IFAO

The present article consists of the publication of a statuary group discovered by G. Legrain at Karnak in 1904. The monument, dating from the end of the IVth or the beginning of the IIId century BC, now preserved in the Cairo Museum (JE 36576), belongs to an Amun priest from XoĪs: -Pacheryentaisouy.

Two well known Shabtis in Marseille (Vieille-Charité n° 365 and n° 366), formerly attributed to an otherwise unknown queen Tenthapi, belong in fact to a royal acquaintance called Tenttepihu. This shadowy woman was probably a morganatic spouse of Thutmosis IV before his accession to the throne. The new reading of the name and titles allows to suggest that Tenttepihu was born in the vicinity of modern Atfih and that she was the mother of a prince called Pentepihu.

This research aims to identify in Deir al-Medina burial-chambers decorative and archaeological elements which mark coffin positions. In this paper, a little group of Deir al-Medina burial-chambers is examined, in which many iconographic and textual subjects imitate those present on sarcophagi. The location of these decorative themes studied in the sepulchres, as well as other archaeological data, enables us to suggest the orientation of the dead in burial chambers, which imitated the decoration of sarcophagi.

This article provides evidence for the veneration of Sesostris III in Nubia after his death. The documents gathered herein are classified in geographical order: South to North, from Gebel Docha to Amada. During the New Kingdom – especially the second half of the XVIIIth dynasty – Sesostris III was considered a true local Nubian God: chapels and temples were dedicated to him, he is shown giving life to New Kingdom Pharaohs, his speech is preceded by ḏd-mdw jn like other divinities, etc. While the veneration of Sesostris III is attested to by evidence found in thirteen Nubian sites, Semna, Kumma, and Ouronarti seem to be the most important centers for his cult in Nubia.

This article reconsiders previous interpretation of the Dialog of a man with his Ba according to which the Dispute between the man and his Ba takes place, as a literary fiction, in the presence of the divine tribunal. This thesis is supported by the comparison with spell 38 of the Coffin Texts. In this spell in which the confrontation, also in front of the divine tribunal, is between the dead and his heir, the son appears as the dead father’s Ba on earth.

Since 2000, excavations have been undertaken in the XXVIth dynasty Chapel of Osiris -Ounnefer Neb-djefaou located in the northern part of the temenos of Amun at Karnak. This small temple, whose remains were exposed during the XIXth century, has never been the subject of systematic study. In addition to the publishing of the inscriptions, the project’s focus is on the definition of the structure of the building and its relation to the neighbouring area, especially the path leading to the temple of Ptah and the adjacent mound that takes up a large part of the north-western corner of the temenos of Amun. The excavations have revealed several phases of occupation at the entrance of the chapel, from the XXVIth dynasty to the Coptic period, notably the reuse of several lintel blocks from the Saite chapel in a probably late Roman "hydraulic" settlement. Concerning the temple itself, whose mudbrick and stone walls were badly weathered over the last centuries, a preliminary reconstruction of its plan is suggested.

A Greek inscription recently discovered in Kôm al-Cheikh Aḥmad (Baḥariya Oasis), -mentioning the praefectus Marcus Iunius Rufus, was probably, this discussion argues, a dedication to an -unknown deity of a building belonging to a temple, which dates to the reign of Emperor Domitianus. The site may have been excavated in the XXth century by Ahmed Fakhry. The author also studies the corpus of inscriptions dedicated to Roman emperors and dated according to the name of the praefectus Aegypti.

The article discusses inscriptions from forty-five previously unpublished limestone and -terracotta ostraca housed at the French Institute in Cairo with their transcriptions and translations.

The sign G21, identified by L. Keimer as a reference to the Guineafowl, Numida meleagris L., has the phonetic reading nḥ, which is also the bird’s name, Nḥ. It is commonly used in the writing of the word for cyclical eternity, Nḥḥ.

Nḥ is mentioned in funerary texts, connected to sunrise.

This paper reconsiders the delicate problem of Djoser and Imhotep, two well known figures during the Ptolemaic period in the region of the first cataract. Why is Imhotep, a popular Memphite personnage since the Old Kingdom, worshipped in the Elephantine area, far from his original cult centre? Is it possible to improve our knowledge of the process by which the Egyptians instituted a cult of Imhotep there? Is this cult based on local historical events which would have made the introduction of this Memphite demigod into the Elephantine pantheon easier?