Excavation at Qasr Ibrim began in 1963 and has continued on a mostly biennial basis. Remains of the late medieval period (c.1172-1500) were among the uppermost on the site and some of the first to be investigated. This is an architectural and artefactual reconstruction of the community fully illustrated with photographs and line drawings.
Excavation at Qasr Ibrim began in 1963 and has continued on a mostly biennial basis. Remains of the late medieval period (c.1172-1500) were among the uppermost on the site and some of the first to be investigated. This is an architectural and artefactual reconstruction of the community fully illustrated with photographs and line drawings.
Scribal Repertoires in Egypt from the New Kingdom to the Early Islamic Period deals with the possibility of glimpsing pre-modern and early modern Egyptian scribes, the actual people who produced ancient documents, through the ways in which they organized and wrote those documents. While traditional research has focused on identifying a 'pure' or 'original' text behind the actual manuscripts that have come down to us from pre-modern Egypt, the volume looks instead at variation - different ways of saying the same thing - as a rich source for understanding the complex social and cultural environments in which scribes lived and worked, breaking with the traditional conception of variation in scribal texts as 'free' or indicative of 'corruption'. As such, it presents a novel reconceptualization of scribal variation in pre-modern Egypt from the point of view of contemporary historical sociolinguistics, seeing scribes as agents embedded in particular geographical, temporal, and socio-cultural environments. Introducing to Egyptology concepts such as scribal communities, networks, and repertoires, among others, the authors then apply them to a variety of phenomena, including features of lexicon, grammar, orthography, palaeography, layout, and format. After first presenting this conceptual framework, they demonstrate how it has been applied to better-studied pre-modern societies by drawing upon the well-established domain of scribal variation in pre-modern English, before proceeding to a series of case studies applying these concepts to scribal variation spanning thousands of years, from the languages and writing systems of Pharaonic times, to those of Late Antique and Islamic Egypt.
This book is a literary, intertextual study of an Egyptian popular epic. In this innovative study, Helen Blatherwick investigates how various sources, including Islamic qiṣaṣ al-anbiyāʾ (‘tales of the prophets’), Pharaonic, Graeco-Roman and Coptic Egyptian myths and narratives, and recensions of the Alexander Romance function as intertexts within Sīrat Sayf. Blatherwick argues that these intertexts are deployed as narrative devices which are readily recognisable to the story's audience, and that they are significant carriers of meaning and theme. Crucially, these intertexts also interact within Sīrat Sayf to bring a conceptual continuity to its discussion of kingship and society that stretches from this late-medieval epic back to ancient Egyptian narratives.
Osiris, god of the dead, was one of ancient Egypt's most important deities. The earliest secure evidence for belief in him dates back to the fifth dynasty (c.2494-2345BC), but he continued to be worshipped until the fifth century AD. Following Osiris is concerned with ancient Egyptian conceptions of the relationship between Osiris and the deceased, or what might be called the Osirian afterlife, asking what the nature of this relationship was and what the prerequisites were for enjoying its benefits. It does not seek to provide a continuous or comprehensive account of Egyptian ideas on this subject, but rather focuses on five distinct periods in their development, spread over four millennia. The periods in question are ones in which significant changes in Egyptian ideas about Osiris and the dead are known to have occurred or where it has been argued that they did, as Egyptian aspirations for the Osirian afterlife took time to coalesce and reach their fullest form of expression. An important aim of the book is to investigate when and why such changes happened, treating religious belief as a dynamic rather than a static phenomenon and tracing the key stages in the development of these aspirations, from their origin to their demise, while illustrating how they are reflected in the textual and archaeological records. In doing so, it opens up broader issues for exploration and draws meaningful cross-cultural comparisons to ask, for instance, how different societies regard death and the dead, why people convert from one religion to another, and why they abandon belief in a god or gods altogether.