Search Results

The reign of Rameses IX; a signi?cant amount of work carried out at Karnak; The correct reconstruction of the last years of the Twentieth Dynasty; Details of royal tomb robberies in the Theban necropolis; Hypothesis that, on the demise of Rameses X, Rameses XI, who had been reigning in northern Egypt since the third year of Rameses IX, assumed authority over the whole of Egypt; Evidence for the succession of the royal line; Libyan consort of Herihor

Apart from the early papyri written between c. 675 and 572 BCE, the archive of Djekhy & Son also contains other documents seemingly unconnected with either Djekhy or Iturech. They cannot have ended up in the archive by chance. Many are closely linked in various ways, dealing with agricultural enterprises sometimes involving choachytes; like the papers of Djekhy & Son, they were written in the middle of the sixth century; and they all come from Thebes.

The cattle keeper of the Domain of Montu Petemontu son of Pawakhamun was a preferred supplier of Djekhy & Son. He is known from an earlier visit to the scribes of the Domain of Amun in the district of Coptos in May 536 BCE. He was there to pay the harvest tax for the 537–536 season, together with his own brother and the owner of the land, the choachyte Iturech son of Djekhy.

With the reunification of the country Egypt found itself in the New Kingdom, on the threshold of its greatest era of political and cultural flowering. The political and religious center was Thebes, although Memphis was the main administrative and, at certain periods, royal seat of the country. The Theban rulers achieved victory under the banner of their local god Amun. During the Middle Kingdom Amun had already been merged with Re, the powerful sun god of Heliopolis, in a new form: Amun-Re. The origins and initial meaning of the cult of the god Amun have been the subject of debate among Egyptologists for a long time. Amun, ‘The Kind of the Gods,’ who was honoured with many other lofty epithets, was most often represented in human form. His body was usually colored blue to signify that he is a god of the sky. He wears a crown adorned with two plumes, and sometimes also a sun disc. He was a god-creator. The temple precinct of Amun lies just a few hundred meters east of the Nile. It was originally connected to the river by a canal and the ‘Way of the Rams.’

This chapter examines how Deir al-Medina fathers protected their daughters. It begins with a discussion of how a Deir al-Medina girl who married a workman from the village would remain close to her family, and from time to time would flee their husbands back to the parental home. This is evident in a limestone ostracon involving the workman Telmontu, who complained to the chief workman Khonsu and the scribe Amunnakhte son of Ipuy about his son-in-law, evidently in defense of his daughter. The chapter considers another case of a father coming to the rescue of his daughter: an ostracon containing a statement by the workman Horemwia to a person who seems to be his daughter. Finally, it cites another ostracon containing a case of theft from some storehouses.