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Royal Funerary Equipment of a King Sobekhotep at South Abydos: Evidence for the Tombs of Sobekhotep IV and Neferhotep I? /
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Recent excavations at South Abydos have produced evidence for the date and ownership of a group of royal tombs adjacent to the tomb enclosure of Senwosret III. Tombs S9 and S10, two structures investigated initially by Arthur Weigall, are late Middle Kingdom royal tombs constructed using the distinctive format of the late Middle Kingdom royal pyramid interiors known primarily from the Memphite region. Excavations during 2013–2015 in and around tomb S10 now permit its attribution to one of the Thirteenth Dynasty Sobekhotep kings. Evidence includes a monumental funerary stela bearing the nomen Sobekhotep that appears to derive from a now-destroyed chapel associated with S10. The stela was likely reused in an adjacent intrusive tomb: that of the Second Intermediate period king, Woseribre-Senebkay. In Senebkay’s tomb, excavation revealed that king’s canopic chest, constructed from reused planks that had originally belonged to the cofn of a king Sobekhotep. The original painted texts include a distinctive set of Cofn Texts (Spells 777–785), examples of which date to the middle–late Thirteenth Dynasty. The probable chronological range of these spells, paired with additional lines of evidence suggest that S10 is the burial place of one of the longer-reigning Sobekhotep kings of the middle Thirteenth Dynasty, likely Sobekhotep IV. The proximity of S10 to the similarly designed tomb S9 implies royal burials at South Abydos of two closely connected kings, the brother kings Neferhotep I and Sobekhotep IV, who were unusually active at Abydos and may have chosen to associate their tombs with the mortuary complex of Senwosret III. During the later Second Intermediate period, Senebkay (ca. 1650–1600 BCE) and associated kings reused both funerary equipment and materials from these late Middle Kingdom tombs.
The Palace of Darius at Susa : the great royal residence of Achaemenid Persia /
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"Published in association with the Iran Heritage Foundation".
Translation of : Le palais de Darius à Suse : une résidence royale sur la route de Persépolis à Babylone. :
xxix, 507 pages : color illustrations, maps ; 31 cm :
Includes bibliographical references (pages 487-497) and index. :
1848856210 (hbk.)
9781848856219 :
Omnia
The pyramid complex of Amenemhat I at Lisht : the architecture /
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"The present volume appears together with "The Pyramid Complex of Amenemhat I at Lisht: The Reliefs, by Peter Jánosi." :
xv, 65 pages, 99 pages of plates : illustrations (some color) ; 36 cm. :
Includes bibliographical references (pages x-xi) and index. :
9781588396044
1588396045
Processional and Chapel Oracular Practice in The Place of Truth /
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Standing in stark contrast to the relative wealth of evidence about royal and temple based oracles, there is little to give us some notion of the analogous oracular practices of private religion during the New Kingdom of Egypt. The surviving documentation suggests that private individuals could approach their gods for oracular advice during festival processions. However, based on the Deir el-Medina materials, I argue that in addition to processional oracles, chapel oracles were employed by the villagers as well, if not more largely by common people in ancient Egypt. At Deir el-Medina, the former was given by the patron of the village, the deified king Amenhotep I, and was employed in an official setting in order to solve legal disputes. In contrast, the less documented chapel oracles, which could be perhaps delivered by deities other than Amenhotep I, concerned mostly mundane affairs. In both cases, however, oracles were mediated by the priests servicing the gods. This paper seeks to bring together and examine two sorts of evidence that are usually dealt with separately. Firstly, it provides an analysis of the available written testimonies on oracular ostraca found at Deir el-Medina, and discusses their textual significance by showing who the petitioners were, what kind of questions they asked and what the structure of the questions was. Secondly, it examines the archaeological remains of the chapels connected with oracles at Deir el-Medina and the role of the “brotherhood” of priests associated with them. I conclude with some remarks about the mechanics of the chapel oracles in connection with the modalities of their reception and the status of belief and faith. doi: http://dx.doi.org/10.5913/jarce.53.2017.a013