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Journal articles on the topic 'Egypt History New Kingdom'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Aston, D. A. "Amphorae in New Kingdom Egypt." �GYPTEN UND LEVANTE Internationale Zeitschrift f�r �gyptische Arch�ologie und deren Nachbargebiete / EGYPT AND THE LEVANT International Journal for Egyptian Archaeology and Related Disciplines 1, no. XIV (2005): 175–214. http://dx.doi.org/10.1553/aeundl14s175.

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2

Morris, Ellen, and Lynn Meskell. "Private Life in New Kingdom Egypt." Journal of Egyptian Archaeology 88 (2002): 265. http://dx.doi.org/10.2307/3822357.

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3

Kitchen, K. A., and Donald B. Redford. "Egypt and Canaan in the New Kingdom." Journal of Egyptian Archaeology 80 (1994): 242. http://dx.doi.org/10.2307/3821877.

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4

Hoffmeier, James K., and Ashraf Iskander Sadek. "Popular Religion in Egypt during the New Kingdom." Journal of Egyptian Archaeology 78 (1992): 338. http://dx.doi.org/10.2307/3822099.

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5

Morris, Ellen. "Book Review: Private Life in New Kingdom Egypt." Journal of Egyptian Archaeology 88, no. 1 (December 2002): 265–67. http://dx.doi.org/10.1177/030751330208800126.

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6

Ray, J. D., and D. B. Redford. "Egypt and Canaan in the New Kingdom." Vetus Testamentum 42, no. 1 (January 1992): 136. http://dx.doi.org/10.2307/1519139.

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7

Kitchen, K. A. "Book Review: Egypt and Canaan in the New Kingdom." Journal of Egyptian Archaeology 80, no. 1 (December 1994): 242–43. http://dx.doi.org/10.1177/030751339408000132.

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8

Spalinger, Anthony. "Sovereignty and Theology in New Kingdom Egypt: Some Cases of Tradition." Saeculum 47, no. 2 (December 1996): 217–38. http://dx.doi.org/10.7788/saeculum.1996.47.2.217.

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9

Hoffmeier, James K. "Book Review: Popular Religion in Egypt during the New Kingdom." Journal of Egyptian Archaeology 78, no. 1 (October 1992): 338–39. http://dx.doi.org/10.1177/030751339207800138.

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10

Kóthay, Katalin Anna. "The Widow and Orphan in Egypt before the New Kingdom." Acta Antiqua Academiae Scientiarum Hungaricae 46, no. 1-2 (March 2006): 151–64. http://dx.doi.org/10.1556/aant.46.2006.1-2.15.

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11

Smith, Michael E. "Ancient Egyptian Urbanism in a Comparative, Global Context." Journal of Egyptian History 13, no. 1-2 (February 16, 2021): 77–100. http://dx.doi.org/10.1163/18741665-12340060.

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Abstract For more than 50 years, archaeologists have debated whether or not Egypt was a “civilization without cities.” The publication of Nadine Moeller’s book, The Archaeology of Urbanism in Ancient Egypt: From the Predynastic Period to the End of the Middle Kingdom, provides the opportunity to reconsider this issue, using a more complete record of the relevant archaeological finds. I present a new, flexible approach to urban definition, and then I examine the ways in which ancient Egyptian urbanism resembled and differed from other early urban traditions. I conclude that Egypt was indeed an urban society, and that Egyptian urban patterns were highly distinctive within the canon of ancient urban systems. I place these points within the context of competing ideas about the nature of global history.

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12

Gautschy, Rita, Michael E. Habicht, Francesco M. Galassi, Daniela Rutica, Frank J. Rühli, and Rainer Hannig. "A New Astronomically Based Chronological Model for the Egyptian Old Kingdom." Journal of Egyptian History 10, no. 2 (November 17, 2017): 69–108. http://dx.doi.org/10.1163/18741665-12340035.

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Abstract A recently discovered inscription on an ancient Egyptian ointment jar mentions the heliacal rising of Sirius. In the time of the early Pharaohs, this specific astronomical event marked the beginning of the Egyptian New Year and originally the annual return of the Nile flood, making it of great ritual importance. Since the Egyptian civil calendar of 365 days permanently shifted one day in four years in comparison to the stars due to the lack of intercalation, the connection of a date from the Egyptian civil calendar with the heliacal rising of Sothis is vitally important for the reconstruction of chronology. The new Sothis date from the Old Kingdom (3rd–6th Dynasties) in combination with other astronomical data and radiocarbon dating re-calibrates the chronology of ancient Egypt and consequently the dating of the Pyramids. A chronological model for Dynasties 3 to 6 constructed on the basis of calculated astronomical data and contemporaneously documented year dates of Pharaohs is presented.

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13

Siegel, Oren. "Reevaluating the Role of Inter-Polity Boundaries (tꜢšw) in Middle and New Kingdom Egypt." Journal of Egyptian History 15, no. 1 (September 9, 2022): 1–42. http://dx.doi.org/10.1163/18741665-bja10011.

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Abstract Chains of frontier fortresses and the presence of boundary stelae have understandably encouraged scholars to emphasize parallels between Pharaonic political boundaries and contemporary political borders. However, ancient Egyptian territoriality and conceptions of political boundaries differed in several key ways. First, Pharaonic boundaries were not defined by their permeability, but rather their capacity to be altered by royal action. Second, specific territorial claims were often less vital than the sovereign act of claiming or marking a boundary. Finally, ancient Egyptian boundaries were often discussed in personal terms, as belonging to a particular pharaoh. They were not abstracted, linear features that aspired to an ahistorical permanence, but functioned as powerful, performative displays of political authority in liminal spaces. Recognizing these fundamental differences builds upon the insights of earlier scholarship and provides new perspectives on Pharaonic boundary-making practices.

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14

Giménez, Javier. "Integration of Foreigners in Egypt." Journal of Egyptian History 10, no. 2 (November 17, 2017): 109–23. http://dx.doi.org/10.1163/18741665-12340036.

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Abstract The relief of Amenhotep ii shooting arrows at a copper ingot target has often been considered as propaganda of the king’s extraordinary strength and vigour. However, this work proposes that the scene took on additional layers of significance and had different ritual functions such as regenerating the health of the king, and ensuring the eternal victory of Egypt over foreign enemies and the victory of order over chaos. Amenhotep ii was shooting arrows at an “Asiatic” ox-hide ingot because the ingot would symbolize the northern enemies of Egypt. The scene belonged to a group of representations carved during the New Kingdom on temples that showed the general image of the king defeating enemies. Moreover, it was linked to scenes painted in private tombs where goods were brought to the deceased, and to offering scenes carved on the walls of Theban temples. The full sequence of scenes would describe, and ritually promote, the process of integration of the foreign element into the Egyptian sphere.

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15

Osborne, William R. "The Tree of Life in Ancient Egypt and the Book of Proverbs." Journal of Ancient Near Eastern Religions 14, no. 1 (May 27, 2014): 114–39. http://dx.doi.org/10.1163/15692124-12341259.

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Since the mid-twentieth century, scholars have highlighted the similarities between the book of Proverbs and wisdom texts from ancient Egypt, the most recognized being “The Instruction of Amenemope” (ca. 1100 bce). Consequently, some have asserted that this relationship points toward a likely Egyptian provenance and origin of biblical concepts like the Tree of Life in Proverbs 3:17–18; 11:30; 13:12; 15:4. Recognizing the undisputable contact with ancient Egypt, the present work argues through the method of comparative study that the Tree of Life in the book of Proverbs should not be interpreted with an ideological antecedent of a divine tree goddess in the New Kingdom period of ancient Egypt.

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16

Eyre, C. J. "The Water Regime for Orchards and Plantations in Pharaonic Egypt." Journal of Egyptian Archaeology 80, no. 1 (December 1994): 57–80. http://dx.doi.org/10.1177/030751339408000106.

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Plantation agriculture differed from annual arable farming because of the need for investment in land development and for a perennial water supply. The typical orchard, a small walled plot containing a standing water source, is widely attested in the textual and pictorial record at all periods of Egyptian history. Differences in water management between plantation and seasonal crop cultivation are important for the history of irrigation and water control in ancient Egypt. Changes in the terminology for types of land in the New Kingdom may reflect the development of large-scale plantation agriculture in the Fayum and the Delta, which implies the use of seasonal, canal-fed rather than basin flooding of the land. It may also reflect the expansion of fully-controlled basin irrigation into previously under-developed areas. In appearance, organization, working practices, and economic role, the individual orchard changed little between the Old Kingdom and the Roman period. However, the development of plantation districts and the associated habits of water control provide a model for land development in general during the pharaonic period, and the basis for perennial irrigation in the post-pharaonic period.

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BAREKET, ELINOAR. "The head of the Jews (ra'is al-yahud) in Fatimid Egypt: a re-evaluation." Bulletin of the School of Oriental and African Studies 67, no. 2 (June 2004): 185–97. http://dx.doi.org/10.1017/s0041977x04000138.

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The debate concerning the Head of the Jews (ra'is al-yahud) in the Fatimid kingdom, which has interested researchers since the late nineteenth century, has yet to reach a final conclusion. Today's researchers usually argue that this position was established in Egypt at the end of the eleventh century with the final fall of the Palestinian Yeshiva; prior to this the Head of the Jews was the gaon of Palestine, appointed by the Fatimid Imam. More recently a new argument has emerged, re-embracing the approach of J. Mann, who argued that the position of the Head of the Jews was established at the beginning of Fatimid rule (late tenth century), and the person to hold the position was a Jewish courtier from the field of finance or medicine, appointed by the Imam to be the supreme leader for all Jews in the Fatimid kingdom: Rabbanites, Karaites and Samaritans. This old–new notion is yet to be clearly proven. Such views are mainly supported by circumstantial analysis of logical arguments that arise from the Geniza documents, without real written proof, but the Geniza is known for surprises and it is possible that we will soon find unequivocal proof to show that the Head of the Jews in the Fatimid kingdom was indeed a Jewish courtier appointed by the Imam, since the beginning of the Fatimid rule over Egypt, Palestine and Syria at the end of the tenth century.

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18

Ванюкова, Д. В. "ARCHITECTURAL RESTORATION CONCEPT IN THE MIDDLE KINGDOM EGYPT." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 9–17. http://dx.doi.org/10.25995/niitiag.2019.11.2.001.

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Древние египтяне не мыслили существования без опоры на прошлое своей страны: именно в мифическое «время бога» был создан мир и заложены основы царской власти, позволяющие стране пребывать в благополучии. Не удивительно поэтому, что внимание к памятникам прошлого являлось формой почитания предков и заботы о собственном благополучии в ином мире, причем последнее иногда достигалось не только самим актом поновления памятника, но и узурпацией собственно реставрационных текстов. Наибольшую известность получила реставрационная деятельность царей эпохи Нового царства, однако впервые ощущение, что прошлое отстоит от настоящего во времени и отличается своими особенными качествами, пришло к жителям долины Нила гораздо раньше. Именно после I Переходного периода тема восстановления - страны после «времени болезни», власти царя после периода междоусобиц, архитектурных памятников, разрушенных временем и войнами, - становится особенно актуальной. В статье рассматриваются тексты гробничных надписей времени I Переходного периода и эпохи Среднего царства, содержащие сведения о деятельности владельцев по восстановлению памятников прошлого. В центре внимания автора - стела Антефа сына Миит (XI династия). Ее текст выходит за рамки стандартной для подобных памятников «реставрационной формулы», что позволяет полнее представить воззрения египтян на процесс разрушения и последующего восстановления памятника. Особенности лексики, присущие тексту со стелы Антефа, позволяют обоснованно поставить вопрос о том, какую именно цель преследовали египтяне в эпоху Среднего царства, когда занимались восстановлением памятников прошлых эпох. In the mind of the ancient Egyptians - life was possible only because of their cultural memory - the Past was the literal mainstay of the country. It was the mythical “time of God” when the whole world was created together with the kingship, as a result of which, the country could be prosperous. It is not surprising that attention to the monuments of the past epochs was a way of venerating the ancestors and to care about one’s own destiny in another world. We even know of several cases when the restoration texts were usurped. Restoration projects of the New Kingdom are well known, but for the first time, a feeling of differences between Past and Present appeared in Egyptian culture much earlier. The XIth and XIIth dynasties connected with the time of reunion of the country after the “time of illness” (ancient Egyptian epithet for the crisis periods in their history, like the 1st Intermediate period), the restoration of kingship and architectural restoration concepts. The paper deals with the analyses of several 1st Intermediate and Middle Kingdom tomb inscriptions with “restoration formulas”, which are wider and more detailed than later ones, in the New Kingdom texts. Analyzing of peculiarities of Intef’s inscription (stela Berlin, Egyptian museum, № 13272) lexicon, the author discusses the problem of the true object of restoration acts in Egyptian culture: was the restoration of buildings the only and the main aim of Egyptians?

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19

Bourriau, J. D., and P. T. Nicholson. "Marl Clay Pottery Fabrics of the New Kingdom from Memphis, Saqqara and Amarna." Journal of Egyptian Archaeology 78, no. 1 (October 1992): 29–91. http://dx.doi.org/10.1177/030751339207800105.

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This paper attempts to introduce a research tool essential for the study of production and trade and the way they were organized in ancient Egypt by examining marl clay pottery fabrics from the New Kingdom. Marl clay was the preferred raw material for the containers used in the transport of food within the Nile Valley and beyond. Sample sherds from Memphis, Saqqara and Amarna are described and illustrated macroscopically (20 × magnification) and microscopically (from thin sections). The results are used to create a concordance between the fabric classifications used at these sites, and with that used at Qantir and with the Vienna System. The data given will allow other archaeologists to link their own material to that described and so have access to the evidence this pottery provides on chronology and commodity exchange.

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20

Loktionov, Alexandre Alexandrovich. "May my nose and ears be cut off: Practical and “supra-practical” Aspects of Mutilation in the Egyptian New Kingdom." Journal of the Economic and Social History of the Orient 60, no. 3 (March 7, 2017): 263–91. http://dx.doi.org/10.1163/15685209-12341426.

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This paper investigates mutilation of the nose and ears in New Kingdom Egypt (c.1550-1070bce). The topic is first contextualised within cross-cultural mutilation research, before discussion shifts to focus more closely on Egypt. The threat of mutilation in oaths is considered, as is the possibility of mutilation not being enforced if such oaths were broken. The paper then investigates the lived experience of mutilation, encompassing both physiological and social impairments. Finally, a ‘supra-practical’ aspect is proposed, considering the esoteric connotations of mutilation, this latter understood as a set of practices including but not confined to actual physical dismemberment.

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21

Bleiberg, Edward, and Geoffrey Thorndike Martin. "Corpus of Reliefs of the New Kingdom from the Memphite Necropolis and Lower Egypt, I." Journal of Egyptian Archaeology 77 (1991): 219. http://dx.doi.org/10.2307/3821986.

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22

Zakai, Avihu. "The Gospel of Reformation: the Origins of the Great Puritan Migration." Journal of Ecclesiastical History 37, no. 4 (October 1986): 584–602. http://dx.doi.org/10.1017/s0022046900022041.

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They [the Puritans] drew in a sea of matter, by applying all things unto their own company, which are any where spoken concerning divine favours and benefits bestowed upon the old commonwealth of Israel: concluding that as Israel was delivered out of Egypt, so they spiritually out of the Egypt of this world's servile thraldom unto sin and superstition; as Israel was to root out the idolatrous nations, and to plant instead of them a people which feared God; so the same Lord's good will and pleasure was now, that these new Israelites should under the conduct of other Joshuas, Samsons and Gideons, perform a work no less miraculous in casting out violently the wicked from the earth, and establishing the kingdom of Christ with perfect liberty.

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23

Alameen-Shavers, Antwanisha. "Not a Trophy Wife: (Re)Interpreting the Position Held by Queens of Kemet During the New Kingdom as a Political Seat." Journal of Black Studies 49, no. 7 (May 20, 2018): 647–71. http://dx.doi.org/10.1177/0021934718773739.

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This research examines various duties given to prominent Queens of Ancient Egypt that reigned during the New Kingdom from an Afrocentric methodological perspective. History indicates that such women were employed with various obligations that were the same as the King. Although the literature seems to take these facts for granted, this article asserts that the position held by Queens or “the Great Royal Wives” were in fact political posts—as was the King’s position—and that both were instrumental to Kemet’s sustainability and advancement.

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24

Molina, G., G. P. Odin, T. Pradell, A. J. Shortland, and M. S. Tite. "Production technology and replication of lead antimonate yellow glass from New Kingdom Egypt and the Roman Empire." Journal of Archaeological Science 41 (January 2014): 171–84. http://dx.doi.org/10.1016/j.jas.2013.07.030.

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25

James, Peter. "Afterglow of Empire: Egypt from the Fall of the New Kingdom to the Saite Renaissance." Palestine Exploration Quarterly 149, no. 4 (October 2, 2017): 336–39. http://dx.doi.org/10.1080/00310328.2017.1400834.

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26

Nuzzolo, Massimiliano. "The Palermo Stone and Its Associated Fragments: New Discoveries on the Oldest Royal Annals of Ancient Egypt." Journal of Egyptian Archaeology 107, no. 1-2 (June 2021): 57–78. http://dx.doi.org/10.1177/03075133211049465.

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Historical royal sources concerning Old Kingdom Egypt are rather scarce. One of the most important is a group of seven inscribed stone fragments also known as royal annals, the most famous of which is certainly the so-called Palermo Stone. These annals have been the subject of countless studies over more than a century since their initial discovery. However, the reading and interpretation of the hieroglyphic inscriptions engraved on them is still partial and often obscure. In recent years, however, the annals underwent a complete re-examination by means of the most up-to date technologies of 3D photographic documentation and reproduction – first of all, the so-called ‘Reflectance Transformation Imaging’ (RTI). In this article we will provide some insights on the new reading of selected parts of the fragments, especially the two major pieces: the Palermo Stone and the so-called ‘Cairo Fragment 1’.

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27

Giveon, Raphael. "Dating the Cape Gelidonya Shipwreck." Anatolian Studies 35 (December 1985): 99–101. http://dx.doi.org/10.2307/3642875.

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The scarabs found with the wreck at Cape Gelidonya are important for the dating of the ship. The group has been discussed in detail by Schulman in a chapter of the publication of the wreck. A new look at the scarab group after so many years may be worthwhile.We have the following comments on Schulman's dating of these scarabs:Scarab 1: “Late 18. or 19. Dynasty.”In the discussion of this object “Gaza” is mentioned as the site of origin of one of the parallel pieces. However “Ancient Gaza” is the name of the 5 volumes by Petrie dealing with the excavations at Tell el-Ajjul, seven kilometres south of modern Gaza. The closest parallel to Scarab 1 is, however, at Tell el-Far'a. It has two horizontal lines under the nb sign, showing that “Lord of the Two Countries” (= Egypt) is intended in all these cases.Scarab 2: “New Kingdom” “Early New Kingdom, more specifically … 18. Dynasty.”It should be noted that the “short apparently meaningless vertical lines” are a duplication of the sign which usually follows an ideogram Z.1 in Gardiner's sign list. It is often duplicated thus, or appears as sign V.20 or Q.3.

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28

Reunov, Yuri. "Battle scenes in the Nubian temple Beit el-Wali and the ancient Egyptian image of the world." OOO "Zhurnal "Voprosy Istorii" 2022, no. 5-1 (May 1, 2022): 48–62. http://dx.doi.org/10.31166/voprosyistorii202205statyi20.

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The Beit el-Wali temple was constructed under Ramesses II on the southern border of Ancient Egypt, in Lower Nubia. Obviously, it is of great interest within the framework of exploring the development of battle scenes in the New Kingdom epoch. Its walls keep the extant reliefs illustrating the military campaigns waged by the young king. These images differ both from those of the Seti I epoch and those that became canonical in the later period of Ramesses’ reign. The analysis of the surviving scenes showed that the assertion of conservatism and immutability of the Egyptian art principles, as found in the specialised literature, including in reputable general-profile works, was not quite true.

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Malek, Jaromir. "An Early Eighteenth Dynasty Monument of Sipair from Saqqâra." Journal of Egyptian Archaeology 75, no. 1 (August 1989): 61–76. http://dx.doi.org/10.1177/030751338907500106.

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The monument discussed here may have been the pedestal of a stela, but is only recorded in copies made by Hay and Wilkinson early in the last century (a small fragment which used to be in Berlin is now lost). Sipair was an ‘Overseer of the treasury’, probably under Amosis. His presumed tomb at Saqqâra would be the earliest New-Kingdom tomb known in the area. One of Sipair's epithets refers to chariotry, and the hieroglyph used in it is the earliest representation of a horse from ancient Egypt. Memphite examples of titles connected with chariotry are listed, and Second Intermediate Period and early Eighteenth Dynasty evidence from the Memphite area reviewed.

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Guerra, Maria F., and Sandrine Pagès-Camagna. "On the way to the New Kingdom. Analytical study of Queen Ahhotep's gold jewellery (17th Dynasty of Egypt)." Journal of Cultural Heritage 36 (March 2019): 143–52. http://dx.doi.org/10.1016/j.culher.2018.09.004.

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31

Bárta, Miroslav, Veronika Dulíková, Radek Mařík, and Matej Cibuľa. "Modelling the Dynamics of Ancient Egyptian State During the Old Kingdom Period: Hidden Markov Models and Social Network Analysis." Zeitschrift für Ägyptische Sprache und Altertumskunde 149, no. 1 (June 1, 2022): 1–16. http://dx.doi.org/10.1515/zaes-2020-0017.

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Summary The present study aims to outline new, more adjusted approaches of research addressing social complexity of past societies. In doing so, we use varied evidence to detect major ‘leap events’ in the history of ancient Egypt which were reflected by the state administration and its fluctuating complexity. The archaeological and inscriptional evidence shows that crucial changes in history had a non-linear, punctuated character. To reveal their true character, newly developed mathematical models have been applied. The analyses of early complex civilisations have made a noticeable progress recently. The current scholarship pays significant attention to a processual approach, description of the dynamics and its interpretation against the specific background formed by varied datasets originating from disciplines such as archaeology, history, art history, philology or environmental sciences to name but a few of the most relevant ones. Within this context, Old Kingdom Egypt evidence is reassessed using specific methods of analysis and interpretation. The ancient Egyptian Old Kingdom (2592–2120 BC), one of the earliest territorial states on this planet, is still frequently considered to be a homogenous continuum of isolated historical events manifested in various forms of architecture, art or religion. Some recent studies applied to its study put emphasis on a non-linear, ‘punctuated approach’ which appears to provide some new important perspectives on this traditional problem. The application of modern mathematical methods based on Hidden Markov Models and Social Network Analysis significantly changes this view. These methods have the potential to detail a vivid, heterogenous process of historical progress as a punctuated equilibria model, as a non-linear system with changing dynamics of its development in time. In this process, human agency, the rise and fluctuation of complexity and particular strategies of different social groups played significant roles and can be detected with the help of impartial approaches. The emerging picture can be used not only to describe the evolution of a past society but also for comparative purposes when studying the dynamics of past or present societies.

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James, Peter. "Rameses III King of Egypt: His Life and Afterlife; Afterglow of Empire: Egypt from the Fall of the New Kingdom to the Saite Renaissance." Palestine Exploration Quarterly 153, no. 1 (January 2, 2021): 70–74. http://dx.doi.org/10.1080/00310328.2021.1877410.

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33

Roth, Ann Macy, and Catharine H. Roehrig. "Magical Bricks and the Bricks of Birth." Journal of Egyptian Archaeology 88, no. 1 (December 2002): 121–39. http://dx.doi.org/10.1177/030751330208800109.

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Four mud-bricks inscribed with spells from Chapter 151 of the Book of the Dead are often found in the burial chambers of royal and elite tombs dating from the New Kingdom. These bricks can be shown to represent the four bricks that supported women during childbirth. The use of bricks in a mortuary context is thus metaphorical, replicating the equipment of an earthly birth in order to ensure the deceased's rebirth into the other world. Such bricks may also have been used in the ‘Opening of the Mouth’ ritual, both at funerals and in temple foundation ceremonies. In connection with their role at birth, bricks also appear at the judgment a person faced after death. Like other artifacts surrounding birth in Egypt, bricks of birth had parallels in ancient Mesopotamia.

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Jirásková, Lucie. "Stone Offering Tables of the Early Dynasty Period and the Old Kingdom Reconsidered." Archiv orientální 81, no. 2 (September 12, 2013): 125–48. http://dx.doi.org/10.47979/aror.j.81.2.125-148.

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The article presents a particular group of objects – stone offering tables – uncovered in the mastaba AS 54 at Abusir South (Egypt) during the excavations of the Czech Institute of Egyptology, and on the basis of their classification reconsiders the so far published material of the same kind. Among the group of stone tables which represent common types that are to be found in publications of previous excavations, a peculiar piece was reconstructed from the fragments that were brought to light in the Spring season, 2010. The unusual features clearly visible on the lower part can be regarded as a kind of support for a stand that has not been considered for stone tables so far. Such a hypothesis was supported by another piece of a stone table that was documented a year later and bore the same feature. Moreover, another piece of an offering table found at the royal necropolis of Abusir seems to bear traces of a similar depression. Based on the new material, the author presents the available types of stone offering tables, interprets their construction possibilities and further historical development implications. The results of the analysis point to a well organized system of stone table production and general knowledge of the craftsmen who created them.

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van Pelt, W. Paul. "Revising Egypto-Nubian Relations in New Kingdom Lower Nubia: From Egyptianization to Cultural Entanglement." Cambridge Archaeological Journal 23, no. 3 (October 2013): 523–50. http://dx.doi.org/10.1017/s0959774313000528.

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Building on recent criticisms of Romanization, this contribution formulates a systematic critique of the concept of Egyptianization and suggests a different theoretical approach to cultural process in New Kingdom Nubia that benefits from the insights of ‘cultural entanglement’. This approach emphasizes multidirectional and interactive perspectives that allow for a variety of acculturative outcomes rather than one-sided assimilation. A useful epistemological framework for its application in archaeology is illustrated through two case studies, focusing respectively on representations of Egyptianized Nubians in Egyptian art and Lower Nubian burial customs. The outcomes of the case studies argue for a provocative re-reading of cultural process in New Kingdom Lower Nubia, and may help to clarify the general picture of Nubian history by explaining why and how Nubian traits re-appeared in the Napatan-Meroitic Kingdom of Kush. Finally, the article considers some broader methodological and theoretical issues relating to cultural mixture in the archaeological record.

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Chollier, Vincent. "Social Network Analysis in Egyptology: Benefits, Methods and Limits." Journal of Egyptian Archaeology 105, no. 1 (June 2019): 83–96. http://dx.doi.org/10.1177/0307513319889329.

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This article aims at presenting a methodology for Social Network Analysis (SNA) applied to Egyptology and ancient societies studies, with its benefits and issues. One of the big issues dealing with social relationships in ancient Egypt lies in the use of kinship terminology defining relations outside the family. In that sense, SNA allows researchers to partially set aside links values contrary to traditional genealogical studies, especially for the graphical projection. Thus, biological and social brothers do not have to be distinguished using this method, although this distinction is often impossible to do. It then presents an empirical method developed using this branch of sociology on an Egyptological dataset dating back from the New Kingdom. With the help of centrality measures, SNA enabled attention to be drawn to secondary role characters at the first sight of the hieroglyphic documentation. However, studying such a type of documentation requires a cautious approach, especially regarding the nature and aim of the sources available.

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Zhdanov, Vladimir. "Myth, gods, man: "speculative theology" as a cultural and religious phenomenon of Ancient Egyptian thought of the 15th-13th centuries BC." St.Tikhons' University Review 101 (June 30, 2022): 99–117. http://dx.doi.org/10.15382/sturi2022101.99-117.

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This paper studies the features of the so-called “speculative theology” of Amun-Re, the most prominent trend of ancient Egyptian religious and theological thought of the XV-XIII centuries BC on the example of two of its most significant texts, Cairo (Pap. Boulaq 17 Pap. Kairo CG 58038) and Leiden (Pap. Leiden I 350) hymns to Amun. Unlike earlier forms of Egyptian spiritual culture, for the first time in the history of ancient Egyptian religion, it creates the image of a transcendent deity, the connection of the believer with whom is now carried out through direct personal contact, and not through traditional forms of worship for the Egyptian religion. At the same time, many features of the image of Amun in the Theban “speculative theology” of the New Kingdom can already be considered as an attempt at a fundamentally new reflection of traditional categories of ancient Egyptian culture, such as, for example, “Maat” (world-order, justice, truth), both based on traditional values and departing from them. The reason for this was the crisis of traditional ideas about Maat after the Amarna era, which fundamentally changed the nature of popular piety and at the same time the basic principles of Egyptian religious and political ethics. From the point of view of the mythogenic conception of the genesis of philosophy, “speculative theology” - both in Egypt of the New Kingdom and somewhat later in archaic Greece – is of exceptional interest as the most important "transitional form" on the path of transformation of primitive myth into philosophical discourse and at the same time an interesting example of the interpenetration and joint evolution of mythological, religious and emerging philosophical worldview. Not always turning into a full-fledged philosophical tradition (this is exactly what happens, in particular, with the Theban “speculative theology” of Amun-Re), it nevertheless demonstrates the complex ways of transforming the spiritual world of the ancient man of the Eastern Mediterranean, thanks to which the spiritual transformation of the "axial time" became possible in many ways. By the example of the image of Amun, the transformation of ideas about religious experience in the Egyptian culture of the era of the New Kingdom is also studied.

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Bard, Kathryn A. "Private Life in New Kingdom Egypt. Lynn Meskell 2002. Princeton University Press, Princeton. 288 pages. $45.00 (paper). ISBN 0-6910-0448-X." American Antiquity 71, no. 1 (January 2006): 190–91. http://dx.doi.org/10.2307/40035332.

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Yasseen, Adel. "Tombs of the Valley of the Kings in Luxor Ecological Consideration." Resourceedings 1, no. 2 (November 27, 2018): 137. http://dx.doi.org/10.21625/resourceedings.v1i2.329.

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By the eighteenth dynasty in the Egyptian Old History, funerary architecture was oriented towards a new direction in perceiving space and form, meaning and symbolizing, and pride and festivity. As being a great city by that time, Luxor (Thebes) looked for a site that offered a similar dignified place as it was with the pyramid plateau in Giza, in the north, close to the previous Capital ”IUNU”. As much as the Giza plateau was worked out to receive the edifices on, the place in Thebes was chosen of highly qualified natural properties. The place was on the sacred western side of the capital of the kingdom, in a huge valley formed through millions of years where its morphology could offer the dignity that we still feel, the geological formation was much easier to work through, tombs architecture within it offered the possibilities to preserve the traditions and the bodies of the great kings safe. The paper aims at declaring the environmental capabilities of the architecture form of tombs of the Kings Valley of the eighteenth and nineteenth dynasties of the Old Egypt History.

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Collins, Andrew. "THE DIVINITY OF THE PHARAOH IN GREEK SOURCES." Classical Quarterly 64, no. 2 (November 20, 2014): 841–44. http://dx.doi.org/10.1017/s000983881400007x.

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It has long been known that the Egyptian pharaoh was regarded as divine in Egyptian culture. He was the son of Re and the mediator between the gods and humankind. During the royal coronation, he was transformed into a manifestation of the god Horus. He could be referred to as antr(‘divine being’, ‘god’), and was regularly described in inscriptions as ‘the good god’ or ‘perfect god’ (ntr nfr). By the New Kingdom period, the king's divinity was believed to be imbued by his possession of a divine manifestation of the god Amun-Re called the ‘living royalka’, which came upon him at his coronation, and which was also renewed during the yearlyopetfestival held in the Luxor temple in Thebes. As late as the period of Persian domination over Egypt in the fifth centuryb.c., Egyptian temple texts continued to describe their foreign king Darius I as a divine being, owing to the ‘living royalka’. This hieroglyphic formula proclaiming the king's divinity continues for Alexander the Great and even in Ptolemaic temple reliefs.

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Menu, Bernadette. "Les Actes de Vente en Egypte Ancienne, Particulièrement Sous les Rois Kouchites et Saïtes." Journal of Egyptian Archaeology 74, no. 1 (August 1988): 165–81. http://dx.doi.org/10.1177/030751338807400113.

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This is a brief exposition of (I) the characteristic features of sale in Egyptian law, especially of the fundamental distinction, which appeared very early, between reciprocal contracts intended for immediate execution, for which the model is sale, and unilateral contracts with an implicit delay, such as loans, and of (2) the main lines of evolution of sale contracts. To a basically oral law was added the practice of documents, which developed from the New Kingdom, but especially with the notarized acts of the Kushite and Saite periods. If the notion of consensual sale existed in germ from the Old Kingdom onwards, it was in the Twenty-fifth and Twenty-sixth Dynasties that a conscious conceptualization of legal relations and the identification of different juridical strains associated with agreement between parties appeared. This brought radical modifications in the redaction of formulae, between those of the Twenty-fifth Dynasty and the early years of Psammetichus I, and those of the following reigns. This major development, underlined by the change in script, became apparent in the course of Psammetichus I's reign, spreading gradually from north to south, from Year 8 at Memphis to Year 21 at El-Hibeh, but much later at Thebes: P. Vienna 12002 (cow sale, Year 25) and P. Turin 2120 (sale of land, Year 45), for example, still belong to the earlier group, and are still in abnormal hieratic. Appendices list the documents on which the study is based, and classify the diagnostic formulae.

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Anokhina, Evgeniia. "Two Clay Female Figurines in the Pushkin State Museum of Fine Arts, Moscow." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2022): 245. http://dx.doi.org/10.31857/s086919080017602-9.

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The paper continues a series of publications of female nude figurines from the Ancient Egyptian collection of the Pushkin State Museum of Fine Arts. It deals with two unusual handmade clay figurines of the late Middle Kingdom and the early New Kingdom (I, 1a 5889, I, 1a 7076) which are examined in the context of other figurines of this type. Their iconography is characterized by a disproportionate head with discoid headdress, broad shoulders, small breasts, arms stretched along body, slim waist, broad hips, marked enlarged pubic triangle, navel, dimples above the buttocks, prominent rounded buttocks, long legs, poorly developed hand and feet. The face has generalized features: large carelessly drawn eyes without pupils, a protruding beak-shaped nose, pierced ears. Special attention is paid to hairstyles and jewelry. The headdress consists of a a convex disk pierced with three to six holes which likely held linen threads imitating hair with clay, mud, faience beads, shells. As for the jewelry, the figurines usually depicted: a ribbon/fillet on the forehead surrounding a convex disk, incised girdles, incised bracelets on the hands, incised body chains, one-, two-and less often three-partite modelled necklaces with or without patterns, incised necklaces of one or more rows of dots, rarely earrings in the ears. The article considers the issues of the figurines origin and the influence of Nubian and Middle Eastern cultures on their emergence. The authors conclude that despite the possible impact of other cultures the clay figurines in question were centrally produced in the Nile Valley and were close in their iconography and meaning to other female images of Ancient Egypt.

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Ladynin, Ivan A. "The Journey Begins: Letter from Vasily Struve to Mikhail Rostovtzev of 25 May 1914." Herald of an archivist, no. 4 (2020): 1119–30. http://dx.doi.org/10.28995/2073-0101-2020-4-1119-1130.

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The article presents a publication of the letter from Vasily Vasilievich Struve (1889–1965), pioneer in the research of the Ancient Near East societies in the Soviet Union, to Mikhail Ivanovich Rostovtzev (1870–1952), the prominent Classicist, one of the first scholars in socio-economic history of the Antiquity in pre-revolutionary Russia. The letter was written during Struve’s post-graduate sabbatical in Berlin in 1914; it is stored in the Russian State Historical Archives in St. Petersburg. The document is significant due to its information on Struve’s stay in Berlin and on his contacts with leading German scholars (including Eduard Meyer and Adolf Erman), but it also touches upon a bigger issue. In the early 1930s Struve forwarded his concept of slave-owning mode of production in the Ancient Near East, which was immediately accepted into official historiography, making him a leading theoretician in the Soviet research of ancient history. It has been repeatedly stated in memoirs and in post-Soviet historiography that this concept and, generally speaking, Struve’s interest in socio-economic issues was opportunistic. His 1910s articles on the Ptolemaic society and state published prior to the Russian revolution weigh heavily against this point of view. The published letter contains Struve’s assessment of his future thesis (state institutions of the New Kingdom of Egypt) and puts its topic in the context of current discussions on the Ptolemaic state and society and of his studies in the Rostovtzev’s seminar at the St. Petersburg University. Struve declares the study of Egyptian social structure and connections between its pre-Hellenistic and Hellenistic phases his life-task, introduced to him by Rostovtzev. Thus, Struve’s early interest in these issues appears to be sincere; it stems from pre-revolutionary trends in the Russian scholarship.

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Cotton, H. M., W. E. H. Cockle, and F. G. B. Millar. "The Papyrology of the Roman Near East: A Survey." Journal of Roman Studies 85 (November 1995): 214–35. http://dx.doi.org/10.2307/301063.

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Not all students of the Roman world may have realized that, following extensive discoveries in the last few years, Egypt has ceased to be the only part of the Empire from which there are now substantial numbers of documentary texts written on perishable materials. This article is intended as a survey and hand-list of the rapidly-growing ‘papyrological’ material from the Roman Near East. As is normal, ‘papyrology’ is taken to include also any writing in ink on portable, and normally perishable, materials: parchment, wood, and leather, as well as on fragments of pottery (ostraka). The area concerned is that covered by the Roman provinces of Syria (divided in the 190s into ‘Syria Coele’ and ‘Syria Phoenice’); Mesopotamia (also created, by conquest, in the 190s); Arabia; and Judaea, which in the 130s became ‘Syria Palaestina’. These administrative divisions are valid for the majority of the material, which belongs to the first, second and third centuries. For the earlier part of the period we include also papyri from Dura under the Parthian kings (Nos 34, 36–43, and 166), since they belong to the century before the Roman conquest and illustrate the continuity of legal and administrative forms; and five papyri from the kingdom of Nabataea, which after its ‘acquisition’ in 106 was to form the bulk of the new province of Arabia, on the grounds that in some sense dependent kingdoms were part of the Empire (Nos 180–184). Both groups are listed in brackets. We also include the extensive material from the first Jewish revolt (Nos 230–256) and from the Bar Kochba war of 132–5 (Nos 293–331), even though it derives from regimes in revolt against Rome. The private-law procedures visible in the Bar Kochba documents are continuous with those from the immediately preceding ‘provincial’ period (that of the later items in the ‘archive of Babatha’ and other documents). What changes dramatically after the outbreak of the revolt is language use: Hebrew now appears alongside Aramaic and Greek. But even as late as the third year of the revolt we find contracts in Aramaic. Our list at this point will supplement and correct that given by Millar in The Roman Near East, App. B.

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Bierbrier, M. L. "Corpus of Reliefs of the New Kingdom from the Memphite Necropolis and Lower Egypt. Vol. I. By Geoffrey Thorndike Martin. 28.5 × 22.5 cm. Pp. xvi + 64, 56 pls. London: KPI, 1987. ISBN 0-7103-0172-3. £45.00." Antiquaries Journal 68, no. 1 (March 1988): 142. http://dx.doi.org/10.1017/s0003581500022733.

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Sherkova, T., and N. Kuzina. "Formation of the Personality - Self-consciousness of the Individual in Pre-dynastic Egypt." Bulletin of Science and Practice 6, no. 3 (March 15, 2020): 505–26. http://dx.doi.org/10.33619/2414-2948/52/61.

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The question of the appropriateness of the use of the term and category of Personality in relation to studies of the model of the world and the model of I in predynastic Egypt is considered. Points of view are given on the scope and application of the concept, both from the point of view of various schools of psychological science, and researchers belonging to a number of humanitarian areas of science who consider the concept of identity in the context of historical development and historical memory. At the same time, it is taken into account that a personality is traditionally defined in psychology as a self-regulating dynamic functional system of continuously interacting properties, relationships and actions that take shape in the process of ontogenesis of a person. A person is considered as a phenomenon of social development, a specific living person with consciousness and self-awareness (capable of self-reflection). It is taken into account that in social sciences a person is considered as a special quality of a person acquired by him in a sociocultural environment in the process of joint activity and communication. The article considers the social role and hierarchy in predynastic Egypt, as well as funeral rituals in the context of individualizing practices or in the context of attributing it to a collective personality. Two of these arguments allow us to talk about the applicability of the concept of Personality to this historical period. The study suggests that in relation to the period under study, the level of formation of self-awareness Personality can be talked about in relation to social leaders (chief / regional kings). The study is based on the study of archaeological sites such as elite necropolis, a ritual center in Hierakonpolis, as well as artifacts originating from the tombs of an elite necropolis in Hierakonpolis, determining the development of a socially hierarchical society with an aristocratic clan to which the social leader (chief) — regional king) belonged. The study of the formation of the category Personality notes the special role of finds of funerary masks, which most likely represent the first ancestors in the developing form of the cult of the ancestors. The leader in the period under study in the history of Egypt is a collective person and he also leaves for the ancestors, who are also the incarnations of a collective person. Thus, for the preliterate period, there is no way to talk about specific personalities (including named personalities). But already at the initial stages of the development of the Early kingdom, when writing occurs, we can talk about the naming of each of the kings, since the name reflects the personality (its qualities that contain the names themselves). Nevertheless, the name of each king was also accompanied by the name of the ancestor — the deified legendary king Horus in Hierokonpolis, and later — in the royal title, his name as a name of the god was added to the names of the ruling pharaohs until the end of the era of ancient Egypt. The work, therefore, is debatable, since in psychological science the emergence of self-consciousness and personality as an entity is usually referred to the New Time. The question of the possibility of using modern psychological concepts (Personality), to a person of antiquity, in particular to representatives of preliterate culture, is investigated. The image of a person for an individual of a given era was reconstructed through the prism of the reflection of a person of a given period over the limitations of social stratification, ritual and death. Specific personality traits are described as an individual who performs various social roles and is buried according to his merit, both in terms of personal ethics and in the hierarchy of society.

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Stannish, Steven M. "Private Life in New Kingdom Egypt." History: Reviews of New Books 31, no. 3 (January 2003): 128. http://dx.doi.org/10.1080/03612759.2003.10527618.

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Strudwick, N., and N. Kanawati. "Governmental Reforms in Old Kingdom Egypt." Journal of Egyptian Archaeology 71 (1985): 29. http://dx.doi.org/10.2307/3821669.

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Al- Mahdy, Moataz, Khaled El-Basuony, and Mahmoud Awad. "Funerary Processions in Egypt from The Old Kingdom till The New Kingdom." Journal of Association of Arab Universities for Tourism and Hospitality 16, no. 2 (June 1, 2019): 1–5. http://dx.doi.org/10.21608/jaauth.2019.68487.

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Strudwick, N. "Book Review: Governmental Reforms in Old Kingdom Egypt." Journal of Egyptian Archaeology 71, no. 1_suppl (August 1988): 29–30. http://dx.doi.org/10.1177/030751338507101s19.

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