P RO C E E DI N G S OF T H E X I

INTERNATIONAL CONGRESS
OF EGYPTOLOGISTS
F l o r e n c e , I t a l y 23 - 30 A u g u s t 2 0 1 5
MUSEO EGIZIO FIRENZE
Florence Egyptian Museum
fields.

edited by
Gloria Rosati and Maria Cristina Guidotti

Archaeopress Egyptology 19
CAMNES
Center for Ancient Mediterranean
and Near Eastern Studies
Proceedings of the XI International
Congress of Egyptologists

Florence Egyptian Museum

Florence, 23-30 August 2015

edited by

Gloria Rosati and Maria Cristina Guidotti

Archaeopress Egyptology 19
 Archaeopress Publishing Ltd
Gordon House
276 Banbury Road
Oxford OX2 7ED
www.archaeopress.com

ISBN 978 1 78491 600 8

ISBN 978 1 78491 601 5 (e-Pdf)
© Archaeopress and the authors 2017

Cover: Giuseppe Angelelli, The French-Tuscan Expedition to Egypt (1828-29).

1830. Oil on wood, 230 x 347cm. Florence, Egyptian Museum.

All rights reserved. No part of this book may be reproduced, in any form or
by any means, electronic, mechanical, photocopying or otherwise,
without the prior written permission of the copyright owners.

Printed in England by Oxuniprint, Oxford

This book is available direct from Archaeopress or from our website www.archaeopress.com
 Contents

XI International Congress of Egyptologists ......................................................................................................................... x

Preface .............................................................................................................................................................................. xiii

Papers
Development of Old Kingdom pottery: three cases studies (‘Cemetery of the Workers’, Heit el-Ghurab
and the Khentkawes Town)...................................................................................................................................................1
Sherif M. Abdelmoniem
Of Min and moon – cosmological concepts in the Temple of Athribis (Upper Egypt) .........................................................7
Victoria Altmann-Wendling
Les relations entre l’horloge stellaire diagonale et le corpus des Textes des Sarcophages
dans le sarcophage intérieur de Mésehti : le temps et les décans .....................................................................................14
Bernard Arquier
The Qubbet el-Hawa casting moulds – Late Period bronze working at the First Cataract ................................................19
Johannes Auenmüller
Overlapping and contradictory narratives in Ancient Egyptian visual programs ............................................................26
Jennifer Miyuki Babcock
Sāmānu as a human disease in Mesopotamia and Egypt ...................................................................................................29
Susanne Beck
The pyramid as a journey – cultic encounters between father and son in the Pyramid of Pepy I ....................................35
Nils Billing
The Ancient Egyptian dialects in light of the Greek transcriptions of Egyptian anthroponyms ......................................41
Ana Isabel Blasco Torres
Dalla sabbia alla teca: esempi di interventi conservativi eseguiti su alcuni papiri del Museo Egizio di Firenze.............46
Paola Boffula Alimeni
New evidence on the king’s son Intefmose from Dra Abu el-Naga: a preliminary report .................................................53
Francisco L. Borrego Gallardo
The Merenptah Sarcophagi restoration project.................................................................................................................59
Edwin C. Brock and Lyla Pinch Brock
Egyptian names and networks in Trismegistos (800 BC – AD 800).......................................................................................64
Yanne Broux
The Ptolemaic dedication of Archepolis in the Bibliotheca Alexandrina: materiality and text .......................................69
Patricia A. Butz
Bernard V. Bothmer and Ptolemaic sculpture: papers on Ptolemaic art from his archives held at the
Università degli Studi di Milano .........................................................................................................................................75
Giorgia Cafici
The Tell el-Maskhuta Project .............................................................................................................................................81
Giuseppina Capriotti Vittozzi and Andrea Angelini
Silence in the Tale of the Eloquent Peasant: themes and problems ......................................................................................87
Ilaria Cariddi
Progetto Butehamon. Prospettive e ricerche nella necropoli tebana ................................................................................92
Giacomo Cavillier
Notes on the inscribed Old and Middle Kingdom coffins in the Egyptian Turin Museum .............................................. 103
Emanuele M. Ciampini

i
Rethinking Egyptian animal worship (c. 3000 BC – c. 300 AD): towards a historical-religious perspective.................... 107
Angelo Colonna
Before and after the Temple: the long-lived necropolis in the area of the Temple of Millions of Years
of Amenhotep II – Western Thebes ...................................................................................................................................112
Anna Consonni, Tommaso Quirino and Angelo Sesana
Papyri with the Ritual of the Opening of the Mouth in the Egyptian Museum in Turin ................................................. 120
Federico Contardi
Notes for a building history of the temple of Ramesses II at Antinoe. The architectural investigation ......................... 124
Michele Coppola
Animal mummies in South African collections ................................................................................................................ 131
Izak Cornelius, Salima Ikram, Ruhan Slabbert, Liani C. Swanepoel, Frank Teichert and Tiffany van Zyl
Nouvelle lecture d’une scène de la théogamie d’Hatshepsout ......................................................................................... 137
Alice Coyette
Worship and places of worship in the Greco-Roman town at Marina El-Alamein........................................................... 140
Grażyna Bąkowska-Czerner and Rafał Czerner
Middle Kingdom coffin of Khnum from the National Museum of Warsaw ...................................................................... 148
Dorota Czerwik
Non-destructive analysis on 11 Egyptian blue faience tiles from the 2nd and 3rd Dynasties ........................................ 154
Joseph Davidovits and Frédéric Davidovits
Scenes from the Amduat on the funerary coffins and sarcophagi of the 21st Dynasty.................................................. 159
Cássio de Araújo Duarte
Votive pottery deposits found by the Spanish Mission at Dra Abu el-Naga .................................................................... 166
Elena de Gregorio
The building activity of Pinudjem I at Thebes ................................................................................................................. 172
Gabriella Dembitz
The ‘Book of Going Forth by Day’ in the funerary chamber of Djehuty (TT 11): past, present, and future .................... 177
Lucía Díaz-Iglesias Llanos
The pre-Egyptological concept of Egypt as a challenge for Egyptology and the efforts to establish a research
community .......................................................................................................................................................................184
Florian Ebeling
The Gebelein Archaeological Project, 2013–2016 ............................................................................................................. 188
Wojciech Ejsmond
Trois nouvelles harpes découvertes à Thèbes ouest: Quel apport pour l’égyptologie ? .................................................. 192
Sibylle Emerit
The ‘pantheistic’ deities. Report from research on iconography and role of polymorphic deities ................................ 198
Grzegorz First
Études sur le cadre de vie d’une association religieuse dans l’Égypte gréco-romaine : l’exemple de Touna el-Gebel ... 203
Mélanie C. Flossmann-Schütze
Forme di imitazione egizia nella decorazione architettonica di Nea Paphos .................................................................. 209
Leonardo Fuduli
Ahmose-Sapair in Dra Abu el-Naga: old and new evidence ............................................................................................. 215
José M. Galán
The Moon god Iah in ancient Egyptian religion ............................................................................................................... 222
Gudelia García-Fernández
Expression of loyalty to the king – A socio-cultural analysis of basilophoric personal names dating to the Old and
Middle Kingdoms .............................................................................................................................................................228
Christina Geisen

ii
Love and gold in cross-cultural discourse in the Amarna letters .................................................................................... 233
Graciela Gestoso Singer
Some unpublished inscriptions from Quarry P at Hatnub ............................................................................................... 237
Yannis Gourdon and Roland Enmarch
Names of eye parts in different text genres: a contribution to technical language in ancient Egypt............................. 242
Nadine Gräßler
The transformation of Theban Tomb 39 (TT39). A contribution from a conservation viewpoint in terms
of its history after dynastic occupation .......................................................................................................................... 247
Dulce María Grimaldi and Patricia Meehan
The complete corpus of viticulture and winemaking scenes from the ancient Egyptian private tombs ........................ 254
Maria Rosa Guasch-Jané, Sofia Fonseca and Mahmoud Ibrahim
Des étoiles et des hommes : peurs, désirs, offrandes et prières ...................................................................................... 260
Nadine Guilhou
Cracking a code: deciphering the marks of the royal necropolis workmen of the New Kingdom .................................. 266
Ben Haring
The Egyptian Dionysus: Osiris and the development of theater in Ancient Egypt .......................................................... 271
Allison Hedges
The Abydos Dynasty: an osteoarchaeological examination of human remains from the SIP royal cemetery ................ 276
Jane A. Hill, Maria A. Rosado and Joseph Wegner
You up – I down: orientational metaphors concerning ancient Egyptian Kingship in royal iconography
and inscriptions ................................................................................................................................................................283
Shih-Wei Hsu
Image processing. Elaboration and manipulation of the human figure in the Pyramid Texts................................................ 287
Francesca Iannarilli
Hieroglyphic inscriptions on precious objects: some notes on the correlation between text and support .................... 291
Agnese Iob
Predynastic precursors to the Festival of Drunkenness: beer, climate change, cow-goddesses, and the ideology of
kingship ............................................................................................................................................................................296
Victoria Jensen
Crowdsourcing in Egyptology – images and annotations of Middle Kingdom private tombs ........................................... 303
Peter Kalchgruber and Lubica Hudáková
‘To build a temple in the beautiful white stone of Anu’. The use of Tura limestone in Theban architecture ........................ 308
Christina Karlshausen and Thierry De Putter
The motif of the kiosk during the first half of the 18th dynasty ..................................................................................... 313
Edyta Kopp
A heritage in peril: the threat to Egypt’s urban archaeological sites .............................................................................. 318
Peter Lacovara
Le sḏm.f circonstanciel. Une forme verbale rare en néo-égyptien littéraire ................................................................... 320
Vincent Pierre-Michel Laisney
Amduat type papyri in the Pushkin State Museum of Fine Arts, Moscow ....................................................................... 325
Nika Lavrentyeva
Carving out identities in the Egyptian desert: self-presentation styles adopted by the ancient
travelers of Kharga Oasis ..................................................................................................................................................328
Nikolaos Lazaridis
Ya-t-il une « fabrique d’albâtre » et un atelier de tissage au Ramesseum ? .................................................................... 333
Guy Lecuyot

iii
Deux nouvelles ‘Recommandations aux prêtresʼ datées de Ptolémée X Alexandre Ier .................................................... 339
Nicolas Leroux
Scenes representing temple rituals on some 21st Dynasty coffins .................................................................................. 345
Éva Liptay
Building B, a domestic construction at Tell el-Ghaba, North Sinai ................................................................................. 351
Silvia Lupo, Eduardo Crivelli Montero, Claudia Kohen and Eva Calomino
The Montecelio Obelisk in Rome ......................................................................................................................................357
Lise Manniche
The role of e-learning in Egyptology: ‘Hieroglyphs: Step-by-Step’ website as a case study............................................ 362
Ahmed Mansour and Azza Ezzat
The function and importance of some special categories of stars in the Ancient Egyptian funerary texts,
1: AxAx- and iAd-stars .........................................................................................................................................................368
Alicia Maravelia
Chapel of the tomb belonging to Amenhotep III’s Vizier, Amenhotep Huy. Asasif Tomb No. 28, Luxor-West Bank.
Excavation results: ‘Vizier Amenhotep Huy Project’ (2009–2014) .................................................................................. 377
Francisco J. Martín-Valentín and Teresa Bedman
Objets découverts dans des tombes thébaines situées sous le Temple de Millions d’Années de Thoutmosis III
à l’ouest de Louxor ............................................................................................................................................................384
Javier Martínez Babón
Fish offerings found in Area 32 of the archaeological site of Oxyrhynchus (El-Bahnasa, Egypt).................................... 389
Maite Mascort Roca and Esther Pons Mellado
The Akh-menu of Thutmosis III at Karnak. The Sokarian Rooms ..................................................................................... 394
Julie Masquelier-Loorius
The 13th Dynasty at Abydos: a royal tomb and its context .............................................................................................. 399
Dawn McCormack
The transmission of the Book of the Twelve Caverns .......................................................................................................... 405
Daniel M. Méndez Rodríguez
A new reading of Problem No. 53 in the Rhind Mathematical Papyrus. The limits of proportionality .......................... 410
Marianne Michel
The ang-morphs in Coptic and their grammaticalization in Later Egyptian .................................................................. 416
So Miyagawa
‘Augmented Reality’ technology and the dissemination of historical graffiti in the Temple of Debod .......................... 422
Miguel Ángel Molinero Polo, Alfonso Martín Flores, Jorge Martín Gutiérrez, Cristóbal Ruiz Medina,
Lucía Díaz-Iglesias Llanos, Fernando Guerra-Librero Fernández, Daniel Miguel Méndez Rodríguez,
Luis Navarrete Ruiz, Manuel Rivas Fernández and Ovidia Soto Martín
The Min Project. First working seasons on the unpublished Tomb of Min (TT109) and Tomb Kampp -327-:
the Tomb of May and a replica of the Tomb of Osiris ...................................................................................................... 427
Irene Morfini and Milagros Álvarez Sosa
Figurative vase painting from the First Intermediate Period through to the Fatimid Dynasty: a continuity? .............. 433
Maya Müller
Basic considerations on the construction of pyramids in the Old Kingdom ................................................................... 437
Frank Müller-Römer
Die Verwendung von Münzen in pharaonischer Zeit ....................................................................................................... 441
Renate Müller-Wollermann
In the footsteps of Ricardo Caminos: rediscovering the ‘Speos of Gebel el Silsila’.......................................................... 445
Maria Nilsson and Philippe Martinez
The folding cubit rod of Kha in Museo Egizio di Torino, S.8391 ...................................................................................... 450
Naoko Nishimoto

iv
The mystery of the ‘high place’ from the Abbott Papyrus revealed? The results of the works of the
Polish Cliff Mission at Deir el-Bahari 1999–2014.............................................................................................................. 457
Andrzej Niwiński
The mummies of the ‘Three Sisters’ in the Museo Egizio: a case study. Conservation and studies of textiles and
bandages ...........................................................................................................................................................................462
Cinzia Oliva and Matilde Borla
Technical aspects of faience from Hierakonpolis, Egypt – a preliminary report ........................................................... 468
Marina Panagiotaki, Elizabeth Walters, Yannis Maniatis and Anna Tsoupra
Horus Seneferou ka-s : quand le dernier souverain de la Ire dynastie devint la première femme pharaon de
l’Histoire à porter un nom d’Horus ..................................................................................................................................472
Jean-Pierre Pätznick
The Herakleopolis Magna Project: seasons 2012–2015..................................................................................................... 480
M. Carmen Pérez-Die
The Stelae Ridge cairns: a reassessment of the archaeological evidence ........................................................................ 485
Hannah Pethen
The Italian-Egyptian Mission at the Monastery of Abba Nefer at Manqabad: results of the first four
seasons’ work ....................................................................................................................................................................491
Rosanna Pirelli, Ilaria Incordino, Paola Buzi and Anna Salsano
Wedjat-eyes as a dating criterion for false doors and stelae to the early Middle Kingdom.............................................. 499
Melanie Pitkin
La collection égyptienne du Musée Sandelin à Saint-Omer (France) ............................................................................... 506
Jean-Louis Podvin
Some remarks on the Egyptian reception of foreign military technology during the 18th Dynasty:
a brief survey of the armour.............................................................................................................................................513
Alberto Maria Pollastrini
Medical re-enactments: Ancient Egyptian prescriptions from an emic viewpoint ......................................................... 519
Tanja Pommerening
Textual layers in Coffin Texts spells 154–160 .................................................................................................................... 527
Gyula Priskin
The cat mummies of the Società Africana d’Italia: an archaeological, cultural and religious perspective ...................... 532
Maria Diletta Pubblico
Khnum the Creator: a puzzling case of the transfer of an iconographic motif ............................................................... 538
Maarten J. Raven
Temple ranks in the Fayyum during the Ptolemaic and Roman Periods: documentary sources and
archaeological data ...........................................................................................................................................................543
Ilaria Rossetti
Le musée de Mallawi: état des lieux après les destructions et projets pour l’avenir ...................................................... 549
Ashraf Alexandre Sadek
A new light on Coptic afterlife (O.4550 from the Coptic Museum in Cairo) ..................................................................... 553
Hind Salah El-Din Somida Awad
The lost chapels of Elephantine. Preliminary results of a reconstruction study through archival documents ............. 556
Daniele Salvoldi and Simon Delvaux
Doors to the past. Rediscovering fragments in the new blockyard at Medinet Habu ..................................................... 563
Julia Schmied
Les dépôts de fondation de la Vallée des Rois : nouvelles perspectives de recherche sur l’histoire de la nécropole
royale du Nouvel Empire ..................................................................................................................................................568
François C. A. Schmitt

v
Economic mentalities and Ancient Egyptian legal documents ........................................................................................576
Alexander Schütze
Excavations in the ‘Temple of Millions of Years’ of Thutmosis III ................................................................................... 581
Myriam Seco Álvarez
Rituels funéraires au temps de Hatchepsout : le sanctuaire de la tombe de Djehouty et ses parallèles ........................ 587
José M. Serrano
The so-called Book of Two Ways on a Middle Kingdom religious leather roll ................................................................... 594
Wael Sherbiny
Ibyc. PMGF 287 and Ancient Egyptian love songs ............................................................................................................. 597
Anna Sofia
The Physiologus in Egypt ....................................................................................................................................................603
Marco Stroppa
A survey of astronomical tables on Middle Kingdom coffin lids ..................................................................................... 608
Sarah L. Symons
Blue painted pottery from a mid-18th Dynasty royal mud-brick structure in northwest Saqqara ................................ 613
Kazumitsu Takahashi
Studies on BD 17 vignettes: iconographic typology of Rw.tj-scene (New Kingdom – Third Intermediate Period).......... 619
Mykola Tarasenko
Were components of Amarna composite statues made in separate workshops? ............................................................ 626
Kristin Thompson
Research on Old Kingdom ‘dissimilation graphique’. World-view and categorization ................................................... 633
Simon Thuault
La funzione del tempio tolemaico di Deir el-Medina alla luce dell’archeologia .............................................................. 638
Claudia Tirel Cena
The ‘geography’ of the hierogrammateis: the religious topography of the Western Harpoon
(7th Nome of Lower Egypt) ...............................................................................................................................................644
Elena Tiribilli
The Ancient Egyptian shabtis discovered in the regions of Roman Illyricum (Dalmatia, Pannonia) and Istria:
provenance, collections, typological study and dating .................................................................................................... 650
Mladen Tomorad
From Egypt to the Holy Land: first issues on the Egyptian collection in the Studium Biblicum Franciscanum,
Jerusalem ..........................................................................................................................................................................656
Benedetta Torrini
Tradition and innovation within the decoration program of the temple of Ramesses II at Gerf Hussein ...................... 661
Martina Ullmann
The Egyptian Execration Statuettes (EES) Project ............................................................................................................ 667
Athena Van der Perre
A new long-term digital project on Hieratic and cursive hieroglyphs ............................................................................ 671
Ursula Verhoeven and Svenja A. Gülden
Hierakonpolis Faience, 2005–2013, with context and accompanying finds – a quest for chronology
and possible use ................................................................................................................................................................676
Elizabeth J. Walters, Amr El Gohary, Shelton S. Alexander, Richard R. Parizek, David P. Gold, Recep Cakir,
Marina Panagiotaki, Yannis Maniatis and Anna Tsoupra
The Berlin Plans from the New Kingdom Period.............................................................................................................. 680
Yoshifumi Yasuoka
The career of Nakhtmin (TT 87) as revealed by his funerary cones ................................................................................ 686
Kento Zenihiro

vi
Object biographies and political expectations: Egyptian artefacts, Welsh Heritage and the regional community
museum .............................................................................................................................................................................693
Katharina Zinn
Who am I - and if so, how many? Some remarks on the ‘j-augment’ and language change ............................................ 701
Monika Zöller-Engelhardt

Poster presentations
Vocabulaire de l’Égyptien Ancien (VÉgA). Plateforme numérique de recherche lexicographique ................................. 709
A. Almásy, Ch. Cassier, J. Chun-Hung-Kee, F. Contardi, M. Massiera, A. Nespoulous-Phalippou and Fr. Rouffet
Pottery from the early Roman rubbish dumps in Berenike harbour............................................................................... 711
Agnieszka Dzwonek
A sequence of five 13th Dynasty structures at Memphis ................................................................................................. 714
Rabee Eissa
Funerary culture of the Memphite region during the Early Dynastic Period ................................................................. 717
Barbora Janulíková
3D-Reconstructions of Late Roman fortresses in Egypt ................................................................................................... 718
Dmitry Karelin, Maria Karelina and Tatiana Zhitpeleva
The Roman Imperial cult temple at Luxor: its architecture and possible connection between Roman and Egyptian
cultures .............................................................................................................................................................................720
Irina Kulikova and Dmitry Karelin
One of the earliest discovered houses at Memphis .......................................................................................................... 722
Hanan Mahmoud Mohamed
Reden und Rufe, are they kingly patterns? A first step towards an explanation of the origin(s) of speech captions
in ‘daily life’ scenes in private tombs ...............................................................................................................................724
Aurore Motte
Étude pluridisciplinaire de têtes de momies (Lyon)......................................................................................................... 725
Annie Perraud, Matthieu Ménager, Pascale Richardin and Catherine Vieillescazes
Progetto Osiris: valorizzazione delle piccole collezioni egizie ........................................................................................ 727
Massimiliana Pozzi Battaglia e Federica Scatena
Study and restoration of two mummies from the Moulins Museum ............................................................................... 729
Noëlle Timbart

List of papers presented at ICE XI.....................................................................................................................................731

Massimiliano Franci

vii
 The Moon god Iah in ancient Egyptian religion*

Gudelia García-Fernández
CSIC-UAM

Abstract
In the framework of a religion with such a notorious solar character as that of ancient Egypt, the Moon god Iah (IaH) is overshadowed by the solar
doctrine. Iah is a secondary divinity rarely mentioned in the religious corpora, although his clergy and temple have been documented. Moreover,
certain royal and elite personal names were composed with Iah as Iahmes, ‘The Moon is born/Born of the Moon’, in the Second Intermediate Pe-
riod and at the beginning of the 18th Dynasty. The aim of this paper is to analyse the role of Iah in Egyptian religion and his influence on society
from the Old Kingdom to the 18th Dynasty. This study will examine the recitations in the Pyramid Texts, the Coffin Texts and the Book of the Dead
where the deity is mentioned, and will also survey his impact on the social sphere through evidence from anthroponomy.
The Moon in ancient Egypt adopted a dual role: as a masculine divinity, he had a prominence which soared at night during the nightlife in funer-
ary confines and was bound to a monthly renascence cycle; as a celestial body, its different phases were associated with certain lunar festivals,
well documented in the private funerary inscriptions. In addition, the Moon god did not remain unaltered; instead, his features were adapted to
the religious needs of each period. Based on the analysis of the texts, it is revealed that the theological essence of the Moon god Iah and his main
functions in a nocturnal religious context were closely related to the renaissance of the deceased.
Keywords
Moon god Iah; funerary texts; festivals; priesthood; onomastics

Introduction
The purpose of this paper is to analyse the role of Iah in
the Egyptian religion and his influence on the society from
the Old Kingdom to the beginning of the 18th Dynasty.1 The
iconography and archaeology from this period do not provide
sufficient information for the reconstruction of any aspect
of the divinity. The principal source for the study of Iah in
ancient Egypt is textual; therefore research on the Moon god
is solely based on the analysis of texts, beginning with the
Pyramid Texts, and moving on to the Coffin Texts and the Book of
the Dead, together with funerary inscriptions and onomastics.
1. Corpora of Religious-Funerary Texts
In the funerary corpora Iah plays a dual role: 1) as a nocturnal
divinity, the deceased associates himself with the Moon in
a rebirth context; and 2) as a celestial body, he marks the
passing of time and rules the ritual realm.
1.1. The Moon god as a divinity
Some of the features of Iah endured through time, while
others changed. In the Pyramid Texts the deceased king is
related to Iah through kinship ties, and the references to the
celestial body are connected with his monthly cycle. In the
Coffin Texts and Book of the Dead, his rebirth cycle and the light
which the deceased aspires to join prevail.
In the Pyramid Texts Iah is mentioned on three occasions.
Two of those describe him as a deity with close family ties to
the dead king: as his father, ‘He (Horus of the Horizon) shall
commend Pepi to his father, Iah; Pepi’s sibling is the morning-
star god’, wD.f N n it.f IaH msTw N pi nTr-dwA (PT 507, Pyr.
1104a-b); and as his brother, ‘Iah is the brother of Pepi, and
the morning-star god is the sibling of Pepi’, Sn N pw IaH mcTw
N pw nTr-dwA (PT 481, Pyr. 1001b).2 The sentence constructed
as a ‘pw-clause’ emphasises the equation, the straight
identification between the two beings. A third passage wishes
that the deceased would be able to emulate the Moon god in
his monthly rebirth, ‘You shall be born at your months like
Iah’, ms.k ir Abdw.k mi IaH (PT 412, Pyr. 732b).
In contrast with the Pyramid Texts, in the Coffin Texts the
family relationship between the deity and the deceased
disappears, probably since the deceased is no longer a king.
The deceased pretends to identify himself with Iah, but more
often he emulates him through the expression of an ‘m-of-
predication’ sentence. Iah is mentioned in four passages: the
god is described as a celestial body that glows light during the
night and the deceased fully identifies with him, ‘I am Iah,
I have swallowed the darkness’, ink IaH iw am. n.i qnHw (CT
V, 371f-g [467]). Another recitation mentions the light, but
its meaning remains obscure: ‘(When) Ra rises, (when) the
hidden spirits ascend and the lord of the spirits (ascends) in
his primordial shape (and) Moon (?) shines…’ wbn Ra pr StAyt
nb Axw m pAwty.f psD Ssp (?) (CT VII, 24h-j [824]). In two texts
his shine and movement are highlighted and the deceased
tries to emulate him, ‘O you sole one who rises as Iah, o you
sole one who shines as Iah’, i wa wbn3 m IaH4 i wa psD m IaH (CT
II, 64b [93]; 260c, d [152]).5

* The recitations of the Book of the Dead are a continuation of

Research project HAR2014-52323-P, within the Spanish National
Program for Scientific Research, Technology and Innovation. An
extended version of this paper is included in my PhD dissertation:
‘The Moon-Deity Iah in Ancient Egyptian Religion and Politics’ under
the supervision of Prof. Dr J. M. Galán and Dr G. Mora. I am grateful to
Prof. Dr J. M. Galán and A. Garnett for their careful proofreading of
this manuscript.
1 4
Victoria Altmann-Wendling’s dissertation project focuses on the
analysis of the deity in temples and funerary texts of the Graeco-
Roman Period (3th C. BC–3th C. AD): Der Mond in den religiösen Texten
des griechisch-römischen Ägypten, under the supervision of Prof. Dr T.
Pommerening, Prof. Dr M. Gindhart.
the Coffin Text tradition. Iah is mentioned four times: in one
2
Derchain 1965: 56, n. 235, points out these ties of kinship.
3
In versions B4C, B2Bob, S10Cb, S10Cc, S10Ca is documented as wbn
and psd, ‘it rises’ and ‘it shimmers’.
There is a significant variant in versions S10Cb, S10Ca and B2Bob
(CT II, 64b [93]): i wa wbn psD m Hnt, ‘O sole one who shines and glows
in the marshy lake!’.
5
These references in the Coffin Texts are gathered in Altenmüller
1975: 19, section ‘jaH (Mond)’.

ICE XI (2017): 222–227 222


figure 1: writings of the name ‘iah’.
example the deceased identifies himself with the deity, ‘I
am Iah who is among the gods and I will not die’, ink IaH imy
nTrw nn tm.i (BD 8, 4). In a second example the deceased is
associated with the cycle and shine of the Moon god: ‘O you
sole one who rises as Iah, o you sole one who shines as Iah’,
iw wa wbn m IaH iw wa psD m IaH (BD 2, 1-2). In another two
passages the deceased participates in the solar and lunar
cycle: ‘I have entered with the sun-disk, I have come out with
Iah’, aq.n.i Hr itn pr.n.i Hr IHwy6 (BD 124, 16); ‘May I see the
sun-disk and may I behold Iah forever’, mAA(.i) itn dgg(.i) I(a)H
Dt sp sn (BD 18, 4-5 pAni).
The writing of the name Iah experiences variations over time. In
the Pyramid Texts the orientation of the moon’s shape adopts
all the possibilities, except for the wet moon. Throughout the
Coffin Texts, the moon is consistently written facing down and
6
A significant variant in the Nu Papyrus (BD 124, 16): q(w)r.i Hr
I(a)Hw, ‘I shall enter before Iah’.
International Congress of Egyptologists XI
The Moon god Iah in ancient Egyptian religion
only a few spelling variants are documented. Through the
Book of the Dead the writing of the deity’s name experiences
a rich variety (Barbotin 2015: 40–1; Vandersleyen 1971: 228)
(Figure 1).
1.2. The lunar festivals
Egyptian society was articulated by a solar calendar; however,
the funerary sphere followed a lunar ‘calendar’. Despite
the fact that the Moon has a secondary role in the funerary
corpora, it greatly influences the organisation of ritual time:
numerous lunar festivals are mentioned in the funerary
corpora and in private festival lists. They are established
within the framework of the solar civil calendar (Belmonte
2003: 42; 2009: 87). Through these religious celebrations,
the deceased’s nourishment is ensured and his rebirth is
commemorated.
In the corpora of funerary texts there are two types of festivals:
the ‘seasonal festivals’ that relate to the civil calendar, and
the ‘festivals of heaven’, linked with the natural seasons and
astronomical events (Gardiner 1952: 21, n. 2; 1955: 21, n. 2;
Parker 1950: 33, § 170; Spalinger 1992: 4, n. 11; 1996: 1, n. 2).
The lunar festivals are included in this last group, the
following being the most popular examples: psDntyw, the new
moon night which announces the first day of the synodic
month; (tp) Abd, the Festival of the Beginning of the Month,
celebrated on the second day; cnt, the Sixth Day Festival; Dnit,
the Seventh Day Festival, which coincided with the visibility
of the first-quarter of the moon in the sky; (tp) cmdt, the Half
Month Festival which took place on the Fifteenth or Sixteenth
day, and corresponds to the night of the full moon; wAg, this
was originally a lunar festival, ruling over the full moon phase
celebrated in honour of the ancestors, but later was also
celebrated on a civil date (Figure 2).
These festivals indicate the moment when the deceased
receives the offerings and his rebirth takes place. It can be
deduced that most of these celebrations developed during
the night, and that they were officiated in the tomb by one or
more priests (Dieleman 2003: 277–81; Teeter 2011: 16–38) in
the presence of relatives of the deceased (Bleecker 1967: 124).
2. Funerary Inscriptions
2.1 Festivals
In private funerary inscriptions, no mention of the Moon
god is known. Nevertheless, he is indirectly included in the
religious festival lists, which are of a lunar nature. Some
of these, associated with the delivery and invocations of
offerings, were already referenced in the corpora of funerary-
religious texts above.
Herimeru, prophet of the Unas Pyramid at the end of the
6th Dynasty, carved a complete festival list on the lintel at
the entrance of his tomb at Saqqara: ‘An offering which the
king gives, and all the gods of the West, (consisting of) an
invocation offering for him, in the Opening of the Year, the
Djehuty Festival, the Wag-Festival, the New Year Festival,
the Sokar Festival, the Great Festival, the Rekeh-Festival, the
Day of the Going forth of Min, the Sadj-Festival, the Monthly
Festival, the Half Month Festival and every daily festival…’
(Htp-di-nswt nTrw nbw Imnt prt-xrw n.f m wpt rnpt ©Hwty wAg
tpy rnpt ¤kr wr Hb rkH prt Mn cAD Abd cmdt m Hb nb nfr ra nb...)
223
Gudelia García-Fernández

(Hassan 1975: 70, 76, fig. 39;

PM III: 626).

The composition of these

lists may vary and can
involve a greater or lesser
number of festivals, with
civil festivals sometimes
intercalated. The use of
these lists is common
during the Old and Middle
Kingdoms, although it
tends to disappear from
the documentation in
the Second Intermediate
Period, to be replaced by
generic formulations such
as ‘every festival’ and ‘every
day festivals’. The lists fell
figure 2: moon festival celebrations in the religious corpora.
into disuse at the beginning
of the 18th Dynasty (Eaton
2011: 231, n. 24; Spalinger 1996: 72) and do not reappear until
the Saite Period.

2.2 Worship: priesthood and temple

In the Old and Middle Kingdoms there is no evidence of a

priesthood related to the worship of the Moon god.7 However,
in the New Kingdom there is evidence for the existence and
organisation of a priesthood devoted to the maintenance of
Iah’s worship, and for the possible existence of temples or
shrines consecrated to him:

– The title ‘First prophet of Iah’, Hm-nTr tpy n IaH, is

held by two individuals: 1) a man named Hatiay,
documented on a stela from Saqqara, dated to the
end of the 18th Dynasty (Raven and Walsem 2014: 81,
§3); 2) A priest named Neferiah, documented on the
funerary cone D&M 107 found near TT 49 in Thebes
and dated to the end of the 19th Dynasty8 (Figure 3).
At the end of the 18th and beginning of the 19th Dynasty
there appears to be a tendency towards the religious
syncretism between the gods Iah and Thoth.9 Although the
texts do not refer to the lunar aspects of Thoth, in the textual
and iconographical documentation of the 18th Dynasty, he is
related to the lunar deity Iah. Moreover, there is a reference
to his priesthood:
figure 3: funerary cone of neferiah. d&m 107.
ashmolean museum, oXford inv. no. an 1972.320.
(photo: g. garcía-fernández; line drawing: d&m 107).
Thebes, dated to the reign of Thothmes IV (Bryan
1991: 278, §3.8; Dziobek and Abdel Raziq 1990: 32, 69,
pl. 14 §b; 28 §a; Taylor 2001: 151, §1480).
There is no archaeological evidence to support the
existence of a temple or shrine dedicated to the cult of Iah.
Nevertheless, one extant textual reference indirectly alludes
to its construction:

– ‘First prophet of Iah-Thoth’, Hm-nTr tp(y) n IaH-
©Hwty, held by Paser, a son of the seal supervisor
Sobekhotep, attested in the latter’s tomb (TT 63) in
7
Morenz 2002–2003: 130, n. 49, suggests that the name of Amenhotep
II’s mother, ‘Iah’, is possible evidence for the cult of the Moon as early
as the 11th Dynasty in Karnak.
8
Davies and Macadam indicate the possibility that the cone is a fake
however, due to the style of the signs, the rare title, as well as the
hardness of the body; see D&M 107 in Zenihiro 2013, Funerary Cones,
https://sites.google.com/site/dataonfunerarycones/general-
catalogue/davies-macadam-101-120 (accessed 25/04/2013). However,
it could also be the case that it is an anomalous cone.
9
Altenmüller 1975: 19, points out that ‘Der Gott Thot, gelegentlich
selbst als Mond geltend’, identifying Thoth and Iah as the same
entity. Notwithstanding, drawing on evidence from the Old Kingdom
onwards, Iah and Thoth, having both lunar attributes, seem to be two
different deities.
– The ‘chief of the workmen of Iah’, Hr(y) qd(w) n(w)
IaH, a title held by a man named Any, is documented
on an inscribed walking stick of unknown provenance
and dated to the 18th Dynasty (Hassan 1976: 154–5,
§42; Leemans and Pleyte 1846: II, 57, pl. LXXXV, §84;
Pasquali 2011: 87, §B.47, n. 286).
Furthermore, two explicit references to one or more
constructions dedicated to the syncretic deity Iah-Thoth can
be made:
– The title ‘one pure of hands and pure of fingers
when offering to Iah-Thoth’, wab awy iai Dbaw Hr drp
IaH-©Hwty, is inscribed on a block statue of Sennefer,
probably from the temple of Thothmes III and dated
to his reign. Sennefer is the owner of tomb TT 99,

International Congress of Egyptologists XI 224


and among other titles he was supervisor of the seal
bearer (Taylor 2001: 94, §860).
– The office of ‘guardian of the temple of Iah-Thoth
in Memphis’, Swwty n pr IaH-©Hwty m Mn-nfr, is
documented on a shabti from Saqqara, dated to the
end of the 18th or beginning of the 19th Dynasty.
There is no indication of the owner’s name. The fact
that an offering ritual was conducted for Iah-Thoth
seems to imply that there must have been a cultic
place devoted to the syncretic deity (Berlandini 2002:
36–7, n. 181; Grenier 1996: 102–4, §143, pl. LXV, §143).
There is no further evidence, textual or archaeological, which
permits us to locate the temple in Memphis. Jean-Claude
Grenier (1996: 104) pointed out the possibility that the temple
was that of Thoth in Memphis, dated to the reign of Ramesses
II. Betsy Bryan (1991: 278, §3.8) considers that it may instead
be located in Middle Egypt, based on of the moon’s importance
in Heliopolis.
The existence of a first prophet of Iah, and of Iah-Thoth,
suggests the presence of lower priestly positions that have
not yet been documented, such as wab priest and/or god’s
father (Blackman and Lloyd 1998: 127, §e), in addition to a
second, third and/or fourth prophet.
– There is evidence of the worship of Iah at the end
on the 18th Dynasty. Votive stelae dedicated to the
syncretic god Iah-Thoth (Hanover no. 20) and the
hymn to the Moon god in the tomb of Amennakht
(TT 218) point out the veneration practices between
artisans from Deir el-Medina (PM I: 320; Saleh 1984:
73, pl. 89). These practices are well attested from the
19th Dynasty10 onwards and continued during the
Late (Herbin 1982: 237–82; Ziegler 1981: 29, n. 4) and
Greco-Roman Periods (Boylan 1922: 64–5).
Since the first written evidences onwards, Iah and Thoth
are two deities with common, but well differentiated, lunar
attributes. At the end of the 18th Dynasty, a process of
syncretism between both gods is documented giving rise to
a new deity named Iah-Thoth, developing his own cult and
temple (Altenmüller, 1975: 237).11
3. Onomastics
The reason behind the study of the Moon god Iah is the search
for an explanation that may help to understand the increase
of lunar anthroponyms at the beginning of the 18th Dynasty.
Notwithstanding the fact that some attestations may have
eluded us, we believe that the results reflect with sufficient
accuracy the level of social perception of Iah. The god’s name
‘Iah’ was used in the composition of personal names, such
as Iah-mes, ‘The Moon is born/Born of the Moon’, both
masculine and feminine.12 From the analysis of royal and
10
Under the reign of Amenhotep III a colossal baboon-statue called
‘Iah-Thoth’ was erected in the temple of Thoth in Hermopolis (Bailey
et al. 1982: 7, §2, n. 21, pl. 8b, 9a, 25, 26a).
11
Derchain 1965: 51, refers to the local cult of this syncretic divinity
together with Khonsu-Iah.
12
The name Iah-mes could translate in two ways due to its
grammatical ambiguity: ‘The Moon is born’, taking the verb form as
a stative (Gitton 1981: 5; Grimm and Schoske 1999: 35; Ranke PN I: 12,
§19; Vittmann 2013: 5); or ‘(The one who is) born of the Moon’, taking
it as a passive participle, with honorific anteposition (Barbotin 2015:
41), as a variant of the name ‘The Son/Daughter of the Moon’ (Sa-Iah/
International Congress of Egyptologists XI
The Moon god Iah in ancient Egyptian religion
private personal names the increasing influence of Iah in
Egyptian society until the beginning of the New Kingdom is
noticeable, when he attains maximum relevance.
– In the Old Kingdom, the Moon god’s name is not
documented in any personal name among the
members of the royal family. However, a feminine
private name, Hut-Iah, is registered in Asyut,
belonging to the wife of the 6th Dynasty nomarch
Pepiankh the Middle (Blackman 1924: IV, pl. IV; Ranke
PN I: 234, §28; II, 376).
– In the First Intermediate Period, another woman,
the wife of King Intef III and mother of Montuhotep
II of the 11th Dynasty, is also called Iah. In the private
realm, three individuals are attested: two women
named Iah-hotep and Mer-Iah, and a male named Iah-
mes (PM VIII: 342–3; Ranke PN I: 12, §13; 13, §8; 155,
§15).
– Throughout the Middle Kingdom no member of the
royal family was named with Iah. In the private realm
there are at least ten individuals in the 12th Dynasty,
both men and women, and two individuals named Iah.
A total of four men and one woman bear the name
Iah-mes. A woman is called Sat-Iah, and a man is
named Diiu-Iah (Lange and Schäfer 1902: I, 174, 334–5,
§20322h, §20322o, §20147q; Orgogozo et al. 1992: 30,
fig. 70; PM VII: 180; VIII: 80, 342-343; Ranke PN I: 12,
§13, §19).
– During the Second Intermediate Period the
number of compound theophoric names including
Iah increases considerably in the royal realm, where
the names of at least nine members of the royal
family associate them with the Moon god. Eight are
feminine: Iah-mes (A); Iah-hotep I; Iah-hotep II; Iah-
mes Inhapy; Iah-mes Nebta; Iah-mes Henttimehu; Iah-
mes Hentempet; Iah-mes Satkames, whereas there are
only two masculine names: the prince Iah-mes Sapair
and the king Sekenenra Iah-mes (Dodson and Hilton
2004: 128–9; Grajetzki 2005: 50, n. 106–7; PM I: 280, §22,
600–2, 604, 660, 662, 755–6; II: 171, 294; VIII: 710; Ranke
PN I: 12-13, §19).
In the private sphere the number of names compounded with
Iah increase: ten individuals are known bearing the name Iah,
and there are four masculine names: Diiut(n.)-Iah; Iah-user;
Iah-em-heb and Iah-nefer. The name Iah-mes is documented
for two men, while a man named Iah-mesu and one woman
named Iah-hotep are known. (Borchardt 1934: IV, 12, §976;
Chace 1929: photo I, pl. I, 3ª col.; Dodson 1992: 275, §1; PM V: 4;
VIII (3ª): 135; Ranke PN I: 12, §17; I: 485, 7).
– By the beginning of the 18th Dynasty, theophoric
names with Iah are even more numerous than in the
preceding dynasty among royal family members.
Three examples belong to kings and princes: Iah-mes I
is the first king of the 18th Dynasty; prince Iah-mes (B);
prince Iah-mes Ankh; while six princesses and queens
are also attested: queen Iahm-es (B); queen Iah-mes
Merytamun (B); queen Iah-mes Nefertary; queen Iah-
mes Tumerisy; queen Sat-Iah; and princesses Iah-mes
Merytamun (A) (Dodson and Hilton 2004: 128–9; 137;
Sat-Iah), although this last option is less popular. Regardless of how
the translation is performed, most significantly it is the popularity of
the theonym Iah as part of the anthroponyms of the period.
225
Gudelia García-Fernández
140; Grajetzki 2005: 51; PM I: 604, 608, 840; II: 73, 198;
IV: 60; VIII (4ª): 229; Ranke PN I: 12, §19; 285, §16).13
The private sphere also experiences an increase of names
compounded with ‘Iah’. The most frequent name is Iah-mes,
which is attested for at least 98 individuals, 24 women and 74
men, followed by the name Iah-hotep held by women.
Based on this evidence, despite the fact that the Moon is a
masculine god, the first theophoric names formed with Iah
are feminine. The figure of the Moon god becomes significant
at the end of the 17th Dynasty, in a crisis context, and is
associated with women who played a prominent role in the
dynastic succession and in the private area (Barbotin 2015:
24).
In contrast with Iah, the name of Thoth is predominantly used
to form masculine personal names from the Middle Kingdom
onwards. The increase of theophoric names compounded with
Thoth also takes place at the beginning of the 18th Dynasty.
This other lunar deity is the name of three kings, Thoth-mes
I, Thoth-mes II, Thoth-mes III and Thoth-mes IV, who
bear the theophoric name ‘Thoth is born/Born of Thoth’, the
equivalent to Iah-mes. Nevertheless, in comparison with the
god Iah the trace of Thoth in the anthroponomy is much less
significant than the influence of Iah in the Egyptian royal and
private onomastics.
Conclusions
The Moon god Iah is a male divinity. In the ancient Egyptian
religion, which is dominated by Ra and the solar doctrine,
Iah holds, as many other deities, a secondary position.
With no extant archaeological evidence, the study of this
god is based mainly on written sources. In the corpora of
funerary texts, references to Iah are few but meaningful.
The first written testimonies are documented in the Pyramid
Texts, which contain references to the family ties between
the king and Iah. In the Coffin Texts and the Book of the Dead,
the deceased is assimilated to Iah’s brightness and his rebirth
cycle. The combination of the concepts of birth, growth and
transformation presents the Moon god as a symbol of rebirth.
In private inscriptions Iah is not mentioned explicitly but a
significant number of lunar festivals are listed, some of which
are also referenced in the funerary corpora. Observations of
the celestial body’s nocturnal movement are made apparent
in the organisation of the funerary calendar, according to the
cycle of the moon. Specific dates for the celebration of certain
rituals and offerings were established, based on the synodic
phases. The lunar festivals commemorate the deceased’s
rebirth.
The increasing significance of the Moon god is reflected in an
increase of royal and private names composed with the divine
name Iah. The period of greatest popularity is at the end of the
17th and beginning of the 18th Dynasty, when many members
of the royal family and private individuals incorporated ‘Iah’
into their names, such as Iah-mes. In the religious sphere, the
deceased is referred to as the ‘Son of the Moon god’, whereas
in the social realm men and women bear the theophoric name
Iah-mes, ‘The Moon is born/Born of the Moon’.
13
Morenz 2002–2003: 121–30, analyses the royal names and titles
that indirectly and/or metaphorically include the name of the moon.
International Congress of Egyptologists XI
There is no evidence of a priesthood or temple devoted to Iah
until the early New Kingdom. At this time, the first mention of
the cult of Iah is documented, and the first indirect reference
to his temple. A syncretic religious process also took place at
this time between Iah and Thoth, thus giving rise to the god
Iah-Thoth.
In summary, despite the secondary position of the Moon god
in ancient Egyptian religion, Iah played a significant role in
the religious and social realms, particularly at the end of the
Second Intermediate Period and the beginning of the New
Kingdom, when prominent kings regarded themselves and
adopted the name Iah-mes, ‘The Moon is born/Born of the
Moon’.
Bibliography
Altenmüller, B. 1975. Synkretismus in den Sargtexten. Wiesbaden,
Harrassowitz.
Bailey, D. M., Davies, W. V. and Spencer, A. J. 1982. British
Museum Expedition to Middle Egypt: Ashmunein (1980).
Occasional Papers British Museum 37. London, British
Museum Publications.
Barbotin, C. 2015. Âhmosis et le début de la XVIIIe dynastie. Paris,
Pygmalion.
Belmonte, J. A. 2003. Some open questions on the Egyptian
calendar: An astronomer’s view. Trabajos de Egiptología 2:
7–56.
Belmonte, J. A. 2009. The Egyptian calendar: Keeping Maat on
Earth. In J. A. Belmonte and M. Shaltout (eds), In Search of
Cosmic Order: Selected Essays on Egyptian Archaeoastronomy:
75–129. Cairo, Supreme Council of Antiquities Press.
Berlandini, J. 2002. Le ‘double-chaouabti gisant’ des princes
Ramsès et Khâemouaset. Revue d’Égyptologie 53: 5–60.
Blackman, A. M. 1924. The Rock Tombs of Meir, vol. IV: The
Tomb-Chapel of Pepi’onkh the Middle, Son of Sebkḥopte and
Perkhernefert (D, no. 2). London, The Egypt Exploration Fund.
Blackman, A. M. and Lloyd, A. B. 1998. Gods, Priests and Men:
Studies in the Religion of Pharaonic Egypt. London, Kegan
Paul International.
Bleecker, C. J. 1967. Egyptian Festivals: Enactments of Religious
Renewal. Leiden, Brill.
Borchardt, L. 1934. Statuen und Statuetten von Königen und
Privatleuten im Museum von Kairo, vol. IV: Text und Tafeln zu
Nr. 951-1294. Berlin, Reichsdruckerei.
Boylan, P. 1922. Thoth, the Hermes of Egypt: A Study of Some
Aspects of Theological Thought in Ancient Egypt. London, H.
Milford, Oxford University Press.
Bryan, B. M. 1991. The Reign of Thutmose IV. Baltimore, Johns
Hopkins University Press.
Chace, A. B. 1929. The Rhind Mathematical Papyrus, British
Museum 100578 and 10058: Photographic Facsimile, Hieroglyphic
Transcription, Transliteration, Literal Translation, Free
Translation, Mathematical Commentary and Bibliography.
Oberlin, Ohio, Mathematical Association of America.
Davies, N. G. and Macadam, M. F. L. 1957. The Corpus of Inscribed
Egyptian Funerary Cones. Oxford, Oxford University Press.
Derchain, P. 1962. Mythes et dieux lunaires en Égypte. In La
lune: mythes et rites. Egypte, Sumer, Babylone, Hittites, Canaan,
Israel, Islam, Iran, Inde, Cambodge, Japon, Chine, Sibérie.
Sources Orientales 5. Paris, Éditions du Seuil.
Dieleman, J. 2003. Claiming the stars. Egyptian priests facing
the sky. In S. Bickel and A. Loprieno (eds), Basel Egyptology
226

Prize 1: Junior Research in Egyptian History, Archaeology, and
Philology: 277–89. Basel, Schwabe & Co. AG.
Dodson, A. 1992. Stelae of the Middle and New Kingdoms in
the Museum of Archaeology and Anthropology, University
of Cambridge. Journal of Egyptian Archaeology 78: 274–79.
Dodson, A. and Hilton, D. 2004. The Complete Royal Families of
Ancient Egypt. London, Thames & Hudson.
Dziobek, E. and ʿAbd al-Rāziq, M. M. 1990. Das Grab des
Sobekhotep. Theben Nr. 63. Mainz, von Zabern.
Eaton, K. 2011. Monthly lunar festivals in the mortuary realm:
Historical patterns and symbolic motifs. Journal of Near
Eastern Studies 70: 229–45.
Gardiner, A. H. 1952. Tuthmosis III returns thanks to Amūn.
Journal of Egyptian Archaeology 38: 6–23.
Gardiner, A. H. 1955. The problem of the month names. Revue
d’Égyptologie 10: 9–31.
Gitton, M. 1981. L’épouse du dieu Ahmes Nefertary: documents sur
sa vie et son culte posthume. Paris, Belles Lettres.
Grajetzki, W. 2005. Ancient Egyptian Queens: A Hieroglyphic
Dictionary. London, Golden House Publications.
Grenier, J. C. 1996. Les statuettes funéraires du Museo Gregoriano
Egizio. Città del Vaticano, Monumenti, Musei e Gallerie
Pontificie.
Grimm, A. and Schoske, S. 1999. Im Zeichen des Mondes:
Ägypten zu Beginn des Neuen Reiches. München, Staatliche
Sammlung Ägyptischer Kunst.
Hassan, A. 1976. Stöcke und Stäbe im Pharaonischen Ägypten bis
zum Ende des Neuen Reiches. München, Berlin, Deutscher
Kunstverlag.
Hassan, S. 1975. Mastabas of Princess Ḥemet-Rʿ and Others. Cairo,
General Organisation for Government Printing Offices.
Herbin, R. 1982. Hymne à la lune croissante. Bulletin de l’Institut
Français d’Archéologie Orientale 82: 237–82.
Lange, H. O. and Schäfer, H. 1902. Grab- und Denksteine des
Mittleren Reichs im Museum von Kairo, vol. I: Text zu No. 20001-
20399. Berlin, Reichsdruckerei.
International Congress of Egyptologists XI
The Moon god Iah in ancient Egyptian religion
Leemans, C. and Pleyte, W. 1846. Aegyptische Monumenten van
het Nederlandsche Museum van Oudheden te Leyden, vol. II:
Monumenten behoorende tot het burgerlijk leven. Leiden, Brill.
Morenz, L. D. 2002–2003. Der Mond. Über Königsnamen,
Visuelle Poesie, Metaphorik und Zeitgeist in der Mitter
des 2. Jt. v. Chr. Bulletin de la Société d’Égyptologie 25: 121–30.
Orgogozo, C., Rutchowscaya, M. H. and Villard, F. 1992.
Egypte et Méditerranée: objets antiques du Musée d’Aquitaine.
Bordeaux, Le Musée, Ville de Bordeaux.
Parker, R. A. 1950. The Calendars of Ancient Egypt. Chicago,
University of Chicago Press.
Pasquali, S. 2011. Topographie cultuelle de Memphis Ia: Corpus.
Temples et principaux quartiers de la XVIIIe dynastie.
Montpellier, Université Paul Valéry.
Raven, M. J. and Walsem R. 2014. The Tomb of Meryneith at
Saqqara. Turnhout, Brepols.
Saleh, M. 1984. Das Totenbuch in den thebanischen Beamtengräbern
des Neuen Reiches: Texte und Vignetten. Mainz, von Zabern.
Spalinger, A. J. 1992. Three Studies on Egyptian Feasts and their
Chronological Implications. Baltimore, Halgo.
Spalinger, A. J. 1996. The Private Feast Lists of Ancient Egypt.
Wiesbaden, Harrassowitz.
Taylor, J. A. 2001. An Index of Male Non-royal Egyptian Titles,
Epithets & Phrases of the 18th Dynasty. London, Museum
Bookshop Publications.
Teeter, E. 2011. Religion and Ritual in Ancient Egypt. Cambridge,
Cambridge University Press.
Vandersleyen, C. 1971. Les guerres d’Amosis fondateur de la
XVIIIe dynastie. Bruxelles, Fondation égyptologique reine
Elisabeth.
Vittmann, G. 2013. Personal Names: Structures and Patterns.
In UCLA Encyclopedia of Egyptology 1: 1–14.
Ziegler, C. 1981. Une découverte inédite de Mariette, les
bronzes du Sérapéum. Bulletin de la Société Française
d’Égyptologie 90: 29–45.
227