Papyrus Louvre E 3228 E D: A source for the use of uncial Hieratic in an Abnormal Hieratic document?

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1 Juan José Archidona Ramirez MA student University of Leiden Papyrus Louvre E 3228 E D: A source for the use of uncial Hieratic in an Abnormal Hieratic document? Papyrus Louvre E 3228 A-H contains the business archive of the Theban choachyte Padibast. The eight papyri in this corpus range in date from year 10 of Shabaka to year 15 of Taharqa ( BC). Some of the interesting aspects of this Abnormal Hieratic archive are the infrequent use of the innovations of Abnormal Hieratic, such as certain ligatures, and the use of the so-called multifunctional sign. But more importantly, this archive has passages written in uncial classic Hieratic, next to passages in Abnormal Hieratic. Uncial Hieratic in this time period was normally used for writing religious texts, so called Buchschrift texts, while Abnormal Hieratic was used as a Geschäftsschrift for everyday use. The topic of the presentation for this conference is a case study on one specific papyrus in this corpus, 3228 E D, since this is the oldest one in this archive and is thus closest in date to the transition from Hieratic to Abnormal Hieratic. This research will seek to answer, among other things, the question: Were the scribes of this text trained in both Buchschrift uncial Hieratic and Geschäftsschrift Abnormal Hieratic, or is this papyrus from a time where the transition of the two types of scripts was not yet complete? Mathijs Smith MPhil student University of Leiden Mathijs_Smith@live.nl Priests, plaits, and panther-skins: A Dress and Identity approach to 18 th dynasty priestly dress Dress and identity is an area of research that focusses on the interaction between the appearance of an individual/individuals and their social, religious, and economic status and selfconceptualisation, i.e. their identity. Dress is defined as a non-verbal form of communication which includes all consciously-made non-natural changes in human appearance. The core idea of this research area is that these changes inevitably express something about one s identity. In this paper, this core principle is applied to two-dimensional representations of four groups of 18 th dynasty clergy the High priest of Amun, the High priest of Ptah, Iunmutef priests, and Sem priests. By breaking down the dress pictured in these representations into individual components, and comparing them, it is possible to study the differences in dress of these groups, and to examine the likelihood of priestly uniforms and their composition. Based on the results of this research, many mainstream theories about priestly dress, such as the identification of the panther skin as a defining element for the Sem priests, seem too strict, and miss the nuance shown by the data.

2 Maarten Praet MA student KU Leuven University in Belgium The relief fragments of Mentuhotep II s mortuary temple in Brussels: Reconstruction and interpretation The Royal Museums of Art and History (RMAH) in Brussels houses thirty-two relief fragments of Mentuhotep II s mortuary temple at Deir el-bahari. The pieces originate mainly from the excavations of Édouard Naville in , arriving soon thereafter in the collection of the RMAH. The most often occurring theme in the Brussels fragments is hunting, as many of the pieces visualize desert game being hunted by bow and arrow. Furthermore, there are some parts of inscriptions, such as a cartouche of Mentuhotep II, as well as royal and divine figures, which are characterized by the White Crown and the beard of Osiris. A reconstruction of these reliefs within the broader decorational scheme of the temple has yet to be established, and is the focus of this research. In order to attempt such a reconstruction, first the archives of the RMAH were consulted to establish the provenance of the fragments. Next, the RMAH relief fragments were described and compared with fragments of the same temple from other museums, as well as with other Middle Kingdom wall decorations with similar themes. Combining the information leads to a hypothetical reconstruction for the original placement of the fragments. Tokihisa Higo University of Kansai th0105.mm@gmail.com Maat in the Coffin Texts The presentation will examine the ancient Egyptian concept of Maat. Maat was a framework by which meanings of justice, truth and fairness were expressed. The paper will focus on the aspects of the goddess Maat drawn from the Coffin Texts in the Middle Kingdom. These texts are composed of over 1000 spells that include more than 190 descriptions of Maat. Despite its importance, research on the Coffin Texts has been insufficient both from the viewpoint of studying Maat and in the Coffin Texts themselves. Nonetheless, the Coffin Texts are resources of utmost importance that shed light on the Maat. Some examples of the goddess in the texts show her other form, the "dual Maat." The transformation of the goddess into the dual goddesses shows unique qualities of Maat: she displays an aspect as independent; she has a specific connection with Sokar, the god of the underworld; and she developed a unique relationship with Re.

3 Jennifer Turner MRes University of Birmingham The relationship of text and image in Egyptian statuary: The healing statues of Padimahes and Djedhor Text was a powerful tool in ancient Egypt not only as a method of communication that transcended spoken and written word, but as an important component of Egyptian material culture. The healing statues of Padimahes and Djedhor, both from the later phases of Egyptian history, are covered in magical spells and hold the Horus on the Crocodile stele. Statues such as these were often located in public contexts to treat poisonous stings or bites from the many lifethreatening animals and insects found in ancient Egypt. In the case of the Padimahes statue, explicit instructions are given to the viewer for pouring water over the magical text to activate its power. What is worthy of further explanation is the placement of text; in both cases the entire body of the statue subjects are covered in text and reliefs. This paper aims to consider the potential significance of this text placement on the statue body (as opposed to other areas of the statue space) in relation to its magical purpose for the living viewer. This paper will also discuss issues of visibility, literacy and accessibility to further consider how an ancient Egyptian viewer may have comprehended these statues. Charlotte Sargent University of Liverpool hscsarge@student.liverpool.ac.uk The Expression and Social Context of the xnms Relationship in Middle and New Kingdom Literary Texts The lexeme xnms is commonly understood and translated as friend or friendship and occasionally paralleled with sn brother and aqw one who enters. The translation of friend is, however, problematic, and somewhat reductive, imposing modern social networks and conventions. Through contemporary textual sources we can attempt to reconstruct the precise nature of the xnms-relationship, focusing on semantic overlap and family-resemblance with other relationship categories. Literary texts provide idealised, fictional representations of the xnmsrelationship whilst reflecting core cultural values. Wisdom literature particularly presents a large amount of explanatory social context, which highlights the specific qualities expected in a xnms. The personal nature of the xnms-relationship is consistently highlighted throughout the texts, with references to love and desire being common and the xnms often being placed in a position of trust. The texts exhibit semantic overlap with the categories xnms, family, and colleague. This discussion will address the function and position of the xnms in Egyptian society and a more suitable definition. This research forms part of a larger study on the nature of friendship in Egyptian society.

4 Rune Olsen PhD Fellow University of Copenhagen Super Tombs and the 1% of the 1% The Theban private tombs were built for the wealthy and well-connected elite, but some of the tombs stand out by their enormous size, which would have placed the tomb owners on an almost equal level as the reigning king in terms of power and influence. In this paper, I present some of the statistical results from my PhD project that deals with the socio-economics of tomb construction in the New Kingdom. From these results, it is clear that in the 18 th Dynasty some officials spent as many, or perhaps even more, resources on their private tomb as the pharaoh did on his own tomb in the Valley of the Kings. What is perhaps surprising is that these officials were not all viziers or high priests, but rather had titles that primarily relates to the economy and/or the household of the royal family. By seeing the size of tombs as an expression of the construction expense, it is possible to differentiate the social strata of tomb owners and thereby identify the top of the elite of the Egyptian society. From the time of Hatshepsut to the reign of Ay, 12 men stand out as their tombs represent more than 25% of the total private tomb volume excavated during the entire 18 th Dynasty in the Theban necropolis. Simon Underwood PhD Fellow The University of Auckland sund007@aucklanduni.ac.nz Tomb Terminology: A Discussion of Old Kingdom Tomb Nomenclature Ongoing research of Old Kingdom tomb architecture has unearthed issues relating to the nomenclature of the tombs. Terms such as non-royal, private, elite, and mastaba are all commonly used as identifiers. Interestingly there has been no consensus reached within the literature on the topic. Occasionally a definition of a certain term will be given. However, in these cases it will often exclude another type of tomb. Mastaba tombs ignore those that are rock cut. Non-royal excludes the tombs belonging to lesser members of the royal family. Moreover, the term elite can be problematic, with the argument that these tombs are a subsection of non-royal tombs. This paper will address the central problem: what term is best used to describe the tombs of the Old Kingdom, which were not part of the Kings or Queens mortuary complexes? The various terms will be discussed, along with their presence in academia, limitations of each, and if one is best suited to describe and identify these tombs of the Old Kingdom.

5 Dora Goldsmith University of Berlin The Connection of Smell and Memory in Ancient Egypt The ancient Egyptians consciously used olfactory sensation to distinguish special events from daily routine. The smell of incense was a general olfactory sign signalizing religious, festive occasions. In addition, certain festivals were associated with their own specific scent to mark their peculiarity. An essential characteristic of festivals was that they reoccurred always at the same time of the year. The olfactory bulb in the brain is connected with the limbic system, which is responsible for memories and emotions. Thus, smells evoke memories and they have the tendency to be emotionally charged. Through the immediate link of smell and memory, the reoccurrence of certain smells on certain holy days recalled in people s mind the meaning of the festival, assuring religious and historical continuity. Furthermore, evidence shows that the ancient Egyptians associated a smell with their home and homeland. The notion that smell, place and memory are closely connected was consciously thought in scribal schools. The ancient Egyptians were wellaware of the fact that the smell of home is the strongest olfactory memory connected to place, since it is where we spend most of our time. Our homes are characterized by certain smells, and these smells are stored in our memory. Katarzyna Szymańska MA student University of Warsaw kasias2120@op.pl Greeks and Romans in Egypt from IV BC to IV AD Mediterranean culture versus the heritage of Ancient Egypt First Greeks came to Egypt a long time before Alexander the Great s conquest in 332 BC. The real expansion of the people from the Mediterranean culture circle started when the rule over the land of pharaohs were taken by Macedonian Kings in IV BC. The Greeks rulers started to adopt the new land to their own cultural standards. They wanted to create a substitute of the world of the Greeks. Afterwards, the rule over Egypt were taken by the Romans. They used the Greek s experience and continued to introduce their cultural customs. All of these actions are visible especially in art and architecture of Greco-Roman Egypt. The point is to notice, that despite the expansion of the Mediterranean culture, the native Ancient Egyptian culture was also practiced and expanded. It was kind of the heritage, something understood as unique and unusual, which really fascinated new Egyptian citizens. Greeks and Romans started to adapt and continue some Egyptian customs in their own Mediterranean tradition, which is especially visible in funerary art. All of these actions caused the Greco-Roman Period in Ancient Egyptian history to be a time when we can observe some kind of eclecticism in culture and attention about culture and transfer of national heritage.

6 Krisztina Hevesi MA University of Budapest Scribal tradition in the scope of recurring formulae of Coptic magical and medical collections Based on the example of a Coptic magical collection (P. Stras. K ), this paper intends to discuss the traces of continuity in the scribal tradition of Coptic magical and medical grimoires. Since only a few magical libraries are known, due to the lack of archaeological context, in most of the cases the circumstances of the transmission of traditions can only be hypothesized by the comparison of different collections of spells. Through the examination of a few recurring magical formulae of P. Stras. K and its parallel texts, I wish to provide an insight into the question of cultural memory in the scribal sphere where these works were created and edited. The presentation is focused on those common Coptic formulae that formed part of magical texts for centuries, consequently, they are supposed to bear a particular cultural importance. However, even though the subject covers the period after the Christianization, my approach also relies on pharaonic material and sources of the Late Antiquity. Carolina Velloza Ferreira MA student University of São Paulo carolina.velloza@hotmail.com Literature and iconography in the Amarna Period: the role of the pharaoh and the Aten Connections between literature and iconography in the Amarna period: propositions about the pharaoh's power and the god Aten's understandings. The gods and pharaoh s deep connection is traditionally understood as one of the strongest legitimating pillars of real power in Ancient Egypt. The Amarna period (1353 BC-1335 BC), referred to as a parenthesis in the continuity of Egyptian canonical models, is a space of re-articulation of this relation. A re-articulation that implied a king's repositioning and a god's readjustment, a god was perceived and treated, in a very innovative way, as the only accepted divine principle existing. This process did not happen only as a mental abstraction, as we might think at first, it was textualized, especially in the two hymns to the Aten, and strongly materialized in the images of that period. Analysing some of the understandings on the construction and combination of the contents of these documents, in the light of agency and material culture theories, is the purpose of this communication.

7 Ann-Kathrin Jeske University of Vienna Approach to identify objects Imported by Soldiers and Officials A great variety of Egyptian Bronze Age objects were found at many sites in the Levant in contemporary as well as far more later contexts. The analysis of the find contexts themselves barely reveals neither the affiliation to a profession or a community of those people who brought the items to the Levant, nor their intention to do that. To extend the questioning beyond solely the proof of interactions, it is necessary to explore approaches which enable conclusive reconstruction of issues like intention, affiliation and self-identification/-perception. The aim of the presentation will be on the one hand, to determine Egyptian items which were imported by Egyptian soldiers and officials into the Levant and on the other hand, to suggest motives for their transportation as well as their stay in the region. The analysis of the Egyptian objects found in the Levant within the framework of the concepts; object itinerary, affordance and cultural appropriation, allows conjectures concerning their movement in time and space, their function as a tool to identify to a group (e.g. profession, cultural) and the many possibilities of using them. Taichi Kuronuma University of Tokyo taichi.kuronuma@gmail.com Sharing the place, sharing the memory. An investigation of the Predynastic burial as a device for confirming the group identity Predynastic mortuary studies have been mainly focused on the comprehension of the social stratification towards the emergence of the Early States. However, in general, mortuary practices have further possibilities to understand the various aspects of past society. One of such possibilities is the share of experience. The purpose of this paper is to investigate the role of Predynastic burial as a device for sharing one of the communal social activity i.e. funerary ceremony, which perhaps intended the confirmation of the group identity. Though still vague in Predynastic Egypt, this characteristic of graves or cemeteries has been suggested in the archaeology worldwide. Since funerary ceremony was conducted by living participants, it reflected and contained the ideology especially on the sense of community, and consequently had significance not only for the dead but for the living participants. This paper explores this role of Predynastic burial. The focal points are the way of goods equipment in burial and the distributing pattern of the graves in a cemetery. These points have micro- and macroscopic significance as the place for sharing the experience and memory among participants. To discuss these points, examples from the cemeteries at Naqada will be mainly cited including the unpublished information.

8 Katarzyna Kapiec University of Warsaw Speeches of Amun Kamutef from the Southern Room of Amun in the Temple of Hatshepsut at Deir el-bahari There are two speeches of Amun Kamutef located in the Southern Room of Amun in the Temple of Hatshepsut at Deir el-bahari one on the western and the second on the eastern wall. They are similar, and both are referring to the building activity of Hatshepsut. Speeches of Amun Kamutef in the mentioned room are accompanying scenes where Hatshepsut together with her ka in human form are offering oils to the god. Figures of Amun Kamutef were erased during the Amarna Period while almost the whole text has been left untouched. Both speeches are constructed in a very similar way, only some details are different. The sense of the orations is the same and concerns the building activity of Hatshepsut and her destiny to become a king. Texts mentioning these two aspects are attested in other parts of the Deir el-bahari Temple and on other monuments of s monuments, but in a different context than in the Southern Room of Amun. The question arises why these kinds of orations were located there? The aim of the paper is to examine the Amun Kamutef s speeches from the Southern Room of Amun, present their translations, compare them with other texts of this type and propose ideas why such orations were located in the discussed room. Jennifer Romion PhD University of Montpellier jennifer.romion@gmail.com Clothes and Identity In Antiquity, the appearance of a man is codified. His dresses, adornments, and accessories are used to express his status within the community he lives in. This fact, which is frequently quoted by scholars of Roman and Greek history, is noticed by Egyptologists only rarely, more often in the case of iconographical studies. Nevertheless, the social value of clothes is expressed all over in Egyptian texts regardless of the literary genre in which they are used as social recognitions. Indeed, clothes can prove someone s rank notably because they are an indicator of wealth or someone s function; dressing with a specific cloth could participate to the good execution of a ritual; taking out someone s cloth could signify his degradation; etc. This paper will focus on some of the social values of clothes and explain how their understanding could improve our knowledge of the Ancient Egyptians thought.

9 Marina Sartori University of Basel Reading between the (brush) lines: Investigating the interconnection between pictorial, written and abstract representation in New Kingdom Theban Tombs This paper wants to address the semiotic relationship between written and pictorial representation in the context of New Kingdom Theban Tombs, with particular analysis of TT95 and TT84, excavated by the mission of the Universität Basel. The object of the study will be the comparison between the different levels of representation painted scene, polychrome hieroglyph, and monochrome hieroglyph - of a single pictorial unit, tentatively identified with a Gardiner Sign List code. In fact, some polychrome signs still preserved in Theban Tombs display a level of details in the lining and in the design, that qualifies them as artistic works, and that, if taken from the context, can hardly be distinguished from figurative painting. Did the scribes use different approaches to brush the lines of a hieroglyphic sign and those of the same image, on a major artistic scale? From a cognitive point of view, was it considered as writing or painting? The purpose of the paper is therefore to get a deeper insight into the artists role and identity in the microhistory of the site - and also to understand more closely what the ancient Egyptians intended when writing (or drawing) the word sesh. Jakob Schneider MA University of Berlin Jakob.Schneider@Fu-Berlin.de Have yourself a break: On the concept of rupture in the definition of Archaism One of the most controversial topics in Egyptology is the concept of Archaism. An important point of the debate is the question of a historical rupture, i.e. a gap in the tradition. This break is often seen as a requirement for a certain era to tie on the time before a breaking event. The question of Archaism in the 18 th dynasty is for example often tied to the extend in which Middle Kingdom traditions continued through the Second Intermediate Period. This paper addresses the definition and pertinence of historical breaks from the point of Cultural Memory Studies. It is argued, that ruptures are social constructs that can differ greatly from the actual nature of the event, even to a point where the break is completely imagined or ignored. This shift of focus from the break itself to its later reception might render questions about the character of individual ruptures less important in the discussion about Archaism.

10 Sofie Schiødt MA University of Copenhagen Adopting Medical Practices: Ancient Egyptian Medical Knowledge in Later Medical Literature The study of the impact of ancient Egyptian medicine on later medical history is not a new one; it has long been known that elements of Egyptian medicine was adopted into the medical traditions of e.g. the ancient Greeks and the medieval Arabs and Europeans. With the recent introduction of new source material on Egyptian medicine in the form of the 18 th dynasty manuscript Papyrus Carlsberg 8 it has been possible to gain a more comprehensive understanding of these processes of intercultural knowledge transmission. Based primarily on this manuscript and extending to several other Egyptian medical texts, this presentation seeks to determine what kind of knowledge was adopted from ancient Egyptian medicine, the ways in which such knowledge were adapted to fit the context of other medical traditions, and analyse which factors played a part in determining what type of knowledge was adopted. Amber Jacob PhD Fellow University of New York amber.l.jacob@gmail.com Demotic Medical Texts in the Papyrus Carlsberg Collection The Papyrus Carlsberg Collection, housed at the University of Copenhagen, contains the largest collection of Demotic medical texts worldwide. In contrast to almost all other extant Egyptian medical papyri, the Carlsberg material is unique in that it has a known archaeological and social context, originating from a temple library in the Graeco-Roman city of Tebtunis in the Fayum oasis. Preliminary sorting of this material has revealed approximately 250 fragments, belonging to at least 8 manuscripts. From the same city, some 14 Greek medical papyri have been found, of which some can be shown to derive from the same temple library. This underscores the unique value of Tebtunis as a case study for the cross-cultural exchange of medical knowledge in antiquity. However, due to the unedited status of the bulk of Demotic medical texts, questions of the internal development of Egyptian medicine, the level of interaction between Egyptian and Greek medicine, and the influence of Egyptian medicine on the Western scientific tradition have been difficult to assess. This paper will present the preliminary results of the work that has begun on the project of editing the collection of Demotic medical texts housed in the Papyrus Carlsberg Collection.