Women and Plants in Ancient Egypt [KEYNOTE LECTURE]

The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

[2] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

QUOD EST SUPERIUS EST SICUT QUOD EST INFERIUS:

THE COSMIC HYPOSTASIS AND EARTHLY/SOCIAL FUNCTION OF WOMEN DURING ANTIQUITY IN EGYPT AND IN THE MEDITERRANEAN BASIN

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Wat snt, nn sn-nw.s, nfrt r Hr-nbt; ptri.st mi %pdt, xay m-HAt rnpt nfrt!

P. Chester Beatty I, verso, C1: ℓℓ 1-2.

QUOD EST SUPERIUS EST SICUT QUOD EST INFERIUS: THE COSMIC HYPOSTASIS AND EARTHLY/SOCIAL FUNCTION OF WOMEN DURING ANTIQUITY IN EGYPT AND IN THE MEDITERRANEAN BASIN

2ND EGYPTOLOGICAL CONFERENCE ORGANIZED BY THE HELLENIC INSTITUTE OF EGYPTOLOGY, THE UNIVERSIDADE ABERTA OF LISBON, THE CENTRE OF HISTORY OF THE LISBON UNIVERSITY, THE WRITING & SCRIPTS CENTRE OF THE BIBLIOTHECA ALEXANDRINA AND THE HELLENIC SOCIETY FOR AESTHETICS, UNDER THE AUSPICES OF THE ASSOCIATION OF GREEK WOMEN SCIENTISTS

ATHENS (HOTEL TITANIA): MON. 10 TO FRI. 14 FEBRUARY 2020

ABSTRACT BOOK

Edited by Dr Dr Alicia MARAVELIA

ATHENS 2020

The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

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THIS ABSTRACT BOOK HAS BEEN KINDLY SPONSORED BY THE FORMER STUDENT OF THE EGYPTOLOGICAL SEMINAR OF THE INSTITUTE (2012-2013):

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ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

HONORARY ORGANIZING COMMITTEE [HOC]

Prof. Dr Ismini KRIARI (Rector): Panteion University of Social & Political Sciences, Athens, GR Em. Prof. Dr Kaiti KREMEZI: Nat. Tech. University of Athens & Hellenic Society for Aesthetics, GR H.E. MR Andreas ZAÏMIS: Former Minister of Hellas, President of the Association BIBALEX FRIENDS, GR

LOCAL & INTERNATIONAL ORGANIZING COMMITTEE [LOC & IOC]

Prof. Dr Dr Alicia MARAVELIA: Hellenic Institute of Egyptology & Peoples’ University of Athens, GR Prof. Dr José das Candeias SALES: Universidade Aberta, Lisbon, PT Dr Telo CANHÃO: Centre of History, University of Lisbon, Lisbon, PT Cand. Dr Alexandra Diez DE OLIVEIRA: Centre of History, University of Lisbon, Lisbon, PT Dr Ahmed MANSOUR: Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, EG Dr Themis DALLAS: I.A.K.A. Department, University of Thessaly, Volos, GR Dr Evi BATRA: Hellenic Open University & Association of Greek Women Scientists, Athens, GR MRS Sophia TSOURINAKI: Hellenic Institute of Egyptology & S.E.N. Heritage Looms, Athens, GR Prof. Dr Tesa DOULKERI: Aristotle University of Thessaloniki, Thessaloniki, GR

SCIENTIFIC ORGANIZING COMMITTEE [SOC]

Prof. Dr Dr Alicia MARAVELIA: Hellenic Institute of Egyptology & Peoples’ University of Athens, GR Dr Nadine GUILHOU: Université de Montpellier III & Hellenic Institute of Egyptology, FR–GR Em. Prof. Dr Mona HAGGAG: University of Alexandria & Archaeological Society of Alexandria, EG Prof. Dr Sherin SADEK: Faculty of Letters, cAin Shams University, Cairo, EG Dr Nika V. LAVRENTYEVA: Puskin Museum of Fine Arts, Moscow, RU Prof. Dr Eirini ARTEMI: Hellenic Open University & Hebrew University of Jerusalem, GR–IL Dr Azza EZZAT: Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, EG Dr Pauline NORRIS: Independent Scholar, Newtown, Powys, UK Cand. Dr Alexandra Diez DE OLIVEIRA: Centre of History, University of Lisbon, Lisbon, PT MRS Sophia TSOURINAKI: Hellenic Institute of Egyptology & S.E.N. Heritage Looms, Athens, GR Dr Tatjana A. SHERKOVA: Centre for Egyptological Studies, Russian Academy of Sciences, RU Dr Jocelyne BERLANDINI: CNRS, Université de Sorbonne, Paris IV, Paris, FR

[7] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

CO–ORGANIZERS AND SPONSORS

HELLENIC INSTITUTE OF EGYPTOLOGY, ATHENS, GR WRITING & SCRIPTS CENTRE OF THE BIBLIOTHECA ALEXANDRINA, EG UNIVERSIDADE ABERTA, LISBON, PT UNIVERSITY OF LISBON, LISBON, PT HELENIC SOCIETY FOR AESTHETICS, ATHENS, GR ASSOCIATION OF GREEK WOMEN SCIENTISTS, ATHENS, GR HOTEL TITANIA, ATHENS, GR

[8] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

 1ST AND 2ND CIRCULARS 

INTRODUCTION AND 1ST CALL FOR PAPERS

The significance of the WOMAN, as the only human being that can re–create life from her womb, as an archetype of cosmic immanence, fluidity and power, as well as a social being whose position in some ancient societies (e.g.: the Egyptian) was much better than in others (e.g.: ancient Athens), is extremely important, indeed crucial and decisive, for the flow and development of history itself. Not only were Women the mothers, sisters or wives of «important men»; they also were themselves the creators of high culture, as well as the bearers of children useful for society. They were Empresses, Queens, Princesses and even Pharaohs. At the same time, the multitude of ordinary Women from the socially «lower» strata was the life– giving force for developments in society and culture. In the course of time, Women suffered under patriarchy and were both psychically and physically tormented, not only by tyrannical men and institutions, but also by females who were repeating and disseminating the patterns of patriarchy and female submission, in the guise of supposedly god–given rules and fanatic doctrines. In the modern world, many Women are fortunate to live in environments where Feminism per se is active and many men are sympathetic and supportive of Women’s issues. Regrettably, however, large numbers of Women still suffer around the globe, especially under regimes of religious fanaticism and oppression.

Ladies in Heaven, but Women on Earth? The hypostasis of Women in ancient Egypt and in the Mediterranean Basin, but also its possible relations to Jung’s Psychology: from the distant past, until now, the Archetype of Femininity, the Sacred Female, the Great Mother, Virgin and Cro- ne, is one of the most precious and catalytic in the Jungian Collective Unconscious, being at the same time the true vis vitalis for the societal processes that motivate History and cultural evolution. This is the theme of our 2nd Conference, which shall also try to focus on patterns of conti- nuity and transformation of various related institutions, habits and archetypes, covering almost the whole Antiquity from the Pre–Dynastic down to the Late, Ptolemaic and Coptic Pe- riod (corresponding for all the other cultures to the time–span from c. 3000 BC to the ﬁve initial Centuries AD), whose speciﬁc topics and thematology shall be the following:

1. Manifestation and Cosmic Immanence of the Sacred Female: The surrounding Cosmos and the Sky as the theatre for the «cosmic drama» of the manifestation and heavenly projection of the Sacred Female: Nūt/Nwt as a celestial goddess, Seshat/%SAt as a cosmic goddess of Astrono- my, Measurements and Knowledge/Libraries; female sky–divinities in the ancient Egyptian, Mesopotamian, Babylonian and Hellenic pantheons. The One–and–Unique–God of the He- braic Bible and His heavenly manifestations, relating to females. The ﬁrmamental periodicities and their meta–physical semantics in the case of personalization/allegorization of celestial epiphanies by female divinities. Isis/Sōthis as the par excellence astral deity and queen of the decans. The Moon/Luna as a par excellence female symbol in the Mediterranean Basin and its echo on the periodic menstrual cycle.

2. Divine Female Archetypes: Speciﬁc goddesses as examples of the archetype of the Great Mother and other Jungian archetypes related to Femininity: Isis, Nephthys, Mūt, Hathor, Bas- tet, Inanna and Ishtār, Gaia, Athēna, Aphroditē/Venus, Dēmētēr, Persephonē and Korē, Hēra

[9] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

/Juno, Hestia/Vesta, Artemis/Diana, Lilith, and various other female deities of the aforementioned cultures. Women and female deities in Orphism and in the Orphic Hymns. Parallels and opposites, points of contact and possible inter–relations.

3. The Earthly/Social Status of Women in Ancient Egypt: The social status and situation of Women in ancient Egypt: queens, princesses, noble ladies, adorers, commoner–Women, mothers and motherhood (mater lactans), Women in menial labour and agriculture, handmaids, musicians and dancers, medical doctors, professionals and human beings, logging for love and motherhood or for power and authority (e.g.: queens, rxwt-nsw, & c.). The portrayal of Women in ancient Egyptian literature, in the funerary texts (emphasis on PT, CT, BD, Im-_wAt), in the reliefs and paintings of temples and tombs. Women as priestesses (e.g.: of Hathor /Hmwt-nTr nt @wt-@r, temple–chantresses/Smaywt, dancing–priestesses/iHbwt, & c.). Women in front of the Law and facing the Final Judgement (BD and other related texts, papyri, ostraca, & c.). Women upon Earth as Ladies of the House (Nbwt-Pr) versus Ladies of Heaven (Nbwt-Pt) and Mothers of Gods (Mwwt-NTrw).

4. The Earthly/Social Status of Women in the Mediterranean Basin: The same as in 3, supra, for the ancient Mesopotamian, Babylonian, Hebrew, Hellenic (Cycladic, Minoan, Mycenaean) and Roman cultures, taking of course care of the subtle or other differences between them (or as comparative studies). Inter–relations and overlapping of cosmic, religious and societal patterns between the Egyptian, Mesopotamian, Babylonian, Hebrew and Hellenic cultures concerning Women, for the whole time–span examined in the Conference. The late Prof. Dr Marija GIMBUTAS, her work and the archetype of the Great Mother Goddess.

5. Key–Role Individual Women: Speciﬁc renowned cases of individual Women (from all the above cultures), whose involvement in authority, business, war (e.g.: Amazons), or in the public domain could broaden our conception and understanding of the corresponding historical period and the cultural milieu in which they lived. The cases of Hetepheres, Nitōkris, Sobek– neferū, Icaehmes–Nefertiry, Hāt–shepsūt, Nefertiti, Nefertiry and Kleopatra VII Philopatōr in Egypt; the case of Enhenduana in Mesopotamia; the unique and wisest Hypatia of Alexan- dria. Women’s participation in the societal norms, in the cultic observances, in royal or ruling power, & c. The identity and iconography (paintings in tombs, monuments, papyri and in sculpture) of important Women and possible traces for early pharaonic Feminism.

6. Epigraphic, Literary and Linguistic Sources: Inscriptions, texts and every epigraphic source or project related to all the above, especially to the Woman’s status and activities in every cosmic, metaphysical and societal sphere. Hieroglyphs of the B–Group and of the D–Group related (respectively) to Women and to female bodily parts (EG).

7. The Earthly/Social and Heavenly Status of Women in Coptic Egypt: In the context of a special Session on Coptic Women, we propose the following: (a) the history and identity of Women in the early Christian Egyptian Church, their role in the Holy Liturgy of the Coptic Church (e.g.: deaconesses), and examples of Coptic Women as nuns (parallelisms and opposi- tions to male monks) and their lives in Convents and Monasteries; (b) Coptic Women in the daily life, their rights and duties, dynamic Coptic female personalities who run the World, iconography of Coptic Women, advocacy for the Coptic Women and possible traces for early Coptic Feminism; (c) Virgin Mary/Panaghia and Female Saints as embodiments of the heavenly glory of Women post mortem.

[10] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

8. Aesthetics, Beauty and Women: The concept of beauty/nfrw/κάλλος as related to the idea/ ideal of Women and female archetypes. The female body as an epitome of beauty, erotic un- dertones (e.g.: in the Love Poems of ancient Egypt or in satirical papyri) and the female uterus as an archetype of re–birth, re–generation, and the like. How could one detect the patterns of female beauty between allegories, symbols and religious or cosmic metaphors that were also the sprouting roots of the ancient pre– or proto–scientiﬁc thought? How one could study the references to the idea of beauty in the ancient Egyptian culture, as well as in the other neighbour- ing nations of the Eastern Mediterranean Basin already mentioned?

9. Gender Studies: Women under the prism of Gender Studies’ consideration. We want to stress the diversity of Women in the Ancient World and how gender almost always intersects with other factors such as age, social standing, geographical location, ethnicity, sexuality, & c. We propose the study of the social status of Women in relation to that of men in the ancient Egyptian and in all the previous antique cultures. Gender bias and sexism in Antiquity and in modern Egyptology, Archaeology, History, Theology and Social Anthropology. Women who loved men versus Women who loved Women. Women’s homosexuality and other similar or related subjects (e.g.: intersexualism, transsexualism, & c.). Sapphō of Eresos (Mytilēnē) as a case study of a renowned and genius female scholar of Antiquity, her School and Aeolia as a place where Women were indeed important citizens of the City–State (unlike ancient Athens, where Democracy was only meant for male Athenians, not even for the metoikoi). The status of Women in ancient Sparta and Macedonia. Textual and other evidences about the former or similar topics.

[11] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

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[12] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

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J., ed.), Leuven (Peeters) 1998, 391-400. FISCHER, H.G.: Egyptian Women of the Old Kingdom and of the Heracleopolitan Period, NY (The Metropolitan Museum of Art) 1989. FLEMING, A.: «The Myth of the Mother–Goddess», World Archaeology 12, 1969, 247-261. FOX, M.V.: The Song of Songs and the Ancient Egyptian Love Songs, Madison WI (University of Wisconsin Press) 1985. FRYMER–KENSKY, T.S.: In the Wake of the Goddesses–Women: Culture and the Biblical Transformation of Pagan Myth, NY (The Free Press, Macmil- lan, Inc.) 1992. GADON, E.W.: The Once and Future Goddess: A Symbol for our Time, SF (Harper) 1989. GAUTHIER–LAURENT, M.: Les scènes de coiffure feminine dans l’ancienne Égypte, Mélanges Maspero I2, (IFAO / MIFAO 66 / Orient Ancienne 4) 1935, 673-696. GEE, J.: «Notes on Egyptian Marriage: P. BM 10416 Reconsidered», Bulletin of the Egyptological Seminar 15, 2002, 17-25. 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GUILHOU, N.: La vieillesse des dieux, Montpellier (Publications de la Recherche / Université de Montpellier – Institut d’Égyptologie / Or Monsp 5) 1989. GUILHOU, N.: «Le Soleil dans les Bras de Nūt dans les Tombes Thébaines», Liber Amicorum – Speculum Siderum: Nūt Astrophoros: Papers Presen- ted to Alicia Maravelia (Guilhou, N. & Maniati, A., eds), Oxford (Archaeopress / Egyptology 17) 2016, 17-34. GUTHRIE, W.K.C.: Orpheus and Greek Religion: A Study of the Orphic Movement, London (Methuen) 21952. HALL, R.G.: A Study of the Moon–God, Nanna/Suen (PhD Dissertation for the Oriental Studies Department at the University of Pennsylvania), Ann Arbor MI (UMI PhD Dissertation Services) 1985. HALLO, W.W.: «The Women of Sumer», Bibliotheca Mesopotamica 4, (Schmandt–Besserat, D., ed.), 1975, 23-40. HALLO, W.W. & VAN DIJK, J.J.: The Exaltation of Inanna, New Haven (Yale University Press) 1968. 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JAMES, E.O.: The Cult of the Mother Goddess: An Archaeological and Documentary Study, London (Thames & Hudson) 1959. JUNG, C.G.: Symbols of Transformation, London (Routledge) 1956. JUNG, C.G.: The Archetypes and the Collective Unconscious, London (Routledge) 1959. JUNG, C.G.: Man in Search of a Soul, London (Routledge) 21961. JUNG, C.G.: Four Archetypes: Mother; Rebirth; Spirit; Trickster, London (Routledge) 21974. KANTSA, V.: art. «Greece», Lesbian Histories and Cultures (Zimmerman, B., ed.), NY–London (Garland Publishing, Inc. / Taylor & Francis Group) 2000, 343-344. KANTSA, V.: Daughters who do not speak, Mothers who do not listen: Erotic Relationships among Women in Contemporary Greece (PhD Thesis), Lon- don (London School of Economics and Political Science, University of London) 2001. KANTSA, V.: «“Certain Places Have Different Energy”: Spatial Transformations in Eresos Lesvos», GLQ: A Journal of Lesbian & Gay Studies 81-2, 2002, 35-57. ΚΑΝΤΣΑ, Β.: Δυνάμει Φίλες, δυνάμει Ἐρωμένες: Συναντήσεις Γυναικῶν στὴν Ἐρεσὸ Λέσβου, 1994/1995, Ἀθήνα (Πολύχρωμος Πλανήτης) 2010. KAPLAN–WILLIAMS, S.: The Jungian–Senoi Dreamwork Manual, CA (Journey Press) 1985. KARL, D.: «Funktion und Bedeutung einer weisen Frau im alten Ägypten», SAK 28, 2000, 131-160. KERÉNYI, C.: Eleusis: Archetypal Image of Mother and Daughter, NY (Schocken Books) 1977. KERN, O. (ed.): Orphicorum Fragmenta, Zürich–Dublin (Weidmann) 31972. KLEINKE, N.: Female Spaces: Untersuchungen zu Gender und Archäologie im pharaonischen Ägypten, Göttingen (Universität Göttingen / Göttinger Miszellen, Beihefte 1) 2007. ΚΟΚΚΙΝΙΔΟΥ, Δ. & ΝΙΚΟΛΑΙΔΟΥ, Μ.: «Από τη “Θεά της Παλαιάς Ευρώπης” στην Αρχαιολογία του Φύλου: Η Κληρονομιά της Marija Gim- butas», Εκατό Χρόνια Έρευνας στην Προϊστορική Μακεδονία: 1912-2012. Πρακτικά Διεθνούς Συνεδρίου (Στεφανή, Ε. et al., eds.), Θεσσαλο- νίκη (Αρχαιολογικό Μουσείο Θεσσαλονίκης) 2014, 695-706. KOLTUV, B.B.: The Book of Lilith, Maine (NicolasHays) 1986. KOLTUV, B.B.: Solomon and Sheba: Inner Marriage and Individuation, NY (Nicolas–Hayes) 1993. KOPAKA, K. (ed.): FYLO: Engendering Prehistoric «Stratigraphies» in the Aegean and the Mediterranean, Leuven (Peeters / AEGAEUM 30) 2009. KRAMER, S.N.: The Sumerians, Chicago 1963. KRAWIEC, R.: Shenoute and the Women of the White Monastery: Egyptian Monasticism in Late Antiquity, Oxford (Oxford University Press) 2002. LÄ = HELCK, W. & OTTO, E. (Hrsg.): Lexikon der Ägyptologie I-VII, Wiesbaden (O. Harrassowitz) 1975-1989. LANDGRÁFOVÁ, R. & NAVRÁTILOVÁ, H.: Sex and the Golden Goddess I: Ancient Egyptian Love Songs in Context, Prague (Czech Institute of Egypto- logy) 2009. LANDGRÁFOVÁ, R. & NAVRÁTILOVÁ, H.: Sex and the Golden Goddess II: World of the Love Songs, Prague (Czech Institute of Egyptology) 2015. 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[14] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

LGG = LEITZ, C. (Hrsg.): Lexikon der ägyptischen Götter und Götterbezeichnungen I-VIII, Leuven–Paris–Dudley MA (Uitgeverij Peeters / OLA 111- 116, 129) 2002-2003. LESKO, B.: The Remarkable Women of Ancient Egypt, Berkeley (B.C. Scribe Publications) 1978. LESKO, B.: Women's Earliest Records: From Ancient Egypt and Western Asia: Proceedings of the Conference on Women in the Ancient Near East, Brown University, Providence, Rhode Island, November 5-7, 1987, Atlanta (Scholars Press / Brown Judaic Studies 166) 1989.

LESKO, B.: «Rank, Role and Rights», Pharaoh’s Workers: The Villagers of Deir ᾽el-Medina (Lesko, L., ed.), Ithaca (Cornell University Press) 1994, 15-39. LESKO, B.: The Great Goddesses of Egypt, Norman (University of Oklahoma Press) 1999. LICHTHEIM, M.: Ancient Egyptian Literature: A Book of Readings, I: The Old and Middle Kingdoms; II: The New Kingdom; III: The Late Period, Berke- ley (University of California Press) 1975-1980. LIDDEL, G.H. & SCOTT, R.: A Greek–English Lexicon (Revised & Augmented Edition with a Supplement), Oxford (Clarendon Press) 1968. LIMET, H., «Le poème épique “Inanna et Ebih”: une version des lignes 123-182», Orientalia Ser. 2, 1971, 401-402. LOBEL, E. & PAGE, D.: Poetarum Lesbiorum Fragmenta, Oxford (Oxford at the Clarendon Press) 1963. LORBER, J.: Breaking the Bowls: Degendering and Feminist Change: Contemporary Societies, NY (W.W. Norton) 2005. LURKER, M.: The Gods and Symbols of Ancient Egypt: An Illustrated Dictionary, London (Thames & Hudson) 41986. LUSTIG, J.: Kinship, Gender and Age in Middle Kingdom Tomb Scenes and Texts, Anthropology and Egyptology: A Developing Dialogue (Lustig, J., ed.), Sheffield (Sheffield Academic Press) 1997, 43-65. MACCARTHY, H.: «The Osiris Nefertari: A Case Study of Decorum, Gender and Regeneration», JARCE 39, 2002, 173-195. MACDOWELL, A.G.: Village Life in Ancient Egypt: Laundry Lists and Love Songs, UK (Oxford University Press) 1999. MANNICHE, L.: Sexual Life in Ancient Egypt, London (KPI) 1987. MANNICHE, L.: Music and Musicians in Ancient Egypt, London (BMP) 1991. MANNICHE, L.: Egyptian Luxuries: Fragrance, Aromatherapy and Cosmetics in Pharaonic Times, Cairo (The AUC Press) 1999. MARAVELIA, A.–A.: «Sapphō’s Poetry and Ancient Egyptian Love Poems: A Field of Comparative Interpretation, 1», Proceedings of the XIth In- ternational Conference of the FIEC I (Kalamakis, D., Manafis, K. & Vlachos, P., eds), Athens (Parnassos) 2001A, 527-538. MARAVELIA, A.–A.: «Sapphō’s Poetry and Ancient Egyptian Love Poems: A Field of Comparative Interpretation, 2», Cultural Interactions in Europe and the Eastern Mediterranean during the Bronze Age (3000-500 BCE): Papers from a Session held at the European Association of Archaeologists 6th Annual Meeting in Lisbon 2000 (Werbart, B.I., ed.), Oxford (Archaeopress / BAR International Series 985) 2001B, 67-84. MΑΡΑΒΕΛΙΑ, Α.–Α.: «Μεταξὺ Μύθου καὶ Πραγματικότητας: Ἡ Ἀδήριτη Γοητεία τῶν Ἀρχετύπων», Γυναίκες καὶ Ἱερό, Θεσσαλονίκη (Ἀρ- χέτυπο) 2001C, 17-52. MΑΡΑΒΕΛΙΑ, Α.–Α.: «Ἐνχεντουάννα: Ἡ Πρώτη Ἀρχιέρεια τοῦ Λυρικοῦ Σημαίνοντος Λόγου», Γυναῖκες καὶ Ἱερό, Θεσσαλονίκη (Ἀρχέ- τυπο) 2001D, 250-261. MARAVELIA, A.–A.: «Some Aspects of Ancient Egyptian Social Life from the Study of the Principal Love Poem’s Ostraca from Deir ᾽al-Medi- na», Egyptology at the Dawn of the 21st Century: Proceedings of the 8th International Congress of Egyptologists, Cairo 2000 III (Hawass, Z. & Pinch– Brock, L., eds), Cairo–NY (The AUC Press) 2003A, 281-288. MARAVELIA, A.–A.: «Cosmic Space and Archetypal Time: Depictions of the Sky–Goddess Nūt in Three Royal Tombs of the New Kingdom and her Relation to the Milky Way», Göttinger Miszellen 197, 2003B, 55-72. MARAVELIA, A.–A.: «Ptri.st mi %pdt xay m-HAt rnpt nfrt: Astronomical and Cosmovisional Elements in the Corpus of Ancient Egyptian Love Po- ems», Lingua Aegyptia 11, 2003C, 79-112.

MARAVELIA, A.–A.: Les astres dans les textes religieux en Égypte antique et dans les Hymnes Orphiques, Oxford (Archaeopress / BAR International Series 1527) 2006. MARAVELIA, A.–A.: «“@wn ntry, iwaw nHH”: Some Astronomical Hieroglyphs and their Cosmographic and Calligraphic Significance», Abgadi- yāt 2, 2008, 36-50. MARAVELIA, A. (ed.): Ancient Egyptian Science and Meta–Physics: Quintessence of Religious Allegories, Roots of Scientific Thought – Proceedings of the 1st Egyptological Conference of the Patriarchate of Alexandria: 6th May 2011, Athens (JHIE 2) 2012-2014. MARAVELIA, A.: «Éléments Astronomiques et Cosmographiques dans les Aventures de Sinūhe: La Quête Éternelle de la Déesse Céleste et la Féminisation du Firmament», The Journal of Egyptological Studies V, 2017, 92-113. MARK LIDDLE, A.: «Gender, Power and Epistemology: Can Men know Feminist Truths?», Methodological Imaginations (Lyon, E.S. & Busfield, J., eds.), UK (MacMillan Press) 1996, 164-184. MARSHALL, A.: Maternité et petite enfance en Égypte ancienne, Monaco (Éditions du Rocher) 2015. MATHIEU, B.: La poésie amoureuse de l’Égypte ancienne: Recherches sur un genre littéraire au Nouvel Empire, Le Caire (IFAO / BiÉtud 115) 1996. MATIĆ, U.: «Gender in Ancient Egypt: Norms, Ambiguities and Sensualities», Near Eastern Archaeology 793, 2016, 174-183. MESKELL, L.: «Goddesses, Gimbutas and “New Age” Archaeology» Antiquity 69, 1995, 74-86. MESKELL, L.: «Engendering Egypt», Gender and History: Body and Gender in the Ancient Mediterranean 93, 1997, 597-602. MESKELL, L.: Archaeologies of Social Life: Age, Sex, Class et Cetera in Ancient Egypt, Oxford (Blackwell) 1999. MESKELL, L.: «Embodying Archaeology: Theory and Praxis», Bulletin of the American Society of Papyrologists 371-4, 2000, 171-192. MESKELL, L.: «Archaeologies of Identity», Archaeological Theory Today (Hodder, I., ed.), Cambridge (Polity Press) 2001, 187-213. MESKELL, L.: Private Life in New Kingdom Egypt, Princeton (Princeton University Press) 2002. MEYER–DIETRICH, E.: Senebi und Selbst: Personenkonstituenten zur rituellen Wiedergeburt in einem Frauensarg des Mittleren Reiches, Freiburg–Göt- tingen (OBO 216) 2006. MONTSERRAT, D.: Sex and Society in Graeco–Roman Egypt, London–NY (Kegan Paul International) 1996. MOORE, J. & SCOTT, E. (eds). Invisible People and Processes: Writing Gender and Childhood into European Archaeology, London (Leicester University Press) 1997. MYLONAS, G.: Eleusis and the Eleusinian Mysteries, NJ (Princeton University Press) 1961. NAVILLE, E.H.: Das Ägyptische Totenbuch der XVIII–XX Dynastie aus Verschiedenen Urkunden zusammengestellt I-II, Graz (Akad. Druck und Ver- lagsanstalt) 21971 [11886]. NEUGEBAUER, O. & PARKER, R.A.: Egyptian Astronomical Texts, I: The Early Decans; II: The Ramesside Star Clocks; III: Decans, Planets, Constella- tions & Zodiacs / Plates, Providence RI (Brown University Press) 1960-1969. NEUMANN, E.: The Great Mother: An Analysis of the Archetype, NJ (Princeton University Press) 1972.

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Zum Verhältnis von Königsideologie und “Female Sovereignty“ in der Frühzeit», Selbst- verständnis und Realität: Akten des Symposiums zur ägyptischen Königsideologie in Mainz 15.-17.6.1995 (Gundlach, R. & Raedler, C., eds), Wiesbaden (O. Harrassowitz / Ägypten und Altes Testament 36) 1997, 99-123. ROTH, S.: Die Königsmütter des alten Ägypten von der Frühzeit bis zum Ende der 12. Dynastie, Wiesbaden (O. Harrassowitz / Ägypten und Altes Te- stament 46) 2001. ROTH, S.: art. «Queen», UCLA Encyclopedia of Egyptology (Frood, E. & Wendrich, W., eds), LA (Department of Near Eastern Languages and Cul- tures, UCLA) 2009, 1-12. ROWLANDSON, J. (ed.): Women and Society in Greek and Roman Egypt: A Sourcebook, Cambridge (Cambridge University Press) 1998. RUSCH, A.: Die Entwicklung der Himmelsgöttin Nūt zu einer Totengottheit, Leipzig (J. Hinrichs) 1922. SANDER–HANSEN, C.E.: Die religiösen Texte auf dem Sarg der Anchnesneferibre, København 1937. SADEK, A.I.: «Aperçu général sur la femme dans l’Égypte ancienne», Le Monde Copte 16, 1989, 3-20. SALEH, H.: Investigating Ethnic and Gender Identities as expressed on Wooden Funerary Stelae from the Libyan Period (c. 1069-715 BCE), Oxford (Ar- chaeopress / BAR International Series 1734) 2007. SCHMITZ, B. (ed.): Nofret–Die Schöne: Die Frau im Alten Ägypten: Wahrheit und Wirklichkeit 2, Mainz am Rhein (P. von Zabern) 1985. SCHÖLER, G.: Isis: Auf der Suche nach dem göttlichen Geheimnis, München 1991. SCHOSKE, S. & WILDUNG, D. (eds): Nofret–Die Schöne: Die Frau im Alten Ägypten 1. Mainz am Rhein (P. von Zabern) 1984. SETHE, K.: Die Altägyptischen Pyramidentexte I-II, Leipzig (J. Hinrichs) 1908-1910. SIGEL, E.B.: Le ministère de la femme dans l'église (préface du Métropolite Antoine de Sourage), Paris (CERF) 1987. SIMPSON, W.K. (ed., et al.): The Literature of Ancient Egypt: An Anthology of Stories, Instructions and Poetry, New Haven CT (Yale University Press) 21973. SØRENSEN, M.L.S.: «Is there a Feminist Contribution to Archaeology?», Archaeological Review from Cambridge 71, 1988, 31-50. SPIESER, C.: «Femmes et Divinités enceintes dans l’Égypte du Nouvel Empire», Naissance et Petite Enfance dans l’Antiquité: Actes du Colloque de Fribourg, 28e Novembre-1er Décembre 2001 (Dasen, V. ed.), Freiburg (Academie Press / OBO 203) 2004, 55-70. SPIESER, C.: «De l’embryon humain à l’embryon divine en Égypte ancienne», L’embryon humain à travers l’histoire: Images, Savoirs et Rites (Da- sen, V., ed.), Gollion (Infolio Éditions) 2007, 23-39. STEEL, L.: «Women in Mycenaean Pictorial Vase Painting», Pictorial Pursuits: Figurative Painting on Mycenaean and Geometric Pottery (Rystedt, E. & Wells, B., eds), Stockholm (Svenska Institutet i Athen) 2006, 147-155. STONE, M.: When God was a Woman, NY (Barnes and Noble) 1976.

[16] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

SWEENEY, D.: «Women’s Correspondence from Deir ᾽el-Medineh», Atti di Sesto Congresso Internazionale di Egittologia II (Zaccone, G.M. & di Nero, T.R., eds), Turin (International Association of Egyptologists) 1993, 523-529. SWEENEY, D.: «Walking alone forever, following you: Gender and Mourners’ Laments from Ancient Egypt», NIN: Journal of Gender Studies in Antiquity 2, 2002, 27-48. SWEENEY, D.: «Women growing Older in Deir ᾽el-Medînah», Living and Writing in Deir ᾽el-Medîna: Socio–Historical Embodiment of Deir ᾽el-Medî- nah Texts (Dorn, A. & Hofmann, T., eds), Basel (Schwabe AG Verlag) 2006, 135-154. Schwabe AG Verlag. SWEENEY, D.: art. «Sex and Gender», UCLA Encyclopedia of Egyptology (Frood, E. & Wendrich, W., eds), LA (Department of Near Eastern Lan- guages and Cultures, UCLA) 2011, 1-14. SWEENEY, D.: «Women at Worship on Deir ᾽el-Medînah Stelae», Deir ᾽el-Medinah Studies: Helsinki June 24-26, Proceedings (Toivari–Viitala, J. et al., eds), Helsinki 2014, 179-190. SYMBOLS 1996 = CHEVALIER, J. & GHEERBRANT, A.: Dictionary of Symbols (Buchanan–Brown, J., transl.), UK (Penguin) 41996. TANNER, R.: «Untersuchungen zur Rechtstellung der Frau im pharaonischen Ägypten», KLIO: Beiträge zur alten Geschichte 46, 1965, 45-81. TARBET, S.A.: The Conquered Feminine: Evidence of the Demonization of the Feminine in Language (PhD Thesis), Carpinteria CA (Pacifica Graduate Institute / ProQuest LLC & Ann Arbor University of Michigan Dissertation Publishing, UMI 3534066) 2012. TASSIE, G.J.: «Single Mother Goddess and Divine Kingship: The Sidelock of Youth and the Maternal Bond», Current Research in Egyptology 2 (Cooke, A. & Simpson, F., eds), Oxford (Archaeopress) 2005, 65-73. THOMAS, C.G.: «Matriarchy in Early Greece: The Bronze and Dark Ages», Arethusa 6, 1973, 173-195. TOBIN, V.A.: «Macat and ΔΙΚΗ: Some Comparative Considerations of Egyptian and Greek Thought», JARCE XXIV, 1987, 113-121. TOBIN, V.A.: «Isis and Demeter: Symbols of Divine Motherhood», JARCE XXVIII, 1991, 187-200. TOBIN, V.A.: «Gender Symbolism in the Egyptian Pyramid Texts», JSSEA 37, 2010, 91-111. TREBILCOT, J.: «Sex Roles: The Argument from Nature», Femininity, Masculinity and Androgyny (M. Vetterling–Braggin, ed.), USA (Littlefield) 1982, 40-48. TROY, L.: Patterns of Queenship in Ancient Egyptian Myth and History, Uppsala–Stockholm (Almquist & Wiksell International / Acta Universitatis Upsaliensis: BOREAS 14) 1986. TROY, L.: «Engendering Creation in Ancient Egypt: Still and Flowing Waters», A Feminist Companion to reading the Bible: Approaches, Methods and Strategies (Brenner, A. & Fontaine, C., eds) 22001, 238-268. TYLDESLEY, J. Daughters of Isis: Women of Ancient Egypt, London (Penguin) 1994. UCKO, P.J.: Anthropomorphic Figurines of Predynastic Egypt and Neolithic Crete, London (RAO Paper 24) 1968. USTINOVA, Y.: «Amazons East and West: A Real–Life Experiment in Social Cognition», Evolution, Cognition and the History of Religion: A New Synthesis Festschrift in Honour of Armin W. Geertz (Petersen, A.K., ed.), Leiden (Brill / Supplements to Method & Theory in the Study of Religion 13) 2018, 461-475. VON FALCK, M.: «Der “schöne Westen”: Schönheit u. Vollkommenheit im Jenseits», Schönheit im alten Ägypten: Sehnsucht nach Vollkommenheit (Lembke, K. & Schmitz, B., Hrsg.), Hildesheim (Gerstenberg) 2006, 108-28. WALKER, B.G.: Τhe Sceptical Feminist: Discovering the Virgin, Mother and Crone, SF (Harper and Row) 1987. WALKER, B.G.: The Woman’s Dictionary of Symbols and Sacred Objects, SF (Harper and Row) 1988. WARAKSA, E.A.: Female Figurines from the Mūt Precinct: Context and Ritual Function, Freiburg (Academic Press) 2009. WARD, W.A.: Essays on Feminine Titles of the Middle Kingdom and Related Subjects, Beirut (American University of Beirut Press) 1986. WASSEF, C.W.: Les pratiques rituelles et alimentaires des Coptes, Le Caire (IFAO) 1988. WATTERSON, B.: Women in Ancient Egypt, NY (St Martin’s Press) 1991. WELLS, R.A.: «Sothis and the Satet Temple in Elephantine», SAK 12, 1985, 255-302. WELLS, R.A.: «The Mythology of Nūt and the Birth of Ra», SAK 19, 1992, 305-321. WENTE, E.F.: «A Goat for an Ailing Woman (Ostracon Wente)», Studies in Honour of William Kelly Simpson 2 (Manuelian, P., ed.), Boston (Mu- seum of Fine Arts) 1996, 857-867. WERBROUCK, M.: Les pleureuses dans l’Égypte ancienne, Brussels (Éditions de la Fondation Égyptologique Reine Élisabeth) 1938. WILFONG, T.G.: «Menstrual Synchrony and the “Place of Women” in Ancient Egypt (Hieratic Ostracon Oriental Institute Museum 13512)», Gold of Praise: Studies in Honour of Edward F. Wente (Teeter, E. & Larson, J., eds), Chicago (Oriental Institute Press) 1999, 419-434. WILFONG, T.G.: Women of Jeme: Lives in a Coptic Town in Late Antique Egypt, Ann Arbor MI (University of Michigan Press) 2002. WILFONG, T.G.: «Gender and Sexuality», The Egyptian World (Wilkinson, T., ed.). London–NY (Routledge) 2007, 205-217. WILFONG, T.G.: «Gender in Ancient Egypt», Egyptian Archaeology (Wendrich, W., ed.), Chichester & Malden (Wiley–Blackwell / Blackwell Stu- dies in Global Archaeology 13) 2010, 164-179. WILFONG, T.G. & COMPTON, G.: Women and Gender in Ancient Egypt: From Prehistory to Late Antiquity: An Exhibition at the Kelsey Museum of Ar- chaeology, 14 March - 15 June 1997, Ann Arbor MI (Kelsey Museum of Archaeology) 1997. WILKINSON, R.H.: Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture, London (Thames & Hudson) 1992. WINTER, I.: «Women in Public: The Disk of Enheduanna, the Βeginning of the Office of En–Priestess and the Weight of Visual Evidence», Ré- vue Assyriologique Internationale 33, 1987, 189-201. WOLKESTEIN, D. & KRAMER, S.N.: Inanna: Queen of Heaven and Earth: Her Stories and Hymns from Sumer, NY (Harper & Row) 1983. WRIGHT, R.P.: Gender and Archaeology, Philadelphia (University of Pennsylvania Press) 1996. ZGOLL, A.: Der Rechtsfall der Enheduanna im Lied “Nin–me–sarra”, Münster (Ugarit–Verlag) 1997. ZIEGLER, C. (ed.): Queens of Egypt from Hetepheres to Cleopatra, Monaco–Paris (Somogy Art Publishers) 2008.

[17] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

 3RD CIRCULAR: PRACTICALITIES 

We are very pleased to invite you to the 2nd Athens Conference of the HELLENIC INSTITUTE OF EGYPTOLOGY, co–organized by the UNIVERSIDADE ABERTA and the CENTRE OF HISTORY of the UNIVERSITY OF LISBON, together with the WRITING & SCRIPTS CENTRE of the BIBLIOTHECA ALE- XANDRINA. After the great success of our 1st Athens Conference (1st-3rd February 2017), we decided to place this Conference in February 2020 and we are sure it shall be also successful. The Conference venue will be Hotel TITANIA. We managed to acquire the most favourable conditions for the Conference, sparing the delegates from as many expenses as possible, but at the same time obtaining a nice venue, earnings and good conditions for the delegates.

The scopes of this Conference have been already dealt with extensively in the previous Cir- culars. Here we are going to present some practical information for the Delegates, concerning the venue of the Conference, Athens and the Conference itself. We fully desire that all the De- legates are happy and enjoy their stay in Athens in the most sufﬁcient and easy way! We regret that not all Delegates managed to come to participate and to be with us.

Starting from Athens, you will ﬁnd all the information you might need (and much more on: transports from and to the airport, buses, metro lines, tram, taxis, points of interest, art, kitchen, & c.) in the following web–sites (the last–one being that of Hotel TITANIA): http://www.visitgreece.gr/en/main_cities/athens http://www.thisisathens.org/ http://www.titania.gr/

Participation in the Conference costs 150 € for everybody, except Members of the Committees who will pay 100 €. Egyptian Colleagues and Egyptian PhD Students will pay 100 €. Greek Colleagues and Students who want to participate only during the day of their talk will pay 60 € for that day only. If they want to participate for more than one day they will pay 120 €. For ALL the rest 150 € will be the participation fee. The full and 120 € participation fees include: 1. Conference kit with abstract book. 2. The right to present a lecture and to submit a paper for publication in the Proceedings. 3. Coffee and juice breaks (with assorted sweets, biscuits, & c.), two times per day. 4. One buffet meal for the 1st and 3rd day. 5. Gala dinner (buffet reception) for the 2nd day. 6. Free visit to the Egyptian Collection of the National Archaeological Mu- seum of Athens. 7. Official Attestation of participation that will be issued and officially sent after the Conference. For the one–day only participations, it will ONLY include 1-2 & 7. There will be special colour–coupons issued for the delegates, so that they will be able ONLY with them to partake of the Conference facilities, meals and coffee breaks: GREY for coffee and refreshments; GREEN for the 2 buffets; and RED for the reception. Half of each coupon will be taken by the Hotel and the other half will be given back to us, so that we can manage the Ho- tel payment. Nobody will be able to enjoy these benefits without these coupons, which will be granted only to those who have paid and made their official subscription to the Conference. We point out once more that we have done our best for all of you, to pay as less as possible, but we are also obliged to pay a considerable amount of money to the Hotel in order that you benefit of all the above. Please inform us if you want to participate to the excursion scheduled

[18] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA) for Friday 14th February (from Athens to Vraurōn and Marathōn by bus, visiting two Muse- ums and guided tour by Dr Themis DALLAS at the sanctuary of the Egyptian gods at Mara- thōn). The cost will be 20 € for the bus + 6 € for 2 Museums. Finally, all accompanying people must pay upon arrival 200 € for their registration and participation to the Conference active- ties, buffet meals and coffee breaks.

The Proceedings will be published by an International Publishing House. Editorial guidelines will be communicated later. There will be (as always) a blind peer–reviewing system for both abstracts and final papers. However, the Committees (SOC & LOC), based also on the opini- ons of several independent referees deserve the full right to refuse publication for any sub- mitted paper, if they consider that the conditions for publication are not fulfilled and if the authors do not conform to their advice. Kindly note that if you can bring with you your final paper for submission that would be great. If, however, this is not possible, the FINAL DEAD- LINE will be 20th NOVEMBER 2020. No papers will be accepted after that date! Authors are kindly requested to STRICTLY follow and respect ALL the editorial guidelines.

The ofﬁcial languages of the Conference will be ONLY English and French. The web–sites and communication addresses for the Conference are:

URLS: https://hiegaker.wordpress.com/egyptology/ [Hellenic Site / Click on CONFERENCES]

http://www.centrodehistoria-ﬂul.com/abertura/2nd-athens-conference-of-the-hellenic- institute-of-egyptology-quod-est-superius-est-sicut-quod-est-inferius-the-cosmic- hypostasis-and-earthlysocial-function-of-women-during-antiquity-in-egypt-and-in-the- mediterranean-basin [Portuguese Site]

https://www.bibalex.org/writingandscriptscenter/en/News/Index.aspx [Egyptian Site]

E–MAILS: [email protected] *** [email protected]

There will be free WIFI at Hotel TITANIA at the Conference venue. Outside Hotel TITANIA there are several shops, restaurants and pharmacies. We kindly advise you to avoid the nearby Omonoia Square by night. The POLICE number for Greece is 100.

The HELLENIC INSTITUTE OF EGYPTOLOGY is proud to have gathered many esteemed colleagues from all over the World and from at least 4 Continents, in order to participate in this Con- ference that has been meticulously organized, following its research scopes and our main line of thought and practice, that is Humanism and collaboration between colleagues from the whole Globe, irrespective of religion and other so–called «differences». We thank all of you for your participation and coming, that is a great honour for us all!

We should like to thank wholeheartedly our co–organizers: the WRITING & SCRIPTS CENTRE of the BIBLIOTHECA ALEXANDRINA, the UNIVERSITY OF LISBON, the UNIVERSIDADE ABERTA of Lisbon, the HELLENIC SOCIETY FOR AESTHETICS and the ASSOCIATION OF GREEK WOMEN SCIENTISTS for their kind and invaluable help. The businessman and former student of the Institute’s Semi- nar, Mr Athanasios ROUSSOS is hereby kindly acknowledged because he has kindly sponsored the publication of the abstract’s book: we thank him very much!

[19] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

 FINAL PROGRAMME 

SUNDAY 9TH & MONDAY 10TH FEBRUARY, 2020

8 Arrivals of Delegates and Accommodation in Hotel TITANIA, Athens, downtown. 8 Free and Self–Touring Days. 8 Possible Visits of the Delegates to the Egyptian Collection of the National Archaeological Museum of Athens (one Free Entry for each Participant). We also recommend the Benaki Mu- seum, the Acropolis Museum and the Byzantine Museum. 8 Unofﬁcial Meeting of the SOC and especially of the Co–Organizers from the BIBLIOTHECA ALEXANDRINA (Egypt), the UNIVERSIDADE ABERTA and the UNIVERSITY OF LISBON (Portugal), to discuss about the Conference and the Publication of the Proceedings on Monday afternoon at the Premises of Hotel TITANIA (16:00´-18:00´). Subscriptions, settling last ﬁnancial obligations of the delegates and picking up the Conference bags, receipts, & c. 8 MONDAY 10TH FEBRUARY 19:00´-21:00´: General Assembly of the HELLENIC INSTITUTE OF EGYP- TOLOGY (ONLY for Principal and Founding Members!) at Hotel TITANIA.

TUESDAY 11TH FEBRUARY, 2020

MORNING SESSION, 1: INTRODUCTORY TALKS* [CHAIRWOMEN: Prof. Dr Dr Alicia MARAVELIA & Prof. Dr Eirini ARTEMI]

08:45´-09:00´: Arrival of the last Delegates at the Conference Venue, Subscription of the last Delegates, Claiming of Conference Materials and Badges, Paperwork, & c. 09:00´-09:10´: Introductory Speech & Welcome by the Representative of the Director of the BI- BLIOTHECA ALEXANDRINA (Dr Mustafa ᾽EL-FEKI), Prof. Dr Ashraf FARRAG. 09:10´-09:15´: Short Welcome by H.E. the Egyptian Ambassador in Athens, Mr Ismail KHAIRAT. 09:15´-09:20´: Address of the Rector of PANTEION UNIVERSITY OF ATHENS, Prof. Dr Ismini KRIARI. 09:20´-09:25´: Address of the President of the HELLENIC SOCIETY FOR AESTHETICS, Em. Prof. Dr Aikaterini KREMEZI. 09:25´-09:30´: Address of the Former Minister of the Hellenic Republic and President of the Hellenic Chapter of the ASSOCIATION OF THE FRIENDS OF THE BIBLIOTHECA ALEXANDRINA, His Ex- cellency Mr Andreas ZAÏMIS. 09:30´-09:50´: Short Introductory Talks on the Conference’s Scopes by the Organizers (Prof. Dr José DAS CANDEIAS SALES, Dr Telo F. CANHÃO, Cand. Dr Alexandra Diez DE OLIVEIRA, Dr Nadi- ne GUILHOU, Dr Ahmed MANSOUR, Prof. Dr Dr Alicia MARAVELIA and Dr Evi BATRA). 09:50´-10:00´: Short Coffee Break (please follow all our INSTRUCTIONS very carefully; free ONLY for full participations, upon presenting the special coupons and signing!).

* Every day and for every speaker, the ﬁnal 5 minutes of each talk will be spent for questions and discussion!

[20] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

MORNING SESSION, 2: MANIFESTATION & COSMIC IMMANENCE OF THE SACRED FEMALE* [CHAIRWOMAN: Dr Nika V. LAVRENTYEVA]

10:00´-11:00´: Dr Nadine GUILHOU (FR): Le Féminin dans la Création [KEYNOTE LECTURE]. 11:00´-12:00´: Prof. Dr Dr Alicia Maravelia (GR): La Quête Éternelle de la Déesse Céleste et la Fémi- nisation du Firmament: Éléments Astronomiques et Cosmographiques dans les Aventures de Sinūhe [KEYNOTE LECTURE]. 12:00´-12:30´: Mrs Sophia TSOURINAKI (GR): A Thread Imbued with Life: The Manifestation of Οὐρα- νία Aphroditē as a Matron Deity of Spinning Ἑταίραι in Creating and Engendering the Cosmos. 12:30´-13:00´: Dr Themis DALLAS (GR): Celestial Aspects of Aphaia. 13:00´-14:00´: Lunch (please follow all our INSTRUCTIONS very carefully; free ONLY for full participations, only one buffet–lunch per day, upon signing and presenting the special coupon!).

AFTERNOON SESSION: THE EARTHLY/SOCIAL STATUS OF WOMEN IN ANCIENT EGYPT [CHAIRWOMAN: Prof. Dr Dr Alicia MARAVELIA]

14:00´-15:00´: Prof. Dr Andrzej NIWIŃSKI (PL) & Cand. Dr Dagmara HAŁADAJ (PL): Women in and on the Egyptian 21st Dynasty Cofﬁns [KEYNOTE LECTURE]. 15:00´-15:30´: Dr Azza EZZAT (EG): The Symbolism of Drinking from the Tree–Goddesses emerging from Pools. 15:30´-16:00´: [EXCURSUS] Mr Markos FILIANOS (GR) & Prof. Dr Dr Alicia MARAVELIA (GR): Re- constructing the Ancient Egyptian Kyphi as a Cosmetic and as an Incense. [Short Film with a Mini Laboratory on Experimental Archaeology and Botany] 16:00´-16:30´: Dr Ahmed MANSOUR (EG): A View on the Feminine Existence in the Wādi ᾽el-Hudi Mining Expeditions. 16:30´-17:00´: Dr Ahmed cABD ᾽EL-HAFEZ (EG): Female Figurines and Iconography in Prehistoric Egypt: Artistic and Social Approach. 17:00´-17:30´: Coffee Break (please follow all our INSTRUCTIONS very carefully; free ONLY for full participations, upon signing and presenting the special coupons!).

EVENING SESSION: AESTHETICS, BEAUTY AND WOMEN — THE EARTHLY/SOCIAL STATUS OF WOMEN IN ANCIENT EGYPT (CONTINUED) [CHAIRWOMAN: Dr Nadine GUILHOU]

17:30´-18:30´: Dr Nika V. LAVRENTYEVA (RU): «You look Lovely, Darling, in any Garments!»: Wo- men’s Cofﬁns as a Self–Presentation [KEYNOTE LECTURE]. 18:30´-19:00´: Dr Hab. Mykola TARASENKO (UA): The Burial Assemblage of Nesimūt (Bab ᾽el-Ga- sūs, Set A.48): Usurpation or Adaptation? 19:00´-19:30´: Prof. Dr Rogério SUSA (PT): Redeﬁning Women’s Identity in Times of Crisis (Thebes, 21st Dynasty: 1069-945 BC). 19:30´-20:00´: Cand. Dr Islām ᾽AL-WAKEEL (EG): The Agricultural Land as a Female in Ancient Egypt: Impregnation, Pregnancy, Childbirth and Nursing. 20:00´-20:30´: Cand. Dr Gavin SMITH (UK): The Egyptian Women/Females in their Prehistoric Socio –Political Organisation and Dynamic.

[21] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

WEDNESDAY 12TH FEBRUARY, 2020

MORNING SESSION: DIVINE FEMALE ARCHETYPES [CHAIRMAN: Prof. Dr Andrzej NIWIŃSKI]

09:00´-09:30´: Dr Tatjana SHERKOVA (RU): The Predynastic Origins of the Goddess in Ancient Egypt. 09:30´-10:00´: Dr Catarina Apolinário DE ALMEIDA (PT): Isis in the Cofﬁn Texts: The Lady of Life who knits and raises up the Inert One. 10:00´-10:30´: Asst. Prof. Dr Reham A.K. ᾽EL-SHEWY (EG): WAst: A Personiﬁed Locality and Goddess. 10:30´-11:00´: Asst. Prof. Dr Riham M. EZZ ᾿EL-DIN TAWFIK (EG): Representations of Goddess Sef- khet–cAbu (%fxt-abw) in Ancient Egypt. 11:00´-11:30´: Cand. Dr Alexandra Diez de OLIVEIRA (PT): The Diachronic Role of the West–Semi- tic Goddess cAnat in Ancient Egypt. 11:30´-12:00´: Cand. Dr Catarina PINTO (PT): The Anatolian Orientation of North Inner Syria in the Early Bronze Age (c. 2400-2000 BC): The Signs in Anthropomorphic and Animal Figurines as Sym- bols of the Goddess. 12:00´-12:30´: Prof. Dr Dr Alicia MARAVELIA (GR): Une relecture égyptologique de l’Hymne Orphi- que à la Lune. 12:30´-13:00´: Cand. Dr Carola LEIVA (CL): Dark Divinities as Symbols of the Female Archetype of the Unconscious. 13:00´-14:00´: Lunch (please note that due to the free RECEPTION tonight only for the full participants, the lunch today is NOT free for anybody; it must be taken out of the Hotel!).

AFTERNOON SESSION: KEY–ROLE INDIVIDUAL WOMEN, QUEENSHIP, & C. [CHAIRWOMAN: Cand. Dr Alexandra Diez DE OLIVEIRA]

14:00´-15:00´: Assoc. Prof. Dr Vladimir BOLSHAKOV (RU): Some Reﬂections on the Sacral Role of Royal Women of the New Kingdom [KEYNOTE LECTURE]. 15:00´-15:30´: Dr Telo F. CANHÃO (PT): The Latter Solution: Neferū–Sobek. rs 15:30´-16:00´: M Valentina SANTINI (IT): Enquiry on Merytaten: The Many Aspects of an Exceptio- nal Amarna Woman. 16:00´-16:30´: Asst. Prof. Dr Reham A.K. ᾽EL-SHEWY & Assoc. Prof. Dr Dina M. EZZ ᾽EL-DIN (EG): Iconography of the Royal Wives in the Old and Middle Kingdom Scenes: A Comparative and Analy- tical Study. 16:30´-17:00´: Prof. Dr José DAS CANDEIAS SALES (PT): Arsinoē Thea Philadelphos: An Ideological and Political Model of Basilissa–Thea of the Ptolemaic Dynasty. 17:00´-17:30´: Mrs Maria Joaquina RIBEIRO CARITA, MA (PT): La reine Coushite qui a fait face à l’Em- pereur César Auguste. 17:30´-18:00´: Coffee Break (please follow all our INSTRUCTIONS very carefully; free ONLY for full participations, upon signing and presenting the special coupons!).

[22] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

EVENING SESSION: THE EARTHLY/SOCIAL STATUS OF WOMEN IN ANCIENT EGYPT (CONTINUED) [CHAIRMAN: Prof. Dr José DAS CANDEIAS SALES]

18:00´-19:00´: Dr Pauline NORRIS (UK): Women and Plants in Ancient Egypt [KEYNOTE LECTURE]. 19:00´-19:30´: Prof. Dr cAli cAbd ᾽el-Halim cALI (EG): Constant Female and Recurring Males: New Light on the Ancient Egyptian Triad. 19:30´-20:00´: Dr Reinert SKUMSNES (NO): Exceptions to the Rule? The Women of Medinet Habu.

20:00´-20:30´: Dr Azza EZZAT (EG): How Women were portrayed humorously in Ancient Egyptian Art.

21:00´-23:00´: RECEPTION at the Premises of TITANIA Hotel (please follow very carefully all our INSTRUCTIONS; free ONLY for full participations, upon presenting the special coupon!).

THURSDAY 13TH FEBRUARY, 2020

MORNING SESSION: THE EARTHLY/SOCIAL STATUS OF WOMEN IN THE MEDITERRANEAN BASIN [CHAIRMAN: Dr Telo F. CANHÃO]

09:00´-10:00´: Em. Prof. Dr Mona HAGGAG (EG): Women in Ptolemaic and Roman Alexandria: Testi- mony of Tombstones [KEYNOTE LECTURE]. 10:00´-10:30´: Prof. Dr Husein cABD ᾽EL-AZIZ (EG): The Personiﬁcation of Alexandria: Between Ro- man Imperial and Alexandrian Coins. 10:30´-11:00´: Prof. Dr Hanan ᾽EL-SHAFEI (EG): Contraception and Abortion in Helleno–Roman Egypt. 11:00´-11:30´: Prof. Dr Abir KASSEM (EG): Female Musicians in Hellenistic and Roman Painting. 11:30´-12:00´: Dr Nagwa IBRAHIM (EG): Two Unpublished Figurines of Women in the Helleno–Ro- man Museum of Alexandria. 12:00´-12:30´: Em. Prof. Dr Joan CICHON (USA): The Centrality of Women in Bronze Age Crete: A Perspective from Archaeomythology. 12:30´-13:10´: [EXCURSUS] Dr Ahmed MANSOUR (EG): The Journey of Writing [Short Film and a Talk on the Achievements of the WRITING & SCRIPTS CENTRE of the BIBALEX]. 13:10´-14:00´: Lunch (please follow all our INSTRUCTIONS very carefully; free ONLY for full participations, only one buffet–lunch per day, upon signing and presenting the special coupon!).

AFTERNOON SESSION: THE EARTHLY/SOCIAL AND HEAVENLY STATUS OF WOMEN IN COPTIC EGYPT [CHAIRWOMAN: Prof. Dr Sherin SADEK]

14:00´-15:00´: Prof. Dr Sherin SADEK (EG): La Maternité et l’Enfance dans l’Art Copte [KEYNOTE LECTURE]. 15:00´-15:30´: Assoc. Prof. Dr Mary MAGDY (EG): L’Héritage Copte des Églises Monumentales Consa- crées aux Saintes en Égypte. 15:30´-16:00´: Prof. Dr Eirini ARTEMI (GR/IL): Ascetic Women in Egypt during the Late Roman Anti- quity in the First Six Centuries AD: The Case of Saint Mary of Egypt.

[23] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

16:00´-16:30´: Prof. Dr Samah ᾽EL-SAWY (EG): Forms of Women Suffering in Coptic Art: An Archaeo- logical Study from the 4th to the 7th Centuries AD. 16:30´-17:00´: Cand. Dr Markéta PREININGER–SVOBODOVÁ, MA (DE): Divine or Profane, Pure or Impu- re: Menstrual Blood in the Coptic World. 17:00´-17:30´: Cand. Dr Valeria KUVATOVA (RU): Chapel of the Exodus: Depictions of Women as the Key to understanding the Personality of the Mausoleum’s Owner. 17:30´-18:00´: Mr Elias KRIPPAS (GR): Saint Catherine and Hypatia: A Problematic Identiﬁcation. 18:00´-18:30´: Coffee Break (please follow all our INSTRUCTIONS very carefully; free ONLY for full participations, upon signing and presenting the special coupons!).

EVENING SESSION: GENDER STUDIES & ANCIENT TEXTILES [CHAIRWOMAN: Mrs Sophia TSOURINAKI]

18:30´-19:00´: Cand. Dr Ellen JONES (UK): From Sex to Social Identities: Assessing the Role of Wo- men in New Kingdom Tomb Iconography. 19:00´-19:30´: Cand. Dr Thais Rocha DA SILVA (PT/UK): Revisiting the Workmen’s Village of Amar- na: Gender and Domestic Space. 19:30´-20:00´: Mrs Nancy A. HOSKINS (USA): Ephemeral Fabrics from Egypt and the Aegean: Before and After Tutcankhamūn. 20:00´-20:30´: Mrs Sophia TSOURINAKI (GR): Between Ἀθηνᾶ Παρθένος and Ἄρτεμις Λυσίζωνος: Archetypal Images, Weaving Tools and Layers of Perception in the Concept of Women in Classical An- tiquity. 20:30´-21:00´: Tatiana–Stamatia ANDREOVITS (GR): The Construction of Gender and Age in the 2nd Millennium BC in the Aegean through the Iconography.

21:00´-21:30´: Prof. Dr Dr Alicia MARAVELIA (GR), Dr Nadine GUILHOU (FR), Dr Ahmed MAN- SOUR (EG), Prof. Dr José DAS CANDEIAS SALES (PT), Dr Telo F. CANHÃO (PT), Cand. Dr Alexan- dra Diez DE OLIVEIRA (PT): Final Conclusions, Proceedings & END OF THE CONFERENCE.

FRIDAY 14TH FEBRUARY 2020

EXCURSION with visits to two Museums (20 € for the bus + 6 € for 2 Museums). The excursion will take place by bus, from Athens to Vraurōn (site and Museum) and Marathōn, to see the temple of the Egyptian gods there (site and Museum of Brexiza). Dr Themis DALLAS (and possibly the local Inspector of Antiquities) will offer a short guided tour, with emphasis on the archaeoastronomical orientation of the sanctuary. Please inform us if you are interested in participating latest upon arrival in Athens! There will be no free lunch. Thank you very much.

[24]

ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

ABSTRACTS

[25] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

[26] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

THE PERSONIFICATION OF ALEXANDRIA BETWEEN ROMAN IMPERIAL AND ALEXANDRIAN COINS

Hussein CABD ᾽EL-AZIZ

Department of Archaeology and Helleno–Roman Studies, Faculty of Arts, University of Alexandria, Alexandria, Egypt

ABSTRACT

The prevalence of personifications on Roman coins, including the provincial ones, was inten- ded to propagate the Roman rule. The reception and significance of the image of Alexandria in the Roman Empire and Egypt had been different. On the Roman coins she is represented reclining, holding grain ears in her right hand and resting her left arm on a grain basket and in front of her there are growing grain ears; or standing holding a sistrum and a basket from which a snake is emerging; or even holding a grain basket and an ibis. All these attributes are indicative of fertility and the importance of the annona to the Romans. On the Alexandrian coins she is represented kissing the hand of the emperor, kneeling in front of him, or offering him grain ears. In this context, kissing the hand and kneeling are indicative of obeisance and submission. These representations express the relationship between Rome and Alexandria as a representative of Egypt. The choice of types imparts various messages to influence the mentali- ty and imagination of the recipient. This paper investigates the significance of the depiction of Alexandria on both Roman Imperial and Alexandrian coins.

KEY WORDS: Personiﬁcation of Alexandria, Roman coins, Alexandrian coins, image signiﬁcance, Roman provinces, fertility, annona, cereals, attributes.

[27] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

FEMALE FIGURINES AND ICONOGRAPHY IN PREHISTORIC EGYPT: ARTISTIC AND SOCIAL APPROACH

Ahmed CABD ᾽EL-HAFEZ

Faculty of Archaeology, University of Damietta, Damietta, Egypt

ABSTRACT

Figurines of nude females are known from most periods of pharaonic Egyptian history and oc- cur in a variety of contexts. Female figurines were fashioned from clay, faience, ivory, stone and wood. For example, BM EA59648 represents an ivory figure of a woman with incised eyes and pubic triangle. Meanwhile, in the Pre–Dynastic Egypt, the figurines were naked and made of clay and ivory, like the steatopygic female figure with arms raised conserved in the Bri- tish Museum (BM EA 50948 & 50947). Female figurines have been found in the full range of excavated sites in Egypt, from houses, temples and tombs in the Nile Valley to cemeteries in the western oases, mining sites in the Eastern Desert and at the Sinai Peninsula and Nubian forts. Often, female figurines derive from refuse zones in proximity to these areas. The context, textual evidence and iconography of female figurines relate them to a host of female deities. Ar- chaeological evidence suggests a connection to the goddesses Hathor and Mūt. The iconography of painted wooden figurines suggests an association with Nūt and Taweret. Magical spells explicitly link female figurines to Isis and Selqet. It is likely that female figurines were fashioned as generic females, so that they could serve as any one of numerous goddesses, depending on the situation at hand. However, the female figurines were found inside the tombs, a fact which raises a question: are they representing family members of the deceased or was this a trial to put a feminine model together with the deceased, in order to share the afterlife or to serve him during the afterlife? In Pre–Dynastic Egypt, the surfaces of vessels were representing the surrounding environment. Women were an essential part of the society, so they were depicted mainly on the surfaces of vessels, dancing alone or with men in brief lines; for example BM EA 35502 shows red painted representations of dancing figures. In addition, women were depicted in dance postures on the walls of Tomb № 100 at Nekhen. Thus, through the study of female figurines and iconography, we can detect religious and social explanati- ons and compare the artistic effects on them in the following periods. In this paper, we shall try to answer these questions. What is the purpose of dancing depicted? Why female figurines were being placed in tombs? What are the artistic effects on the subsequent female figurines in ancient Egypt? Our work will attempt to display different examples of female figurines and their artistic and social style, making a comparison in order to understand the development of these figurines.

KEY WORDS: Female ﬁgurines, Pre–Dynastic sculpture, feminine iconography, Pre–Dynastic iconography, women, Prehistoric women, Prehistoric sculpture.

[28] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

CONSTANT FEMALE AND RECURRING MALES: NEW LIGHT ON THE ANCIENT EGYPTIAN TRIAD

cAli CABD ᾽EL-HALIM CALI

Department of Archaeology, Faculty of Arts, cAin Shams University & IFAO, Cairo, Egypt

ABSTRACT

The existence of both female and male is important for the continuation of life; neither of both can abandon the other. However, females are the most important element in this life as they produce and cause life, sometimes, performing multi–male mating (polygyny). The ancient Egyptians had understood this fact. Therefore, they conceived of their gods as living inside a family composed of both female and male elements. This paper aims to present a better understanding for the presence of one female element and two male elements in most of the ancient Egyptian triads (the Aswān triad featured two female elements, cAnuqet being the daughter). A well–known example of this phenomenon is the Theban triad that consists of the husband (Amūn–Rēc), his consort (Mūt) and their son (Khonsū). According to the ancient Egyptian mythology, the husband or father dies, while the wife or mother does not. The father is then repla- ced or succeeded by his son, who gets married with his mother in the form of KA Mwt.f (= Bull of his Mother). Thus, very important questions rose, as for example: Why the ancient Egyptian pantheon shows usually several male elements and one female element? Why there is transfer between male elements, between the father and his son/successor, while the female element remains? In order to answer these questions, this paper will attempt to provide cosmovisional, celestial, social and cultural interpretations.

KEY WORDS: Triad, cosmovision, mythology, polygyny, Amūn, Mūt, Khonsū, divinities, female element.

[29] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

AGRICULTURAL LANDS AS A WOMAN IN ANCIENT EGYPT: IMPREGNATION, PREGNANCY, CHILDBIRTH AND NURSING

Islām ᾽AL-WAKEEL

Department of Archaeology, Faculty of Arts, cAin Shams University, Cairo, Egypt

ABSTRACT

It is clear that Egypt in ancient times, was known for the quality, the quantity, not to mention the fertility of its agricultural lands, a fact that is outstandingly obvious in its ancient names [e.g.: Kmt/Black (i.e.: Fertile) Land and &A-Mry/Plowed Land (in reference to the features of its soil)]. This point of research was one of the most important results of my Master Thesis, concerned with the Offering of the Field in Egyptian temples during the Helleno–Roman Period, which could be separately presented in this Conference enriched with new elements. In this study, I will show a unique concept of Egypt’s agricultural lands as a woman in every single aspect, alluding to motherhood, impregnation, pregnancy, childbirth and nursing); and I will prove it by various evidences (texts, religious documents, & c.). I will also explain the sacred side of the agricultural lands as a woman and how it is being employed to serve important purposes or institutions (Kingship, Egyptian mythology, & c.). Finally, I will explain the cosmic aspect of the agricultural lands as a female and the major role it plays in order to let the plants grow. This aspect is quite spectacular, as it gives us a great idea about how Egyptians connected cosmic phenomena with Nature.

KEY WORDS: Field, agricultural land, woman, females, motherhood, pregnancy, childbirth, nursing.

[30] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

THE CONSTRUCTION OF GENDER AND AGE IN THE 2ND MILLENIUM BC IN THE AEGEAN THROUGH THE ICONOGRAPHY

Tatiana–Stamatia ANDREOVITS

Department of Archaeology, Faculty of Arts, Aristotle University of Thessaloniki, Thessaloniki, Hellas

ABSTRACT

The human body on the one hand is a physical organism with specific functions that are defi- ned by variable parametres. On the other hand, the human body is a system of meanings that differs depending on space and time. The bodily involvement with the environment, the material culture, even with other humans is the way through which the social identity is formed and expressed. In this article, the human body is the analytical tool through which I intend to inquire the construction of gender and age identities as represented in the Aegean iconography. The interpretations of the past tend to disregard the gender and age differences within the societies and focus on the social stratification through the control of power. Every member of the community bears different identities as gender, age and social status that interweave and constitute the roles inside the community. Those roles are not unchangeable, but evolve constantly and transform the organization of the society. For this reason, it is important to investigate the (re)construction of gender and age identities in each space and time. The article inquires the construction of gender and age through the iconography of the Middle and Late Bronze Age in Crete and in the Aegean Islands. In particular, I focus on the two–dimensional representation of the human body in the Aegean frescoes, seals and sealings and in the outer surface of larnacæ and clay and stone vessels. Through the analysis of iconography, we reco- gnize the possible differences on the representation of gender and age categories, the status and the roles that a person performs depending on his/her identity and also the process of the construction of gender and age identities in the Bronze Age Aegean. Moreover, the representation of gender and age is not stable throughout the Bronze Age, but differs in the pre–palatial, proto–palatial and neo–palatial periods. The transformation of the represented body de- pends not only on time and space, but also on the iconographic form, the use, the dimensions and the colours, the access in viewing and the social status of the viewer or the owner. There- fore, the construction of social identities as gender and age is a dialectic process in which various factors participate.

KEY WORDS: Gender, age, social identities, iconography, Aegean, Bronze Age, Minoan culture.

[31] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

ISIS IN THE COFFIN TEXTS: THE LADY OF LIFE WHO KNITS AND RAISES UP THE INERT ONE

Catarina APOLINÁRIO DE ALMEIDA

Centre of History (CHUL), School of Arts & Humanities, University of Lisbon, Lisbon, Portugal

ABSTRACT

Isis is a key goddess in the ancient Egyptian funerary literature, whose comprehensive multi- layered role is often difficult to grasp, although her mythical part is widely acknowledged. Our paper seeks to discuss the specific symbolic aspect of this goddess, in the Coffin Texts, as the Lady of Life who knits and rises up the inert Osiris. A group of spells (CT 227-241) will be addressed and analyzed at the interplay of myth and magical/ritual performance through the perspective of two important elements: knots and headrests. It is our understanding that, to some extent, these objects materialize the particular symbolism of the action of Isis under consideration, which is instrumental for rebirth.

KEY WORDS: Isis, Osiris, Cofﬁn Texts, funerary texts, knots, headrests, rebirth, magic.

[32] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

ASCETIC WOMEN IN EGYPT DURING THE LATE ROMAN ANTIQUITY IN THE FIRST SIX CENTURIES AD: THE CASE OF SAINT MARY OF EGYPT

Eirini ARTEMI

Hellenic Open University & Hellenic Institute of Egyptology, Athens, Hellas Israel Institute of Biblical Studies, Hebrew University of Jerusalem, Jerusalem, Israel

ABSTRACT

In this paper we are going to examine the women’s asceticism in Egypt focusing mainly on the person of Mary of Egypt. One of the most remarkable phenomena in the early history of Christianity was the growth and spread of the Egyptian anchoretic and monastic movement. The details of the rise and development of female asceticism in Egypt remain a matter of de- bate. Generally, monasticism in Egypt was an overview of the legacy of the men and women in Egypt who chose to practice the search for God by separating themselves from the accepted obligations of life in a Late Antique city or village, where the individual was firmly inte- grated into the family and the citizens’ corpus. We know many things about the asceticism of Christian men in Egypt, but only very few details are known about the women as nuns, or as desert ascetics in Egypt. Of course, for these ascetic women the ultimate aim of bodily and spiritual perfection, the Aim of true virginity and its highest reward, was the final union with Jesus Christ, the bridegroom in the spiritual marriage. The desert was not the place of predi- lection and the space that Christian women of the early centuries chose to live for God. A lot of them preferred their own homes, bringing with them daughters and relatives to form a community of prayer. Saint Mary of Egypt is the example of the fallen state of sexual sin and the grace of repentance. The edification itself in the life begins with the episode in which Mary the harlot tells about her attempt to enter along with the faithful into the church for the services to the Exaltation of the Lord’s Cross. She lived 47 years in the desert in austere penance. The story of Mary before her conversion to God is particularly realistic; it contains all the details of her life of fornication in her youth.

KEY WORDS: Virginity, female asceticism, bodily and spiritual perfection, Saint Mary of Egypt, Saint Zōsimas, holi- ness, Sanctity, sexual sins, repentance.

[33] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

NEW LIGHT ON WOMEN’S LIFE IN LATE ANTIQUE RURAL LEVANT: RECENTLY DISCOVERED INSCRIPTIONS FROM WESTERN GALILEE, ISRAEL

Jacob ASHKENAZI

Department of Land of Israel Studies, KINNERET College on the Sea of Galilee, Jordan Valley, Israel

ABSTRACT

Apart from Egypt, that was blessed by the precious gift of papyri, little is known about the status of women in rural areas of other parts of the Levant during Late Antiquity. The literary sources from this period focus mainly on the place and function of the Holy Men in society, while their attitude toward lay rural families, and especially toward women, is neglectful. This negligence increases the importance of the data that emerge from archaeological excavations, and especially from the inscriptions found on mosaic floors of rural churches. Prima facie, the standardization of most of these inscriptions makes it difficult to draw nuances regarding the social and economic status of individuals, men and women, in rural communities. Neverthe- less, as a part of an extended Research Project dedicated to the building environment of Chri- stian Galilee during Late Antiquity, granted by the ISRAEL SCIENCE FOUNDATION (ISF), the Re- search Team excavated seven rural churches dated to the 5th-6th Centuries AD, concentrating mainly on their mosaic floors and the dedicatory inscriptions that were found in each and every excavated structure. These inscriptions offer a new and unique outlook on Christian rural communities in northern Palestine. Reading them may provoke an intriguing discussion regarding family life in villages. It can help us draw a detailed picture of the inter–relations between parents and children, as well as the status that grandmothers, mothers, daughters and sisters —married and unmarried— had within the core and the extended family and also within the village community as a whole. Analyzing this data can help us construct a new perspective on family life and especially on women’s life in the late antique rural Levant.

KEY WORDS: Galilee, Levant, Late Antiquity, rural Christianity, family, women, ancient villages, epigraphy.

[34] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

SOME REFLECTIONS ON THE SACRAL ROLE OF ROYAL WOMEN OF THE NEW KINGDOM

Vladimir A. BOLSHAKOV

RUDN University, Moscow, Russia

ABSTRACT

This paper deals with a controversial question concerning the character of a sacral role of the royal women in the context of the concept of divine Queenship. As the Queenship is seen in modern Egyptology as an important constitutive element of the ideology of Kingship, the sacral role of the royal women is frequently determined as similar or even parallel to that of the King. In particular, the sacral scenes of the New Kingdom with the images of the royal women performing the rites in pair with a King or alone are sometimes considered as an illustra- tion to this interpretation. As the author of the present paper suggests, this approach needs a re–evaluation which should be based on a careful examination of all surviving scenes depicting cultic activity of the royal women. A preliminary study of ﬁgurative sources, especially of the offering scenes in the temples, tombs and stelae with representations of the royal women, allowed assumeing that in the majority of cases they played in fact an auxiliary and secondary role. Thus, the thesis about the role of the Great King’s Wife/@mt-Nsw Wrt (or the King’s Mot- her/Mwt-Nsw) as an almost equal counterpart of the king in his cultic functions should be revised, if not rejected.

KEY WORDS: Ideology of Kingship, Queenship, royal women, iconography, New Kingdom, ancient Egyptian rituals, offering scenes.

[35] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

THE LATTER SOLUTION: NEFERŪ–SOBEK

Telo F. CANHÃO

Centre of History (CHUL), School of Arts & Humanities, University of Lisbon, Lisbon, Portugal

ABSTRACT

Neferū–Sobek was forced to assume the power that apparently was not meant for her. In the matter debated by a few Egyptologists, whether to treat the queen by Neferū–Sobek or Sobek– Neferū, it shall be explained the reason why, in our opinion, the name Neferū–Sobek should prevail. Her sister, Neferū–Ptah, was her father’s favourite to succeed him, but an early dece- ase prevented her rise to power. Her half–brother and husband, Amūnemhāt IV succeeded his father —probably against his father’s desire— and died during the course of his reign. With no viable solution in sight, Neferū–Sobek eventually had to assume the succession because there was no one else to control, or at least to postpone, the impending confusion, especially with the massive emergence of the Hyksōs into the Delta: the era of the Second Intermediate Pe- riod with Dynasties XIII, XIV, XV, XVI and XVII, some reigning simultaneously, was starting. That is probably the reason why she was so welcomed (and consented) by her contempora- ries! Probably even desired …

KEY WORDS: Amūnemhāt III, Neferū–Sobek, Amūnemhāt IV, Neferū–Ptah, queens, Hyksōs, end of MK, SIP.

[36] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

LA REINE COUSHITE QUI A FAIT FACE À L’EMPEREUR CÉSAR AUGUSTE

Maria–Joaquina R. CARITA

Centre of History (CHUL), School of Arts & Humanities, University of Lisbon, Lisbon, Portugal

ABSTRACT

En 30 avant J.C., les Romains ont remplacé les Ptolémées en commande de l’Égypte. Encore dans le temps de la reine coushite, Amanishakéto, les coushites entrés en confrontation avec les armées romaines en raison d’un conflit des frontières et l’augmentation excessive des taxes à payer à ces dernières. Les Romains voulaient également contrôler Wādi Allaqi, une région au sud-est de Dodekaschoinos, en Nubie, riche en or. En peu de temps, une révolte se souleva à Thèbes contre la politique romaine d’imposition excessive. Ce soulèvement était évidem- ment soutenu par Coush. Mais c’est avec la reine coushite Amanirenas, successeure d’Amani- shakéto, qu’était la grande bataille entre coushites et romains. Selon Strabōn, Amanirenas était une reine guerrière qui a gouverné le royaume de Coush et Méroé entre les années 40 et 10 avant J.C. Elle était populairement connue sous le nom de reine mère Candice et était l’une des reines les plus célèbres du Koush (KAS) méroïtique. Pendant son règne, l’Empereur romain César Auguste fit de l’Égypte l’une des provinces de Rome et avait líntention d’étendre cette province au sud, mais Amanirenas a essayé d’empêcher cette expansion et a même été capa- ble d’attaquer la ville de Thèbes, apportant comme un triomphe la tête d’une statue de l’empereur. Lorsque Pétrone —le préfet de l’Égypte à l’époque— fut informé de l’avancée des coushites, il a préparé une grande armée et a marché vers le sud. Les Romains ont riposté et ont conquis à nouveau la ville perdue et ont envahi le Coush. Mais cela a renforcé plus la reine Amanirenas qui a fait la guerre aux Romains pendant trois ans. Après cette période, un accord a été conclu entre les parties et l’empereur accepta de retirer son armée en Égypte en revenant aux Coushites leurs terres et l’annulation des taxes.

KEY WORDS: Amanirenas, Amanishakéto, Candice, Romains, César Auguste, Coush, Thèbes, conﬂit.

[37] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

THE CENTRALITY OF WOMEN IN BRONZE AGE CRETE: A PERSPECTIVE FROM ARCHAEOMYTHOLOGY

Joan CICHON

Oakton Community College, Desplaines, Illinois, USA

ABSTRACT

Since the time of Sir Arthur Evans, scholars have recognized the important role played by women in Bronze Age Cretan society. Most, however, minimize this role, as did Evans and still conclude that the throne at Knōssos was meant for a «priest–king». Using the methodolo- gy of Archaeomythology, a discipline founded by Archaeologist Marija GIMBUTAS, this oral presentation will look at the role of women in Bronze Age Cretan society and demonstrate that a strong case can be made for the argument that Minoan Crete was a woman–centered society. Taken from a chapter of my 2013 Dissertation, I will be making my case for the centrality of women in Bronze Age Crete on the basis of archaeological artefacts —frescoes, seal, sealings and rings—, Linguistics, History and Mythology. Ultimately, I believe that the position of women in Bronze Age Cretan society and the centrality of the Mother Goddess in that society as well, combine to make a strong case for a matriarchal Bronze Age Crete, based on the deﬁnition of Matriarchy offered by the ﬁeld of modern Matriarchal Studies.

KEY WORDS: Women, Bronze Age Crete, Minoan Crete, Marija Gimbutas, Archaeomythology, modern matriarchal studies.

[38] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

CELESTIAL ASPECTS OF APHAIA

Themis G. DALLAS

Department of History, Archaeology and Social Anthropology (IAKA), University of Thessaly, Volos, Hellas

ABSTRACT

The temple of Athēna Aphaia is one of the best preserved Doric temples of the classical era. Although ultimately erroneously connected with Athēna (an association still found in tourist guides), Aphaia was originally and foremost a local deity of Aigina, its myth described in ancient literature. However, she was of Cretan origin and Phoenician decent. Following Aphaia’s travels through space and time and her association with other deities, we shall investigate if the myth and the temple itself may hold a celestial signiﬁcance. We shall conclude that there is a possible connection of the goddess with the Planet Aphrodite/Venus, and we shall note the similarities of her story with the Canaanite deity Asherah, as well as Saint Marina.

KEY WORDS: Aphaia, Artemis, Athena (Aphaia), Britomartis, Aigina, Diktynna, Asherah, Saint Margaret of Anti- och, Saint Marina, temples, orientations, Archaeoastronomy.

[39] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

ARSINOĒ THEA PHILADELPHOS: AN IDEOLOGICAL AND POLITICAL MODEL OF BASILISSA–THEA OF THE PTOLEMAIC DYNASTY

José DAS CANDEIAS SALES

Universidade Aberta, Lisbon, Portugal

ABSTRACT

The Queen Arsinoē II of Egypt (316-270 BC) was one of history’s most remarkable figures of the beginning of the 3rd Century BC that distinguished herself for various reasons. First of all, she was a queen (basilissa) three different times, in three different territories, because she married three different kings. Then, she participated in or was associated to very peculiar acts in the political–religious scene of her time, namely, the consanguineous marriage with her brother Ptolemaios II Philadelphos, in Egypt, and having had the honour of being deified by him after she died, and adored as a full right goddess in the Egyptian temples, side by side with the traditional deities of the Egyptian pantheon. She is also an eloquent testimony to her unique position, as she was the first Ptolemaic sovereign to be represented alone in Ptolemaic Period coins. An equally revealing element is that she was, as the Egyptian and Hellenic documents state, the first Ptolemaic queen to be identified with the Egyptian goddess Isis. One must also point out that, as an expression of her political significance, she has benefited, both in life and after death, from noteworthy royal titles, similar to what we would see happen to the male pharaohs of the Egyptian tradition. Also, she displayed, as the iconographic Egyptian representations show, her own crown (Arsinoē crown) that no other Egyptian queen wore before her.

KEY WORDS: Ptolemaic Egypt, woman, royal women, queens, Arsinoe II, consanguineous marriage, royal cult, crown, regalia, Isis.

[40] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

THE DIACHRONIC ROLE OF THE WEST–SEMITIC GODDESS CANAT IN ANCIENT EGYPT

Alexandra DIEZ DE OLIVEIRA

Centre of History (CHUL), School of Arts & Humanities, University of Lisbon, Lisbon, Portugal

ABSTRACT

The presence of foreign gods and goddesses in ancient Egypt is the result of cross–cultural and religious interconnections among Egyptians and their neighbours, mainly due to war, territo- rial annexation and vassalic relations, which provide a fertile ﬁeld of acculturation and appro- priation of divinities and its speciﬁcities that migrate to the Egyptian pantheon, whether as a pure insertion or under a certain degree of assimilation. cAnat (ant) the West–Semitic goddess is one of the Syrian goddesses that made her appearance in the Egyptian pantheon as early as the period of the Hyksōs domination, but her main role developed especially under Ramses II’ auspicious reign, in the New Kingdom, within a high ranking. She was cultured by the pharaoh himself in the pursuing and development of an ideological and propaganda policy. Fur- thermore, at c. the 5th Century BC the Elephantine Papyri mention a cult dedicated to cAnat–Ya- hu stating the longevity of her presence. The aim of this paper is therefore, to trace a cultural diachronic perspective and understand the nature of her presence in the Egyptian territory.

KEY WORDS: cAnat, cAnat–Yahu, Syrian goddess, Elephantine Papyri, ideology, syncretism, Ramses II.

[41] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

FORMS OF WOMEN SUFFERING IN COPTIC ART: AN ARCHAEOLOGICAL STUDY FROM THE 4TH TO THE 7TH CENTURIES AD

Samah ᾽EL-SAWY

Faculty of Arts, University of Damanhour, Damanhour, Egypt

ABSTRACT

Since the time of Emperor Nero, persecutions against Christians witnessed various forms of torture which continued during the ﬁrst three centuries AD. The religious persecution has been steadfastly motivated Christians to adhere to the new religion seeking rescue in God’s bles- sing. As Christian women participated in preaching, monastic life and other religious practices, they were also subjected to torture. Saint Thekla, the ﬁrst virgin martyr in Christianity, is an important example of the struggle between Christian and pagan thoughts, especially in the 1st Century AD. Coptic Art symbolized the portrayal of the suffering of Eve and the exit from Paradise as one of the most prominent topics in (dis)obedience to the divine command: this is one of the themes inspired by the Old Testament and has a guiding aspect in the consolidation of Christian religious teachings. The suffering experienced by women has been represented in Coptic Art. Art was not only expressing women suffering in their religious life, but it also extended to their daily lifes. Some examples represent women’s suffering from pregnancy, childbirth, or the usual burdens of family and social life. This paper tries to study the different aspects of women’s suffering as having been expressed in Coptic Art in a number of monuments kept in different Museums worldwide.

KEY WORDS: Coptic Christianity, art, women, martyrs, female suffering, persecutions, torture, monasticism.

[42] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

CONTRACEPTION AND ABORTION IN HELLENO–ROMAN EGYPT

Hanan ᾽EL-SHAFEI

Faculty of Arts, University of Damanhour, Damanhour, Egypt

ABSTRACT

There is no doubt that female fertility was one of the main concerns of women in Antiquity in general and in ancient Egypt in particular. Sources about the activities practiced by Egyptian females to secure the ability of giving birth to as many children as possible were varied and unlimited. On the other hand, contraception was another concern of other cases for different reasons within the female society. Our sources about contraception indicate the use of various methods in respect of causing abortion or preventing pregnancy. Information about such methods can be gained from both literary and tangible evidences. This paper seeks to investigate this part of women’s life in Helleno–Roman Egypt not only through literature but also via archaeological ﬁnds. For the latter kind of evidence, representation of some plants and other in- gredients, the use of which causes contraception, are evident. Magical and counter–magical tangible material (phylacteries, amulets, spells and incantation objects) constituted various practices seeking the help of certain deities and demons (Isis, Nephthys, Harpokratēs, Dūamūtef, Khnūm, Bes and Khnoubis), through the invocation of their medical abilities to function in ful- ﬁlling the target of contraception or abortion. Magical papyri provide us with recipes and ma- licious spells and incantations of how to avoid or prevent pregnancy or cause abortion.

KEY WORDS: Contraception, abortion, women, plants, magic, magical papyri, deities, demons, Isis, Nephthys, Bes, Medicine, medical abilities, Roman Period.

[43] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

WAst: A PERSONIFIED LOCALITY AND GODDESS

Reham Ahmed Khairy ᾽EL-SHEWY

Department of Hotels & Tourist Guiding, Faculty of Tourism, University of Alexandria, Alexandria, Egypt

ABSTRACT

Despite the inclusive research into personiﬁed localities and deities of the Ancient Egyptian provinces, little is known about WAst, the goddess and personiﬁcation of the 4th Upper Egypti- an Nome: Thebes. WAst was sometimes recognized as Wsrt, whose name is that of the city and which appeared in the names of three Middle Kingdom rulers called %-n-Wsrt. It was also mentioned as WAst nxtt (Thebes, the victorious). New Kingdom Theban temples reveal a number of scenes with representations of WAst. Examples can be found in the triple shrine of Hātshepsūt and Tuthmosis III in the Temple of Luxor as well as the triple shrine of Sethy II in the open court of the Temple of Amūn–Rēc at Karnak. WAst was frequently depicted in anthropomorphic form, as a goddess holding the wAs–sceptre, the symbol of power to which a plume and a ribbon were attached. She was also often recognized by her headdress consisting of the wAs– sceptre and a feather, the hieroglyph of the Nome. Moreover she could be represented in a martial guise with bow, arrows and axe. Hence, this paper aims in investigating the iconography, epithets and functions of WAst from the beginning of the Dynastic Period until the end of the Late Period.

KEY WORDS: Thebes, personiﬁcation, religion, WAst, Wsrt, goddess, female deities, nomes, localities, standards.

[44] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

ICONOGRAPHY OF THE ROYAL WIVES IN THE OLD AND MIDDLE KINGDOM SCENES: A COMPARATIVE AND ANALYTICAL STUDY

Reham Ahmed K. ᾽EL-SHEWY & Dina M. EZZ ᾽EL-DIN

Department of Hotels & Tourist Guiding, Faculty of Tourism, University of Alexandria, Alexandria, Egypt

ABSTRACT

The earliest record for a royal wife’s representation in the Old Kingdom reliefs dates back to the Third Dynasty. It is a relief–fragment from Heliopolis, now in Turin; it depicts King Djo- ser seated on a throne, while Hotep–her–nebty, his wife, sits on the ground clasping the king’s ankle. After the Third Dynasty the corpus becomes richer, because a number of queenly tombs were discovered. Most of the two–dimensional material we have comes from the tombs of royal wives themselves or from the tombs of their sons and daughters. The most well preserved tomb reliefs derive from the preserved Tombs of Mersecankh III of the Fourth Dynasty, at Gi- zah, and the Mastaba of Queen Nebet of the Fifth Dynasty, at Saqqarah. Various attitudes and gestures are introduced in the reliefs of the royal wives in the Old and Middle Kingdoms [scenes depicting them sitting at the legs of the king; seated on the throne with one arm crossed over the chest; seated on a low back throne holding a lotus flower; standing in a boat pulling papyrus (sSS–wAD ritual); or standing before a deity]. There was more than one hairstyle shown for royal wives in the Old and Middle Kingdom, such as the long tripartite wig, the vulture– headgear over a long wig or hair and the long wig with floral diadem. Furthermore, there were few types of costumes worn by royal wives in the Old and Middle Kingdoms, as for instance the long tight dress with shoulder straps, the cloaked–like garment, the leopard’s skin garment and the bead–net garment. Some royal wives were granted some honourific status. They were represented holding some royal emblems as the anx–sign, the wAD–staff, the wAs–sceptre and bearing the uræus. Our research aims at presenting a comparative and analytical study about the iconography of the royal wives in the reliefs of the Old and Middle Kingdom. It attempts to examine and evaluate the development and variations in the different iconogra- phical features throughout these two historical periods.

KEY WORDS: Royal wives, iconography, scenes, analysis, Egypt, attributes, dresses, crowns, representations.

[45] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

THE SYMBOLISM OF DRINKING FROM THE TREE–GODDESSES EMERGING FROM POOLS

Azza EZZAT

Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, Egypt

ABSTRACT

Drinking from the tree–goddess emerging from pools was a religious ritual that many tomb owners tried to show. Trees along the desert edge naturally took a prominent part in the tree cult and the sycamore (nht) was one of the most important of them. It is not surprising that the Egyptians should have believed that a spirit or goddess lived in a leafy tree with a well of water at its foot and the sycamore assumed a primary position in Egyptian Mythology and Es- chatology. In the Tomb of Amūnemopet (TT 41), the tree goddess pours life–giving water into the hands of the deceased. The deceased here was receiving water while he was sitting aside a T–shaped pool that was filled with ripples of water. The same idea appeared in the Tomb of Haitay (TT 324), where the tree–goddess delivered its benefits and water to the spouses and their bA–souls. Not only the theme of drinking from a tree–goddess appeared on wall scenes of the tombs, but it appeared on papyri as well. In the Papyrus of Any, he was depicted kneeling beside a rectangular pool of water, where a sycamore tree grows; in the tree the goddess Nūt appears, pouring out water for him from a vessel with her left hand and giving him ca- kes with her right hand. Only three goddesses played a major role in the tree cult, namely, Nūt, Hathor and Isis, all old sky–goddesses. In the Book of the Dead, the goddesses in the tree are identified with Nūt or Hathor. Isis also was associated with the tree–cult and mortuary offerings, but —unlike Nūt and Hathor— she is not mentioned as a tree–goddess in the Book of the Dead. It will be of some interest to see how Nūt, Hathor and Isis came to play a decisive role in the tree cult.

KEY WORDS: Trees, tree–goddesses, pools, drinking, refreshments, water, sycamore, Nūt, Hathor, Isis, afterlife.

[46] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

HOW WOMEN WERE PORTRAYED HUMOROUSLY IN ANCIENT EGYPTIAN ART

Azza EZZAT

Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, Egypt

ABSTRACT

The word humour didn’t appear in the ancient Egyptian texts; it was expressed and felt by ancient Egyptians. Only the word laughter (sbt) and its derivatives were mentioned in texts. Humour is the tendency of particular experiences to provoke laughter and provide amuse- ment. Egyptian art had preserved numerous images and illustrations that reflect the humorous situations of the ancient Egyptians and their love of caricature, whether they represent their political, economic or social conditions. Egyptians took every opportunity and occasion to have a good time and to live a jovial life. In humorous drawings, the artist was very creati- ve and gave himself an area for his exaggeration while drawing the humorous scene. The Egy- ptian artists portrayed women in all aspects. They, in particular, were depicted in different humorous sketches in tombs, ostraca, papyri and even temples. This paper will shed light on the humorous women scenes that appeared in the Egyptian art on different materials. Our study will focus on all women classes, as these sketches were not dedicated only to a particular class. Humour appeared in agricultural scenes among women–peasants or in the banquets and élite parties. Servants, for instance, were a very good material of ridicule, especially because of their hair styles. Sometimes the artists used to draw the hair in a respectful and tidy way; others used funny–looking hairstyles. Humour in tombs seems to be very strange and illogical. But in ancient Egypt it wasn’t at all. To walk into an Egyptian tomb like that one of Menna, for instance, and observe the panorama of rural life, then read the captions above the scenes, is more beautiful than anything else especially if scenes are depicting humorous moments among girl gleaners. As for the élite, the state of intoxication through drinking alcoholic beve- rages was seen by women in banquets. The drinking parties were considered as a leisure activity by the Egyptians, especially to the élites than to members of the lower orders. That’s why when upper class persons vomited because of excessive drinking, this discomfort must have been enjoyable and pleasurable to the members of the lower class. Even Egyptian or non–Egy- ptian queens didn’t escape from the caricaturist’s pencil. There are numerous sketches that depict them humorously, though with a political satire intent. This had happened —despite of its religious and sacred significance— in Queen Hātshepsūt’s mortuary Temple at Deir ᾿el-Bahri. A funny caricature of a non–Egyptian figure drawn by an Egyptian artist, talented with an iro- nic sense of humour, is to be mentioned: he has inscribed for eternity a cartoon poking fun at a queen whose figure, apparently, was as majestic as her position: here one sees a sketch full of caricature, accompanied with a humorous or satirical text to confirm its comical content.

KEY WORDS: Humour, woman, artists, political satire, ostraca, tombs, Hātshepsūt, Deir ᾿el-Bahri.

[47] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

REPRESENTATIONS OF GODDESS SEFKHET–CABU IN ANCIENT EGYPT

Riham Mohammed EZZ ᾿EL-DIN TAWFIK

Department of Guiding, High Institute of Tourism and Hotels EGOTH, Alexandria, Egypt

ABSTRACT

Sefkhet Abu (%fxt-abw: the seven–horned) was the goddess of writing and libraries in ancient Egypt. Her ﬁrst appearance was during the reign of King Tuthmosis III (18th Dynasty). She usually performed with the king the ritual of stretching of the cord (wHa wAwAt), during the temple’s foundation and orientation ceremony. She is associated with the goddess Seshat (%SAt), divinity of writing. Some believe she consists of another form of this goddess. She is depicted in a human aspect with a very distinctive emblem over the head, consisting of a seven– pointed star surmounted by a pair of wp–horns turned upside down. Our research aims to shed light on the cult of Sefkhet–cAbu, a goddess with cosmic symbolism, her iconography and her religious function through different texts and representations.

KEY WORDS: Ancient Egypt, Egyptian religion, Sefkhet–cAbu, Seshat, iconography, writing, emblems, cosmic symbolism, stretching of the cord, foundation and orientation of temples.

[48] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

LE FÉMININ DANS LA CRÉATION

Nadine GUILHOU

Institut d’Égyptologie François–Daumas, Université Montpellier 3 (Paul–Valéry), France Hellenic Institute of Egyptology, Athens, Hellas

ABSTRACT

Tous les grands récits cosmogoniques de l’Égypte ancienne font intervenir un démiurge, au masculin, à l’exception de celui d’Esna, qui attribue la création à Neith. Cependant, tous les mythes de création insistent sur la bissexualité originelle du démiurge. À Héliopolis, la main (mot féminin en égyptien comme en français), moteur essentiel de la création, constitue l’une des formes d’Hathor. Selon les Aventures d’Horus et de Seth, la vue de la déesse découvrant pour lui sa vulve réjouit Rēc–Horakhty et chasse sa tristesse. Notre communication fera le point sur la place du féminin dans la création.

KEY WORDS: Egypt, Cosmogony, Theogony, demiurge, creator deities, Neith, Hathor, Esna, solar god, female.

[49] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

WOMEN IN PTOLEMAIC AND ROMAN ALEXANDRIA: TESTIMONY OF TOMBSTONES

Mona HAGGAG

Department of Archaeology and Helleno–Roman Studies, Faculty of Arts, University of Alexandria Archaeological Society of Alexandria, Alexandria, Egypt

ABSTRACT

Cemeteries of Ptolemaic and Roman Alexandria in both East and West of the city yielded a considerable number of tombstones that provide us with a wealth of information. Tombsto- nes of Alexandria were either grave stelæ that were usually erected above the burial slots or slabs that close the burial openings which were dug in the walls of the tombs known as loculi. Both kinds of tombstones were decorated with scenes of various types showing the deceased either alone or with other persons. Topics of such representations included the usual Farewell Scene (Dexiōsis), daily life activities, the deceased in front of his/her tomb entrance and many other topics. Usually, tombstones included inscriptions recording the name of the deceased, the date of their death and a farewell prayer for their souls. Most of these representations include women either as the diseased person or as a member of the deceased family. Represen- tations of women in such funerary monuments provide us with pictorial information about many aspects of women’s life in the city of Alexandria at that time. This paper tries to shed light on some aspects of the social status of women through investigating the way women were represented, their clothes, poses and attitudes, other persons accompanying them or the context of the scenery around them.

KEY WORDS: Alexandria, tombstones, loculi slabs, daily life activities, funerary art, women’s social status, Fare- well Scene (Dexiōsis), Alexandrian styles.

[50] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

MISTRESS OF THE HOUSE? CONSIDERATIONS ON THE ROLES AND STATUS OF WOMEN WITHIN THEIR KINSHIP NETWORKS IN NEW KINGDOM EGYPT

Christine HUE–ARCÉ

Université de Strasbourg – UMR 7044 Archimède, Strasbourg, France

ABSTRACT

The establishment of alliances through marriage is well known in the Egyptian royal family, when royal daughters or sisters were married to strengthen the claim to the throne of a son born from a secondary wife (e.g.: the union of Tuthmosis II and Hātshepsūt), or to seal the pea- ce with a foreign ruler (as the marriage of Ramesses II with the daughter of the Hittite King Hattushili). This contribution of women to kinship strategies is not restricted to royal alliances. The everyday life documents from New Kingdom Egypt show that women of lesser status played an important part in their family networks: they could be the mean of protecting and extending the family, and in some cases, provide support and take the decisions that would ensure the continuing and economic stability of the household; women also played a role in conﬂicts’ regulation within the family circle. Yet, they could also be seen as vulnerable and targeted in a mean to take revenge on their kinsmen. Women were not mere mistresses of the house (nbwt-pr); they played a complex part in their kinship networks, that should not be analysed through the sole prism of their gender, but as part of an intersectional approach, taking into consideration their social and economic status, the composition of their family and household, or their age, all criteria traditionally considered when men are studied, but too often set aside when women are concerned. Through the presentation and analysis of a few representative documents, mainly from Deir ᾿el-Medinah, the village of workmen in the Theban necropolis, this talk will consider the social functions of women in their kinship networks in New Kingdom Egypt, for better and for worse.

KEY WORDS: Women, gender, New Kingdom Egypt, kinship networks, family, social status, Deir ᾿el-Medinah.

[51] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

LATE BRONZE AGE EPHEMERAL FABRICS FROM EGYPT AND THE AEGEAN: BEFORE AND AFTER TUTCANKHAMŪN

Nancy A. HOSKINS

Independent Scholar, Eugene, Oregon, USA

ABSTRACT

Minoan maidens and men and Egyptian kings, gods and goddesses, wear garments of extraordinary patterned fabrics found only in Late Bronze Age Aegean frescoes and New Kingdom tomb paintings. Scholars have questioned if the fabrics were imaginary and —if not— what materials and methods were used to form the colour–rich cloth? Art and Archaeology merge in my quest to answer that question at the loom. Following ancient weaving techniques that were inspired and informed by the rare patterned pieces of cloth and clothing that I have studied from the Tomb of Tutcankhamūn, I have recreated over seventy of these façonné–fabrics. The research, weaving and writing on this Experimental Archaeology Project have been published in a series of ten articles in the Complex Weavers Journal. The quest began with the study of the woven, patterned bands from the Tomb of Tutcanhkamūn and the 1992 publication of the weaving technique used to create the bands. The Tutcanhkamūn textiles are testimony to the truth that the materials, methods and skill to weave complex patterns were understood in the Mediterranean World during the Late Bronze Age, when conquest and commerce ﬂouri- shed under powerful pharaohs.

KEY WORDS: Late Bronze Age, Minoan Crete, ancient Egypt, New Kingdom Egypt, Tomb of Tutcankhamūn, ephemeral fabrics, façonné–fabrics, weaving, royalty, clothes, textiles.

[52] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

TWO UNPUBLISHED FIGURINES OF WOMEN IN THE HELLENO–ROMAN MUSEUM OF ALEXANDRIA

Nagwa IBRAHIM

Department of Helleno–Roman Archaeology, Faculty of Arts, cAin Shams University, Cairo, Egypt

ABSTRACT

Two women figurines are kept, in the Helleno–Roman Museum of Alexandria, made of terracotta, from Fayūm. These figurines seem similar; each one depicts a sitting woman, holding a pot; however, there are some differences. Maybe each woman purifies. The pot held was associated with baths and purification. This paper examines these figurines with a descriptive and analytical study. Additionally, we examine women’s purification in inscriptions and papyrus documents of the Ptolemaic and Roman Periods. Our research also tries to interprete who this woman might be, through a display of some women categories in Egyptian society during the aforementioned eras, such as the Kanēphoroi, Baubō and Celebrants. It answers many questions. Was this woman associated with a cult and with particular gods? Was a purification necessa- ry in the rituals of this cult? What was the nature of these rituals?

KEY WORDS: Women, puriﬁcation, baths, Baubō, Dēmētēr, rituals, celebrants, terracotta ﬁgurines.

[53] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

FROM SEX TO SOCIAL IDENTITIES: ASSESSING THE ROLE OF WOMEN IN NEW KINGDOM TOMB ICONOGRAPHY

Ellen JONES

Oriental Institute, University College, University of Oxford, Oxford, UK

ABSTRACT

Ancient Egyptian tomb iconography has often been interpreted with two main functions: successful transition to the afterlife and self–presentation. The investigation of the representation of women in this context has primarily associated them with the former, focusing on how their sexuality and fertility would have assisted in the rebirth of the tomb owner. This paper takes a wider perspective to ﬁrst critically assess how and why this interpretation has been so preva- lent in modern scholarship; and then explore to what extent the self–presentation of the tomb owner included his female relatives as an integral aspect of his social identity. Using Erving GOFFMAN’s performance theory and Alfred GELL’s notion of agency, I explore the supposed dual functionality of tombs to propose that self–presentation and religion are inseparable within the context of ancient Egyptian tombs. Through the religious decorum in their iconography, tomb owners placed themselves in wider networks of relationships with other contemporary and past tomb owners whose tombs embodied similar ideals. By decorating the tomb with representations of their social life, including the networks with which they interacted, the tomb owners also arguably imparted some of their own identity and agency into their tomb. Appe- als to the Living, for example, show how a tomb was meant to engage with and communicate this identity to its audiences after its owner had died. Thus religious iconography articulated one’s sociality; and sociality was an aspect of the tomb owner’s eternal identity. Therefore, the claim that women only functioned religiously within tombs, to aid rebirth, neglects the inter- connected nature of the functions of these spaces. I argue that the representations of women followed similar patterns of decorum as for the tomb owner and his male relatives and associa- tes. This decorum informed how these women could be presented with respect to the other depicted individuals, both male and female, highlighting the inherently inter–relational aspect of these portrayals; and in doing so the potential that intersectional and relational approaches have for the study of gender in ancient Egypt.

KEY WORDS: Tomb iconography, women, gender, agency, performance, sociality, relationality, intersectionality.

[54] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

FEMALE MUSICIANS IN HELLENISTIC AND ROMAN PAINTING

Abir KASSEM

Department of Helleno–Roman Archaeology, Faculty of Arts, University of Damanhour, Damanhour, Egypt

ABSTRACT

Music always played a remarkable role in the civilizations of the Mediterranean Basin. In Hel- las, music was an essential part of life, while a limited amount of information is known about the history of music in Hellenistic and Roman Periods in Italy. Nevertheless, music played a major part in Roman religion, military and daily life in Italy, especially the women–musicians. This study will focus on samples of women depicted in art playing music and female musicians in Hellenistic and Roman painting in Italy. It will pay attention to women who worked as musicians in religious festivals; also to women who were depicted as ladies of the high society in paintings. Most probably, those individual ladies choose to be represented in this way, playing music, as they were just amateurs (music lovers) or may be they were house–ladies. Another target is to distinguish musical instruments used by women and the role of female musicians in different scenes. The Romans recognized many musical instruments in their religion and social life. Most of them were shown on vases, mosaics and Roman paintings, but not all of them were used by female musicians. The main issue of previous studies concentra- ted on Hellenic musical instruments, but no special interest was paid to those women who were playing music. In spite of some famous Hellenic gods (such as Apollōn or Dionysos) and Orpheus, who were depicted in art playing music, each one of them was known by name. Con- cerning Hellenic women, we know Euterpē one of the Nine Muses who played with her dou- ble ﬂute. The ﬁrst example is a fresco from the Villa of Fannius Syninstor at Boscoreale, depicting a seated woman playing kithara. Her clothes and her hair style were notable. Many questions are to be discussed concerning her personality and social status. The second example is a painting of a female musician found in the Villa of Mysteries at Pompeii. It shows a middle aged woman recognized as Silēnos, playing a ten–string lyra, resting on a column. We do not know if this is a picture of a certain woman, or is it just a female musician on a wall? Our study will also demonstrate musical instruments in different occasions. Furthermore, it will clari- fy the reasons of painting, the social level of those women and it will interpret the relation between females and playing music in the Hellenistic and Roman painting.

KEY WORDS: Woman, (female) musicians, Hellas, Rome, Roman painting, Music, musical instruments.

[55] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

SAINT CATHERINE AND HYPATIA: A PROBLEMATIC IDENTIFICATION

Elias KRIPPAS

Faculty of Theology, National & Capodistrian University of Athens, Athens, Hellas

ABSTRACT

In this paper we shall study the lives of two of the most emblematic figures of Alexandria: Saint Catherine and Hypatia. More specifically, we shall demonstrate how the lives of these two women intertwine and how, sometimes, are confused. It is not a rare notion that Saint Catherine of Alexandria is Hypatia or the christianized «version» of her. Indeed, the scholars Vasileios MYRSILIDĒS and Christos ENISLEIDĒS, alleged that a Christian Hellenic minority in the village Denizli, not far from Laodicea on Mt Lycus, celebrated —still during the late 19th Century— the memory of Saint Hypatia, who was none other than the famous female philosopher; a «saint» who was never officially canonized by any Patriarchate. However, the minority celebrated her memory on the 25th of November; the day which the Orthodox Church com- memorates Saint Catherine. Furthermore, according to Myrsilidēs, Hypatia’s pupil Synesios of Kyrēnē, proposed the convening of a local Council in Alexandria, which decided to canoni- ze Hypatia, yet not under this name, but by the novel name «Catherine», in order to appease the mob’s agitation in Alexandria during the 5th Century. As a matter of fact, many aspects of Hypatia’s life associate to the life of a Saint: the significance, for instance, that she gave to a pu- rely spiritual life and the neglect of the material pleasures. Additionally, the way of how she died relates immensely to that of a martyr. On the other hand, Saint Catherine, although she had an extraordinary width of wisdom and knowledge, she [as her Dismissory (Apolytikion) of the Eastern Orthodox Church recounts] prevailed against the eloquent discourses of the ir- reverent «wise» men of her time, by bringing out the simple message of the Gospel. The message, designating that «The wisdom of this world is foolishness in God’s sight» (I Cor., 3: 19). Our study will end with a reference to the modern worship of Saint Catherine, whose relics are kept in the renowned homonymous Monastery of Mount Sinai.

KEY WORDS: Alexandria, Saint Catherine, Hypatia, Laodicea, Synesios of Cyrene, 5th Century, canonization of Hypatia, life of Saint Catherine, Monastery of Saint Catherine, Mount Sinai.

[56] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

CHAPEL OF EXODUS: DEPICTIONS OF WOMEN AS THE KEY TO UNDERSTANDING THE PERSONALITY OF THE MAUSOLEUM’S OWNER

Valeria KUVATOVA

Institute of Oriental Studies, Russian Academy of Sciences, Moscow, Russia

ABSTRACT

Located in the Early Christian Necropolis of ᾽Al Bagawāt in the outskirts of Kharga Oasis, the Chapel of Exodus is a small mausoleum loosely dated back to the late 4th to mid–5th Century AD. Its shallow dome accommodates around twenty figurative scenes arranged in two con- centric registers. The space over the north–western pylon hosts three scenes dedicated to women, two of them being rather unconventional. The procession of seven veiled females provided with an inscription ΠΑΡΘΕΝΟΙ represents a semantic centre of the cluster. Above and slig- htly to the right of the figures of virgins there is a depiction of Saint Thekla as an orans on a burning pyre (the caption ΘΕΚΛΑ is still visible), to the right an anonymous orans figure is standing inside a hill. The unconventional iconography, ambiguous captions and unclear relationship among the episodes gave way to multiple interpretations. On the basis of semiotic analysis and historical contextualization, our study attempts to trace back the origins of the scenes and the particular reasons behind the choice of these three scenes as well as to interpret semiotic connections of the compositions. The scenes of Saint Thekla in the burning pyre and the orans figure in the hill were painted somewhat later than the procession (which is easily detected by a simple visual analysis of the levels of paint). The artist paid special efforts to squeeze the images among those already painted. This means that such a cluster of episodes dedicated to women was purposefully required by the customers of these paintings. The parallels to this cluster, containing depiction of women processions, are scarce in the Early Chri- stian art and only found in the Roman catacombs. The customers’ acquaintance with principles of the metropolitan art (together with the captions made in impeccable Hellenic) testifies for their Alexandrian origin. The specific choice of episodes leads to the rather safe hypothesis that the tomb was designated for a woman. The conspicuous lack of inscription clarifying the depiction of an orans figure means likely that it illustrated neither a Biblical nor an apocryphal episode requiring explication. Rather, the unique iconography of the scene alludes to the specific life circumstances of the deceased who probably practiced some sort of religious reclusion.

KEY WORDS: Early Christian painting, Chapel of Exodus, Coptic Art, ᾽Al-Bagawāt Necropolis, Saint Thekla, female Saints, procession of women.

[57] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

«YOU LOOK LOVELY, DARLING, IN ANY GARMENTS!»*: WOMEN’S COFFINS AS A SELF–PRESENTATION

Nika V. LAVRENTYEVA

Pushkin State Museum of Fine Arts, Moscow, Russia

ABSTRACT

The styling of cloth and the fine appearance were the points of great interest and significance for women of all times and countries. On the numerous paintings, wall reliefs, sculptures and papyrus vignettes one can admire the beauty and richness of women’s garments. Every epoch of course had its peculiarities, but the New Kingdom and the Third Intermediate Period were the time of the most prominent dresses, hairstyles and jewellery. Masterpieces of these periods reflect these outstanding garments. Even when a woman is depicted naked (cosmetic spoon PSMFA № I.1a 3627), she is clothed with her natural or artificial beauty with tattoo and jewellery. The typical narrow «pencil case» dress was the example of classic style used to depict goddesses and priestesses (statue of Ranncai: PSMFA № I.1a 2099). Moreover, the anthropoid coffins could also be perceived as beautiful garments in which a woman shall meet the Great God (NTr aA) and they are covered with amulets as jewellery, the breasts are shown; and she wears a huge wig, pendants, earrings and rings (coffin of Iuscankh: PSMFA № I.1a 6800). The coffin as a body shell was decorated not only with religious scenes to help her to overcome all the diffi- culties of the paths of the Netherworld, but it was a self–presentation of richness and female beauty. The depiction of @wt-@r–Imntt on the bottom of the coffin of the 21st Dynasty was not only a sign of her coming to the necropolis under protection of the goddess, but it shows the timeless beauty, which was the desired dream of any woman: thin figure, rounded shapes, rich garments and young timeless beauty. It demonstrates the ideal for eternal life. The beauty and fine odour transformed the deceased woman into a goddess, like in her endless going forth by day. [* Ippolit BOGDANOVICH (1744-1803): Dushenka]

KEY WORDS: Cofﬁns, garments, Third Intermediate Period, women, priestesses, decoration, necropolis, beauty.

[58] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

DARK DIVINITIES AS SYMBOLS OF THE FEMALE ARCHETYPE OF THE UNCONSCIOUS

Carola LEIVA

Faculty of Philosophy, University of Chile, Santiago, Chile

ABSTRACT

This paper deals with the primitive divinities, of eternal pre–existence, uncreated (increatum), from which arises all created or generated and the consequent reality of form, beauty and order. The original background of chaos, darkness and humidity is represented by the archetype of the female. Nyx, Tēthys, Gaia, and their respective daughters or descendants, Goddesses of Fate (Moirai), the Old–Aged Goddesses (Graiai), the Gorgons, the Erinyes, the Hesperides, Eu- rybia, Styx, Echidna, Skylla, Hekatē and Persephonē are some of the representations of the feminine archetype of the Unconscious. To try to understand the archetype of the female, it is neces- sary to study the symbol of the Anima associated with darkness. Her kingdom, domain or go- vernment is pre–Olympian, though not necessarily populated by chthonic deities, because they also share the three domains of the visible world [not only the invisible Hadēs (e.g.: Persepho- nē)]: Air, Water and Earth. The female face of darkness is winged, marine and serpentine. Their home is found near and beyond Ōkeanos [«the origin of the gods» [Hom.: Iliad. 14, 201], «the origin of everything» [Hom.: Iliad. 14, 246)], the only river–god that has continued to flow to the outermost edge of the Earth, flowing back upon himself in a circle. Ōkeanos was permitted to remain in his former place, which is really not a place, but only a flux, a boundary and a barrier, or a line between the world and beyond. Associated with him was goddess Tēthys, invoked as Mother [Hom.: Iliad. 14, 201], the great Mistress of the Sea. Next to her is one of the most frightening deities: Nyx [KERN: Orph. Fragm., 24]. Even Zeus stood in sacred awe of the goddess Night [Hom.: Iliad. 14, 201]. The Night was represented by a bird with black wings [Aristoph.: Aves, 695]. Hesiod tells us that she was born of Chaos [Theog.: 125]. Coeval with her is Gaia, the first detachment after the origin or birth (genesis) of Chaos. The boundary between the known world and the beyond (unknown world), was crossed by the air («like the Sun» [Non.: Dionysiaca 25, 32]). Crossing the line of Ōkeanos, begins the kingdom of Nyx, the land called Kisthēnē, beyond the countries of the common mortals (the countries of the peoples). To the other side near the Garden of the Hesperides, was the abode of the Gorgons [Hes.: Theog., 275], a group of three goddesses [op. cit.: 274]. Anyone who wanted to go to the Gor- gons needed the help of their sisters, the Graiai, because Gorgons lived even farther away than the Graiai, in the direction of Night. One of them was called Sthennō (< sthenos = force). The second was called Euryalē (< eurys + hals = the one appertaining to the wide sea). The third was called Medousa (< medousa = female ruler). Phorkys or Poseidōn was invoked by the masculine form of the name Medousa (~ halos medōn, pontomedōn, eurymedōn). Gorgides and Gorgades were names for sea–goddesses. The Gorgons had golden wings, but their hands were of brass [Apol- lod. Mythogr.: 2, 4, 2]. The Phorkides were his sisters (the Graiai), who guarded the way to them in turn because they had between them only one eye and one tooth, which they shared [Hyg.: Astron. 1, 12]. They were grey–haired maidens resembling swans [KERÉNYI 1968: I, 42].

[59] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

Hesiod tells the names of only two Graiai: Pemphrēdō, the beautiful raiment, and Enyō, of the saffron raiment; he also extols their beautiful faces. To the third Graiai tradition assigns two names: Deinō (= the terrible) and Persō, another form of Persis or Perseïs, a variant name of He- katē. In the place where they lived there is no light of the Sun or the Moon, because it belongs to the mythical time. It is a cave at the entrance to the land called Kisthēnē, «the land of rock– roses» [Aesch.: Prom., 792], a wooded and rocky landscape, without roads [Ovid.: Met. 4, 778], also called the Land of Darkness in which all the lights of the sky disappeared and from where they reappeared, since it conﬁned with both the East and the West [Aesch.: Prom., 7921]. It is possible that Athēna did not know the way through that kingdom because the younger deities did not know everything that the older women knew. The Goddesses of Fate, the Moirai we knew as the Klōthes although only the eldest of them is called Klōthō, the second is called La- chesis, the third Atropos. Amongst the children of the Night were the Goddesses of Fate. Ho- mer mostly speaks only of one Moira a single spinning goddess who is strong and hard to en- dure and destroying. The Moirai spin the days of our lives, one day of which inevitably becomes the day of death. The power of the Moirai probably originates from a time before the rule of Zeus. The Erinyes are also feminine divinities older than the gods who came to power together with Zeus. They have serpents in place of hair, just like the Gorgons. Their skin was black and their raiment grey. Another name for them is Maniai (= Furies) [Paus.: Hel. Per. 8, 34, 3]. They were three but they could all be invoked together as a single being: Erinys. The proper meaning of the word is a spirit of anger and revenge. They were born to Gaia, Mother Earth, when she was fruitful by the blood shed by punished and maimed Ouranos [Hes.: Theog., 185]. In Aeschylus’ Eumenides [ℓ. 416], the Erinyes were considered as daughters of the Night. The Erinyes were also described as daughters of Phorkys [Euphor.: Fragm. 52]. They carried torches and serpents, their home was below the Earth, in the Underworld. One of them was called Allēktō (= the Never Ending); the second was Tisiphonē (< tisis = retaliation); the third–one was Meghaira (= envious anger). All three were virgins, but above all they represented the Scolding Mother. Wherever a mother was insulted, or perhaps even murdered, the Erinyes appeared. These revengeful spirits of Motherhood would have been stronger than the whole new theo- cracy founded by Father Zeus. Although Athēna espoused the cause of son, Orestēs, nevertheless the worship of the «Old Goddesses» remained as strong as that of the Moirai. Hesiod told us of a goddess named Echidna (= the Serpent), a daughter of Phorkys and Kētō, her brother serpent Ladōn, being guardian of the Golden Apples of the Hesperides. In half of her body she was a beautiful–cheeked, bright–eyed young woman; in the other half, in the parts below the hips, would be a serpent, a dolphin or a ﬁsh. She was painted as a winged and beautiful goddess with the body of a serpent from the hips downwards. She was considered as the mother of the most severe strength in Hellenic Mythology: Kerberos, Orthros, the Hydra and Chimaira, the Sphinx and the Leōn of Nemea. The tale of the Garden of Golden Apples mentions similar goddess or nymphs. The Hesperides were supposed to be daughters either of the Night [Hes.: Theog., 215], or of Phorkys and Kētō [Apol. Rhod.: 4, 1396], or of Atlas. Their name is connected to Hesperos, the evening–star of the West (Planet Venus), directly associated by name with sun- set, dusk and the approach of the Night that harbours golden fruits. One of them is called He- speria (= the Vespertinal), the second is called Aiglē, (= the Bright), the third Erytheia (= the Crim- son) and the fourth Hestia (= Vesta).

KEY WORDS: Dark divinities, Hellenic divinities, myths, female archetypes, Anima, unconscious, life and death.

[60] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

L’HÉRITAGE COPTE DES ÉGLISES MONUMENTALES CONSACRÉES AUX SAINTES EN ÉGYPTE

Mary MAGDY

Department of Hotels & Tourist Guiding, Faculty of Tourism, University of Alexandria, Alexandria, Egypt

ABSTRACT

La femme occupa une position non négligeable dans l’église chrétienne et par suite dans l’égli- se copte. Saint Paul lui même mentionna dans ses Épîtres la parité de la femme avec l’homme: «Il n’y a plus ni esclave ni homme libre; il n’y a plus l’homme et la femme: car tous vous n’êtes qu’un en Jésus–Christ» [Gal. III: 28]. Le Christianisme insista sur la non discrimination entre homme et femme, c’est pourquoi maintes églises furent dédiées aux Saintes. L’histoire n’indi- que-t-elle pas que la première église instituée par le Christ était la Résidence de Marie, la mère de Saint Marc («il se repéra et gagna la maison de Marie, la mère de Jean surnommé Marc: il avait là une assez nombreuse assistance de prière» [Act. XII: 12])? En fait, les églises des Sain- tes, surtout celle de la Sainte Vierge Marie Théotokos (~ Mwt-NTr), ﬁrent leur apparition en Égy- pte au début du 5e Siècle après le Concile Œcuménique d’Éphèse (431 ap. J.–C.) tenu pour ré- pondre à l’hérésie de Nestorios. Soulignons que, dès le 4e Siècle plusieurs églises et monastè- res furent édiﬁés, consacrés aux Saintes martyrisées pendant les premières persécutions. De même, leurs reliques furent rassemblées et installées dans leurs églises. Citons à titre d’exem- ple: l’église de Dayr Sitt Damyāna construite par Sainte Hélène à Damiette; celle de Sainte Barbara aux Vieux–Caire; celle de Sitt Rifkah et ses cinq enfants à Sunbāt et celle de Sainte Ma- rina à Haret ᾽el-Rum au Caire, ainsi que beaucoup d’autres. Notre recherche vise donc à faire connaître notre patrimoine des églises monumentales consacrées aux Saintes, fondées dans les premiers siècles de l’ère chrétienne et à mettre en évidence l’importance de leurs construc- tions, tout en éclaircissant leurs traits architecturaux et artistiques.

KEY WORDS: Women, chrches, female Saints, holy relics, Coptic Christianity, Coptic Egypt.

[61] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

A VIEW ON THE FEMININE EXISTENCE IN THE WĀDI ᾽EL-HUDI MINING EXPEDITIONS

Ahmed MANSOUR

Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, Egypt

ABSTRACT

The deserts of ancient Egypt had been for a long time a subject at the margin of Egyptology, except scattered studies that envisaged such an important field. Areas such as Serabit ᾽el-Kha- dīm, Wādi Maghara in South Sinai, or Wādi Hammamāt in the Eastern Desert near Qena and Wādi ᾽el-Hudi in the southeast of the Eastern Desert near Aswān, attracted a great attention by pioneer Egyptologists during the late 19th and early 20th Centuries. Wādi ᾽el-Hudi was considered as an important mining area and a good source for the amethyst when it became widely popular in Egypt during the Middle Kingdom. In 1952 Ahmed FAKHRY first published his work The Inscriptions of the Amethyst Quarries at Wādi ᾽el-Hudi: The Egyptian Deserts. However, In 1980 Ashraf SADEK published his important, more elaborate and updated work The Ame- thyst Mining Inscriptions of Wādi ᾽el-Hudi, which can be considered as the reference manual for the Wādi ᾽el-Hudi inscriptions. No doubt that the mining inscriptions of Wādi ᾽el-Hudi give important insights on the social and historical aspects of mining expeditions, as well as on its material conditions. Throughout the mining inscriptions a feminine existence among its members had been noticed. This raises the questions: Why and when firstly the feminine existence was mentioned in the Wādi ᾽el-Hudi mining expeditions? This paper is an attempt to investigate the existence of women in the Wādi ᾽el-Hudi mining inscriptions. This investigation will help to draw a wider picture and better understanding of the role of women in mining expeditions in general and in the Wādi ᾽el-Hudi mining inscriptions in particular.

KEY WORDS: Women, female titles, mining expeditions, women’s role, Wādi ᾽el-Hudi, inscriptions, Egyptian deserts, amethyst, minerals, stones.

[62] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

LA QUÊTE ÉTERNELLE DE LA DÉESSE CÉLESTE ET LA FÉMINISATION DU FIRMAMENT: ÉLEMENTS ASTRONOMIQUES ET COSMOGRAPHIQUES DANS LES AVENTURES DE SINŪHE

Alicia MARAVELIA

Hellenic Institute of Egyptology & People’s University of Athens, Athens, Hellas

ABSTRACT

The ancient Egyptian tale under study was and is of a very particular significance both for ancient Egyptian teachers and for modern Egyptologists alike. Furthermore, there exist several nuances of direct or indirect (cosmographic) references to the archetype of the Great (Cele- stial) Mother–Goddess, which hint to the alluded femininity of the sky and of the firmament by the ancient Egyptian priests/priestesses and theologians (who were —mutatis mutandis— the antique equivalent of our modern philosophers). If this was not the case, terms designing the celestial realm as an abode of the blessed souls (xA bA.s) and of the transfigured spirits (xA Ax.s) of the deceased post mortem would have been used in the male (.f ), instead of the female (.s) form of the suffix pronoun to characterize the firmament. Clearly, the sky (pt) and the firmament (biAt) were female in the ancient Egyptian forma mentis, as was the sky–goddess Nūt (Nwt). If, deeply in the ancient Egyptian metaphysical consciousness, the virtual virility and the «masculinization» of women were important prerogatives for regeneration and resurrection (i.e.: osirification), the soul and the transfigured spirit of all women, as well as their post mortem hypostasis were absolutely conceived and thought of as female. The sky–goddess Nūt, as a Mother of Gods (Mwt-NTrw), as the perpetual genetrix of the solar god Rēc, as the sky–vault itself (being considered either as the celestial expanses/pDwt, as the sky/pt, the above/Hrt, or even as the Milky Way), and as the guardian of the deceased, was thought of as a virtual amniotic cocoon for the continuous regeneration and resurrection, as well as the eternal Great Womb to whom all (independent of their sex and gender) shall return, in order to be reborn again. In the current paper we present a brief but profound study of the astronomical and cosmographic elements in the Tale of Sinūhe, which has been rightfully characterized as an indirect cosmovisional allegory and as a virtual exaltation of the Sky–Goddess Nūt, the Starry One (Nbt- %bAw). The archaeoastronomical and statistical analysis of this text provides a plethora of signi- ficant information concerning not only the metaphysical beliefs of the ancient Egyptians per se and their dynamics of transformation and evolution, but also the way they used astronomical and cosmographic metaphors in profane and quasi–religious texts.

KEY WORDS: Egyptian cosmovision, sky, heavenly deities, Starry One, Nūt, Hathor, femininity, Tale of Sinūhe.

[63] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

UNE RELECTURE ÉGYPTOLOGIQUE DE L’HYMNE ORPHIQUE À LA LUNE

Alicia MARAVELIA

Hellenic Institute of Egyptology & People’s University of Athens, Athens, Hellas

ABSTRACT

In this paper we focus on an egyptological re–reading of the Orphic Hymn to the Moon (Selēnē) [QUANDT 41973: 9], presenting its principal astronomical and cosmographic nuances, compa- ring it to several references to the Moon in the ancient Egyptian funerary texts (mainly the PT and the CT) and offering various interesting conclusions. As the dating of the ideas contained in the corpus of the Orphic Hymns coincides with the NK and the astronomical knowledge of the Orphics was signiﬁcantly important, many cosmovisional allegories are met, describing the lunar traits, brightness and movements. On the other hand, in the most ancient funerary texts of the ancient Egyptians, cosmic metaphors are used to delineate the lunar epiphanies and de- scribe characteristically the peculiar behaviour of the Moon (~ Celestial Ferryman/Iww) on the Ecliptic (~ Mr-NxA) and the periodicity of its phases, connected to the monthly lunar feasts and the concomitant food offerings to the deceased and the deities of the hereafter.

KEY WORDS: Egyptian cosmovision, sky, Moon, stars, Orphic cosmovision, Orphic Hymns, Selēnē, lunar myths, lunar feasts, lunar month, lunar phases, offerings.

[64] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

WOMEN IN AND ON THE EGYPTIAN 21ST DYNASTY COFFINS

Andrzej NIWIŃSKI & Dagmara HAŁADAJ

Institute of Archaeology, University of Warsaw, Warsaw, Poland

ABSTRACT

The development of the religious iconography reached its peak in the period of the 21st Dyna- sty and the coffins are the most important bearers of the religious ideas of those days. Beside the female divine subjects, women are often presented in the scenes painted on the coffins, as taking part in various ritual events: presenting offerings, participating in the burial ceremo- nies, traveling to Abydos, & c. Various kinds of women’s dress and adornments can be seen, along with various artistic attempts and differentiated quality levels represented by various workshops to which they can be compared. In general, the coffins of the 21st Dynasty seem to be a very important source of information concerning not only the funerary customs of antique Egypt, but the ancient Egyptian women too.

KEY WORDS: Egypt, funerary customs, women, cofﬁns, iconography, social status, religious aspects, painting, female attributes, female clothing, offerings, 21st Dynasty.

[65] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

WOMEN AND PLANTS IN ANCIENT EGYPT

Pauline NORRIS

Independent Researcher, Newtown, Powys, United Kingdom

ABSTRACT

This paper examines the relationship between women and plants in ancient Egypt where considerable evidence exists for women using plants as a personal adornment, as scent, in funeral offerings, in Medicine, for decoration and for their religious signiﬁcance. However, the evidence for women working or otherwise being engaged with plants is limited and can be asses- sed more for its absence than its presence. Tomb depictions of women engaged in agriculture or horticulture in the afterlife offer a limited and one–sided aspect biased toward the élite classes and their beliefs, whilst few references exist to peasants working in the ﬁelds. Tomb depictions indicate that cultivation in agriculture and in horticulture was performed mostly by men, but in the Elysian Fields both the élite sexes are shown working at such tasks as reap- ing. The peasants grew much of their food in kitchen gardens where women are believed to have been involved with growing and cultivating plants. Using cross disciplinary studies, this paper also examines the hypothetical role that ancient Egyptian peasant women may have played in introducing a number of species of edible, wild food plants into domestication, cultivation and consequently for the human diet.

KEY WORDS: Women, plants, plant use, plant domestication, agriculture, vegetables, ﬂowers, ﬂora, bouquets.

[66] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

THE ANATOLIAN ORIENTATION OF NORTH INNER SYRIA IN THE EARLY BRONZE AGE (C. 2400-2000 BC): THE SIGNS IN ANTHROPOMORPHIC AND ANIMAL FIGURINES AS SYMBOLS OF THE GODDESS

Catarina PINTO

Centre of History (CHUL), School of Arts & Humanities, University of Lisbon, Lisbon, Portugal

ABSTRACT

The late Chalcolithic (early 4th Millennium BC), was a period of extreme social and economic changes in Northern and Inner Syria. The dawning of urban–scale settlements, mass produc- tion ceramics, as well as evidence of religious institutions, organized violence and glyptic with leadership symbols and are just some of the evidence left behind this tumultuous age. Never- theless, these regions, as well as Anatolia, displayed some degree of cultural conservatism, related to ware assemblages in the so–called Chaff–Faced Horizon, typified by the Chaff–faced ware. Other wares, specially burnished wares, were a characteristic of these regions, which can be explained as a «late and final survival of a late Neolithic tradition, as well as a result of an Anatolian orientation». This Anatolian orientation can also be seen in other materials, such as stamp–seals and clay figurines from sites such as Ebla, Amuq, Hama, Tuqan, Byblos and Ras– Shamra (Ugarit). The repertoire of schemes and designs, as well as the shape and iconographic elements of the anthropomorphic and animal figurines, seemed to be related to the same sites of Syria and Southern Anatolia (conical heads, big open eyes, the absence of mouths, the use of dots, crossed lines and V’s, Y’s and M’s lines). Observing these material groups and symbols of Syria that resemble so much those found in Southern Turkey, can been seen as a sign of deep commitment with a life–style that started in the Neolithic, that regardless of the changes in the natural environment and in social organization, continued through the Chalco- lithic and the Early Bronze Age. With this study, we aim to explore the context of the aforementioned sites, together with some sites in Southern and South–Central Anatolia that have iconographic elements such as those described by Marija GIMBUTAS, in Living Goddesses, which she relates to an Old European religion and religious script. This religious system, centered in the natural aspects of the Goddess, was embedded in these ancient societies, connecting them to their natural environment, even in periods of tremendous social and cultural changes, as the ones during the Early Bronze Age.

KEY WORDS: Northern inner Syria, Southern Turkey, Early Bronze Age, urban–scale settlements, environment, ﬁgurines, goddess, religion, Anatolia, Marija Gimbutas.

[67] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

DIVINE OR PROFANE, PURE OR IMPURE: MENSTRUAL BLOOD IN THE COPTIC WORLD

Markéta PREININGER–SVOBODOVÁ

Lehrstuhl für Ägyptologie, Universität Würzburg, Würzburg, Deutschland

ABSTRACT

The enigmatic title of my presentation entails the following underlying idea: What women are considered to be is related to how their body is perceived. From this idea stems my research question: What can the ritual use of menstrual blood (or its perception in documentary or ha- giographical material) tell us about the status of women in the Coptic world, dominated by male representatives of the Coptic Church? In which situations was menstrual blood considered impure and in which pure? How was it associated with the idea of sanctity? Do we ﬁnd parallels of this in ancient Egyptian or Hellenic sources? The documents I will use for this research will be mainly the Coptic magical texts. These are documents of unofﬁcial, vernacular religious practices, mentioning menstrual blood as a ritually used liquid, for example for writing spells and creating potions. Furthermore, hagiographies, letters and other documents may also elucidate how menstruating women were understood by the Orthodoxy (an example may be from the Life of the Saint Hilaria, written in Coptic, mentioning that «she was not subjected to the curse of women». What implications did this fact have for her Sainthood? An example suggesting a certain seclusion of women during the time of menstruation (and, therefore, a certain «dangerousness» of menstruating women) is a Demotic text known to mention the «space of women» [WILFONG 2000: 419-34]. This space might have been a room under the stairs, where women went during their «sacred» time.

KEY WORDS: Women, menstrual blood, menstruation, sacred, Sainthood, sanctity, pure, impure, Coptic Egypt.

[68] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

REVISITING THE WORKMEN’S VILLAGE OF AMARNA: GENDER AND DOMESTIC SPACE

Thais ROCHA DA SILVA

Saint Benet’s Hall, Faculty of Oriental Studies, University of Oxford, Oxford, UK

ABSTRACT

Investigations about women and domestic space traditionally have used the site of Deir ᾽el- Medinah as a main reference, with hypothesis for domestic culture based on a house model idealized by Bruyère. Whilst the Theban village provided important written evidence for Egy- ptologists, its archaeological material is rather problematic for it did not have systematic re- trieval and record techniques. The Workmen’s Village of Amarna was re–excavated by Barry KEMP in the 1980’s and despite the intense looting in the 20th Century, the archaeological evidence was more systematically recorded. Similarities between the two settlements have led some scholars to project the Deir ᾽el-Medinah model to Amarna. Regarding gender relations and women, the house was then established as the privileged space for women and their activities. By examining the evidence of Amarna, I challenge the concepts of domestic space pro- jected to the workmen’s villages. Instead of taking individual houses, I expand the scope of analysis to the village itself to understand the Egyptian concept of domestic space, hoping to shed light to a new dynamic of social relations in which gender emerges.

KEY WORDS: Women, gender, domestic space, society, relations, intersectionality, Household Archaeology, material culture, Amarna, workforce, villages.

[69] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

LA MATERNITÉ ET L’ENFANCE DANS L’ART COPTE

Sherin SADEK ᾽EL-GENDI

Faculté des Lettres, Université de ῾Ain Shams, Le Caire, Égypte

ABSTRACT

De la naissance, en passant par la crèche et les premiers pas dans l’appartement familial, la mère prend soin de son enfant et surveille ses progrès. Elle le voit s’affirmer, s’émerveille de ses premières manifestations d’indépendance, l’encourage surtout à s’éloigner d’elle un jour pour vivre sa propre vie. De l’Antiquité, un soin particulier, qui a atteint la vénération, a été approprié, en Égypte ancienne, à la femme et plus spécialement à la mère. Les papyrus déjà découverts dans les anciennes tombes égyptiennes et qui sont, actuellement, conservés dans plusieurs musées internationaux en sont la preuve. Dans cette communication, je m’attacherai à mettre en évidence le sujet de la maternité et l’enfance dans l’art copte qui était et qui est encore aujourd’hui le thème de l’heure dans le monde entier, notamment, dans les sociétés orien- tales et surtout en Égypte. En effet, la décoration copte, qui enrichit plusieurs collections artistiques datées des époques chrétiennes primitives en Égypte, comporte plusieurs scènes décora- tives empruntées de la Bible, notamment, des Cycles Mariologiques et Christologiques et qui sont en rapport avec le thème de la maternité et l’enfance. L’iconographie de quelques religi- euses et martyres coptes est, également, en relation directe avec ce sujet à la fois social et arti- stique. Comment sont les mères et les enfants représentés dans l’art copte? Est-ce que les mè- res sont montrées seules? Y a-t-il des scènes et des figures qui représentent les enfants seule- ment sans leurs parents? Quelles sont les étapes de l’enfance enregistrées par l’artiste copte? S’agit-il d’autres éléments décoratifs qui apparaissent dans les scènes de la maternité et l’enfance dans l’art copte tels que les motifs floraux et géométriques, les symboles chrétiens et les inscriptions helléniques, coptes, arméniennes, syriaques et arabes? À toutes ces questions, nous essayerons de répondre en détails afin de donner une idée complète aux lecteurs, aux cher- cheurs et aux spécialistes de la Coptologie, à travers les études analytiques et comparatives.

KEY WORDS: Femmes, naissance, mères, maternité, parents, enfant(s), enfance, famille, crèche, appartement familial, familles coptes, société.

[70] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

ENQUIRY ON MERYTATEN: THE MANY ASPECTS OF AN EXCEPTIONAL AMARNA WOMAN

Valentina L. SANTINI

CAMNES – Centre for Ancient Mediterranean and Near Eastern Studies, Florence, Italy

ABSTRACT

Merytaten, the eldest daughter of Pharaoh Akhenaten, was much more than just a «simple» princess. According to evidence, in fact, during the Amarna Age her role at the court became increasingly pivotal: starting from king’s daughter, she possibly became even pharaoh. Some scholars consider her Tutcankhamūn’s mother; others assume that she was Dakhamunzu, the infamous Egyptian widow, who wrote to the Hittite King Shuppiluliuma, in order to marry one of his children, Zannanza (maybe, but not certainly, murdered once in Egypt). In several depictions, she took the place of Kiya, secondary wife of Akhenaten, and in many others she appeared like her mother, Nefertiti, being represented as the Chief King’s Wife next to his father. From daughter of King Akhenaten, to Great Royal Wife of the same and of one of his suc- cessors Smenkhkarēc; from princess to queen and, maybe, beyond (recently, a new hypothesis would even see Merytaten reign as pharaoh with one of her sisters, in a period of co–regence): how powerful was Merytaten? Was she the one behind the identity of the female pharaoh cAnkhetkheperurēc Neferneferūaten, who ruled after Akhenaten? Merytaten was mentioned in various Amarna Letters and, considering her iconography, it is possible that she was the original owner of many of the burial goods found in the Tomb of Tutcankhamūn (was the funerary mask of the young pharaoh arranged for her?). She was one of the most central women of the Amarna Period and, possibly, of the entire Ancient Egyptian history. Her numerous and different roles made her an outstanding character, rich in facets, which are not already fully understood. A strong and powerful woman; a princess, a queen and, maybe, a pharaoh; a fundamental personage during and after the reign of Akhenaten; a very cryptic ﬁgure in a revolutionary and clouded period: in fact, who was really Merytaten?

KEY WORDS: Merytaten, Amarna Period, woman, Amarna princesses, Great Royal Wife, female pharaoh, Akhen- aten, Nefertiti, Amarna art.

[71] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

THE PREDYNASTIC ORIGINS OF THE GODDESS IN ANCIENT EGYPT

Tatjana A. SHERKOVA

Centre for Egyptological Studies, Russian Academy of Sciences, Moscow, Russia

ABSTRACT

Mythopoetic consciousness was expressed in imaging and symbolic language i.e.: in the pre– writing period of Ancient Egypt when supernatural characters associated with the ideas of the Creation of the World, had been embodied in the form of symbolic images. The earliest was the archetypal image of the Great Mother, the pregnant Goddess of fertility, bearing, birth, feed- ing and protection, who had a series of iconographic versions: «Primitive Venus», a woman with features of birds and animals, conventional images of dancing female figures, the head of a cow, a vessel and wood. During the Dynastic Era, feminine images, already known as the goddess (Nūt, Hathor, Sekhmet, Tefnūt, Isis, & c.) were included in the solar myths, playing in them the role of the Celestial Eye. The goddesses Nūt, Isis and Hathor symbolized also the Tree of Life. The myth of the Great Mother and of the Divine Infant is associated not only with the images of Isis and Horus in the Osirian myths, but also with the heavenly Nūt with her children (the Sun/Ra, the Moon and the stars). If Osiris belongs to the archetypal images of the dying and resurrecting gods, then Harpokratēs shared the fate of the divine infants: Zeus, Hermēs, Apollōn, Dionysos and others. Wonderful birth, difficult childhood, abandonment, insecurity, threatening dangers, impotence, orphanhood. Through all these tests the Divine In- fant passes as a personification of the emerging and developing Cosmos. One of the iconographic versions embodies Harpokratēs born from the lotus–bud that imposes the creation of the Cosmos in the image of the rising Sun. The role of the saviour of the Divine Child (the solar god Horus) in the Osirian myths reflects his cosmic nature. Battling with his antipode (the evil Seth) and transferring his Eye to Osiris, then restoring the world order.

KEY WORDS: Great Mother, goddesses, Nūt, Hathor, Isis, symbolic images, archetypes, functions, aspects, motherhood, cosmic infant.

[72] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

EXCEPTIONS TO THE RULE? THE WOMEN OF MEDINET HABU

Reinert SKUMSNES

Centre for Gender Research, University of Oslo, Oslo, Norway

ABSTRACT

The unusual and different position of Egyptian women, compared to men and women else- where, have been commented upon as a characteristic feature of the ancient Egyptian society ever since Antiquity. Nonetheless, two closely connected and equally long–standing paradigms seem to prevail within current Egyptological research: it is argued that «the Egyptian social context is one of clear sexual division of roles in the functioning of the household as an economic unit: a women must carry out the work of the house» [EYRE 2007: 224]. It is also argued that «the most striking feature of the Pharaonic civilization was the confidence reposed in its womenfolk to carry on the work of their men during the absence or indisposition of the latter» [GARDINER 1951: 111]. The examples of women acting in the public sphere are far from unique, but we continue to be reminded that they «exist because of the exceptional nature of each situation» [ROBINS 1993: 141]. It is even asserted that women in the highest positions, those who wielded real power, were «mere pawns of a patriarchal system over which they had no control and could never hope to alter in the long run» [COONEY 2018: 12]. This paper aims to nuance the above paradigms. It moves beyond the most basic understanding of the household, to realize that households did not comprise single units and detached nuclear families (as is often the case today). It explores the role of select women, as portrayed by the Late Ramesside Letters and some few administrative texts. These women, titled ^maywt nt Imn-Ra and Wrwt #nrwt nt Imn-Ra, are represented while interacting together with and alongside both men and women. These texts convey the impression of potentially increased authority and bureaucra- tic prominence of specific women affiliated with the Temple of Amūn–Rēc at the settlement Medinet Habu, suggesting a dynamic system constantly negotiated and where gender alone did not exclude women from certain tasks in society. Although women, such as Henūttauy, Mūt- enipet, Hereret and Nodjemet may not be representative for most women, they are likely to represent women of their social standing. It will be argued that women at large cannot have been secluded to the household unit, but were rather, as their menfolk, actors in networks of reci- procity and patronage, arguably the very fabric that made up the New Kingdom society.

KEY WORDS: Paradigms, women, gender, Late Ramesside Letters, Medinet Habu, New Kingdom society.

[73] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

THE EGYPTIAN WOMEN/FEMALES IN THEIR PREHISTORIC SOCIO –POLITICAL ORGANISATION AND DYNAMIC

Gavin K. SMITH

Independent Researcher, Hove, UK

ABSTRACT

Much has been written, theorised and spoken about the formation of the Egyptian State. Most of it has focused on the administration and élite domination. However, precious little has been said about the minutiae of the social organisation of the greater expanse of the so–called state from female perspectives. In this brief communication, I wish to focus more pertinently on the role of the female/woman in visualising the manifestation of that state. The Prehistory of Egypt comes to a close by the time of the turn of the 4th Millennium BC, when it becomes abundantly clear that the solidification of the social organisation has taken place to such an extent and those elements of social stratification are recognisable in both secular and non–secular domains, particularly those pertaining to the role of the female/woman. As the populations of the West- ern Desert/Eastern Sahara, Nile Valley and Delta begin to merge into ever larger and more homogeneous entities, they do not lose their heterogeneous origins; origins that were less stra- tified though more equal. The demographics of prehistoric Egypt as opposed to that of early Egypt was more dynamic and fluid and there are many reasons for this with a key aspect being that of climatic mobility. From North to South, East to West, the centrality of the female/ woman remained consistent and in some respects enhanced as part of a stable, sedentary, stra- tified yet logical extension of the earlier desert and valley mobile village demographics: demographics that would remain largely intact for two millennia before catastrophic outside influ- ences shredded its ability to remain rigidly resilient by the end of the Late Period.

KEY WORDS: Ancient Egypt, Prehistory, State, formation, women, females, demographics, mobile village demographics, social stratiﬁcation, social organisation, climatic mobility, dynamics of social change.

[74] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

REDEFINING WOMEN’S IDENTITY IN TIMES OF CRISIS: THEBES, 21ST DYNASTY: 1069-945 BC

Rogério SOUSA

Centre of History (CHUL), School of Arts & Humanities, University of Lisbon, Lisbon, Portugal

ABSTRACT

The end of the 2nd Millennium BC caused a cultural collapse in most of the Bronze Age civilizations of the Mediterranean Basin. The 21st Dynasty witnessed in Egypt the social and economic consequences of this demographic phenomenon. In this context, the role of women in the Theban élite seems to have evolved considerably. This is particularly clear in the most important documental corpus dating from this period, the anthropoid coffins. We will examine coffin decoration, in particular the coffins that reveal signs of gender change to understand the significance of sex and gender in the funerary material culture of the time and how it related with the most important political and economic organization of this period, the Priesthood of Amūn, which comprised several influential women (priestesses) too.

KEY WORDS: 21st Dynasty, Chantresses of Amūn, Divine Wife of Amūn, Temple of Amūn–Rēc, Theban Theocra- cy of Amūn, priestesses, Third Intermediate Period, Bab ᾿el-Gasūs, cofﬁns, sex, gender, gender identity.

[75] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

THE BURIAL ASSEMBLAGE OF NESIMŪT (BAB ᾽EL-GASŪS, SET A.48): USURPATION OR ADAPTATION?

Mykola TARASENKO

А.Yu. Krymskyi Institute of Oriental Studies, National Academy of Sciences, Kiev, Ukraine

ABSTRACT

The burial assemblage of the Theban Priestess of the 21st Dynsty Nesimūt, who was buried in the Second Cache at Deir ᾽el-Bahri (Bab ᾽el-Gasūs, Set A.48 by G. Daressy), is discussed in this report. The coffin of Nesimūt is kept in the Odesa Archaeological Museum (OAM) (№ 71695; ex. Cairo JE 29634). Date: middle (lid) and late (trunk) 21st Dynasty; type of the lid: IV-b, by A. NIWIŃSKI. Titles on the lid are: «Mistress of the House, Chantress of Amūn, King of the Gods, Musician of Mūt, the Great Lady of Asherū» and «Mistress of the House, Chantress of Amūn, King of the Gods» on the trunk of the coffin. In 1895, the coffin of Nesimūt from the Russian Lot VI was sent to the Archaeological Museum of Kyiv, University of Saint Volodymyr. In 1927, a collection of antiquities from the University was transferred to the jurisdiction of the All– Ukrainian Academy of Sciences, then, in 1936, to the Shevchenko Central Historical Museum. During the German occupation from 1941 to 1943, this coffin, along with other Egyptian artefacts, was in the funds of the «Landesmuseum für Vor– und Frühgeschichte» at Kyiv. In 1943, the Egyptian collection was transferred to Germany and returned to Ukraine in 1948. The coffin of Nesimūt was in the State Republican Historical Museum, but in 1959, among other coffins and mummies, it was transferred from Kyiv to the OAM. The mummy cover of Nesimūt and her mummy are in the Cairo Museum of Antiquities (Cairo CG 6007 and Cairo JE 29705). The shabtis of Nesimūt are stored in a number of world Museums (among others, one was in the collection of National Museum in Rio de Janeiro, № 11, now lost). Two shabti–boxes of Nesimūt are stored in the Cairo Museum. The lid of the coffin OAM 71695 differs in design style from the trunk and has an earlier dating. Structurally, the lid has retained traces of tech- nological processing and fitting the trunk of the later coffin of its namesake. Accordingly, we can talk about the two Nesimūts, whose funerary objects were discovered in Bab ᾽el-Gasūs. The burial of Nesimūt (II) corresponds to the set of A.48 by Daressy and it is linked with the coffin trunk OAM 71695. Separate objects from Nesimūt (I) grave goods were adapted for later burials: the lid of her inner coffin was used for the Odesa coffin of Nesimūt (II) and the lid of the outer coffin might have been adapted for an anonymous burial from Bab ᾽el-Gasūs Set A.54 (ex Cairo JE 29645, Swiss Lot IX, Neuchâtel, Musée d’Ethnographie, № EG. 184) on which the name Nesimūt is preserved in one segment of the lid. It is interesting that the burial of Ne- simūt was equipped with two different types of shabtis. In my opinion, it is possible that like the lid of the coffin OAM 71695, part of the shabtis was «usurped» by Nesimūt (II) and previ- ously belonged to the burial of her namesake and probably relative, Nesimūt (I). It is quite possible, that they were reused and adapted for the burial of a new owner together with the shabti–box, since the two of them were found in the set A.48.

KEY WORDS: Nesimūt, burial, death, Bab ᾽el-Gasūs, Odesa Archaeological Museum, cofﬁns, shabtis, adaptation.

[76] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

A THREAD IMBUED WITH LIFE: THE MANIFESTATION OF ΟURΑΝΙΑ APHRODITĒ AS A MATRON DEITY OF SPINNING HEΤΑΙRΑΙ IN CREATING AND ENGENDERING THE COSMOS

Sophia TSOURINAKI

SEN Heritage Looms & Hellenic Institute of Egyptology, Athens, Hellas

ABSTRACT

In Classical Athens, where respectable women as family members were secluded and exclu- ded, non–respected prostitutes (πόρναι and ἑταίραι) lived in the male public sphere and spent their time by spinning yarn and making small textiles. A certain iconography of Attic red–ﬁ- gured vase painting, dating from c. 550-450 BC, depicts women with distinctive headdresses (μίτρα, σάκκος, κεκρύφαλος) braiding with frames on their laps. These vase scenes are set both indoors in a feminine environment and outdoors in the male domain. Moreover, the vase depictions are associated with recurring textile elements, such as κάλαθοι and wool–working gestures which seem to have contained hidden sexual connotations. In this study these mean- ingful objects will be identiﬁed as features of women’s prostitution, thus providing evidence that textile work, sexuality and entertainment were not contradictory activities. Depictions of Οὐρανία Ἀφροδίτη/Heavenly Aphroditē are also linked with wool–spinning, as a symbol of creating the Cosmos; and although the bejeweled goddess protected respected married women, as a deity of prostitutes she was portrayed holding a distaff and with distinctive attributes of ἐταίραι (adornment of the headband and ποικίλος κεστὸς ἱμάς). Similar ornaments which al- lude to the use of sacred belts and amulets in ancient love–magic survived on Eastern fertility deities depicting Ishtār and Astarte dating from 3000 BC, thus suggesting a connection with spinning and magical properties in regard with sexuality. Survival of this very old braiding technique/sprang was preserved in Hellas, until the 20th Century. In the mountainous villages of Argholis and Korinthia a long belt called ζώστρα/zōstra or ζωνάρι/zōnari was made signi- fying a woman’s sexuality and status in the society. In combination, additional evidence sup- porting the connection of prostitutes’ involvement in the textile industry will be contributed based on Hellenistic epigrams and literature.

KEY WORDS: Women, Classical Antiquity, Ourania Aphroditē, Cosmos, gender, weaving, spinning, thread, vase painting, hetaerae, prostitution, society.

[77] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

BETWEEN ΑΘΗΝΑ ΠΑΡΘΕΝΟΣ/ΕΡΓΑΝΗ AND ΑΡΤΕΜΙΣ ΛΥΣΙΖΩΝΟΣ: ARCHETYPAL IMAGES, WEAVING TOOLS AND LAYERS OF PERCEPTION IN THE CONCEPT OF WOMEN IN CLASSICAL ANTIQUITY

Sophia TSOURINAKI

SEN Heritage Looms & Hellenic Institute of Egyptology, Athens, Hellas

ABSTRACT

Cloth and clothing have played an important role in the material culture and ancient economy of the Aegean. The depiction of woven cloth in the attic vases of the 5th Century BC —whether symbolized by the ἠλακάτη, ἄτρακτος, κάλαθος or ἱστός— tools par excellence within the feminine equipment, embodies a distinctively female cosmovision and implies the domestic ἁρ- μονία/harmonia. Textiles were woven by a φίλεργος woman in the domestic sphere, in the context of οἰκονομία, as the principal vehicle for demonstrating a woman’s various roles as mother, wife and contributor to the οἶκος. Moreover, elaborate textiles, dedicated as story–clothes to sanctuaries, represented the fruits of women’s labours and were of a great importance in transferring the memory of the past in the society. The most famous example is the offering of πέπλος/peplos to Ἀθηνᾶ Πολιὰς during the Παναθήναια, the most important festival in the Athenian religious calendar. The work of setting up the loom was done by young Ἀρρηφόροι, as an education of their future female tasks and the weaving was made by Ἐργαστίναι, as a demonstration of Athenian women’s craftiness and responsibilities. Dedicating a garment was appropriate, for Ἐργάνη Ἀθηνᾶ was the goddess of weaving, who teaches womanly skills and provides Pandōra with suitable clothing. The same arrangement prevailed at the Sanctuary of Hēra at Ēlis, in Olympia and at the sanctuary of Artemis, in Vraurōn. As an unbroken thread of life, textiles in Classical Athens seem to have performed an educational path, bringing girls from childhood to the threshold of marriage; moreover, they served as symbolic links between the weaver, the user and the wearer, but also as material agents in the performance of communication, cult rituals and rites of passage.

KEY WORDS: Women, Classical Antiquity, Athēna Parthēnos, Artemis Lysizōnos, weaving, tools, spinning, clothes –offerings, Arrēphoroi, Ergastinai, cosmovision.

[78] ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

 PARTICIPANTS & AFFILIATIONS (IN ALPHABETICAL ORDER) 

1. Hussein CABD ᾽EL-AZIZ: Faculty of Arts, University of Alexandria, Alexandria, Egypt [[email protected]]. 2. Ahmed CABD ᾽EL-HAFEZ: Faculty of Archaeology, University of Damietta, Damietta, Egypt [[email protected]]. 3. cAli CABD ᾽EL-HALIM CALI: Faculty of Arts, cAin Shams University & IFAO, Cairo, Egypt [[email protected]]. 4. Islām ᾽AL-WAKEEL: Faculty of Arts, cAin Shams University, Cairo, Egypt [[email protected]]. 5. Tatiana ANDREOVITS: Faculty of Arts, Aristotle University of Thessaloniki, Thessaloniki, Hellas [[email protected]]. 6. Catarina APOLINÁRIO DE ALMEIDA: CHUL, University of Lisbon, Lisbon, Portugal [[email protected]]. 7. Eirini ARTEMI: Hellenic Open University & Hellenic Institute of Egyptology, Athens, Hellas & Israel Institute of Biblical Studies, He- brew University of Jerusalem, Jerusalem, Israel [[email protected]]. 8. Jacob ASHKENAZI: KINNERET College on the Sea of Galilee, Jordan Valley, Israel [[email protected]]. 9. Evi BATRA: Hellenic Open University & Association of Greek Women Scientists, Athens, Hellas [[email protected]]. 10. Jocelyne BERLANDINI: CNRS, Université de Sorbonne, Paris IV, Paris, France [[email protected]]. 11. Vladimir A. BOLSHAKOV: RUDN University, Moscow, Russia [[email protected]]. 12. Telo F. CANHÃO: CHUL, University of Lisbon, Lisbon, Portugal [[email protected]]. 13. Maria–Joaquina R. CARITA: CHUL, University of Lisbon, Lisbon, Portugal [[email protected]]. 14. Joan CICHON: Oakton Community College, Desplaines, Illinois, USA [[email protected]]. 15. Themis G. DALLAS: IAKA, University of Thessaly, Volos, Hellas [[email protected]]. 16. José DAS CANDEIAS SALES: Universidade Aberta, Lisbon, Portugal [[email protected]]. 17. Alexandra DIEZ DE OLIVEIRA: CHUL, University of Lisbon, Lisbon, Portugal [[email protected]]. 18. Samah ᾽EL-SAWY: Faculty of Arts, University of Damanhour, Damanhour, Egypt [[email protected]]. 19. Hanan ᾽EL-SHAFEI: Faculty of Arts, University of Damanhour, Damanhour, Egypt [amfshaﬁ[email protected]]. 20. Reham Ahmed K. ᾽EL-SHEWY: Faculty of Tourism, University of Alexandria, Alexandria, Egypt [[email protected]]. 21. Azza EZZAT: Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, Egypt [[email protected]]. 22. Dina M. EZZ ᾽EL-DIN: Faculty of Tourism, University of Alexandria, Alexandria, Egypt [[email protected]]. 23. Riham Mohammed EZZ ᾿EL-DIN TAWFIK: EGOTH, Alexandria, Egypt [[email protected]]. 24. Ashraf FARRAG: Faculty of Arts, University of Alexandria & Bibl. Alexandrina, Alexandria, Egypt [[email protected]]. 25. Markos FILIANOS: Hellenic Institute of Egyptology, Athens, Hellas [ﬁ[email protected]]. 26. Nadine GUILHOU: Université Paul–Valéry Montpellier 3, Montpellier, France [[email protected]]. 27. Mona HAGGAG: University of Alexandria & Archaeological Society of Alexandria, Alexandria, Egypt [[email protected]]. 28. Dagmara HAŁADAJ: Institute of Archaeology, University of Warsaw, Warsaw, Poland [[email protected]]. 29. Nancy A. HOSKINS: Independent Scholar, Eugene, Oregon, USA [[email protected]]. 30. Christine HUE–ARCÉ: Université de Strasbourg – UMR 7044 Archimède, Strasbourg, France [[email protected]]. 31. Nagwa IBRAHIM: Faculty of Arts, cAin Shams University, Cairo, Egypt [[email protected]]. 32. Ellen JONES: Oriental Institute, University College, University of Oxford, Oxford, UK [[email protected]]. 33. Abir KASSEM: Faculty of Arts, University of Damanhour, Damanhour, Egypt [[email protected]]. 34. Aikaterini KREMEZI: Nat. Tech. University of Athens & Hellenic Society for Aesthetics, Athens, Hellas [[email protected]]. 35. Ismini KRIARI: Panteion University of Social & Political Sciences, Athens, Hellas [[email protected]]. 36. Elias KRIPPAS: Faculty of Theology, National & Capodistrian University of Athens, Athens, Hellas [[email protected]]. 37. Valeria KUVATOVA: Institute of Oriental Studies, Russian Academy of Sciences, Moscow, Russia [[email protected]]. 38. Nika V. LAVRENTYEVA: Pushkin State Museum of Fine Arts, Moscow, Russia [[email protected]]. 39. Carola LEIVA: Faculty of Philosophy, University of Chile, Santiago, Chile [[email protected]]. 40. Mary MAGDY: Faculty of Tourism, University of Alexandria, Alexandria, Egypt [[email protected]]. 41. Antigoni MANIATI: Hellenic Institute of Egyptology, Athens, Hellas [[email protected]]. 42. Ahmed MANSOUR: Writing & Scripts Centre, Bibliotheca Alexandrina, Alexandria, Egypt [[email protected]]. 43. Alicia MARAVELIA: Hellenic Institute of Egyptology & People’s University of Athens, Athens, Hellas [[email protected]]. 44. Andrzej NIWIŃSKI: Institute of Archaeology, University of Warsaw, Warsaw, Poland [[email protected]]. 45. Pauline NORRIS: Independent Researcher, Newtown, Powys, United Kingdom [[email protected]]. 46. Catarina PINTO: CHUL, University of Lisbon, Lisbon, Portugal [[email protected]]. 47. Markéta PREININGER–SVOBODOVÁ: Universität Würzburg, Würzburg, Deutschland [[email protected]]. 48. Thais ROCHA DA SILVA: Faculty of Oriental Studies, University of Oxford, Oxford, UK [[email protected]]. 49. Arra ROSS: Saginaw Valley State University, Michigan, USA [[email protected]]. 50. Sherin SADEK ᾽EL-GENDI: Faculty of Arts, cAin Shams University, Cairo, Egypt [[email protected]]. 51. Valentina L. SANTINI: CAMNES, Florence, Italy [[email protected]]. 52. Tatjana A. SHERKOVA: Centre for Egyptological Studies, Russian Academy of Sciences, Moscow, Russia [[email protected]]. 53. Reinert SKUMSNES: Centre for Gender Research, University of Oslo, Oslo, Norway [[email protected]]. 54. Gavin K. SMITH: Independent Researcher, Hove, UK [[email protected]]. 55. Rogério SOUSA: CHUL, University of Lisbon, Lisbon, Portugal [[email protected]]. 56. Mykola TARASENKO: А.Yu. Krymskyi IOS, National Academy of Sciences, Kiev, Ukraine [[email protected]]. 57. Sophia TSOURINAKI: SEN Heritage Looms & Hellenic Institute of Egyptology, Athens, Hellas [[email protected]]. 58. Andreas F. ZAÏMIS: Association of the Friends of the BA & Hellenic Institute of Egyptology, Athens, Hellas [[email protected]].

[79] The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

 TABLE OF CONTENTS 

Honorary, Scientiﬁc and Local Organizing Committees ………………………………………………………….. 7 Co–Organizers and Sponsors ………………………………………………………………………………………… 8 First and Second Circulars …………………………………………………………………………………………… 9 Select Basic Bibliography …………………………………………………………………………………………….. 12 Third Circular: Practicalities: ………………………………………………………………………………………... 18 Final Programme ……………………………………………………………………………………………………… 20 Abstracts ……………………………………………………………………………………………………………….. 25 Participants and Afﬁliations (in Alphabetical Order) …………………………………………………………….. 79 Table of Contents ……………………………………………………………………………………………………… 80

QUOD EST SUPERIUS EST SICUT QUOD EST INFERIUS:

HE OSMIC YPOSTASIS AND ARTHLY OCIAL UNCTION OF OMEN T C H E /S F W DURING ANTIQUITY IN EGYPT AND IN THE MEDITERRANEAN BASIN

2ND EGYPTOLOGICAL CONFERENCE ORGANIZED BY THE HELLENIC INSTITUTE OF EGYPTOLOGY, THE UNIVERSIDADE A BERTA OF LISBON, THE CENTRE OF HISTORY OF THE LISBON UNIVERSITY, THE WRITING & SCRIPTS CENTRE OF THE

BIBLIOTHECA ALEXANDRINA AND THE HELLENIC SOCIETY FOR AESTHETICS,

UNDER THE AUSPICES OF THE ASSOCIATION OF GREEK WOMEN SCIENTISTS

ATHENS (HOTEL TITANIA): MON . 10 TO FRI. 14 FEBRUARY 2020

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ABSTRACT BOOK, CIRCULARS, FINAL PROGRAMME & INFORMATION (Edited by Dr Dr Alicia MARAVELIA)

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The Cosmic Hypostasis and Earthly/Social Function of Women during Antiquity in Egypt and in the Mediterranean Basin

[82]