EGYPTIAN
ARCHAEOLOGY
refer to its find spot, thus identifying K93.11 as the tomb of the depicted king. The identification of K93.11 as the tomb of Amenhotep I has long been suggested by Daniel Polz, amongst others, because of the obvious interrelation between Meniset and K93.11/K93.12 which had been designed as a double tomb complex from the outset. A pathway leading up to the tombs’ forecourt terrace - perhaps even a connecting way to Meniset - had presumably already existed in the early Eighteenth Dynasty. In the framework of Ramsesnakht’s remodelling of K93.11 the ascending pathway was structurally developed. The result of his building activity was an outstanding example of a New Kingdom tomb-temple implanted into one of western Thebes’ most sacred places. In their uniqueness regarding architecture and temple semantics K93.11 and 12 form the missing link between the typical Ramesside temple-shaped tomb and the monumental Late Period tomb complexes in the Asasif. The above observations add new data to the discussion of the Valley Festival’s itinerary. They clearly show that Dra Abu el-Naga was an important festival stage that was traversed after the procession had left the Seti temple which, from the Nineteenth Dynasty, was the divine barque’s first stop after having crossed the Nile from Karnak. Looking at the orientation of the Middle Kingdom tombs at el-Tarif, facing the ancient necropolis
road north of Seti I’s temple (which, moreover, features a lateral gateway in its northern enclosure wall), this road must have been a major processional axis from the Middle Kingdom onwards. This challenges the prevalent Egyptological assumption of a land- or waterway running from the Nile perpendicular to the valley temples of Deir el-Bahri. The existence of such a transverse route would raise the question of how and at what point the area north of it (Dra Abu el-Naga, which is known to have been an important festival stage especially in Ramesside times) was incorporated into the festivities. Despite the abundant pictorial and textual evidence of religious festivals we are not well informed about the actual course of processional land- or water-ways on the west bank. Ongoing geoarchaeological and geophysical research such as the EES Theban Harbours and Waterscapes Survey (EA 38, p.3, EA 41, pp.21-24) will help to fill this knowledge gap and deliver a solid basis for the reconstruction of the sacred landscape of Western Thebes. q Ute Rummel is a Research Associate at the German Archaeological Institute Cairo (DAI) and director of the excavation project in K93.11/K93.12. She would like to express her sincere gratitude to the entire excavation team, especially to Susanne Michels (University of Heidelberg), who is one of the project’s main supporters. Special thanks go to Angus Graham (EES) and Alban-Brice Pimpaud (MSA; MAFTO) for fruitful discussions on the Theban land- and waterscapes. Unless otherwise stated all images Š DAI Cairo (www.dainst.org)
Das Opferritual des ägyptischen Neuen Reiches Sylvie Cauville | Mohammed ibrahim Ali
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This PhD thesis from FU Berlin (in German; with a preface by Jan Assmann and an English summary) provides the first complete edition of “The Offering Ritual of the Egyptian New Kingdomâ€?, formerly known as “Ritual for Das Opferritual des ägyptischen Amenhotep Iâ€?. The ritual’s liturgy covers the daily offerNeuen Reiches ing of food to Amun-Re in Karnak and comprises 51 spells for the daily cult and 17 additional spells for certain religious festivals. Part I contains a full synopsis of the liturgical texts in hieroglyphic transcription, based on a new reconstruction of the two separate Papyri Cairo CGC 58030 and Turin CGT 54041, Papyrus Chester Beatty IX, the texts of respective scene sequences in the temples of Karnak, Abydos and Medinet Habu, as well as ca 400 other textual sources from all periods of Egypt’s religious history. Part II consists of a full translation, commentary and critical apparatus of the Egyptian texts, together with an in-depth analysis of the ritual, covering its theological, historical and practical aspects, and placing it into the context of other rituals and religious structures of Ancient Egyptian religion. In that sense, the book does not only fill a long-due desideratum in Egyptology but also provides new insights relevant for audiences in the fields of theology and history of religions.
Comme elle est belle, cette ville apparue au sein des eaux ! Elle existe depuis le commencement, alors que la terre Êtait dans la nuit et les tÊnèbres. Elle est un havre quand on vient du sud, une rade quand on vient du nord.
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Celui qui a adorÊ l’Isis de PhilÌ a un sort heureux, non pas seulement parce qu’il devient riche, mais parce qu’en même temps il obtient une longue vie.
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Nombreux en effet sont ceux qui ont foulÊ le sol sacrÊ ; ils ont immortalisÊ leur prÊsence et leur ferveur en hiÊroglyphes, en dÊmotique, en grec, en latin, en copte, en arabe — en français aussi, tels les braves de Bonaparte, et même en italien avec les envoyÊs du pape de Rome.
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Cette phrase, vieille de deux millÊnaires, pourrait être Êcrite aujourd’hui, et de fait temps et espace sont suspendus pour quiconque voit surgir PhilÌ au milieu des eaux miroitantes sous le soleil. PhilÌ, bout du monde pour les Égyptiens et les Grecs anciens, est le point de rencontre culturel des civilisations mÊditerranÊennes et des Nubiens venus des profondeurs de l’Afrique. -FT UBCMFBVY RVJ E�DPSFOU TFT UFNQMFT SFnÒUFOU DFUUF QPTJUJPO TUSBU�HJRVF EF M Île des temps anciens : les dieux de Nubie, de PhilÌ même, d’ÉlÊphantine côtoient, en s’y JEFOUJmBOU QBSGPJT DFVY EFT N�USPQPMFT SFMJHJFVTFT EF M ²HZQUF -F NZUIF EF M �UFSOFM SFUPVS E 0TJSJT FU EF MB DSVF EV /JM EPOOF TPO IBSNPOJFVTF DPI�SFODF Ë DFUUF TZOUIÒTF thÊologique. Une promenade dans cet Êcrin lumineux, tout diffÊrent des grands sanctuaires à la NBTTF �DSBTBOUF FU BVTUÒSF GBJU SFUSPVWFS M FODIBOUFNFOU RV FYQSJNF VO WJTJUFVS contemporain des PtolÊmÊes et des CÊsars :
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