English summary: The Hathor shrine is one of the three divine shrines erected by Hatshepsut in her mortuary temple of Deir el-Bahari. Volume I concerns the vestibule, the bark shrine, and the sanctuary. It provides an analysis and interpretation of the monument and presents selected detailed photographs, overall photographs, and drawings. Thematic studies on representations of kings, gods, furniture and offerings, not to mention evocations of Senmout, complete this synthesis. A DVD enables the reader to enlarge the plates of the photographs and drawings.

La chapelle d'hathor - Temple d'hatchepsout a deir El-Bahari I: Vestibule et sanctuaires (MIFAO, 129) (French Edition)

Arts & Photography

Beaux, N.

History & Criticism

Inst Francais D'Archeologie orienta

Located on the northern edge of the precinct of Amon-Re at Karnak, the temple of Ptah has not been studied since the pioneering work of Georges Legrain in 1899 and 1900. A CFEETK (MAE-CNRS USR 3172) programme was begun in 2008 and aims to develop an overall understanding of this edifice which was built by Thutmose III and enlarged and decorated up until the beginning of the Roman period. The first two planned volumes will contain, for the first time, the ensemble of epigraphic material from the temple (facsimiles and hieroglyphic texts) as well as a comprehensive photographic coverage that was undertaken in 2013 after the completion of a large programme of restoration and preservation. The documentation gathered in these volumes is evidence of the leading role occupied by Ptah in Theban theology. In the beginning, Amon-Re was the host of Ptah and Hathor in this temple but theologians of the Ptolemaic period introduced Somtus the child and Imhotep, the deified architect. Throughout its long history, over fifteen hundred years of functioning, the temple of Ptah was a favoured spot at Karnak, receiving Amon-Re and Osiris at the moment of their processional outings.

Le temple de Ptah a Karnak Set (I-II) (Bibliotheque Generale, 49) (French Edition)

History

Biston-Moulin, Sebastien

Thiers, Christophe

Ancient Civilizations

The Hathor shrine is one of the three divine shrines erected by Hatsheput in her mortuary temple of Deir-el-Bahari. In this monument, the queen's feminine nature allows Hatshepsut to establish a unique relationship with the goddess and to complete her funerary destiny in an exceptional manner: if Hatshepsut places herself under Hathor's divine protection in a traditional pharaonic perspective, as her son Horus, holder of the legitimate royal power, she also appears as the daughter of Hathor. Nourished by the invigorating milk of the goddess who is herself daughter of Re and his uraeus, the queen, in turn, raises as the solar uraeus. Hatshepsut, as both king and queen, weaves a complex theological network that allows her to become both Horus, son of Re and sun disk, and Hathor-Maat, uraeus of this same disc. Volume II concerns the facade and the two hypostyle halls leading to the sanctuaries. It offers plates of photographs and drawings of all the preserved scenes and inscriptions. A booklet presents selected detailed photographs. A link enables the reader to download an interactive PDF and enlarge at will the plates.

La Chapelle D'hathor: Temple D'hatchepsout a Deir El-bahari Ii; Facade Et Salles Hyposty (Memoires Publies Par Les Membres De L'institut Francais D'archeologie Orientale, 133) (French Edition)

Karkowski, Janusz

Majerus, Elizabeth

Beaux, Nathalie

Pollin, Gael

192 pages. in French. The Wadi el-Jarf site, excavated since 2011, is an harbour on the Red Sea shore that was used at the beginning of the IVth dynasty to reach the copper and turquoise mines of the south-western part of Sinai Peninsula. During the 2013 archaeological campaign, hundreds of fragments of papyrus from the end of Khufu’s reign were collected at the entrance of one of the storage galleries that are one of the most remarkable features of the site. This is at the moment the oldest papyrus archive ever found in Egypt. It is related to a team of sailors and mainly includes two categories of documents: accounts of commodities delivered to the workers, and logbooks registering their daily activities over several months. Those last documents record missions led under the direction of the inspector Merer that are related to the transport of limestone blocks from the quarries of Tura to the Great Pyramid of Khufu at Giza, then under construction on the opposite bank of the Nile.

Les Papyrus De La Mer Rouge: Le Journal De Merer (Mifao, 136) (Arabic, English and French Edition)

Tallet, Pierre

Palais et Maisons du Caire: Du XIV Au XVIII Siecle (1) (MIFAO, 139) (French Edition)

Maury, Bernard

Revault, Jacques

Architecture

The Ramesseum papyri were composed in the late Middle Kingdom and discovered in a wooden box at the bottom of a tomb shaft during British excavations carried out in 1895-1896 on the west bank of Thebes. Half of them, i.e. one cursive and twelve hieratic documents, comprise the earliest collection of magical papyri known to this day. Often compared to the other two famous magical libraries known (the Chester-Beatty papyri for the New Kingdom and the Wilbour papyri for the Late Period), the magical papyri from the Ramesseum, today preserved at the British Museum, were published in 1955 by Sir Alan H. Gardiner in a volume of plates, and are here studied systematically for the first time. Due to their poor state of conservation, the deciphering of these very fragile and fragmentary documents often represents a conundrum. Although most of the spells are apparently unique to these papyri, several parallels could be identified in earlier or later sources. New hypotheses are also proposed on the user of these documents and on their geographic origin.

Les Papyrus Magiques Du Ramesseum: Search on a private library from the end of the Middle Kingdom Volume 1 and 2 (Bibliotheque D'etude, 172) (French Edition)

MEYRAT, Pierre

What makes Egyptian coinage so special? After its late adoption in the 5th century BC, first silver, then gold and then bronze coins, spread over the country as the Ptolemies imposed a closed monetary system. It soon became an everyday life object, used by the poor and the wealthy, though for different purposes. On one side, the production, the iconography and the circulation of coins are precious to understand their status in the society; on the other side, texts give numerous data on its use in the banks, for tax, for loans. This book aims at reuniting this data to offer a broader view of the use of coinage from the Persian Period to the beginning of Islam. Some insights from outside Egypt enable comparison of this data with other places, to rethink the position of coinage in Egypt, and to question what has been described as L'exception egyptienne.

Money Rules!: The Monetary Economy of Egypt, from Persians Until the Beginning of Islam (Dans la meme collection; Bibliotheque D'etude, 176) (English and French Edition)

Ports have been extremely important locations in Muslim memory since the time of the Prophet. Islam was spread through trading networks such as the overland Silk Road and the maritime Spice Route, and also by pilgrimage that combined travel by land with sea voyages. The coast is a contact zone between land and sea. A distinct coastal culture develops in ports, since they are stops on travel routes and centers of contact and exchange between civilizations. Fortifications were built at ports to protect trade as well as safeguard the traders and the merchandise. These fortifications played an active role in the economy, both as fortified gateways serving as customs houses and as city walls enclosing cargo depots. The walls and citadels of coastal cities were major symbols of prestige and wealth. Politically, ports are strategic points subject to conquest. The study of coastal military architecture helps us to understand the Muslim expansion from the Mediterranean Sea to the Indian Ocean on the longue duree from the Arab conquest to the Ottoman period.

Ports and Fortifications in the Muslim World: Coastal Military Architecture from the Arab Conquest to the Ottoman Period (Fouilles De L'Institut Francais D'archeologie Orientale, 85)

Politics & Social Sciences

Social Sciences

Built as a temporary structure and made of ephemeral materials, "Cairo Street" had a dual nature. On the one hand it was a purely scientific installation, a piece of anthropology. On the other, it became the most popular entertainment venue at the World's Columbian Exposition of Chicago (1893), a place where "people went wild with excitement". Far from being a copy of any actual street, it was an assemblage of authentic architectural elements put together in such a way as to conjure up the atmosphere of the Arab-Islamic metropolis, the city of the Thousand and One Nights. Its impact was greatly enhanced by the presence of local Cairo inhabitants, who plied their trade, some of them with their camels, donkeys, monkeys, and even snakes. The belly dancing on Cairo Street caused an enormous stir: many claimed that it was immoral and called for its immediate suspension; others regarded it as a performance of important scientific and ethnological value. It was never suspended-and people flocked to see it. An immense amount has been written about world's fairs. This monograph represents a novel approach in that it subjects a single project, the Cairo Street, to detailed analysis, placing particular emphasis on interpreting it within the context of the Fair as a whole. What was the great uproar about the belly dancing? What motivated it? In order to answer these questions, this monograph attempts to offer a complex, multi-faceted, interpretation within the context of the society of the time. Cairo Street was the sensation of the World's Columbian Exposition, a fair which many sold their stoves, mortgaged their houses, spent their life savings or their funeral money to see. This monograph is enhanced with a ground plan and 168 illustrations.

Cairo in Chicago: Cairo Street at the World's Columbian Exposition of 1893 (Etudes Urbaines, 11)

Ormos, Istvan

Collections, Catalogs & Exhibitions

"At Dendara, three monumental gates gave access to the respective domains of Hathor, Horus of Edfu, and Isis. Various ceremonies were held near these structures, where the public could approach the sacred precinct as closely as possible. The Hathor Gate, opening into the domain of the goddess, was the final architectural testimony at a site whose archives dated back to the time of Khufu. It was built during the reigns of Domitian and Trajan (81-117 AD). Images and words describe the rites marking the passage from one year to the next, accompanied by public celebrations on the esplanade (rwt-dI-m3't). Hathor and Isis, mothers who breastfeed their children, are also and above all beautiful women watching over the institution of royalty and receiving specific offerings (ritual of appeasement by music of the sistra, and presentation of an electrum band and the mammisi). This publication contains the edition of the hieroglyphic inscriptions and complete photographic coverage of the monument."

Dendara: La Porte D'hathor (Temples, 15) (French Edition)

Cauville, Sylvie

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