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New documents of the renep-priest of the Delta Horemheb, son of Ankhpakhered
No full textThe first section of this paper focuses on two unpublished objects: a faience plaque constituted by seven pieces (E 32591) and one shabti (E 32787), both currently preserved at the Louvre Museum, Paris, and belonging to the same owner, the renep-priest Horemheb, son of Ankhpakhered. The objects are dated back to the beginning of the Late Period (c. 664-600 BC). The priest Horemheb, son of Ankhpakhered, is already known from several other shabtis: six of them belong to a private collection and have been recently published; another several shabtis have been offered for sale at auctions and they are scattered across private collections. The second section of the paper attempts to gather and update all the available documentation related to the specific sacerdotal renep-title in the Third province of Lower Egypt. Finally, from the analyses of the sources, the paper aims to shed new light on the specific sacerdotal renep-title and its relationship with other sacerdotal titles, administrative and religious offices, often connected to the Western Delta region
Disiecta membra: the naophorous statue of Wahibre, Bologna Museo Archeologico KS 1840 + Cairo Egyptian Museum JE 42880
No full textThis paper assembles for the first time two fragments, Bologna Museo Archeologico KS 1840
and Cairo Egyptian Museum JE 42880, which originally belonged to the same statue. While
the upper part of the statue, Bologna KS 1840, is already known from several publications, the lower part, Cairo JE 42880, remains so far unpublished. The texts from both are reassembled
here, analysed and discussed. The naophorous statue belonged to an individual named Wahibre,
who very likely lived at the end of the Twenty-sixth Dynasty in the western Delta of Egypt.
Indeed, Wahibre and his parents held during their life several specific regionally sacerdotal
titles related to the Third (rnp), Fourth (Hm nTr N.t-Jh.t), Fifth (xrp-Hw.wt (N.t); Hm nTr ¡r aA m ¡w.t-N.t (?); xnd (n.t) Rs-N.t) and Sixth (Hm ¡r wr-wAD.tj) provinces of Lower Egypt
Una ricostruzione topografica del distretto templare di Saft el-Henna tra filologia e archeologia
No full textSaft el-Henna is a village located in the eastern Delta of Egypt, about 7 Km south-east Zagazig (modern village established on the remains of ancient Bubastis). During the Late Period (664-332 a.C.), Saft el-Henna was one the most important centers of the Delta, called Pi-Soped -“the house of Sopdu”-. Unfortunately, the archaeological remains that can provide information on the topography and the architecture of Pi-Soped are scarce. The aim of this article is to propose an updated topographical reconstruction of the temple district of Saft el-Henna, reuniting together both the archaeological evidence, resulting from the excavations carried out in this area since the Nineteenth century, and the textual information coming from the inscriptions of a naos belonging to the 30th Dynasty (380-343 a. C.) found at el-Arish. The naos was commissioned by Nekhtnebef I for the temple of Saft el-Henna together with three other naoi, (Decades naos, Sopdu naos and Tefnut naos), in order to set a symbolic defense from Persian threat. New hypothesis on the topography of Pi-Soped have been proposed here thanks to a reassessment of el-Arish naos (particular attention was given to the lines 6-23 and 35-37 of the right side), and a comparison with the text of Decades naos. Although the core of the text is mainly religious and mythological, nevertheless it can refer to a concrete historical topography. Probably, the priests in charge of conceive the theological system inscribed in the naoi of Saft el-Henna, built the myth on historical evidence. In addition, new archaeological researches carried out with non-invasive methods and the study of unpublished material found in the necropolis of Pi-Sopdu , could provide useful new data for the topography of Saft el-Henna
An unusual iconography of Osiris: The bronze statuette Petrie Museum UC 8033
No full textAmong the wide collection of the bronze figurines preserved at the Petrie Museum, UC 8033 represents Osiris with an iconography rarely attested: the representation on the back of a falcon with a sun disc and with wings wrapping the body of the figure. Unfortunately, the figurine is unprovenanced and no other information are preserved in the museum. This paper presents also five other Osiris figurines (1- BM EA 24718; 2- Brooklyn Museum, inv. no. 39.93; 3- MMA 56.16.2; 4- CG 38270; 5- Statuette from a private collection – unknown location –), which show close parallels in iconography, design, and composition with UC 8033. Furthermore, the peculiar iconography of the falcon on the back is not exclusively used for Osiris, but it is in use also for other statuettes, mainly representing goddesses, such as Neith and Isis, and high social rank women, such as the famous statue of Karomama (Louvre N 500). The chronological range of UC 8033 seems to be circumscribed to the time between the Third Intermediate Period and the early Twenty-six Dynasty
Il toponimo SnT nella stele IM 4018 del Serapeum di Menfi e la prima testimonianza della Bella-Fondazione (SnT-nfr.t)
No full textSnT-nfr.t, literally “the Beautiful Foundation”, was one of the most important religious center in the VII nome of Lower Egypt. It is attested in several geographic inscriptions of the Ptolemaic and Roman Period. Scholars are aware of a single source that testifies SnT-nfr.t toponym before the Ptolemaic Period: the coffin of Onurisnakht, “priest of Amon-Ra, lord of SnT-nfr.t”, dated to the IV century BC and now preserved in the Kunsthistorisches Museum Wien. The stela Louvre IM 4018 (A) from Serapeum in Memphis, belonging to Pedihoremheb and his brother Horo, is the key to backdate the attestation of the toponym SnT-nfr.t to the VI century BC. Indeed, the stela, dated to the 4th year of the reign of Darius I (518 BC), mentions a toponym SnT and provides a strong link with the god Ha, since Udjahorresenet, the father of Pedihoremheb, is stated to be a priest of Ha. Three other documents support the identification of the lemma SnT as an abbreviated form of SnT-nfr.t and connect it with the VII nome of Lower Egypt: B) three geographical texts (Edfu I 331, 16, papyrus Carlsberg 182, Dendera X, 86, 5) and the gold scarab Louvre E 10697, bearing the title Hm nTr HA aA nb Imnt.t, “priest of Ha, the great, lord of West”, show that the god Ha is the main god in the VII nome; C) a geographic inscription, engraved on the second western
chapel of Osiris at Dendera (Dendera X, 118, 9-10), proves that the toponym SnT-nfr.t is used for the name of a demon of the VII nome of Lower Egypt; D) a geographic inscription, engraved on the chapel of Sokar at Edfu (Edfu I, 194, 2), places the demon’s name as attested in Dendera inscription beside the abbreviation SnT. They clearly refer to the same toponym, SnT-nfr.t/¤nT and they connect it to the Western Harpoon province
The pehu Hp (Sn) of the Western Harpoon nome: physical geography vs. sacred geography
No full textAmong the wide range of ‘geographic procession’ types, scholars have identified the so-called ‘pehu processions’, which represent the personification of the marshlands of the nomes of Upper and Lower Egypt. The first attestations of ‘pehu processions’ are carved on the north
side of the Red Chapel in Karnak, on the temples of Ramses II at Luxor and Abydos, and on the temple of Seti I on the west bank of Thebes. The toponyms here used do not follow any precise geographical arrangement. Among these representations of pehu, there is the pehu
called ‘ Hp (Sn) (?)’. According to Lacau and Chevrer, the reference to Hp (Sn) would have pointed out to the marshland of the 7th nome of Lower Egypt, though without any substantial argument for such an association. Three inscriptions, recorded on the Ptolemaic statue YPM 264191, on the Cairo sarcophagus of Tjaihorpata (CG 29306), and on the coffin of Padi-khonsu (unknown accession number and place of conservation) present a spelling of a toponym ( Hp.wy/HpHp), which seems to be located in the maritime area of Delta. The analysis of the titles and toponyms of these texts has shown the missing link between the later spelling
Hp.wy/HpHp and the pehu of New Kingdom Hp (Sn), thus sustaining the hypothesis of Lacau and Chevrier
The ‘geography' of the hierogrammateis: the religious topography of the Western Harpoon (7th Nome of Lower Egypt)
No full textThe region corresponding to the Western Harpoon province (7th nome of Lower Egypt) lacks systematic archaeological exploration – including surveys – and an in-depth study; most of the available documentation related to this province comes from the so-called ‘cult topographical manuals’, mainly dated to the Ptolemaic and Roman periods. The hierogrammateis were in charge of sketching mythological and religious geographies, playing a key role in the formation, development and ‘administration’ of the conceptual space inside the imaginary of the ancient Egyptian society. This paper aims at mapping all the topographical elements, cities, multiple canals, rural territories, and marshlands, which constituted the religious topographical map of the Western Harpoon as imagined by the hierogrammateis
Travelling in space and time. The ‘west' and ‘east' sides of the Harpoon: two geographic divisions of the same nome or two different regions?"
No full textAccording to the textual sources of the Late Period, the “Western Harpoon” (VII nome) was located in the westernmost part of the Delta, while the “Eastern Harpoon” (VIII nome) occupied an area in the south-eastern Delta. However, a single province of Harpoon without east-west distinction is known from the Fourth Dynasty sources, recorded in an ostrakon (Leiden J427) and on the walls of the Old Kingdom tombs at Saqqara and Abusir. At the end of the Fifth Dynasty, a province called “Harpoon, side west” appeared in the archaeological documentation, on the wall of the tomb of Akhethetep at Saqqara. The east side of the Harpoon is attested only in the Sixth Dynasty tomb of Mehu and it does not seem to refer to the eastern part of the Delta, but simply to an eastern extension of a unique province, the Harpoon.
The aim of the paper is to explore the relationship between the west and the east Harpoon (in archaeology and philology), in order to explore the movement of these two nomes across time, in real geography, and inside the theological imaginary of the people (priests), who re-designed the religious topography of the Delta
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