A martyr known only from the brief note dedicated to him by Mikahil, bishop of Atrib and Malij, around 1240, in the Copto-Arabic Synaxarion (feast day: 13 Abīb).
He was from Tukh in the diocese of Bana, known today as Abusir Bana (cf. E. Amélineau, 1893, pp. 84-85), a town situated about 10 miles (16 km) southeast of Mahallah alKubra, in the province of al-Gharbiyyah. He was informed in a vision of the angel Michael that he would suffer martyrdom at Antinoopolis. He therefore went there. The governor Eukhious made him suffer all kinds of tortures (the rack, fire, red-hot iron, flogging, furnace, flaying) and finally had him beheaded. Julius of Aqfahs (Kbehs) took his body, wrapped it in cloths, and had it carried to his homeland, as was the customary practice of this saint (Basset, p. 76, "He worked great miracles").
Mikhail, bishop of Atrib and Malij, adds an interesting detail: "His body is at present in the Sa‘īd," which R. Basset mistakenly translated as "His body is still to-day in Upper Egypt" ("Son corps est encore aujourd’hui dans la HauteEgypte"). This sentence was correctly translated by I. Forget (Vol. 2, p. 218, ll. 33-34) as "et illud corpus nunc in Egypto superiore asservatur." In fact, his body had been carried to his homeland, that is, to Tukh, and probably transferred to Upper Egypt at the beginning of the thirteen century. The indication is vague, typical of someone from the Delta, for whom the South is all simply "Said Misr."
However, Abu Salih the Armenian, at the beginning of the thirteenth century, records that one of the churches of alBahnasa was dedicated to Abamun (with a short a) (cf. Abu Salih, fol. 73b, Arabic p. 93/8). Evetts, in a note (cf. English translation, p. 210), does not know whether this church is to be ascribed to Abamun of Tukh or to his namesake of 27 Abib.
There are several reasons to suppose that the dedication is to Abamun of Tukh. The first is that Julius of Aqfahs, who was from this same region of al-Bahnasa, personally took care of this martyr and not of the other. The second is the information given in the Synaxarion that the martyr's body was at that time in the Saud, which entails a cult around a church. Finally, the Synaxarion states that he worked many miracles, and this, too, is always linked to the existence of a church dedicated to the martyr.

Amélineau, E. La Géographie de l’Egypte à l’époque copte, pp. 84-85 (Banā) and 522-524 (Tūkh). Paris, 1893.
Delehaye, H. "Les Martyrs d'Egypte." Analecta Bollandiana 40 (1922):107.