The author makes three observations about a purported naos fragment from the 4th century BCE, now in the Museo Archeologico in Verona. First, he refutes the long-held assumption that it represents a naos. Second, he observes that the cartouche on its front face does not belong to Nectanebo I. Third, he argues that its original location might have been in the Temple of the Escarpment at Saqqara, and perhaps within the precinct commonly called the Bubastieion, noting that there are no certain attestations of the name ‘Bubastieion’ in ancient texts.

The sonnet cycle “La Vision de Khèm”, published by José-Maria de Herediain its final form in 1893, drew on pharaonic influences with its final sceneevoking a nightly procession of gods and resurrected pharaohs in moonlittemple ruins. According to my interpretation, it is naïve to characterise that feature of the poem simply as an Egyptian-style resurrection. One should not forget that the mummy inspired quite different imagery in 19th-century French literature than in the familiar horror films from Hollywood. Instead, it should be regarded as developing the theme of nightly transformations in literature and lore. Furthermore, I suggest that the setting of the final scene might have been influenced by travellers’ accounts of Karnak in the moonlight. “La Vision de Khèm” is thematically linked to other Egyptianizing poems by contemporary authors, belonging to the so-called Parnassian school of literature, as well as to other poems by Heredia, which thematise remembrance versus oblivion.

This is a report on a project aiming to create a list of place names from Coptic textual sources.After an overview of the history of research concerning Coptic place names, I describe mymethod and the material on which the list is based. So far it consists mainly of attestationsthat have been extracted from the indexes of text editions of documentary texts. The relevantbibliography has been compiled by consulting the “Checklist of Editions” used in papyrologicalstudies. Attestations from literary texts will hopefully be added later. I discuss also how bestto alphabetize Coptic place names and argue for the use of an alphabetical order instead of theconsonantal sorting order which is normally used in modern Coptic dictionaries. A samplepage from the name list is provided. Finally, I suggest that a synchronic point of view shouldbe taken in the subsequent onomastic analysis which is based on the list resulting from thisproject.