Episodes

  • Sex and Succession: Interpreting an Amarna Royal Family Scene

    Sex and Succession: Interpreting an Amarna Royal Family Scene
    Sep 14 2025

    CW: This episode includes discussion of sexual themes, including incest and child sexual abuse. Listener discretion advised.

    In this episode, Kara and Amber take on one of Amarna’s most famous images—the so-called “house altar” showing Akhenaten, Nefertiti, and their three daughters beneath the Aten (Ägyptisches Museum/Neues Museum, Staatliche Museen zu Berlin, Inv. no ÄM 14145). At a glance, this relief seems to show a sweet private scene of domesticity and familial affection, but taking the time to do some close-looking reveals how the scene might covey so much more. Kara unpacks how—to initiated elite eyes, at least—the piece encodes theology, court politics, sexual and reproductive power. What might Nefertiti’s unique blue crown signal about containment of solar power? Why are the girls’ bodies shown the way they are, like tiny women but with the heads of infants? And how might a palace loyalist use such an altar to telegraph succession hopes—and anxieties—without writing a word? It’s all here, encoded in the stone.

    Along the way Kara and Amber also explore ancient Egyptian ideas of divine conception, the harem as a political machine, why Amarna “realism” isn’t exactly realism, but an idealized magical end goal, and how royal bodies carried the burden of sustaining royal legitimacy and succession.

    Show notes

    Object entry on Google Arts & Culture

    For more on the commodification of women’s and girl’s bodies, see:

    Episode #69 - Bodies and Power in the Ancient World

    Cooney, Kathlyn M. 2025. Body power in the ancient world: patriarchal power and the commodification of women. In Thompson, Shane M. and Jessica Tomkins (eds), Understanding power in ancient Egypt and the Near East, volume I: Approaches, 104-135. Leiden; Boston: Brill. DOI: 10.1163/9789004712485_006.

    For more on harems in ancient Egypt, see:

    Episode #41 - Power and Politics in the Egyptian Harem

    Cooney, Kathlyn M., Chloe Landis, and Turandot Shayegan 2023. The body of Egypt: how harem women connected a king with his elites. In Candelora, Danielle, Nadia Ben-Marzouk, and Kathlyn M. Cooney (eds),Ancient Egyptian society: challenging assumptions, exploring approaches, 336-348. London; New York: Routledge. DOI: 10.4324/9781003003403-31.

    For the Amenhotep III conception scene discussed in the episode, see:

    Krauss, Rolf. “Die Amarnazeitliche Familienstele Berlin 14145 Unter Besonderer Berücksichtigung von Maßordnung Und Komposition.” Jahrbuch Der Berliner Museen 33 (1991): 7–36. https://doi.org/10.2307/4125873.



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    1 hr and 35 mins
  • Being a Priest in ancient Egypt: Power, Ritual, and the Divine

    Being a Priest in ancient Egypt: Power, Ritual, and the Divine
    Sep 4 2025
    Egyptian priests didn’t just waft incense and mutter incantations; they had to run the cosmic machine, make sure the sun rose and set, the Nile rose and receded as appropriate. From feeding the gods to managing temple estates, priesthood sat where divinity, money, and monarchy intersected. It’s not that the Egyptian priests were so simple-minded as to believe humans were needed for grand actions of cosmic continuance, but rather they realized pleasing the gods would bring the best version of divine power into the human world—whether that best version was copper (Hathor), wheat and barley (Osiris), inundation (Sobek), healthy children (Isis), or miraculous craft (Ptah). The Egyptians thus knew they had to create a perfect habitat to pull the gods into their human spaces. First the god needed a body, a sacred statue made of precious things like gold, silver, electrum, precious stones, glass. Then that body needed a grand house, the temple. And the divinity would have to be carefully cleaned and anointed, fed the best bread and beer, wine and beef, duck and lettuce. The gods had to be dressed in fine linens, entertained with dancing and music. Without such magnificent bribery, they wouldn’t be pulled into the realm of the human, we are told, and they wouldn’t bestow their gifts. This was a give and take world, after all. Divine-human quid pro quo. When you tug on the priestly thread of religion in ancient Egypt, the garment unravels into issues of restricted knowledge, kingship, patriarchy, money, land, and power. Let’s start with the basics: what was a priest in ancient Egypt? When you think of an Egyptian priest, think of a specialist, someone set apart and equipped with bespoke and unusual knowledge of how to connect with the divine. He could read and write; he had thousands of incantations memorized. He knew the movements to make in front of the shrine, how loudly or quietly to speak, when to raise or lower his eyes. He held restricted knowledge that few had—spells that woke the god, calmed them, provided the conditions for their transformations—because in the end every god was representative of a life and death cycle that had to be renewed. Osiris had to be transformed seasonally, the sun god daily, the goddess yearly. Never forget that his knowledge of texts and spells made him privileged. It gave him power and access to those with political, economic and military power. And in ancient Egypt, these worldly powers were combined with religious powers such that the pharaoh was the highest of high priests atop a hierarchy descending down to his chief priests, lector priests, and on to the lowest wab priest, all of them helping to run the whole sacred-human game. But alongside the rituals that sustained the gods and the cosmos came bureaucracy, taxes, the constant search for income to keep the temple open. Priests didn’t just chant incantations and carry out their religious duties—they managed vast estates, redistributed offerings, and, in many cases, enriched themselves. They also needed to pay / feed their employees, other priests. When the state pulled their financial support, they invented a number of income creating schemes, including animal mummies and votives available for purchase. Selling a couple thousand of those a year would set a Late Period temple up well. So, were the Egyptians devout? Absolutely. But not in the way we think of “belief.” They didn’t sit around wondering if the gods were real. Divinity was everywhere—the sun on your skin, the river rising or not, the fate of your harvest. You got up in the morning and did your rituals because if you didn’t, the whole system might collapse. It wasn’t a question of faith. It was survival—pull the gods into your man-made temples or suffer the consequences. So go hug a tree, light a candle, pull a tarot card—make your own connection to the spirit world. The Egyptians would tell you it’s not about belief. It’s about participation.Show Notes* Forshaw, Roger. The Role of the Lector in Ancient Egyptian Society. Archaeopress, 2014. JSTOR, https://doi.org/10.2307/j.ctvqc6jxb. Accessed 1 Sept. 2025.* Sauneron, Serge. 1960. The priests of ancient Egypt. Translated by Ann Morrissett. Evergreen Profile Book 12. New York: Grove.* Wilkinson. 2000. The Complete Temples of Ancient Egypt. * Lazaridis, Nikolaos. 2010. Education and apprenticeship. Edited by Elizabeth Frood and Willeke Wendrich. UCLA Encyclopedia of Egyptology 2010 (October), 14 p., 2 figs [ills].* Haring, Ben. 2007. Ramesside temples and the economic interests of the state: crossroads of the sacred and the profane. In Fitzenreiter, Martin (ed.), Das Heilige und die Ware: Eigentum, Austausch und Kapitalisierung im Spannungsfeld von Ökonomie und Religion, 165-170. London: Golden House.* Haring, B. J. J. 1997. Divine households: administrative and economic aspects of the New Kingdom royal memorial temples in western Thebes. Egyptologische Uitgaven 12. ...
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    1 hr and 3 mins
  • Tutankhamun, Nefertem, and the Lotus of Rebirth

    Tutankhamun, Nefertem, and the Lotus of Rebirth
    Aug 19 2025

    [Content Warning: This episode includes discussions of sexual themes(!), power(!!), and the exploitation of bodies(!!!).]

    Join Kara Cooney and Amber Myers Wells for a deep dive into one of the most peculiar and beautiful objects from the tomb of Tutankhamun (we think!)—a painted wooden head emerging from a blue lotus. Was it meant to show the child god Nefertem? A cosmic birth scene? A sensual drug trip? Or all of the above? In this episode, we explore the sculpture’s religious symbolism, Amarna influences, sketchy findspot, and what it tells us about birth, rebirth, and the power of divine femininity. One object, endless meanings.

    Don’t miss Kara’s companion post to this episode on Ancient/Now!

    Show notes

    Tutankhamun Head of Nefertem, New Kingdom, 18th Dynasty, reign of Tutankhamun, ca. 1332-1323 BC. Found at the entrance of his tomb (KV62). Valley of the Kings, West Thebes. Now in the Egyptian Museum, Cairo. JE 60723

    Howard Carter’s object card (Griffith Institute)

    Wikipedia

    Blue lotus flower

    References

    Hawass, Zahi. 2007. The Head of Nefertem. In King Tutankhamun. The Treasures of The Tomb. Thames & Hudson, London 2007, p. 16.

    Hoving, Thomas. 1980. Tutankhamun: The Untold Story. Rowman & Littlefield (reprint, 2002).

    James, T. G. H. 2000. Tutankhamun. White Star: Metro Books.

    Munro, Peter. 1980. "Tutanchamun als Sonnengott." In the exhibition catalogue Tutanchamun in Köln. von Zabern, Mainz, p. 140–141.

    Schlögl, Hermann 1977. Der Sonnengott auf der Blüte: eine ägyptische Kosmogonie des Neuen Reiches. Aegyptiaca Helvetica 5. Genève: Éditions de Belles-Lettres.

    Seton-Williams, M. V. 1980. Tutanchamun. Der Pharao. Das Grab. Der Goldschatz. Ebeling, Luxembourg, p. 120.



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    59 mins
  • Pregnancy and Childbirth in Ancient Egypt

    Pregnancy and Childbirth in Ancient Egypt
    Aug 12 2025
    Content Warning: Adult themes of sex and sexuality; death and traumaIn this podcast episode, we take a deep dive into pregnancy and giving birth in ancient Egypt. How were fertility issues dealt with? How was conception conceptualized? What was the childbirth process like? What role did magical rituals and belief in the gods play? What role did midwives, doctors, wet nurses, and others play in the process? And what can we gain from the experiences of these ancient people today? We ultimately come to understand that ancient Egyptian birth was a private matter that took place in the home, that the baby and mother received the support of intimate and extended family, that the new mother was welcomed back into society with celebrations of her beauty and fecundity, a rite of passage in which community was integral. Indeed, all of this is exactly what pregnant individuals and new parents are missing and seeking out in 2025. We might assume that it is better to be pregnant now than in the ancient world. And in some ways it is— antibiotics, anesthesia, and sonograms save lives everyday. But we also know healthcare access is not equal across race and socio-economic status, governments are defunding care facilities, and a woman’s right to choose are all under threat. To make matters worse, as of a 2023 JAMA study, U.S. pregnancy-related deaths are on a steep uptake since 1999, especially amongst Indigenous and Black communities. The defunding of pregnancy and childbirth-related services, like Planned Parenthood, is one contributing factor. Given that cuts to abortion access are meant to push women back into traditional, shut-in, patriarchal roles, please don’t expect a glorification of the ancient world here. But we can’t laud the modern situation either. Let’s just say that we can learn useful lessons from both sides of our human selves. It’s complicated.All of our current medical possibilities have created their own unintended overmedicalized consequences that no one in the ancient world had to suffer. Today’s drug-induced births, often chosen for the convenience of medical staff, create contractions that are ten times more painful than normal contractions. The high number of chemically induced births demands that modern American mothers labor for hours under epidural spinal pain blocking, accompanied by heavy opioids. The inability to feel anything during the birth process takes agency away from the mother entirely. She cannot move; she pushes from her back. No squatting and birth bricks for her. No gravity to assist the descent of the baby in the birth canal. Instead, very long labor can result in traumatized mothers with ripped tissue, babies squeezed and pulled out of the birth canal. Many modern births result in overmedicalized interventions, thus the high rate of cesarean sections, which are 5x more likely to cause complications than vaginal births. The COVID-19 pandemic hit pregnant and post-childbirth individuals particularly hard. Even celebrities— people we would assume would have the best medical treatment available— have had near-death experiences (Read about Serena Williams’ ordeal). In many ways, the modern (American) birth process is a system perfected to create trauma and loneliness. I think if we had the choice presented to us with clarity, most of us would want to give birth the ancient way—with community and agency—but with modern aids like surgical ways of dealing with a cord wrapped around the baby’s neck, or a stuck shoulder, or a placenta blocking the birth canal, or means of stopping hemorrhaging, or antibiotics to stop infection. Somehow our discussions about childbirth have become very black and white, such that anyone demanding a midwife is putting their baby in mortal danger to the level of Oh-You-Would-Have-Wanted-The-Nazis-to-Win-World-War-II kind of rhetoric. But the ancient world can provide some much-needed nuance in our perspective of maternal agency, healthy outcomes, and community involvement.One of the most shocking findings of a recent study was the prevalence of mental health-related death in the 4th trimester (the time between birth and 12-week post-partum). Modern childbirth usually places the mother in charge of her baby alone. New parents are not getting the support and care they need. Instead of the embrace of the community in the ancient world, women today experience loneliness, anxiety, and isolation. But we are still those same people, in many ways, with the same desires, emotions, and bodies. And we don’t like being cut off from care. We want human connection during this essential rite of passage. It is no surprise that we are seeing a rise in midwifery and doulas as a way for pregnant individuals to take back the process. A doula is like a claim of emotional support, direct from the ancient world. Midwives are not just women taking care of women in the old ways, but a rejection of the formal doctor-knows-all over patient relationship....
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    1 hr and 7 mins
  • Ancient Tactical Magic

    Ancient Tactical Magic
    Aug 2 2025
    How was magic/ritual practice used in the lives of ancient Egyptians to resist and gain a sense of agency? In this episode of Afterlives of Ancient Egypt, Kara, Jordan, and extra special guest Dr. Jonathan Winnerman delve into the concept of 'magical resistance,' exploring how ancient Egyptians and people today use magic and rituals to gain a sense of power and agency. They discuss broad definitions of magic, because yeah scholars really fight about what magic is and what it isn’t, its role in the assassination of Ramses III, and the fine line between state–sanctioned and subversive magical practices. The inspiration for this episode was a Substack article from Ancient Rome, Modern Witch which looked at how ancient Romans used magic as a form of resistance. And also please remember HBO’s Rome when Servilla curses Attia with all the elite witchcraft in her ancient Roman toolkit.With everything that is going on in the world—wild gesture—people are seeking different methods of resistance, including modern forms of magic. Now we aren’t telling you to go out and curse anybody, because that shit always comes back at you (!), but please use this podcast and the plentiful show notes below as inspiration to create some some good, magical, ancient defensive tactics for the days to come….Show Notes* FREE DOWNLOAD – Robert Ritner, SAOC 54. The Mechanics of Ancient Egyptian Magical Practice. (Fourth Printing, 2008).* Frazer’s Golden Bough (1890) – a seminal (read masculine AF) work on comparative mythology and religion* Magic → religion → science and rational materialism (!!)Harem Conspiracy * Papyrus Rollins“It happened because writings were made for enchanting, for banishing, for confusing, because some gods were made into wax and some men also– and furthermore for enfeebling the limbs of men and which writing were placed in the hand of Pay-bak-kamen…” (P. Rollins)* Goedicke, Hans (December 1963). "Was Magic Used in the Harem Conspiracy against Ramesses III? (P.Rollin and P.Lee)". The Journal of Egyptian Archaeology. 49: 71–92. doi:10.2307/3855702. JSTOR 3855702.Protection* Isis Knot and other amulets“Spell for a knot amulet of red jasper. “You have your blood, O Isis; you have your power, O Isis; you have your magic, O Isis.” As for him for whom this is done, the power of Isis will be the protection of his body, and Horus son of Isis will rejoice over him when he sees him; no path will be hidden from him, and one side of him will be towards the sky and the other towards the earth. A true matter; you shall not let anyone see it in your hand, for there is nothing equal to it.” (Formula 156, Book of Coming Forth by Day)* Killed Captives at boundary markers* Mut Precinct (unpublished)* Mirgissa Deposit CursesSpell against an Enemy - “You will stop, whoever comes! I am the one who enters the sleeping place and comes from upon the ground. A man who fights. You will stop! Where are you with regard to me? I will enter your belly as a fly, and I will see your belly from the inside. I will turn your face into the back of your head; the front of your foot into your heel. Your speech is no use; it will not be heard. Your body will be weak and your knee will be feeble. You will stop! I am Horus, the son of Isis, I will leave on my feet.” (McDowell, 117)Tomb Fragment (National Museum of Scotland)“It is to you that I speak; all people who will find this tomb passage! Watch out not to take (even) a pebble from within it outside. If you find this stone you shall transgress against it. Indeed, the gods since (the time of) Pre, those who rest in [the midst] of the mountains gain strength every day (even though) their pebbles are dragged away. ’Look for a place worthy of yourselves and rest in it, and do not constrict gods in their own houses, as every man is happy in his place and every man is glad in his house. As for he who will be sound, beware of forcefully removing this stone from its place. As for he who covers it in its place, great lords of the west will reproach him very very very very very very very very much.”Execration Ritual(s) “Every rebel of this land, all people, all patricians, all commoners, all males, all eunuchs, all women, every chieftain, every Nubian, ever Strongman, every messenger, every confederate, every ally of every land who will revel in Wawat, Zatju, Yam, Ianeh, Masit, and Kauw, who will rebel or who will plot by saying plots, or speaking anything evil against Upper or Lower Egypt forever.”“spit on him four times . . . trample on him with the left foot . . . smite him with a spear . . . slaughter him with a knife . . . place him on the fire . . . spit on him in the fire many times”* Breaking of the Red Pots RitualLetters to the DeadCairo Bowl (CG 25375)“Given by Dedi to the priest Antef, born of Iwnakht. As for this serving-maid Imiu who is sick, you do not fight for her night and day with every man who is doing her harm and every woman ...
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    59 mins
  • The "Younger Memnon": A Colossal Case of Ancient Reuse and Modern Empire

    The "Younger Memnon": A Colossal Case of Ancient Reuse and Modern Empire
    Jun 23 2025

    What happens when an ancient Egyptian king recycles a statue—and then an empire steals it more than 3,000 years later? In this episode of Afterlives of Ancient Egypt, Kara Cooney and Amber Myers Wells take you on a deep dive into the life, reuse, and relocation of the colossal statue fragment known as the “Younger Memnon” (British Museum, EA 19). Once a towering monument to Amenhotep III, then reused by Ramses II, and finally carted off to London as a result of 19th-century colonialism, this statue has lived many lives—and it still looms large in the British Museum. It’s the first thing you see when you turn the corner to the Egyptian galleries…

    Tune into learn how a two-toned block of granite became a symbol of solar kingship, modern colonial power, and the politics of museum display. From Shelley’s Ozymandias to the ethics of repatriation, it’s a conversation about ownership, ideology, and the stories we choose to tell. What a magnificently complicated piece.

    Don’t miss Kara’s written companion post to this episode, “The ‘Younger Memnon’: A Colossal Lesson in Power, Reuse, and Colonial Trophy Hunting,” on the Ancient/Now Substack.

    Ozymandias by Percy Bysshe Shelley

    The Younger Memnon, British Museum EA 19



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    1 hr and 31 mins
  • Understanding Ancient Egypt with Kara Cooney

    Understanding Ancient Egypt with Kara Cooney
    Jun 11 2025

    Anya and I had so much fun in our recent Substack Live with Classical Wisdom. Anya was in Greece, I in California, and the topic was ancient Egypt. One of our main points of discussion was the newly conserved hypostyle hall at Karnak, which Anya had just seen in person. Enthusiastic as I am about this extraordinary space, I expressed a teeny tiny bit of concern about fresh paint colors being newly revealed. Don’t get me wrong: the newly conserved hypostyle hall looks bright and fresh, but we must remember that these colors are now exposed to air and light, and that means degradation. I have to assume the columns have been convered in some modern material to avoid decay, but one worries nonetheless. I am very much torn about all this conservation, and a large part of me is happy to have them more safely preserved under layers of soot and dirt. But that’s problematic protectionism, perhaps. In addition, I mentioned to Anya how the cracks between the column drums are now covered with modern conservation materials—which indeed better reconstructs how they would have looked in the Ramesside period. But, it limits our study: the joins between column drums are now invisible, and given many of them were put back in the wrong places after collapse, there is no way to further study the individual parts and construction methods of the hypostyle hall. We must be very grateful to Peter Brandt for his team’s published documentation of the hypostyle hall before this extensive conservation. Indeed, in my own work with coffin reuse I find myself apoplectic when a coffin has been so conserved that I cannot see where painted plaster has fallen away from the wood. Making the object perfectly beautiful almost always destroys further research possibilities; indeed, it also makes the object more modern than it is ancient…but this is a topic all on its own, and I’ll leave it there!

    Anya and I also discussed the extraordinary geology underneath the Giza Plateau—because that is what was recently discovered with ground penetrating radar: rock formations. It is our own human minds that are making this geology into human / alien constructions. The Giza pyramids were built on this plateau for a reason; this is and was a dynamic and awe-inspiring place. There was a rock formation on this plateau in the shape of a crouching lion! Because that leonine outcropping was shaped into a human headed Sphinx with nemes headdress and beard by the ancient Egyptians, we humans have cognitively transformed this entire space into a humanly constructed one. I would urge caution: this is an earthly plain perceived as magical and empowered, thus chosen by 4th Dynasty kings for their mountains of stone. If we put this into a Chicken and Egg dynamic, the plateau came first; it is the Egg. But the Chickens—those three pyramids— are so overwhelming to our senses that they have somehow transformed our view of the Egg. To really understand the power of this space, and these recent discoveries, I urge us all to imagine a Giza Plateau in the millennia before human claims and transformations.

    And then Anya’s internet connection died (!), at which point I strangely and abruptly ended the live feed! Ah well, but we at Ancient/Now have learned a few things about live Substacks and will attempt a few of our own. So be on the lookout.

    Thank you Kimber S Prewit, Isabelle Plante, Jim Sanders, Tee Ree, Ama Diya aka Alaya Dannu, and many others for tuning into my live video with Classical Wisdom! Join me for my next live video in the app. :)



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    1 hr and 6 mins
  • Listener Q&A – Texts, Tombs, and Destiny

    Listener Q&A – Texts, Tombs, and Destiny
    May 21 2025
    In this episode, Kara and Jordan tackle supporter questions from the month of April, ranging from tomb decoration, Egyptian concepts of fate and destiny, religious texts, and our craziest theories—as well as some rabbit holes. If you would like to submit a question, consider becoming a paid subscriber. Paid subscribers join our live Q&A and get all their questions answered!The show notes below support our conversation, and there is some wacky stuff. We hope you enjoy diving down some of these rabbit holes yourself!Show Notes:Cannibal Hymn & Eating the Gods* Daily Cult Ritual* Lacovara - The Meaning and Symbolism of Swimming-Girl Spoons from Egypt* Mandrakes & Lilies as Aphrodiasiacs* Swapping Sex for Drugs: Mandrake Mythology and Fertility in Genesis 30* Kate Bosse-Griffiths, “The Fruit of the Mandrake in Egypt and Israel,” in Amarna Studies and Other Selected Papers (ed. by J. Gwyn Griffiths), pp. 82-96, Orbis Biblicus et Orientalis 182 (Fribourg, Switzerland and Göttingen, 2001).“In love poems and in contexts where rejuvenation is the theme, such as in the festival city of Amenhotep III, we find many images and representations of this beautiful but toxic little fruit.”* Ducks in Ancient Egypt* Rozenn Bailleul - LeSeur - Between Heaven and Earth - Birds in Ancient Egypt “…he [the tomb owner] is also guranteed renewed sexual vigor and thus rebirth, which is implied by the presence of the waterfowl, inhabited in the marshes, the quintessential place for creation and domain of the goddess Hathor” (162).Keeping the Joy in EgyptologyHow do we engage with the “truth” without being killjoys!? “The authenticity of the ancient world is always cooler than any made up shit that Hollywood can come up with.” What ya’ll think!?Tomb Decoration* Tomb Decoration and lamps* Stocks, Denys A. 2020. The materials, tools, and work of carving and painting. In Davies, Vanessa and Dimitri Laboury (eds), The Oxford handbook of Egyptian epigraphy and palaeography, 115-128. New York: Oxford University Press. DOI: 10.1093/oxfordhb/9780190604653.013.8. * Ostraca UC39608* "Year 29, month 2 of spring, day 9; on this day, distribution of the linen fibre to the crew to make into lamp(wick)s…”* Textile-pattern ceilings* Elizabeth Barber - Reconstructing The Ancient Aegean/Egyptian Textile TradeFate & Destiny* Dream Interpretation* Kasia Szpakowska- Dream of Early Ancient Egypt * Szpakowska, Kasia 2011. Dream interpretation in the Ramesside age. In Collier, Mark and Steven Snape (eds), Ramesside studies in honour of K. A. Kitchen, 509-517. Bolton: Rutherford. * ‘King in the Egg’Divine flesh's holy egg, of noble mien; Come from the womb he wore the crown; Conquered the earth while yet in the egg (THE GREAT SPHINX STELA OF AMENHOTEP II AT GIZA)* Tale of the Doomed Prince* Seven HathorsThen came the Hathors to determine a fate for him. They said,,"He will die through the crocodile, or the snake, or the dog.”* Westcar Papyrus * The god ShaiThanks for reading Ancient/Now! This post is public so feel free to share it. Get full access to Ancient/Now at ancientnow.substack.com/subscribe
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    51 mins