Dissertations / Theses on the topic 'Ancient Egyptian and Persian'
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Mwanika, Eva N. "Ancient Egyptian Identity." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1090531381.
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Hoard, Laurie. "Ancient Egyptian priesthood." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Ivanova, Maria. "Milk : in ancient Egyptian religion." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-223600.
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Weber, Felicitas. "The Ancient Egyptian Demonology Project." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-201806.
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“The Ancient Egyptian Demonology Project: Second Millennium BCE” was intended and funded as a three-year project (2013-2016) to explore the world of Ancient Egyptian demons in the 2nd millennium BC. It intends to create a classification and ontology of benevolent and malevolent demons. Whereas ancient Egyptians did not use a specific term denoting “demons”, liminal beings known from various other cultures such as δαίμονες, ghosts, angels, Mischwesen, genies, etc., were nevertheless described in texts and illustrations. The project aims to collect philological, iconographical and archaeological evidence to understand the religious beliefs, practices, interactions and knowledge not only of the ancient Egyptians’ daily life but also their perception of the afterlife. Till today scholars, as well as interested laymen, have had no resource to consult for specific examples of those beings, except for rather general encyclopaedias that include all kinds of divine beings or the Iconography of Deities and Demons (IDD) project that is ongoing. Neither provides, however, a searchable platform for both texts and images. The database created by the Demonology Project: 2K is designed to remedy this gap. The idea is to provide scholars and the public with a database that allows statistical analyses and innovative data visualisation, accessible and augmentable from all over the world to stimulate the dialogue and open communication not only within Egyptology but also with neighbouring disciplines. For the time-span of the three year project a pilot database was planned as a foundation for further data-collection and analysis. The data that were chosen date to the 2nd Millennium BCE and originate from objects of daily life (headrests and ivory wands), as well as from objects related to the afterlife, (coffins and ‘Book of the Dead’ manuscripts). This material, connected by its religious purposes, nevertheless provides a cross-section through ancient Egyptian religious practice. The project is funded by the Leverhulme Trust and includes Kasia Szpakowska (director) who supervises the work of the two participating PhD students in Egyptology. The project does not include funds for computer scientists or specialists in digital humanities. Therefore, the database is designed, developed and input by the members of the team only. The focus of my presentation will be the structure of the database that faces the challenge to include both textual and iconographical evidence. I will explain the organisation of the data, search patterns and the opportunities of their visualisation and possible research outcome. Furthermore, I will discuss the potentials the database already possesses and might generate in the future for scholars and the public likewise. Since the evidence belongs to numerous collections from all over the world, I would like to address the problems of intellectual property and copyright with the solution we pursue for releasing the database for registered usage onto the internet.
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Al-Dayel, Omar A. F. "Characterisation of Ancient Egyptian ceramics." Thesis, University of Manchester, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.710905.
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Spence, Katherine Emma. "Orientation in ancient Egyptian royal architecture." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.299468.
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McDermott, Sharon. "Ancient Egyptian footsoldiers and their weapons." Thesis, University of Manchester, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.509297.
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This thesis is divided into weapons and armour categories. Each section deals with weapons in the following way. It looks at the materials used in the manufacturing of weapons evidently used by soldiers in artistic representations. In this way, where possible, I have attempted to trace their provenance through excavation reports. Secondly, where appropriate, there is an examination of religious or social elements regarding military images. Here, I have established a description and directory of all artistic representations of armed soldiers, and have included a comparative study of material remains. The thesis is divided into the following sections. Metallic, leather and linen body armour, shields, breastplates and helmets. Short-range, or shock weapons, that include swords, axes, mace, and staves. Projectiles, or mid to long-range weapons, such as the bow, arrows, spears, javelins and throwsticks. An additional section involves the use of the bow-box and quiver. The second volume includes photographic evidence, namely, representations I have examined among museum collections, which include temple reliefs and other military artefacts. The sections are arranged to provide a clear and cohesive system of reference. Each is clearly restricted to a particular weapon or armour category, however, the author highlights the points at which cross references become necessary.
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Wassell, Belinda Ann. "Ancient Egyptian fauna : a lexicographical study." Thesis, Durham University, 1991. http://etheses.dur.ac.uk/1152/.
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This thesis has sought to assemble and evaluate a comprehensive corpus of texts and secondary material relating to the fauna of ancient Egypt. It is in the first instance a philological study, using as a starting point the Wörterbuch der ägyptischen Sprache produced in the 1920$ and '30s., though evidence from archaeological and representational material has been included where appropriate. Previous work in this field has been sporadic and of varying quality. Much of it is not recent or is based on older reference sources. It therefore seemed appropriate to attempt a compilation and updating of existing studies. Much effort has been put into using recent zoological works to provide lists of species from modern Egypt with which to compare both the ancient records and the taxonomic information given in other Egyptological studies. The thesis is divided into 20 chapters. The first examines, by way of introduction to the rest of the study, aspects of zoological classification in ancient Egypt, making comparisons with work carried out by anthropologists on classificatory systems used by modern 'primitive' cultures. The remainder of the thesis is divided into three parts. The first, comprising chapters 2 to 14, examines the names given by the ancient Egyptians to various mammals; each chapter discusses a certain group of mammals (eg Cattle; Dogs and Similar Animals; Lions and Other Cats). The second part, comprising chapters 15 to 17, concerns birds. Part three comprises chapters 18 to 20 on fish, reptiles and amphibians, and insects respectively. The advantage of this type of study lies in the avoidance of translations formulated in isolation from related material. Altogether some 600 animal names, spanning c. 3000 to 500 BC, have been discussed; a number of previous translations have been revised and many new or more precise translations suggested.
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Hamam, Iman. "Disturbing Western representations of ancient Egyptian mummies." Thesis, University of Sussex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.250036.
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Bernedo, Alfredo Victor Bellido. "Neutron activation analysis of ancient Egyptian pottery." Thesis, University of Manchester, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329729.
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This work was concerned with compositional analysis of archaeological ceramics from the Nile Valley and surrounding region. This is a vital step in the tracing patterns of ceramic production in Ancient Egypt, a topic which has not been investigated in any detail because of the apparent physical homogeneity of the raw materials. For this reason a large number of elements (22) was measured by neutron activation to give maximum differentiation between the samples. Multivariate clustering methods were used to identify sample groups on the basis of their composition. The main aim of the work was to examine the basis of the fabric classification procedure known as the Vienna System, in terms of the elemental composition of the ceramics. This was achieved, not only in terms of the major fabric groups ( Nile alluvium and Marl clays) but also in finer detail. The composition of these Egyptian pottery sherds is therefore a complex function of the fabric and of the geographical origin ( provenance) since clay compositions vary from place to place. In the case of the Marl fabrics, the compositional variations associated with the fabric are large and overshadow variations arising from provenance, whereas for the Nile alluvium pottery, fabric and provenance variations were more equal
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Rawls, Orlando Julius. "Bes: The Ancient Egyptian Way of Initiation." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2018. http://digitalcommons.auctr.edu/cauetds/124.
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The purpose of this thesis is to explore Osiris’s role in the Book of the Dead[1] to unearth the ancient Egyptian connotation for the term death. This study contends that western scholars have debased the arcane expression of death to literal interpretation. The basic function of ancient Egyptian scripture was to instruct man’s soul into deity—in the earthly realm. This investigation suggests the ancient Egyptian priesthood instituted this esoteric philosophy in scripture to adumbrate this grand idea death, which was Bes—to be initiated. The third century A.D. witnessed the development of Christianity in northeast Africa and subsequent rise of the Western world, delivering the fatal blow to ancient theology sending the art of esotericism into obscurity for centuries. The discovery of the Rosetta Stone would help to reestablish portions of this lost science. Thus, this inquiry aims to restore the sublime philosophy to the Book of the Dead so that its purpose is properly understood.
[1] The indigenous term for the Book of the Dead is prt m hrw or Book of Coming Forth by Day.
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Ritner, Robert Kriech. "The mechanics of ancient Egyptian magical practice /." Chicago : Oriental institute of the University of Chicago, 1993. http://catalogue.bnf.fr/ark:/12148/cb355989811.
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Bellido-Bernedo, Alfredo Victor. "Neutron activation analysis of ancient Egyptian pottery." Online version, 1989. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.329729.
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Durie, Liezl. "Dualism in Jewish apocalyptic and Persian religion : an analysis." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71716.
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Thesis (MPhil)--Stellenbosch University, 2012.ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.
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O'Dell, Emily Jane. "Excavating the emotional landscape of ancient Egyptian literature." View abstract/electronic edition; access limited to Brown University users, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3318347.
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Monkhouse, Wendy. "Forms of ancient Egyptian knowledge : studies in transmission." Thesis, University College London (University of London), 2008. http://discovery.ucl.ac.uk/1444231/.
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This thesis addresses the question of the transmission of knowledge in Egypt through the dynastic to the Islamic period. It begins by describing the problem of how knowledge is conceptualized and structured within academic discourse, creating false dichotomies that have shaped a narrative of total loss and destruction. Transmission and continuity are instead proposed to take place within a dynamic model of transformation, and the study of a traditional locus of knowledge within the dynastic period, the House of Life, is juxtaposed with the long-term biography of the Egyptian tomb. The House of Life is recognized as a problematic entity, particular issues being the nature of the 'knowledge' it maintained, and how much of the textual knowledge was eventually expendable. The investigation of biographies of the tomb leads to the study of the transmission of knowledge through practice, which can be traced through to the present day.
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Kemboly, George Mpay. "Ancient Egyptian perspectives on the origin of evil." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.425713.
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Cook, S. L. "Variability and change in Ancient Egyptian archery technology." Thesis, University of Liverpool, 2018. http://livrepository.liverpool.ac.uk/3028153/.
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This thesis is an artefact-centred study of the archery equipment from Pharaonic Egypt. Investigating the bows and arrows themselves, this thesis analyses the technical choices made by ancient humans, using these to draw conclusions about how the Egyptians used archery technology. While the Asiatic-style composite bows have been comprehensively published, the wooden self bows and arrows have been almost entirely overlooked. The existing studies focus purely on the artefacts themselves, neglecting when, how, and why the ancient humans - the craftworkers and archers - interacted with this technology. Utilising contemporary pictorial evidence, ethnographic parallels and modern reconstructions results in a full, holistic evaluation of these ancient technologies, grounded in their social context. The Early Dynastic Period horn bow fragments, previously assumed to be non-functional, are analysed and their effective potential is clearly demonstrated through an evaluation of their material properties and ethnographic equivalents. The prior misunderstandings concerning the existence of various wooden self bow types are resolved with the creation of a new and fully verified typology, finally determining the existence of only three side profiles-the segment, decurved and double curved shapes. The ancient arrows are treated in the same manner, with the creation of a new typology to establish clarity on the arrow constructions that were present in Pharaonic Egypt; this addresses the weakness of the previous arrowhead-centric typologies. For both bows and arrows, a primary objective remains to record their morphological characteristics so that the outstanding questions on these artefacts can be addressed: what can the variability of archery technology reveal about its use by ancient Egyptians? How and why did the archery technology change over time? The extent of variability and differential use are considered in the different contexts of human-technology interaction-craftworking, hunting, human conflict, archer identity, and funerary practice. Both bows and arrows were selected for their varying performance characteristics as required by the ancient craftworkers and archers. Crafting considerations were focused on the availability of natural resources and the ease of crafting, maintenance and repair; this ensured that the relatively easy to craft self bow endured throughout the Pharaonic Period. Hunting with bows was conducted for a range of reasons on a scale from subsistence hunting for necessity, to the elite pastime of hunting in desert enclosures. Additionally, archers were a mainstay of ancient human conflict, with self bows comprising a prominent feature of siege warfare in the Middle Kingdom. Despite this, the advent of the Asiatic-style composite bow heralded concurrent changes in the style and use of existing archery technology and other military equipment that persisted until the end of the Bronze Age. In summary, throughout the Pharaonic Period archery technology served as a dynamic and versatile weapon system that could be effectively tailored for individual instances, but also had the capacity to adapt to the wider societal changes occurring over this time.
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Maupin, Taylor. "Ancient Egyptian Beautification Practices: Production, Application, and Importance." Digital Commons @ East Tennessee State University, 2021. https://dc.etsu.edu/asrf/2021/presentations/55.
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Ancient Egypt is renowned for its extensive use of beauty products, but the image of Ancient Egypt modern media presents to consumers today barely expresses the importance of these products and practices. This paper details the production, application process, and function of these products and describes their importance in relation to modern society. The four functions of cosmetics (Religion, Aesthetics, Status, Health) are used to examine why beauty rituals are important to the Egyptian society, and modern beauty trends are contrasted with those of Ancient Egypt. Culture and industry movements and their catalysts explain the connection between past and present beauty ideals and standards. Overall, this paper determines Ancient Egypt’s profound impact on the modern beauty culture.
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Correas-Amador, Maria. "Ethnoarchaeology of Egyptian mudbrick houses : towards a holistic understanding of ancient Egyptian domestic architecture." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/6916/.
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The subject of domestic architecture in ancient Egypt has attracted less attention than other aspects of Egyptian culture. The traditional approach to the study of ancient Egyptian houses has been formal and largely focused on the site of Amarna, and context and material have not been actively integrated into the study of ancient Egyptian domestic architecture. Moreover, a methodology for the study of ancient Egyptian mudbrick houses has never been developed. Thus, the aim of this research is to develop a methodology for the recording, analysis and interpretation of ancient Egyptian house remains. For that purpose, this research has adopted a broad theoretical approach, which includes the consideration of universal interaction, contextual and material factors. Its main objective was to carry out an ethnoarchaeological study in order to further explore the associations between humans and buildings and their physical reflection on the house (material and distribution and use of space). Through the collection of interviews, architectural surveys and observation data in three different areas of modern Egypt – the Nile Delta, Upper Egypt and the Dakhleh Oasis – a series of categories were developed and key concepts for interpretation identified. These were applied to a number of archaeological sites across different areas and periods of ancient Egyptian history. The application of the modern data categories and concepts to the archaeological data allowed for the identification of a series of key variables responsible for architectural features and for distribution and use of space within the house. These were articulated into a methodology that, it is expected, will provide a standard means of recording, analysis and interpretation of ancient Egyptian mudbrick houses in the future.
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Ferreira, Andriëtte. "The legal rights of the women of ancient Egypt." Connect to this title online, 2004. http://etd.unisa.ac.za/ETD-db/ETD-desc/describe?urn=etd-03112005-145236.
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Strandberg, Åsa. "The Gazelle in Ancient Egyptian Art : Image and Meaning." Doctoral thesis, Uppsala universitet, Egyptologi, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-107642.
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This thesis establishes the basic images of the gazelle in ancient Egyptian art and their meaning. A chronological overview of the categories of material featuring gazelle images is presented as a background to an interpretation. An introduction and review of the characteristics of the gazelle in the wild are presented in Chapters 1-2. The images of gazelle in the Predynastic material are reviewed in Chapter 3, identifying the desert hunt as the main setting for gazelle imagery. Chapter 4 reviews the images of the gazelle in the desert hunt scenes from tombs and temples. The majority of the motifs characteristic for the gazelle are found in this context. Chapter 5 gives a typological analysis of the images of the gazelle from offering processions scenes. In this material the image of the nursing gazelle is given particular importance. Similar images are also found on objects, where symbolic connotations can be discerned (Chapter 6). References to healing and regeneration are found, particularly in relationship to the context of the objects. The gazelle is found in a divine context in a limited material (Chapter 7). A discussion of these sources sees a focus on the gazelle as representative for the desert mountains as the setting for death and rebirth. This relates to the gazelle as a feminine image with a connection to the models of female divinity (Chapter 8).
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Routledge, Carolyn Diane. "Ancient Egyptian ritual practice, ir-ht and nt-t." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ59038.pdf.
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Gange, David John. "Ancient Egyptian discovery in the British imagination, 1860-1922." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613383.
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Landborg, Anne. "Manifestations of the dead in ancient Egyptian coffin texts." Thesis, University of Liverpool, 2014. http://livrepository.liverpool.ac.uk/2002779/.
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In the Coffin Texts, a person’s identity can be expressed as the sum of several parts listed together. There are also a few examples of this method of listing being used for the most important aspects of the Afterlife. A close reading of these lists, and how the outcomes are connected with individual concepts belonging to the identity of a person, is the foundation for the following chapters which investigate a few of the concepts in depth. The xprw and the bA are the two concepts which occur most often, and in the most complex uses in this context. They are both parts of the identity of a person, while they can also be means by which someone manifests: as an aspect of a person manifesting in a particular form, or a manifestation which is representative for the whole person. In later texts, it is clear that it is the bA which is manifest (xpr) so there is a strong relationship between these concepts. xprw is a category for forms which gods and dead people, at least, are able to assume, as well as a term for the process involved in the so called ‘transformation spells’. The spells with xprw-rubrics are discussed in detail, to examine the relationship between their rubrics and the body of the spells, as well as the outcome expected in the spell. Though groups of spells may have been given the same type of title, it is sometimes difficult to see how they constitute a homogeneous group. There is often an identification sentence in the body of the spell which reflects the transformation object, but this is far from always the case. The relationships between the rubric and the body of the spell vary, as well as the identity of the speaker in the spell, as the speaker might take on several different identities. In the majority of spells the deceased assumes a synchronised identity with a specific being to acquire a certain quality belonging to that being. There are, however, a number of transformation objects with which the dead is not directly identified, but rather acquires something related to that object. The bA is strongly connected to movement and activity in the Afterlife, and in spells where the individual is identified with the bA of a god, the bA is a manifestation of the god which is related to these two qualities. It is contrasted to the inert corpse, and sometimes accompanied with the shadow, which are both also explored here. The bA can be a manifestation of a person, representing the whole being, but his bA and bAw can also be separated from him, and be sent out, towards enemies, or for the purpose of seeing. It seems that in the Coffin Texts, the distinction between bA and bAw-power is not particularly sharp, having many similarities in their range of actions. The terms for specific components are also used as broader concepts, and in this aspect they can also include other parts of a person’s identity. The dead can be in the irw of a bA and can therefore describe the bA, or be a component of the bA. At the same time, the two terms might in particular contexts have closely related meanings, where the bA can be the manifestation of a being, and irw a form of the same being. The wished-for results of the spells are related to passage into the Afterlife, integration, and having authority and power in the Afterlife. This passage into the Afterlife is prominent both in relationship to the main characteristics of the bA, and in many of the xprw spells, where the means of passage is acquired from the transformation object. Through identification with a god, or the bA of a god, there are elements of integration into their sphere, as well as giving the person authority and power in the Afterlife. The person lives on intact, integrated into the Afterlife: in the sky and in the Netherworld, and on earth through the bA and the continuation of the bloodline. The identification with an external identity ‘syncretises’ vital characteristics of their personalities, adding to the overall identity of the final persona.
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Turner, Philip. "Seth : a misrepresented god in the Ancient Egyptian pantheon?" Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/seth--a-misrepresented-god-in-the-ancient-egyptian-pantheon(de829430-70ae-4df4-b874-f674d496b634).html.
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The conventional position of Seth in Ancient Egypt is as the villain amongst the gods. That is to say he is documented as the murderer of his brother, Osiris, and the enemy of Horus. However he does have a number of aspects and was venerated in certain guises and places, particularly the Delta. It is likely that the Osirian mythology represented the struggle between Upper and Lower Egypt at the time of the unification of Egypt in Predynastic and early Dynastic times. This is illustrated by the finding of a carved artefact from the Predynastic Amratian (Naqada I) period (4000-3500 B.C.E.) and the fact that Peribsen and Khasekhemwy had serekhs surmounted by a Seth animal. This confusion continues during the Old Kingdom where although Seth is mainly portrayed as the villain in the majority of the Pyramid Texts, at times he appears to be a friend of Osiris e.g.: in texts from Teti there is a statement that Seth is the arch-enemy of Osiris, as he was of Horus, and the defeat of Seth and his followers by Horus is described with great satisfaction; but, conversely in texts from Pepi: Seth and Thoth are called the brothers of Osiris who weep for him and in another place Seth is called upon to give life to Osiris. This surely illustrates the struggles that were continuing between Upper and Lower Egypt and when Upper Egypt was supplying the pharaohs, then Horus was triumphant and Seth portrayed in his villainous role, but when Lower Egypt held sway then Seth has a more prominent role. This thesis will examine Seth’s fluctuating role in these various periods of Ancient Egypt and seek to show that his rises and falls actually reflected the turbulent times that were a constant factor of life during these times and that, certainly in the Delta, and possibly in other parts of the country, his worship was always on-going. This will be achieved by:• Examining the ‘traditional’ positioning of Seth within the Osirian story.• Examining the worship of Seth in the Predynastic and early Dynastic time periods.• Examining the rise of Seth to prominence during the Hyksos Period.• Examining the position of Seth within the Ramesside era.• Examining the vilification he experienced during the Saite Period.• Examining the position of Seth during the Graeco-Roman Period.
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Routledge, Carolyn Diane. "Ancient Egyptian ritual practice : ir-ht and nt-ʻ /." [S.l. : s.n.], 2001. http://www.collectionscanada.gc.ca/obj/s4/f2/dsk3/ftp04/NQ59038.pdf.
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Strandberg, Åsa. "The gazelle in ancient Egyptian art : image and meaning /." Uppsala : University of Uppsala. Dept. of Archaeology and Ancient History, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018635196&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Fletcher, Amy Joann. "Ancient Egyptian hair : a study in style, form and function." Thesis, Online version, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.488165.
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Symons, Sarah. "Ancient Egyptian astronomy : timekeeping and cosmography in the New Kingdom." Thesis, University of Leicester, 1999. http://hdl.handle.net/2381/8546.
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The first part of this study analyses and discusses astronomical timekeeping methods used in the New Kingdom. Diagonal star clocks are examined first, looking at classification of sources, decan lists, and the updating of the tables over time. The date list in the Osireion at Abydos is discussed, and issues concerning its place in the history of astronomical timekeeping are raised. The final stellar timekeeping method, the Ramesside star clock, is then examined. The conventional interpretation of the observational method behind the tables is challenged by a new theory, and a system of analysing the tables is introduced. The conclusions of the previous sections are then gathered together in a discussion of the development of stellar timekeeping methods. The small instruments known as shadow clocks, and their later relatives the sloping sundials, are also examined. The established hypothesis that the shadow clock was completed by the addition of a crossbar is challenged and refuted. The second part of this study is based on New Kingdom representations of the sky. Two major texts and several celestial diagrams are discussed in detail, beginning with the Book of Nut, which describes the motions of the sun and stars. New translations of the vignette and dramatic text are presented and discussed. Portions of the Book of the Day describing the behaviour of the sun and circumpolar group of stars are analysed. Finally, celestial diagrams dating from the New Kingdom are described. Their composition and significance is discussed and the conceptual framework behind the diagrams is recreated. By introducing new theories and analysis methods, and using a modem but sympathetic approach to the original sources, this study attempts to update and extend our knowledge of these areas of ancient astronomy.
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Rossi, Corinna. "Mathematics and design in ancient Egyptian religious and funerary architecture." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621688.
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Hind, Elizabeth. "Revisiting ancient Egyptian mathematics : implications for science studies and Egyptology." Thesis, University of Liverpool, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408563.
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Harrison, P. M. "Profane Egyptologists : the revival and reconstruction of Ancient Egyptian religion." Thesis, University College London (University of London), 2012. http://discovery.ucl.ac.uk/1370586/.
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A range of culturally embedded interpretations and appropriations have left pharaonic Egypt at the centre of competing visions of its past. Despite the well-documented nature of Egypt’s broad perennial appeal, there is little analysis of the revival and reconstruction of pharaonic religion, which remains unrecognised by Egyptology, or conflated with ‘mystic’ ‘revisionist’ approaches. This doctoral research is undertaken in order to address critically this gap in Egyptological understanding of contemporary reception of pharaonic religion, challenge current conceptions of academic boundary marking, and interrogate notions of heritage and legacy that are framed within Western discourse on the ancient world. Employing a multi-sited ethnographic study, reflective of the medium of its participants, this work contributes an original database of over 40 actors (including key figures, such as temple founders and authors) located within the ‘Kemetic continuum’ of reconstructionist and revivalist practices. It critically examines responses, framing them within the contours of current Egyptological understanding, whilst remaining mindful of institutionalised positivist norms, and the hegemonic, reductionist exercise of applying theory ‘over’ findings. The project problematises current polarisations between ‘orthodox’ and ‘alternative’ approaches to Egyptian material, which were instead found to represent a continuum of responses from conservative attempts at ‘authenticity’ at one end, to less exclusive and more selective eclectic readings at the other. Curiously, when antagonising accusations of Egyptology’s own positivism, the discipline was found to be less defined, and less ‘conservative’ in its approaches to Egyptian religious material than currently conceived by ‘outsiders’ and the academy alike. Whilst it was noted that conceptions of Egyptology as a ‘hard’ positivist science are increasing, and likely inevitable, the valuable contributions from the phenomenological experiences of Kemetic practitioners are identified, where they nuance our understanding of key issues such as taboo, identity and piety through first-hand experience of agency.
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Miyagawa, So. "An intuitive unicode input method for ancient Egyptian hieroglyphic writing." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-201695.
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In this study, I extended input methods for the Japanese language to Egyptian hieroglyphics. There are several systems that capable of inputting Egyptian hieroglyphic writing. However, they do not allow us to directly input hieroglyphs, for instance, into MS Word. The new Egyptian hieroglyphic input system being reported here, developed using technology used for inputting Japanese writing, is quite unique and allows the direct input of hieroglyphs, for example, into MS Word. Ancient Egyptian hieroglyphs and the Japanese writing system (with its mixture of hiragana, katakana and kanji) share basic graphemic characteristics. For instance, Ancient Egyptian hieroglyphic logograms are functionally similar to Japanese kanji logograms (Chinese characters), whereas Egyptian hieroglyphic phonograms are functionally similar to Japanese hiragana and katakana syllabic phonograms. The input technology for Japanese makes it possible to input a mixture of logograms and phonograms, and phonetic complements. This technology is a well-organized and handy tool to input Japanese writing into computers, having been used by over 100 million people. I applied this technology to Ancient Egyptian hieroglyphic inputting and created a new intuitive hieroglyphic inputting system using Google Japanese Input. Using this method, anyone can directly write Egyptian hieroglyphic writing into software like MS Word. If the transcription of an ancient Egyptian word is entered, the correct hieroglyphs are generated by this system. If there are multiple options for any phonemic combinations that use other combinations of phonetic complements or determinatives, a dropdown window with a list of several combinations of glyphs appears and the user can choose the desired combination.
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McLoed, Deborah. "Dreams and dream interpretations in ancient Egyptian and Hebrew cultures." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Sandström, Christofer. "Ancient Egyptian Philosophy : or a chimaera of the popular significance." Thesis, Uppsala universitet, Egyptologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386344.
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The thesis investigates a continuously held assumption, within the field of Egyptology, that undertakes to derive classical Hellenic philosophy from a previous philosophical tradition, initiated centuries before in ancient Egypt. The study will proceed with an initial clarification of ancient Greek philosophy, and a brief outline of some topics from its main research fields: metaphysics, epistemology, ethics and philosophy of mind. The essential properties that signifies Greek philosophy, and indeed modern philosophy, will be formalised in a model appropriate for textual analysis. The Egyptian texts, that have been characterized as philosophy by the Egyptologists, will then be analysed, and the concluding result will be compared against the model of philosophy, to ascertain if the selected Egyptian texts can be classified as philosophy, or not.
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Basson, Danielle. "The Goddess Hathor and the women of ancient Egypt." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20292.
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Thesis (MPhil)--Stellenbosch University, 2012.ENGLISH ABSTRACT: In studying ancient Egypt researchers have a great advantage, in that there is a multitude of recorded material to draw from. Unfortunately for anyone interested in studying ancient Egyptian women, the recorded material was most often recorded by, commissioned by, and concerned with, men; royal or high-ranking men to be precise (Robins, 1993: 11-12). Thus, we must look into non-textual artefacts and offerings which may have a symbolic meaning. Though, the textual sources should not be neglected, since these may hold clues to the position and perception of women in society: perceptions held by men. This thesis has drawn largely on art and artefacts to investigate the relationship between women in ancient Egypt and the goddess Hathor. Women are traditionally the mothers, caretakers and homemakers of society. But they are not only that. Women are also individuals, capable of individual thought, feelings, anxieties, hopes and dreams; and like their male counterparts, women also experience religion. But, as was clearly displayed in the thesis, Egyptian women not only experienced religion, they lived religion. In the ancient Egyptian context there was no escaping religion. It must also be understood that the ancient Egyptians thought that the man was the seat of creation and that semen was the essence of creation (according to the cosmogony of Heliopolis, cf. Cooney, 2008: 2). A failure to conceive would be placed directly upon the shoulders of the woman, and could be grounds enough for divorce (Robins, 1993: 63). Women in ancient societies served the main function of child-rearing. This may seem backward, but it was an essential function, without which society would cease to function. When a woman failed to conceive, she in essence failed her function as a woman; many women (and men) in this situation turned to religion. This is where this thesis topic comes into play, since Hathor was a goddess of sexuality and fertility, but also had aspects of safeguarding and caretaking. Women were naturally drawn to her and she developed a large cult following, with cult centres scattered throughout Egypt. Not only were many of her followers female, but her priests were also female (Gillam, 1995: 211-212). Hathor might have been the most relatable of the goddesses because of her dual-nature; she is a caretaker and sexual being, but she can also become fierce and even bloodthirsty. Devotion to Hathor was widespread, with cult centres at Deir el-Bahari, Faras, Mirgissa, Serabit el-Khadim, Timna, Gebel Zeit and elsewhere, each with its own large deposit of votive offerings (Pinch, 1993). Hathor is also referenced in letters between females in a family, as one daughter writes to her mother: “May Hathor gladden you for my sake” (Wente, 1990: 63). It is because of this that this thesis investigated to what an extent ancient Egyptian women had a relationship with her.
AFRIKAANSE OPSOMMING: In die ondersoek van ou Egipte, het navorsers `n groot voordeel, deurdat daar `n groot verskeidenheid bronne beskikbaar is om mee te werk. Ongelukkig, vir enigeen wat daarin geïnteresseerd is om die antieke Egiptiese vrou na te vors, is die meerderheid van die bronne deur mans opgeteken, of in opdrag van hulle, en het ook betrekking op mans; koninklike of hooggeplaaste mans, om meer spesifiek te wees (Robins, 1993: 11-12). Daarom, moet ons ook ongeskrewe artefakte en offerandes bestudeer, wat moontlik simboliese betekenisse kan inhou. Dit beteken egter nie dat ons wel geskrewe bronne moet ignoreer nie, aangesien dit tog leidrade oor die posisie van vroue in die samelewing en hoe hulle deur mans beskou is, kan verskaf. Hierdie tesis het grootliks gebruik maak van kuns en artefakte om die verhouding tussen die vroue van antieke Egipte en die godin Hathor na te vors. Volgens tradisie, is vrouens die moeders, oppassers en tuisteskeppers van `n gemeenskap, maar hulle is nie net dit nie. Vroue is ook individue, in staat tot hul eie gedagtes, gevoelens, vrese, hoop en drome; en nes hul manlike eweknieë, kan vroue ook geloof ervaar. Maar, soos duidelik in die tesis uiteengesit is, het Egiptiese vroue nie net geloof ervaar nie, maar geloof geleef. In die antieke Egiptiese konteks was geloof onontkombaar. Die leser moet ook verstaan dat die antieke Egiptenare geglo het dat die man die skeppingsbron was and dat semen die kern van die skepping was (volgens die Heliopolis Kosmogonie, vgl. Cooney, 2008: 2). Indien „n egpaar probleme ondervind het om swanger te raak, het die blaam direk op die vrou se skouers gerus en was ook `n aanvaarde rede vir egskeiding (Robins, 1993: 63). Vroue in antieke gemeenskappe het hoofsaaklik gedien om kinders groot te maak. Dit mag dalk “agterlik” voorkom, maar dit was `n essensiële rol, waarsonder die gemeenskap nie sou kon funksioneer nie. Indien `n vrou nie kon swanger word nie, het sy in essensie in haar doel as `n vrou misluk; daarom het baie vroue (en mans) in hierdie situasie hulle na godsdiens gekeer. Dit is hier waar hierdie tesis aansluit, aangesien Hathor `n godin van seksualiteit en vrugbaarheid was, maar ook aspekte van beskerming en versorging gehad het. Vroue was natuurlik tot haar aangetrokke, `n groot gevolg het om haar kultus versamel en kultus-sentrums het deur Egipte versprei. Nie net was haar navolgers vroulik nie, maar ook haar priesters was vroulik (Gillam, 1995: 211-212). Hathor was moontlik die godin waarmee die mense die maklikste kon identifiseer, omdat sy `n tweeledige natuur gehad het; sy was `n versorger en `n seksuele wese, maar sy kon ook kwaai en bloeddorstig raak. Die aanbidding van Hathor was wydverspreid, met kultus-sentrums by Deir el-Bahari, Faras, Mirgissa, Serabit el-Khadim, Timna, Gebel Zeit en elders, elk met sy eie groot versameling artefakte (Pinch, 1993). Hathor word ook benoem in briewe tussen vroulike familielede, soos een dogter aan haar moeder skryf: “Mag Hathor jou bly maak vir my onthalwe” (Wente, 1990: 63). Dit is hoekom hierdie tesis nagevors het tot wat `n mate daar `n verhouding tussen antieke Egiptiese vroue en Hathor bestaan het.
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Graves, Carl. "The oryx nome : an Egyptian cultural landscape of the Middle Kingdom." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7843/.
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This thesis aims to provide a methodology for approaching and interpreting ancient Egyptian cultural landscapes using the Oryx Nome as its case study. By bringing together textual, archaeological and geoarchaeological evidence a more holistic impression of the region during the Middle Kingdom is suggested. Considerations of how natural forms and processes within the environment contribute towards the formation of cultural landscapes as well as how the local inhabitants continued to redevelop their surroundings, create a sense of geographic identity and enculture their landscapes are also discussed. Ultimately, this thesis proposes that with a greater knowledge of an area’s ecological past archaeologists are better equipped to prioritise physical investigation of broad areas of the Egyptian floodplain in order to unlock the stories of those that once inhabited it.
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Dochniak, Craig Charles 1964. "Kingship festival iconography in the Egyptian Archaic Period." Thesis, The University of Arizona, 1991. http://hdl.handle.net/10150/278001.
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The high degree of correlation existing between the subject matter visually depicted on Early Dynastic Egyptian objects and the year-names represented hieroglyphically on the Palermo Stone--an historical annal from the Fifth Dynasty--suggests that much Early Dynastic imagery was meant to serve as a dating device, a kind of pictorial year-name, based on the important event or events that occurred within the year. The selection of the historic events referred to in these year-names appears to be based on their compatibility with certain festivals associated with the king. These festivals express the theoretical model of kingship and therefore can be used to reconstruct the king's primary roles and responsibilities during the Early Dynastic Period. Such duties include the unification, protection and expansion of the king's realm--both Earthly and Cosmic; the insuring of the irrigation and fertility of the land; the foundation and dedication of important buildings and temples; and the reaffirmation and magical rejuvenation of his primeval powers as expressed in such festivals as the Sed.
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Hagen, F. "The Instruction of Ptahhotep : an ancient Egyptian literary text in context." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599829.
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The thesis represents an attempt to reconstruct the social context or Sitzim Leben of one of the central works of the ancient Egyptian literary tradition, The Instruction of Ptahhotep. It belongs to a clearly defined genre, the sbЗyt, and the point of departure is an investigation of the primary sources of the composition itself and those of other texts from the same genre. Provenance, archaeological context, contents, appearance and the material culture are examined in detail. A number of close readings of the text itself against the background of criticism of didactic poetry as a historical phenomenon form the middle part of the work. More indirect evidence for social context, in the form of intertextual relationships (allusion and quotation), is then used to look at the text’s audience, reception and position in the ancient Egyptian ‘universe of texts’. The final part of the thesis focuses on the transmission of Ptahhotep in terms of the textual variants found in the narrative introduction in the various manuscripts, and the ways in which these variants relate to the historical period in which they are produced, primarily through a comparison of the titulary of the protagonist with that of historical high officials.
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Forshaw, Roger. "The role of the lector (Xry-Hbt) in Ancient Egyptian society." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/the-role-of-the-lector-xryhbt-in-ancient-egyptian-society(e2aaafcd-c9b2-47cb-8094-b79f6dc31aa2).html.
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The lector priest (Xry-Hbt) - literally ‘he who carries the festival (papyrus) roll’- has been considered in previous studies to be one of several categories of the ancient Egyptian priesthood. There is a perception that he was responsible for the correct performance of rites, that he recited invocations during temple and state ritual, and that he carried out recitations and performed ritual actions during private apotropaic magic and funerary rites. Textual and iconographic evidence demonstrate his presence at rituals and frequently refer to the title of Xry-Hbt, but these sources do not provide an explicit explanation of his role. Previous treatments of the lector have rarely considered the full extent of his activities, either focusing on specific aspects of his work or making general comments about his role. This present study challenges this selective approach and explores his diverse functions in a wide ranging review of the relevant evidence. The lector is first attested during the 2nd Dynasty (c. 2890-2686 BC) and is predominately portrayed with an unrolled papyrus scroll in his hand, a broad strap from his shoulder across his chest, and is recognised throughout ancient Egypt history. The many titles that were appended to Xry-Hbt suggest a wide rang of functions and operating spheres from that of funerary workshop to particular temples and deities. The lector is closely associated with ‘magic’ where his knowledge of spells and performative ritual define him as a leading protagonist in this field. At funerary ceremonies his delivery of the ‘transfigurations’ enabled the deceased to become an akh, and in the Opening of the Mouth ceremony, along with the sem-priest, he would perform the rite of animation. In the temple he not only performed recitations and executed a variety of ritual actions but he directed ritual practices. He had a role in the royal palace as attested by titles such as ‘lector of the king’, and he is seldom absent from scenes representing the royal Sed-festival. The lector had an involvement in healing but less clear is the reason for his presence on the various mining expeditions that were a feature of Pharaonic Egypt. There is some limited evidence of his role sitting on legal assemblies, both temple-based and in the community. Much of the literature relating to ancient Egypt translates the Xry-Hbt title as ‘lector-priest’, but the evidence reviewed suggests him to be more of a ritualist rather than a ‘priest’. In contrast to the Hm-nTr and the wab-priest who served the gods and were associated primarily with temples - temple activity was merely one of the operating areas of the lector. Based upon a common definition of a priest as ‘one who is authorised or ordained to perform religious rites’, I suggest that the title of ‘lector priest’ incorrectly describes this officiant and a more appropriate definition would be limited to that of ‘lector’.
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Nordh, Katarina. "Aspects of ancient Egyptian curses and blessings : conceptual background and transmission /." Uppsala : Acta Universitatis Upsaliensis, 1996. http://catalogue.bnf.fr/ark:/12148/cb40070003z.
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Harrison, Graeme. "The theology of Osiris at Dendera : with special reference to the divine epithets h'cpj and nnw." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358506.
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Magee, Diana. "Asyut to the end of the Middle Kingdom : an historical and cultural study." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305308.
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Daoud, Khaled Abdalla. "The inscribed stelae of the Herakleopolitan period from the Memphite necropolis." Thesis, University of Liverpool, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366704.
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Godwin, Helen Jane. "The extent and influence of the Egyptian empire in Late Bronze age Canaan." Thesis, University of Liverpool, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366706.
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Sapsford, M. "The use of sodium salt deposits in medical and medically associated industries in Ancient Egypt." Thesis, Department of Applied Science, Security and Resilience, 2009. http://hdl.handle.net/1826/4009.
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The utilisation of minerals in Ancient Egyptian medicine from procurement
through to use is examined here in a case study investigating the role of sodium
salts. The sodium salts, salt and natron are two of the three most commonly
used minerals in the Egyptian pharmacopeia. The results of the project are
important to medical historians and archaeomineralogists alike in that they
formulate a systematic understanding of the way in which minerals were used in
medical and medically associated industries.
Key sources of salt and natron were examined and the Wadi Natrun was
identified as the probable main site of natrun exploitation. A comprehensive
study conducted of this area involved examining sources of a historical
geographical nature and analysis of mineralogical samples gathered from
fieldwork in the Wadi Natrun.
From the source of exploitation, natron and salt were sold to the Egyptians to be
used in a number of everyday industries as well as for their use in medical and
medically associated industries. Salt and natron were found to be used for their
astringent and cleansing qualities, and are still being used in traditional medical
formulations. Prescription replication showed that these substances worked
effectively. Additional research into medically associated industries showed
commonality between sodium salts use between all three industries
investigated.
The results of this research shows that a comprehensive study of the use of
minerals in medicine could be established. Primary sites of exploitation of both
salt and natron were identified, and minerals from theses sites were categorised
and identified. The results showed that the chemical nature of these deposits
had changed in the last 2000 years. The results also demonstrate reasons why the language surrounding the term natron needed to be revised. These results
have implications for both archaeology and the history of medicine.
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Ibrahim, M. A. "A study of dental attrition and diet in some ancient Egyptian populations." Thesis, Durham University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.379754.
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Hayen, Todd. "Ancient Egyptian sacred science and the loss of soul in modern materialism." Thesis, Pacifica Graduate Institute, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3644354.
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The ancient Egyptians believed that the material world as well as the imaginal inner world was infused with spirit and spirits. They believed in a wholly integrated reality, which included the physical forms of nature as well as the unseen images, gods, goddesses, powers, symbols, and meanings that go beyond a rational intelligent comprehension but rather present a harmonized inner and outer perception of reality.
This study utilizes an alchemical hermeneutic research methodology, which advocates research with soul in mind using meditative transference dialogues to inform the scholarly research and interpretation of resources used to investigate the spiritual substance of these important concepts such as the psyche to matter problem, and the possible loss of soul in a modern materialist paradigm. This inquiry explores how ancient Egyptian sacred science relates to the variety of ways in which humankind has defined soul and spirit, how this ancient Egyptian way of being could be integrated in modern modalities of science, and how this integration would impact today's understanding of reality.
The study proposes how a modern shift into this ancient cosmology might benefit today's sciences, medicine, and most significantly the practice of psychotherapy, which, from a conventional perspective, is presently considered from a largely materialistic perspective, with little or no regard for the unseen and the immeasurable presence of soul. Conclusions are drawn regarding the personal impact of the study on the researcher, efforts toward a methodology of psychotherapy practice integrating the concepts of ancient Egyptian sacred science, and the limitations of adopting a modern cosmology rooted in an ancient way of being.
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Rutherford, Patricia. "Schistosomiasis : the dynamics of investigating a parasitic disease in ancient Egyptian tissue." Thesis, University of Manchester, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488359.
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Schistosomiasis is endemic in the world today, infecting more than 300 million people, mainly in the developing world areas. Diagnosis of the disease in modem man can be achieved by using a wide range of diagnostic tools, such as radiology, histology and the enzyme linked immunosorbent assay( ELISA). As a consequence of the schistosomiasis tissue bank being established at the Manchester Museum as described in Parasitology Today (Contis and David 1996), a need for diagnostic tools that can be applied to ancient tissues has occurred in order to study the epidemiology of this disease. This is not a modern disease as histological work done by Ruffer (1910) and Millet et al (1980) and using ELISA (Deelder et al, 1990) have shown the presence of schistosome eggs and worm antigens respectively in ancient Egyptian tissues.