphratène, 22, pp. 97–113.

      16 Lemaire, A. (2003). Amulette phénicienne giblite en argent. In R. Deutsch (ed.), Shlomo: Studies in Honor of Shlomo Moussaieff. Tel Aviv‐Jaffa: Archaeological Center Publication, pp. 155–174.

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      19 Pisano, G., Travaglini, A. (2003). Le iscrizioni fenicie e puniche dipinte (Studia Punica 13). Roma: Università degli Studi di Roma “Tor Vergata.”.

      20 Puech, É. (1986). Les inscriptions phéniciennes d’Amrit et les dieux guérisseurs du sanctuaire. Syria, 63, pp. 327–342.

      21 Sader, H. (1990). Deux épigraphes phéniciennes inédites. Syria, 67, pp. 318–321.

      22  Sader, H. (1998). Phoenician inscriptions from Beirut. In L.H. Lesko (ed.), Ancient Egyptian and Mediterranean Studies in Memory of W.A. Ward. Providence: Department of Egyptology, Brown University, pp. 203–213.

      23 Sader, H. (2005). Iron Age Funerary Stelae from Lebanon. Barcelone: Cuadernos de Arqueologia Mediterranea.

      24 Stucky, R.A. (2005). Das Eschmun‐Heiligtum von Sidon: Architektur und Inschriften. Basel: Archäologisches Seminar der Universität.

      25 Sznycer, M. (2004). Idalion: capitale économique des rois phéniciens de Kition et d’Idalion. Cahiers du Centre d’Études Chypriotes, 34, pp. 86–100.

      26 Xella, P., Zamora, J.‐A. (2004). Une nouvelle inscription de Bodashtart, roi de Sidon, sur la rive du Nahr al‐Awwali près de Bustan esh‐sheikh. Bulletin d’Archéologie et d’Architecture Libanaises, 8, pp. 273–300.

      1 Elayi, J. (2009). Byblos, cité sacrée (8e–4e s. av. J.‐C.). Paris: Gabalda. All the Byblian inscriptions dated from the Persian period, with translation and commentary.

      2 Gibson, J.C.L. (1982). Textbook of Semitic Inscriptions III: Phoenician Inscriptions. Oxford: Clarendon Press. Selected Phoenician inscriptions, with translation and commentary.

      3 Masson, O., Sznycer, M. (1972). Recherches sur les Phéniciens à Chypre. Genève‐Paris: Droz. The main inscriptions from Cyprus, with translation and commentary.

      4 Schmitz, P.C. (2012). The Phoenician Diaspora, Epigraphic and Historical Studies. Winona Lake, IN: Eisenbrauns. Gives an updated overview and studies of most of the Phoenician inscriptions, with their historical implications.

      NOTE

      1 1 A project has been conceptualized to assemble all the Phoenician inscriptions of the Persian period, together with other texts and categories of documentation, on the website of P. Briant at the Collège de France: www.achemenet.com. The part concerning the Phoenician inscriptions has not yet been performed.

       Günter Vittmann

Photo depicts Vatican, Museo Gregoriano Egizio: Naophorous statue of Udjahorresnet.

      Source: Drawing by the author.

      The long reign of Dareios I is represented both by monumental inscriptions and by administrative documents. Three large stelae with multilingual propagandistic texts were erected at the occasion of the building of a canal through the Red Sea near Tell el‐Maskhuta, Kabrit, and Suez (Posener 1936: pp. 48–87; Kuhrt 2010: pp. 485–486). A large, now headless statue of the king (Kuhrt 2010: pp. 477–482) had been made in Egypt and, before it was transported to Susa, placed in a temple (Heliopolis? Pithom?) “in order that he who will see it should know that the Persian man holds Egypt,” as the Old Persian text puts it. The hieroglyphic version avoids this provocation, preferring instead to stress the adaptation of the Achaemenid ruler to Egyptian royal ideology.