This article is devoted to the study of the well-known obelisk of Antinous standing on the Pincian Hill in Rome. A newly constructed interpretation of the key passages of the hieroglyphic inscriptions is introduced. A newly-made sequence of obelisk faces’ is used; corrections to N.-C. Grenier’s copy are proposed. Special attention is given to the description of four reliefs decorating the upper part of the monument, observation of the damaged fragments, and their possible reconstruction.

Theban tomb no. 190 is one of the scant historical sources bearing evidence of several generations of a Theban priestly dynasty living in the 4th and 3rd centuries BC. Presumably, the tomb’s owner Nesbanebdjed(et) performed his duties in the Karnak Temple of Khonsu under Nectanebo II. The present publication provides an improved copy of the hieroglyphic inscriptions in TT 190 and discusses the obvious relevance of identifying people with similar names known from the monuments as esbanebdjed(et)’s relatives. A list of the personal names is supplied. The statues Cairo JE 37075, JE 36579 and the stelae Budapest MBA 51.1928, Prague MN P 1636 are also discussed, but the stela from Budapest was not considered as a monument belonging to the members of the family in question.

This article deals with the descriptions of Egypt presented in the traveling accounts of the early 18th century. The paper includes several extracts from the little-known, for non-Russian readers notes of Vasil Grigorovich-Barsky, an Eastern orthodox pilgrim, here translated into English for the first time. As a comparison, the notes of his contemporary Paul Lucas, a French naturalist, who toured a major part of Egyptian territory seeking artifacts, are cited. Greater attention is devoted to Cleopatra’s needles, considering that both travelers admired and depicted those obelisks in their original setting in Alexandria.

The article presents a newly commented translation of the hieroglyphic inscription on the statue of Ptolemy II Philadelphos from Bubastis, created several years after a countrywide Egyptian cult dedicated to Arsinoe II had been established. A new interpretation of the text provides evidence for Ptolemy II erecting an additional statue in honor of his deceased sister, and adds one more spelling of Arsinoe’s name based on the wordplay ‘Arsinoe = his sister’ to the already known variants. A victorious military journey to the coastal settlements of Asian countries at the beginning of the Second Syrian War (259-257 BCE), accordingly provides an opportunity to reconsider and improve the current reconstruction of the military activities. The historical source under discussion along with the papyri from Zenon’s archive and other Egyptian documents dating to the same period not only show quite clearly that Ptolemy himself took part in that campaign, but also enables the correct dating of the end of the war to the spring of

This brief article deals with a unique seal impression currently housed in the Metropolitan Museum of Art (MMA 10.130.1563). Dating to the Ptolemaic Period, it belonged to a priest of the cults of Arsinoe and Philotera, but until now has not been analyzed in detail. The hieroglyphic text, transliteration, and translation is presented here along with a discussion of its date. Can be sent upon request.

Inscriptions on the finely carved healing statue from the Tyszkievicz collection are still insufficiently studied. A brief review of the earlier research is followed by comments on some arguable questions. Firstly, an identification and parentage of the owner of the statue. The author proposes to consider three priests who are pictured on the chest of the statue to be brothers. While every figure is labeled with a name and priestly titles, a single filiation “son of N, born to M” could be applied to each person, likewise the words “honored by god”, also inscribed once. Accordingly, Pashribastet and Iseturet were the parents of Padimaikhsa, Pashrimut and Djedher Pamai. Secondly, the first spell is addressed to the heart of a person (the word jb “heart” is mistakenly omitted by G. Lefebvre) who drinks “this water”. Thus, it could suggest that the statue was erected near some water source. Third, the last part of the spell “The hand of Atum” (a poor copy of the text with no translation is given in E. Jelínková-Reymond’s publication) includes an appeal to the deities Shed-Baal (not listed in LGG) and Repyt. Translation of this magical charm is provided with detailed philological commentary. Quotations from different sources with a myth about a dwarf-like amulet of Geb and Neith follow the discussion of the records. Finally, a comparison of the statue Louvre E 10777 with the statue Naples 1065 leads to the conclusion that both monuments may have been produced in the same workshop.

The note aims to introduce an inscription from the fragment of a Late-Egyptian coffin lid currently in a German private collection. The offering formula containts a reference to the temple of Osiris located in “the Lower Egyptian Abydos” (today Abusir al-Meleq)

The current paper aims to present two monuments from the Late Period and to discuss their historical significance. Photos of stela BM 393 taken in ultraviolet and infrared made possible to read the faded inscription. The study of the record reveals a blood relation between the owner of the stela Anemher (217–132 BC) and Imhotep (IV century BC), known from the sarcophagus Louvre D 12. New research thus introduces a previously unknown family of wnr-priests, who lived in the IV–II centuries BC and officiated in Letopolis and the Serapeum of Memphis. Anemher, the last member of the priestly dynasty relates that he was involved in the burial of an Apis bull in 143 BC.

The article deals with the study of two figurines of Thoth kept in the Pushkin Museum of Fine Arts, Moscow (Inv. I.1.a 5702 and I.1.a 5703) and presents the hieroglyphic text, translation and textual comments on the inscriptions. The first artifact is dated to the Late period, the other to the end of the 20th dynasty.

The paper aims to reveal the implication of the word “death” in the latest version of the ancient Egyptian “appeal to the living”. The investigation is based on the text inscribed on the stela of Taimhotep, a wife of Psherenptah III, High Priest of Memphis (British Museum EA 147, lines 15–21, BC 42). The originality of the record, presented in a new translation, consists in the development of the earlier traditional concepts by its creator, who styled the text as a message from the deceased to the living. The letter conveys the belief in the inevitability of death and uncertainty about the time of its summons. Addressing to her spouse, the deceased woman describes the “gloomy darkness” around her and advices to enjoy the life of the present every day that after a thousand-year interval echoes the mood and tenor of the harpers’ songs from the New Kingdom tombs. The study discusses the reading of the word “death” and the author states an occurrence of a new word. The name of the death expressed by imperative of the verb “come” is derived from the description of the day when a man is called to enter the netherworld.