Amarna Studies

The tomb of Rashepses, situated to the north of Netjerikhet’s Step Pyramid complex in Saqqara, was already known in the early 1800s. James Burton, who travelled in Egypt between 1820 and 1839, visited the tomb around 1827.
The first scientific-like exploration of the tomb was undertaken by Karl Richard Lepsius, who briefly excavated a small part of the tomb and copied some of its scenes and inscriptions. He also made a rough plan of the structure.
In 1907 and 1908 James E. Quibell pursued a small work in the mastaba. In his extremely brief report, he mentions the northern passage of the tomb, with numerous later burials. 
Since 2010 the exploration of the tomb has been continued by the team of the Supreme Council of the Antiquities headed by the principal investigator. Previously unknown parts of the mastaba were cleaned, including above all a room with a false-door. The newly explored parts of the tomb revealed a partly preserved relief decoration with remains of its original colors. In addition to the superstructure, also the burial chamber has been cleaned, which is beautifully decorated with paintings.

L’épisode amarnien, qui survient au milieu du XIVe s. av. n. è., est marqué par le culte du globe solaire Aton, élevé par le pharaon Amenhotep IV-Akhénaton au rang de divinité unique. L’impact de ce changement, sans égal dans l’histoire de l’Égypte pharaonique, résonne dans bien des domaines notamment celui de la religion.

Source créatrice par sa lumière solaire et vivifiante pour tout être vivant, Aton n’est associé qu’au temps diurne et ne poursuit pas son cycle dans le monde souterrain comme le dieu Rê. Des concepts tels que la mort ainsi que l’au-delà se voient donc être redéfinis et modifiés durant la période amarnienne. La disparition de représentations du dieu Osiris dans les tombes de la cité antique, ainsi que l’absence de formules funéraires traditionnelles accentuent cette idée et laissent supposer une soudaine « inexistence » de l’au-delà.

Si les rares représentations de funérailles sont surtout attestées dans la tombe royale d’Amarna, l’objectif de cette conférence est de mettre en lumière non pas l’une d’entre elles mais une scène privée figurant dans la tombe du dignitaire Houya (TA 01). Gravée sur le mur est de son sanctuaire, la scène présente le personnage embaumé, entouré de personnes endeuillées et devant lequel sont présentées des offrandes. Seule illustration de ce type retrouvée dans la nécropole des nobles de la ville, la figuration des rites funéraires d’Houya, rappelle l’usage premier de l’espace funéraire qu’elle occupe : la préparation du corps mort. Cette conférence sera donc l’opportunité à la fois d’examiner l’iconographie de cette scène, mais également d’explorer en profondeur la conception de la vie post-mortem sous le règne d’Akhénaton.

Pharaoh Amenophis IV (Amenhotep IV), also known as Akhenaten, is the most mysterious person in Egyptian history and he still remains the object of academic argues. This revolutionary king introduced a new concept in Egyptian religion and arts. It is still unexplained if images of him and his family were just an artistic outbreak from old Egyptian canon or an excellent paleopathological study. Several pathologic conditions were proposed to explain his appearance but neither is completely acceptable. We propose a different disease that he could have suffered of homocystinuria--lack of cysthationine-synthase. Our conclusion is that in comparison with up to date most convincing theory, that he was suffering of Marfan syndrome, our theory equally well explains his physical appearance but is better in explaining affecting and unaffecting of his relatives. This is the only theory about Akhenaten's disease that could be checked in the near future.

The 13th-century exodus-conquest theory was formulated by William F. Albright in the 1930s, based largely on Palestinian archaeological evidence, and promoted by him throughout his career.1 In the years following Albright’s death in 1971, however, evidence for the proposal dissipated and most Palestinian archaeologists abandoned the idea.2 In spite of the fact that the theory runs counter to Scripture, a number of evangelicals continue to hold to this view, prompting Carl G. Rasmussen to comment, “the Late-Date Exodus/ Conquest Model has been abandoned by many scholars . . . it seems that currently the major adherents to the Late-Date Exodus/Conquest Model are some evangelicals!”3 A strong advocate of the theory is Kenneth A. Kitchen, who recently gave a detailed exposition of it in his On the Reliability of the Old Testament.4

In this essay we will first attempt to make an evaluation of the theory of intertextuality and of intertextuality itself as a resource for biblical exegesis. Possible valid examples of intrabiblical intertextuality are then presented. An approach to the concept of intertextuality It is not an easy task to point out what the word "intertextuality" can express. Paraphrasing Jorge Luis Borges, intertextuality could be defined as the awareness that a book is not a monolithic product but a plurality of innumerable conscious and unconscious relationships. 1 This definition of "intertextuality" seems to evoke a philosophy rather than a methodology of textual interpretation. 2 Nowadays, intertextuality appears as a literary theory that has a direct impact on hermeneutics. 3 In fact, it is suggested that different ideologies set different limits for the understanding and analysis of an intertextuality. 4 1

The paper examines the tradition of illustrations to Spell 17 of the Book of the Dead during the Ramesside era. In this period of development of the iconographic tradition of the Book of the Dead the composition of the pictorial frieze of Spell 17 was formed. This spell, which is one of the longest and most significant in the collection and goes back to Spell 335 of the Coffin Texts, contains a theological and mythological text, structured as an exegetical essay. During the 18th dynasty, Spell 17 was illustrated only sporadically. However, a “revolution” occurred in the post-Amarna period, from which the papyrus of Nakht (P. London BM EA 10473) is the earliest to have a pictorial frieze of Spell 17 vignettes. According to the Bonn Totenbuchprojekt database, 84 sources with the texts of Spell 17 have survived from the Ramesside Period, of which 53 have vignettes. Despite their superficial similarity, the frieze of vignettes of Spell 17 varies significantly in its iconographic details, as Egyptologists have noted in their studies. The paper aims to examine the vignettes of Spell 17 of the Book of the Dead after the papyrus of Ani (P. London BM EA 10470), dating to the 19th dynasty. The interconnection of vignettes with the text of the spell is also considered.

Conference "25th Current Research in Egyptology" (Cairo 07-11.09.2025)

Abstract:
The function of titles can change over the course of time. A good example of this phenomenon
is it-nTr “Father of God”, which was in use from the Old Kingdom onwards and functioned as
a title for simple priests, as a name for the god Osiris in the pyramid texts, and as a designation
for a non-royal father of a king. Beginning with H. BRUGSCH in 1877, several attempts have
been made to study and better understand this title and its nuances, the most recent being a study
by E. BLUMENTHAL in 1987. They concluded that it-nTr was part of the rank titles in the Old
Kingdom, it changed during the course of the Middle Kingdom being used by non-royal fathers
during the Second Intermediate Period and by priests at the same time. However, the division
between these meanings is not always clear.
Since 2018, the database of Persons and Names of the Middle Kingdom and Early New
Kingdom by A. ILIN-TOMICH offers a comprehensive and up-to-date collection of the known
title holders from the Middle Kingdom up to the beginning of the New Kingdom, thus
expanding the known examples of it-nTr during these periods. This database represents a starting
point for a new study of the title it-nTr, which may provide new clues to the identification of the
semantics of it-nTr during the Old Kingdom to the end of the Second Intermediate Period.
This presentation will discuss old and new instances of the title it-nTr in their socio-historical
context, shedding new light on this ever-changing title.

Apresentação de aula ministrada aos discentes do Departamento de História da Universidade Federal do Paraná (DEHIS/UFPR). O material introduz à Egiptologia e ao Período Faraônico, discutindo o desenvolvimento político da Dinastia Ptolomaico e possibilidades historiográficas para (re)pensar a história do Antigo Egito.

It is possible that a burial chamber might have been planned for this corridor, see Niwiński 1984a, 74. 8 See graefe and belova 2006, 207-217. 9 The location of these niches is carefully indicated by Daressy in the plans published in 1900: 146.

Alice Mandell, "Canaanite Literary Culture Before the Bible, a View from the Canaanite Amarna Letters," Religions 2025, 16(8), 970; https://doi.org/10.3390/rel16080970 - 26 Jul 2025

The present study highlights how the Canaanite Amarna Letters offer unique insight into Canaanite literary culture in the Late Bronze Age. The letters represent the diplomatic acumen of scribes writing letters for local elites that were sent to the Egyptian court in the mid-fourteenth century BCE. Yet they also preserve the earliest evidence of Canaanite literary forms and compositional practices. The letters include memorized formulae and expressions, word pairs, poetic devices, and the use of repetition to frame poetic units, which are common in the practices of later first-millennium scribes working in this same region, including those who wrote the Hebrew Bible. The letters also offer insight into the ways that the scribes combined memorized units into new narrative contexts. Such features added literary texture to the letters, but also contributed to their rhetorical aims. While some poetic passages in the letters may be novel compositions, there is also evidence that literary forms and expressions were integral to Canaanite scribal education by the Amarna period. The Canaanite Letters therefore set an important precedent for literary creation, and for the scribes' bricolage practices in the process of creating new diplomatic letters.

This article belongs to the Special Issue The Bible and Ancient Mesopotamia, edited by Robin Baker.
(Contributors include Céline Debourse and Michael Jursa; Selim Ferruh Adalı; Alinda Damsma; Richard S. Hess; Robin Baker;  Avraham Faust, and Amar Annus.)

The Amarna Age was the acme of interstate exchange, diplomacy, and intercultural contacts in the ancient Near East. The Amarna Letters are an important source for the study of the attitudes of the Great Kings who participated in the network of interconnections in the Levant during the Late Bronze Age. The complex diplomatic and economic contacts between the Great Kings included political alliances and exchanges of gifts, facilitated by a chain of messenger-merchants who traveled between the courts. This essay analyzes the attitudes of pride and prejudice displayed by four Great Kings (the powerful kings of Egypt, Mitanni, and Babylonia, and a “newcomer,” the King of Assyria) in the framework of the cross-cultural discourse of alterity in the Amarna Age. The initially unclear position of Assyria among the Great Kings, due to its transitional status in terms of political power and commercial relevance, allowed the other kings to interpret Assyria’s role differently. The Assyrian king was judged on account of Assyria’s change in status from a subjugated polity to a powerful kingdom, or on account of his recurrent violations of the code of “brotherhood” among the Great Kings.

0 20m A. The tile-kiln B. The bronze workshop C. The glass workshop D. The bell foundry E. The builders' yard and mortar-mixer 0 20m Excavated in 1991 -3 Excavated by Suor Orsola Benincasa Area of the builders' yard FIG. 5.1. The Temporary Workshops and the builders' yard situated below the later Atrium and Eastwork of San Vincenzo Maggiore. (SL) FIG. 5.2. Excavating the Temporary Workshops below the later vaulted corridor of the Eastwork. (IWA) TABLE 5.1. The construction sequences related to the Temporary Workshops. Phase Construction work attributable to this period Phase 3c/4a1 Pise ´buildings south of San Vincenzo Maggiore Phase 4a1 Kiln for tile production Phases 4a2/3 Two phases of metal production Phase 4a4 Glass-maker's house and associated kilns Phase 4a5 Bell-making pit/foundry Phase 4a6 Mortar-mixer for constructing the Atrium Phase 4a7 Construction of the first Atrium

Innerhalb der für die ägyptische Kultur so typischen Gattung der Le­ benslehren dürfte die Lehre des Ptahhotep eine besondere Stellung ein­ nehmen, sowohl hinsichtlich ihrer vergleichsweise frühen Entstehung, als auch nach dem Rang, der ihr in der Ägyptologie eingeräumt wird, ebenso wie nach dem Bekanntheitsgrad, den sie selbst außerhalb der Fachgren­ zen gewonnen hat. Wenngleich es nicht an Studien zu Einzelabschnitten oder speziellen Aspekten mangelt, und auch Übersetzungen insbesondere im Rahmen größerer Anthologien zahlreich sind1), dürfte eine umfas­ sende Bearbeitung auf der Basis aller derzeit bekannter Handschriften mit umfassender sprachlicher und inhaltlicher Kommentierung ein dringen­ des Desiderat darstellen. Das vorliegende Buch verfolgt allerdings gerade nicht dieses Ziel, sondern will vielmehr eher grundlegende Fragen der in­ haltlichen Bewertung klären. Dabei geht es ihm insbesondere darum, den ägyptischen Text von der Einstufung als „Vulgärethik" zu befreien un...

In the time of Thutmose III Jerusalem was a mighty fortified stronghold. In a series of seventeen campaigns, Thutmose subdued the whole of Syria/Palestine from the Negev in the south, (which occurs as Ngv in his inscriptions), as far north as the Euphrates. Hundreds of cities, towns, and villages are named; yet nowhere on the lists do we find the name of Jerusalem. Modern historians and archaeologists are convinced that Jerusalem was indeed a major target of Thutmose III, and he would have needed to secure its submission before marching further north. For this reason, they find the non-occurrence of the city on the pharaoh's lists extremely perplexing. The present paper offers a solution to the problem; a solution that casts a new and potentially dramatic light on the early history of the Near East.

The Amarna letter EA 16 is generally considered to provide one of the most important synchronisms between Assyria and Egypt in the Late Bronze Age. Together with EA 15, it contains the only correspondence between Assyria and Egypt that has come down to us from the Amarna period. However, the names of both the sender and the recipient, the latter poorly preserved, are only mentioned in EA 16. Therefore, it is the aim of this article to revisit the reading of the recipient’s name by collating it from newly available photographs since direct access to EA 16 is currently not possible.

Mandell, Alice. “Remodeling Albright’s House in the Twenty-First Century: From a Patrimonial Household to an Open-Concept Structure.” In Jehu’s Tribute: What Can Biblical Studies Offer Assyriology?, edited by JEFFREY L. COOLEY and RANNFRID I. LASINE THELLE, 6–48. Penn State University Press, 2025. https://doi.org/10.5325/jj.20753040.6.

The southern wall of the burial chamber of Iufaa contains a hitherto unknown version of the mummification ritual, describing the assignment of individual body parts to the deceased, their treatment with various ointments and unguents, wrapping in bandages, equipment with amulets, as well as the accompanying utterances of the embalmer priest. Like the opposite northern wall with the purification ritual, the text and its accompanying images has been carefully laid out, partially in a tabular form. The title spans the entire length of the text, and underneath there is a list of ingredients and materials used in tabular form, followed by text in short columns, a band of vignettes depicting amulets, and two more sets of texts in short columns. As is the case of the purification ritual on the northern wall, the text is concluded by a representation of the lector priest. Some of the amulets depicted and mentioned in the texts have the only parallels in amuletic depictions on mummy bandages (as published by Kockelmann 2008). As this is the last wall in the tomb to be subjected to a detailed study, it can be put into the context of the textual program of the entire burial chamber, which shows careful planning and awareness of its overall significance.

Jebel Barkal is located on the right bank of the Nile, 23km south of the Merowe Dam, about 385km north of Khartoum, and approximately 1.5km from the Nile's bank. Jebel Barkal's height ranges between 80-90m, with a width of 200m. The mountain stands out as an exceptional feature in an otherwise flat desert plain devoid of similar features, and a floodplain extends to the east of it along the Nile's bank. The archaeological site extends on the eastern side of the plain around the mountain and contains temples, palaces, and remains of an ancient settlement. This site is considered one of the most important archaeological sites and was included by UNESCO in the list of World Heritage sites, after meeting the criteria that qualified it. In this paper, we discuss some of the archaeological activities carried out by the Department of Archaeology at the Faculty of Arts, University of Dongola, at the archaeological site of Jebel Barkal. The department has been granted a permit for one part of this area to conduct rescue and training excavations for 4 th year students as a graduation project. The paper focuses on the most significant results achieved by the mission through the analysis and interpretation of the artefacts and finds discovered at the site during the 2014 and 2015 seasons.

Chapter 8: The imagery of the Neo-Assyrian seals belonging to the palace� An interpretation of the scene on a stamp seal formerly kept in the Southesk Collection ��������������������������������������������������������������������������������� 87 Zoltán Niederreiter Chapter 9: Gods, rulers, and death� Nonverbal expressions and group identity in Syro-Anatolian and Assyrian monumental art ���������������������������������������������������������������������������������������������������������������������������������� 111 Ludovico Portuese Chapter 10: Inscribed bullae from the Samaria excavations forgotten for ninety years ������������������������������� 127 Benjamin Sass and Eythan Levy Chapter 11: The impact of models and prototypes in carving and sculpturing� How craftspeople referred to prototypes and conventions� Two various examples ����������������������������������������������������������������������������������� 135 Silvia Schroer Chapter 12: How meaning evolves� Proto-cuneiform signs: considerations on their origins at the intersection of visual and oral communication ����������������������������������������������������������������������������������������������� 147 Gebhard J. Selz SECOND PART: THE HUMAN WORLD Chapter 13: The threat of the women warriors: From the Arab women to the Amazons ������������������������������� Débora V. Ben-Ami Chapter 14: Ideological differences between representations of the pharaoh during the 18th and 19th Dynasties reflected on scarabs and stamp-seals����������������������������������������������������������������������������������������������� Daphna Ben-Tor and Othmar Keel Chapter 15: In a masked world: On the physiognomy of Assyrian faces���������������������������������������������������������� Dominik Bonatz Chapter 16: The "Lady at the Window" from Arslan Tash �������������������������������������������������������������������������������� Annie Caubet Chapter 17: Revisiting the seated figure on wall painting no� 9 from Kuntillet Ajrud … Once again������������� Izak Cornelius Chapter 18: Sennacherib's open-air sanctuary at Khinis/Bavian: Quarries, quarry workers, recarved panels, and polylithic bulls ��������������������������������������������������������������������������������������������������������������������������������

The lotus flower is a ubiquitous motif in Egyptian art, related to concepts of rebirth and afterlife, and frequently depicted in funerary and libation ceremonies. Although its origins are to be found in the Nilotic swamps, it was in the Southern Levant during the Late Bronze Age (ca. 1550-1140 BCE) that the lotus underwent a process of re-interpretation, becoming a vehicle for the Canaanite perception of royal attributes. Its symbolism thereby became intertwined with the iconographic motif of the branch, understood synecdochally as the Mesopotamian Tree of Life. This discussion aims to present the archaeological evidence of the lotus motif as attested through different kinds of media, highlighting its iconographic development and, accordingly, the Canaanite role in creating new and hybrid visual types through the reworking of foreign motifs, in accordance with the local ideology.

In the Late Bronze Age Near East (ca. sixteenth through twelfth centuries bc), textiles, mentioned both in letters and relevant inventories, represent one of the main commodities employed to maintain relations between the individual political entities, both reflected and represented in the relations of their respective rulers. These textiles can be interpreted as objects of high status and prestige and as such must have been understood by both parties in the communication. The written evidence dated to the second half of the second millennium bc offers an opportunity to study the relevant terminology both in a geographical and chronological perspective. It is the main aim of the paper to pinpoint some individual traditions as reflected in written documents as well as to identify the specifics of the Egyptian tradition.

It is a cemetery composed by a large number of rounded gravel mounds, 88 of which could be identified and plotted. The cemetery occupies an area of 460x200m and it is located north of the Man¬surkotti village, about 250m south of the left bank of the Nile.
A total of 25 graves have been excavated dur¬ing two field seasons. The strategy of work was to start with the most threatened mounds, that is, those border¬ing the Islamic cemetery, and those endangered by com¬mon roads. The preservation of the burials was generally good although some skeletons were discovered incomplete as a result of looting in antiquity. This cemetery can be compared with El Haraz cemetery in the fourth cataract region which has been dated to the late and post-Meroitic period

This chapter offers a thorough source evaluation of two- and three dimensional depictions of horses, and how to approach them with the aim of using them as a source of information. It shows a tri-partite method to do this, separating the content of the image from the rendering and referent.

The Amarna letters are a set of clay tablets written in cuneiform and
in the diplomatic language of the 14th century BC – Akkadian. They provide
a glimpse into the international relations between Egypt, its vassal cities in
the Levant, and the Great Kings of the Near East (Hatti, Mitanni, Babylon,
Assyria). Written during the reigns of Amenhotep III (ca. 1390-1352 BC) and
Akhenaten (ca. 1352-1336 BC), they reflect a cuneiform culture that extended from the mountains east of Assyria and Babylon, through the Fertile Crescent, to Asia Minor. The vast majority of the letters were written by the princes of  the Levant, addressed to the Egyptian monarch requesting assistance due to attacks from neighboring kingdoms and marauding bands that roamed  the region. Less numerous, but of extraordinary importance, are the letters exchanged with the Great Powers of the Near East (Mitanni, Hatti, Assyria, Babylon). In these letters, the kings treated each other as brothers, and the exchange of gifts and diplomatic marriages between the various royal courts was a constant.

The Late Bronze Age in Cyprus (c. 1680/1650-1050 BCE) marked significant economic, political, and social transformation, evident in new settlement patterns, urbanisation, craft specialisation, and growing ties with the Eastern Mediterranean. Enkomi, located on Cyprus' eastern coast, exemplifies these developments, evolving into a major urbanised settlement during the Late Cypriot Bronze Age. Despite extensive excavations, much of the site's early history remains underexplored (c. 1680/50-1350 BCE), with limited research addressing the formative phases of this significant settlement. This study builds on prior research by conducting a comprehensive technological and compositional analysis of ceramics from Enkomi's early phases, focusing on what are perceived as locally produced wares (Plain White, Red/Black Slip, and White Painted Wheel-Made). By combining macroscopic, petrographic, and geochemical analyses, this study uncovers long-standing clay preparation traditions. The findings offer a refined understanding of local production choices, revealing that potters adhered to shared technological practices despite chronological, stylistic and technological changes. This research fills a critical gap by establishing a robust baseline for identifying local ceramic production at Enkomi and its local traditions, enabling more accurate future interpretations of ceramic production organisation, commodity circulation, and cultural exchange as well as technological evolution in Cyprus during the LBA.

The Late Bronze Age in Cyprus (c. 1680/1650-1050 BCE) marked significant economic, political, and social transformation, evident in new settlement patterns, urbanisation, craft specialisation, and growing ties with the Eastern Mediterranean. Enkomi, located on Cyprus' eastern coast, exemplifies these developments, evolving into a major urbanised settlement during the Late Cypriot Bronze Age. Despite extensive excavations, much of the site's early history remains underexplored (c. 1680/50-1350 BCE), with limited research addressing the formative phases of this significant settlement. This study builds on prior research by conducting a comprehensive technological and compositional analysis of ceramics from Enkomi's early phases, focusing on what are perceived as locally produced wares (Plain White, Red/Black Slip, and White Painted Wheel-Made). By combining macroscopic, petrographic, and geochemical analyses, this study uncovers long-standing clay preparation traditions. The findings offer a refined understanding of local production choices, revealing that potters adhered to shared technological practices despite chronological, stylistic and technological changes. This research fills a critical gap by establishing a robust baseline for identifying local ceramic production at Enkomi and its local traditions, enabling more accurate future interpretations of ceramic production organisation, commodity circulation, and cultural exchange as well as technological evolution in Cyprus during the LBA.

In recent years, a high-ranking personage Ar-ma-a- (Ar-ma-a-aš) in a Hittite cuneiform letter from the time of the late Egyptian 18th Dynasty has been identified with Haremhab, generalissimo under Tutankhamun and later king himself. Despite convincing reconstructions of historical events and courses of events, substantial linguistic difficulties, among them the representation of Egyptian ḥ as cuneiform ḫ or its ommission, have not been addressed from an Egyptological perspective. This contribution reviews previous research and analyses the onomastic and linguistic background to the result that Egyptian ḥ, if preserved in Egyptian itself, is always rendered with cuneiform ḫ, and that Ar-ma-a- (Ar-ma-a-aš) therefore cannot represent the Egyptian full name Haremhab. Instead, and following a widespread practice of Egyptian officials to use hypocoristic names in cuneiform correspondence, it is a hypocoristic name *(’)ăr-mắ derived from the full name Haremhab which Haremhab must have used prior to his ascension to the throne.

RIBLA reflects the faith experiences and struggles of Latin American communities and churches from the popular Reading of the Bible in Latin America and the hermeneutics of liberation. In its early days, RIBLA focused on biblical hermeneutics as the interpretation of the text in its historic context in relation to the life of the Ecclesial Base Communities (BECs) of the continent. In the years 1988-2011, it emphasised a liberationist interpretation of the Bible, with a focus on Indigenous communities. The dialogue between Revelation in indigenous religions and Revelation in traditional religions is important, as is the figure of Paul in the theology of liberation. Between 2012 and 2023, RIBLA restates the importance of biblical narratives in collaborative interpretations. In short, "interpretation" in RIBLA is seen as fundamental to confront the challenges of Latin America and the world. With a constant commitment to the Word of God, contextualised liberation and a dialogue between hermeneutics and hermeneutics of liberation, the journal offers an "unfinished" interpretation that is "open" to new considerations, as a beacon of critical reflection in the midst of historic crises.

This new, digitally borne edition of the Amarna Letters offers a complete collection of the letters with responsible transliterations that have been checked against available photographs and hand copies; clear and consistent translations; and an up-to-date and extensive bibliography.

The discovery of Tutankhamun’s tomb changed the attitude of Egypt and its civilization all over the world. At the time, Egypt was considered largely a barren wasteland, no different than the other worn out, sun-baked regions of the Earth with little history and no relevance to modern times. This view, however, completely changed with the spectacular find of Tutankhamun’s tomb. It caused everyone to rethink about Egypt. The discovery of the tomb and the treasures associated with the boy king’s elaborate burial not only revitalized academic studies in Egyptology but made Egypt the talk of the world. The tomb itself was an impressive treasure house of ancient luxuries, and the then ongoing excavation was as thrilling as the most sensational fiction novel on ancient mysticism of the East. The discovery of the treasures created the world-wide Tutankhamun craze or “Tutmania”.

This paper investigates the etymology of יְרוּשָׁלַיִם (Yerushalayim), incorporating evidence from epigraphic records, biblical literature, and comparative Semitics. It explores the historical development of the name from its earliest attestations in the Late Bronze Age to its theological expansion in Second Temple and Rabbinic thought, analyzing both linguistic and cultural dimensions.

The search for patterns in archaeological contexts is crucial to understanding ancient civilizations, including the organization of their societies and economies. This study focuses on the interdisciplinary application of mathematical logical data analysis to Egyptology, particularly examining food production in the Workmen's Village of Amarna. The introduction provides historical context about Amarna, founded by Pharaoh Akhenaten, and outlines the settlement structure and excavations of the Workmen's Village. The research utilizes archaeobotanical and archaeological data, along with digital humanities tools, to identify activity areas related to food production. The findings reveal spatial patterns in the distribution of tools such as mortars, pestles, and ovens, providing insights into the self-sufficiency and daily life of the villagers. Logical data analysis helps in finding rules and patterns in a dataset which are not visible otherwise, predicting the distribution of unexcavated areas and thus in this case enhancing our understanding of ancient Egyptian food production practices in state-planned settlements.

Bread was one ofthe pillars ofancient Eg)?tian diet tkoughout Pharaonic timcs. It sustarned rhi prF:l:.3 bul its role went far beyond nutrition. Because ofits central role as a foodstuff. bread was a ke) coc-N::-r -x the ancient economy, it played a role in social relations, it was a focus in religious and funem4 nrusl: ]:; :F-jil]c forms were used in medicines. Bread and baking are therefore importalt topics ofstudy for Eg}}i.--';:'-'

Fieldwork at Amarna from autumn 2018 through autumn 2019 included excavation at a previously uninvestigated cemetery, the North Desert Cemetery, located approximately 600 metres south-west of the North Tombs. Several post excavation projects also continued. Those reported on here comprise the study of skeletal materials from the North Cliffs Cemetery, hair and textiles from the North Cliffs and North Desert Cemeteries, and pottery from the North Cliffs Cemetery. A site management and outreach project also continued.

Fieldwork at Amarna in autumn 2017 and spring 2018 included excavation at a previously uninvestigated pit-grave cemetery, the North Cliffs Cemetery, on the low desert near the North Tombs. Initial results suggest the burials here are closer in character to those at the South Tombs Cemetery (excavated 2006–13) than at the North Tombs Cemetery (excavated 2015, 2017). Several post-excavation projects continued on materials from the North and South Tombs Cemeteries, including skeletal remains, coffins, hair, textiles, head cones, pottery and botanical materials, in addition to the ongoing recording of Kom el-Nana relief fragments and pottery from the Stone Village. A new site management programme, in partnership with the Ministry of Antiquities, was also launched.

Amarna
La cité solaire d’Akhénaton et Néfertiti
C’est en Moyenne-Égypte, sur la rive droite du Nil,
qu’au xive siècle avant notre ère, Akhénaton fonda
l’Horizon d’Aton, l’actuelle Amarna. Il ambitionnait de
concentrer les pouvoirs politiques et religieux entre ses seules
mains. Sa révolution « solaire » bouleversa l’Égypte, mais ne
survécut pas à son règne.
Les fouilles du xxe siècle ont révélé, outre le célèbre buste de
Néfertiti, une organisation urbaine exceptionnelle, entièrement
dédiée à la famille royale. En confrontant vestiges archéologiques
et représentations antiques, l’auteur détaille les rituels de
fondation, les cérémonies royales se déroulant sur place ainsi que
les conditions de vie parfois rudes des résidents. L’analyse des
bâtiments dans leur contexte culturel offre un regard renouvelé
sur Amarna.
Magnifiquement illustré et enrichi de restitutions 3D inédites,
cet ouvrage retrace la création de l’Horizon d’Aton : temples, palais,
habitations, nécropoles, ports… Il explore aussi les représentations
de la royauté, des individus et du dieu Aton.