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Throughout their long histories, Egypt’s monuments have been adapted,
reused and reimagined. At Abydos, the tombs of the first kings became a
locus of the national cult of Osiris, which continued with permutations
into the Roman period. In Late Antiquity, the oracle of Bes drew an
international audience before it was probably closed under the emperor
Constantius II c. AD 359. By the end of the 6th century, Bes was
remembered as a demon, who was vanquished by the famous monk Apa Moses
of Abydos. Until now, the region’s history has been told largely from
the literary sources. Recent fieldwork at Abydos offers deeper and more
nuanced understanding of the region. This volume brings together the
evidence from six major fieldwork projects and the British Museum
collection in order to present the archaeology of Abydos in the First
Millennium AD, when traditional ritual practices were largely replaced
by Christianity and, later, Islam was introduced. Each paper details the
adaptation of earlier architecture, artefacts, or both, including wall
paintings, pottery, inscriptions, papyri and ostraca, and other objects
of daily life.
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Throughout their long histories, Egypt’s monuments have been adapted,
reused and reimagined. At Abydos, the tombs of the first kings became a
locus of the national cult of Osiris, which continued with permutations
into the Roman period. In Late Antiquity, the oracle of Bes drew an
international audience before it was probably closed under the emperor
Constantius II c. AD 359. By the end of the 6th century, Bes was
remembered as a demon, who was vanquished by the famous monk Apa Moses
of Abydos. Until now, the region’s history has been told largely from
the literary sources. Recent fieldwork at Abydos offers deeper and more
nuanced understanding of the region. This volume brings together the
evidence from six major fieldwork projects and the British Museum
collection in order to present the archaeology of Abydos in the First
Millennium AD, when traditional ritual practices were largely replaced
by Christianity and, later, Islam was introduced. Each paper details the
adaptation of earlier architecture, artefacts, or both, including wall
paintings, pottery, inscriptions, papyri and ostraca, and other objects
of daily life.