By Albert Cossery
Summoned domestic to Egypt after a protracted eu debauch (disguised as “study”), our hero Teymour—in the hole line of A well suited Conspiracy—is feeling “as unfortunate as a flea on a bald man’s head.” bad Teymour sits forlorn in a provincial café, a miles cry from his cherished Paris. previous buddies, even though, rescue him. They applaud his phony degree as excellent in “a global the place every little thing is false” and so they draw him into their hedonistic rounds as gents of relaxation. lifestyles, they clarify, “while basically unnecessary is very interesting.” The small urban could seem tedious, yet there are ladies to seduce, robust males to tease, and in addition unusual occasions: wealthy notables are disappearing.
Eyeing the machinations of our 3 excitement seekers and fearful in regards to the lacking wealthy males, the gurus quickly see—in advanced schemes to mattress younger girls—signs of political conspiracies. the 3 younger males, even if incorrect for terrorists, get pleasure from freedom, wit, and romance. in the end, although “not each guy is able to appreciating what's round him,” the conspirators in excitement definitely do.
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Extra resources for A Splendid Conspiracy
Van Dijk (2ooo) 287. 3· Lichtheim (1992) 99-101. 4· Assmann (1995) 195. " 5· Assmann (1989) 81: "The sources of the period ... draw a picture of the social life in the time of the later New Kingdom which is rather sinister. " 6. Assmann (1975); Assmann (1995); Assmann (2001). Change and Continuity in Religion in Ramesside Egypt · 57 7. Teeter (1997). 8. , the comments in Hornung (1982a) 1~0 abo~t Morenz (1964);, M~renz [ ] 8 n. 84 ) defends his discussion of cult and piety w1th the comment Th1s re1973 9 ( k hould not be misunderstood as a personal profession of faith by the author but mar s · I' · " as an endeavour to assess properly the historical data about Egypuan re Igion.
See also Morenz (1973) 102. so. Assmann (1995) 191; Assmann (2001) 193-94; Kruchten (2001) 609. 51. Assmann (1983) 278, 283-85; Assmann (1984) 696; Assmann (1989) 73§b, 79; Assmann (1995) 194. " See Assmann (1989) 74-76 for the idea of indirect ~aus~tion (traditional Maat theology) verses direct, in which the sense of confidence msp1red by Maat is replaced by reliance on the god(s). 52. Assmann (1989) 75-78; Assmann (2001) 231-32. 53· Translation from Lichtheim (1976) 157-58. 54· Assmann (1975) 352; Assmann (2001) 225.
89 n. 56. 170. Niwinski (1987-88). 171. Nelson (1934) 42-43. See Murnane (1980) 27 for the comment that none of the reliefs, even the bark processions on the north wall of the second court at Medinet Habu, can definitively be identified as depicting the Feast of the Valley. He notes an apparent reference to the festival "on the first day of the year" (m ~bf tp(y) rnpt) on the parapet of the ramp leading from the first court to the second court (MH V, pl. " However, Wente has suggested (personal communication) that the text is not ~bf tp(y) rnpt, "his festival on the first of the year" but, rather, ~bf nw tp rnpt, "his festival of upon the year" or "his annual feast;' which would have to be the Feast of the Valley.