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Recent developments at Deir el-Medina
and the latest news

Reinstallation of Room 6, Deir el-Medina" at Museo Egizio in Turin, Italy

 

https://www.museoegizio.it/en/explore/news/reinstallation-of-room-6-deir-el-medina

An extensive and cross-functional working group within the museum has undertaken new research, both in terms of Egyptology and exhibition design, as well as in terms of interpretation and accessibility of the content within the space.

For some time now, the Museo Egizio in Turin has been working on the reinstallation of Room 6, which contains artefacts from the village of Deir el-Medina. On Monday 4 March 2024 we will begin the reinstallation of the objects, which will last until 28 March. It will be done in public, and public access to Room 7 (which contains the tomb of Kha and Merit) as well as the passage to the room "In Search of Life" will be guaranteed. The new arrangement will be completed and open to the public from 29 March 2024.

Liverpool Egyptology Seminar:

The Turin Papyrus Collection – Past, Present and Future research projects on DeM papyri
Dr Susanne Töpfer (Museo Egizio di Torino) 

https://forms.office.com/pages/responsepage.aspx?id=MVElUymxEECG4UdL_X6AdvL_ZhnMGitLrQogJYuUCKpUMUpPSlE0U1FaTVNVNUpCMkMzT1FQMVVBRi4u#:~:text=4

Thursday 7 March, 17:00-18:30
In person or online.

Rendall SR4 or zoom

The Museo Egizio in Turin houses one of the most important papyrus collections in the world. The Papyrus Collection comprises nearly 700 complete or reassembled manuscripts and over 20,000 papyrus fragments, documenting over 3,000 years of written material culture in seven scripts and eight languages. The vast majority of the papyrus manuscripts in the Museo Egizio date from the Ramesside period and most likely originated in the settlement of Deir el-Medina, which housed the families of the workmen who built the royal tombs. The papyri probably belonged to members of the administration of the royal necropolis.

"Turin Papyrus Online Platform (TPOP)" - A step away from closed archives towards open data:

https://collezionepapiri.museoegizio.it/en-GB/

Life and Death in Deir el-Medina with Dr Claudia Naeser

4 lectures delivered over 2 afternoons. Sunday 14th & 21st April 2024, 2-5pm UK times

More information https://kemetklub.co.uk/product/life-and-death-in-deir-el-medina/

This series of 4 lectures coincides with the publication of Claudia's The Everyday Life of Death. Mortuary practices in the New Kingdom at Deir el-Medina (in German) later this year. In her book, as in this course, Claudia uses archaeological, pictorial and textual data from Deir el-Medina, the village of the village of the artisans who built the tombs in the Valley of the Kings, to reconstruct the evolution of mortuary practices in this close-knit community over four hundred years. community over four hundred years.

Claudia's book will be published by Golden House Publications (http://www.goldenhp.co.uk/egypt.htm)

 

Virtual Tour of the Museo Egizio

A new virtual tour is now available on the Museo Egizio website! It allows the public to remotely visit the most iconic sections of the collection, those dedicated to the village of Deir el-Medina and the tomb of Kha.

Based on a series of 360-degree panoramic photographs in high definition, the virtual tour reconstructs the rooms dedicated to the finds from the intact tomb of the architect Kha and his wife Meryt, and from the village of craftsmen and workers of Deir el-Medina.

As well as being able to move around the rooms, the user has access to a number of tools that enhance the experience of the visit: a series of 3D models of the objects on display, offering the possibility of viewing the finds with unprecedented precision and detail. By positioning the cursor in the rooms, it is also possible to access 18 videos to discover more details and stories about the two sections, guided by the words and voices of the museum's curators.
http://virtualtourragazzi.museoegizio.it/

 

New open access e-journal: Hieroglyphs : Studies in Ancient Hieroglyphic Writing
http://cipl-cloud37.segi.ulg.ac.be/index.php/hieroglyphs/index
International peer-reviewed e-journal with the aim of promoting the academic study of hieroglyphs in all their dimensions in Egyptology and with a comparative perspective to other hieroglyphic traditions and writing systems with a strong iconic component.

http://cipl-cloud37.segi.ulg.ac.be/index.php/hieroglyphs/index

Vol. 1 (2023) appeared in August 2023:
http://cipl-cloud37.segi.ulg.ac.be/index.php/hieroglyphs/issue/view/1

 

Contains an article The Scribe’s Outfit 𓏟 in the Deir el-Medina Pseudo-script : Shapes and Uses by Ben Haring

The sign for 'scribe', which appears among the identity marks on the Deir el-Medina ostraca and other artefacts of the Ramesside period (c. 1290-1070 BC), displays a remarkable graphic diversity. Its basic forms were inspired by hieroglyphic writing on the one hand, and cursive (hieratic) writing on the other, and both forms seem to have enjoyed equal popularity in similar contexts. In addition to the information it provides on the reception of hieroglyphic and hieratic writing among semi-literate administrators, the sign is evidence for the existence of a 'senior scribe' at Deir el-Medina.

http://cipl-cloud37.segi.ulg.ac.be/index.php/hieroglyphs/article/view/6

Textiles from Theban Tomb 298 at Deir el-Medinah: First Survey and First Observations with Amandine Merat

The period from 18 January to 26 January 2022 was devoted to the study of the textiles found in the Theban tomb of Baki (TT298, reign of Sethi 1st) at Deir el-Medinah.
The objectives of this first season of study were to gain an overview and a better understanding of the material found in the tomb, its condition, quantity and nature, and to begin the analysis of some samples as part of the preparation for the overall study to be carried out in the following seasons. Despite the limited time spent on site, this first survey has already yielded important discoveries and observations, the results of which will be presented in this lecture.

Date: Sunday 6 August 2023, 15.00 BST
Location: Zoom

https://www.essexegyptology.co.uk/?page_id=2514

The First Recorded Strike in History by Jenny Cromwell, Senior Lecturer in Ancient History at Manchester Metropolitan University and member of the Manchester Centre for Youth Studies

https://papyrus-stories.com/2022/03/15/the-first-recorded-strike-in-history/

New epublication - Guillemette Andreu-Lanoë, Dominique Valbelle, Ian Shaw (transl.), Guide to Deir el-Medina.
(GIFAO 3). IFAO, 2023. 180 pp. ISBN 9782724709568.
EUR 19.

TOC at <https://www.ifao.egnet.net/publications/catalogue/9782724709568/>
"(..) Walking around th
e site of Deir el-Medina and studying the paintings that adorn the walls of the rock tombs, the visitor will get to know the spirit of its occupants, their earthly ambitions, the religious and funerary universe of their conception
of the afterlife and also the feasts of the multiple deities who composed the local pantheon. Coming upon the temple, built in the Ptolemaic period, comes as a perfect ending to this archaeological walk.
Translated from French to English by Ian Shaw."

Entry at the blog 'Papyrus Stories' of Dr Jenny Cromwell: "A Stingy Boss and a Lack of Beer"
(December 23 2019)

https://papyrus-stories.com/2019/12/23/a-stingy-boss-and-a-lack-of-beer/

 

 

July lecture of the Thames Valley Ancient Egypt Society www.tvaes.org.uk

Doodles, dedications, or debris: figured ostraca from Deir el Medina with Dr Joanne Backhouse

Saturday July 8th 2023 at 2pm  (via ZOOM)

Cost : FREE for TVAES Members, £4 for Non-Members

Booking: https://www.ticketsource.co.uk/tvaes

Joining: Use the zoom link emailed when booking from ticketsource, members are admitted from approx. 15 minutes before the lecture.  The lecture is live only and will not be recorded.

Over five thousand limestone and pottery sherds have been recovered from Deir el-Medina.  Many were inscribed with hieratic text, relating to the administration of the site.  A significant number were decorated with images, so called ‘figured ostraca’.  This includes satirical scenes and depictions of animals and human figures. This lecture will examine the types of scenes represented and the functions of the ostraca as objects. Particular attention will be given to images of women with children shown in a domestic setting or a kiosk outdoors. In the repertoire of Egyptian art, these images are a rarity as the women are the main protagonists, they are not merely accompanying their husbands or fathers. Furthermore, these scenes are unique to the village so can be considered examples of regional art.  Links to painted wall decoration will also be reviewed.

Joanne Backhouse completed her PhD at the University of Liverpool in 2016, where she is a lecturer in the Continuing Education Department.  Joanne also lectures at museums and galleries in the North West of England and since the pandemic on Zoom.  Her research interests focus on representations of the female form in two and three dimensions.  Joanne is also chair of Wirral Ancient Egypt Society.

 

 

Deir el Medina community and the elite Theban Necropolis during the 18th dynasty by Dimitri Laboury, F.R.S. - FNRS - University of Liege

A lecture organised by the Egypt Exploration Society on June the 6th 2023

https://www.youtube.com/watch?v=5X8V8zZnKCc

 

 

Riddle of ancient Egypt's 'impossible' sculpture is finally solved - in Scotland

For more than 150 years, a curious ancient Egyptian statue, carved out of limestone, has been in the collections of the National Museums of Scotland (NMS) in Edinburgh (ref A.1956.139). The monument shows a kneeling man whose face has been destroyed. Seated on his lap, nestled in his outstretched arms, he holds a small, chubby figure of a child who unmistakably is a pharaoh, wearing a blue crown with an uraeus réf. A.1956.139. The statue clearly shows a crowned king, but an ordinary person would never be shown in three dimensions with a ruler. The statue has remained a mystery to generations of Egyptologists because it should be impossible; by the strict conventions ruling every aspect of Egyptian life, a commoner could not, at any time, touch a reigning king, let alone be in such intimate contact. According to Egyptological understanding of Egyptian statuary "a private person is never sculpted together with the king" (Freed 1997).

This is where Margaret Maitland, the principal curator of the ancient Mediterranean at NMS, comes in. After meticulous investigations, she found other statues of the same type in various museums around the world. She also noticed that they had one more thing in common: they all came from excavations carried out (notably by the French) at the site of Deir el-Medina, the village of the workers and craftsmen in charge of preparing the pharaoh's tomb.

Maitland explains: "For centuries, it was forbidden to portray such a grouping, even in two dimensions in tomb paintings". She finaly realised that the small figure depicted in the statue was not a living pharaoh, but a statue of a pharaoh. The iconography of the donor, kneeling as he is with outstretched arms, echoed other familiar depictions of an Egyptian figure presenting an offering. A few in the group show the royal statue within a shrine, so in less intimate contact with the donor than the Edinburgh example.

Her conclusion is that the most senior workers at Deir el-Medina were uniquely permitted, at this specific time and place, to offer statues to chapels in their own temple of Hathor at Deir el-Medina, portraying themselves in the closest contact with these images of divine power and authority. The fact that this sculpture depicts the statue of the pharaoh, and not the pharaoh himself, makes its existence more acceptable. Anyway, this could not have happened without the knowledge of the royal court. These images were mutually beneficial, reinforcing both the supreme power of the rulers and the loyalty and status of the village officials so intimately connected with them.

So, who is the faceless man and the statufied child pharaoh?

The highest official at Deir el-Medina would have been the vizier, but the statue does not show the robe typically worn by such a senior figure, a model that looks like a bag with straps.
Just under the Vizier was the senior scribe, who was responsible for the crucial inscriptions in the tombs. If Maitland's identification of the small king as Ramesses II is correct, we know who the donor is: his name is Ramose.

The senior scribe Ramose, an extraordinary man!

Some time ago Thierry Benderitter wrote a presentation entitled: The scribe Ramose and his three tombs: TT7, TT212 and TT250.
There he writes: "The scribe Ramose, who was in office during the first part of the reign of Ramesses II, was one of the most famous characters of the community of craftsmen residing in the village of Deir el-Medina. No one else left as many stelae or statues, as an offering in fulfilment of a vow or in gratitude, to nearly all divinities of the Theban pantheon, and beyond[...] A character of immense prestige and having considerable influence, he profoundly marked the history of the village where he remained famous as the richest man who ever lived there (Cerny)".

Fierce arguments among Egyptologists are common and Margaret Maitland's work is no exception, though her conclusions seem to have been accepted by many. The main subject of controversy is the identity of the pharaoh of the statue. While Rameses II remains a good candidate, some have suggested it to be Amenhotep I, Patron of the village and the workers.

Livescience / Theartnewspaper / eloquentpeasant.com

Source: https://www.osirisnet.net/news/n_05_23.htm?en

 

Weseretkau “Mighty of Kas”: Papers in Memory of CathleenA. Keller. Edited by Deanna Kiser-Go and Carol A. Redmount.
Lockwood Press, 2023. 438 pp. Hb, ISBN 978-1-948488-85-3,
$125.00. eBook (PDF), ISBN 978-1-948488-86-0, $100.00.
TOC at
https://www.lockwoodpressonline.com/index.php/ebooks/catalog/book/72

(individual chapters available.)
https://www.isdistribution.com/BookDetail.aspx?aId=157853
"Weseretkau “Mighty of Kas” honors the life and career of Professor Cathleen “Candy” Keller, a truly extraordinary teacher, scholar, Egyptologist, and polymath. The contributors to this volume were Professor Keller’s students, friends, and colleagues.
Though much of the research presented  here centers around the honoree’s two primary passions—Egyptian art and the study of the village of Deir el-Medina— the range of topics reflects her broad Egyptological interests, including religious organization, artistic technique, museum collections, textual analyses, historical events, and archaeological studies at sites throughout Egypt." 

 

Benedict G. Davies (ed.), Dispatches from Deir el-Medina.
Abercromby Press, 2023. Hb, 257 pp. ISBN 9781912246175.
£54.95.
https://www.abercrombypress.co.uk/books/dispatches-from-deir-el-medina/
This inaugural volume in a new series of Deir el-Medina research presents a collection of eleven essays
by some of the leading experts on the royal workmen’s community.
TOC/List of papers at <http://www.egyptologyforum.org/bbs/Dispatches_DeM.pdf

 

 

Videos of lectures organised by UC Berkeley and Badè Museum of Biblical Archaeology:
 
"Tattooed Women, Bes, and the Marsh: Connecting Tattooed Bodies and Figurines at Deir el-Medina, Egypt," by Dr. Anne Austin (March 9, 2023) [56 mins.]
https://www.youtube.com/live/3oEgAMbqjn4

 

 

Henri Wild, Delphine Driaux (éd.), Chloé Ragazzoli, Julie Masquelier-Loorius

La tombe de Néfer·hotep (I) et Neb·néfer à Deir el Médîna [N° 6] et autres documents les concernant
https://www.ifao.egnet.net/publications/catalogue/9782724708448/

For many years, the Theban tomb no. 6 belonging to Nefer-hotep (I) and Neb-nefer – two important figures from Deir el Médîna who lived under the reigns of Horemheb and the first Ramessides – was only known through the drawings made by Henri Wild, which were published in 1979 (MIFAO 103/2). The Swiss Egyptologist worked until his death in 1983 on the text that was supposed to accompany these drawings, but the manuscript was never published. It was kept in the Archives and Collections Department of IFAO, and was “rediscovered” in 2011, during the reorganization of the department and the creation of a new inventory.

Therefore, Wild’s original text is published here for the first time, more than forty years after the publication of the drawings. It includes an architectural analysis, a detailed description of each of the walls, a translation of the texts, as well as studies on several documents relating to Nefer-hotep (I) and his son, Neb-nefer. In accordance with the researcher’s wishes, various plans of the tomb and numerous photographs – unpublished to date – complete his work.

This book, which is part of the long tradition of publishing the tombs of Deir el Médîna, sheds light on the architecture, decoration and owners of a tomb that has remained hidden for too long.

 

 

IFAO has made a series of works on Deir el-Medina available for free in its digital library:
<https://www.ifao.egnet.net/publications/edition-numerique/>
-- Jaroslav Černý, Catalogue des ostraca hiératiques non littéraires de Deir el-Médineh. Tome VII. (Nos 340 à 456)
-- Bernard Bruyère, Tombes thébaines de Deir el Médineh à décoration monochrome
-- Bernard Bruyère, La tombe N° 1 de Sen-Nedjem à Deir el-Médineh
-- Fahmy ʿAbd el-Wahab, La tombe N° 1 de Sen-Nedjem à Deir el-Médineh. Croquis de position
-- Jaroslav Černý, Répertoire onomastique de Deir el-Médineh T. I
-- Georges Posener, Catalogue des ostraca hiératiques littéraires de Deir el-Médineh. Tome II - n°s 1109 à 1167
-- Serge Sauneron, Catalogue des ostraca hiératiques non littéraires de Deir el-Médineh. [Tome VI]. (N° 550-623)
-- Dominique Valbelle, Ouchebtis de Deir El-Médineh
-- Dominique Valbelle, La Tombe de Hay à Deir El-Médineh (n° 267)
-- Jaroslav Černý, Papyrus hiératiques de Deir el-Médineh T. I
-- Henri Wild, La tombe de Néfer-Hotep (1) et Neb-Néfer à Deir el Médîna [no 6]. II. Planches

 

IFAO has made five more books on Deir el-Medina available online:
<https://www.ifao.egnet.net/publications/edition-numerique/>
-- Alain-Pierre Zivie, The Tomb of Pached at Deir El-Medineh (No. 3), MIFAO 99, 1979.
-- Bernard Bruyère, Mert Seger at Deir El-Médineh (2 files), MIFAO 58, 1929-1930.
-- Jacques Vandier, Tombs of Deir el-Medineh: the tomb of Nefer-Abou, MIFAO 69, 1935.
-- Charles Maystre, Tombs of Deir el-Médineh: the Tomb of Nebenmât (No. 219), MIFAO 71, 1936.
-- Jeanne Vandier d’Abbadie, Geneviève Jourdain, Two tombs of Deir el-Médineh, MIFAO 73, 1939 

 

 

Online thesis : Irene Morfini, Necropolis journal : Daily Records of events in an Ancient Egyptian Artisans’ Community.

PhD thesis, Leiden Institute for Area Studies (LIAS), Faculty of Humanities, Leiden University, Leiden, 2019. - 266 pp. -
pdf-file (9.2 MB)
https://scholarlypublications.universiteitleiden.nl/handle/1887/68810
"In Egyptological literature, "Necropolis journals" are considered as records written on papyri and ostraca concerning the activities of the workmen or artisan community of Deir el-Medina in Thebes.
(...). The question has arisen as to whether indeed this was a specific genre of document. Is it correct to define such notes as journals? Would they be considered journals from an ancient Egyptian point of view?"
Note the additional four files for the "Appendix": "All the documents dated with certainty were then collected and investigated (together with photos, transcriptions and translations)." - 832 pp. -
4 pdf-files (110 MB)

 

New entry at the blog 'Papyrus Stories' of Dr Jenny Cromwell: "Death by Nile: Punishing Policemen at Deir el-Medina"
(Aug 23 2022)
https://papyrus-stories.com/2022/08/23/death-by-nile/

 

DEIR EL-MEDINA Through the Kaleidoscope

 

The Museo Egizio in Turin is pleased to announce the online publication of the conference proceedings:

DEIR EL-MEDINA Through the Kaleidoscop
e: Proceedings of the international workshop held at the Museo Egizio from the 8th to the 10th October 2018

The download of the extensive volume is possible online for free:

https://formazioneericerca.museoegizio.it/en/pubblicazioni/deir-el-medina-en

 

This volume is the outcome of a workshop held at the Museo Egizio from the 8th to the 10th October 2018. The international workshop “Deir el-Medina Through the Kaleidoscope” highlighted ongoing research focusing on the history of the archaeological excavations and recent field activities as well the study of written and non-written material culture. Museum collections, archives, material culture, philological and archaeological data are put in multidisciplinary dialogue with one another in an attempt to reconstruct the socio-economic history of Deir el-Medina.

 

PDF book

Format: File PDF

ISBN: 9788857018300

File size: 66,27 MB

Pages: 848

What is ostrakon O.Turin 57431 telling us about schooling at Deir el-Medina?

Lenka Peacock

In January this year I spent two weeks in beautiful Turin, in northern Italy, visiting its rich collections, including those of the Egyptian Museum (Museo Egizio, more ME). Among the thousands of objects on display is an inconspicuous piece of limestone measuring just 16.5 x 7 cm and bearing rather faint hieratic signs. It is displayed in case no. 4 in the middle of Room 6, dedicated to the finds from Deir el-Medina. It was found during Ernesto Schiaparelli's excavations at the site between 1903 and 1906. It can be found under the numbers O.Turin 57431 = CGT 57431 or ME Inv. no. S9589.

                                                                 Photography by Lenka Peacock 2023 © of Museo Egizio di Torino

 

However ordinary this piece of stone might appear to a passing visitor, it caught my full attention - the ostrakon contains a passage from the Instruction of Amenemhat I, one of the Middle Egyptian literary texts that were popular student exercises, but importantly it is the text that we have been translating in our latest GlyphStudy translation group (2022-2023).

A large proportion of the ostraka texts from Deir el-Medina consist of similar student exercises. Most of these were products of advanced schooling, and although there is a complete lack of written evidence of elementary schooling, the large corpus of
this type of advanced schooling is a major source of information for our understanding of the methodology of teaching at the site.

 

We know from circumstantial evidence that places associated with scribal activities, such as the House of Life (pr-anx) or the House of the Book (pr-mDAt), were associated with temples.

At the Ramesseum, several small mud-brick chambers with an attached forecourt were identified by the excavators as a school (a.t-sbA) because many ostraca, including literary ostraca, were found there (Jurjens, 2002). The existence of a building dedicated solely to schooling has not been attested at Deir el-Medina, although a building (K2) just outside the perimeter of the main settlement has been suggested as a possible site of a schoolroom on the basis of the discovery of numerous ostraka with pupils' exercises (Davies,2018,97). It has also been suggested that boys from the settlement may have attended classes at the Ramesseum, but it is more likely that teaching took place in the settlement and at other work sites (KV, QV, groups of stone huts at the top of the cliffs, etc.) in small groups by older workers, fathers, uncles and neighbours who were literate. Literacy in the settlement was much higher than in the general population.
 

The children of the necropolis workers were enrolled in their classes according to their abilities and physical maturity, probably between the ages of five and ten (Janssen,2007,60). The lack of elementary school exercises in the excavated material could mean that at this stage of schooling writing began on wooden tablets covered on both sides with gesso, on which the text could be easily erased. Once the schoolchildren had passed the beginner's stage, ostraka were used as writing material. It is believed that writing training began with hieratic, the writing of whole words or sentences. Short passages of composition were learnt during lessons by singing them until they were memorised. It is thought that the passages were then copied from the teacher's models, to be written later from memory. Dictation is rejected as a method because the exercises do not seem to contain errors that would result from mishearing (Janssen,2007,66).

O.Turin 57431 is dated to the 19th dynasty, approximately 1279-1213 B.C., the reign of Ramses II. Benedict Davies tentatively dated it to year 60 of Ramses II, based on the fact that the name of a Khaemwaset appears in the text of the ostrakon (Davies,1996,34).

 

In addition to the lines with hieratic inscriptions containing a passage from the Instruction of Amenemhat I, the ostrakon also contains a colophon. Colophons consist of one or more signatures of students and/or tutors at the end of the exercise. In the colophon of O.Turin 57431 the name of a woman named Henutnefret is mentioned, and some Egyptologists believe that the student copy was actually written by her (Donker van Heel,2016,22).

Below is a transcription of the hieratic text in the colophon by Kenneth Kitchen from his Ramesside Inscriptions: historical and biographical. Vol. 7:

Transcription from the hieroglyphic text by Lenka Peacock:

 

in sS-qd m st-mAat nbra

Hnwt-nfrt iry[t n]

 

Translation of the text by Lenka Peacock:

by professional draughtsman (lit. figure scribe) in the Place of Truth Nebre

Henutnefret made [by]

 

Nebre (i) was the "draftsman of Amun" who lived in Deir el-Medina during the 19th dynasty. He was one of the three sons of Pay, who was the patriarch of the most successful family dynasty of draughtsmen in the village during the first half of the Ramesside period (Davies,2018,233). Do we know who Henutnefret was? The name Henutnefer/Henutnefret is mentioned on a stela M.13829, dated to the reign of Ramses III and now in the Liverpool City Museum. The stela belongs to the "Servant of the Place of Truth" Khaemwaset, son of Wennefer (ii) and Mutemopet (i), who is mentioned with his wife Taweretherti. Also named are the 3 children of Khaemwaset and Taweretherti - his son Penamun (iv) and his daughters Henutnefret (i) and Mutemopet (i) (Davies,1996,34). It is accepted that Khaemwaset was active during the reign of Ramses II and thus the later dating of the stela must have been intended as a posthumous celebration of Khaemwaset (i) by his son Penamun (iv), in which case Henutnefret could be the women from the colophon of the ostrakon dated to the reign of Ramses II.

Henutnofret and Nebre would be the contemporaries. The colophon would show that Nebre (i) had been entrusted with her education. Does this suggest that girls were also taught to read and write in Deir el-Medina? We have circumstantial evidence that some women in the village were indeed literate. Some ostraca from there contain letters addressed to or sent by women, and several letters were even sent from one woman to another without the need for a scribe (Janssen,2007,71). Given the high level of literacy in the Deir el-Medina community, it seems likely that some women were educated and that girls may have been educated.

So was this "ordinary" looking object really ordinary? Absolutely not! Behind every object, even the most humble looking, there is a fascinating story that can open up a whole new world!

Bibliography: 

 

1. Davies, Benedict G..: Life within the Five Walls : A Handbook to Deir el-Medina. 

Wallasey : Abercromby Press, 2018.

 

2. Davies, Benedict G.: Who's who at Deir el-Medina : a prosopographic study of the royal workmen's community

Leiden : Nederlands Instituut voor Her Nabije Oosten, 1999

 

3. Davis, Benedict G.: Genealogies and personality characteristics of the workmen in the Deir el-Medina community during the Ramesside period. Thesis submitted in accordance with the requirements of the University of Liverpool for the degree of Doctor of Philosophy

Liverpool : University of Liverpool, February 1996.

 

4. Donker van Heel, K.: Mrs. Naunakhte & Family : The Women of Ramesside Deir el-Medina. 

Cairo : The American University of Cairo Press, 2016.

 

5. Janssen, J. and Janssen, R.M.: Growing up and Getting old in Ancient Egypt. 

London : Golden House Publications, 2007.

 

6. Kitchen, Kenneth A.: Ramesside Inscriptions: historical and biographical. Vol. 7, Oxford 1989, p. 201

 

7. Mc.Dowell, A.G.: Village Life in Ancient Egypt : Laundry Lists and Love Songs. 

Oxford : Oxford University Press, 1999.

 

8. Hieroglyphs unlocking Ancient Egypt / edited by Ilona Regulski. 

London : The British Museum, 2022.

 

9.https://collezioni.museoegizio.it/it-IT/material/S_9589/?description=&inventoryNumber=&title=&cgt=57431&yearFrom=&yearTo=&materials=&provenance=&acquisition=&epoch=&dynasty=&pharaoh=

 

10. Jurjens, Judith: An Unpublished Manuscript of the Teaching of Khety (P. Turin CGT 54019) In : Rivista del Museo Egizio 5(2021)

https://rivista.museoegizio.it/article/an-unpublished-manuscript-of-the-teaching-of-khety-p-turin-cgt-54019/

20230109_100224.jpg
Kittchen.jpg

Museo Egizio, Via Accademia delle Scienze 6, 10123, Torino
“Nel laboratorio dello studioso” [In the Researcher’s Workshop]
 

26 April 2021 – 31 December 2023
Current theme in the exhibition cycle is "Sedersi allegramente davanti al dio: le cappelle votive di Deir el-Medina" [Sitting merrily in front of the god: the votive chapels of Deir el-Medina], 13 January 2023 - 19 March 2023.
Information: (Italian and English)

https://museoegizio.it/esplora/notizie/sedersi-allegramente-davanti-al-dio-le-cappelle-votive-di-deir-el-medina/
https://museoegizio.it/en/explore/news/sitting-merrily-in-front-of-the-god-the-votive-chapels-of-deir-el-medina/
"The focus of the exhibition are votive seats with inscriptions dated between 1292-1070 BCE, their presence has only been documented in Egypt in the chapels of Deir el-Medina and Amarna. It is precisely the inscriptions that have enabled scholars to trace the rituals practised in votive chapels, presum
ably by families or small guilds."
Italian press report at
https://www.torinoggi.it/2023/01/13/leggi-notizia/argomenti/cultura-4/articolo/museo-egizio-nel-laboratorio-dello-studioso-alla-scoperta-delle-cappelle-votive-di-deir-el-medin.html

 

                                                               Photography Lenka Peacock 2023© of Museo Egizio di Torino

 

“Literacy in Deir el-Medina: Signs, Marks and Tallies” Daniel Soliman

 

Other People's Tales on Write ups of Egypt related talks and trips by Margaret, December 16, 2022

In December 2022 Dr Daniel Soliman spoke to the Essex Egyptology Group via Zoom about his work on literacy at Deir el-Medina, a topic which he told them was very dear to him. He has mostly been using ostraca to investigate the topic – there are many that are marked with signs and tally marks rather than the hieroglyphs and other scripts that people are more familiar with.

 

https://writeups.talesfromthetwolands.org/2022/12/16/literacy-in-deir-el-medina-signs-marks-and-tallies-daniel-soliman/

"I creatori dell’Egitto eterno" [The creators of eternal Egypt], Basilica Palladiana
Piazza Dei Signori, 36100 Vicenza

22 December 2022 - 7 May 2023

 

The event has been described by a number of art critics as one of the most important shows on ancient Egypt ever organized at an international level. A total of 180 original pieces will be on display, including 160 from the permanent collection of Turin's Egyptian Museum and 20 from the Louvre in Paris, including statues, sarcophagi, papyri, bas reliefs, painted and sculpted stelae, amphorae, amulets and musical instruments that provide an insight into the daily lives of Deir el-Medina residents. Many objects, including baskets and spatulas were used every day. Interesting artifacts on display include numerous ostraka, fragments of pottery or stone used by Egyptians to write and draw on. The texts available include administrative and financial documents, religious and literary writings, love poems and private letters. More intimate drawings are also on display, including an ostrakon representing a mother breastfeeding her baby and two women putting on jewellery inside a room.

 

https://www.ansamed.info/ansamed/en/news/nations/italy/2022/12/22/vicenza-exhibit-to-showcase-the-creators-of-eternal-egypt_cb5914f1-0e87-4fcf-b3e7-7f6e10996fa7.html

 

Sic parvis magna: reconstructing papyri from Deir el-Medina kept in the Museo Egizio - guest speaker Renaud Pietri

 

Around 12 000 fragments of papyri, likely discovered in the village of Deir el-Medina, near the ancient city of Thebes, and dating back to the Ramesside Period (ca. 1295-1069 BC), are kept in the Museo Egizio. Those fragments belong to larger documents, that are often partially lost and therefore can be described as “lacunary puzzles”, for which a long and patient work of reconstruction is needed. In the framework of the international project “Crossing Boundaries: Understanding Complex Scribal Practices in Ancient Egypt”, it has been possible to find new joins among those fragments, and hence to improve the reconstruction of several already known documents, or to identify new ones. This conference presents some results of this reconstruction work through several case studie.

 

Lecture November 10, 2022 now available on YouTube at

https://www.youtube.com/watch?v=WsnHEiBArC4

 

 

Of Ink and Clay: Tattooed Mummified Human Remains and Female Figurines from Deir el-Medina by Anne Austin and Marie-Lys Arnette

This article offers the first publication of the mummified remains of two tattooed women in conjunction with three unpublished figurines with tattoo motifs from Deir el-Medina. Several recurrent motifs are shared between these women and the figurines, including the use of Bes-images, Nilotic elements, and points at the neck. These themes also appear in previously published tattooed figurines, so-called cosmetic spoons, and paintings. In some cases, the figurines and the women even share the same location of the tattoos on their body, suggesting that the combined location and tattoo motifs are integral to their function and/or meaning. Through linking tattooing on human remains with figurines, our work evaluates when we can interpret markings on figurines as tattooing while also exploring potential explanations for the tattoo motifs. To do so, we connect these new examples with texts and material culture that would have been accessible to the people of Deir el-Medina.

 

Journal of Egyptian Archaeology, Volume 108, Issue 1-2, Research article, free access

First published online October 7, 2022

https://journals.sagepub.com/doi/full/10.1177/03075133221130089

 

Textiles from Deir el-Medina: First Survey and First Observations by Amandine Merat

The Manchester Ancient Egypt Society January Zoom lecture

 

Zoom meeting with Amandine Merat exploring the rare textiles found in Tomb 298 in the worker's village of Deir el-Medina.

During the period 18th - 26th January 2022, the textiles found in the Theban Tomb of Baki (TT298, reign of Sety I) at Deir el-Medinah were studied. The objectives of this first study season were to get an overview and a better understanding of the material discovered in the tomb, its condition, amount and nature, and to make a start with the analyses of a few samples, as part of the preparation of the overall study to take place in the following seasons. Despite a limited time on-site, great discoveries and observations were already made during this first survey, the results of which will be presented here.

Amandine Merat is an Archaeologist and Researcher in Egyptology, with a specialisation in ancient and archaeological textiles. She worked as a curator at the Louvre Museum, the Bode Museum (Berlin) and the British Museum. Now an independent scholar, she works as a textile specialist on varied projects and archaeological sites in Egypt. In January 2022, she joined the IFAO Deir el-Medina team to undertake the study of the textiles found in TT298 (Tomb of Baki).

Mon, 9 January 2023, 19:30 – 21:30 GMT

https://www.eventbrite.co.uk/e/maes-january-amandine-merat-textiles-from-deir-el-medina-tickets-470945178707

 

A Deir el-Medina scribe/painter and his hieroglyphs," by Dr. Elizabeth Bettles (Leiden University)

 

Egyptology Scotland, an Online (Zoom) Ian Mathieson Memorial Lecture.

 

During this talk the speaker will be introducing a scribe/painter who lived in the workmen’s village of Deir el-Medina.

By studying the individual hieroglyphs in the superbly decorated underground chambers of the Chief Workman Anhurkhawy (TT 359), it is possible to see how variable the shapes of Nebnefer’s signs could be according to where in the tomb he was painting and what texts he was writing; how some of his hieroglyphs show unusual creativity; what spelling mistakes he could make and how he corrected them; and how his hieroglyphs show that he possessed a knowledge of the hieratic as well

as the hieroglyphic script. Interestingly he may also have manipulated the format of the texts for his own purposes as a means of self-presentation within this funerary monument of the Chief Workman.

By studying in detail his handwriting style, it is possible to contemplate behaviour patterns and conscious thought-processes made by a painter of hieroglyphs who lived in pharaonic Egypt over 3000 years ago.

 

Dr Elizabeth Bettles followed a degree in Egyptology and Coptic at Liverpool University. In 1989 she joined the Oxford Expedition to Egypt team as their epigrapher drawing facsimiles of reliefs in Old Kingdommastabas at Saqqara in the tomb of the vizier Kagemni. Since that year she has hardly missed a season working archaeologically in Egypt. In 1994, while doing an MA at University College London, she joined Ian Mathieson’s team as site supervisor for his ground-penetrating survey work at Saqqara, which continued for several seasons around the Gisr el-Mudir and remains of Late Period temples. She has been a member of the British Museum team in the Dongola region of the Sudan working as a surveyor. She has studied ceramics for several teams, working with the EES team at Saqqara, the German Institute at Buto, and Berkeley University at Tell Muqdam in the Delta and Tell el-Hiba in Middle Egypt. After her PhD at UCL, she returned to her epigraphic work recording wall-paintings in a Roman-period mammisi in the Dakhleh oasis, with a Dutch team from Leiden University. From 2018 she has been a Visiting Research Fellow at Leiden University with a project which characterises and identifies different hieroglyphic handwriting styles in texts painted in the royal workmen’s tombs at Deir el-Medina at Luxor.

 

Saturday, 10th December 2022; 14:00 GMT
costs: £5 members; £7 non-members
chairegyptscot@gmail.com
info: abstract and tickets at
https://www.eventbrite.co.uk/e/ian-mathieson-memorial-lecture-a-deir-el-medina-scribepainter-tickets-417316343417?aff=ebdsoporgprofile

 

“Literacy in Deir el-Medina: signs, marks and tallies” Dr Daniel Soliman, 4th December 2022

 

The New Kingdom community of royal necropolis workmen housed at Deir el-Medina are well-known for the numerous texts they produced and kept. These texts vary in nature from literary to documentary with everything in between. Studies have shown that there were several trained and professional scribes at Deir el-Medina, indicating that literacy rate was high for a pre-modern community. But how do we define literacy? There is ample evidence from Deir el-Medina and the Theban royal necropolis for a local spectrum of male literacy. Some workmen were proficient hieratic scribes, while others may have been able to only write their own name. Besides textual evidence, there is a modest body of documents composed with identity marks, self-invented signs, drawings and tally marks. They suggest that local scribes inspired untrained hands to venture into the domain of non-textual notation systems, simultaneously borrowing from scribal practices and creating new ones.

 

Dr Daniel Soliman is the Curator of the Egyptian Collections at the Rijksmuseum van Oudheden, Leiden, Netherlands.

This talk will be given at the December 2022 meeting of the Essex Egyptology Group which will be held on 4th December online via Zoom – attendance is free for members and £4 for non-members. Tickets for non-members are available to book from 14th November to 2rd December via the contact form on this page.

https://www.essexegyptology.co.uk/?page_id=1803

20230116_105701.jpg

Dr Deborah Sweeney: "Gender and Religious Practice at the royal tomb-builders’ village of Deir el-Medîna

 

If you had lived in the royal tomb-builders’ village of Deir el-Medina, sometime between 1500 and 1070 BCE, how would your gender (and other factors, such as your social standing, age and family connections) have affected your religious practices? This lecture will discuss the religious activities of the tomb-builders and their families from birth to death, offering some answers to these questions. It will trace the influence of divine prototypes and existing social structures on gendered religious practice, but also outline areas where religious practices may have been more open-ended and not necessarily gendered.

 

Egyptology Seminars LAOP - 2022

Rescheduled for Monday December the 12th, at 10 am (Brasil time), 1 pm UK time

Registration:

https://docs.google.com/forms/d/e/1FAIpQLScMx7x5JWycN4bv7RcctBclqXPH-81Zs2gEU7q_Gh6X6n60xA/viewform
Biography:

Deborah Sweeney is Senior Lecturer in Egyptology, Department of Archaeology and Ancient Near Eastern Cultures, Tel Aviv University, Israel.

 

Magazine menagerie: the latest research on animals in Deir el-Medina

HEKA-lecture by Audrey Crabbé

From the start of the habitation at the end of the 16th century BC until today animals have always been present alongside human activities at the archaeological site of Deir el-Medina. Most information on animals in the New Kingdom workmen’s village has derived from the extensive records and iconographic representations of animals in the beautifully decorated tombs and figurative ostraca.
During the inventory mission of the French Institute for Oriental Archaeology (IFAO) in 2020 and 2022, two magazines at the site storing objects from the excavations of Bernard Bruyère (1922-1951) were accessed for the first time since their closure in 1955. Inside of these magazines, approximately a thousand clay animal figurines and a small amount of animal bones were re-discovered and partially recorded. Additionally, during the 2022 mission, 140 stone animal figurines and statues from Deir el-Medina, stored in the Carter Magazine near the site, were inventoried. During this HEKA lecture, I will present the current state of research on the archaeozoological material as well as the clay and stone animal figurines and statues to offer more insights on the role that animals played in the community of Deir el-Medina.

Time: October 10, 2022 05:00 PM in Amsterdam

Meeting registration:

https://universiteitleiden.zoom.us/meeting/register/u5Uud-6vrTsvGdRioT6EKYcBsWAVV9XszxQS

Latest news from Deir el-Medina

 

Several tombs are being cleaned, conserved and documented at Deir el-Medina, under the overall direction of C. Larcher. These include the Tomb of Ipy (TT217) and the Tomb of Inherkau (TT359).

The work at TT217 is under the direction of K. Gabler and is in its initial stages of tomb clearance. The initial work has revealed pottery, human remains, fragments of coffins and other funerary equipment. These are all being studied by specialists.

E. Bettles, directing the work in TT359, is close to completing her epigraphic study of the tomb. She is focusing on identifying the hands of different artists who decorated this and other tombs at Deir el-Medina and in the Theban necropolis.

Source: KMT : A Modern Journal of Ancient Egypt, Vol. 33, Number 2, Summer 2022, p. 8.

 

Ancient smells reveal secrets of Egyptian tomb

 

"More than 3,400 years after two ancient Egyptians were laid to rest [in the tomb of Kha and Merit in Deir el-Medina], the jars of food left to nourish their eternal souls still smell sweet. A team of analytical chemists and archaeologists has analysed these scents to help identify the jars’ contents. (..) Degano and her colleagues placed various artefacts — including sealed jars and open cups laden with the rotten remains of ancient food — inside plastic bags for several days to collect some of the volatile molecules they still release. Then the team used a mass spectrometer to identify the components of the aromas from each sample. They found aldehydes and long-chain hydrocarbons, indicative of beeswax; trimethylamine, associated with dried fish; and other aldehydes common in fruits. “Two-thirds of the objects gave some results,” Degano says. (..) The findings will feed into a larger project to re-analyse the tomb’s contents and produce a more comprehensive picture of burial customs for non-royals that existed when Kha and Merit died."

https://www.nature.com/articles/d41586-022-00903-z
 

The original research article [only the abstract is for free]: Jacopo La Nasa et al., "Archaeology of the invisible: The scent of Kha and Merit", IN: Journal of Archaeological Science, vol. 141 (May 2022)

https://www.sciencedirect.com/science/article/abs/pii/S0305440322000358?via%3Dihub

 

See also: Barbara Huber et al., "How to use modern science to reconstruct ancient scents", IN: Nature Human Behaviour (2022), published online 28 March 2022

https://www.nature.com/articles/s41562-022-01325-7

"Olfaction has profoundly shaped human experience and behaviour from the deep past through to the present day. Advanced biomolecular and ‘omics’ sciences enable more direct insights into past scents, offering new options to explore critical aspects of ancient society and lifeways as well as the historical meanings of smell."
 

English version: "Smells like Ancient Society: Scientists Find Ways to Study and Reconstruct Past Scents"
https://www.shh.mpg.de/2146681/ancient-smells

 

Press release of the University of Pisa: "Rivelato il contenuto di vasi e anfore della tomba di Kha e Merit al Museo Egizio di Torino"
https://www.unipi.it/index.php/news/item/23328-rivelato-il-contenuto-di-vasi-e-anfore-della-tomba-di-kha-e-merit-al-museo-egizio-di-torino

 

Italian press reports: https://www.meteoweb.eu/2022/03/svelato-il-contenuto-di-vasi-e-anfore-della-tomba-di-kha-e-merit/1780288/

https://mediterraneoantico.it/articoli/egitto-vicino-oriente/egittologia-antico-egitto/pisa-metodo-olfattivo-per-scoprire-il-contenuto-di-vasi-egizi-di-3500-anni-fa/

 

The Book of the Dead of Baki and the funerary tradition at Deir el-Medina

A manuscript shattered into thousands of pieces, reconstructed thanks to the synergy between Egyptologists and restorers, reveals new aspects of the funerary tradition at Deir el-Medina at the dawn of the Ramesside age. This Book of the Dead, created for the scribe Baki, overseer of the construction works of the tomb of Seti I in the Valley of the Kings, anticipates textual and iconographic elements that inspired the work of local artists and reached their maximum expression in the decoration of the queen Nefertari's tomb.

 

Dr Sara Maria Demichelis and Dr Elisa Fiore Marochetti will guide us to discover this important papyrus and the funerary tradition of Deir el-Medina on Wednesday 25 May 2022 at 6.00 pm at the Conference Room of the Egyptian Museum, Turin.

The conference was streamed on YouTube channel - https://www.youtube.com/watch?v=eWnRCCHzcI8

 

A new publication on Deir el-Medina released

 

Guillemette Andreu-Lanoë, Dominique Valbelle : Guide de Deir el-Médina.

(GIFAO, 1). IFAO, 2022. 184 pp. ISBN 9782724708066. EUR 19. In French.

TOC at https://www.ifao.egnet.net/publications/catalogue/9782724708066/
"(..) Walking around the site of Deir el-Medina and studying the paintings that adorn the walls of the rock tombs, the visitor will get to know the spirit of its occupants, their earthly ambitions, the religious and funerary universe of their conception
of the afterlife and also the feasts of the multiple deities who composed the local pantheon. Coming upon the temple, built in the Ptolemaic period, comes as a perfect ending to this archaeological walk." 

 

Manchester Ancient Egypt Society

Online Study Day (Zoom): "The Deir el-Medina Community – New Evidence from Human Remains", with Rosalie David and Roger Forshaw

Saturday 26 March 2022; 9:30 am – 4:30 pm BST (10:30 – 17:30 CET)
costs: £30 for MAES members, £40 for guests
info: abstract and booking at
https://maesweb.org.uk/study-days/
https://www.eventbrite.co.uk/e/maes-march-study-day-rosalie-david-et-al-the-deir-el-medina-community-tickets-260148781007?aff=ebdsoporgprofile

 

The Museo Egizio Photographic Archive

 

The Museo Egizio of Turin is pleased to announce that the website Archivio Fotografico Museo Egizio
<https://archiviofotografico.museoegizio.it/en/>
is now online. The website contains more than 1500 photographs taken during the Museo Egizio's archaeological excavations in Egypt between 1903 and 1937.
The photographs have been organised according to the provenance of the subjects represented, offering an overview of the excavations carried out by the Italian Archaeological Mission, and also showing sites, and tombs, photographed for study or pleasure.
The access to the website does not require registration, and the images can be downloaded and used without payment, following to the CC0 attribution.

The photographic archive of Deir el-Medina images is available at

https://archiviofotografico.museoegizio.it/en/archive/theban-region/deir-el-medina/

 

From the Basement to the Archaeological Fieldwork :

Rediscovering Deir el-Medina Woodcraft from a Comprehensive Study

 

Speaker: Dr. Gersande Eschenbrenner Diemer

 

The French Institute of Oriental Archeology in Cairo (IFAO) houses an important collection of objects in its basement, the majority of which are the result of excavations from the early 20th century. The study of this exceptional collection is now being resumed by various specialists whose quest is to create an inventory, document and publish this unique collection. Initially carried out as part of the PERCEA Bois collaboration project between 2017 and 2018, the complete study of this group of objects is now being carried out as part of the EBENES project, which brings together several international research institutes, archaeological missions and wood materials specialists.

 

During her lecture, Dr. Gersande Eschenbrenner Diemer will accompany us to the Deir el-Medina site, where the wooden materials rediscovered in the IFAO store rooms and in the field are analyzed thanks to the work of a team of six Egyptologists (in close collaboration with the IFAO and the Egyptian Museum Turin) who are trying to bring more light into the research of a little-understood topic: that of wood in the New Kingdom.

 

EVENT IN THE CONFERENCE ROOM - Tuesday 30 November at 18.00

Free admission subject to availability.

Live streaming on the Museum's Facebook page and YouTube channel.

IN ENGLISH

https://www.youtube.com/watch?v=F0Y9Go0kdpA&t=374s

Creating a 3D model of the temple of Hathor at Deir el-Medina - Bettles, E.A. (Elizabeth)
 

November 2021

This is a clarion-call for all those who value:

a) Comprehensive visual documentation of ancient Egyptian temples.
b) The use of 3D digitisation techniques to record features of monumental architecture and painted reliefs.

A project is underway to create a 3D virtual tour of the Ptolemaic temple of Hathor at Deir el-Medina on the West Bank of Luxor. This temple is small (relatively speaking when compared to later temples such as Edfu and Dendera) and has exceptionally well-preserved architecture. Its stunning painted reliefs include scenes unusual for a cultic monument.

Virtual tours of pharaonic tombs, for instance as noted in the tomb of Seti I, have the benefit of letting people feel they are visiting the tomb while they are actually in their own home. But for Egyptology, 3D virtual documentation is much more than that. Such a model for the temple of Hathor would play a crucial role in producing a detailed record of the appearance of the monument as it looks today. It is an essential means of preserving for posterity the features of its rooms and ceilings, its floors and its twisting stairway leading onto the roof.

 

It would record the superb carving and painting of its decorative schema, its numerous graffiti in the initial court, written over a period of thousands of years, and the unusual marks on doorjambs where priests smeared oil as part of their temple rituals.

This description is of how this cultic monument looks at the moment. All monuments in Deir el-Medina are under threat. They sit in a valley which geological analysis has shown is prone to flash-flooding, where the surrounding rock is highly friable and where minor earthquakes occur.

Funding is needed to conduct this vital documentation of an Egyptian cultic monument to take place. If you value such a project, then please help it to take place through our crowd-funding effort.

Go to <https://www.ulule.com/deir_el_medina/>

With thanks

Elizabeth Bettles, on behalf of the international members of the Deir el-Medina mission.

The Museo Egizio’s current research at Deir El-Medina – Cédric Gobeil

 

On Thursday June 17th 2021 at 6pm the Museo Egizio will host the online conference "The Museo Egizio’s current research at Deir El-Medina", held by the museum's curator Cédric Gobeil.

 

Cédric Gobeil is a Canadian and French Egyptologist born in Quebec City (Canada), specializing in archaeology of daily life and New Kingdom material culture, with a primary focus on Deir el-Medina, topics for which he is carrying annual fieldwork in Egypt and Sudan. After having obtained his PhD in France (Université Paris IV-Sorbonne), he worked in Egypt for the Institut français d’archéologie orientale du Caire and in the United Kingdom for the Egypt Exploration Society, before being appointed curator at the Museo Egizio in Turin in 2019. In addition to his curatorial duties, he is also adjunct professor in the History Department at the Université du Québec à Montréal and research associate at the HiSoMA Research Unit in Lyon (CNRS).

The event will be held in English and it will be broadcast via streaming on the Museum's Facebook page and Youtube channel.

The lecture is now available at https://www.youtube.com/watch?v=6BlGdac5NA8

 

Glenn Godenho - organiser of  Liverpool Egyptology Seminars - presents:

 

 

"In the footsteps of Ernesto Schiaparelli : The Museo Egizio’s current research at Deir El-Medina" by Cédric Gobeil (Museo Egizio, Turin)

 

An on-line event on Thursday, 20th of May 2021, 17:00 BST

Within the framework of the French Archaeological mission at Deir el-Medina carried by the IFAO, the Museo Egizio of Turin is conducting research on a few Ramesside tombs located in the Western necropolis. These tombs have been chosen based on many artifacts that belonged to the owners of these tombs and are now kept in the museum. In addition to giving the opportunity to perform a study on these fragile structures using new technologies, this fieldwork is a unique chance to recontextualize many objects of the museum’s collection by shedding a new and fresh light on them. This talk will be the opportunity to get a first glimpse at this work in progress.

Register at

https://www.eventbrite.co.uk/e/liverpool-egyptology-seminars-presents-cedric-gobeil-museo-egizio-turin-tickets-152507234243?keep_tld=1

An Italian online article by Alessandro Rolle entitled "Il villaggio operaio di Deir el-Medina" published at Mediterraneo Antico on March 23rd 2021 is now available in my English translation below. The original text can be read at

https://mediterraneoantico.it/articoli/il-villaggio-operaio-di-deir-el-medina/

 

The workers' village of Deir el-Medina : The organization of work: the scribes of the tomb

 

In the previous study, the tomb guards and the doorkeepers were outlined, using the large amount of documents relating to these categories of workers. We will now try to analyse the functions and work of one of the most important figures in the working community: the tomb scribe. In ancient Egypt, the rate of schooling was very low: in the community of Deir el-Medina, where there were figures with a high degree of specialisation, it reached about 7% in the Ramesside period. Obviously, there was a real school where students studied and learned to read and write: there is a famous Egyptian proverb that puts the student's ear on his back! However, the community of the village was an exception for the Egyptian society of the time and, apart from Pa Demi, the literacy rate in the New Kingdom can be attested at 3-4% and then regressed in the Late Period. Because of his ability to read and write, the scribe played a very important role in the management of the tomb and the administration in general: he was in close contact with the highest authorities and was directly controlled by the vizier himself. The Egyptians themselves generally attributed a prominent role to this profession, so much so that there are statuary and parietal attestations of persons depicted as scribes, although not actually exercising the profession, in the act of reading or writing a document. Emblematic in this sense is what we read in the literary text "The Satire of the Trades", in which the figure of the scribe is particularly praised.One of the tasks of the tomb scribe was to make sure that all the workers were present, by noting their absences and the reasons for them on ostraca and papyrus sheets.A copy of these notes was then sent to the Vizier's office. The Egyptian Museum in Turin has some of these papyri, known as the "Journal of the Necropolis". The number of scribes present in the team according to Černý is two, one for the right side and one for the left side, with the presence of four scribes of the tomb in the eighth year of the reign of Ramses XI, there was also one for each side of the servants attached to the team (Bibl.1).

 

The Egyptologist Valbelle disagrees with Černý and believes that there was only one scribe for both sides until the reign of Ramses XI, when there were two. To create this different vision is a matter of nomenclature, with the presence of other scribes with different functions, but still called sS. It is now generally accepted by most scholars that there was only one scribe for most of the history of Deir el-Medina: in this sense, for example, the ostrakon Berlin P 12654, in which we read pA sS in the singular. Thanks to the numerous documents found, we know the names of a considerable number of scribes, but only a few of them have the title:"Scribe of the Tomb" in hieratic or "Scribe of the Seat of Truth" in hieroglyphic inscriptions. Those who are not mentioned with the appropriate title are most likely to have come from other administrations and only had sporadic contact with the team. In some documents the scribe is referred to by the simple title sS, in others it is sS-qdwt.

 

As with the foremen, whom we will see later in this study, the inheritance of the office was also tacitly accepted for the scribes, although this custom was not followed to the letter. In fact, if the study of the documents revealed the existence of a family with six generations of scribes (Amennakhe, Harshire, Khaemhedje, Dhutmose, Butehamun and Ankkefenamun), we also know of at least three cases of scribes whose father was not a scribe, two of whom did not belong to the village. In addition to recording the absences of the workmen and foremen and the reasons for these absences, it was their job to record everything that happened on the tomb site. For example, during the strikes of Ramses III in year 29, the scribes not only described the episodes in detail, but also tried to solve the problem in some way, just as our modern trade unionists do. Together with the foremen, who, although hierarchically superior to them, can be regarded as their equals, they supervised the daily distribution to the workers of the tools of the trade, the storage of which in the warehouses located to the north of the village was considered the primary responsibility of the scribes, so much so that they often gave themselves the pompous title of "keeper of the treasury at the Seat of Truth". They also monitored the correct distribution of wages, which were paid in kind in the form of rations of bread and barley for the production of beer. In moments of crisis, which led to the series of strikes that we will analyse in a forthcoming issue, they finally took care of the provision of wages, as can be seen, for example, in the Turin Papyrus, cat. 1895. They were part of the court of the artisans' guild, and in the simplest cases, such as the division of an estate between heirs, they were able to resolve the issue immediately. Because they were highly educated, they probably wrote letters or documents of various kinds (disputes, inheritances or inscriptions on funerary objects) for the inhabitants of the village for a fee. In addition, as high officials, they attended the village court, were witnesses of oaths and interpreted the oracles of Amenhotep I during the village processions by writing down the questions asked at the foot of the statue of the divine ruler. Although there are many documents bearing the names of scribes, with a few dozen names currently known, the information about them is sparse for almost all of them.

 

Below is a list of the known scribes with some brief biographical notes.

 

iw f n Imn - Iuefimen His name is found in the Turin Papyrus, catalogue 2018 A: he was the scribe of the left side of the tomb servants in the years 8 and 9 of Ramses XI. From Papiro Torino cat. 2075 we know that in year 19, probably of Ramses IX, he received fish from three fishermen from the left side of the tomb. He is also mentioned in a letter dating from the reign of Ramses XI, in which he is ordered to go with a gatekeeper to try to persuade a reluctant fisherman to bring wheat for the workers.

 

iw f n xnsw - Iuefenkhons (?) 2. Only mentioned in the Turin papyrus cat. 2021, together with the scribe Dhutmose, as a witness to a marriage in the late 20th dynasty. We have no further news about him.

 

Imn m ipt - Amenemope Active scribe in the years 35 and 37 of Ramesses II. We also find him with the title "Scribe in the Seat of Truth" and he is the owner of the tomb TT215 at Deir el-Medina, where he is also mentioned with the title "Team Leader in the Place of Eternity". Several other monuments belong to him: an architrave (Turin 1516), three door jambs (Turin Suppl. 9508, Turin 1517 and one from the Bruyere excavations), an offering table from the same excavations, a group of statues (Berlin 6910), a relief (Cairo J. 43591), a graffiti from the Valley of the Kings, now in the Metropolitan of New York, and perhaps the stele Torino 6137, where he is described as "Royal Scribe in the Great Seat". This is one of the scribes whose genealogy we know thanks to the discovery of the tomb: Amenemope was the son of Nakht, depicted in the statuary group of Berlin and in the jamb of Turin of 1517, and of Nofretite, also present in Berlin. He married Hathor, known as Hol, depicted in tomb TT215 and also in the Berlin group and the 1517 doorjamb. The couple had two sons: Minmose, depicted in the doorway of 1517, and Amenemope. Also from the Berlin group, a source of much information, we know that his father was "Priest of Amun, Lord of the Thrones of the two Lands of Kush". In the statuary group we also read that Amenemope used the title "Priest and Scribe of Amon, Lord of the Thrones of the two Lands of Kush". Given that this is a temple in Nubia, it is plausible that Amenemope was not born in the community of the workers.

 

Imn m ipt - Amenemope In the Ostraca Cairo 280, IFAO 1319, Berlin 12641 and DM 45 he is referred to as “Scribe of the Tomb”. Active in years 1 and 2 of Ramesses IV, he is also mentioned simply as a scribe. He was probably the son of the scribe Minmose, the owner of the tomb TT335.

 

Imn nxt sA ipwy - Amennakhte son of Ipuy. Tomb scribe of the sixteenth year of Ramesses III: founder of a family of six generations of scribes.

 

Imn nxt sA pntAwr - Amennakhte son of Pentaur. Scribe. We know of him only from a document dated in the twentieth year of Ramesses III, where he is mentioned together with Amennakhte, son of Ipuy.

 

Imn nxt - Amennakhte Scribe. His name appears on the Abbott Papyrus in the sixteenth year of Ramesses IX. Of uncertain identification he could be Amennakhte son of Amenhotep, a scribe active in the seventeenth year of Ramesses IX, a character we find in the Necropolis journal.

 

pwnS - Amennakhte called Punsh. Son of Hay. We find him referred to mainly as a scribe and once as a royal scribe. There is also another Amennakhte, apparently a very common name. However, this figure is not a scribe, but a simple labourer during the reign of Ramesses IV, as we read in Ostrakon DM 41. Probably during a break in his work he copied a passage from the "Dream Book", which is present in the Chester Beatty III papyrus, and at the end of the copying he added his title and his name: Amennakhte, son of Khaemnun. The interesting thing about this character is that although he was not a scribe, he was able to read and write.

 

ImnHtp - Amenhotep We find him attested with the title of "Scribe of the Tomb", active during the reign of Ramesses IV and his successors. In addition, there are some papyri and ostraka, unfortunately of uncertain dating, in which he appears: from the Ostrakon Cairo 247 we know that he received lapis lazuli for painting.

 

ImnHtp - Amenhotep Scribe. Active at the end of the XX dynasty: apart from his name, no other details are known.

 

Imnxa - Amenkha From Ostrakon DM 38 we know that he was employed as the scribe of the tomb in the thirty-second year of the reign of Ramesses III, a few days before the death of the same king.

 

Inpw m HAb - Inpuemhab He is always referred to with the simple title of Scribe. However, given that he served from the sixty-sixth year of Ramesses II until at least the eighth year of Merenptah, it is almost certain that he also held the title of Scribe of the Tomb. As he was the only scribe to bear this name, he can almost certainly be identified with the owner of the tomb TT 206, which was unfortunately badly damaged, and in which a wooden shabty was found, now in Oxford, bearing the name of the owner.

 

anxa - Ankha Scribe in the Seat of Truth. Known thanks to the tomb TT335 of his father, the "Stonemason of the Lord of the Two Lands in the Seat of Truth" Nakhtamun. We find him in the first half of the reign of Ramesses II. We have a letter from him asking his son Nubemshas to send bread for the "boys". Unfortunately, we don't know who these boys are.

 

anx f - Ankhef This character represents the title written in three different ways: Scribe, Scribe of the Tomb and Scribe in the Seat of Truth. His father, Butehamon, was also a scribe.

axpt - Akhpe (t). Tomb scribe and scribe. Active in the years 17 and 18 of Ramesses III. We find him again in the year 21 of the same king.

 

wnnfr - Unnefer Always referred to only as a scribe. From Ostrakon DM 339 we know that his house was within the village. He was an active member of the workers' court and interpreted oracles when the statue of Amenhotep I was carried in procession. His name appears among the absentees from work in the Valley of the Queens. He worked between the eleventh and twenty-fourth year of Ramesses III.

 

wnnfr sa anxt (w) - Unnefer son of Ankhet Scribe of the right side of the tomb in the years eight and nine of Ramesses III.

 

bAy - Bay Royal Scribe of the Seat of Truth. His name is found in some graffiti, which unfortunately cannot be dated. Two ostraca refer to a scribe with the same name: it is probably the same person, but with two different titles. From the study of these two documents, it is possible to assume that Bay was active during the reign of Sethi II or Merenptah-Siptah.

bknmwt - Bekinmut Scribe of the Seat of Truth. We find his name in a graffiti in the Royal Cachette, the tomb of the priest of Amon Pinudjem II, dated to the tenth year of Siamun's reign. He is currently the last known scribe of the tomb.

bwthimn - Butehamon Son of Dhutmose, we find him with the titles of "Scribe of the Tomb" and "Scribe of the Seat of Truth".

 

pAy - Pay Scribe of the Seat of Truth. His name, present only on a palette now in the Louvre, does not allow us to date this figure either to the nineteenth or to the twentieth dynasty.

 

pry - Peroy This is an obscure figure: his name, with the title of Scribe of the Seat of Truth, is found on a stele from the University of Cambridge. The strangeness comes from the style of this stele, which is not entirely compatible with the monuments from Deir el-Medina.

 

pwr sA dHwty m HAb - Puer son of Dhutemhab Scribe of the right side of the team in the eight and nine years of Ramesses XI, he was also active in the reign of his successor.

 

pnfrmdjed - Peneferemdjed His name is found in numerous graffiti and he is referred to by various titles: scribe of the tomb, scribe, royal scribe and even scribe of the treasury. Thanks to the discovery of two stelae (Bibl.3) we know that he was the son of Amennakhte, son of Ipuy. He practised the profession of scribe in a third year, without being able to link him to a particular ruler.

 

pxrw - Pekheru Scribe of the Seat of Truth. The ruler under whom he served is unknown: given the prevalence of the name in the 20th dynasty, it is plausible that he lived in that period.

 

pAxy - Pakhy Known as Scribe of the Tomb, Scribe of the Seat of Truth, and simply Scribe. The only information about him is that he was the son of the scribe Butehamon.

 

pAsr - Paser In documents he is always referred to by the simple title of Scribe. He was a very important figure: he was present at the distribution of the grain rations, which he measured. He was also a member of the village court. From Ostrakon Berlin 12654 we know that he won a lawsuit against the designer Nebnuf. He had a very long life: the first document attesting to Paser dates from the reign of Sethi II and the last from the second year of the reign of Ramesses IV, some 52 years later. By this time, Paser was already an octogenarian.

pASdw - Pashedu In addition to the titles of Scribe, Scribe of the Tomb and Scribe of the Seat of Truth, we also find him as "Scribe and Priestly Reader". He began his career in the sixth year of Sethi II, when the vizier Praemhab ordered him to return to the team. He was still active during the first year of Ramesses-Siptah. We have another Pashedu among the scribes. In this case, the spelling of his name is incomplete: it ends in a hieroglyph. He is simply referred to as a scribe and probably worked during the reign of Ramesses II. His actual profession as a scribe is not certain: it is possible that he was a draughtsman. The Berlin Papyrus 8523, dated to the 21st dynasty, bears the name of another scribe of the tomb: Painebdjed. Apart from the name, which only appears in this papyrus, we have no further information.

 

Pnprai - Penprai He is found as Scribe of the Tomb, Scribe of the Seat of Truth, Scribe but also Scribe of the Horizon of Eternity, active between the end of the 20th and the beginning of the 21st dynasty. His father was the wab priest Pehirenthanakhte. There is another Penprai known as a scribe in the Seat of Truth. He is supposed to be the son of the previous one, but this could be a misinterpretation of the inscriptions. Indeed, when reading his son Penprai, it is not certain whether the word son refers to Penprai or to Pehirenthanakhte: in this case Penprai would be the same scribe mentioned above.

pntAwr - Pentaur Tomb scribe and scribe. The period of activity of this scribe extends from the sixth year of Sethi II to the twenty-ninth year of Ramesses III. He was a member of the court and, among other monuments, a statue representing him was carved. In the only case known so far, we know the date of his death thanks to the papyrus of the strike of the year 29, in which we read at the beginning of the document: "Year 29, fourth month of the summer season, day 34, death of the scribe Pentaur, son of Amennakhte".

 

pntAHwt - Pentahut Known by the title of Scribe and, in his last year of work, as "Scribe of the Army", at the service of the temple of Medinet Habu. We are not sure when he lived: the only certain dates are the 17th year of Ramesses IX and the 3rd year of Ramesses X. His father was Sobeknakhte, probably a scribe himself.

 

minms - Minmose Scribe, scribe in the Seat of Truth and, in the stele Louvre cat. 218, Royal scribe of the Secrets in the Seat of Truths. He was the son of the scribe Amenenmope and the father of another scribe of the same name who was his grandfather. He worked between the end of the 19th and the beginning of the 20th dynasty. However, his name does not appear in any administrative document.

 

minfr - Minefer All we know of him is that he was the son of the scribe Butehamon. He is found with the title of Scribe in the Seat of Truths.

 

mrims - Merimose Known only as a scribe from graffiti 318 and 332. It is currently impossible to determine the period in which he worked.

 

mrira - Merira Scribe, he was the son of the worker Amonmose. His name was found on two ostraka, together with the scribe Amenemope, in a year 35 which certainly refers to Ramesses II.

 

mHtSt - Mehaft He is attested as the scribe of the tomb of Graffito 1300. The period in which he lived is uncertain, perhaps the 21st dynasty.

 

nbnfr - Nebnefer Royal scribe and scribe in the Seat of Truth. He was the son of Hor, a stonemason and, almost certainly, Nebnefer was also a stonemason and not a scribe. We find him on two ostraka (Cairo 763 and 765) cited together with Ankhof and Minefer. He worked between the end of the 20th and the beginning of the 21st dynasty.

 

nbnTr (w) - Nebnecher Scribe in the Seat of Truth or simply scribe. From the reading of Ostrakon DM 317 it is clear that Nebnecher was a contemporary of Ramose and Pay and therefore active in the middle of the reign of Ramesses II. In this document Nebnecher names Pay as his father, but we are not sure of the relationship: it could be a term used as a sign of affection.

 

nbxp - Nebkhep His name appears in the Book of the Dead now in Turin, cat. 1768. He was the Scribe of the Tomb and the son of Butehamon.

 

nfrHtp - Neferhotep He is found with the addition "boy" to distinguish him from his father of the same name. He is a Scribe at the Seat of Truth or simply a Scribe. He lived at the end of the reign of Ramesses III. In one of his letters, addressed to the vizier Ta, he emphasises that he is working assiduously on the tomb of the sovereign's children.

nxmmwt - Nekhemmut Scribe in the Seat of Truth. Active under Ramesses III. From some anonymous letters addressed to him the figure of a not very pleasant character emerges. In one we read, as a note of contempt: "You are not a human being"; in another we read: "You are very, very rich, but you give nothing to anyone... .... you are a bad boy". Let's just say she didn't get much support! The village of Deir el-Medina is an inexhaustible source of this type of message: some of them will be analysed in the continuation of the study.

 

nAxtsbk - Nakhtsobek Tomb Scribe. He lived in an unspecified period under one of Ramesses III's successors.

 

nsimnpt - Nesimenopet Tomb scribe. At work during the reign of Ramesses IX. He took part in an interrogation concerning the famous thefts in the necropolis, in the nineteenth year of the last Ramesside king. We have two letters of this character: one written by the scribe himself and addressed to the singer of Amun Mutenhopet concerning problems in some areas; the other is a letter sent to him by the Singer of Amon Henuttaui: from the reading of this letter it is clear that this second singer was most likely the wife of the scribe himself.

 

nspnfrHr - Nespenefer Nothing is known about him except the title of Scribe of the Tomb. Epigraphic studies place him between the end of the 20th and the beginning of the 21st dynasty.

 

nspHrntA - Nespherenta From the sarcophagus we know that he was Royal Scribe, Scribe of the Youth of the Lord of the Two Lands in the Seat of Truth, Superintendent of the Treasury of the Horizon of Eternity and Superintendent of the Works in the House of Eternity. Beyond these titles, however, we know nothing: he was probably active in the 21st dynasty.

 

rams - Ramose Scribe at the Seat of Truth in the first half of the reign of Ramesses II.
He was the son of Imenemhab and Kakaia. His father was not a scribe but an attendant.
The magnificent Pyramidion (Turin 1603) is in the Turin Museum.

                                                                                                                                                                                     © Museo Egizio di Torino

                                                                                                                                                                      Photography Lenka Peacock 2020

HAy - Hay Royal scribe or Scribe at the Seat of Truth. He was the son of Amennkhte and the brother of his father's namesake.

 

Hwy - Huy Scribe or, from the reading of a graffiti: "Year 37, fourth month of the flood season, day 14, the Scribe in the Seat of Truth Huy, son of Dhutimaktef". He lived during the reign of Ramesses II and was a contemporary of the scribe Ramose. In Ostrakon Cairo 513 his name appears, together with another scribe, among the absentees. We have three letters addressed to him and one written by him. His name is found in four tombs: TT215, TT219, TT250 and TT336. In the last two we also find the name of his wife: Nefertkha.

 

Hri - Hori Tomb Scribe. We are dealing with the most mentioned scribe. The first testimony, which is doubtful because of the handwriting, dates from the year 23 of Ramesses III. With certainty, however, we find him mentioned in the Strike Papyrus, dated to the year 29 by the same monarch. The last certain date is the seventeenth year of the reign of one of his successors, Ramesses IX. There are numerous documents referring to Hori: from letters written by him to several papyri. It is also possible that he was the author of a Teaching, according to Gardiner's reading of the Ostrakon Gardiner 2. However, there are other scribes and workers with this name: Scribe Hori, active in the fifth year of the reign of Sethi II; Scribe Hori, who lived at the end of the 20th dynasty; a scribe of the vizier Hori, dated to year 13 of Ramesses IX; a scribe of Mat (reading uncertain) Hori, a contemporary of the more famous Hori and a stonemason of the same name.

Hriwr - Horiur Tomb scribe. His grandfather was Ipuy and his father Amennakhte. Among the scribes there is another Horiur. He was the son of Harmose. His title was that of a simple scribe: his name is known only thanks to a plea from the workers addressed to him in the Turin 111 Papyrus, dated to the year 8 by a Ramesside ruler, perhaps the ninth.

 

xamHD - Khaemhedj Tomb scribe. Son of Horiur.

 

xns (w) ms - Khonsumes We find him mentioned three times in the documents found so far: in the sixth year of an unspecified ruler, in the eighth year perhaps of Ramesses IX, and in the third year of Ramesses X when his name appears in a short note in the Necropolis Journal. However, it is not certain that this person was a scribe.

 

Sobeknakhte His name appears only in the Graffito 1627 with the title of Scribe of the Tomb. He probably lived in the second half of the 20th dynasty.

 

sbksnb - Sobekseneb In the Turin Papyrus 76 we read that he was the Scribe of the Tomb. He worked in the year 16 of Ramesses IX.

 

stHmss - Sethmess He appears only once, on British Museum stela EA217, in the company of the stonemasons Sety and Nebra, with the title of Scribe. However, it is possible that he was also a stonemason and not a scribe.

 

qnHrxpSf - Kenherkhepeshef Scribe, Tomb Scribe and Scribe at the Seat of Truth during the reigns of Ramesses II and Merenptah. His tomb, mentioned in the Turin papyrus, was very large and was located in the southern part of the cemetery of Deir el-Medina: unfortunately it is now completely lost. We also find this scribe in Papyrus Salt 124, where he is accused of having accepted a "bribe" from a certain Paneb and saved him from an accusation. From the study of the texts relating to this scribe, the figure of a character emerges who did not make honesty his own banner.

 

kAnxt - Kanakhte His title was "Chief of Works in the Horizon of Eternity". He lived in the second half of the 20th dynasty.

kAnr - Kaner Royal scribe in the Seat of Truth. We find his name on Ostrakon Cairo 504, dated to the seventh year of Merenptah.

 

tA - Ta Tomb Scribe and Royal Scribe at the Seat of Truth, or simply Scribe. He was a member of the family of the scribe Amennakhte.

 

TAy - Tjay Tomb scribe and royal scribe in the Seat of Truth or simply scribe. He was also part of the family of the scribe Amennakhe. He was active during the reigns of Ramesses II and possibly Sethi I.

 

TAry - Tjaroy He is the scribe of the Tomb Dhutmose, who was so nicknamed. He is a descendant of Amennakhte and the son of Ipuy.

 

DAy - Dyay Tomb Scribe. We read in Ostracon Cairo 261 that he was the son of the worker Nekhemmut. He worked under Ramesses IX. However, the name Dyay is otherwise unknown in the New Kingdom. The correct spelling could be Any.

 

Sources:

1 Papiro Torino, Cat. 2018 (anno 8 di Ramesse XI).

 

2 The reading of the hieroglyphic signs, as these are in a bad state of conservation, is uncertain: it could also be called Iuefenmont.

 

3 Davies stele and Berlin stele 20989.

 

4 The day, however, is of uncertain reading.

 

The site of Deir el-Medina has produced a large number of documents, many of which are ostraca, thanks mainly to the excavations carried out in the 1950s in the Great Pit in the north-western area, which was artificially dug by the working community to search, unfortunately in vain, for water. These documents reveal an extremely lively society, certainly a very modern one. Here are just a few examples.

 

In the ostracon DM328, dated to the reign of Ramesses II, we read the complaints that Pabaki sent to his father, the painter Maaninakhtef, about the bad work of a labourer: "I did what you told me: let Ib work with you. You see, it took him all day to fill the jars with water and he did nothing else during the day ... ... the sun is setting and he is still absent".

 

In another Ostrakon, Leipzig 2.3, we read of some problems with the weight of the food rations distributed, with the accusation, addressed to the scribe Paser, that he had used a badly calibrated weight. As the record is not completely preserved, we do not know whether Paser was a fraud or whether there were indeed problems with the weight.

Ostrakon DM546 contains a curious promise of payment by the washerman Bakenuerel in which we read that if this washerman should not pay within the third month of winter, day ten four pieces of cloth to the worker Pashed, it would authorize him to be given 100 blows with a stick and to pay the worker double the value of the goods.

 

Ostracon Berlin 12630, dating from the 20th dynasty, perhaps during the reign of Ramesses III, has a different tenor. Mesu, a labourer, explains to a woman whose name is not given that her husband, the scribe Amennakht, has not yet paid the agreed price of a calf in exchange for a sarcophagus. Mesu discussed this with Paakhet, who promised to bring him the calf in exchange for a bed. Apparently the calf was not brought and Mesu concluded by asking for the return of the bed and sarcophagus.

 

Ostrakon DM 133 reports three appeals to the oracle of King Amenhotep I for the policeman Amenkha to guarantee the payment of 9 deben for the use of a donkey belonging to the painter Harmin.

 

We read in the ostraka of many disputes about donkeys, obviously a very important animal for the community: on the other hand, Egyptians are still very often seen riding on donkeys! Little has changed!

Ostrakon Prague 1826, dated to the 19th dynasty, shows a scene of a family quarrel. In this document a certain Takhentyshepset writes to her sister Iy complaining about her husband. "I had a quarrel with Merymaat, my husband. I'm going to divorce you, he keeps telling me, because my mother doesn't give us the amount of barley we need to make bread. ...... Your mother does nothing for you, and neither do your brothers and sisters... ...In short, you have to go back: take note! ". We do not know how the story ended. In many other ostraka there is news of the progress of the work.

 

An ostrakon, Cairo 25644, reports Neferhotep's curious complaint about a woman who works with him: "What kind of girl is she? Does she always need food?

These are just a few examples: surely many were written by scribes seeking additional remuneration. A more in-depth analysis of these messages will be the subject of one of Alessandro Rolle's forthcoming publications. We look forward to reading them!

 

 

The Thames Valley Ancient Egypt Society hosted an online Zoom lecture on 6 March 2021 entitled "Revealing the Practice of Tattooing in Ancient Egypt" with speaker Dr Anne Austin,

Assistant Professor of Anthropology & Archaeology at the University of Missouri, St. Louis. Her research combines the fields of osteology and Egyptology to better understand daily life in ancient Egypt. In particular, she uses data from ancient Egyptian human remains and daily life texts to reconstruct ancient Egyptian health care networks and identify the diseases and illnesses that people experienced in the past. 

 

The practice of tattooing in ancient Egypt is rarely documented. Egyptologists have identified tattoos on very few mummies from the more than 3,000 year history of pharaonic Egypt. Textual evidence is virtually silent on the practice, and art historical evidence is often obscure. In 2014, the mission of the Institut Français d'Archéologie Orientale (IFAO) made an incredible find - an extensively tattooed mummy from the necropolis of Deir el-Medina. With over 30 tattoos, this woman completely redefined what was known about tattooing in ancient Egypt. Her tattoos have been identified on her arms, shoulders, back and neck. They were all figurative, sometimes hieroglyphic in nature. It has been suggested that the tattoos had a divine function, as they would have been visible to the local population. A study of her tattoos provides new insights into this practice - on the top of her left and right shoulders, and also on her neck (above the throat), she had wadjet eye and nefer symbols, similar to a formula often associated with the goddess Hathor in New Kingdom graffiti. Other tattoos on her body were difficult to interpret, but many related to the goddess Hathor - there were two cows facing each other wearing menat necklaces. On her back was a clump of bent papyrus stalks with a water symbol underneath. This matched the same symbol found on the floor of the Temple of Hathor at Deir el-Medina. The extensive use of Hathor imagery in these tattoos shows the incredible amount of religious authority women could hold at a time when the title "Priestess of Hathor" was not even documented.
 

Dr Austin argued that tattoos in ancient Egypt had a more complex function than previously thought, when scholars have suggested that for Nubian women tattoos served as a marker of their ethnic identity. Even in the New Kingdom, tattoos could identify a woman as a dancer or Hathor, as well as being associated with Nubia, or because Hathor was associated with Nubia.

Early excavations at Deir el-Medina predate the study of human archaeology, so we do not have an accurate record of the human remains at the site, as many were moved and some were not mentioned by Bruyère in his reports. The team's aim is to identify the location of all human remains at Deir el-Medina.

 

Since 2014, the team has used infrared imaging - when skin is photographed in infrared and tattoos invisible to the naked eye become instantly clear and visible - to identify dozens of new tattoos among the many unpublished human remains at the site. This talk presented the latest findings from the bioarchaeological team of the 2019 and 2020 IFAO mission to Deir el-Medina, led by Dr Austin. These additional tattoos indicate that many more individuals were likely tattooed at Deir el-Medina. The designs and placement of the tattoos varied widely. The team is finding a large number of tattoos on the mummies' hips, thighs, inner forearms and on their lower backs, which is the most common location for tattoos.
The symbolism and motifs of the tattoos are also examined, as well as how typical they are. For example, Bes is very common in ancient Egyptian art, but until now there has been no evidence of Bes in tattoos, although it has been identified on a woman's front thigh. Most of the imagery is naturalistic - animal deities and floral motifs dominate the tattoo arena. No hieroglyphic texts have been found.

 

The team focuses not only on human remains, but also on how they relate to artistic representations of tattooing and how they correspond to physical evidence, such as the Bes example mentioned above. It is becoming clear that the tattoo motifs that appear on ostraka, in paintings on tomb walls, on figurines and even on cosmetic spoons may reflect similarities observed in everyday life in ancient Egypt.

Dr Austin concludes that tattooing is probably more common than we think. More research will lead to a better understanding, as many tattoos are currently overlooked because they are not searched for. She considers whether women in Deir el-Medina may have had a parallel artistic tradition focused on everyday life - with symbolic motifs inscribed on the body. If tattooing in Deir el-Medina was done on women, but also by women, we should reconsider whether other art in the village could have been produced by them.

 

Combining physical and art historical evidence, this lecture provided some of the most comprehensive evidence we have to date for the practice of tattooing in ancient Egypt. Dr Austin's next research project will focus on the practice of tattooing in ancient Egypt and its potential links to gender, religion and medicine. In addition to her interests in Egyptology and Osteology, she is working to improve archaeological data management practices through her participation in an international collaborative ethnographic research study of archaeological field schools.

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Temporary exhibition “Archeologia Invisibile” (Invisibile Archaeology) at the Egyptian Museum in Turin, Italy

The aim of the temporary exhibition is to illustrate the principles, tools, examples and results of the painstaking work of reorganising information, data and knowledge, which is now possible thanks to the application of science and technology from other disciplines to the study of the archaeological finds in the Turin collection.
The virtual tour is a powerful immersive tool developed by two students of the Cinema and Media Technology course at the Politecnico of Turin, in collaboration with the creative studio Robin, who have used 360° cameras to create a faithful 3D reproduction of the exhibition. Thanks to the virtual tour, it is possible to explore the exhibition rooms, to "browse" all the elements, to watch the videos and to study the various finds.

https://cdn-cache.museoegizio.it/static/virtual/ArcheologiaInvisibileITA/index.html

 

Enrico Ferraris graduated in Egyptology from the University of Turin and then
in Pisa with a thesis entitled: "Celestial objects and star cults in Egyptian pictorial and
in Egyptian pictorial and textual documentation". He worked for the excavation
of the University of Turin in Alexandria in Egypt (2001-2007) and for the Italian Ministry of
Ministry of Foreign Affairs at the Egyptian Museum in Cairo as part of the
"GEM - Grand Egyptian Museum project (2004). Since 2013 he is curator
at the Egyptian Museum in Turin and is responsible for the archaeometric analysis of the remains of the
programme of the remains of the intact tomb of Kha and Merit, called the
TT8 Project (2018-2023). He curated the temporary exhibition Invisible Archeology

(currently in progress).

The sarcophagus of Butehamon and its videomapping: https://www.youtube.com/watch?v=FgR1fG9ag4Y

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Tattoos at Deir el-Medina

"Egyptian Mummy's Symbolic Tattoos Are 1st of Their Kind"
"More than 3,000 years ago, an ancient Egyptian woman tattooed her body with dozens of symbols - including lotus flowers, cows and divine eyes - that may have been related to her religious status or ritual practice, writes Mindy Weisberger, Livescience Senior Writer. Preserved in amazing detail on her mummified torso, the surviving images are the only known examples of tattoos found on Egyptian mummies that show recognisable images rather than abstract designs. The mummy was found in Deir el-Medina.
Stanford University bioarchaeologist Anne Austin was examining human remains at Deir el-Medina for the French Institute of Oriental Archaeology when she first noticed unusual markings on a mummy's neck. At first, Austin thought the markings on the neck had been painted. It was common practice in Egypt at the time to place amulets around the neck before burial. Austin suggested that amulets could also have been painted on the skin for burial, which may have been the case with this torso. However, further examination of the mummy revealed that these ancient illustrations - and others on the body - were unusual, suggesting that they may have been a more permanent skin decoration rather than a painted design.
Working with archaeologist Cédric Gobeil, director of the French Archaeological Mission at Deir el- Medina, Austin catalogued dozens of tattoos, many of which have yet to be identified. But a number of them were recognisable and had religious significance.

"Several are associated with the goddess Hathor, such as cows with special necklaces," Austin said.
"Others - such as snakes placed on the upper arms - are also associated with female deities in ancient Egypt."
The mummy's neck, back and shoulders were decorated with images of Wadjet eyes — divine eyes associated with protection. (..)"
With photo of the throat tattoo:
http://www.livescience.com/54687-egyptian-mummy-tattoos.html
Intricate animal and flower tattoos found on Egyptian mummy "(..) “Any angle that you look at this woman, you see a pair of divine eyes looking back at you,” says bioarchaeologist Anne Austin of Stanford University in California, who presented the findings last month at the 85th annual meeting of the American Association of Physical Anthropologists in a paper called
"Embodying the Goddess: Tattooing and Identity Formation in Bioarchaeology" (..)"
http://www.scientificamerican.com/article/intricate-animal-and-flower-tattoos-found-on-egyptian-mummy/

"(...) Austin knew of tattoos discovered on other mummies using infrared imaging, which peers more deeply into the skin than visible-light imaging, Traci Watson from Nature magazine writes. With help from infrared lighting and an infrared sensor, Austin determined that the Deir el-Medina mummy boasts more than 30 tattoos, including some on skin so darkened by the resins used in mummification that they were invisible to the eye. Austin and Cédric Gobeil, director of the French mission at Deir el-Medina,
digitally stretched the images to counter distortion from the mummy’s shrunken skin".
A slideshow of photos of several tattoos (baboons and Wadjet eyes, Hathor cows):
http://www.nature.com/news/intricate-animal-and-flower-tattoos-found-on-egyptian-mummy-1.19864

Ornately-tattooed 3,000-year-old mummy discovered by archaeolgists
http://www.independent.co.uk/news/science/tattooed-mummy-egypt-discovered-stanford-a7022421.html
Abstract of the lecture at "The 85th Annual Meeting of the American Association of Physical Anthropologists" (2016):
"(...) existing scholarship on tattoos remains mostly descriptive, making it necessary to develop a conceptual framework to better understand how tattooing can advance bioarchaeological research on identity. In this paper, I present such a framework using ancient Egypt as a case study. I propose indicators for seven rationales for tattooing that can be assessed through combining bioarchaeological data with the systematic analysis of the placement, orientation, order, and symbolism of tattoos."
http://meeting.physanth.org/program/2016/session04/austin-2016-embodying-the-goddess-tattooing-and-identity-formation-in-bioarchaeology.html

An excellent illustrated presentation by Anne Austin about these finds [3 min. 49 sec]:
http://histoires-courtes.fr/v.html?subject=Austin
The great surprise
In Leiden, the research team is working on a database that collects textual evidence based on data from papyri, ostraca and graffiti. The database is called The Deir el-Medina Database. It is intended to be a presentation of the ongoing research project "Survey of the New Kingdom Non-literary Texts from Deir el-Medina of Leiden University". The current version of the Deir
el-Medina database is available at https://dmd.wepwawet.nl/ and allows users to search and retrieve the documents relevant to their research activities. The project is supported by the Netherlands Foundation for Scientific Research (NWO) and the Faculty of Humanities of the University of Leiden and is carried out by Prof. J.F. Borghouts (supervisor), Dr R.J. Demarée, Dr K. Donker van Heel, Dr A. Egberts, Dr B. Haring and Dr J. Toivari-Viitala.

Dr. Robert J. Demarée from Leiden University recently (2011) gave a talk at the Dutch Institute in Cairo, during which he informed the audience, of his meticulous research. It had resulted in what he called "a great surprise" : He said that ..."it appeared that the workers, or should we say workmen and artisans, the  people who built the rock-cut tombs of the Pharaohs in the Valley of the Kings  from about 1500 BC onwards, may have later been employed on a project aimed at  "emptying" and "recycling" their contents."...

..."The material revealed that, under Ramses IX, it was no longer safe in the  village and the community took refuge near the Temple of Deir el-Bahri where they created tombs for the Priests of Amun, and, under a new boss of a new  dynasty in Thebes, the ruling elite appears to have been given orders to empty  the royal tombs and recycle the objects," Demarée said.

In late 2017 Dr. Demarée told NILE Magazine (https://www.nilemagazine.com.au/) that from a study of about 100 ostraca and dozens of graffiti, it appears that rather than being housed in Medinet Habou - an oft-repeated narrative about the last years of Deir el-Medina - teams of craftsmen led by the scribe Butehamun (and later his sons and grandsons) had a workshop in front of the Deir el-Bahri temple. Exactly where they lived is unknown. No houses from this period are known with certainty.
The house of Butehamun at Medinet Habou was an office rather than a residence. However, it is clear that the tomb of Ramesses IX was left unfinished. The villagers left their settlement at Deir el-Medina and moved to Thebes. They returned only to visit their dead relatives and friends and to inter new burials there.
French mission's campaign at Deir el-Medina in 2012
by Cédric Gobeil (Institut français d’archéologie orientale - IFAO / The Université du Québec à Montréal - UQAM)
The 2012 campaign of the French mission at Deir el-Medina took place from the 1st of March to the 12th of April 2012 under the direction of Cédric Gobeil (IFAO/UQAM). Also participating in the work were Hassan al-Amir (conservationist, IFAO), Olivier Onézime (topographer, IFAO), Anne-Claire Salmas (Egyptologist), Delphine Driaux (Egyptologist), Anne Elise Austin (anthropologist, University of California, Los Angeles - UCLA), Abla al-Bahrawy (masters student, German University in Cairo). The Supreme Council of Antiquities - CSA was represented by Gamal Ramadan, Al-Azab and Ragab Hassan Gomaa (inspectors).

Restoration
(Hassan al-Amir, IFAO)
Restoration of the ceiling of the Opet Chapel
From the 14th of March to the 7th of April, Hassan al-Amir and his team of workers spent part of their time restoring the chapel called Opet. The chapel is located on the northern side of the village wall. Its remains were discovered and described by Bernard Bruyère in 1934. This structure is one of the "Chapelles des Confréries" (Rapport sur les fouilles de Deir el Médineh (1934- 1935) 3me partie, Le village, les décharges publiques, la station de repos du col de la Vallée des Rois,
FIFAO 16, 1939, pp. 36-39.)

Apart from the fact that this is clearly a Ramesside building and that the resident god is represented as a mummy (Fig. 48 in the online report - The northern half of the east wall of the chapel showing the representation of a god in the form of a mummy on a pedestal), the current state of the decoration does not allow a precise date to be assigned to it or to determine to which god this chapel was specifically dedicated.

 
The importance of the restoration of the chapel lies in the fact that it is the only building in the village that still has its original painted decoration, with the exception of the painted fragment of the little dancer in the SE VIII house. The painted decoration on the wall of the chapel (approximately 6 square metres of which have been preserved) could have been lost if no measures had been taken to save it. In addition, twenty fragments of decoration were found among the debris scattered on the floor. They will all be restored to the wall in 2013.

In order to provide a safe and healthy environment for the painting, the roof of the chapel was replaced this year. The roof, designed by Bruyère, was in danger of collapsing at any moment: several beams had broken (see also Fig. 49 in the online report - link at the bottom of this page - The first roof of the chapel, called Opet, during dismantling) and could have fallen directly on the two walls separating the main room of the pronaos. These walls show the most beautiful scene of the chapel, namely two fat oxen being brought as an offering (Fig. 50-The two walls separating the main room of the pronaos in the chapel of Opet showing two fat oxen as an offering, Fig. 51-The chapel called Opet before the installation of the new roof). A new, stronger wooden roof was built over the chapel. It was covered with the same materials as those used in the restoration of the village, so as to blend in better with the existing surroundings (Fig. 52 - The new roof installed on the Opet chapel was covered with the same materials as those found throughout the site). A metal door was also installed (Fig. 53-A new secure metal door at the entrance to the chapel of Opet) to facilitate access to the chapel, whose entrance had previously been bricked up and sealed.

Following the completion of the preliminary restoration work carried out this season, the interior walls of the chapel will be fully restored next year. It will also be open to the public once electricity and lighting have been installed. A publication of the restored chapel and the newly described fragments is being considered.

Reconstruction of the chapel of Ramose's tomb 212
From the 26th of March to the 7th of April, Hassan al-Amir and his team worked on the reconstruction of the chapel dedicated to the scribe Ramose (first half of the reign of Ramses II).   The chapel is located on the upper terrace of the northern part of the western necropolis. The remains of the chapel consist of a vaulted room carved into the hillside (western half) and the three mud walls (western and southern) which form the southern half of the antechamber. The decoration has essentially survived on the rear wall of the chapel (west) and on the ceiling (see also Fig. 54 - The chapel of tomb TT 212 before restoration), with traces of red, yellow, blue, white and black pigments on the plaster. Before the intervention, the remains of the decoration of the chapel were completely exposed to the weather and therefore in danger of disappearing.
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E61_Left_side-460x341.jpg
Photography© Andy Peacock 2005
Preserved scene from the vaulted ceiling showing Ramose standing with raised arms in gesture of worship before the seated god Re-Harakhte.
These 2 pictures were taken by Andy Peacock during our visit to Deir el-Medina in 2005. The first one shows the unprotected west wall of the niche of TT212 with a kneeling Ramose worshipping the rising sun.
It was necessary to reconstruct the superstructure of the chapel in order to cover all the ancient elements that needed to be conserved. The first step in this work was to clean the floor of the chapel. During this work a large number of strips of mummy bandages were uncovered, together with a decorated and inscribed fragment of linen (DM 2012 to 0001) (Fig. 55 in the online report), a moulded terracotta amulet (DM 2012-0002 ), a fragment of a faience falcon amulet and 13 faience beads (DM 2012 to 0003) (Fig. 56) and a terracotta oil lamp (DM 2012 to 0004 ) (Fig. 57). A publication of the linen fragments is in preparation.
Once the floor had been cleared, the four walls of the superstructure were reconstructed according to the original layout of the chapel. The eastern half of the vaulted nave was also rebuilt to complete and consolidate the whole site. A wooden roof, similar to that of the Opet chapel, was also provided; a metal door was installed to secure access to the chapel (Fig. 58 in the online report).

Other restoration work
In addition to the restoration work described above, Hassan al-Amir and his team were also involved in work around various parts of the western necropolis. Entrances to several shaft tombs with dangerous access were closed - tombs P329 (Mose and Ipy, Ramesside) and P1206 (anonymous) were closed (Fig. 59 in the online report). In addition, the ceiling of the chapel of TT290 (Irynefer, Ramesside) was consolidated as it showed signs of wear. The previous wooden roof was reinforced with new wooden beams.
These 2 pictures were taken by Elvira Kronlob in 2012.
They show the strengthening of the weakened ceiling.
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Photography© Elvira Kronlob 2012
Since 2010, the floors of the forecourts of tombs TT 217 (Ipuy, reign of Ramesses II), TT 266 (Amennakht, 19th dynasty) and
TT 267 (Hay, 20th dynasty), located on the upper terrace of the western necropolis, have been covered with debris from recent erosion. Hassan and his team removed this debris and cleared the sector to prepare the three tombs for their future restoration.

Surveying
(Olivier Onézime and Abla al-Bahrawy )

Topographic survey of the village
From 11 to 23 March 2012, Olivier Onézime began a new topographic survey of the village of Deir el-Medina in order to map the current state of its walls. The results of this work will clarify the intervention strategy for the future restoration of the village. The entire perimeter wall and the northern third of the village itself were documented. Two excavations were carried out.
The ground plan of the Opet chapel was delineated and two excavations (EW and SW) were completed.
During the next season, the survey of the village will be continued and the cellars will be investigated.

Topographic survey of the western necropolis
In addition to his work in the village, Olivier Onézime began this year's topographic survey of the western necropolis. The aim of this task was to get a better idea of the complexity of the tombs at Deir el-Medina and to help the team plan for future restoration and study. During the survey, TT290 (Irynefer) was the first tomb to be examined. In addition to the traditional surveys - the plan and two sections (east-west and north-south) were mapped - Olivier Onézime carried out a photogrammetric survey (non-contact imaging) of the vaults to create a 3D image of the tomb's interior. This technique, which gives remarkable results, can then be applied to other structures at Deir el-Medina to allow virtual tours of parts of the site not accessible to the public. The tomb chapels TT6 and TT 250 have also undergone the same process - conventional surveying and 3D imaging of these two tombs have been completed.

Topographical and architectural survey of the dig house at Deir el-Medina
From the 26th to the 31st of March 2012, Abla al-Bahrawy (Master student, German University in Cairo) temporarily joined the mission to make a topographical and architectural survey of the dig house, that IFAO occupies at Deir al-Medina. During this short time, she measured all the rooms of the house (inside and outside) and drew the general plan. She also took several photographs to document her work, which will undoubtedly provide valuable documentation of this important site. The excavation house was originally built for Ernesto Schiaparelli and is now occupied by Cédric Gobeil's team.


Studies
(Anne -Claire Salmas, Delphine Driaux, Anne-Elise Austin and Cédric Gobeil)

TT 2
From 1 March to 12 April 2012, Anne-Claire Salmas worked in tomb TT 2 (Khabekhenet, reign of Ramesses II), which had previously been assigned to Agnes Cabrol. Once the dust covering the tomb had been removed, the beautiful floor of the original limestone chapel was revealed. Several fragments of decorated walls lying on the floor were packed in crates to protect them before being restored and repositioned on the walls. After this first step, the current condition of the east and north walls of the chapel was recorded on transparent film (Fig. 60).
In the course of this year, three stelae from the forecourt, two entrance walls, the east and north walls and the base of the two statues leaning against the west wall were finally recorded. An analysis of these mostly unpublished records will be carried out by the IFAO in the near future. These investigations will also produce a definitive text of these walls, the first version of which was published by Jaroslav Černý in his Répertoire onomastique de Deir el-Médineh, DFIFAO 12, Cairo 1949, in collaboration with B. Heather and J.J. Clere, before being reviewed by K.A. Kitchen in KRI III, 799-817.

TT 6
From 30 March to 9 April 2012, Delphine Driaux worked in the tomb TT 6 (Nebnefer, late 18th to early 19th dynasty). She was responsible for the publication of the manuscript written by Henry Wild on the tomb and already published by IFAO (La tombe de Neferhotep (I) et Nebnefer a Deir el Medina (no. 6) et autres documents les concernant. [Le Caire] : Institut francais d'archeologie orientale, <1979-,v.. <2 >).
Some iconographic and textual audits were carried out in the chapel and in the tomb. The progress made on the manuscript gives reason to hope that it will soon be published.


TT 250
From 1 March to 12 April 2012, Cédric Gobeil continued his work in TT 250 (occupied by female relatives of the household of the scribe Ramose, reign of Ramesses II) where he had started in 2009. Gobeil continued his systematic survey of the walls of the central chapel: the central register of the northern wall was completely drawn and coloured using Adobe Illustrator (fig. 61 in the online report - detailed view of the drawing of the central register of the northern wall of the central chapel of the TT 250).

Human Remains from the Western Necropolis
From 24 March to 7 April 2012, Anne Elise Austin undertook a study of the human remains still present at Deir el-Medina. The main aim of the analysis was to see if some physical markers could be detected between individuals who lived in Deir el-Medina at different times, and to obtain new data that could answer the question of whether physical links can be found between individuals who lived in Deir el-Medina at different times. The results will lead to a better understanding of the development of the
of the population over the long term. Undoubtedly, this study will provide researchers with new knowledge not only about the health, behaviour and activities of this ancient population, but also about their ecological and socio-cultural environment.
During this season, Anne-Elise Austin laid the groundwork for her future work on the site. She also carried out an inventory (database and photographs) of the human remains present in all the tombs that had been requested to be opened (Fig. 62 - Human skull being examined in TT 217), as well as those stored in the storeroom of TT 323 at Deir el-Medina. In addition to the twenty mummies counted in the Store Carter, it was found that there were nearly sixty dismembered bodies in TT 290-291 and hundreds of mummies in the rooms adjacent to TT 6.
Permission was sought from the Department of Antiquities for the next season to continue the study of these human remains. Work was carried out in TT 217, which contains a dozen mummies, although it has been established that they all came from several other tombs. Their study remains of interest - their good state of preservation allows a very fine anthropological analysis.

Visitors to the site
On 8 April 2012, the IFAO Mission was pleased to receive a visit from Professors Dominique Valbelle (University of Paris IV-Sorbonne) and Charles Bonnet (University of Geneva). Both were accompanied by the Director of Antiquities of the West Bank, Dr Mohammad Al-Aziz Abb. After visiting the site and inspecting the restoration work carried out during the season, it was decided to set up a study committee in Deir al-Medina in mid-September 2012 so that all the partners could meet and discuss all future restorations. The purpose of this meeting will be to prepare a coordinated response strategy that will specify the methods to be used and the means by which they will be implemented.


Translated from the IFAO Report 2011-2012 with the help of Google translator and additional input from my brother Jaroslav Bican from Prague, Czech Republic. The French text and the illustration referred to in the text above can be found at
http://www.ifao.egnet.net/uploads/rapports/Rapport_IFAO_2011-2012.pdf (last time accessed on 29 February 2024)

This page is published with the kind permission of the Director of the IFAO Mission, Dr Cédric Gobeil, and with the kind permission of the IFAO Publications Department (granted by Florence Albert).
http://www.ifao.egnet.net/archeologie/deir-el-medina/#en
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