Egitto e Vicino Oriente è una rivista annuale dell’Università di Pisa, fondata da Edda Bresciani nel 1978. Pubblica articoli dedicati alla ricerca in tutti gli ambiti delle culture antiche dell’Egitto e del Vicino Oriente.
Egitto e Vicino Oriente is an annual journal of the University of Pisa, founded by Edda Bresciani in 1978. It publishes articles devoted to research in all areas of ancient Egyptian and Near Eastern cultures.
Direttore Responsabile / Editor-in-chief: prof. Marilina Betrò
Comitato Editoriale / Editorial Board:
Marilina Betrò, Pier Giorgio Borbone, Gianluca Miniaci (Vice-direttore/Deputy Editor-in-Chief)
Comitato Scientifico / Board of Advisors:
James P. Allen, Daniela Amaldi, Alessandra Avanzini, Chiara Barbati, Marilina Betrò, Dominik Bonatz, Pier Giorgio Borbone, Richard Bussmann, Maria Piera Candotti, Carlo G. Cereti, Anacleto D’Agostino, Giuseppe Del Monte, Didier Devauchelle, Jesper Eidem, Irene Forstner-Müller, Marc Gabolde, Christian Greco, Fayza Haikal, Daniele Mascitelli, Giovanni Mazzini, Stefania Mazzoni, Angiolo Menchetti, Gianluca Miniaci, Alessandro Orengo, Sara Pizzimenti, Tiziana Pontillo, Stephen Quirke, Claudio Saporetti, Jérémie Schiettecatte, Glenn M. Schwartz, Flora Silvano, Anna Sirinian, Andreas Stauder, Anna Stevens, Gaëlle Tallet, Juan Pablo Vita Barra, Wilfred G. E. Watson, Willeke Z. Wendrich, Paolo Xella, Christiane Zivie-Coche
Redazione / Editorial Assistans:
Mattia Mancini, Camilla Saler
Edito da / Published by Pisa University Press
In this contribution, a new proposal for the etymology of the Egyptian word “bhn” “coat” is presented. The question was tackled in previous research rather marginally. The new solution assumes a connection with the root “bhn” “to cover”. The root “to cover” builds an ideal basis for a piece of clothing which is draped over the shoulders.
In this contribution, the word “nHfk” from E V, 116, 2 is given special attention. The old meaning “pot of milk” is not considered very likely. The semantic level is here slightly modified to “milking pot”. The origin of the word is traced back etymologically to the verbal root “nHfk” “to milk”.
The article considers an unusual group of faience miniatures representing very stylized human figures found in the cemeteries of Harageh and datable to the late Middle Kingdom. Labelled by Engelbach as ‘not clear’, their dating, origin and function still remained unexplored. Indeed, although they are rather unmatched in the Middle Kingdom material culture, they may have been inspired by similar miniature figurines found in the Early Dynastic–early Old Kingdom temples at sites such as Abydos and Elephantine. However, the figurines from Harageh differ from their archetypes, having been found in funerary contexts and not in temples. As a working hypothesis, the author suggests that a comparison can be made between the Harageh group and the anthropoid figures in wax and mud found at Deir el-Bahari dating to the early Middle Kingdom. The link between the two groups is a mud figurine discovered at Lahun, which shows anatomical analogies with the miniatures from Harageh and was found within a miniature mud coffin. Although the figurines from Harageh were not preserved within any coffin or sarcophagus, their function could have been similar, as representations of human beings to be dedicated to the deceased, which could have inspired the later development of the first proper shabtis.
The twin deposits b (nn. 2309-2321) and c (nn. 2285-2308) of the Baˈalat Gebal temple were retrieve in room E of bâtiment II, nearby dépôts a, better known as the Montet Jar. Unlike their most renowned neighbour, the two deposits have never been fully studied, but include a vast array of artifacts useful for shedding new light on the relationship between Byblos and Egypt in the Middle Bronze Age I (2000-1850 BC). Through a preliminary analysis, based on the published material, the paper aims at answering four main questions: the place of production of the objects; the dating of the deposits; the type of deposition; and if there is a correlation between dépôts c and b and the other deposits found in the same archaeological context (the Montet Jar and dépôt d).
The main subject of this paper is a wooden statue of an Egyptian official sold on the 12th November 2019 during an auction held by the Casa d’Aste Pandolfini in Florence1. This sculpture, unpublished and lacking any information about its provenience, got immediately my attention because it shows unusual features that can shed light on the stylistic taste and the craftsmanship developed between the end of the Second Intermediate Period and the first part of the New Kingdom. As an introduction of this study, I present a brief state of the art in order to define the level reached by the literature regarding the Egyptian wooden statuary, which clearly demonstrates the necessity of more and deeper studies.
This paper presents the preliminary report of the 2018 season of the expedition of the University of Pisa in the area of tomb M.I.D.A.N.05, at Dra Abu el-Naga (Theban Necropolis). The work focused on the archaeological investigation of two small tombs, T1 and T2, previously discovered during the 2010 season on the northern side of the forecourt of M.I.D.A.N.05 and probably contemporary or slightly later than the latter. During the 2018 campaign, the chapel of T1 and most of the first room of T2 were excavated, revealing two different life-stories, which depend on the events and transformations which affected M.I.D.A.N.05 and its forecourt through the centuries. T1, soon sealed by debris and flash-floods, proved to have been solely used in the New Kingdom. Between the end of the Eighteenth and the early Nineteenth Dynasty, the tomb was occupied by the “Chief of the mrw-servants of Amun”, Nany, whose name appears on some sandstone fragments of a lintel and on a beautiful but regrettably fragmentary pair statue, found in pieces. T2 is larger and probably composed of two rooms. It remained accessible for many centuries, until the flood deposits filled it, covering a layer containing at least ten burials, partly cut by robbers’ pits. Only scanty elements of the funerary assemblages were found with the bodies, but various painted plaster fragments, pertaining to anthropoid coffins, date the re-use of the tomb to the Third Intermediate Period.
The arrival of the horse in Egypt brought about major changes in Egyptian culture. As from the 18th dynasty royal iconography depicted them as prodigious vehicles against the disruptive forces of the chaos, the chariot and the horses became a status symbol of high-ranking men and a visual medium to claim intimacy with the pharaoh. The decorations of the private tombs during the 18th dynasty are one of the most evident manifestations of the power and the prestige Egyptians attributed to the horse, something that has to be read, in a broader perspective, against the backdrop of the Near Eastern culture. However, the arrival of the horse in Egypt spawned a technological revolution which was integrated into the military sector through the creation of the chariotry. This paper highlights the symbolic meanings of some equestrian titles, in particular that of mr ssmt, ‘Overseer of horse’s’, and Hry jHw, ‘Stablemaster’, whose functions are still unclear but which seem to have been characterized by predominantly honorary and noble values. Indeed, I argue that during the 19th dynasty, when tomb decorations focuse on religious scenes, equestrian titles take over the symbolic functions that the horses and the chariot had in the private iconography during the 18th: expressing belonging to a social class that identified with the aristocratic ideals associated to this precious animal.
Excavations at the tomb of Bakenrenef (L. 24) at Saqqara by the University of Pisa, under the direction of Edda Bresciani, unearthed in 1975 a set of faience amulets which were to be arranged above the wrapped mummy of a deceased. The funerary amulets moulded with a flat underside were pierced by holes around the edge so that they could be incorporated into the bead-net which enveloped the mummy. The fifteen amulets had clearly been used together as a set; the choise of images depended chiefly on their individual symbolic potency. They included a face of Nut goddess, the mourning goddesses Isis and Nephthys, a winged scarab, the goddess Maat, the four Sons of Horus, the Apis bull and the Anubis jackal. The arrangement of this repertoire of images would have provided powerful protection for the deceased. The set of mummy ornaments is dated to the late Saite Period.
The society of South East Arabia was apparently mainly illiterate during the Early Iron Age (1300-300 BC) and still in the Late Iron Age (c.300 BC – c.300/400 AD) local writing is scarcely attested, especially in central Oman. Evidence of external contacts, as well, are rare and elusive during the whole Early Iron Age. The archaeological research of the Italian Mission to Oman in the ancient oasis of Salut led to the collection of some interesting finds datable to the Early and Late Iron Age which bear different marks or pseudo-alphabetical signs and, in one case, a probable proper inscription. This evidence sheds new light on the local understanding and use of writing during these periods. Moreover, a few finds among the collected material suggest that external contacts, specifically with south Arabia, were not completely absent at Salut in the last phase of the Early Iron Age, a prelude of the renewed long-range circulation of goods and knowledge locally attested during the Late Iron Age period.
The autor publishes a faience statuette of the Egyptian god Bes who holds in its hands an oryx
upside down. The parallels ‒ scarabs and cretulae ‒ come from Carthage. The provenance of the
statuette, from a private collection, is unknown; the proposed date is the 7-6th century B.C.
This paper aims to analyse the different steps in the phenomenon of material entanglement –
often invisible in the archaeological record – between the Egyptian and Nubian material cultures
of the Second Intermediate Period (1750-1500 BC) in the so-called ‘Egyptian Cemetery’
(southern part of the Eastern Cemetery) at Kerma. Faience figurines have been selected as the
case study to analyse the processes of a. material appropriation, when an Egyptian artefact is
integrated into a different cultural world; b. incorporation and tinkering, when the appropriated
product is reshaped/modified at Kerma; c. hybridisation, when there is the generation of a
product with a new ontological meaning, reinterpreted on a local background.
Publication of a fragmentary female statue found during the excavations of the mission of
the University of Pisa at Dra Abu el-Naga and probably dated between the end of the 18th and
the beginning of the 19th dynasty.
Publication of a stelophorous statue preserved in the Egyptian Museum of Florence (inv. no.
1793), which is inscribed for a troop commander, overseer of horses and overseer of recruits
of the time of Amenhotep II. The statue has been probably found at Thebes, during Ippolito
Rosellini’s excavations. The following article provides a brief history, description of the object
and translations of its inscriptions. Statue typology and titles of its owner are also discussed.
In this contribution, the Egyptian text sources for the connection between bees and labour
are investigated. In the course of research, four different examples were collected. Their time
frame stretches from the Middle Kingdom to the Greco-Roman Period.
In this contribution, a new explanation for the word “xai” in the Egyptian pBrooklyn
35.1453 A, H/V, 8/11 is searched for. The previous interpretation as a fish-name turns out to
be unconvincing. In this article, the word is analyzed as a secondary form of “xAw”, which
is a common term for pots. The phonetic change between “A“ and “a“ assumes an extra importance. The solution can be backed up by excellent parallels.
The study of ancient Egyptian coffin decoration has received more interest in the
last years. There has been an increase of archaeometric analysis to identify decoration
techniques, ground layers, type of pigments, resins, varnishes, and binder media. Any
degree of variation, indeed, can reflect stylistic choices, different costs of commission,
availability of materials or the practices of a specific workshop. Despite the several
recent investigation on Late Period, Ptolemaic and Roman coffins preserved in various
museums, the most interesting works on the varnishes used on funerary objects during the
New Kingdom (i.e. the yellow varnish and black varnish) have been published by Serpico
and White. According to them, the first use of these two varnishes is dated back to the
appearance of the black coffins with yellow decoration, which are the main topic of Lisa
Sartini current PhD project. Therefore, we decided to analyse the organic compounds in
the decoration of the black coffins of the Egyptian Museum in Florence, thanks to the
collaboration between the Department of Civilisations and Forms of Knowledge and
the Department of Chemistry and Industrial Chemistry of the University of Pisa. The
sampled specimens are: the coffin of Kent (6526), the coffin of Nebtauy (6525), the lid
and the mummy-board of Ipuy (2175 A-B) – all coming from Thebes and dated between
the end of 18th dynasty-beginning 19th dynasty – and the coffin of Kenamun (9477) from
Thebes, dated in the reign of Amenhotep II. Our research is in addition to the analysis
already performed on the black coffins with yellow decoration exhibited in the British
Museum, the Louvre Museum, the Museo Egizio of Turin and the Michael C. Carlos
Museum.
This paper aims to present some hypothesis to interpret the occurrence and function of
some vessels found set in the floor of the monastic housing units investigated during the last
(2018) field season at the Byzantine site of Manqabad (Asyut, Egypt) by the archaeological
mission of the University of Naples “L’Orientale” (UNIOR), the University of Rome “La
Sapienza” Roma, the Project Sector of MSA, SCA local Inspectorate and the Restoration
Sector. The material presented in this paper could be hopefully useful for comparison with
similar Byzantine material in Egypt, since the actual function of those sunken pots is still
unknown.
The glass finds were uncovered during the excavations carried out by the Istituto
Papirologico “G. Vitelli” (University of Florence) in the area of Deir el Sombat, in the first
spurs of the Gebel el ‘Adila to the Northeast of Antinoupolis (Middle Egypt). In October
2010 and 2011 the fragments from freeblown vessels were discovered in the cleaning of the
court building serving as a camp for the police or a group of soldiers who had to supervise the
activities in the quarries around Deir el Sombat. The fragments, coming from bottles, goblets
and bowls are dated to 8th-9th centuries.
This paper explores the complex connections between the Platonic and Gnostic currents in
Late Antiquity and attempts to explain how these ideas could have been transmitted to later
‘Gnostic’ groups in the Near East, such as the Mandaeans of southern Iraq, or to the various
heterodox streams within Islam (ghulūw, Yezidis, etc.). As relevant case studies for this
process of transmission, the study focuses on a few Late Antique elaborations of the latent
dualism intrinsic to Plato’s philosophy: (a) the Hymn of the Pearl (composed in Syriac and
only preserved in the apocryphal Acts of Thomas), (b) the Chaldean Oracles, written in Greek
and preserved in quotations from Neoplatonic authors, and (c) the fragments of Numenius of
Apamea. The careful comparison of these texts reveals striking affinities with regard to the
philosophical and mythical motives employed, which could be characterised as a blend of
Platonist and Gnostic ideas. A few of these motives are discussed in detail, e.g. the body as
a material garment which has to be cast off, the dichotomy between memory and oblivion,
the image of the soul serving as a slave in the material world. Relevant quotations regarding
these motives are gathered in an appendix to the article. The occurrence of very similar ideas
in Mandaean and Islamic Gnosticism further suggests a direct connection between these later
groups and their Late Antique counterparts, either through oral channels, or via texts such as
the ones discussed here.
Since 2016, the Italian Mission to Oman in collaboration with the Office of the Adviser to
His Majesty the Sultan for Cultural Affairs started a new project on the Inqitat promontory
in the Khor Rori area (Dhofar, Oman). These archaeological investigations have brought to
light a huge settlement that provides important data on the first millennium BC in Dhofar.
The materials studies and the radiocarbon dating suggest that the settlement was used until
the Classical Period (1st-2nd cent. AD), contemporary at least in part with Sumhuram. This
was an important South-Arabian city strongly connected with the frankincense trade. The
site of Inqitat seems to suggest the presence of a long life architectural tradition, and open
some interesting questions about the relation between South Arabian people, who were
living in Sumhuram, and the local population of the area. Furthermore, this site could allow
some understanding of the culture of the inhabitants of Dhofar.
In un articolo del 2017 Niu Ruji ha pubblicato uno specchio con croce e iscrizione in
siriaco, conservato almeno dal 2013 al Museo Storico Nazionale di Pechino. La provenienza
dello specchio è indicata genericamente come dalla Mongolia Interna. La località e le modalità
del ritrovamento non sono note. Niu data lo specchio alla dinastia Yuan. Nell’articolo l’autore
riesamina le informazioni fornite da Niu e fa notare alcune caratteristiche dell’iscrizione e
della decorazione che suscitano dubbi sull’autenticità dello specchio.
牛汝极在2017年的一篇文章中发表了带有十字架和叙利亚文题字的镜子，至少自
2013年以来一直保存在北京国家博物馆。镜子的原产地说是从内蒙古来的。 位置和
发现方法未知。牛教授认为镜子是元朝时代的。在这篇文章中，作者回顾了牛汝极所
提供的信息,并指出了铭文和装饰的一些特征，这些特征引起对镜子真实性的怀疑。
The autor publishes a faience statuette of the Egyptian god Bes who holds in its hands an oryx
upside down. The parallels ‒ scarabs and cretulae ‒ come from Carthage. The provenance of the
statuette, from a private collection, is unknown; the proposed date is the 7-6th century B.C.
This paper aims to analyse the different steps in the phenomenon of material entanglement –
often invisible in the archaeological record – between the Egyptian and Nubian material cultures
of the Second Intermediate Period (1750-1500 BC) in the so-called ‘Egyptian Cemetery’
(southern part of the Eastern Cemetery) at Kerma. Faience figurines have been selected as the
case study to analyse the processes of a. material appropriation, when an Egyptian artefact is
integrated into a different cultural world; b. incorporation and tinkering, when the appropriated
product is reshaped/modified at Kerma; c. hybridisation, when there is the generation of a
product with a new ontological meaning, reinterpreted on a local background.
Publication of a fragmentary female statue found during the excavations of the mission of
the University of Pisa at Dra Abu el-Naga and probably dated between the end of the 18th and
the beginning of the 19th dynasty.
Publication of a stelophorous statue preserved in the Egyptian Museum of Florence (inv. no.
1793), which is inscribed for a troop commander, overseer of horses and overseer of recruits
of the time of Amenhotep II. The statue has been probably found at Thebes, during Ippolito
Rosellini’s excavations. The following article provides a brief history, description of the object
and translations of its inscriptions. Statue typology and titles of its owner are also discussed.
In this contribution, the Egyptian text sources for the connection between bees and labour
are investigated. In the course of research, four different examples were collected. Their time
frame stretches from the Middle Kingdom to the Greco-Roman Period.
In this contribution, a new explanation for the word “xai” in the Egyptian pBrooklyn
35.1453 A, H/V, 8/11 is searched for. The previous interpretation as a fish-name turns out to
be unconvincing. In this article, the word is analyzed as a secondary form of “xAw”, which
is a common term for pots. The phonetic change between “A“ and “a“ assumes an extra importance. The solution can be backed up by excellent parallels.
The study of ancient Egyptian coffin decoration has received more interest in the
last years. There has been an increase of archaeometric analysis to identify decoration
techniques, ground layers, type of pigments, resins, varnishes, and binder media. Any
degree of variation, indeed, can reflect stylistic choices, different costs of commission,
availability of materials or the practices of a specific workshop. Despite the several
recent investigation on Late Period, Ptolemaic and Roman coffins preserved in various
museums, the most interesting works on the varnishes used on funerary objects during the
New Kingdom (i.e. the yellow varnish and black varnish) have been published by Serpico
and White. According to them, the first use of these two varnishes is dated back to the
appearance of the black coffins with yellow decoration, which are the main topic of Lisa
Sartini current PhD project. Therefore, we decided to analyse the organic compounds in
the decoration of the black coffins of the Egyptian Museum in Florence, thanks to the
collaboration between the Department of Civilisations and Forms of Knowledge and
the Department of Chemistry and Industrial Chemistry of the University of Pisa. The
sampled specimens are: the coffin of Kent (6526), the coffin of Nebtauy (6525), the lid
and the mummy-board of Ipuy (2175 A-B) – all coming from Thebes and dated between
the end of 18th dynasty-beginning 19th dynasty – and the coffin of Kenamun (9477) from
Thebes, dated in the reign of Amenhotep II. Our research is in addition to the analysis
already performed on the black coffins with yellow decoration exhibited in the British
Museum, the Louvre Museum, the Museo Egizio of Turin and the Michael C. Carlos
Museum.
This paper aims to present some hypothesis to interpret the occurrence and function of
some vessels found set in the floor of the monastic housing units investigated during the last
(2018) field season at the Byzantine site of Manqabad (Asyut, Egypt) by the archaeological
mission of the University of Naples “L’Orientale” (UNIOR), the University of Rome “La
Sapienza” Roma, the Project Sector of MSA, SCA local Inspectorate and the Restoration
Sector. The material presented in this paper could be hopefully useful for comparison with
similar Byzantine material in Egypt, since the actual function of those sunken pots is still
unknown.
The glass finds were uncovered during the excavations carried out by the Istituto
Papirologico “G. Vitelli” (University of Florence) in the area of Deir el Sombat, in the first
spurs of the Gebel el ‘Adila to the Northeast of Antinoupolis (Middle Egypt). In October
2010 and 2011 the fragments from freeblown vessels were discovered in the cleaning of the
court building serving as a camp for the police or a group of soldiers who had to supervise the
activities in the quarries around Deir el Sombat. The fragments, coming from bottles, goblets
and bowls are dated to 8th-9th centuries.
This paper explores the complex connections between the Platonic and Gnostic currents in
Late Antiquity and attempts to explain how these ideas could have been transmitted to later
‘Gnostic’ groups in the Near East, such as the Mandaeans of southern Iraq, or to the various
heterodox streams within Islam (ghulūw, Yezidis, etc.). As relevant case studies for this
process of transmission, the study focuses on a few Late Antique elaborations of the latent
dualism intrinsic to Plato’s philosophy: (a) the Hymn of the Pearl (composed in Syriac and
only preserved in the apocryphal Acts of Thomas), (b) the Chaldean Oracles, written in Greek
and preserved in quotations from Neoplatonic authors, and (c) the fragments of Numenius of
Apamea. The careful comparison of these texts reveals striking affinities with regard to the
philosophical and mythical motives employed, which could be characterised as a blend of
Platonist and Gnostic ideas. A few of these motives are discussed in detail, e.g. the body as
a material garment which has to be cast off, the dichotomy between memory and oblivion,
the image of the soul serving as a slave in the material world. Relevant quotations regarding
these motives are gathered in an appendix to the article. The occurrence of very similar ideas
in Mandaean and Islamic Gnosticism further suggests a direct connection between these later
groups and their Late Antique counterparts, either through oral channels, or via texts such as
the ones discussed here.
Since 2016, the Italian Mission to Oman in collaboration with the Office of the Adviser to
His Majesty the Sultan for Cultural Affairs started a new project on the Inqitat promontory
in the Khor Rori area (Dhofar, Oman). These archaeological investigations have brought to
light a huge settlement that provides important data on the first millennium BC in Dhofar.
The materials studies and the radiocarbon dating suggest that the settlement was used until
the Classical Period (1st-2nd cent. AD), contemporary at least in part with Sumhuram. This
was an important South-Arabian city strongly connected with the frankincense trade. The
site of Inqitat seems to suggest the presence of a long life architectural tradition, and open
some interesting questions about the relation between South Arabian people, who were
living in Sumhuram, and the local population of the area. Furthermore, this site could allow
some understanding of the culture of the inhabitants of Dhofar.
In un articolo del 2017 Niu Ruji ha pubblicato uno specchio con croce e iscrizione in
siriaco, conservato almeno dal 2013 al Museo Storico Nazionale di Pechino. La provenienza
dello specchio è indicata genericamente come dalla Mongolia Interna. La località e le modalità
del ritrovamento non sono note. Niu data lo specchio alla dinastia Yuan. Nell’articolo l’autore
riesamina le informazioni fornite da Niu e fa notare alcune caratteristiche dell’iscrizione e
della decorazione che suscitano dubbi sull’autenticità dello specchio.
牛汝极在2017年的一篇文章中发表了带有十字架和叙利亚文题字的镜子，至少自
2013年以来一直保存在北京国家博物馆。镜子的原产地说是从内蒙古来的。 位置和
发现方法未知。牛教授认为镜子是元朝时代的。在这篇文章中，作者回顾了牛汝极所
提供的信息,并指出了铭文和装饰的一些特征，这些特征引起对镜子真实性的怀疑。
The city planning of Medinet Madi, is for a large extent still to be investigated, the living
quarters excavated are those around the mission house and those along the dromos.
The hypotheses advanced in this article are based on the archaeological excavations carried
out by the archaeological missions, on the reliefs and satellite photos images (1935-1939,
1962-1968, 1978-1990, 1990-205, 2005-2011); moreover, were used the photo interpretation
of the RAF aerial photo (1934) and the Fayum satellite photos images (acquired during the
ISSEMM project) as well as field observations during the archaeological missions.
The article assumed that the village had two urban planning axes, the first north – south
bisector of the temple “A” and the dromos and the second east – west that runs along the temple
“C”. The village therefore confirms the Hippodameic scheme of many Fayoum villages.
Since K. Sethe’s works, the Egyptian writing system and its subsystems have always been
considered as consonantal. However, this theory has been questioned by I. Gelb in 1960s:
according to him, even though the Hieroglyphic system is not vowel-sensitive, it works as a
syllabic system with regard to the word parsing. That the classical Egyptian writing is strongly
logographic, it seems to be clear, but the situation seems to be more fluid in the preceding
stages. In fact, in many passages of PT, several roots show co-textual variations in their
writing: to these variations, parallel variations in morphology correspond. My proposal is that
a syllabic interpretation could shed some light on these phenomena. From this preliminary
study, three main strategies of rendering the syllabic structure of a word emerge: complex
logograms, analytic writing, and mobile logograms.
As part of the Ancient Egyptian religion studies, demonology is still a fairly unexplored
field. The issue has so far been limited to brief articles and essays, which do not allow to
establish a methodology and solid criterions to deal with the subject. This is particularly
evident in the absence of a chronological and diachronic perspective in the demonological
analysis. Egyptian ideas about supernatural beings have been considered as an immutable
whole, without any inner development or evolution: entities far apart in time and belonging
to different cultural contexts have been placed on the same level. This article aims to analyze
the ambiguity caused by considering as identical two different categories of demons, the
ḫ3.tyw and the “seven arrows”. Through a contextualized analysis of the sources, the article
will show that these two types have different chronological, cultic and iconographic features.
The proposed elements will make clear that the assumption ḫ3.tyw = “seven arrows” is valid
only in specific circumstances.
The Mesopotamian and Egyptian artists, in order to represent a proportionated human and
royal figure on different kind of surfaces, employed compositional grids, which were realized
on the basis of rules dictated by a precise proportional canon. This paper intends therefore
to remember, retracing some of the studies about this topic, the main characteristics of these
artistic expedients, thanks to which it is possible to try an hypothetical reconstruction of a
fragment of a statue depicting pharaoh Userkaf.
A group of Middle Kingdom objects discovered at the beginning of the twentieth century,
and stated as coming from a tomb near el-Matariya (Heliopolis), was acquired by a French
collector, Maurice Nahman, and later widely dispersed across public institutions and private
collections worldwide. The group included a large quantity of faience figurines (over 34
pieces identified so far). The aim of this article is to reassemble the group (also visually) and
address three critical points about its ‘discovery’: a) the authenticity of each single artefact;
b) the reliability of the place of provenance (el-Matariya) and its archaeological setting (a
funerary context); c) the validity of the association of the objects as a group, i.e. the likelihood
that they were all effectively connected with each other in the same original context (itself a
unique archaeological occurrence). While el-Matariya and a single funerary context for them
are still plausible hypotheses, next to the possibilities that these objects may have come from
either a temple deposit or a multiple burial assemblage, the author aims to demonstrate that in
no way can they be considered to have come from a ‘provenanced context’.
While analysing some cartonnage fragments found in tomb KV 40, my attention was
caught by a peculiar decorative pattern, consisting of a band of yellow mandrake fruits painted
onto the broad collar of the remains of an 18th-dynasty mummy mask. The presence of this
decorative pattern on an object intended for the tomb does not have a self-evident explanation.
During the New Kingdom, there is a profusion of mandrake plants and fruits within Egyptian
art: these occur in the representations of gardens on palace, tomb, and temple walls, they
also decorate several types of objects, such as cosmetic spoons, mummy masks, coffins, and
pottery. In the framework of Egyptian love poetry, mandrake has a specific meaning, its fruits
evoking an erotic nuance and being associated with female breasts. Conversely, with regard
to the funerary context, mandrake fruits have a different value and meaning, which will be
investigated in the present paper.
In this contribution, a new study of the Egyptian “Book of Heaven´s Cow, 45” is presented.
The word “HAw” will be of special interest. The previous proposals did not fully convince.
This article assumes a connection with the word “HAii” “to bring in trouble”, which can be
found in pBerlin 3050, V, 3. The well known phonetic shift from “i” to “w” will play an
important role.
The first section of this paper focuses on two unpublished objects: a faience plaque
constituted by seven pieces (E 32591) and one shabti (E 32787), both currently preserved
at the Louvre Museum, Paris, and belonging to the same owner, the renep-priest Horemheb,
son of Ankhpakhered. The objects are dated back to the beginning of the Late Period (c. 664-
600 BC). The priest Horemheb, son of Ankhpakhered, is already known from several other
shabtis: six of them belong to a private collection and have been recently published; another
several shabtis have been offered for sale at auctions and they are scattered across private
collections. The second section of the paper attempts to gather and update all the available
documentation related to the specific sacerdotal renep-title in the Third province of Lower
Egypt. Finally, from the analyses of the sources, the paper aims to shed new light on the
specific sacerdotal renep-title and its relationship with other sacerdotal titles, administrative
and religious offices, often connected to the Western Delta region.
The tradition represented in Book LI of John’s Chronicle was created in different periods,
locations, and cultural and ethnic environments. The core of the story itself speaks of Cambyses’
invasion of Egypt. Cambyses was beginning to be presented as an archetypal Egyptian
enemy, and stories of the destruction of the country during his invasion remained preserved
in various parts of Egypt for centuries. In various areas, local tradition linked Cambyses with
destructions that he had clearly not caused. In fact, his name had been attached to events and
linked to the memory of his invasion that had happened in other periods of Egyptian history.
The present study discusses how this archetype of evil became part of the tradition known
from John’s Chronicle. Specifically, it deals with one element of this tradition: the merging of
the Cambyses and Nebuchadnezzar characters.
This paper deals with the identity of the third temple mentioned in the so-called Decree
of Cambyses, copied on the verso of the demotic P. Bibl. Nat. 215 (Paris). Three temples, in
the copy preserved on the early Ptolemaic document, were privileged by the Persian king and
were exempted from his austerity measures. In his edition of P. Bibl. Nat. 215, Spiegelberg
read the name of the third temple as Pr-¡apj-(n)-iwnw, identifying it with Babylon in the
Heliopolitan area. So far this has been accepted by most scholars, with a few exceptions. This
article reviews the question on the basis of the available data and proposes to read the name of
the temple as “Serapeum” (Pr-¡p), interpreting the following signs as “Hnk (n) AH(.w)”, “the
donated lands”. Such a reading goes beyond the simple philological restitution of the name
of the third temple and casts new light on the well-known and long-standing debate over
Cambyses’ policy towards Egyptian temples and the sacred bull Apis, since the Serapeum
was indeed one of the major Memphite sanctuaries he chose to privilege.
The glass finds were uncovered during the excavations carried out by the Istituto
Papirologico “G. Vitelli” (University of Florence) inside the Kollouthos’s church, in the
Northern necropolis of Antinoupolis (Egypt). In October 2007 the fragments from blown
vessels were discovered in a basin, originally sunk into the ground in the northern pastophorium,
probably used to keep holy water to be distributed among the believers. Several oracular
tickets testified the extensive use of the holy water made by the small church, home to the
oracle of Colluthus. The fragments, coming from flasks, bottles and goblets, well attested in
Egypt, are dated to 6th-7th centuries.
Excavations at Salut in the Al Dakhiliyah region of Oman, near Bahla, targeted a number
of funerary structures disseminated over the plain which hosts the remains of the prehistoric
occupation of the oasis, and on the slopes of nearby hills. The majority of these tombs
fits the widely known models of prehistoric burials in South East Arabia, although some
structural features deserve mention, as does the discovery of a sealed, small Wadi Suq grave,
an exceptional happenstance for the region. Moreover, two excavated tombs represent what
appears to be an unprecedented type for the region. In fact, they are built with large squared
boulders, arranged in order to form a rectangular stone chamber, partially emerging from the
ground. Despite ancient robbing, the scarce materials discovered inside one of these ‘stonecist’ graves can be safely dated to the local Early Bronze Age. The peculiar layout of these
tombs deserves description as it can also provide helpful reference during surveys, when
similar orthogonal walls can easily be misunderstood as a portion of non-funerary structures.
In April 2016 the Office of the Adviser to His Majesty the Sultan for Cultural Affairs
started a new project on southern Oman, at the site of Al Baleed, ancient Zafar. The works,
still in progress, have been focused on the excavation of the fortified castle, Husn Al Baleed
(10th-18th century), the study of the materials and the consolidation of the building in order to
ensure the preservation of the complex and its proper visualization. This report will present
some of the results achieved during the ongoing excavations and it will include the preliminary
contributions of some experts which have been working on different materials discovered in
the Husn and at the site: the pottery, the ceramics from the Far East, the ship timbers and the
coins.
À une trentaine de kilomètres à l’est de Midyat, à équidistance de cette ville et de Azekh
(İdil, en turc) se trouve le village de Basebrin, «Bsorino» en turoyo, le dialecte araméen local,
et officiellement connu comme «Haberli» en turc. Les chrétiens qui y habitent encore, membres
de l’Église Syriaque Orthodoxe, sont fiers de désigner leur village comme «le village aux 25
églises» aux visiteurs de passage. Cette appellation qui peut de prime abord sembler folklorique,
métaphorique ou tout du moins exagérée, recèle cependant un certain nombre d’éléments
historiques et artistiques que l’on se propose d’analyser ici. En effet, si comme nous le verrons,
le nombre d’églises est plus difficile à déterminer qu’il n’y paraît, il n’en demeure pas moins que
Basebrin représentait au Moyen-Âge et même au-delà, un centre syriaque d’importance culturelle
et politique majeure.
Dans le présent travail, nous nous limiterons à étudier quatre des églises secondaires qui sont
celles qui comportent un décor peint et des inscriptions: Mor Daniel, qui ne présente aujourd’hui
que des inscriptions, sans décor mural autre que quelques graffiti modernes; Mor Toma, avec les
restes de décor peint les plus effacés, et enfin, deux églises qui outres des inscriptions, sont ornées d’un décor peint en rouge et noir d’un style local et inédit jusqu’à ce jour.
The article aims at introducing the collection of objects coming from Zawyet Sultan preserved in the Musée du Louvre at Paris, and the museological issues related to it. Zawyet
Sultan, probably the ancient Hebenu, capital of 16th nome of Upper Egypt, is located in Middle Egypt (Menya) and it has been almost continuously in use from the Predynastic (Naqada
II) to the Islamic Period, both as cemetery and as settlement; its main phase of development
corresponds to the Old Kingdom. The topographical overview of the site and the history of
its archaeological exploration aim at contextualising the excavations of Raymond Weill at
the site in 1912, 1913, 1929, 1933. A large part of the objects (ca. 311) from his excavations
at Zawyet Sultan entered the Louvre collection in three different lots (1912 = E 11297 to E
11333; 1913 = E 11437 to E 11515; 1992 = E 26835 to E 26851). The collection of the Louvre provides an unparalleled opportunity for studying the material culture of a regional site
through all its phases and ages.
The modern toponym ‘Valley of the Queens’ suggests a burial place reserved for the pharaohs’ consorts: this is only partly true, namely for the tombs cut into this necropolis during
the Ramesside Period. The situation concerning the individuals buried there during the 18th
Dynasty is in fact more complex and requires new investigation. After a historical and geographical introduction and a few words on the issue regarding 18th-dynasty Queens’ burials
within the Theban west bank, this contribution will focus on the undecorated shaft tombs cut
in the Valley of the Queens during the Thutmoside Period and their owners. Attention will
be given to archeological finds, geographic positioning, and comparisons with the non-royal
tombs within the Valley of the Kings and those in the Western Wadis (in particular the Wadi
Bariya). Thus, this analysis will offer a new key to interpret the 18th-dynasty Valley of the
Queens, taking into consideration the selection criteria for a burial there and the social identity of the tomb owners.
The present article focuses on three cylinders in glass, egyptian blue and gilded wood
preserved in the Collections of the Egyptian Museum in Florence. The pieces with central,
vertical opening, square in section, were used to form columns on portable shrines (naoi) of
temple furniture in the Ptolemaic Period, most notably for use in processional temple festivals. The columns stood in the four corners of the shrine and were mounted on a bronze rod
as a central armature; the glass or faïence cylinders were often alternated with gilded wooden
drums.
This article presents a comparative analysis of wage specifications for different types of
worker in the Code of Hammurabi (1972-1950 BC) and in administrative documents. The
analysis focuses primarily on the paragraphs of the Code that relate to different occupations
or professions and their respective wages (especially paragraphs 215-277), without neglecting the information to be found in other paragraphs of the Code. Different aspects of Mesopotamian economic organization during the Old Babylonian period -especially agriculture and
livestock farming- are investigated on the basis of data from both the Code and the economic
documents, with special reference to the wages of different kinds of worker: agricultural
labourers, shepherds, hired labourers, gardeners, artisans, weavers, builders, boatmen (and
other workers), and finally doctors and veterinarians who were paid on the basis of the difficulty of the treatment and the category of patient. In the conclusions the author provides a
reconstruction of the economic landscape of the Old Babylonian period.
This paper sets out to evaluate the dynameis of speech in the Sumerian Weltanschauung in
philogenetics and in particular through the observation of the phenomenology of signs such
as dur and bal, the ontogenesis, in which the role of speech is expressed macroscopically and
is fundamental both at the moment a human being accesses the world or the Geworfenheit,
and during their lifetime, and finally in the egressive phase. These moments are all modulated
by the assignment of the ontological statute, not the sedentary and monolithical being, but
rather the fluid and nomadic becoming.
This paper sets out to underline how the Lugal-an-ki, ‘Lord of heaven and earth’ or, rather,
‘Lord of Heaven-and-Earth’ contains considerable evidence that confirms the dynameis of
speech in the Sumerian world. We will then turn our attention to consider how the Lugal-anki is of particular interest concerning its cosmological content as well as the indispensable
presence, of making the universe in the likeness of man, of the verbal phenomenology which
can be found at various levels and which tends to involve both that dimension which is at
present considered to be the sphere of consciouness and that of the unconscious.
The cod. Orientali 387 is a pocket-size manuscript which contains the Infancy Gospel of
Our Lord in Arabic. A colophon informs us that it was produced in Mardin, in the year 1299.
The codex contains over fifty unfinished drawings which illustrate the miracles the swaddling bands and bathing water of Jesus perform when they come in touch with diseased or
possessed people. The Arabic text is a translation of an original, late-antique Syriac narrative;
the drawings of the codex seem to hark back to an earlier model with the Syriac version of
the story. The main characters of the narrative are Mary and other women the holy family
occasionally meets and rescues from a variety of diseases. We are facing with a rare visual
document of domestic life, especially concerning women’s behaviour, in the Christian East:
in fact, most of the drawings illustrate episodes of women with leprosy, care of children, demons who torment women sexually, jealousy of her husband’s other wife, and sorcery.
La città di Maragha, nell’Azerbaigian iraniano, assume nel XIII secolo un’importanza senza precedenti per entrambe le Chiese di tradizione siriaca, la siro-ortodossa e la siro-orientale.
La ragione principale è la scelta dei sovrani mongoli di risiedere a Maragha o nelle sue vicinanze. Il patriarca (catholicos) della Chiesa siro-orientale sceglie come propria residenza
Maragha per restare vicino al sovrano e alla corte. Nel caso della Chiesa siro-ortodossa, risulta che le frequenti visite del mafriano Barhebraeus a Maragha siano dovute principalmente
alla possibilità di condurre studi e attività didattica nella biblioteca dell’osservatorio fondato
presso Maragha dal khan Hülegü.
The aim of this paper is to present evidence for the influence of the solar cult in Abydos
during the Middle Kingdom. The Abydene references to the sun god Re will be presented as
well as various potential solar epithets of Osiris. By demonstrating that the solar theology had
much more impact on the local cults then previously assumed, this work is intended to augment our understanding regarding how the relationship between Osiris and Re developed during the Middle Kingdom.
In the early Middle Kingdom most coffins were produced locally, often at places with a
strong local governor. There is some evidence that coffins were traded from one place to another, although the evidence is not abundant. By comparison, far fewer coffins are known
from the late Middle Kingdom (late Twelfth to Thirteenth Dynasty). It seems that only centres with royal connections produced coffins: Abydos, Memphis/Lisht, Thebes. This geographical restriction provides one reason for why we no longer have the same high number of decorated coffins as before. At the same time, the provincial population followed older burial traditions that did not require decorated coffins.
Tefnut was one of the most important figures in the heliopolitan theology, as goddess of sexuality, fertility and rebirth. This role, despite appearances, may have been used and adapted also
under Akhenaten’s reign, when the ‘heretic’ pharaoh adopted past symbologies to continue the
political-religious program of his father, Amenhotep III. As a god in the earth, Akhenaten needed a goddess by his side for the maintaining of universe status quo. Thereby, Nefertiti took connotations and functions of Tefnut, accompanying her husband in every official representations.
So, in this paper, I’ll analyze some possible ways of acquisition of the heliopolitan precepts in the
Amarna period, epoch in which there are the first iconographic representations of Tefnut.
The role of the Khemenyu, «The ones of the town “Eight” (Khemenu/Hermopolis)», known
as Ogdoad, was crucial in the theologies of Ptolemaic temples, in Thebes, Fayum and other
places. In Thebes particularly, the ritual scenes, hymns, dedicatory inscriptions on the propylons (temple of Khonsu, temple of Montu, second pylon, pylon of Medinet Habu) or inside the
temples (Opet, Khonsu temple, small temple of Medinet Habu) offer a large amount of information to understand the myth of their birth in Luxor, their role of creators, their travels along
the Nile to Hermopolis, Memphis and Heliopolis, their return to Thebes where they were buried in the sacred mound of Djeme on the western bank of the Nile in the area of the small temple of Medinet Habu. The analysis of more ancient documents will show that this group do not
appear before the 18th dynasty. Until the first millennium, their role was limited to the sun’s adoration, perhaps in the shape of baboons. Their iconography is not known before the 26th dynasty, when they appeared as men with frog heads and women with cobra heads; their Theban
Ptolemaic representations are generally purely anthropomorphic. At the same time, they received personal names as four couples named by the masculine name and its feminine counterpart: Amon and Amonet, Nun and Nunet, Hehu and Hehet, Keku and Keket.
From their first manifestations during the New Kingdom to the last ones in Roman time,
the evolution of their functions is obvious; the creation of their own myth as cosmogonic
gods and dead gods cannot be dated before the second part of the first millenium. This analysis underlines the transformation of these divine entities, of their myth and their theology
during their long history.
Mummy masks were popular within ancient Egyptian burial assemblages – from the Old
Kingdom down to the Roman Period – even though their production was not continuous
over time. Among this category of funerary objects, the cartonnage helmet masks – in particular those produced between the end of the Old Kingdom and the New Kingdom – form
an interesting group, the evolutionary process of which can be analysed through the epochs. After a brief introduction on the masking phenomenon both in ritual and funerary contexts, this paper focuses on a small group of 19th Dynasty helmet masks found in the tomb
of Sennedjem at Deir el-Medina (TT 1). These masks are noteworthy because of their innovative decoration that makes them unique pieces among the New Kingdom samples. In addition, their added value consists in the peculiar shape of their back side, which very likely
characterizes them as the last representative pieces of the cartonnage helmet masks of pharaonic Egypt.
While examining the shabti-jars housed in the Department of Ancient Egypt and Sudan at
the British Museum (London), I noticed a striking resemblance between the vessels London EA
58773-76 and another six vessels stored in other museums and collections around the world (the
Cleveland Museum of Art, the North Carolina Museum, and a private collection in Tübingen).
This paper will focus on two issues: firstly, a description of the exact features of the London EA
58773-76 vessels, through comparison with other jars that are similar in structure and that still contain shabtis. Secondly, through comparisons of the hieroglyphic inscriptions and titles written on
the London vessel walls, I will show that these vessels belonged to the same priest called Hori who
is named on the other six vessels. Furthermore, through the dating of the vessels, this paper will
provide evidence that Hori was working during the 20th Dynasty at Thoth’s Temple in Hermopolis.
Among the wide collection of the bronze figurines preserved at the Petrie Museum, UC 8033
represents Osiris with an iconography rarely attested: the representation on the back of a falcon
with a sun disc and with wings wrapping the body of the figure. Unfortunately, the figurine is unprovenanced and no other information are preserved in the museum. This paper presents also five other Osiris figurines (1- BM EA 24718; 2- Brooklyn Museum, inv. no. 39.93; 3- MMA 56.16.2;
4- CG 38270; 5- Statuette from a private collection – unknown location –), which show close parallels in iconography, design, and composition with UC 8033. Furthermore, the peculiar iconography of the falcon on the back is not exclusively used for Osiris, but it is in use also for other statuettes, mainly representing goddesses, such as Neith and Isis, and high social rank women, such as the famous statue of Karomama (Louvre N 500). The chronological range of UC 8033 seems to be circumscribed to the time between the Third Intermediate Period and the early Twenty-six Dynasty.
Object of the paper are two wooden furniture elements and a group of glass inlays from the
Collections of the Egyptian Museum in Florence. Many of these inlays decorated small wooden shrines or pieces of temple furniture; shrines panels inlaid with colored glass elements are attested from the late sixth century B.C. onward. Monochromatic or mosaic glass inlay might be
placed in separate cells or be contiguously adhered on a common background. Almost all the inlays, now divorced from their original settings, are in monochrome opaque glass in red, light
turquoise-blue, light blue, blue, green and black, just one is in mosaic glass.
This paper presents the identification of the statuary fragment S. 19400 RCGE 48068 (Egyptian Museum, Turin) with the head of a sculpture discovered in 1931 at Tebtynis.
In that year, during the second fieldwork season of the Italian Archaeological Mission at
Tebtynis, Carlo Anti and Gilbert Bagnani discovered several fragments of a non-royal Ptolemaic sculpture. The whereabouts of this statue have since remained unknown and its available
documentation have thus been limited to the photographs taken in 1931. This paper offers a
thorough stylistic discussion of the statue and proposes a dating for it.
Investigation in the Turin Egyptian Museum has recently allowed the author to analyse a
poorly preserved statue head found by Anti in Tebtynis (inv. no. S. 19400 RCGE 48068). Autopsy of the object confirmed the identification of this fragment with the head of the non-royal
sculpture discovered in 1931 at Tebtynis.
Often when one studies ancient civilisations, one focuses on archeological data and, in particular, materials; but the question that has always intrigued me the most has been: what did the
people who designed and manufactured the typical artifacts of the Nubian territory (commonly
referred to as the Corridor of Africa) live on? What were the eating habits of the local populations? What food did they love the most and how did they use to cook and prepare the ingredients they used the most?
To answer these questions, I have analysed the textual data provided by classical authors and
local inscriptions, as well as the iconographic data. Both confirmed what was already highlighted by the archaeological findings. The archaeological analysis focused in particular on food remains found in some sites including Kerma, Kawa and Meroe, and on the skeletal remains of
the cemetery of El Geili. Specifically, the bones have allowed to learn which food there was
shortage and if there were cases of malnutrition.
Achieving an understanding of the produce eaten by the ancient Nubia civilisations will lead
to getting a better understanding of the taste and habits of this specific society which, even if for
a very short period of time, dominated throughout the Egyptian territory reaching the northern
Mediterranean shore.
This contribution analyses the group of bas-reliefs B-17/20 decorating the east side of the
Throne Room of the Northwest palace of Ashurnasirpal II at Kalḫu. The non-bellicose aspects
of one of the motifs depicted, the royal hunt, together with the extreme calm and simplicity featuring the narrative composition of the battle and tribute scenes, make this group an evident exception within the decoration of the Throne Room, whose west side is in contrast mainly characterized by bloody and complex images of war. Although some scholars have touched on this
issue, no one has carried out a thorough analysis or provided a convincing and reasonable explanation. Therefore, this paper aims to fill this gap by scrutinizing the slabs B-17/20 in the light
of 1) their spatial context and their meanings, 2) the identity of the figures portrayed and 3) the
visual consumption by an audience. In particular, from a close examination of the battle and
tribute scenes, it is concluded that these represent the middle Euphrates kingdom of Suḫu, and
carry a message specifically intended for visitors from this kingdom.
Already in the III century B.C. traffics and trade between the Red Sea and the Indian Ocean
opened Arabia Felix to the cultural influence of Hellenism. Traders and craftsmen begun spreading Hellenistic taste in South Arabia too. Hellenistic elements appeared there first in South Arabian statues, bas-reliefs and decoration. One of the most famous bronze statue found at Tamna‘
or Timna‘ (Qatabān), named ‘Lady Bar’at’ by the archaeologists who found it, is now kept at
the National Museum of Aden (Yemen). It is of special interest for the studies on the diffusion
of Hellenistic-Roman iconographies into South Arabian bronze production. The heavy, huge
figure, the rigid frontal attitude and the linear drapery of this statue reveal undoubtedly the work
of a local artist inspired by a “western” iconographic model. Lady Bar’at, here dated between
the end of the the 1st cent. B.C. and the first half of the 1st cent. A.D., actually shows no stylistic or iconographic elements to suggest an influence of Parthian art; the “stricte frontalitè” of
such statue, resorted to several times in this connection by Jacqueline Pirenne, does not come
from Arsacic, but rather from Hellenistic Greek tradition, mixed with the peculiar features of
South Arabian style.
The article follows up on a previous study concerning the beginnings of the East Syriac typography (The Chaldean Business. The Beginnings of East Syriac Typography and the Profession of Faith of Patriarch Elias (Vat. Ar. 83, ff. 117-126), «Miscellanea Bibliothecae Apostolicae Vaticanae» 20 [2014] 211-258). A more accurate interpretation of documents in the State
Archive in Florence allows the author to specify the dates when the punchcutter Robert Granjon designed two East Syriac fonts, thus providing the necessary tools for the printing project.
The essay also suggests an identification of the Syriac types of the Stamperia Medicea, through
a comparison with other documents relevant to the history of the Eastern types owned by
the Stamperia after the end of its activity (1614). As a conclusion, a list of all Syriac types designed
by Granjon is proposed.
The Egyptian historian Manetho attributes the name “Misphragmuthosis” to the Pharaoh who defeated the Hyksos invaders. Around this name different interpretations have been formulated: from the most recent one of Ian Moyer to that proposed from Champollion and Rosellini after the Franco-Tuscan Expedition in Egypt, without excluding, however, a third hypothesis based on the “graecised” transliteration of King Ahmosis’s prename and name.
The present paper aims at analysing a topic so far unexplored, the three-dimensional representations of the bA-bird. By this definition I intend the well-known figurines and statuettes that almost every Egyptian museum and collection possesses. We know what these three-dimensional samples represent, nevertheless little is known of their origin and function due to the widespread lack of data about their original findspot. Starting from a description of the objects in question, I will deal with the first, hypothesized representations of the bA and the appearance of the human-headed bird iconography representing it, also proposing an interpretation for the first bA-bird statuettes. In the following step I will suggest why the bA-bird figurine production stepped up after the New Kingdom, taking into account the development that occurred within the funerary equipment. In doing so, I am aware that I am far from offering conclusive solutions but I hope
that through this investigation this category of objects may receive further attention by scholars.
The object of this paper is the relief Florence 5412 (18th dynasty). It is often mentioned in the Egyptological literature, but it has never been specifically studied. The first part of this work is dedicated to determining its original provenience. Some scholars have argued that the fragment comes from el-Amarna or Saqqara. However the iconographic comparisons, the study of the decorative techniques of the tombs of the New Kingdom and the presence of the goddess Renenutet on the relief allowed to claim that its comes from Thebes.
In the second part of the paper is examined the place where Renenutet is depicted. Does it represent a chapel for the worship of the snake goddess? The identification of other similar scenes and the evidence provided by the inscriptions on some statues of the goddess, as well as some her epithets confirm the existence, near some storehouses and granaries, of places of worship dedicated to Renenutet, now irremediably lost and previously unknown.
Concerning the black coffins with yellow decoration, which were in use from the reign of HatshepsutTuthmosis III to the reign of Ramses II, I have carried out an iconographic analysis on lid, case, inner surface, head end and foot end. As a result of this investigation, I have identified several iconographic characteristics that have allowed to me to put forward a more precise dating to the part of the coffins that had been generally dated between the 18th and 19th dynasty so far, and an original classification proposal.
The archaeological excavations carried out by the Istituto Papirologico “G. Vitelli” (University
of Florence) between 2000 and 2013 in Antinoupolis (Egypt) brought to light different fragments of a particular type of glass bottle called Kuttrolf or guttrolf. The shape of this bottle with the body pinched four times in the middle to form vertical tubes joined to the centre by a thin membrane leaving a constricted central opening suggests that its purpose was to slow down the flow of its liquid content. The glass finds are dated by the context from the end of the 6th to the 7th centuries.
The present article focuses on a Christian Sasanian seal with Pahlavi inscription, preserved in the
Bibliothèque Nationale of Paris, characterized by a figure of a naked standing man, holding a long cross in the left hand and a globe in the right one. This peculiar iconography seems to derive from a Roman prototype of “Jupiter Protector”, which was introduced in Roman coinage by Domitian, and that was later largely adopted by other emperors. Since some rare copper coins of Šābuhr II (309-79 CE) were over-struck on late Roman coins with the same iconography, it is likely that the Persians adopted this Western image by means of coins. Finally, the Christians of Persia, during the Fifth Century, transformed the sceptre of Jupiter into a cross, and put on the gem an augural legend, well-fitting with such “victorious” representation.
This paper follows the stages of the construction of legends about pre-Islamic Yemeni rulers’ gestae in Arab-Islamic historiography and literature, pointing out how narrative material of the Islamic conquests possibly contributed in this construction. The given examples concern specifically the story of Šammar Yurʿiš, the king of ancient Yemen well-known from epigraphic sources, and their presumptive raids and conquests in Central Asia, as exposed by South-Arabian historiographers from ʿAbīd b. Šariyya to Našwān al-Ḥimyarī.
Object of the paper is the lid of the coffin and the cartonnage of the musician of Amun Tentamonnesuttaui (Firenze, Museo Egizio, inv. no. 2176 and 2173). They were part of the intact assemblage of the woman, including her mummy, found during Ippolito Rosellini’s excavations at Thebes in an intact tomb – as he says –, and probably damaged during the sea travel from Alexandria to Italy. Both can be dated on the ground of internal iconographic and textual evidence to Dynasty 22. Her father, Hormes, was a priest and scribe of the army of the domain of Amun, probably an ancestor of Hormes, generalissimo of the army of the domain of Amun at the end of Dynasty 22, and owner of TT 126 at Sheikh Abd el-Gurna.
• Edda Bresciani – The archeological activity of Pisa and Messina University in Fayum-Egypt, at Medinet Madi and at Khelua
• Rosario Pintaudi – Dati per la compilazione di un oroscopo in un papiro di Narmuthis
• Daniele Castrizio – Le monete da Medinet Madi, missione 2001
• Angiolo Menchetti – Quando Adriano venne in Egitto un nuovo testo demotico sul viaggio dell’imperatore
• Giovanni Canova – Magia e religione in un ostrakon Arabo
• Marilina Betrò – Excavation of Theban tomb 14 (Huy) at Dra Abu el-Naga (Gurna – Luxor) preliminary report (season 2003)
• Gianluca Miniaci – La tomba del re Antef Sekhem-ra Wpmaat a Dra Abu el-Naga
• Flora Silvano – Bende e tecniche di bendaggio nell’antico Egitto
• Valentina Giuffra, Rosalba Ciranni, Gino Fornaciari – I tumori maligni nell’antico Egitto e in Nubia
• Claudio Saporetti – Opis e il muro della media
• Salvatore Viaggio – Note sulla cronologia di Tell Yelkhi
• Elena Scigliuzzo – Ivory hand bowls
• Pier Giorgio Borbone – Barhebraeus e Juwaynī: un cronista siro e la sua fonte persiana
• Alessandra Avanzini – The “stèles à la déesse”: problems of interpreting and dating
• Michael Sommer – A map of meaning approaching cultural identities at the middle euphrates (1st to 3rd centuries AD)
• Giovanni Mazzini – The sabaic decree CIH 609: royal concession on properties and purchases of the bnw ḏ-mʿhr
• Giovanni Mazzini – Further remarks on the ugaritic fragment KTU 1.93
• Daniela Amaldi – Papé Satàn e Raphèl Maì nelle traduzioni arabe dell’inferno
• Edda Bresciani – Mission of Pisa University, season 2002, at Medinet Madi and Khelua (Fayum)
• Marilina Betrò – Un bassorilievo con il toro Buchis nel Baroda Museum and Picture Gallery (Vadodara – India)
• Valentina Giuffra – Due scarabei inediti a nome delle divine adoratrici di Ammone Amenardis e Shepenupet
• Angiolo Menchetti – Esercizi scolastici in demotico da Medinet Madi (II)
• Edda Bresciani, Sara Giannotti, Chiara Gorini, Luca Grassi, Angiolo Menchetti, Nives Rogoznica – Ancora sull’iscrizione demotica di Elefantina
• Edda Bresciani, Flora Silvano, Fabrizio Bruschi, Massimo Masetti, Maria Teresa Locci, Rosalba Ciranni, Gino Fornaciari – Ricerche sul sarcofago e sulla mummia di Narni
• Pier Giorgio Borbone – I vangeli per la principessa Sara. Un manoscritto siriaco crisografato, gli öngüt cristiani e il principe Giorgio
• Pipan, E. Forte, I. Finetti – Tecnologie geofisiche innovative per le indagini archeologiche: applicazioni al sito di Medinet Madi (Egitto)
• Elena Scigliuzzo – Un nuovo motivo iconografico egeo negli avori di Nimrud
• Giovanni Mazzini, Una nuova interpretazione delle righe 2-5 del frammento ugaritico KTU 1.93
• Felicita Tramontana – Al-masraḥ: una rivista di teatro nell’Egitto di Nasser
• Marilina Betrò, Flora Silvano – Bibliografia di Edda Bresciani
• Un edificio di Kha-anekh-ra Sobek-hotep ad Abido (Mss Acerbi, Biblioteca Comunale di Mantova )
• Un usciabti del generale Psamtek-sa-neit nel Museo ” L. Pogliaghi ” a Varese
• I testi demotici della stele “enigmistica” di Moschione e il bilinguismo culturale nell’Egitto greco-romano
• Frammenti da un “prontuario legale” demotico da Tebtuni nell’Istituto Papirologico G. Vitelli di Firenze
• La morte di Cambise ovvero dell’empietà punita: a proposito della “cronaca demotica”, verso, col. C, 7-8
• Notizie inedite su Tell Basta (Mss Acerbi, Bibl. Comunale Di Mantova, XII 26/3)
• Registrazione catastale e ideologia politica nell’Egitto tolemaico. A completamento di “la spedizione di Tolomeo II in Siria in un ostrakon demotico inedito da Karnak”
• Note di toponomastica: i templi di Mn-nfr, Wn-ḫm, Pr-ḥʿpj-mḥt
• Ugiahorresnet a Menfi
• Iconografia e culto di Premarres nel Fayum
• Ai margini della storia della medicina egiziana antica. Il caso di Padikhonsi di Akhmim
• Fenici in Egitto
• Il papiro Dodgson e il hp (n) wpj.t
• Psammetico re d’Egitto e il mercenario Pedon
• La stele trilingue di Cornelio Gallo: una rilettura egittologica
• La corazza di Inaro era fatta con la pelle del grifone del Mar Rosso
• Nuovi statuti demotici di “Confraternite” dalla necropoli dei Coccodrilli a Tebtynis (P.Vogl. demot. Inv. 77 e Inv. 78) (pp. 213-231, 233-233)
• “La stele hatun”. Il pannello di una falsa-porta a nome di Nefer e di It-sen, dalla necropoli dell’Antico Regno a Giza
• Stefania Mazzoni, Paolo Del Vesco, Sebastiano Soldi, Paola D’Amore, Marco Repiccioli, Deborah Giannessi, Giuseppe Aletta, Gabriella Scandone Matthiae, Filippo Virgilio, Elena Scigliuzzo, Alain Maggioli, Candida Felli, Emanuela Merluzzi, Fabrizio Venturi, Tatiana Pedrazzi, Cristiana Bigazzi, Ida Oggiano, Serena Maria Cecchini, Giuliana Magazzù, Barbara Wilkens – Tell Afis (Siria) 2000-2001
• Michael D. Bukharin, Marta Mariotti Lippi, Roberto Orazi – Excavation and restoration of the complex of Khor Rori interim report (october 2001-march 2002)
• Edda Bresciani – Preliminary report on the archaeological mission at Medinet Madi (Faiyum) and at Khelwa in autumn 2001 Pisa University, with Messina and Trieste Universities
• Flora Silvano, Gino Fornaciari – Un nuovo caso di tubercolosi vertebrale di età tolemaica da Saqqara
• Isabella Morabito – Gli egei rappresentati nelle tombe di Tebe: una lettura cronologica
• Pier Giorgio Borbone – Un capitolo siriaco di fisiognomica tra gli aneddoti divertenti di Bar Hebraeus
• Paolo Gentili – The ‘strange(r)’ month names of Tell Muhammad and the Diyāla calendars
• Emanuela Merluzzi – Un tripode in basalto da Tell Afis origine ed evoluzione dei recipienti litici a tre piedi cerimoniali e/o rituali
• Antonio Sanciu – Un askos siriaco dalla Sardegna
• Romina Laurito, Mariapaola Pers – Attestations of canals in the royal sources from the Sumerian to the Paleobabylonian period
• Giovanni Mazzini – La radice semitica hlk in sudarabico e alcune riflessioni comparative
• Alessia Prioletta – Le preposizioni di luogo dell’iscrizione antico sabea RES 3943
• Giuseppe Cecere – Le meraviglie dell’Oceano indiano: appunti sui caratteri del «meraviglioso» nel kitāb ‘Agā’ib Al-hind
• Excavations and restoration of the complex of Khor Rori interim report (october 2000-april 2001)
• Edda Bresciani – Rapporto di scavo sulla missione archeologica a Medinet Madi nel Fayum nell’autunno 2000. Le case della collina
• Edda Bresciani, Antonio Giammarusti – Activity in Saqqara. Risk map for Saqqara site
• Edda Bresciani, Antonio Giammarusti, Attività a saqqara. Risk map for Saqqara site
• Roberto Buongarzone – La lista di ornamenti, unguenti, belletti e indumenti del ciambellano Pedenisi
• Claudio Saporetti – McC Adams 851 = diniktum?
• Paolo Gentili – Mār Šiprim: doni e razioni
• Giovanni Mazzini – Dinamiche testuali nella tavoletta ugaritica KTU 1.4
• Dominik Bonatz – Il banchetto funerario. Tradizione e innovazione di un soggetto sociale nella Siria-Anatolia dal Bronzo Antico all’Età del Ferro
• Elena Scigliuzzo – Il laboratorio di Nūr-ili a Mari: osservazioni sulla profumeria
• Stefania Mazzoni – Tell Afis (Siria) 1999
• Edda Bresciani – L’università di Pisa in Egitto, a Medinet Madi e a Khelua, nel 1999 rapporto preliminare
• Marilina Betrò – Gli oggetti egiziani del Museo Archeologico di Udine
• Flora Silvano – Alcuni vasi in faïence da Saqqara
• Angiolo Menchetti – Esercizi scolastici in demotico da Medinet Madi
• Marco Repiccioli – La principale divinità della città di Ešnunna
• Giovanni Mazzini – Alcune considerazioni sul termine ugaritico ẓlm in KTU 1.161, 1
• Giovanni Mazzini – Errore dello scriba o «effetto di stile» IN KTU 1.17 VI, 20-25?
• G. Garbati – Note sulle coppie divine Sid-melqart e Sid-tanit
• Nicola Cau – L’uso delle formule di datazione nelle iscrizioni licie
• Alessandra Avanzini, Vittoria Buffa, Alessandra Lombardi, Roberto Orazi, Alexander Sedov, Vittorio Castellani – Excavations and restoration of the complex of Khor Rori mid’s iterim report
• Edda Bresciani, Antonio Giammarusti, Carlo La Torre, Ruggero Martines – Khelua una necropoli del Medio Regno nel Fayum
• Edda Bresciani – Khelua, l’indagine e le scoperte
• Antonio Giammarusti – L’architettura delle tombe monumentali di Khelua. Il progetto di restauro
• Carlo La Torre – Il progetto di restauro della tomba t kh a di Kom Khelua
• Ruggero Martines – Conservare o restaurare. Quale autenticità per un monumento archeologico?
• Edda Bresciani – Rapporto sulle missioni archeologiche nel Fayum nel 1998. Il nuovo tempio di Medinet Madi
• Andrés Diego Espinel – La dea Anuket durante l’Antico Regno: una proposta sulla sua origine
• Margherita d’Este – Petamenofi a Sorrento
• Nyriam Seco Alvarez – Grupos de familia en las estatuas del Imperio Antiguo
• Claudio Saporetti – In margine ai testi di Eshnunna
• Mariapaola Pers – La famiglia di Balmunamḫe di Larsa
• Francesco Zamblera – Una poesia in dialetto Ḥassānīyā
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto nel Fayum: Madinet Madi 1995-1996
• Edda Bresciani, Gino Fornaciari, Flora Silvano – L’attività archeologica dell’Università di Pisa in Egitto a Saqqara (1996)
• Sara Andrenucci – Un nuovo approccio tipologico-statistico alla classificazione e datazione degli scarabei Menkheperra
• Marilina Betrò – Punt, la XXVI dinastia e il frammento di statua del museo Pushkin I.1.B 1025
• Cristina Guidotti – Ceramica dipinta dall’area della tomba di Bakenrenef a Saqqara
• Paolo Emilio Tomei, Rita Elisabetta Uncini Manganelli – Su alcuni elettuari arabi ad uso afrodisiaco illustrati da Antonio Figari Bey (XIX sec.)
• Paolo Emilio Tomei, Simonetta Maccioni – Flora faraonica: schede botaniche (3-4)
• Claudio Saporetti – Un testo di Ishchali con un interesse particolare
• Paolo Gentili – Tabelle razionarie da Mari
• Donald Matthews – Seal impressions on sherds from Hama
• Silvana Di Paolo – Appunti per una propedeutica di ricerca sugli avori di Nimrud
• Alessandra Avanzini – La missione italiana nel Dhofar (1997)
• Mauro Cremaschi – La via dell’incenso di Sumhuram: condizionamenti ambientali e le premesse preistoriche
• Daniele Morandi Bonacossi – La via dell’incenso di Sumhuram: la storia del porto
• Barbara Davidde, Roberto Petriaggi – Prospezioni subacquee nella regione del Dhofar
• Roberto Orazi – Il restauro del complesso monumentale di Khor Rori: metodologie di analisi e ipotesi di lavoro
• Giorgio Banti, Riccardo Contini – Aspetti linguistici
• Giovanni Canova – Osservazioni sui racconti hilaliani in Arabia meridionale
• Daniela Amaldi – Il Dhofar nella letteratura araba classica
• Mounir Arbach – Deux nouvelles inscriptions sudarabiques provenant du sanctuaire de Dhū-s-samāwī à Yaghrū
• Edda Bresciani, M. Cristina Guidotti, Flora Silvano – L’attività archeologica dell’Università di Pisa in Egitto, nel Fayum (1993-1994) e a Saqqara (1995)
• Edda Bresciani – “La stele Hatun”. Il pannello di una falsa-porta a nome di Nefer e di It-sen, dalla necropoli dell’Antico Regno a Giza
• Cristina Guidotti – Frammenti di contenitori in fayence dal tempio funerario di Tutmosi IV a Gurna
• Flora Silvano, Lamberto Nucci – Vasetti a staffa in faïence nel Mediterraneo orientale
• Roberto Buongarzone – La rw(y).t e il mr rw(y).t
• Wolfgang Brunsch – Koptische und griechische Inschriften in Kairo
• Laura Caramatti, Evaristo Breccia – Un inedito di Evaristo Breccia: “Federico Bonola Bey e il Museo Etnografico del Cairo”
• Yvonne Marzoni Fecia di Cossato – Pigmenti e colori della tomba di Uage: indagini diffrattometriche e stratigrafiche sui colori blu verde giallo e rosso e sul deposito basale proveniente dalla sala del sarcofago nella Tomba di Uage (Khelua, Fayum)
• Paolo Emilio Tomei, Simonetta Maccioni – Primi appunti sull’uso di alcune droghe vegetali in egitto attraverso i secoli: probabili tracce di una continuità culturale
• Paolo Emilio Tomei, Simonetta Maccioni – Flora faraonica: schede botaniche (1-2)
• Giuseppe del Monte – Un rituale contro la peste la tavola antologica Kub XLI 17 e frammenti collegati
• Claudio Saporetti – Paronomàsia nell’oniromanzia assira
• Franco D’Agostino – Nabonedo e il deserto (a proposito delle cause della caduta di Babilonia)
• Rossoni – Le catapulte di Uzzia re di Giuda
• Fabrizio A. Pennacchietti, Alessandro Orengo – Neoaramaico, curdo e armeno: lingue a contatto
• Daniela Amaldi – A proposito di una poesia di giamīl
• Stefania Mazzoni, Serena Maria Cecchini, E. Merluzzi, D. Giannessi, G. Scandone Matthiae, D. Gabarrini, F. Venturi, M. Degli Esposti, P. D’Amore, D. Bonatz, I. Oggiano, C. Wachter, B. Wilkens – Tell Afis (Siria) 1994. Rapporto preliminare
ACTA DEMOTICA: Acts of Fifth International Conference for Demotists (Pisa, 4th-8th September 1993)
• Edda Bresciani – Prefazione
• Fayza Haikal – Demotic documentation in the international context
• Nur El Din Abd-El-Halim – Demotic Studies in Egypt
• Karl Theodor Zauzich – Die Aufgaben der Demotistik. Freude und Last eines Faches
• Schafik Allam – The Agreement after Judgement
• Carol A. R. Andrews – Unpublished demotic papyri in the British Museum
• Maria Carmela Betrò – Il demotico, la lessicografia botanica e gli incensi
• Edda Bresciani – Nuovi statuti demotici di “Confraternite” dalla necropoli dei Coccodrilli a Tebtynis (P.Vogl. demot. Inv. 77 e Inv. 78)
• Willy Clarysse – Greeks and Persians in a bilingual census list
• Eugene Cruz-Uribe – The Demotic Graffiti from Gebel Teir (Khargha Oasis)
• Mark Depauw – The demotic epistolary formulae
• Didier Devauchelle – Les stéles du Sérapéum de Memphis conservées au museé du Louvre
• Koenraad Donker van Heel – The lost battle of Peteamonip son of Petehorresne
• Ola el Aguizy – Some demotic Ostraca in the Cairo Museum
• Friedhelm Hoffmann – Die Länge des P. Spiegelberg
• Bente Holmen – Demotic Papyri in the Carlsberg Collection:the Oracle database
• Ursula Kaplony-Heckel – Der thebanische Leineweber Psenchonsis Patemios: Neue demotische Ostraka-Quittungen der späten Ptolemäer-Zeit zum Übergang von Leinwand-Lieferungen zur Leineweber-Steuer
• Csaba A. – La’da, Ethnicity, occupation and tax-status in Ptolemaic Egypt
• Ulrich Luft – Demotische Papyri in Budapest
• Joseph Gilbert Manning – A proposal for a new study of the Hauswaldt papyri
• Cary J. Martin – The Child Born in Elephantine: Papyrus Dodgson Revisited
• Bernadette Menu – Les juges égyptiens sous les dernières dynasties indigènes
• John F. Oates – Paniskos and Heliodoros: A Strategic Pair
• Joachim Frierich Quack – Bemerkungen zum demotisch-koptischen Temporalis
• Jan Quaegebeur – Etudes démotiques et égyptologie: quelques titres et noms de métier
• John David C. Ray – How demotic is Demotic?
• Robert K. Ritner – An Unusual Offering Table in Dallas
• Alessandro Roccati – Riflessioni su spazio e tempo nella cultura dell’Egitto tardo (alla luce dei documenti scritti)
• Mark Smith – Budge at Akhmin 1896
• William John Tait – Some aspects of the Demotic self- dedication texts of the Ptolemaic period
• Heinz J. Thissen – Zwei demotische Prozeßprotokolle
• Katelijn Vandorpe – Museum Archaeology or How to Reconstruct Pathyris Archives
• Günter Vittmann – Eine mißlungene Dokumentenfälschung: Die “Stelen” des Peteese I (P. Ryl. 9, XXI – XXIII)
• P. Vleeming – Demotic Texts Revised A Demotic Berichtigungsliste
• Sergio Volpi, Sonia Sanseverino – Gli Ostraka demotici Pisani con l’aiuto dell’informatica
• Jan K. Winnicki – Hartysis und Ares (planet Mars) als Personennamen im Griechisch-Römischen Ägypten
• Karl Theodor Zauzich – Weitere Fragmente eines juristischen Handbuches in demotischer Schrift
• Edda Bresciani – L’attività archeologica dell’Università di Pisa nel 1992 e nel 1993
• Paolo Gallo – Pisa Strasburgo e un sarcofago post-amarniano
• Maria Carmela Betrò – Le resine g3r- nel «trattato sugli incensi» tolemaico
• Roberto Buongarzone – Testi religiosi di epoca saitica e testi delle piramidi
• Flora Silvano – Collezioni egittologiche dell’Università di Pisa: nuove acquisizioni
• Cristina Guidotti – A proposito di alcuni vasi con iscrizione demotica
• Edda Bresciani, Sonia Sanseverino, Sergio Volpi – Ostraka demotici pisani inediti
• Paolo Gallo – Il vero Deir Abu Lifa rivisitato
• Gianfrancesco Lusini – Osservazioni sulla versione copta del fisiologo
• Yvonne Marzoni Fecia Di Cossato, Francesca Ronca – Pigmenti e legante organico nei frammenti di terracotta provenienti dal tempio di Tutmosi IV (Tebe ovest, Egitto)
• Giovanni Conti – Note in margine ad un’iscrizione in sumerico non ortografico: TIM 9.35
• Paolo Gentili – Il sistema delle razioni a Mari
• Claudio Saporetti – Alcune note in margine ad un volume di assiriologia recentemente riproposto in traduzione italiana
• Dominik Bonatz – Some considerations on the material culture of coastal Syria in the Iron Age
• Serena Maria Cecchini – I leoni di Sulci tra Oriente e Occidente
• Christian Julien Robin – Trois inscriptions sudarabiques trouvées aux environs D’al-bayḍā’ Du Jawf (Yémen)
• Daniela Amaldi – Le Muʿ allaqāt e la flora
• Giovanni Mazzini – Riflessioni sul pronome di prima persona in semitico
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto a Saqqara e a Khelua (Fayum) in ottobre-novembre 1991
• Maria Carmela Betrò, Flora Silvano – Progetto Visir. La simulazione nel restauro della tomba di Bakenrenef a Saqqara (l 24)
• Antonio Loprieno – La letteratura lealista fra topos e mimesis
• Paolo Gallo – Una nuova statua del re Amenhotep II. Un altro caso di «martelage» parziale voluto di Ekhnaton
• Roberto Buongarzone – Su alcuni testi della tomba di Bakenrenef. A proposito di una redazione saitica
• Maria Carmela Betrò – Il kuphi e i suoi ingredienti (I)
• Stefania Mazzoni – Lo sviluppo degli insediamenti in Siria in età persiana
• Giorgio Bejor – Distribuzione della popolazione nel Vicino Oriente da Senofonte ad Ammiano
• Elena Rova – Ninive 5: stato attuale degli studi e nuove prospettive
• Giuseppe F. Del Monte – Ulmitešub re di Tarhuntaša
• Alessandra Avanzini – Alcune osservazioni sul ruolo della donna nell’Arabia meridionale preislamica
• Alessandro Catastini – Ancora sul nazireato di Samuele: 4q sam a
• Piero Capelli – L’aramaico e l’ebraico tra il II e il III secolo secondo una fonte rabbinica e una cristiana
• Gianfrancesco Lusini – Documenti per la storia degli Oromo
• Gianfrancesco Lusini – Miracoli di Anânyâ
• Edda Bresciani, Maria Carmela Betrò, Walter Ferri, Gianluigi Nicola, Guido R. Arosio – L’attività archeologica dell’Università di Pisa in Egitto a Saqqara (1989) e a Medinet Madi (1990)
• Pietro Testa – Il cosiddetto “naos” ligneo del museo del cairo. una nuova interpretazione
• Flora Silvano, Gino Fornaciari, Antichità egiziane in Toscana. I – Il sarcofago di Lucca
• Cristina Guidotti – Note ai titoli presenti sul sarcofago del Civico Museo Archeologico “Giovio” di Como
• Carla Gallorini, Francesco Genovese, Anna Lorenzini, Carla Marchini, Lucia Grassi, Sonia Sanseverino, Edda Bresciani – Alcuni “coni” e “mattoni” funerari inediti
• Roberto Buongarzone – La funzionalità dei testi nel contesto architettonico della tomba di Bakenrenef
• Edda Bresciani – La corazza di Inaro era fatta con la pelle del grifone del Mar Rosso
• Tito Orlandi – Due fogli papiracei da Medinet Madi (Fayum): l’Historia Horsiesi
• Marinella Casini – “Carcere” nella terminologia accadica
• Carmela D’angelo – Analisi morfologica di un motivo araldico vicino-orientale (II)
• Giovanni Garbini – Sys “campo salato” in ebraico
• Alessandro Catastini – Profeti tra epigrafia ed epistolografia
• Gianfrancesco Lusini – Il Gadla Anānyā
• Daniela Amaldi – Note su un bacino islamico di Pisa
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto: Kom Madi-Fayum (febbraio-marzo 1989)
• Walter Ferri – Rilievo topografico generale di Medinet Madi
• Gianluigi Nicola, Roberto G. Arosio – La cappella di culto di Alessandro Magno a Kom Madi. Controlli e interventi compiuti nel 1989
• Jean Yoyotte – Note sur le bloc de Sheshonq i decouvert par la mission archeologique a Saqqara de l’Universite de Pisa
• Maria Carmela Betrò – L’inno crittografico del libro del giorno (= Medinet Habu VI 421a-420b = Taharqa 18a)
• Cristina Guidotti – Il tempio funerario di Tutmosi IV a Gurna. La ceramica della “cappella superiore”
• Flora Silvano – Lucerne fittili figurate da Saqqara
• Edda Bresciani – La stele trilingue di Cornelio Gallo: una rilettura egittologica
• Paolo Gallo – Ostraca demotici da Medinet Madi
• Fulvio De Salvia – Cultura egizia e cultura greca in età pre-ellenistica: attrazione e repulsione
• Giuseppe F. Del Monte – Una nuova suddivisione del Sūtu a Boğazköy
• Angelo Ghiroldi – Ruolo degli stranieri nei documenti economici medio-assiri (Assur-bel-nisesu-Tukulti-Ninurta)
• Sandro Filippo Bondi – Mozia, tra i greci e Cartagine
• Cristiano Grottanelli – Appunti sulla fine dei sacrifici
• Gianfrancesco Lusini – L’omelia etiopica “sui sabati” e il “senodos”
• Maria Carmela Betrò – I testi solari del portale di Pascerientaisu (BN2)
• Edda Bresciani – L’attività archeologica dell’Università di Pisa nel Fayum (campagna 1988)
• Peter Grossmann – Le chiese CH D 87, CH G 88 e CH H 88 di Medinet Madi
• Paolo Gallo – Nestor l’hote e Behbeit el Hagar
• Maria Cristina Guidotti – Un pendente di vetro del Museo Egizio di Firenze
• Barbara Costa – Preparazione per un corpus dei poggiatesta nell’antico Egitto: classificazione tipologica
• Wolfgang Brunsch – “Tria sunt insaturabilia… et os vulvae…” (proverbia 30, 15-16) und setne,V, 29-30
• Edda Bresciani – Il papiro Dodgson e il hp (n) wpj.t
• Maria Carmela Betrò – Erbari nell’antico Egitto
• Stefania Mazzoni – La crisi dell’arte narrativa neoassira: riflessioni in margine
• Massimo Botto – L’attività economica dei Fenici in Oriente tra il IX e la prima metà dell’VIII sec. a.C.
• Carmela D’Angelo – Analisi morfologica di un motivo araldico vicino-orientale
• Cristiano Grottanelli – Storie di Giuda
• Alessandra Avanzini – Brevi osservazioni sui rapporti tra cultura sudarabica e le culture vicine
• Alessandro Catastini – Il racconto di Susanna: riconsiderazioni di ipotesi vecchie e nuove
• Gianfrancesco Lusini – L’omelia etiopica “sui sabati” di “retu’a haymanot”
• Carmine Ampolo, Edda Bresciani – Psammetico re d’Egitto e il mercenario Pedon: premessa
• Edda Bresciani, Maria Carmela Betrò, A. Giammarusti, Carlo La Torre – Tomba di Bakenrenef (l. 24), attività del cantiere scuola 1985-1987
Tell Afis: Seminario 1987 Passato e Presente
• Stefania Mazzoni – Presentazione
• Paola Ciafardoni – Tell Afis: un insediamento del ferro nella regione di Idlib
• Stefania Mazzoni – Lo scavo dell’edificio del settore D
• Serena Maria Cecchini – il sondaggio stratigrafico
• Alessandra Avanzini – Alcune osservazioni in margine all’iscrizione di Zakir
• Paolo Marrassini – Il Gadla Latṣun
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto (1987): Medinet Madi nel Fayum
• Peter Grossmann – Madinat Madi. Die kirche (1987): beschreibung der bearbeiten kirchen
• Maria Cristina Guidotti – Il tempio funerario di Tutmosi IV a Gurna. La ceramica della “tomba Petrie”
• Barbara Costa – Un gruppo di forme di terracotta
• Paolo Gallo – Nectanebo i ed il ramo del Nilo di Busiri e Perhebit
• Edda Bresciani – Ai margini della storia della medicina egiziana antica. Il caso di Padikhonsi di Akhmim
• Maria Carmela Betrò – Trattamento informatico dei testi demotici: problemi e proposte
• Sergio Volpi, M. Carmela Betrò – Supporto al trattamento dei testi demotici
• Edda Bresciani – Fenici in Egitto
• Piero Bartoloni – Le relazioni tra Cartagine e la Sardegna nei secoli VII e VI a.C.
• Angelo Vivian – Il cimitero ebraico di Gradisca d’Isonzo: “appendici”
• Alessandro Catastini – I Re 13:1-10 e la redazione delle tradizioni su Geroboamo I
• Piero Capelli – Un antico e poco noto testimone del testo della Mishna’
• Alessandra Veronese – Il pellegrinaggio ebraico in Eretz Yisrael nel Medioevo
• Daniela Amaldi – Tarafa e Ibn Hazm: un esempio di Tadmin
• Cesare Letta – Praefectus castrorum Aegypti: “comandante del campo d’Egitto” o “comandante di campo in Egitto”?
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto (1985): Medinet Madi nel Fayum
• Salah El Naggar – Étude préliminaire d’un ciel voûté de l’hypogée de Bakenrenef (l.24) à Saqqara
• Maria Cristina Guidotti – Due incensieri di terracotta da Saqqara
• Paolo Gallo – A proposito del termine demotico ʿẖj.t e dell’eventuale corrispondenza greca ἰβιών
• Edda Bresciani – Iconografia e culto di Premarres nel Fayum
• Giuseppe F. Del Monte – “e gli dei camminano davanti a me…”
• Claudio Saporetti – EVO 1-8: breve ripresa degli argomenti assiriologici
• Piero Giorgetti – Un’ipotesi a proposito del rapporto 1:3 nel poveruomo di Nippur
• Stefania Mazzoni – La dea alata con veste paleosiriana
• Paolo Bernardini – Precolonizzazione e colonizzazione fenicia in Sardegna
• Carlo Tronchetti – I rapporti fra il mondo greco e la Sardegna: note sulle fonti
• Massimo Botto – I commerci fenici e la Sardegna nella fase precoloniale
• Angelo Vivian – Il cimitero ebraico di Dradisca d’Isonzo
• Alessandra Veronese – Le comunità ebraiche del Vicino Oriente e di Egitto nelle relazioni di viaggio dei pellegrini ebrei italiani del XV secolo: nota storica
• Piero Capelli – Alcune note al trattato Terumot della Mishna’
• Paolo Marrasini – A proposito di ʾIyasus Moʾa
• Alessandra Avanzini – La missione dell’Università di Firenze nello Yemen del nord: notizie preliminari su alcuni risultati della campagna del dicembre 1985
• Daniela Amaldi – Baynūn (yemen) nell’opera di Al-Hamdānī
• Edda Bresciani – Ugiahorresnet a Menfi
• Sergio Pernigotti – Saitica, II
• Flora Silvano – Un vaso canopo da Saqqara – tomba di Boccori
• Maria Cristina Guidotti – La ceramica della tomba ’79 a Gurna
• Claudio Saporetti – Dieci appunti dai testi di Etana
• Sandro Filippo Bondi – Monte Sirai nel quadro della cultura fenicio-punica di Sardegna
• Angelo Vivian – Epigrafi ebraiche di San Daniele del Friuli. Saggio
• Piero Capelli – L’ideologia del mare e del porto nell’antico testamento
• Paolo Marrassini – Studi sul testo della “cronaca” di ʿAmda Ṣeyon. II. Lo stemma
• Daniela Amaldi – Il coraggio guerriero in alcune poesie arabe antiche
• Alessandra Avanzini – Appunti di storia sudarabica antica 2. Ḥimyār e Ḏu–raydān
• Sergio Pernigotti – Saqqara II, 1. Tomba di Boccori. Il libro dei morti su bende di mummia
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto (1984): Medinet Madi nel Fayum. Le chiese
• Maria Cristina Guidotti – Nota su due modellini in fayence da Saqqara
• Sergio Pernigotti – Saitica, I
• Maria Carmela Betrò – Due tavolette demotiche e il P. Gr. Amherst II 31
• Claudio Saporetti – Dieci brevi note in margine ad Etana
• Sandro Filippo Bondi – Per una caratterizzazione dei centri occidentali nella più antica espansione fenicia
• Angelo Vivian – Iscrizioni e manoscritti ebraici a Empoli
• Alessandro Catastini – Hebraica dubiosa I–III
• Piero Capelli – Note sul sistema delle dodici tribù di Israele nel Libro dei numeri
• Paolo Marrassini – Studi sul testo della “cronaca” di ʿAmda Ṣeyon. I. Il manoscritto Rüppell (Stadt- und Universitätsbibliothek Frankfurt am Main MS 38)
• Alessandra Avanzini – Una collezione sudarabica a Firenze
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto (1982–1983): Saqqara e Gurna
• Ahmed El-Sawi – The Nile-god. An unusual representation in the temple of Sety I at Abydos
• Edda Bresciani – Registrazione catastale e ideologia politica nell’Egitto tolemaico. A completamento di “La spedizione di Tolomeo II in Siria in un ostrakon demotico inedito da Karnak”
• Maria Cristina Guidotti – Ipotesi di significato e tipologia dei vasi egizi di epoca tarda raffiguranti il dio Bes
• Edda Bresciani – Note di toponomastica: i templi di Mn–nfr, Wn–ḫm, Pr–ḥʿpj–mḥt
• Sergio Pernigotti – Una tavoletta lignea con un testo magico in copto
• Claudio Saporetti – Nota sulla sezione IV del dialogo Arad Mitanguranni
• Carmela D’Angelo – Motivi floreali e vegetali negli avori fenici di Spagna
• Angelo Vivian – I manoscritti ebraici dell’archivio vescovile (Škofijski arhiv) di Maribor
• Alessandro Catastini – Le varianti greche di Isaia 36-39
• Lucia Croce – La nidda nel pensiero biblico e mišnico
• Paolo Marrassini – Il Gadla Mātyās
• Maria Luisa Virgili – Note testuali all’ʾAbbā yoḥanni di Dabra ʿāśā
• Daniela Amaldi – Il califfo nelle dieci poesie in morte di ʿUthmān di Ḥassān b. Thābit
• Giovanna Calasso – Arabi e Berberi nel “rawḍ al-qirṭās” di Ibn Abī Zarʿ: ancora sulle origini di Fes
• Edda Bresciani – Presentazione
• Edda Bresciani – Capitolo primo: 1. La galleria dei sarcofagi, 2. I testi ieratico-demotici datati al 15º anno di Nectanebo I, 3. Il visir Padineit dal «bel nome» Pascerientaihet, il suo tempo, la sua famiglia, i suoi dèi
• Salah el-Naggar – Capitolo secondo: Etude de l’architecture de la Galerie Est 2 du tombeau de Bakenrenef à Saqqara
• Sergio Pernigotti – Capitolo terzo: 1. Sarcofagi, 2. I mattoni magici, 3. Il frammento di statua, 4. Le bende di mummia
• Flora Silvano – Capitolo quarto: 1. Gli usciabti, 2. Gli amuleti
• Francesco Mallegni, Gino Fornaciari – Appendice: A proposito di un dente dalla galleria del visir Padineit
• Edda Bresciani – Notizie inedite su Tell Basta (mss acerbi, Bibl. Comunale di Mantova, XII 26/3)
• Sergio Pernigotti – Un nuovo sacerdote Renep da Saqqara
• Flora Silvano – Due documenti inediti ed un problema di onomastica egiziana
• Maria Carmela Betrò – Considerazioni in margine ad un testo: Anchscescionqi e il suo mondo
• Maria Carmela Betrò, Barbara Costa, Giulia Belli, Monica Giaconi – Mito e propaganda in età tolemaica
• Maria Cristina Guidotti – Gli oggetti del deposito di fondazione di Hatscepsut nel Museo egizio di Firenze
• Claudio Saporetti – Qualche punto problematico nella narrazione del diluvio
• Claudio Saporetti – Leggi assire: due punti controversi
• Sandro Filippo Bondi – L’iscrizione punica del Museo Civico “G. Fattori” di Livorno
• Alessandro Catastini – Le varianti greche di II Re 18-20
• Angelo Vivian – Iscrizioni e manoscritti ebraici di Ljubljana
• Paolo Marrassini – Il Gadla Alaniqos
• Gianfranco Fiaccadori – Un rotolo magico etiopico nella collezione dell’Università di Pisa
• Alessandra Avanzini – Note di metodo in margine al “Glossaire des inscriptions de l’Arabie du sud”
• Stefania Mazzoni – Gli stati siro-ittiti e l’ “età oscura”, II. Sviluppi iconografici e propaganda politica
• Sergio Pernigotti, Daniela Amaldi – Pagine di un codice copto-arabo nel Museo Nazionale di S. Matteo a Pisa
• Sabatino Moscati – Presentazione
• Francesco Gabrieli – Giuseppe Gabrieli e l’opera di Rosellini
• Angelo Vivian – Ippolito Rosellini e l’insegnamento dell’ebraico a Pisa
• Daniela Amaldi – Ippolito Rosellini professore di arabo a Pisa
• Paolo Emilio Tomei – Le raccolte botaniche di Giuseppe Raddi in Egitto
• Sergio Donadoni – Evaristo Breccia e l’indagine archeologica in Egitto
• Jean Leclant – Michela Schiff Giorgini et l’Université de Pise
• Maria Carmela Betrò – Evaristo Breccia inedito
• Sergio Pernigotti – Le collezioni egittologiche pisane
• Robert Hari – Rosellini et Champollion: deux vies pour l’egyptologie
• Silvio Curto – Gli inizi dell’egittologia italiana
• Maria Cristina Guidotti – Ippolito Rosellini e gli studi ceramologici moderni
• Edda Bresciani – Gli inediti roselliniani
• Riccardo Contini – Tipologia della frase nominale nel semitico nordoccidentale del I millennio a.C.
• Edda Bresciani – L’attività archeologica dell’Università di Pisa in Egitto (1981): Fayum, Gurna, Saqqara: Fayum: prospezione e salvaguardia
• Antonio Gianmarusti – Analisi delle strutture architettoniche della “cappella superiore” a Gurna
• Flora Silvano – Gli stampi in pietra provenienti dagli scavi dell’Università di Pisa a Saqqara
• Maria Cristina Guidotti – Ceramica dipinta dell’epoca di Tutmosi IV a Gurna
• Maria Carmela Betrò – Una stele panopolitana del Museo Civico Archeologico di Bologna
• Sergio Pernigotti – La benda di mummia con il “libro dei morti” del Museo Civico Archeologico di Bologna
• Rossella Baldassari – Proposte di classificazione e di interpretazione dei vasi imitanti del Regno Nuovo
• Sergio Pernigotti – In margine al dossier di Hapuseneb
• Edda Bresciani, M. Carmela Betrò, Sergio Pernigotti – Ostraka demotici da Ossirinco
• Giulia Belli, Barbara Costa – Una tabellina aritmetica per uso elementare scritta in demotico
• Edda Bresciani – Frammenti da un “prontuario legale” demotico da Tebtuni nell’Istituto Papirologico G. Vitelli di Firenze
• Edda Bresciani – La morte di Cambise ovvero dell’empietà punita: a proposito della “cronaca demotica”, verso, col. C, 7–8
• Sergio Pernigotti – Frammenti copti a Pisa
• Claudio Saporetti, Adolfo M. Antonini, Angelo Ghiroldi, Cecilia Paladini – Recenti opere divulgative sulla civiltà sumera
• Angelo Vivian – Le iscrizioni ebraiche di Ptuj e Maribor
• Angelo Vivian – Iscrizioni e manoscritti ebraici di Pisa, II
• Stefania Mazzoni – Gli stati siro-ittiti e l’ “età oscura”: fattori geo-economici di uno sviluppo culturale
• Sandro Filippo Bondì – Qualche appunto sui temi della più antica colonizzazione fenicia
• Paolo Marrassini – Nota sul passaggio “A>E” in accadico
• Gianfranco Fiaccadori – Per una nuova iscrizione etiopica da Aksum
• Alessandra Avanzini – Appunti di storia sudarabica antica – 1. In margine a Masnaʿat Mārya
• Daniela Amaldi – La guerra dei sei giorni in Al–karnak di Naǧīb Maḥfūẓ
• Edda Bresciani – Kom Madi 1977 e 1978. Le pitture murali del cenotafio di Alessandro Magno
• Edda Bresciani – L’attivita’ archeologica dell’Università di Pisa in Egitto: 1977-1980: Tebe (Gurna): 1977-1980
• Maria Carmela Betrò – Il pilastro del Museo Civico Archeologico di Bologna 1892 ed il suo contesto storico-religioso
• Maria Carmela Betrò – Una stele da una collezione privata pisana
• Maria Cristina Guidotti – Alcuni vasi dipinti da Saqqara
• Flora Silvano – Le reticelle funerarie nell’antico Egitto: proposte di interpretazione
• Sergio Pernigotti – Bende di mummia con il “Libro dei Morti” da Saqqara
• Edda Bresciani – I testi demotici della stele “enigmistica” di moschione e il bilinguismo culturale nell’Egitto greco-romano
• Edda Bresciani, Maria Carmela Betrò, Sergio Pernigotti – Ostraka demotici da Ossirinco
• Sergio Pernigotti – Un ostrakon copto da Saqqara
• Claudio Saporetti – Annotazioni su alcuni personaggi assiri
• Angelo Vivian – Iscrizioni e manoscritti ebraici di Pisa, I
• Stefania Mazzoni – Appunti sulla diffusione della ceramica “reserved slip” in Mesopotamia e in Siria
• Sandro Filippo Bondì – L'”alto luogo di Tanit” a Nora: un’ipotesi di rilettura
• Paolo Marrassini – Una nuova versione geez della disputa fra Takla Haymamot e Motalami
• Gianfranco Fiaccadori – Proterio, Asterio e Timoteo patriarchi. Note di storiografia alessandrina
• Alessandra Avanzini – Nota su ḍfr in sudarabico antico
• Edda Bresciani – Un edificio di Kha-anekh-ra Sobek-hotep ad Abido (mss acerbi, biblioteca comunale di Mantova )
• Sergio Pernigotti – Ancora sulla Stele Firenze 1639 (2507)
• M. Cristina Guidotti – Un frammento di stele della XVIII dinastia nel Museo archeologico di Firenze
• Edda Bresciani – Un usciabti del generale Psamtek-sa-neit nel museo “L. Pogliaghi” a Varese
• Edda Bresciani, Lucia Paolini, Elsa Bedini, Flora Silvano – Una domanda oracolare demotica con responso scritto: il Pap. dem. Cairo CG 31212 riconsiderato
• Edda Bresciani, Maria Carmela Betrò, Sergio Pernigotti – Ostraka demotici da Ossirinco
• Claudio Saporetti – Alcune considerazioni in margine al Gilgameš
• Angelo Vivian – I manoscritti ebraici della Biblioteca Universitaria di Pisa
• Stefania Mazzoni – Nota sull’evoluzione del costume paleosiriano
• Sandro Filippo Bondì – Per una riconsiderazione del tofet
• Claudio Saporetti – Qualche nota relativa al momento della liberazione dell’Assiria dall’influenza mitannica
• Paolo Marrassini – Note di storia etiopica
• Riccardo Contini – Problemi dell’aramaico antico
• Alessandra Avanzini – Alcune osservazioni sulla documentazione epigrafica preislamica dell’oasi di Al-ʿulā
• Daniela Amaldi – Note sull’insegnamento dell’arabo a Pisa
• Giovanna Calasso – La “sura degli uomini” nel commento di Faḫr Ad-din Ar-razi
• Edda Bresciani – L’attività archeologica in Egitto dell’Università di Pisa: Saqqara 1974-1977
• Salah El Naggar – Etude préliminaire du plan du tombeau de Bocchoris à Saqqara
• Edda Bresciani, Sergio Pernigotti, Maria Carmela Betrò – Ostraka demotici da Ossirinco
• Maria Carmela Betrò – Ricerche su un tipo di terreno nei documenti demotici
• Edda Bresciani, Elsa Bedini, Lucia Paolini, Flora Silvano – Una rilettura dei Pap. Dem. Bologna 3173 e 3171
• Maria Cristina Guidotti – A proposito dei vasi con decorazione hathorica
• Sergio Pernigotti – A proposito del cono funerario corpus n. 488
• Stefania Mazzoni – Alcune impronte di sigilli su documenti neosumerici da Umma e Drehim
• Sandro Filippo Bondì – Note sull’economia fenicia, I. Impresa privata e ruolo dello stato
• Angelo Vivian – Rotoli ebraici e manoscritti biblici della biblioteca del seminario di Ljubljana
• Paolo Marrassini – Considerazioni sulle sibilanti semitiche: il caso della śin
• Alessandra Avanzini – Le iscrizioni dedicatorie sabee
• Claudio Saporetti – Ricerche di assiriologia a Pisa con l’aiuto del calcolatore elettronico
• Daniela Amaldi – “Ibrahim Aql” di Nagib Mahfuz
• Giovanna Calasso – Osservazioni in margine alla discussione sull’autenticità delle tradizioni islamiche
