eevd 8My21;Rvsd coe 00 cetd 1Dcme 2010 December 21 Accepted: 2010; October 6 Revised: 2010; May 18 Received: asligo h rudbtenteotrotsrn n h al iutdt h east, the to situated walls the and shrine more outermost three the were between king, However, ground the 1933). of the that (Carter sarcophagus on foodstuffs far, the lying and so containing as jars fruits itself, served , chamber which 23 unguents, burial in chamber, annexe fats, the Thebes, discovered the in oils, Western in been for 62), afterlife room king’s have (KV the store Kings to in a use of tombs for Valley royal placed the were intact in amphorae BC) few (1332–1322 a only of of one In Introduction Jan Guasch Rosa Maria chamber burial Tutankhamun’s from amphorae three the Egyptian tombs: in wine of meaning The aeaymaig uiul,n mhr a on ntenrhr ie h purpose The side. northern S) the and on W (E, found jars was wine three the no of Curiously, position meaning? the any Does chamber? have burial the in instead placed 1). Figure 1927; (Carter south and west uilrites burial Keywords: ∗ ANTIQUITY h eeteewn asntsoe nteanx hme ihters ftewn,but wine, the of rest the with chamber annexe the in stored not jars wine these were Why en 6C16-6 iba otgl(mi:[email protected]) (Email: Portugal Lisboa, 1069-061 26-C Berna eatmnod Hist de Departamento 5(01:8188http://antiquity.ac.uk/ant/085/ant0850851.htm 851–858 (2011): 85 gp,scn ilnimB,rsdeaayi,Ttnhmn keae,wine, , Tutankhamun, analysis, residue BC, millennium second Egypt, audd eCi de Faculdade oria, ´ e ´ ∗ ˆ nisScaseHmns nvriaeNv eLso,Ad de Avda Lisboa, de Nova Universidade Humanas, e Sociais encias 851 o hs hie ntecneto religious of context the Akhenaten. after in change choices these meanings symbolic for and specific for wine, argue fortified to on quality goes high author white a wine, and the red inscriptions, wine as the analysis, contents the of of residue distinguishes south by means and endorsed By west east, sarcophagus. opened placed been had and chamber burial preserved Tutankhamun’s fabulously in jars wine Three

Research The meaning of wine in Egyptian tombs

Figure 1. Drawing of the objects found between the outermost shrine (Carter no. 207) and the walls in Tutankhamun’s burial chamber ( c Celso Pereira). ! of the research reported here was to use the residue to identify the nature of the wines that had been in the amphorae and investigate their symbolism in the context of what is known of Egyptian mythology in the late Amarna period. The results were of particular interest as each of the wines proved to have been of a different type.

Context Figure 1 shows the location of the three wine amphorae in Tutankhamun’s burial chamber. The first to be found lay beside the eastern wall next to the entrance to the Treasury (no. 180 in the Carter Archive, Journal d’Entr´ee 62316 in the in Cairo), the second (no. 195, JE 62314) was found beside the western wall, and the third (no. 206, JE 62315) beside the southern wall. Carter commented on a likely visit by looters, although ‘little damage had been done by intruders, except that the folding doors of the great shrine had been opened for the purpose of peering in, and that the sealings of the wine jars, placed between the shrine and the walls, had been broken’ (Carter 1927). Although the seals of all three amphorae in the burial chamber were missing, along with their clay plugs, it is unlikely that these would have been taken by looters, as supposed by Carter, since the amphorae were left with wine still inside, as shown by the residue. To the east, two lamps were found which retained slight traces of oil (Carter nos. 173 & 174). The scene suggests that it was before

852 lcdbsd h igsmmie oya he ifrn adnlpit.Wsti for this Was points. cardinal different burial three the at in body amphorae reasons? were mummified symbolic they three king’s that shows the the discovery that their beside of indicate record placed the analysis and products residue different the contained chamber of results The 2008). eetdo h o fteapoa egt 8m diameter: 68cm; ( Height: is 26.6cm amphora. good’ the ‘very of Rer’; top vintner the on chief repeated river, Western the of Aten of good very 5, ‘Year reads: wall. south inscription the The beside chamber burial the in found 62315) JE Tutankhamun’s 2. Figure who officiants by probably burning. opened, lamps been the had left amphorae also the had that sealed finally was tomb the nEyta ob tAyo n aqr n nepee sbigfrtesseac of sustenance the for being as interpreted and Saqqara and Abydos at tombs ( Egyptian period in Dynastic Early overview the brief From a — Egypt ancient in Wine enf’ n h otenapoa(0)isrbdwt Ya ,vr good 2). (Figure very Rer’ 5, vintner ‘Year chief vintner river, with chief Western river, the Western inscribed in the (206) Aten in of western amphora Aten Estate the of southern Khaa’; Estate the the vintner and of chief wine Sennufe’; river, Estate 9, Western the ‘Year of the states wine in (195) 5, amphora ‘Year Thebes, inscribed of is Ruler (180) Tutankhamun, amphora of eastern The wines. the of production irtcisrpin ntejr ( jars the on inscriptions Hieratic ! c rft nttt,Uiest fOxford). of University Institute, Griffith shedeh mhr Cre o 206, no. (Carter amphora shedeh ai oaGac Jan Guasch Rosa Maria c. fteEstate the of Cern ˇ 00B) ag uniiso trg asaefound are jars storage of quantities large BC), 3000 y1 9 6 5 )s u g g e s td i f f e r e n c e si nv i n t a g e ,o r i g i na n d ´ 853 n fteEgtet yat,wt value a with Dynasty, the Eighteenth the at of end appeared that beverage appreciated Guasch-Jan inscribed amphora, southern Guasch-Jan 2006b; ayu at85i h rts Museum Guasch-Jan 1995; Tallet British 1965; (Derchain the to in According 10051), 825 (BM wine. Salt of Papyrus that than higher a e rp iewt oeelaborate (Guasch-Jan more a with preparation wine grape red a was in (Guasch-Jan wine amphora red a western and the amphora wine eastern white the a in was there red that showed of results marker (Guasch-Jan a acid grapes malvidin, syringic from from grape wine derived a red acid, and tartaric marker, wine from identified (LC/MS/MS); chromatography was spectrometry liquid mass using analysed ‘ a ablackcolour and amphora) colour ‘ (western brown a light amphora), ‘ a a of being residue appearance their amphorae, (Guasch-Jan eiet eeltrntdisd these inside noted later were Sediments ´ e e2008).The ´ e2008).Theseresidueswere ´ shedeh ’(southern r n lcihresidue blackish and dry e2008),whileinthe ´ e ´ a lee n heated and filtered was tal. et shedeh e ´ shedeh tal. et r eiu of residue dry shedeh shedeh 04.The 2004). a much a was ’(eastern amphora) e ´ 2006a; ,there fthe of tal. et dry e ´ ’

Research The meaning of wine in Egyptian tombs the deceased in the afterlife and as funerary offerings to the (spirit) of the dead (Meyer 1986). Although they are not usually inscribed, they are often assumed to contain wine, suggesting in turn an early appreciation for wine and its early application to the funerary context (Murray 2000). The word for wine, irep, is documented from the Second Dynasty (2775–2650 BC) onwards (Murray 2000). During the First and Second Dynasties (2950– 2650 BC), wine jars were typically large in size, around 1m high, and some of them were inscribed: their mud seals had an ideogram with the name of the where the wine was produced, and the name of the king could be also found imprinted on the jar (Petrie 1900, 1901; Emery 1958; Wengrow 2006). However, no wine jars dating from the later Old or Middle Kingdom have been found, since it was only in the earlier periods that food and drink were placed in tombs. Later, the substituted them by descriptions of food offerings in lists or paintings on the walls of the tomb (Emery 1962). The deceased is depicted before an offering table with an inscription enumerating what was offered: wine is usually included, as represented in the wooden panel from the tomb of Hesyre at Saqqara (Spencer 1993). Offering tables showing the food and drinks brought to the dead were placed in front of the tomb’s false door, from which the buried person was supposed to emerge. In the descriptions of the royal funerary rituals preserved in the pyramid texts, inscribed on the walls of the pyramids at Saqqara and dating to the Old Kingdom (2575–2150 BC), five different wines were presented in the food offering ritual: Delta wine, wine in an abesh jar, wine from Buto, wine from Mariut and wine from Pelusium (Poo 1986; Allen 2005). First documented in the late Fifth Dynasty (2450–2325 BC) pyramid texts of Unis at Saqqara, these five wines became standard features of later offering lists (Murray 2000). Reliefs and paintings on the walls of Egyptian private tombs dating from the Old Kingdom to Graeco-Roman times provide extensive documentation concerning and wine- making (Murray 2000). The scenes show that the procedures were very similar to traditional European methods (Guasch-Jane2008):workerspickedthegrapesbyhandandputthem´ in baskets, the baskets full of grapes were transported to a press near the vineyard and a group of men trod the grapes. A sack press was also used and the remains of the grape skins and pips were pressed to obtain a second extraction (Murray 2000; Guasch-Jane2008).´ Scenes depicting wine consumption were popular motifs in private tombs of the Eighteenth Dynasty (1539–1292 BC) at Thebes, and included representations of the family meal in front of the tomb during the Festival of the Valley, with servants and musicians and many participants enjoying wine. During the Ramesside period (1292–1075 BC) these disappeared: daily life activities were considered inappropriate for tomb decoration and were replaced with funerary scenes (Poo 1995). Typical New Kingdom (1539–1075 BC) wine jars had two vertical handles and carried a hieratic inscription indicating the product, the year, the qualification and sweetness, the property or estate, and the name and title of the wine-maker, in other words much the same information as can be found on a bottle of wine today (Guasch-Jane2010).Thanksto´ the inscriptions, we know that two different products were made: irep,whichis‘wine’and shedeh, the translation of which remains unsolved (Tallet 1995), but chemical analysis of its residues has revealed its botanical origin to be a red grape wine (above; Guasch-Jane´ et al. 2006a; Guasch-Jane2008).´

854 uakau’ ucso,adote aesd ig uhasRmse rSt I(Poo II Seti or I s a such such (Martin tombs, kings Saqqara Kingdom at tomb New However, private exception. in ’s the burial. found provides Ramesside in Tutankhamun the chamber 1991). been of burial have ther occasion Mutnodjmet’s o amphorae Queen the inscribed as on and offerings of Horemheb, given fragments of were only time dead the the successor, from Moreover, Thebes 1986). Western is at wine of tombs offering royal Tutankhamun’s Divine Kingdom times. New Graeco-Roman represented to is in as Kingdom ritual depicted New temple daily from a in dating priests temples or in the by gods the to the offered was during Wine drunk probably were did and jars origin the production. of of of wine denomination table year most a a labelled, suggest without amphorae were locally non-inscribed temples These produced 1993). important (Meeks most inscription any the have or not palace the for destined eetdtems motn aao h avs (Guasch-Jan harvest the while of mouth data the important blocked most plug the clay a repeated Valley: the to Oasis am Western u the ds from e or a lcThebes o m p l e t e l ye n c l o s e dt h en e c ko ft h ea m p h o r at os a f e g u a r dt h ec o n t e n t s ;as t a m p I(V9 n aessI K ) eittetasomto ftesngdR from Ra god sun the Ramesses of as transformation the such depict Thebes 6), Western (KV at ceilings IX tombs the Ramesses 1992; royal (Wells on and Ramesside Ra-Horakhty painted 9) as Netherworld, of (KV morning the chambers VI the of burial in Books the reborn Kingdom of be New to The Nut 2001). goddess Assmann sky the of body Coptic in use in still tomb (BM Sennefer’s is Museum in symbolism British ceiling today. This the the iconography on 1985). at painted (Desroches-Noblecourt held dead Thebes papyrus the Western Nakht of example, in the rebirth for in symbolising ferruginous resurrection: vine Osiris by of a of and symbol caused nose 10471) a the — became to grapes Nile leading Thus vine the harvest 1986). a suggested (Poo of grape inundation wine the colour The of during and, colour red — 2005). mountains the westerners’ the (Allen Ethiopian the the wine’ and from of down of flood washed ‘Lord ‘Lord sediments Nile the texts, resurrection the dead, pyramid undergo with the Kingdom to coincided of Old being ruler late first the the the was in Osiris, 2000), god Assmann the 1995; (Poo mythology, Egyptian to According wine of symbolism the On ht iea urs.Ti nepeainnvrhls osntepantepstoigo a of north. positioning the the explain not does of nevertheless part shedeh interpretation the as and This sunset seen at sunrise. white be wine the at goddess red therefore and the wine in may afterlife: the white red the respectively disk into of chamber journey of king’s sun burial the mouth symbolising amphorae yellow the ritual of the burial the of the east to positioning entering and birth west The is the giving in 1954). disk is wine (Piankoff sun she dawn red and symbolising sunset, the symbolising east, sunrise: west, at the yellow in Nut to sunset at red nacetEytwn a anycnue yterylfml n h pe classes. upper the and family royal the by consumed mainly was wine Egypt ancient In oeigadsaigtewn aswsncsayt rnpr hmfo h et to delta the from them transport to necessary was jars wine the sealing and Covering gpinmtooyasmdta h u o ataeldi i ih otisd the inside boat night his in travelled Ra god sun the that assumed mythology Egyptian mhr otesuh n tde o xli h hr a oapoafudto found amphora no was there why explain not does it and south, the to amphora ai oaGac Jan Guasch Rosa Maria 855 ´ e 00.Atog iejars wine Although 2010). e ´

Research The meaning of wine in Egyptian tombs

An explanation may be found in the disposition of other celestial bodies. In the southern sky there are stars that rise and set (the decans) like the sun; they are Sothis and the constellation Orion. Orion was the most visible southern constellation and was the astral aspect of Osiris (Bonnet 1952; Griffiths 1982), the god with whom the king rowed through the Duat and sailed through the night sky before dawn (Allen 1989; Krauss 1997). By contrast, in the northern Egyptian sky, the circumpolar (imperishable) stars of the Great Bear constellation do not rise and set but rotate around the north celestial pole, always above the horizon (Leitz 1989; Wallin 2002; Symons 2007). The critical part of the king’s renewal after death took place during the sixth hour, when the union of Ra as (soul) and Osiris as his corpse occurred (Hornung & Abt 2007), and these hours had to be painted in the southern wall (Abt & Hornung 2003). The supply of shedeh on Tutankhamun’s south wall may thus have been intended to strengthen the king in his most difficult transition: his trip through the southern sky. The shedeh was an exquisite wine (Tallet 1995) and this might be the reason why this beverage, and not an ordinary wine, was chosen to support and symbolise his transfiguration into Osiris.

Discussion These readings may be placed in the context of the religious history of the period. Akhenaten (1353–1336 BC), Tutankhamun’s predecessor, founded a new capital city at el-Amarna and a new religion that represented a negation of polytheistic religions: it was a radical variant of the New Solar Theology of the Eighteenth Dynasty that centred upon the course of the sun and asserted that all life was a creation of the sun, continually created, with theological interpretations of the cosmic phenomena (Assmann 2001). In Amarna religion, the god Aten was worshipped only in the form of the sun, his sole form of manifestation, conceived as the god of light, and all the constellations of traditional religion were abolished (Assmann 2001). The nocturnal phase of traditional beliefs no longer signified the regeneration of light in the darkness but merely its absence, and the wakening from death to new life was no longer accomplished nocturnally in the Duat but in the morning, in the light of the rising sun. At Amarna everything was oriented to the east, even the tombs, and corporeal regeneration became irrelevant. Crucial now was the existence of a living ba (soul) and Osiris became redundant to the concept of the afterlife (Hornung 1999). The course of religious reaction after Akhenaten’s death can be clarified with the new dual unity of cosmology (Assmann 1983, 2001). Traditional beliefs about the sun experienced no setback, despite Akhenaten’s revolution, and greater attention was devoted to the combination of Ra and Osiris (Hornung 1982, 1999). The innovation is that, at night, Osiris becomes Ra and may be seen as the constellation of Orion in the southern sky. Osiris illuminates the darkness of the Duat as a nocturnal sun god and when morning comes, Ra arises from the arms of Osiris to be reborn as Ra-Horakhty (Martin 1989). For example, ahymntoOsirisinscribedonthesouthwalloftheexitpassageoftheStatueroomin the private tomb of Horemheb (Tutankhamun’s commander in chief) at Saqqara, describes Osiris as the nocturnal manifestation of Ra (Martin 1991). A unique cryptographic text on the exterior of Tutankhamun’s second shrine (Carter no. 237), describes the rejuvenation of the sun in the east overseen by the giant figure of the unified Ra-Osiris (Darnell 2004). The

856 –1933. C A A –2005. B –2001. –2000. A uakau’ otdfcl tpi i asomto,hsncunltrpthog the References Tresa hrough and t Pereira Celso thank to rip to t grateful wish very I am and I research Portugal. this in in Technology for nocturnal support and Foundation her Jan Science the for of Trindade from his Helena Ministry BPD/32402/2006 Maria the no. Professor of grant (FCT) post-doctoral Technology by and financially Science supported is ransformation, t research afterlife. This the in his sustenance for in kind Acknowledgements usual the of step offerings doubt no For were morning. annexe difficult the the in in appreciated Ra-Horakhty highly most the as for sky, transfiguration was southern his amphora, identified for wine, western was white the Tutankhamun’s amphora, the in and eastern identified amphorae evening the wine wine, the in different in red the Osiris-Ra presented The as of chamber. evidence transfiguration Tutankhamun’s positioning culture burial The that the king’s a meaning. shows behind the from purpose symbolic preservation in example symbolic exceptional considerable a present with had suggests The tomb have here burials. a may in and offerings found documentation liquid offerings in powerful of a rich thrown nature has unusually residues the of analysis on chemical the light for techniques of development The Conclusion side. northern the on needed was shedeh ONNET SSMANN LLEN BT ARTER o rwn iue1. Figure drawing for e ´ ,T.&E.H uilchamber. burial Religionsgeschichte rmteacetwrd2) edn Brill. Leiden: 23). world ancient the from Eastern University. Near Yale of civilizations, and languages Department (CT): Haven New Egypt ancient (ed.) Simpson W.K. in treasury. N) onl University. Cornell (NY): Shurkamp. Main: am Ruprecht. G 51). Orientalis Publications. for quest a immortality — Amduat Egyptian the afterlife: ..18.Tecsooyo h yai texts, pyramid the of cosmology The 1989. J.P. , ,H.1927. ,H.1952. h obo Tut.ankh.Amen of tomb The h nin gpinprmdtexts pyramid Egyptian ancient The h erhfrGdi nin Egypt ancient in God for search The Kulturtheorie. der Thema als Tot Der rvddo h ot ierflce h xso h hro’ ore,wien wine no while journey, pharaoh’s the of axis the reflected side south the on provided ,J.1983. odn ukot Co. & Duckworth London: ORNUNG uih iigHmnHeritage Human Living Zurich: . Yl gpooia tde ) 1–28. 3): studies Egyptological (Yale h obo Tut.ankh.Amen of tomb The eleio der Reallexikon eudAmun und Re odn ukot Co. & Duckworth London: tign adnoc & Vandenhoeck ottingen: ¨ .Berlin:DeGruyter. .2003. eiinadpiooh in philosophy and Religion nweg o the for Knowledge ObsBiblicus (Orbis agyptischen ¨ ,3: h neeand annexe the .Ithaca (Writings ai oaGac Jan Guasch Rosa Maria Frankfurt ,2: shedeh the iewsslce.Mawie h ie found wines the Meanwhile, selected. was wine 857 D C an of anatomy Tutankhamun: Archive: Carter –1962. D E D ˇ MERY ERN ESROCHES ERCHAIN ARNELL e aieOosten. Nabije het period archaic a1.4) rxle:Pli e Acad des Palais Bruxelles: 43). 1a-1b. 5May2011). (accessed http://www.griffith.ox.ac.uk/gri/carter/ Available at: Archives. Carter Howard The excavation. odn gp xlrto Society. Exploration Egypt London: dynastie Institute. Griffith Oxford: Tutankhamun (M conserv la pour rituel aeud enfrdt‘ob u vignes’: aux Th ‘Tombe dit Sennefer de caveau Ruprecht. & G Press; Academic Fribourg: and VI IX Ramesses Ramesses Tutankhamun, of tombs the compositions in cryptographic unity: Solar-Osirian the of Y ´ ,W.B.1958. ,J.1965. ` bsOet hihAde ora,XVIII Gournah, el Abd Cheikh ebes-Ouest, mie el lsedsltrs .s 2. lettres. des Classe la de emoires ´ AfuneraryrepastinanEgyptiantombofthe ,J.C.2004. ´ e ,P ai:FnainKodak-Path Fondation Paris: . -N H OBLECOURT .1965. ObsBbiu tOinai 198). Orientalis et Biblicus (Orbis irtcisrpin rmtetm of tomb the from inscriptions Hieratic .Leiden:NederlandsInstituutvoor Ttnhmnstm eis2). series (Tutankhamun’s tomb ra ob fteFrtDnsy III Dynasty, First the of tombs Great h ngai ehrol Books Netherworld enigmatic The ePprsSl 2 B 10051): (BM 825 Salt Papyrus Le to el i nEgypte en vie la de ation ´ ,C.1985. tign Vandenhoeck ottingen: ¨ eosiuindu Reconstitution emies. ´ e. r,t 8 fasc. 58, t. er., ´ ´ e .

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