Recent developments at Deir el-Medina

and the latest news

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


On Thursday June 17th 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


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.

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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


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


In the last study the guardians of the tomb and the door-keepers were outlined, using the large amount of documents concerning these categories of workers. We will now try to analyze the functions and work of one of the most important figures of the working community: the scribe of the tomb. In ancient Egypt, the percentage of schooling was very low: in the community of Deir el-Medina, in which there were figures with a high level of specialization, it reached around 7% in the Ramesside period. There was obviously a real school where students studied and learned to read and write: there is a famous Egyptian saying that puts the student's ear on his back! The community of the village, however, was an exceptionality 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 Era. Thanks to his ability to read and write, the scribe played a very important role in the administration of the tomb and in the administration in general: he was in close contact with the highest authorities and controlled directly 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 characters depicted as scribes, while not actually exercising this profession, in the act of reading or drafting 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 scribe of the tomb was to check that all the workers were present by noting the absences, with the relative reasons, on ostraka and on papyrus sheets. A copy of these notes was then sent to the vizier's office. In the Egyptian museum of Turin there are some of these papyri which are 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, in the eighth year of the reign of Ramesses XI, the presence of four scribes of the tomb, there being also one for each side of servants attached to the team (Bibl.1).


In disagreement with Černý is the Egyptologist Valbelle who believes instead that there was only one scribe of the Tomb for both sides until the time of Ramesses XI, only to become two from that period onwards. To generate this different vision is a matter of nomenclature with the presence of other scribes with different functions, but still called sS. It is now widely accepted by most scholars that for most of the history of Dei el-Medina there was only one scribe present: 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 are aware of the names of a considerable number of scribes: only a few, however, have the title: "scribe of the tomb" in hieratic or "scribe in the Seat of Truth" in hieroglyphic inscriptions. Those that are not mentioned with the relative title are very likely to have come from other administrations, coming only sporadically in contact with the team. In some documents the scribe is indicated by the simple title sS, in others it reads sS-qdwt.


Like the foremen, whom we will see later in the study, the inheritance of the office was tacitly accepted even for the scribes, although this custom was not followed to the letter. In fact, if the study of the documents revealed the presence of a family with six generations of scribes (Amennakhe, Harshire, Khaemhedje, Dhutmose, Butehamun and Ankkefenamun), we are also aware of at least three cases of scribes whose father was not scribe, with two of them not belonging to the village. In addition to noting the absences of the workers and foremen with the relative reasons, it was up to them to record everything that took place in the construction site of the tomb. During the strikes of Ramesses III in the year 29, the scribes, for example, in addition to describing the episodes in some detail, tried in some way to resolve the issue, just as happens today with our modern trade unionists. Together with the foremen who, although hierarchically superior, can be considered equal to them, they supervised the daily distribution to the workers of the work tools, the conservation of which in the warehouses, located just north of the village, was considered the primary responsibility of the scribes so much so that they often they assigned themselves the pompous title of "Supervisor of the Treasury in the Seat of Truth." They also supervised the correct distribution of wages, paid in kind as rations of bread and barley to produce beer. In moments of crisis, which will lead to the series of strikes that we will analyze in a forthcoming issue, they finally worried about the provision of wages, as can be read, for example, in the Turin papyrus, cat. 1895. They were part of the court of the artisan guild and, for the simplest cases such as the division of a property between heirs, they were immediately able to resolve the question. Having a high level of education, they wrote, probably for a fee, letters or documents of various types (disputes, inheritances or inscriptions of texts on funerary objects) for the inhabitants of the village. In addition, being high-ranking characters, they attended the village court, were witnesses of oaths and interpreted the oracles of Amenhotep I in the processions within the village, in writing the questions posed at the foot of the statue of the deified ruler. Although there are many documents bearing the names of scribes, with a few dozen names currently found, the information concerning them is for almost all of them quite sparse.


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, catalog 2018 A: he was scribe of the left side of the servants of the Tomb in the years 8 and 9 of Ramesses XI. From Papiro Torino cat. 2075 we know that in the year 19, presumably of Ramesses IX, he received fish from three fishermen from the left side of the tomb. It is also mentioned in a letter, datable to the reign of Ramesses XI, in which he receives the order to go with a gatekeeper to try to persuade a recalcitrant fisherman to bring wheat for the workers.


iw f n xnsw - Iuefenkhons (?) 2. Indicated only 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 other news of him.


Imn m ipt - Amenemope Active scribe in the years 35 and 37 of Ramesses II. We also find him with the title of "Scribe in the Seat of Truth" and he is the owner of the TT215 tomb in Deir el-Medina where he is also referred to with the title of "Team Leader in the Place of Eternity". In addition, some 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 statuary group (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 it is indicated as "Royal Scribe in the great seat". This is one of the scribes whose family tree we know thanks to the discovery of the tomb: Amenemope was the son of Nakht, sculpted in the statuary group of Berlin and in the 1517 jamb of Turin, and of Nofretite, also present in Berlin. He married Hathor, known as Hol, depicted in tomb TT215 and also in the Berlin group as well as in the 1517 doorframe. The married couple had two sons: Minmose, present in the 1517 door frame and Amenemope. Also from the Berlin group, source of much information, we know that his father was "priest of Amon, lord of the Thrones of the two Lands of Kush". In the statuary group, we also read that Amenemope used the title of "priest and scribe of Amon, lord of the Thrones of the two Lands of Kush". Considering that it is a temple in Nubia it is plausible that Amenemope was not born in the community of workers.


Imn m ipt - Amenemope In the Ostracons 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, owner of the tomb TT335.


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


Imn nxt sA pntAwr - Amennakhte son of Pentaur. Scribe. We are only aware of it from a document dated to the twentieth year of Ramesses III, mentioned together with Amennakhte son of Ipuy.


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


pwnS - Amennakhte called Punsh. Son of Hay. We find him mainly referred to as a scribe and once as a royal scribe. There is also another Amennakhte, evidently a very common name. This character, however, is not a scribe, but a simple worker during the reign of Ramesses IV, as we read in ostrakon DM 41. Probably during a break from work he copied a passage from the "Book of the dream" present in the Chester Beatty III papyrus, at the end of the copying his title and his name: Amennakhte, son of Khaemnun. The interest in this character is that, despite not being a scribe, he was able to read and write.


ImnHtp - Amenhotep We find it attested with the title "scribe of the tomb", active under the reign of Ramesses IV and his successors. In addition, there are some papyri and ostraka, unfortunately of impossible dating, in which it 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: beyond the name we do not know any other details.


Imnxa - Amenkha From ostrakon DM 38 we know that he was hired 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 It is always indicated with the simple title of scribe. However, considering that he was in service from the sixty-sixth year of Ramesses II up to at least the eighth of Merenptah, it is almost certain that he also had the title of scribe of the tomb. Since he was the only scribe to bear this name, he can almost certainly be identified with the owner of the tomb TT 206, unfortunately badly damaged, in which a wooden ushabty was found, now preserved in Oxford, on which 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 it in the first half of the reign of Ramesses II. We have a letter from him in which he asks his son Nubemshas to send bread for the "boys". Unfortunately we don't know who these guys are.


anx f - Ankhef This character presents 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 year 17 and 18 of Ramesses III. We find it again in the year 21 of the same sovereign.


wnnfr - Unnefer Always indicated only as a scribe. From ostrakon DM 339 we know that his home was inside 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 absences from work at the Valley of the Queens. It operated 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, unfortunately impossible to date. We are aware from two ostraka of a scribe of the same name: probably the character is the same, albeit with two different titles. From the study of these two documents it is possible to consider Bay active in the reign of Sethi II or Merenptah-Siptah.


bknmwt - Bekinmut Scribe of the Seat of Truth. We find his name in a graffiti of the royal cachette, the burial of the priest of Amon Pinudjem II, datable to the tenth year of the reign of Siamun. It is, at present, the last known scribe of the Tomb.


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


pAy - Pay Scribe of the Seat of Truth. His name, present only in a palette exhibited in the Louvre, written using rather than does not allow us to date this character either in the nineteenth or in the twentieth dynasty.


pry - Peroy This is an unclear character: his name, with the relative title of Scribe of the Seat of Truth, is found on a stele of the University of Cambridge. The strangeness is given by 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 is indicated with various titles: scribe of the Tomb, scribe, Royal scribe 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 practiced the profession of scribe in a year three, without being able to bind him to a particular sovereign.


pxrw - Pekheru Scribe of the Seat of Truth. The sovereign under which he served is unknown: given the spread of this name during the 20th Dynasty, it is plausible that he lived in that period.


pAxy - Pakhy Attested as a scribe of the Tomb, scribe in the Seat of Truth and also simply as a scribe. The only news about him is that he was the son of the scribe Butehamon.


pAsr - Paser In documents it is always indicated with the simple title of scribe. He was a very important character: he is present at the distribution of the grain rations for which he takes care of the measurement. He is also a member of the village court. From ostrakon Berlin 12654 we are aware of a legal dispute he won against the designer Nebnuf. It had a very long life: the first document attesting Paser is datable to the reign of Sethi II and the last to the second year of the reign of Ramesses IV, about 52 years later. Under this ruler Paser was therefore 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 priest-reader". He begins his career in the sixth year of Sethi II, when the vizier Praemhab gives him orders to return to the team. It is still active during the first year of Ramesses-Siptah. We have another Pashedu among the scribes. The spelling of the name in this case is incomplete: it ends in the 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 is actually a draftsman. The Berlin Papyrus 8523, datable to the XXI dynasty, bears the name of another scribe of the Tomb: Painebdjed. Apart from the name, attested only in this papyrus, we have no other information.


Pnprai - Penprai He is found as a scribe of the Tomb, as a scribe in the Seat of Truth, as a scribe but also as a scribe in the Horizon of Eternity, active between the end of the 20th and the beginning of the 21st. His father was the uab priest Pehirenthanakhte. There is another Penprai, known as a scribe in the Seat of Truth. It should be the son of the previous one: however, it could be an incorrect interpretation of graffiti. In fact, when reading his son Penprai it is not certain that 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 goes from the sixth year of Sethi II to the twenty-ninth of Ramesses III. He was a member of the court and, among other monuments, a statue representing him was sculpted. The only case known so far, we are aware of his date of 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 Remembered with 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 of Ramesses IX and the three of Ramesses X. His father on 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 of his grandfather. He worked between the end of the nineteenth and the beginning of the twentieth dynasty. In no administrative document, however, does his name appear.


minfr - Minefer We only know of him that he was the son of the scribe Butehamon. It is found with the title of scribe in the Seat of Truths.


mrims - Merimose Known, with no other indication than a scribe, from Graffiti 318 and 332. It is impossible to establish, at present, the period in which he lent his work.


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


mHtSt - Mehaft Attested as a scribe of the Tomb from Graffito 1300. The period in which he lived is uncertain, perhaps the XXI 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 it on two ostrakons (Cairo 763 and 765) cited together with Ankhof and Minefer. It operated between the end of the 20th Dynasty and the beginning of the 21st.


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, therefore active in the middle of the reign of Ramesses II. In this document Nebnecher calls dad Pay, but we are not sure of this relationship: it could be a term used as a sign of affection.


nbxp - Nebkhep His name is found in the Book of the Dead of Turin, cat. 1768. He was scribe of the Tomb and son of Butehamon.


nfrHtp - Neferhotep It is found with the addition "boy", to distinguish him from the father of the same name. It is a scribe in 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 ensures 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 do not give anything to anyone ... .... you are a bad boy". Let's say that it did not collect much support! The village of Deir el-Medina is an inexhaustible source of this type of messages: some of these will be analyzed 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 regarding the famous thefts in the necropolis, in the nineteenth year of the last Ramesside. We have two letters of this character: one written by the scribe himself and addressed to the singer of Amun Mutenhopet concerning problems on some fields; the other is a letter sent to him by the singer of Amon Henuttaui: from its reading it is clear that most likely this second singer may have been the wife of the scribe himself.


nspnfrHr - Nespenefer Apart from the title, Scribe of the Tomb, we know nothing. Epigraphic studies place it between the end of the twentieth and the beginning of the twenty-first 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 the titles, however, we know nothing: it was probably active in the XXI Dynasty.


rams - Ramose Scribe in the Seat of Truth in the first part of the reign of Ramesses II.

He was the son of Imenemhab and Kakaia. His father was not a scribe, but an attendant.

The splendid Pyramidion (Turin 1603) is present in the Turin Museum, exhibited in what

is currently room two, dedicated entirely to Deir el-Medina.

                                                                                                                                                                                     © Museo Egizio di Torino

                                                                                                                                                                      Photography Lenka Peacock 2020

HAy - Hay Royal scribe or scribe in the Seat of Truth. Son of Amennkhte and brother of the namesake of his father.


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 in the time of Ramesses II and was contemporary with the scribe Ramose. In Ostrakon Cairo 513 his name appears, together with another worker, among the absent. We have three letters addressed to him and one written by him. Its name can be read in four graves: TT215, TT219, TT250 and TT336. In the last two there is also his wife's name: Nefertkha.


Hri - Hori Tomb Scribe. We are facing the one who is the most named scribe. The first attestation, indeed doubtful due to the handwriting, is from the year 23 of Ramesses III. With certainty, however, we find it mentioned in the papyrus of the strike dated to the year 29 by the same sovereign. The last certain date is the seventeenth year of the reign of one of the successors, Ramesses IX. There are numerous documents that refer to Hori: from letters also written by him to some 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 also 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, datable to the year 13 of Ramesses IX; a scribe of Mat (reading however 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 also another Horiur. He was Harmose's son. His title is 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 it mentioned three times in the documents found so far: in the year six of an unspecified ruler, in the year eight perhaps of Ramesses IX and in the third year of Ramesses X when his name appears in a short note in the Necropolis newspaper. However, it is not certain that this character was actually a scribe.


Sobeknakhte His name appears only on Graffito 1627 with the title of scribe of the Tomb. He probably lived in the latter part of the 20th Dynasty.


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


stHmss - Sethmess He appears only once, in the British stele 217, in the company of the stonemasons Sety and Nebra with the title of scribe. However, it is possible that he too was a stonemason and not a scribe.


qnHrxpSf - Kenherkhepeshef Scribe, Tomb scribe and scribe in the Seat of Truth during the reigns of Ramesses II and Merenptah. His tomb, mentioned in the Turin 3 Papyrus, was very large and was located in the southern part of the cemetery of Deir el-Medina: now unfortunately it has been 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 having 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 Its title was "Head of Works in the Horizon of Eternity". He lived in the latter part 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 in the Seat of Truth or simply scribe. He was part 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. It was active during the reigns of Ramesses II and, perhaps, of Sethi I.


TAry - Tjaroy It 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 lent his work under Ramesses IX. However, the name Dyay is otherwise unknown in the New Kingdom. Correct spelling could result in the name reading Any: Any.



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 amount of documents, many of which are ostraka, thanks above all to the excavation carried out in the 1950s in the Great Pit, located in the north-western area, artificially dug by the working community to search, unfortunately in vain , for water. These documents outline an extremely lively society, certainly a very modern one. By way of example, we will highlight a few for now.


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 worker: "I did what you told me: let Ib work with you. You see, he took all day to fill the jars with water and during the day he did nothing else ... ... the sun is setting and he is still absent ".


In another ostrakon, Leipzig 2.3, we read about some problems with the weight of food rations distributed with the accusation, addressed to the scribe Paser, of using a badly calibrated weight. Not having survived complete, we do not know if Paser was a scammer or if the weight actually presented problems.


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 back to the 20th Dynasty, perhaps during the reign of Ramesses III, has a different tenor. Mesu, a worker, declares to a woman, whose name is not given, that her husband, the scribe Amennakht, has not yet paid the agreed upon, a calf, in exchange for a sarcophagus. Mesu talked about it with Paakhet who, in exchange for a bed, promised to bring him the calf. Obviously the calf was not brought and Mesu concluded by requesting the return of the bed and the 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 owned by the painter Harmin.


We read on the ostraka of many disputes concerning donkeys, evidently a very important animal for the community: on the other hand, Egyptians are still very often seen running around on donkeys! Little or nothing has changed!


Ostrakon Prague 1826, datable 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 fight with Merymaat, my husband. I'm going to divorce you, he keeps telling me because my mom does not supply us with the amount of barley needed for bread. …… Your mother does nothing for you and neither do your brothers and sisters… ..In short, you will 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 works.


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


These are just a few examples: surely many were written by scribes seeking extra compensation. A more in-depth analysis of these messages will be the subject of one of Alessandro Rolle's upcoming releases. We very much look forward to reading it!


Thames Valley Ancient Egypt Society held an online Zoom lecture on the 6th of March 2021 entitled “Revealing the Practice of Tattooing in Ancient Egypt” with the speaker Dr Anne Austin, an Assistant Professor of Anthropology & Archaeology at the University of Missouri, St. Louis. Her research combines the fields of osteology and Egyptology in order to better understand daily life in ancient Egypt. Distinctively, she uses data from ancient Egyptian human remains and daily life texts to reconstruct ancient Egyptian healthcare networks and identify the diseases and illnesses people experienced in the past. 


The practice of tattooing in ancient Egypt is rarely attested. Egyptologists have identified tattoos on very few mummies spanning Pharaonic Egypt’s more than 3,000 year history. 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 at Deir el-Medina. With over 30 tattoos, this woman completely redefined what is known about tattooing in ancient Egypt. Her tattoos were identified on her arms, shoulders, back and neck. They were exclusively figural tattoos, sometimes hieroglyphic in nature. It was proposed that the tattoos served a function of being a divine encounter as they would have been visible to the local population. Studying her tattoos brings new insights about the practice - at the top of her left and the right shoulders and on her neck as well (over her voice box) - she had wadjet eye and nefer symbols resembling a formula often related to the goddess Hathor in New Kingdom graffiti. Other tattoos on her body were difficult to interpret but many relate to the goddess Hathor - there were two cows facing each other, wearing menat necklaces. On her back there was a clump of bent papyrus stalks with a water sign underneath. That one matched the same symbol found on the floor of Hathor temple at Deir el-Medina. The extensive use of Hathoric imagery in these tattoos showed the incredible amount of religious agency women could hold during a time when the title “priestess of Hathor” was not even attested.

Dr. Austin argued that tattoos had more complex functionality in ancient Egypt than was anticipated in the past, when scholars suggested that for Nubian women tattoos served as their ethnic identity marker. Also during 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 predated the studies in human archaeology so we do not have a precise record of human remains at the site as many remains were moved around and some were not mentioned by Bruyère in his Rapports. The goals of the team are to identify where all human remains are at Deir el-Medina.


Since 2014, the team has used infrared imaging - when the skin is photographed in infrared and tattoos, invisible to 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 most recent findings from the bioarchaeological team of the 2019 and 2020 IFAO mission at Deir el-Medina, whose lead is Dr. Austin. These additional tattoos indicate that many more individuals were likely to have been tattooed at Deir el-Medina. The designs and placement of tattoos varied broadly. The team is finding a large number of tattoos on mummies’ hips, thighs, inside their lower arms and on their lower backs, which is the common location to find tattoos.

Symbolism and motifs of the tattoos are also being looked at as well as the question how typical they are. For example Bes is very common in ancient Egyptian art but until now, where he was identified on the front thigh of a woman, there was no evidence for Bes being shown in tattoos. Most imagery is naturalistic - animal deities and floral motifs are predominant in the arena of tattoos. No hieroglyphic texts have been found so far.


The team does not focus just on human remains but also on questions of their connection to artistic depictions of tattoos and on their match to the physical evidence, as was the mentioned example of Bes. It is becoming evident that the motifs of tattoos that appear on ostraka, in paintings adorning tomb walls, on figurines, even cosmetic spoons, might be reflecting similarities observed in daily life in ancient Egypt.


Dr Austin is arriving at the conclusion that tattooing was probably more frequent than we thought. More exploration will lead to better understanding as at the moment many tattoos are being missed as they are not looked for. She is considering whether the women at Deir el-Medina could have had a parallel artistic tradition focused on daily life - with symbolic motifs inscribed on bodies. If tattooing in Deir el-Medina was done on women but also by women, we should reconsider, if other art in the village could have been produced by them.


Combining the physical and art historical evidence, this talk offered some of the most comprehensive evidence we have to date on 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 connections to gender, religion, and medicine. In addition to her interest in Egyptology and osteology, she works on improving archaeological data management practices through her participation in an international, collaborative ethnographic research study on archaeological field schools.


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

The purpose of the temporary exhibition is to illustrate the principles, tools, examples and results of the meticulous work of reorganisation of information, data and knowledge made possible today by the application of science and technology from other disciplines to the study of the archaeological findings from the Turin based collection.
The virtual tour is a powerful immersive tool, developed by two students of the course in Cinema and media engineering of the Polytechnic of Turin in collaboration with the creative Robin Studio, who, using 360° cameras, have created a 3D faithful reproduction of the exhibition. Thanks to the virtual tour it is possible to explore the exhibition rooms, "browsing" all the elements, watching the videos and perusing the individual finds.


Enrico Ferraris graduated in Egyptology at the University of Turin and then

obtained his PhD in Pisa with a thesis entitled: "Celestial objects and stellar cults

in Egyptian figurative and textual documentation". He worked for the excavation

mission of the University of Turin in Alexandria in Egypt (2001-2007) and for the

Italian Ministry of Foreign Affairs at the Egyptian Museum in Cairo as part of the

"GEM - Grand Egyptian Museum" project (2004) . Since 2013 he has been curator

at the Egyptian Museum of Turin and is responsible for the archaeometric analysis

program of the remains of the intact tomb of Kha and Merit, called

TT8 Project (2018-2023). He curated the temporary exhibition Invisible Archeology

(currently in progress).

The sarcophagus of Butehamon and its videomapping:


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 blossoms, cows and divine eyes - that may have been linked to her religious status or her ritual practice, Mindy Weisberger, livescience Senior Writer writes. Preserved in amazing detail on her mummified torso, the surviving images represent the only known examples of tattoos found on Egyptian mummies showing recognizable pictures, rather than abstract designs. The mummy was found at 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 found unusual markings on a mummy's neck. Austin initially thought the markings on the neck had been painted there. It was a common practice in Egypt at that time to place amulets around the neck before a burial. Austin suggested that amulets could have been drawn on the skin for the burial as well, which could have been the case for this torso. But further investigation of the mummy revealed that these ancient illustrations - and others on the body - were unusual, hinting that they might be a more permanent skin adornment than a painted design.
Together 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 recognizable 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:
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" (..)"

"(...) 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):

Ornately-tattooed 3,000-year-old mummy discovered by archaeolgists
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."

An excellent illustrated presentation by Anne Austin about these finds [3 min. 49 sec]:
The great surprise
In Leiden, the team of researchers are working on a database, that collects textual evidence based on data from papyri, ostraka and graffiti. The database is called The Deir el-Medina Database. It is meant to be a presentation of the ongoing research project called "Survey of the New Kingdom Non-literary Texts from Deir el-Medina of Leiden University". The present version of the Deir
el-Medina Database is available at and enables the user to search andretrieve the documents relevant to their research activities. The project is supported by the Netherlands Foundation for Scientific Research (NWO) and by the Faculty of Arts of Leiden  Universityand staffed 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.

At the end of 2017 Dr. Demarée told NILE Magazine ( that from a study of around 100 ostraka and dozens of graffiti, it appears that, rather than sheltering at Medinet Habou - an often-repeated narrative on the final years of Deir el-Medina - teams of workmen 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 were living is unknown. No houses from that period are known for certain.
The house of Butehamun at Medinet Habou was an office rather than a home residence. But it is clear that the tomb of Ramesses IX was left unfinished. The villagers abandoned their settlement at Deir el-Medina and moved away to Thebes. They only returned to visit the 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).

(Hassan al-Amir, IFAO)
Restoration of the ceiling of the chapel called Opet
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 against the northern side of the village's enclosure wall. The 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, p. 36-39.)

Apart from the fact that this clearly is a Ramesside building and the god resident there is depicted as a mummy (fig. 48 in the on-line Rapport - 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 establish which god this chapel was specifically dedicated to.
The importance of the chapel restoration lies in the fact that it is the only structure still retaining an original painted decoration within the village, with the exception of the painted fragment of the little dancer in the house SE VIII. The painted decoration on the chapel wall (about 6 square metres are preserved), could have been lost if no action had been taken to save it. In addition, twenty decorated fragments were found in the debris that littered the floor. They all will be restored to the wall in 2013.

To ensure the painting has a safe and healthy environment, the action taken this year was to replace the roof of the chapel. The roof was designed by Bruyère and was threatening to collapse at any moment: several beams were fractured (also see fig. 49 in the on-line Rapport - the link to it is at the end of this page - The first roof of the chapel called Opet during disassembly) and may have fallen directly onto the two walls separating the main room of the pronaos. These walls display the most beautiful scenery 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 Opet chapel showing two fat oxen as an offering, fig. 51-The chapel called Opet before installing the new roof). A new stronger wooden roof was built over the chapel. It is covered with the same materials as those used in the  restoration of the village in order to better blend within the existing environment (fig. 52-A new roof installed on the Opet chapel was  covered with the same
materials as those found on the whole site). A metal door was also installed (fig. 53-A new safe metal door at the  entrance to the chapel of Opet) to facilitate access to the chapel whose entrance was walled and sealed before.

After finishing the work of preliminary restoration undertaken during this season, the interior walls of the chapel will be fully restored next year. In addition, after the installation of electricity and lighting, it will also be open to the public. 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 of workers were engaged in the reconstruction of the chapel dedicated to scribe Ramose (first half of the reign of Ramesses 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 within the slope of the mountain (west half) and the three of its adobe walls (west and south) forming the southern half of the antechamber. The decoration is   essentially still in place surviving on the back wall of the chapel (west) and on the ceiling (also see fig. 54 -The chapel of the tomb TT 212 before restoration);  traces of red, yellow, blue, white and black pigments still exist on the plaster. Before the intervention, the remains of the chapel decoration were completely exposed to the elements and therefore in danger of disappearing.
Preserved scene from the vaulted ceiling, showing Ramose standing with his arms raised in the gesture of worship, in front of the seated god Re-Harakhte.
These 2 images 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 showing kneeling Ramose worshipping the rising sun.
Photography© Andy Peacock 2005
It was necessary to reconstruct the superstructure of the chapel so that it covers all ancient elements needed to be conserved. The first step of this work required the cleaning of the chapel's floor. During this work a large number of strips of mummy bandages were uncovered alongside with a decorated and inscribed fragment of linen (DM 2012 to 0001) (fig. 55 in the on-line Rapport), a shaped terracotta amulet (DM 2012-0002 ), a fragment of a faience hawk 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 was cleared, the four walls of the superstructure were reconstructed following the original ground plan of the chapel. The eastern half of the vaulted nave was also rebuilt to complement and solidify the entire site. A wooden roof similar to the one installed in the Opet chapel was also provided; a metal door was installed to secure access to the chapel (fig. 58 in the on-line Rapport).

Other restoration work
Alongside the restoration work described above, Hassan al-Amir and his team were also involved in work around different parts of the western necropolis. Entrances into several shaft tombs with dangerous access were closed - tombs P329 (Mose and Ipy, Ramesside) and P1206 (anonymous) were shut (fig.59 in the on-line Rapport). In addition the ceiling of the chapel of TT290 (Irynefer, Ramesside period) was consolidated because it showed some signs of wear. The previous wooden roof was strengthened by the addition of new wooden beams.
These 2 pictures were taken by Elvira Kronlob in 2012.
They show the strengthening of the weakened ceiling.
Photography© Elvira Kronlob 2012
Since 2010, the ground of 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 were covered with debris from the elements of recent erosions. Hassan and his team carried out the removal of this debris and cleared the sector to prepare three tombs for their future

(Olivier Onézime and Abla al-Bahrawy )

Topographical survey of the village
From the 11th to the 23rd of March 2012, Olivier Onézime began a new topographical survey of the village of Deir el-Medina to obtain a map of the current state of its walls. The outcome of the work will clarify the intervention strategy for future restoration of the village. The entire surrounding wall together with the northern third of the village itself were documented. Two excavations were conducted.
The ground plan of the Opet chapel was delineated and two excavations (EW and SW) were completed.
During the next season, the surveying of the village will be continued and the cellars will be investigated.

Topographical survey of the western necropolis
Besides his work in the village, Olivier Onézime began the year's topographical survey of the western necropolis. The objective of this task was to give a better idea of ​​the complexity of the tombs of Deir   el-Medina while helping the team to plan future restoration and future studies. During the survey, TT290 (Irynefer) was the first tomb to be examined. In addition to traditional surveys - the floor plan and two sections (EastWest and NorthSouth) were mapped ​​- Olivier Onézime made ​​a photogrammetric survey (noncontact imaging) of the vaults to design a 3D image recreating the interior of the tomb. This technique, which gives remarkable results, can then be applied to other structures of Deir el-Medina to enable virtual tours of parts of the site not accessible to the public. Tomb chapels TT6 and TT 250 also underwent the same process - conventional survey and 3D imaging of these two tombs were 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 (masters student, German University in Cairo) temporarily joined the mission to produce 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 (outside and interior) and drew up the general plan. She also took several pictures to document her work which will undoubtedly provide valuable documentation of this important site. The dig house was originally built for Ernesto Schiaparelli and is now occupied by the team of Cédric Gobeil.
(Anne -Claire Salmas, Delphine Driaux, Anne-Elise Austin and Cédric Gobeil)

TT 2
From the 1st March to the 12th April 2012, Anne-Claire Salmas worked in the tomb TT 2 (Khabekhenet, reign of Ramesses II), which had previously been assigned to Agnes Cabrol. After all the dust that covered the tomb had been removed, the beautiful floor of the original limestone chapel was revealed. Several fragments of decorated walls lying on the ground were packed into boxes to ensure their protection before being restored and repositioned on the walls. After this first step, the current state of the east and north walls of the chapel was recorded on transparent films (fig. 60).
During this year, three stelae from the forecourt, two entry walls, east and north walls and the base of the two statues leaning against the west wall could finally be drawn. An analysis of these records, mostly unpublished, will be conducted by IFAO in the near future. These surveys will also establish a final text of these walls, the first version had already been given by Jaroslav Černý in his Répertoire onomastique de Deir el-Médineh, DFIFAO 12, Cairo 1949, in cooperation with B. Heather and J.J. Clere, before
being reviewed by K.A. Kitchen in KRI III, 799-817.

TT 6
From the 30th of March to the 9th of April 2012, Delphine Driaux worked in the tomb TT 6 (Nebnefer, end of the 18th to beginning of the 19th dynasty). She was responsible for publishing the manuscript Henry Wild had written on the tomb 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 conducted in the chapel and in the tomb. The progress on the manuscript gives hope that the publication will be in the press soon.
TT 250
From the 1st of March to the 12th 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 work began in 2009. Gobeil continued with his systematic survey of the walls of the central chapel: the middle register of the northern wall was completely drawn and inked using Adobe Illustrator (fig. 61 in the on-line Rapport - detailed view of the drawing of the middle register of the north wall of the central chapel of
the TT 250).

Human remains of the western necropolis
From the 24th of March to the 7th of April 2012, Anne Elise Austin undertook a study of human remains still present in Deir el-Medina. The main objective of the analysis was to see if some physical markers could be detected among individuals who lived at Deir el-Medina during different times and to acquire new data that could answer the question of whether physical links among the individuals living at Deir el-Medina at different times can be found. The results will lead to a better understanding of the evolution
of the population over the long period. Undoubtedly this study should provide the researchers with new knowledge not only about the health, behaviour and activities of this ancient population, but also about its ecological and socio-cultural environment.
During this season Anne-Elise Austin established preliminary bases for her future work on the site. She also conducted an inventory (database and photos) of human remains present in all the tombs the opening of which were asked for (fig. 62 - Human skull being studied in TT 217), as well as those stored in the Store Carter from TT 323 at Deir el-Medina. In addition to twenty mummies counted in 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.
For the next season, permission was requested with the Department of Antiquities to continue the study of these human remains. Work was conducted in TT 217, which contains a dozen mummies, although it was established that they all originated 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 the 8th of 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 the visit of the site and inspection of the restoration work carried out during the season, the
decision was taken to establish a study committee at Deir al-Medina in mid-September 2012 so that all partners could meet and discuss all future restorations. The purpose of this meeting is to prepare a coordinated response strategy specifying 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 of my brother Jaroslav Bican from Prague, Czech Republic. The French text and the illustration referred to in the text above can be viewed at: (last time accessed in 2017)

The page is published with the kind permission of the IFAO mission's director Dr. Cédric Gobeil and with
the kind permission of the IFAO publishing department (granted by Florence Albert).