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The article "A Title Divergence in the Tomb Robber Papyri: Possible Evidence for Removal from Office as a Punishment" examines the title divergence of the tomb robber Amenemheb in the tomb robber papyri. The author analyzes the Amherst 6 + Léopold II papyrus and concludes that Amenemheb lost his titles due to removal from office and was subsequently sentenced to death. The investigation provides insights into the judiciary and punishments in ancient Egypt. Various individuals and their functions are listed, including the High Priest of Amunrasonther. The papyrus also contains information about thieves who were captured in a pyramid. It is suspected that it is the same person, although different titles are used. It is also discussed why the fourth column of the papyrus is dated earlier than the previous ones. The text deals with the title of an employee of the Temple of Amenope. It is argued that the various evidence refers to the same person. The name Amenemheb is mentioned several times in the tomb robber papyri, with indications that it is the same person. The order of the columns in the papyrus is also mentioned, indicating that the dates are correct. It is argued that it is unlikely that the ancient scribe made mistakes. The text is about the interrogation of thieves who broke into a pyramid. The thieves were presented to the overseer of Thebes and vizier Chaemwaset, the royal attendant Nesamun, and the pharaoh's scribe. They showed the officials the pyramid they had broken into. The interrogation and conviction of the thieves were written down and sent to the pharaoh. The different titles of the individuals involved are also discussed, with an "rwḏ. w" having a higher status than an "ꜥ ḥ. wtj". The text deals with the meaning of the title "rwḏw" in ancient Egyptian texts. It is stated that the title refers to officials who worked for an administration and managed or controlled remote goods on behalf of the owner. It is also noted that the title had a higher social rank than the title "ꜥ ḥ. wtj". Various interpretations are discussed as to why Amenemheb's title is given differently in the tomb robber papyri. It is suspected that this is due to the production process of the papyrus and that the title was changed afterwards to conceal Amenemheb's true office. The exact timing of Amenemheb's removal from office cannot be determined precisely, but it is between the 19th day after the interrogation and verification by the on-site inspection and the writing down of the text on the 22nd day. In the text, Amenemheb is addressed as a former rwḏ. w to clearly identify him. It is suspected that Amenemheb was already demoted before the interrogation, as he may have been an ꜥ ḥ. wtj for some time. Removal from office as a punishment was known in ancient Egypt but is rarely discussed in literature. It is suspected that the perpetrators were executed and that the loss of office was an additional punishment. The Handbook of Oriental Studies only mentions the punishment method of removal from office briefly. [Extracted from the article]

Copyright of Historische Zeitschrift is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Frühmittelalterliche Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article "New Alabaster Fragments from the Sarcophagus Lid of Seti I in the Cairo Museum" presents three royal calcite alabaster fragments from the Egyptian Museum in Cairo. The fragments depict burial representations and texts from the Book of the Dead. They belong to the decorative program of the sarcophagus lid of Seti I and offer an innovative perspective on illustrated funerary literature. There are also other fragments preserved in the Cairo Museum, but there is no information about the associated sarcophagus. The fragments are identified as part of the sarcophagus lid of Seti I, while other fragments may belong to his successors Ramses II and Merenptah. [Extracted from the article]

The present study examines the mekes, an important element of the royal ceremonial regalia in ancient Egypt. The mekes was often depicted in reliefs, on which the pharaoh holds it in his raised left hand and carries the nX# X# whip in the other hand. It is argued that the mekes has political and socio-religious connotations that are conveyed through its iconography. The investigation is limited to the inscriptions of the Edfu Temple as an example of Ptolemaic and Roman temples. It is mentioned that the mekes document was issued in the name of Re, Amun-Re, Thoth, and Osiris. The inscriptions confirm that the mekes document transfers the rule over heaven, earth, water, and everything that is on them to Horus. It is also mentioned that Thoth acted as the secretary and advisor of the sun god Re and handed over the mekes document to Horus. Osiris is also mentioned as the deliverer of the mekes document to Horus. This text is about the transfer of the mekes, a royal insignia, to the god Horus Beḥedety. It is mentioned that the creator god Horus Xnty-xty hands over the mekes to Horus Beḥedety to unite the double crown and pass on his father's testament. It is also noted that Horus receives the mekes through a divine process and emphasizes it in his representations and titles to confirm his legitimacy to access the Egyptian throne. It is also mentioned that Ptolemy VIII Euergetes II offers the mekes as a ritual sacrifice to Horus. The article is about the ritual offering of the "mekes" to Horus by the Egyptian kings Ptolemy VIII and Ptolemy X. The "mekes" is a symbolic gift that represents the rule and legitimacy of the king. The offering of the "mekes" is done by Horus or sometimes by Thoth. The depiction of these rituals on the walls of the Edfu Temple serves to emphasize the divine legitimacy of the Ptolemaic kings. It is emphasized that the Egyptian state was not created by humans, but given by the gods, and that the pharaohs rule strictly by their divine right. The article describes the representations of Thoth handing over the "mekes" and the "jmy(t)-pr" to the pharaoh Ptolemy VIII Euergetes II. The mekes and the jmy(t)-pr are symbols of royal rule and are handed over to the pharaoh by Thoth. The pharaoh integrates the mekes into his own iconography to demonstrate his legitimacy. The handing over of the mekes to the pharaoh is mentioned in the inscriptions on the reliefs. It is also noted that the mekes was used in ceremonies and festivals to confirm the pharaoh's rule. The text describes the mekes ritual in ancient Egypt, which had political and religious significance. The ritual likely took place annually or at longer intervals in Edfu and commemorated Horus' victory over Seth, his coronation, and the transfer of power from one generation to the next. It also served the political legitimation of the pharaoh and his divine authority. The mekes ritual was considered a means of legitimizing the king's accession to the throne. The text includes a list of books and articles on various topics related to ancient Egypt. [Extracted from the article]

In the article "You are the Devil in Disguise: The Theme of Disguise in 1 Samuel and 1 Kings," Timothy Yap examines the motif of disguise in the books of Samuel and Kings. He notes that three royal figures wear disguises in the final days of their reign. These stories place special emphasis on the word of God and end with punishments proclaimed by the respective prophets. Yap explores the purpose and function of disguise, as well as its relationship to the word of God and the judgments faced by the kings. He answers questions such as why these royal figures disguise themselves and what symbolic meaning this holds. Disguise allows the kings to conceal their true identity while simultaneously revealing their true attitude towards the word of God. Instead of embarking on the journey themselves, Jeroboam recruits his wife to disguise herself and go to Shiloh incognito. Jeroboam wants to prevent the people of Israel from learning about her visit, fearing that their loyalty may return to Rehoboam. However, despite the disguise, Ahijah immediately recognizes who she is and condemns the house of Jeroboam. In the story of Ahab, the motif of disguise is used to reveal Ahab's true nature. After defeating the king of Damascus, Ahab makes a treaty with him and lets him go, demonstrating his greed and desire for territorial gains and trade concessions. Thus, the motif of disguise serves to uncover the true intentions and character traits of the protagonists. The text addresses the theme of disguise in the stories of Ahab, Saul, and Jeroboam. Disguise serves to reveal the true nature of the characters and their attitude towards the prophetic word of God. Despite their attempts to manipulate the prophetic word, they have no control over their fate and are ultimately judged by God's word. Clothing plays an important symbolic role in the stories of Saul and Jeroboam, marking their loss of kingship. All the stories end with a judgment on the characters. The article examines the theme of disguise in the books of Samuel and Kings, focusing on three royal figures: Saul, Jeroboam, and Ahab. The disguises serve to conceal the characters' origins and bypass God's word. At the same time, the disguises reveal the characters' attitudes and intentions towards the prophetic word. Despite their attempts to manipulate the prophetic word, the disguises are ultimately useless, as God's word has the final say. The article also emphasizes how the motif of disguise helps explain the nature of the concluding judgments in the narratives. [Extracted from the article]

The present study refers to the Deperdita-question in the Bohemian royal chancery of the late Middle Ages, examining the extent of their original production. The Deperdita are regarded on three levels: firstly, as typological evidence of those documents that were certainly produced at high rates in the past; secondly, as evidence that can be quantified; and thirdly, on the level of particular documents, the existence of which is without doubt, but which have not been preserved up to the present day. These questions are examined using the example of the relationship between the Bohemian king (or his officials) and Bohemian royal cities. [ABSTRACT FROM AUTHOR]

This paper focuses on conflicts relating to marriage agreements of the Italian princely houses Gonzaga and Este in the fifteenth and sixteenth centuries. Oral and written forms of examining princely bodies (Begutachtungsformen) played a vital role in the arrangement of marriages and were of great importance in divorce cases. The bodies of bride and groom were rendered in portraits and described by various observers as bodily integrity and beauty were seen as a precondition for successful procreation. Oral and written bodily assessments (Begutachtungen) of princes and princesses were conveyed in letters by ambassadors, princes and medical experts. Building upon three case studies of the Gonzaga and Este families, this paper sheds light on these early practices of assessment, perspectives of the actors involved and texts that were written during the reviewing process. We suggest that in all three assessment cases political arguments were of more importance than medical ones. [ABSTRACT FROM AUTHOR]

Lotharingia and East Francia: Marriage as a Political Instrument? - Kings and nobles arranged marriages for their daughters in order to form or strengthen political alliances. Historical writers of the tenth century interpreted the relations of the Ottonian kings Henry I and Otto I with the Lotharingian dukes Giselbert and Conrad the Red in this way. Since both dukes later joined in rebellions against Otto 1, the effectiveness of such marriage alliances in a medium- and long-term perspective is at least questionable. In approaching this subject, I not only consider narrative sources, but also official royal documents, which have so far been neglected for this context. Through these, we can analyze the kings' own views - or at least those of their chanceries - since they provide a picture of relations between king and son-in-law that has not been influenced by hindsight. In this manner, we can examine the efficacy of marriage alliances as a political instrument. [ABSTRACT FROM AUTHOR]

In the late Middle Ages, the young dynasty of Avis, after linked by kinship to England, Aragon and Burgundy, attempts to create in the space of Christianity a connection at the highest level: the Holy Roman Empire. With the marriage of the princess Leonor and Frederick III, arranged between 1451 and 1452, king Afonso V played not only with a process of affirmation of his Crown but also with the legitimation of his lineage, granting the Rex Romanorum the right bride to establish the Habsburg House on the imperial throne. The development of the historiography of medieval international relations in the last decades has given the pretext to observe the political approximation of those two kingdoms, geographically distant, based on an important royal marriage that has given us a considerable set of primary sources (chronicles, documents and iconography). Initially, we will try to analyze the dynamics of the alliances that have resulted in that matrimonial interest; in a second phase, considering the progress of diplomacy, we will follow the negotiation process between the Crowns; finally, we will observe the different phases of royal marriage (from Portugal to Italy), which foresee a new cycle of relations between the Avis and Habsburg dynasties.

The article analyzes German newspapers and magazines discussing the wedding of Prince William, Duke of Cambridge, and Catherine (Kate) Middleton, which was held at Westminster Abbey in London, England. Topics of discussion include wedding ceremony rituals, the wedding being compared to the marriage of Prince William's parents Charles, Prince of Wales, and Diana, Princess of Wales, (Lady Diana Spencer), Kate being compared to the late Diana, and the wedding kiss.