Funerary rituals and the cult of the dead are classics of research in religious studies, especially for ancient Egypt. Still, we know relatively little about how people interacted in daily life at the city of Memphis and its Saqqara necropolis in the late second millennium BCE. By focussing on lived ancient religion, we can see that the social and religious strategies employed by the individuals at Saqqara are not just means on the way to religious, post-mortem salvation, nor is their self-representation simply intended to manifest social status. On the contrary, the religious practices at Saqqara show in their complex spatiality a wide spectrum of options to configure sociality before and after one's own death. The analytical distinction between religion and other forms of human practices and sociality illuminates the range of cultural practices and how people selected, modified, or even avoided certain religious practices. As a result, pre-funerary, funerary and practices of the subsequent mortuary cults, in close connection with religious practices directed towards other ancestors and deities, allow the formation of imagined and functioning reminiscence clusters as central social groups at Saqqara, creating a heuristic model applicable also to other contexts.

Religion in the ancient world, and ancient Egyptian religion in particular, is often perceived as static, hierarchically organised, and centred on priests, tombs, and temples. Engagement with archaeological and textual evidence dispels these beguiling if superficial narratives, however. Individuals and groups continuously shaped their environments, and were shaped by them in turn. This volume explores the ways in which this adaptation, negotiation, and reconstruction of religious understandings took place. The material results of these processes are termed 'cultural geography'. The volume examines this 'cultural geography' through the study of three vectors of religious agency: religious practices, the transmission of texts and images, and the study of religious landscapes. Bringing together papers by experts in a variety of Egyptological disciplines and other fields of study, this volume presents the results of an interdisciplinary workshop held at the University of Leiden, 7-9 November 2018, kindly funded by the Netherlands Organisation for Scientific Research (NWO) Vidi Talent Scheme. The 16 papers presented here discuss the archaeology of religion and religious practices, landscape archaeology and 'cultural geography', and the transmission and adaptation of texts and images, across not only the history of Egypt from the Early Dynastic to the Christian periods, but also in ancient Sudanese archaeology, the Arabian peninsula, early and medieval south-eastern Asia, and contemporary China.

Religion in the ancient world, and ancient Egyptian religion in particular, is often perceived as static, hierarchically organised, and centred on priests, tombs, and temples. Engagement with archaeological and textual evidence dispels these beguiling if superficial narratives, however. Individuals and groups continuously shaped their environments, and were shaped by them in turn. This volume explores the ways in which this adaptation, negotiation, and reconstruction of religious understandings took place. The material results of these processes are termed 'cultural geography'. The volume examines this 'cultural geography' through the study of three vectors of religious agency: religious practices, the transmission of texts and images, and the study of religious landscapes. Bringing together papers by experts in a variety of Egyptological disciplines and other fields of study, this volume presents the results of an interdisciplinary workshop held at the University of Leiden, 7-9 November 2018, kindly funded by the Netherlands Organisation for Scientific Research (NWO) Vidi Talent Scheme. The 16 papers presented here discuss the archaeology of religion and religious practices, landscape archaeology and 'cultural geography', and the transmission and adaptation of texts and images, across not only the history of Egypt from the Early Dynastic to the Christian periods, but also in ancient Sudanese archaeology, the Arabian peninsula, early and medieval south-eastern Asia, and contemporary China.

After having been held in the UK for the past 10 years, the 11th edition of the annual Current Research in Egyptology (CRE) graduate conference was held at Leiden University, The Netherlands in January 2010. As always, the main aim of the conference was to provide graduate and postgraduate students of Egyptology and Egyptian archaeology with the opportunity to present their research. The proceedings of this year's conference cover a wide range of topics from the Predynastic Period to modern Egypt. The papers reflect a similar variety in areas of research and scientific approach, for example, by applying the linguistic prototype theory to ancient Egyptian texts or by using an ethnoarchaeological approach for the study of modern mud-brick architecture. The topics covered include Egyptian religion, ranging from the Coffin Texts to the decoration of temple walls in Ptolemaic times, as well as sociological issues in the Middle and New Kingdom. Other contributions focus on the study of the chronology of the Middle Kingdom with the help of lunar ephemerides or well-stratified radiocarbon data versus pottery data. In summary, Proceedings of Current Research in Egyptology XI includes 19 selected papers on artefact studies, burial practices and provisioning for the afterlife, economy and sociology, history and chronological studies, linguistics, philology and religion.

Ancient Egyptian coffins provided a shell to protect the deceased both magically and physically. They guaranteed an important requirement for eternal life: an intact body. Not everybody could afford richly decorated wooden coffins. As commodities, coffins also played a vital role in the daily life of the living and marked their owner's taste and status. Coffin history is an ongoing process and does not end with the ancient burial. The coffins that were discovered and shipped to museums have become part of the National heritages. The Vatican Coffin Project is the first international research project to study the entire use-life of Egyptian coffins from an interdisciplinary perspective. This edited volume focusses on the lavishly decorated coffins of the Priests of Amon that are currently in the collection of the Dutch National Museum of Antiquities in Leiden. Six chapters, written by international specialists, present the history of the Priests of Amon, the production of their coffins and use-life of the coffins from Ancient Egypt until modern times. The book appeals to the general public interested in Egyptian culture, heritage studies, and restoration research, and will also be a stimulating read for both students and academics.

Ancient Egyptian coffins provided a shell to protect the deceased both magically and physically. They guaranteed an important requirement for eternal life: an intact body. Not everybody could afford richly decorated wooden coffins. As commodities, coffins also played a vital role in the daily life of the living and marked their owner's taste and status. Coffin history is an ongoing process and does not end with the ancient burial. The coffins that were discovered and shipped to museums have become part of the National heritages. The Vatican Coffin Project is the first international research project to study the entire use-life of Egyptian coffins from an interdisciplinary perspective. This edited volume focusses on the lavishly decorated coffins of the Priests of Amon that are currently in the collection of the Dutch National Museum of Antiquities in Leiden. Six chapters, written by international specialists, present the history of the Priests of Amon, the production of their coffins and use-life of the coffins from Ancient Egypt until modern times. The book appeals to the general public interested in Egyptian culture, heritage studies, and restoration research, and will also be a stimulating read for both students and academics.