Bibliography

Bibliography related to Ancient Egyptian Demonology

“I am often asked where to start learning about Ancient Egyptian ‘demonology’. Here are some suggestions for the interested novice.”

First, a firm grounding in Ancient Egyptian religion and heka is helpful:

  • Assmann, J. (2001), The Search for God in Ancient Egypt, trans. David Lorton (1st English-language , with revisions and additions. edn.; Ithaca: Cornell University Press).
  • Hornung, E. (1992), Idea into Image: Essays on Ancient Egyptian Thought, trans. Elizabeth Bredeck (New York: Timken Publishers, Inc.).
  • — (1996), Conceptions of God in ancient Egypt: The one and the many (Ithaca, New York: Cornell University Press).
  • Quirke, S. (1992), Ancient Egyptian Religion (New York: Dover Publications).
  • — (2015), Exploring Religion in Ancient Egypt (Chichester, West Sussex: Wiley-Blackwell).
  • Raven, M. J. (2012), Egyptian Magic: The Quest for Thoth’s Book of Secrets (Cairo: American University of Cairo).
  • Ritner, R. K. (1993), The Mechanics of Ancient Egyptian Magical Practice (Studies in Ancient Oriental Civilization 54; Chicago: The Oriental Institute of the University of Chicago).
  • Teeter, E. (2011), Religion and Ritual in Ancient Egypt (Cambridge: Cambridge University Press).

For general introductions to demons:

(Kasia Szpakowska)

 Full Bibliography

Updated  January 8, 2016

Albertz, R. (2008), ‘Family Religion in Ancient Israel and its Surroundings’, in John Bodel and Saul Olyan (eds.), Household and Family Religion in Antiquity (Oxford: Blackwell Publishing), 89-112.

Altenmüller, H. (1965), Die Apotropaia und die Götter mittelägyptens: Eine typologische und religionsgeschichtliche Untersuchung der sogenannten “Zaubermesser” des Mittleren Reichs (München: Ludwig-Maximilians-Universität).

— (1986), ‘Ein Zaubermesser des mittleren Reiches’, Studien zur Altägyptische Kultur, 13, 1-27, Pl. 1-4.

— (1979), ‘Eine Zauberspruch zum “Schutz des Leibes,”’ GM 33, 7-12.

— (1983), ‘Ein Zaubermesser aus Tübingen,’ in WdO 14, 30-45.

— (1987), ‘Totenglauben und Magie,’ in A. Roccati and A. Siliotti (eds.), La Magia in Egitto ae Tempi dei Faraoni (Milan), 131-46.

— (2004), ‘Schutzdämonen für Geburt und Wiedergeburt. Ein Zaubermesser’, in Susanne Bickel (ed.), Ägyptischer Gesellschaft. Aegyptiaca der Sammlungen Bibel +  Orient an der Universität Freiburg Schweiz (Fribourg: Academic Press), 60-63.

— (2012), ‘Die Schildkröte in Ritual und Magie des alten Ägypten’, in Jochen Hallof (ed.), Auf den Spuren des Sobek: Festschrift für Horst Beinlich zum 28. Dezember 2012 (Dettelbach: J.H. Röll), 15-30.

— (2013), ‘Der rettende Greif. Zu den Bildern des Greifs auf den sog. Zuabermessern des Mittleren Reiches’, in Mélanie C. Flossmann-Schütze, et al. (eds.), Kleine Götter – Große Götter: Festschrift für Dieter Kessler zum 65. Geburtstag (Patrick Brose), 11-28.

Andrews, C. (1998), ‘A Stone Vessel with Magical Scenes and Texts’, in Willy Clarysse, Antoon Schoors, and Harco Willems (eds.), Egyptian Religion: The Last Thousand Years: Studies Dedicated to the Memory of Jan Quaegebeur (Orientalia Lovaniensia Analecta, 84; Leuven: Uitgeverij Peeters en Departement Oosterse Studies), 297-310.

Andrews, C. A. R. (1999), ‘An Unusual Source for Magical Texts’, in Anthony Leahy and John Tait (eds.), Studies on Ancient Egypt in Honour of H.S. Smith (London: The Egypt Exploration Society), 11-15.

Arnold, B. and D. B. Counts (2010), ‘Prolegomenon: The Many Masks of the Master of Animals’, in Derek B. Counts and Bettina Arnold (eds.), The Master of Animals in Old World Iconography (Budapest: Archaeolingua Foundation), 11-24.

Asprem, E. (2014), ‘Intermediary Beings’, in C. Partridge (ed.), The Occult World (London: Routledge), 646-58.

Assmann, J. (2003), Tod und Jenseits im alten Ägypten (München: C. H. Beck).

Aston, D. A. (1996), Egyptian Pottery of the Late New Kingdom and Third Intermediate Period (twelfth – seventh centuries BC): Tentative Footsteps in a Forbidding Terrain (Heidelberg: Heidelberger Orientverlag).

Aufrère, S. H. (1991), L’Univers minéral dans la pensée Égyptienne, 2 vols. (Le Caire: Institut français d’archéologie orientale).

— (2007), ‘Aperçu de quelques ophidiens fantastiques de l’Egypte pharaonique’, in M. Mazoyer (ed.), Monstres et monstruosités dans le monde ancien (Cahiers Kubaba 9; Paris: L’Harmattan), 11-36.

Azzam, L. M. (2009), ‘The Demon ShAqq’, in Basem Samir El-Sharkawy (ed.), The Horizon Studies in Egyptology in Honour of M. A. Nur el-Din (10-12 April 2007) (Cairo: Supreme Council of Antiquities Press).

— (2010), ‘Ssr and WAy: Two Ancient Egyptian Demons’, GM, 227, 9-15.

Bács, T. A. (1987), ‘Prolegomena to the study of Calendars of Lucky and Unlucky Days’, in A. Rocatti and A. Silotti (eds.), La magia in Egitto ai tempo dei faraoni (Modena), 245-56.

Baines, J. (1983), ‘Literacy and Ancient Egyptian Society’, Man, 18 (3), 572-99.

— (2006), ‘Display of Magic in Old Kingdom Egypt’, in Kasia Szpakowska (ed.), Through a Glass Darkly: Magic, dreams and prophecy in Ancient Egypt (Swansea: The Classical Press of Wales), 1-32.

Barns, J. W. B. (1956), Five Ramesseum papyri (Oxford: Printed for the Griffith Institute at the University Press).

Beck, S. (2015), ‘Sāmānu: Konzepte der Dämonendarstellung. In (eds), Text: Wissen – Wirkung – Wahrnehmung: Beiträge des vierten Münchner Arbeitskreises Junge Ägyptologie (MAJA 4), 29.11. bis 1.12.2013, 89-103. Wiesbaden: Harrassowitz.’, in G. Neunert, et al. (eds.), Text: Wissen – Wirkung – Wahrnehmung: Beiträge des vierten Münchner Arbeitskreises Junge Ägyptologie (MAJA 4), 29.11. bis 1.12.2013 (Göttinger Orientforschungen, 4. ; Wiesbaden: Harrassowitz), 89-93.

Beck, S. (2015), Sāmānu. Ein vorderasiatischer Dämon in Ägypten (Ägypten und Altes Testaments 83; M̈unster: Ugarit).

Beaux, N. (1991), ‘Ennemis étrangers et malfaiteurs égyptiens, la signifaction du châtiment au pilori’, Bulletin de l’institut français d’archéologie orientale, 91.

Ben-Tor, D. (1994), ‘The Historical Implications of Middle Kingdom Scarabs Found in Palestine Bearing Private Names and Titles of Officials’, Bulletin of the American Schools of Oriental Research,  (294), 7-22.

Bennett, Z. (2014), ‘What’s in a name? Transforming our Perception of the Function of Demonic Entities in the Ancient Egyptian Book of Two Ways’, Rosetta, 15 (5), 1-18.

Betz, H. D. (1992), The Greek Magical Papyri in Translation, including the Demotic Spells (2nd edn.; Chicago: University of Chicago Press).

Bingen, J. (2007), Hellenistic Egypt: Monarchy, Society, Economy, Culture (Berkeley: University of California Press).

Black, J. and Green, A. (1992), Gods , Demons and Symbols of Ancient Mesopotamia (London: Britsh Museum Press).

Bolshakov, A. O. (2007), ‘Mut or Not? On the Meaning of Vulture Sign on the Hermitage Statue of Amenemhat III’, in Sue D’Auria (ed.), Servant of Mut, Studies in Honor of Richard A. Fazzini (Boston; Leiden: Brill), 23-31.

Borghouts, J. F. (1971), The Magical Texts of P. Leiden I 348, ed. A. Klasens (Oudheidkundige Mededelingen uit het Rijksmuseum van Oudheden te Leiden, 51; Leiden: E.J. Brill).

— (1973), ‘The evil eye of Apopis’, JEA, 59, 114-50.

— (1978), Ancient Egyptian Magical Texts, eds M.S.H.G. Heerma van Voss, et al. (NISABA, 9; Leiden: E.J. Brill).

— (1980), ‘The ‘hot one’ (pA Smw) in ostracon Deir el-Médineh 1265′, GM, 38, 21-28.

— (1980), ‘Magie’, LA (III), 1137-51.

— (1982), ‘Divine Intervention in Ancient Egypt and its Manifestation (b3w)’, in R.J. Demarée and Jac. J. Janssen (eds.), Gleanings from Deir el-Medina (Leiden: Nederlands Instituut voor het Nabije Oosten), 1-70.

— (1984), ‘The victorious eyes: a structural analysis of two Egyptian mythologizing texts of the Middle Kingdom,’ in W. Westendorf (ed.), Studien zu Sprache und Religion Ägyptens. Band 2: Religion, Göttingen, 703-16.

— (1994), ‘Magical Practices among the Villagers’, in Leonard H. Lesko (ed.), Pharaoh’s Workers: the Villagers of Deir el-Medina (Ithaca and London: Cornell University Press), 119-30.

— (1995), ‘Witchcraft, Magic, and Divination in Ancient Egypt’, in Jack M. Sasson (ed.), Civilizations of the Ancient Near East (3; Peabody, MA: Hendrickson Publishers), 1775-86.

— (1999), ‘Lexicographical Aspects of Magical Texts’, in Stefan Grunert and Igelore Hafemann (eds.), Textcorpus und Wörterbuch: Aspekte zur ägyptischen Lexikographie (Probleme der Ägyptologie, 14; Leiden, Boston, Köln: E.J. Brill), 149-77.

— (2007), Book of the Dead (39): From shouting to structure (Studien zum altägyptischen Totenbuch; Wiesbaden: Harrassowitz Verlag).

Bosse-Griffiths, K. (1977), Byd y dyn hysbys : swyngyfaredd yng Nghymru (Talybont: Y Lolfa).

Boyschou, M. (2011), ‘Destruction by Fire: Interpreting the Lake of Fire Vignette from two Twenty-First Dynasty Funerary Papyri’, (University of Memphis).

Brashear, W.M. (1992), ‘Ein neues Zauberensemble in München,’ SAK 19, 79-109.

Buccellati, G. (1996), ‘Mesopotamian magic as a mythology and ritual of fate: structural correlations with biblical religion’, in Sara J. Denning-Bolle and Edwin Gerow (eds.), The Persistence of Religions: Essays in Honor of Kees W. Bolle (9; Malibu: Undena Publications), 185-95.

Buruma, I. (1984), Behind the Mask: On Sexual Demons, Sacred Mothers, Transvestites, Gangsters and other Japanese Cultural Heroes (New York: Meridian Press).

Callieri, P. (2001), ‘In the land of the Magi: Demons and magic in the everyday life of pre-Islamic Iran’, in Rika Gyselen (ed.), Démons et merveilles d’Orient (Res orientales 13; Bures-sur-Yvette: Groupe pour l’Étude de la civilisation du Moyen-Orient (GECMO)), 11-36.

Caminos, R.A. (1987), ‘Magic for the dead,’ in A. Roccati and A. Siliotti (eds.), La Magia in Egitto ai Tempi dei Faraoni, Milan, 147-59.

Cerny, J. and Gardiner, A. H. (1957), Hieratic Ostraca (I; Oxford: The University Press).

Ciraolo, L. and Seidel, J. (eds.) (2002), Magic and Divination in the Ancient World, eds. T. Abusch and Ann K. Guinan (Ancient Magic and Divination II, Leiden, Boston, Köln: Brill; Styx).

Cline, E. (1990), ‘An unpublished Amenhotep III faience plaque from Mycenae’, Journal of the American Oriental Society, 110 (2), 200-12.

Colazilli, A. (2013), ‘Monstra: Costruzione e Percezione delle Entità Ibride e Mostruose nel Mediterraneo Antico’, in I. Baglioni (ed.), Religio: Collana di Studi del Museo delle Religioni “Raffaele Pettazzoni” (I; Rome: Edizioni Quasar), 29-43.

Coulon, L. (2011), ‘Les uraei gardiens du fétiche abydénien. Un motif osirien et sa diffusion à l’époque saïte,’ in D. Devauchelle (ed.), La XXVIe dynastie. Continuités et ruptures. Actes du colloque de l’Université de Lille-III. 26-27 novembre 2004 (Cybèle, Paris), 85-108.

Counts, D. B. and B. Arnold (eds.) (2010), The Master of Animals in Old World Iconography (Budapest: Archaeolingua Foundation).

Cranny-Francis, A., et al. (eds.) (2003), Gender Studies: Terms and Debates (Basingstoke: Palgrave, MacMillan).

Cruz-Uribe, E. (2009), ‘stx ‘A pHty “Seth, God of Power and Might” ‘, JARCE, 45, 201-26.

Cryer, F. H. (1994), Divination in Ancient Israel and its Near Eastern Environment: A Socio-Historical Investigation (Journal for the Study of the Old Testament 142; Sheffield: Sheffield Academic Press).

Culley, E. V. (2008), ‘Supernatural Metaphors and Belief In the Past: Defining An Archaeology of Religion’, in D. S. Whitley and K. Hays-Gilpin (eds.), Belief in the Past: Theoretical Approaches to the Archaeology of Religion (Walnut Creek, CA: Left Coast Press), 67-83.

Daressy, G. (1909-1910), ‘Neith protectrice du sommeil’, Annales du service des antiquités de l’Égypte, 10, 177-79.

Darnell, J.C. (1997), ‘The apotropaic goddess in the eye,’ SAK 24, 35-48.

— (2004), The Enigmatic Netherworld Books of the Solar-Osirian Unity: Cryptographic compositions in the tombs of Tutankhamun, Ramesses VI and Ramesses IX (Fribourg; Göttingen: Academic Press; Vandenhoeck & Ruprecht).

David, R. (2002), Religion and Magic in Ancient Egypt (London: Penguin Books).

Delatte, A. and Derchain, Ph. (1964), Les intailles magiques gréco-égyptiennes, Paris.

Demichelis, S. (2003), ‘La divination par l’huile à l’époque ramesside’, in Yvan Koenig (ed.), La magie en Égypte: à la recherche dune définition (Paris: La documentaion Française), 149-65.

Depuydt, L. (1988), ‘Die “Verben des Sehens”: Semantische Grundzüge am Beispiel des Ägyptischen’, Orientalia, 57, 1-13.

Derchain, P. (1965), Le Papyrus Salt 825 (B.M. 10051): rituel pour la conservation de la vie en Égypte, 2 vols. (Classe des Lettres Mémoires, Collection in-8. Deuxième série.; Brussels: Palais des Académies).

— (1998), ‘Review of The Mechanics of Ancient Egyptian Magical Practice by Robert Kriech Ritner CdÉ, 23 (Issue), 288–93.

— (2003), ‘Kabbale et Mystique. A propos d’un livre récent’, Studien zur Altägyptische Kultur, 31, 101-06.

Dieleman, J. (2005), Priests, Tongues, and Rites: The London-Leiden magical manuscripts and translation in Egyptian ritual (100-300 CE) (Religions in the Graeco-Roman world; Leiden; Boston: Brill).

Donnat, S. (2003), ‘Le bol comme support de la Lettre au Mort. Vers la mise en évidence d’un rituel magique’, in Yvan Koenig (ed.), La magie en Égypte: à la recherche d’une définition (Paris: La documentaion Française), 209-36.

Drioton, É. (1939), ‘Une statue prophylactique de Ramsès III,’ ASAE 39, 57-89.

DuQuesne, T. (ed.), (1995), Hermes Aegyptiacus: Egyptological Studies for BH Stricker (Discussions in Egyptology Special Number 2, Oxford: DE Publications).

Echt, R. (1982), ‘Die Schlangenfiguren aus Kamid el-Loz und verwandte Kleinplastiken in Syrien und Palästina’, in Rolf Hachmann (ed.), Bericht über die Ergebnisse der Ausgrabungen in Kamid el-Loz in den Jahren 1971 bis 1974 (Bonn: R. Habelt), 37-52, pl.9-12.

Edwards, I. E. S. (1960), Oracular Amuletic Decrees (Hieratic Papyri in the British Museum, 4th Series, II volumes; London: Trustees of the British Museum).

— (1968), ‘Kenhikhopshef’s prophylactic charm’, JEA, 54, 155-60.

Eitrem, S. (1991), ‘Dreams and Divination in magical Ritual’, in Christopher A. Faraone and Dirk Obbink (eds.), Magika Hiera (Oxford: Oxford University Press), 175-87.

El-Aguizy, O. (1987), ‘Dwarfs and Pygmies in Ancient Egypt’, Annales du service des antiquités de l’Égypte, 71, 53-60.

Empson, C. (2000), ‘The enemies of the dead in the ‘Book of the Dead”, (University of Wales Swansea).

Englund, G. (1999), ‘The Border and the Yonder Side’, in Emily Teeter and John A. Larson (eds.), Gold of Praise: Studies on Ancient Egypt in honor of Edward F. Wente (Chicago: Oriental Institute Publications), 101-09.

Erman, A. (1901), Zaubersprüche für Mutter und Kind (Berlin: Abhandlungen der Königliche Preusissischen Akademie der Wissenschaften).

Eschweiler, P. (1994), Bildzauber im alten Ägypten. Die Verwendung von Bildern und Gegenständen in magischen Handlungen nach den Texten des Mittleren und Neuen Reiches (Orbis biblicus et orientalis 137, 137; Schweiz / Göttingen: Universitätsverlag Freiburg / Vandenhoeck & Ruprecht).

Étienne, M. (2000), Heka: Magie et envoûtement dans l’Égypte ancienne (Réunion des Musées Nationaux).

Fartacek, G. (2010), Unheil durch Dämonen? (Wien: Böhlau).

Faulkner, R.O. (1933), The Papyrus Bremner-Rhind (British Museum No. 10188). BAe 3, Brussels.

— (1936), “The Bremner-Rhind Papyrus⎯I,” JEA 22, 121-40.

— (1937), “The Bremner-Rhind Papyrus⎯II,” JEA 23, 10-6.

— (1937), “The Bremner-Rhind Papyrus⎯III,” JEA 23, 166-85.

— (1938), “The Bremner-Rhind Papyrus⎯IV,” JEA 24, 41-53.

Feldt, L. (2015), ‘Monstrous Figurines from Mesopotamia – textuality, spatiality and materiality in rituals and incantations for the protection of houses in 1st millennium Assur’, in J. N. Bremmer and D. Boschung (eds.), The Materiality of Magic (Paderborn: Wilhelm Fink), 59-96.

First, G. (2011), ‘Polymorphic or pantheistic deities? – Some Problems with Identification and Interpretation. Contribution to the Manifestation of God in Late Egyptian Religion and Magic’, in J. Popielska-Grzybowska and J. Iwaszczuk (eds.), Studies on Religion: Seeking Origins and Manifestations of Religion (Pułtusk: Pułtusk Department of Archaeology and Anthropology), 53-68.

— (2014), ‘Polycephaly – some remarks on multiheaded nature of Late Egyptian polymorphic deities’, Studies in Ancient Art and Civilization, 18, 205-21.

Fischer, G. (1987), ‘The Ancient Egyptian Attitude Towards the Monstrous’, in Ann E. Farkas, Prudence O. Harper, and Evelyn B. Harrison (eds.), Monsters and Demons in the Ancient and Medieval Worlds: Papers Presented in Honor of Edith Porada (Mainz: Philipp von Zabern), 13-26.

Fischer-Elfert, H.-W. (2002), ‘Der Nachtdämon’, Amun: Magazin für die Freunde der Ägyptischen Museen, 12 (January), 20-23.

— (2011), ‘Sāmānu on the Nile: The Transfer of a Near Eastern Demon and Magico-Medical Concept into New Kingdom Egypt’, in Mark Collier and Steven Snape (eds.), Ramesside Studies in Honour of K. A. Kitchen (Bolton: Rutherford Press), 189-98.

Fischer-Elfert, H.-W. with contributions by Krutzsch, M. (2014), Magika Hieratika in Berlin, Hannover, Heidelberg und München (Ägyptische und Orientalische Papyri und Handschriften des Ägyptischen Museums und PapyrFiscussammlung Berlin 2; Berlin: Walter de Gruyter).

Fischer-Elfert, H.-W. and Richter, T. S. (2005), Altägyptische Zaubersprüche (Universal-Bibliothek; Stuttgart, Germany: Philipp Reclam).

Fischer-Elfert, H.-W. and W. C. B. K. , Myriam (2014), Magika Hieratika in Berlin, Hannover, Heidelberg und München (Ägyptische und Orientalische Papyri und Handschriften des Ägyptischen Museums und PapyrFiscussammlung Berlin 2; Berlin: Walter de Gruyter).

Fisher, C., et al. (1970), ‘A psychophysiological study of nightmares’, The Journal of the American Psychoanalytic Association, 18, 747-82.

Flessa, N. (2006), “(Gott) schütze das Fleisch des Pharao” : Untersuchungen zum magischen Handbuch pWien AEG 8426 (Corpus papyrorum Raineri  27; München; Leipzig: K G Saur).

Frandsen, P. J. (1992), ‘The Letter to Ikhtay’s coffin: O. Louvre inv. no. 698’, in R.J. Demarée and A. Egberts (ed.), Village Voices: Proceedings of the symposium “Texts from Deir el-Medina and their Interpretation” Leiden, May 31-June 1, 1991 (CNWS, 13; Leiden: Centre of Non-Western Studies Leiden University), 31-50.

— (1998), ‘On the avoidance of certain forms of loud voices and access to the sacred,’ in W. Clarysse, A. Schoors, and H. Willems (eds.), Egyptian Religion: The Last Thousand Years, vol. 2. OLA 84, Leuven, 975-1000.

— (1999), ‘On fear of death and the three Bwt’s connected with Hathor’, in Emily Teeter and John A. Larson (eds.), Gold of Praise: Studies on Ancient Egypt in Honor of Edward F. Wente (Chicago: Oriental Institute), 131-34.

— (2000), ‘On the Origin of the Notion of Evil in Ancient Egypt’, GM, 179, 9-34.

— (2001), ‘Bwt in the Body’, in Harco Willems (ed.), Social Aspects of Funerary Culture in the Egyptian Old and Middle Kingdoms: Proceedings of the international symposium held at Leiden University, 6-7 June, 1996 (Orientalia Lovaniensia Analecta 103; Leuven; Sterling, Va.: Uitgeverij Peeters and Department Oosterse Studies), 141-74.

— (2011), ‘Faeces of the creator or the temptations of the dead’, in Panagiotis I. M. Kousoulis (ed.), Ancient Egyptian Demonology: Studies on the Boundaries between the Demonic and the Divine in Egyptian Magic (Orientalia Lovaniensia Analecta 175; Leuven: Peeters), 25-62.

Frankfort, H. and Pendlebury, J. D. S. (1933), The City of Akhenaten II: The North Suburb and the Desert Altars (London: Egypt Exploration Society).

Frankfurter, D. (1994), ‘The magic of writing and the writing of magic: the power of the word in Egyptian and Greek traditions’, Helios, 21 (2), 189-221.

— (2006), Evil Incarnate: Rumors of demonic conspiracy and ritual abuse in history (Princeton, N.J.: Princeton University Press).

— (2007), ‘Demon invocations in the Coptic magical spells’, in N. Bosson and A. Boud’hors (eds.), Actes du huitième congrès international d’études coptes, Paris, 28 juin – 3 juillet 2004 (Peeters), 453-66.

— (2012), ‘Introduction’, Archiv für Religionsgeschichte, 14, 1-8.

— (2012), ‘Amente Demons and Christian Syncretism’, Archiv für Religionsgeschichte, 14, 83-101.

Frantz-Szabó, G. (1995), ‘Hittite Witchcraft, Magic, and Divination’, in Jack M. Sasson (ed.), Civilizations of the ancient Near East (III; New York: Scribner), 2007-20.

Freed, R. E. (ed.), (1982), Egypt’s Golden Age: The art of living in the New Kingdom, 1558-1085 B.C (Boston: Museum of Fine Arts).

Gaber, H. (2015), ‘Asperger ou brûler le serpent “au mauvais visage (ḏwy-ḥr)”? L’interprétation d’une scène de la deuxième chapelle de Toutânkhamon’, Égypte Nilotique et Méditerranéenne, 8, 67-71.

Gager, J. G. (1992), Curse tablets and binding spells from the ancient world (New York: Oxford University Press).

Gardiner, A. H. (1935), Hieratic Papyri in the British Museum, Third Series: Chester Beatty Gift, 2 vols. (London: British Museum).

Gee, J. (2002), ‘Oracle by Image: Coffin Text 103 in Context’, in Leda Ciraolo and Jonathan Seidel (eds.), Magic and Divination in the Ancient World (Leiden, Boston, Köln: Brill; Styx), 83-88.

— (2003), ‘Ba Sending and Its Implications’, in Zahi Hawass (ed.), Egyptology at the Dawn of the Twenty-First Century: Proceedings of the Eighth International Congress of Egyptologists,  Cairo 2000 (2; Cairo: American University in Cairo Press), 230-37.

Germond, Ph. (1981), Sekhmet et la Protection du Monde, AH 9, Geneva.

Ghalioungui, P. (1973), Magic and Medical Science in Ancient Egypt (Amsterdame: B.M. Israel).

— (1973), The House of Life: Magic and Medical Science in Ancient Egypt (Amsterdam: B.M. Israël).

Giddy, L. (1999), The Survey of Memphis II. Kom Rabi’a: The New Kingdom and Post-New Kingdom Objects (London: Egypt Exploration Society).

Gnirs, A. (2009), ‘Nilpferdstosszähne und Schlangenstäbe: Zu den magischen Geräten des so genannten Ramesseumsfundes’, in Regine Schulz, et al. (eds.), Texte – Theben – Tonfragmente: Festschrift fur Gunter Burkard (Wiesbaden: Harrassowitz), 128-56.

Godefroid, A. (2014), ‘Book of the Dead Chapter 182: a case of related structure between the text and its vignette’, Proceedings of the First Birmingham Egyptology Symposium, University of Birmingham, 21st February 2014. <http://birminghamegyptology.co.uk/wp-content/uploads/2013/01/Proceedings-of-the-First-Birmingham-Egyptology-Symposium.pdf?e82a0c>.

Goebs, K. (2008), Crowns in Egyptian Funerary Literature: Royalty, Rebirth, and Destruction (Oxford: Griffith Institute).

Goedicke, H. (1996), ‘Hartummîm’, Orientalia, 65, 24-30.

Gottlieb, A. (2004), ‘Babies as Ancestors, Babies as Spirits: The Culture of Infancy in West Africa’, Expedition: The Bulletin of the University Museum of the University of Pennsylvania, 46 (3), 13-21.

Goyon, J. C.(1985), Les dieux-gardiens et la genèse des temples : (daprès les textes égyptiens de l‘époque gréco-romaine) : les soixante dEdfou et les soixante-dix-sept dieux de Pharbaethos, 2 vols. (Cairo, Egypt: Institut français d’archéologie orientale).

— (2006), Le rituel du sHtp Sxmt au changement de cycle annuel : d’après les architraves du temple d’Edfou et textes parallèles, du Nouvel Empire á l’èpoque ptolémaïque et romaine (BdÉ; Le Caire: Institut français d’archéologie orientale).

Goyon, J.-G. (1969), ‘Textes mythologiques I. «Le livre de protéger la barque du dieu»,’ Kêmi 19, 23-65.

— (1970), ‘Une formule solennelle de purification des offrandes dans les temples ptolémaïques,’ CdE 45, no 90, 267-81.

— (1971), ‘Un parallèle tardif d’une formule des inscriptions de la statue prophylactique de Ramsès III au Musée du Caire (Papyrus Brooklyn 47.218.138, col. X+13, 9 à 15),’ JEA 57, 154-59.

— (1975), ‘Textes mythologiques II. «Les révélations du mystère des quatres boules»,’ BIFAO 75, 349-99.

— (1978), ‘Hededyt: Isis-Scorpion et Isis au Scorpion. En marge du papyrus de Brooklyn 47.218.50—III,’ BIFAO 78, 439-58.

Graff, S. B. (2012), ‘The Head of Humbaba’, Archiv für Religionsgeschichte, 14, 129-42.

Graves-Brown, C. (ed.), (2008), Sex and Gender in Ancient Egypt. “Don your wig for a joyful hour” (Swansea: Classical Press of Wales).

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