Volume 8 (2025)
Sous le Ciel Étoilé: Proscynème Cordial au Dr Nadine GUILHOU–AMBROISE
Maravelia, Alicia:
L’Astronomie et le Calendrier en Égypte Antique
[FR] L’importance de l’Astronomie en Égypte ancienne était immense: répandue à la fois dans la religion et dans la société, l’étude descriptive et métaphorique des phénomènes célestes fut caractéristique de la culture pharaonique de toutes les époques. Mais quelle était l’essence de l’Astronomie égyptienne? La réponse serait: religieuse, avec des traits et des allégories à la fois solaires et stellaires, étant aussi pratique et plus souvent pré–scientifique que proto–scientifique. La dualité de la religion égyptienne, qui avait une composante stellaire (liée à la nuit, aux ténèbres, à la mort, à l’hier, au dieu Osiris et à la conception de l’éternité statique), ainsi qu’une autre composante solaire (liée au jour, à la lumière, à la résurrection, au dieu Rēc et à la notion de l’éternité dynamique), se reflète tout d’abord dans l’Astronomie et son usage pratique au pays du Nil.
Mathieu, Bernard:
À Propos des Constellations dans les Textes des Pyramides
[FR] Il est bien connu que les Textes des Pyramides abondent en références astronomiques, le ciel nocturne constituant un univers métaphorique privilégié pour évoquer la destinée posthume du défunt. Cet article tente d’apporter, grâce à une analyse interne de ce vaste corpus, quelques éléments nouveaux pour l’identification et la délimitation de quelques constellations, telles qu’un Égyptien des temps protodynastiques pouvait les avoir conçues.
[EN] It is well known that the Pyramid Texts abound in astronomical references, the night sky constituting a perfect metaphorical universe to describe the posthumous destiny of the deceased. This article attempts to provide, thanks to an internal analysis of this vast corpus, some new elements for the identification and delimitation of some constellations, such as an Egyptian of the Proto–Dynastic Era might have visualised them.
De Trafford, Aloisia:
The King as Atūm in the Burial Chamber of the Pyramid of King Unas
This article takes a look at the Utterances inscribed close to King Unas’s sarcophagus, more precisely on the Southern and Eastern walls of the Burial Chamber. These are Utterances that fascinated Dr Nadine Guilhou, and which she treated in her article «Les parties du corps humain dans la Pyramide d’Ounas: Lecture rituelle et valeur symbolique». Taking inspiration from her article, I shall share some thoughts here about the Pyramid Texts Utterances inscribed on the South wall of Unas’s Burial Chamber, focusing my discussion on the god Atūm and his role and connection with the bodily reconstitution of the king.
Winkler–Nemes, Gábor:
A Group of Northern Stellar Deities as a Reference to an orally transmitted Theological Depository
A group of succeeding deities features in certain Coffin Text Spells, either in the context of «sun–folk» and «crew of Rēc», i.e.: members of the solar barque (CT 1126), or as a group of divinities identified with a particular part of the boat of the ferryman who is supposed to navigate the deceased to the celestial Field of Rushes (CT404). These divinities make their appearance in the later corpus of the Book of the Dead, the ones of CT 404 in its later version Chapter 99 (BD 99), while five of them in the glosses of BD 17, as part of a group of seven 3ḫ–souls residing behind the «Bull’s Foreleg». Besides the interrelated corpora of the above–mentioned mortuary texts, these divinities appear in similar succession in the company of other deities, featuring in the representations of the northern constellations in royal and élite tombs of the New Kingdom and of later periods. In the Tomb of Petosiris near Atfīh dating to the Mid–Ptolemaic Era, they are labelled as the indestructible stars, i.e.: the circumpolar stars. Similarly to BD 99, BD 17 —also— has its own predecessor among the Coffin Texts, namely CT 335 and CT 336. Interestingly enough, the gloss mentioning these stellar deities does not feature in the older CT version, allowing for the presumption that their appearance is due to a later theological codification as part of the revision that resulted in the New Kingdom corpus of the BD. However, the presence of five of the seven deities in CT 404 and CT 1126 in the same context, i.e.: in the celestial region and in the same corpus as CT 335 and CT 336, leads to the likely assumption that they were already known at the time of the formation of the CT. Therefore, their absence in CT 335 and reappearance in BD 17 was merely a question of choice of the theologians, and thus a reference to a larger, existing theological depository that was orally available and transmittable, and the written use of its constituent priestly wisdom was based on the decision of the body of priests who were responsible for its transmission.
Dallas, Themis G.:
Temples of Egyptian Gods in the Aegean: Some Thoughts on their Orientation
In the present paper, the orientation of 29 temples of Egyptian gods (mostly of Isis and Serapis) is studied, around the Aegean, dating from the Hellenistic and Roman Periods. It is deduced that most of them follow the orientation of the city grids or the landscape contours of their surroundings, as no significant evidence of astronomical alignments is detected.
Perraud, Annie:
La Momie de Nedjem Ati, Prétendue «Prophétesse», Découverte par A. Gayet à Antinoé – Collection du Musée des Confluences de Lyon
[FR] La momie de Nedjem Ati, découverte par Albert Gayet, en 1907, sur la Nécropole d’Antinoé, a été identifiée «prophétesse de l’Osiris–Antinoüs», d’après les inscriptions de son sarcophage. Lors de l’étude scientifique pluridisciplinaire de la momie, il s’est avéré que la momie était celle d‘un homme ayant vécu à l’Époque Ptolémaïque, confirmant les informations données par la typologie de la momie. L’objet de cet article est de resituer sa sépulture parmi celles de trois autres momies d’Époque Romaine et Byzantine, ayant été associées à Nedjem Ati par Albert Gayet lors de leur découverte contemporaine, et de faire une enquête onomastique et prosopographique à partir des rapports de fouilles, malgré l’absence de relevé des inscriptions.
[EN] The mummy named Nedjem Ati, discovered by Albert Gayet, in 1907, in the Necropolis of Antinoopolis, was identified as «Priestess of the Osiris–Antinoos», according to the inscriptions of the sarcophagus. During the mummy’s multidisciplinary scientific study, it was proved that the mummy was belonging to a man who lived during the Ptolemaic Period, confirming the information given by the mummy’s typology. The aim of this paper is to resituate his burial among those of three other mummies from the Roman and Byzantine Periods, which were associated to Nedjem Ati by Albert Gayet during their contemporary discover, and to perform an onomastic and prosopographic survey on the basis of the excavations reports, despite the absence of a record of hieroglyphic inscriptions.
Niwiński, Andrzej:
The Mummy–Braces on Coffins’ Lids: A New Typological Approach
An atypical coffin–set in the Museum of Natural History in Perpignan includes a lid with an imitation of the mummy–braces crossing on the collar. According to the typology of lids published in 1988 this lid belongs to the Type V and it was dated to the 22nd Dynasty. New studies on this type of the lids allow, however, to distinguish two sub–types, chronologically differentiated, of the mummy–braces imitations: short and long. The lid in Perpignan can be dated now to the late 21st Dynasty. In this article several groups of mummy–braces’ representations are discussed and lists of the coffins belonging to these groups are composed, including the dating propositions for each group.
Tarasenko, Mykola:
Observations about the Owner of the Greenfield Papyrus (= P. London BM EA 10554)
The papyrus of Nesy–ta–nebet–Isherū, P. London BM EA 10554 or the Greenfield Papyrus (21st–22nd Dynasties) is discussed in the article. The unique composition of text and illustrations in this document, along with its impressive length (40.53 m), can be explained by three main factors: her high rank/status; her inclination for innovative actions [best seen on special ritual used for her coffins (Cairo JE 26022; CG 61033)] and fear for her real and posthumous position in the uneasy times of the end of the Dynasty and possible family faction. The special title of Nsy-t3-nbt-ʼIšrw (Servant of the Archive of Amūn–Rēc, King of the gods) could prove that she had direct access to archives and libraries of the Theban Temple of Amūn, that this noble priestess could use when ordering design of her own funeral papyri.
Régen, Isabelle:
Deux Briques Magiques Hiératiques Inédites au Nom de Pay (Birmingham 1969 w 3573-4)
[FR] Publication de deux briques magiques hiératiques inédites appartenant à Pay, comportant les formules septentrionale et méridionale du Chapitre 151 du Livre des Morts (Birmingham 1969 w 3573, 1969 w 3574), qui pourraient être datées de la Période Ramesside. L’analyse comprend également des remarques sur la matérialité de ces objets ainsi que sur l’Archéologie du Rituel.
[EN] Publication of two unpublished hieratic magical bricks of Pay with northern and southern spells of Chapter 151 of the Book of the Dead (Birmingham 1969 w 3573, 1969 w 3574), which may date from the Ramesside Period. The analysis includes remarks on the materiality of these objects and on the Archaeology of Ritual.
Coppens, Filip; Molčan, Kristopher:
Casting the Harpoon towards the Hippopotamus: The Ritual Scene in the Temple of Horus at Edfū
The paper provides an in-depth study of a singular ritual act Casting (the Single Barbed Harpoon) towards the Hippopotamus, depicted seven times upon the walls of the Temple of Horus at Edfū, between the reigns of Ptolemaios IV Philopatōr and Ptolemaios IX Sōtēr II (c. 221-81 BC). Next to a focus on iconographical elements as well as linguistic aspects, emphasis is also placed on the nature of the hippopotamus, for its behaviour and physical attributes are, to a significant extent, reflected upon in the texts. In addition, specific attention is paid to the act of harpooning itself, as particular features, such as the weapon, the harpooners, their adornments, and boats (curiously oſten mentioned, yet never depicted) are taken into consideration. Lastly, the reliefs are placed within the broader context of apotropaic scenes with which there are clear interconnections.
Miyuki Babcock, Jennifer:
A Feline–Hare Hybrid from Deir ᾽el-Medinah
Seven tombs at Deir ᾽el-Medinah and some copies of the Book of the Dead depict a vignette from Spell 17, in which the Great Tomcat defeats cApophis, the serpent who threatens the sunrise by attacking the solar barque travelling through the Dw3t. Iconographically, these images are identical: a spotted feline sits beside the ỉšd–tree, its tail curled up around its hind leg, while one paw wields the blade that dismembers the serpent. However, the representation of the Great Tomcat in Inerkhau’s Tomb (TT 359) is distinct from the others. This paper examines how the artist renders the Great Tomcat as a composite of a serval and a Cape hare, a nocturnal creature associated with the ancient Egyptian desert landscape. While other composite beings in ancient Egypt are illustrated with clear divisions and separation of forms, in the case of Inherkhacu’s Great Tomcat, we see a much subtler, gradual transformation from one animal to the other. This artistic treatment of composite forms leads to questions about the degree to which Inerkhau’s Tomb showcases individualistic artistic flair or an overlooked visual conception of the divine. Regardless, this unique representation provides a nuanced, deeper understanding of the significance of hares in ancient Egypt, and of the scene described in Spell 17, as a symbolic theological endeavour.
Charron, Alain:
Un Bassin pour un Crocodile Sacré
[FR] Un petit objet passé en vente aux enchères à Paris en Septembre 2023 présente deux bassins de tailles différentes, le plus grand recevant une représentation d’un crocodile. Il s’agit de l’évocation d’un lieu où était conservé un animal sacré en l’honneur de Sobek/Souchōs. L’article revient sur différents points concernant les crocodiles liés à la religion: les crocodiles vivants et l’espèce à laquelle ils appartenaient, ou encore des lieux ayant abrité un crocodile sacré.
[EN] A small object sold at an auction in Paris in September 2023 presents two basins of different size, the biggest with a representation of a crocodile. It is referring to the place where a sacred animal for the cult of Sobek/Souchōs was conserved. This paper discusses different points concerning the crocodiles related to religion: living crocodiles and the species they belonged or also the places where a sacred crocodile was abiding.
Forshaw, Roger:
Is there Evidence for Anaesthesia and Analgesia being practiced in Dynastic Egypt?
Initial attempts at surgical anaesthesia began many centuries ago, utilising the plants recognised in Antiquity. Many of these, from which psychotropic drugs can be derived from, were probably known by the time of the New Kingdom, with examples being opium, water lily and cannabis. Although these substances are listed in the medical papyri as constituents of remedies aimed at treating various conditions, there seems little indication of their use for anaesthesia or analgesia. The first authentic reference to the opium poppy was by Theophrastos at the beginning of the 3rd Century BC. Then later in the 1st Century AD the properties of opium were recognised by Dioskoridēs, Plinius and Celsus. Celsus recommended the use of opium before surgery while Dioskoridēs advocated mandrake before surgical procedures. Both Dioskoridēs and Plinius described that the Egyptians practised a form of local anaesthesia utilising vinegar poured over stone, that was obtained from the vicinity of Memphis, but little is known about the procedure. There are a few references to herbal analgesics in the medical papyri, these including willow a precursor of aspirin, red poppy leaves, and the unknown ḥm3yt–plant; it is possible that some of these may have had some efficacy. However, in general there seems little evidence of effective anaesthesia or analgesia in Dynastic Egypt being used for surgical or medical procedures.
Bardinet, Thierry:
Le Pain des Sables et l’Eau du Marécage: À Propos d’un Remède Secret pour les Yeux
[FR] Dans les papyrus médicaux de l’Égypte ancienne, des recettes pour les yeux ont été rendues secrètes en utilisant un nom de code pour nommer certains composants. Dans un cas, et de façon très originale, le scribe–médecin joua sur l’écriture de la forme hiératique d’un mot qu’il voulait dissimuler pour suggérer la lecture d’un autre mot. Ce procédé n’était pas encore attesté et apparaît dans un passage du Papyrus médical Louvre–Carlsberg.
[EN] In the medical papyri of ancient Egypt, recipes for eye treatments were made secret by using special code names to designate certain of their ingredients. In one case, and in a very original way, the scribe–physician played on the writing of the hieratic form of a word he wished to conceal, in order to suggest the reading of another word (Papyrus Louvre–Carlsberg).
Györy, Hedvig:
«Removing the Rising of Water in the Two Eyes»: Religious Background of the Treatment during the 18th Dynasty
This study examines the religious–mythological background of the eye disease rising water in the New Kingdom medical papyri. It shows that in ancient Egyptian Medicine, the physical and divine spheres formed a unity: the efficacy of medicines was strengthened by their inherent theological meanings. It reveals the dual role —material and mythical— of malachite, honey and Cyperus rotundus L. (P. Ebers 385), which are connected to the regeneration myth of the Eye of Horus, Atūm and Osiris. The structure of the text, the colours, the numbers and the divine attributes all enhance the effect of the healing rite. The recipes (P. Ebers 378-379) outline a complex theological network in which the role of the solar god, Hathōr, Nefertem, Sobek and other deities also appears. The conclusion is that these treatments of the disease were not merely a medical, but also a deeply mythological, ritual practice that virtually integrated concepts of creation, rebirth, and divine protection into the therapy.
Maravelia, Alicia; Faviou, Elsa; Magiorkinis, Emmanuel; Filianos, Markos:
Sacred Smoke and Science: A New Study on the Antimicrobial Effects of Kyphi
From Antiquity to the present aromatics are burned on many occasions, and in many religions, offering a fragrant smoke as a thanksgiving, expiation and/or propitiation to the divine. The use of the (sacred) smoke of incense in divine worship is very ancient. On the other hand, incense also served as a medicinal substance from Antiquity through to the modern era for pharmaceutical purposes, namely for fumigation. The present study explores the antimicrobial properties of kyphi, a complex incense mixture with 16 components, widely attested in ancient Egyptian ritual and medical texts, in comparison with pure smoke, using controlled microbiological fumigation experiments. An experimental setup was designed to simulate enclosed fumigation conditions comparable to those described in ancient sources. The effects of fumigation were assessed both before and aſter microbial inoculation, in order to distinguish preventive from direct antimicrobial activity. Clinically isolated microorganisms, including Streptococcus pyogenes R., Enterococcus gallinarum B. & S., Citrobacter koseri F., Morganella morganii F. and Proteus mirabilis H., were identified using standardised automated systems, and microbial growth was quantified by Colony–Forming Units (CFU) analysis. Pre–inoculation fumigation showed no significant inhibitory effect, whereas post–inoculation exposure resulted in measurable growth reduction, predominantly with kyphi. This concocted substance demonstrated consistently greater antimicrobial activity than pure smoke, particularly at higher dilutions, with Gram–negative bacteria, showing increased susceptibility. These findings provide experimental evidence supporting the functional antimicrobial role of kyphi, suggesting that its traditional use in ancient Egypt may have combined ritual significance with practical hygienic and therapeutic benefits. Thus, sacred smoke from the kyphi–burning was most possibly not only used for ritualistic, but also for proto–scientific (medicinal) purposes.
Kormysheva, Eleonora:
One more «Great One of the Tens of Upper Egypt» from the Eastern Necropolis at Gizah
The present article examines fragments of inscriptions on the limestone blocks which were discovered by the Russian Archaeological Mission at Gizah (RAMG) in the sector of unpublished Minor Cemetery II, in 2014, during the excavations of the RAMG, situated to the East from the Tomb of Tjenti I (GE 11). The blocks were discovered inside the shaſt. It is possible that the discovered fragments originally did not belong to the Complex 59С, and were randomly found inside the shaſt. Two fragments of limestone slabs belong to the same object and contain the Offering Formula Ḥtp-di-Nsw. Epigraphic features and Palaeography of the analysed inscription presumably reveals that the discovered blocks may be dated not earlier than the end of Dynasty V. In all probability, taking into account the arguments regarding palaeographic features of the studied inscription, one may ascertain that it might have been compiled during the era of Dynasty VI, or maybe even just at the end of the same Dynasty.
Mansour, Ahmed; Ezzat, Azza:
A Middle Kingdom Funerary Stela of the Steward Wah–Ka in the Cairo Museum (CG 20549)
Towards the end of the Twelſth Dynasty, there were three famous officials who bore the name of Wah–ka: Wah–ka I, Wah–ka II and Wah–ka III. Wah–ka I (owner of Τomb 7 at Qaw ᾽el-Kabīr) governed the region of Anteopolis (Qaw ᾽el-Kabīr) during the Middle Kingdom; then Wah–ka II (owner of Τomb 18 at Qaw ᾽el-Kabīr) had maintained a flourishing career during the reigns of Amūn–em–hāt II, Sesōstris I and Amūn–em–hāt III and followed him; meanwhile, Wah–ka III is only attested through his scarab seal. This paper reinvestigates a stela that is currently kept at the Egyptian Museum in Cairo (CG 20549). It approximately dates to the end of the Twelſth Dynasty. It is a rectangular stela, made out of limestone and tends to be in a reasonably good state of preservation. It is carved on one side only, and is fascinating because of the good quality of the workmanship and the clear arrangement of texts and figures. The stela provides important information on the high status of Middle Kingdom officials and their administrative titles, as it provides a reference to various titles, as well as personal names. Likewise, it gives important insights on the status of Asiatics in ancient Egypt. In addition, the present paper would suggest that Wah–ka was of Asiatic origin, who was egyptianised and settled in Egypt for a long period. Therefore, the present paper will discuss a modified translation and interpretation of the stela in an attempt to add more value and better understanding of the position of Asiatics in Middle Kingdom.
Sadek el-Gendi, Sherin:
Coptology and its Role in Preserving the Coptic Heritage Starting from the Late 19th Century
As a result of the Christianisation of Egypt during the 1st Century AD, and because of the appearance of Coptic Monasticism, the construction of Coptic Monasteries and Churches increased starting from the beginning of the 5th Century AD in diverse Egyptian regions. Not withstanding the long periods of persecutions in which the first Coptic community lived, many are the Coptic buildings and artistic Collections that survived until the present day. Because of the terrible current status of some Coptic monuments, the need of such a paper became imperative, in order to spot the light on Coptic Studies starting from the 19th Century and to discuss their role in preserving the remains of the unique Coptic religious and cultural heritage in some of the different archaeological sites and the most interesting international Museums and scientific Institutions. The aim of this article is, therefore, to also focus on some of the most prominent Coptic scholars and their roles and contributions in preserving the Coptic Patrimony and their great efforts in the progress of Coptic Studies and the diverse activities in Egypt up to now to preserve the Coptic Heritage. Additionally, all necessary precautions that must be taken to well conserve/preserve Coptic Heritage in Egypt shall also be mentioned. May little of what this paper offers be a novelty to Coptic scholars and those who are interested in Coptic Heritage and the history of the Coptic Orthodox Church.