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Multidisciplinary essays for Rosalie David

Combining approaches to ancient Egyptian religious expression, medical practice and the modern scientific study of human and material remains from Egypt and Sudan, this volume celebrates the multidisciplinary career of Prof Rosalie David OBE. The UK’s first female Professor in Egyptology, Rosalie David’s pioneering work at the University of Manchester on Egyptian mummies, magic and medicine has attracted international attention.

This volume presents research by a number of leading experts in their fields: recent archaeological fieldwork, new research on Egyptian human remains and unpublished museum objects along with reassessments of ancient Egyptian texts concerned with healing and the study of technology through experimental archaeology. Papers try to answer some of Egyptology’s biggest questions - How did Tutankhamun die? How were the Pyramids built? How were mummies made? – along with less well-known puzzles.

Rather than address these areas separately, the volume adopts the so-called ‘Manchester method’ instigated by Rosalie David and attempts to integrate perspectives from both traditional Egyptology and scientific analytical techniques. Much of this research has never appeared in print before, particularly that resulting from the Manchester Egyptian Mummy Project, set up in the 1970s. The resulting overview illustrates how Egyptology has developed over the last 40 years, and how many of the same big questions still remain.

This book will be of use to researchers and students of archaeology or related disciplines with an interest in multidisciplinary approaches to understanding life and death in ancient Egypt and Sudan.

A bioarchaeological study of human remains from the Dakhleh Oasis, Egypt

23 Life and death in the desert: a bioarchaeological study of human remains from the Dakhleh Oasis, Egypt Tosha L. Dupras, Lana J. Williams, Sandra M. Wheeler and Peter G. Sheldrick The Dakhleh Oasis is one of five oases in the Western Desert of Egypt (25°31´N, 28°57´E), and is located approximately 550 km south-south-west of Cairo (Figure 23.1). This area of Egypt has been under archaeological scrutiny by the Dakhleh Oasis Project (DOP) since the initial surveys of 1978–79 (Mills 1979). Since its inception, one of the main objectives of the DOP has been to

in Mummies, magic and medicine in ancient Egypt

-Qaab, which was identified as the tomb of Osiris (Figure 5.1). These areas are connected with Unnefer’s responsibilities and activities in life as High Priest in the service of his god and king and his place in death and in the afterlife. More recent and continuing excavations at Abydos have contributed valuable information about some of these areas, and further work and publication will add to our knowledge of the cult of Osiris at Abydos in general and during this period in particular. North Section: Osiris Temple Enclosure Amélineau carried out some brief excavations and

in Mummies, magic and medicine in ancient Egypt

monumental architecture. Egyptian motifs were picked up in Phoenician art, such as jewellery, ivory carving, glyptic and repoussé work on metal.3 Equally many areas of life became affected by foreign influence which the Egyptians seemed to accept from a world that was increasingly opening up to them. Amphorae from Chios, Samos, Lesbos, Miletus and Cyprus have been found in Elephantine, Memphis and Delta cities such as Sais, Mendes and Maskhuta, suggesting widespread access to products from the Mediterranean world. This may also relate to the consumption of new types of

in Egypt of the Saite pharaohs, 664–525 BC

their ecclesiastical purposing has been discussed by Bonde ( 1994 ). Many tower house builders were also religious patrons, as the architectural similarities between Lynch's Castle and St. Nicholas's Collegiate Church in Galway city indicate (Newman Johnson, 1998 ). Although the focus of this book is not on the religious life of medieval buildings, there is definitely some overlap between the religious and tower houses. This could be the simple construction of tower houses by lay people on confiscated monastic lands after the mid

in The Irish tower house

10 Magico-medical aspects of the mythology of Osiris Essam El Saeed The ancient Egyptian myth of Osiris can be reconstructed from various Pharaonic sources and includes some significant magico-medical aspects (Pinch 1994: 133–46; Koenig 2002; Campbell, El Saeed and David 2010; Győry 2011). It is likely that these had a special resonance for ancient Egyptian healing practitioners (Reeves 1992; David 2008, 2011). Several mythic episodes emphasise the transformative power of magic and healing, with special emphasis on the conception, birth and early life of Horus

in Mummies, magic and medicine in ancient Egypt

Māori and Pākehā ways of life within an ideology of rescue.28 In this respect, the importance of Te Awamutu Museum’s physical location, in terms of its proximity to past mission stations and battle sites, is crucial, as this historic heritage was literally all around the museum’s staff and supporters. This emphasis on history ‘from below’ showing the interaction of Māori and Pākehā, in contrast to the national museum as we see below, raises the Collecting, curating and exhibiting question of what kind of curatorship was operating here. Presumably one that was

in Curatopia
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under-documented societies like late medieval Ireland to expose historical processes. The people living around tower houses were not the elites of political and religious life who dominate the surviving documentation, so this research provides new insights. There are many limitations to both the archaeological and historical records when examining the social experience of late medieval and early modern Ireland. A multidisciplinary methodology at times provides contrasting evidence that needs to be reconciled, but also compensates for each discipline's limitations

in The Irish tower house

Thoth to the region of the gebel, where he transforms himself into a panther (Vandier 1961: 104). In another story recounted in the papyrus, Seth turns himself into a bull in an attempt to copulate with Isis (Vandier 1961: 110). Despite Seth’s widely known negative character traits, his worship continued until the Roman Period, and he maintained an important position in both personal religious piety and state ideology. It is likely that the Egyptians wanted to see in their king a combination of the attributes of both Horus and Seth. Thus Hatshepsut recorded upon her

in Mummies, magic and medicine in ancient Egypt
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concerned with the material legacy of social life. Archaeologists record the ways in which routine and ritual are carried out, changed, and abandoned over time, tracking the movement of people through landscapes using the things they leave behind. Archaeologists are thus well-placed to inform on changes in a busy landand task-scape like the historic lunatic asylum. Lunatic asylums are rich archaeological sites, encompassing both buildings and landscapes, and can inform on the social, political, and economic life of the period in which they were built. Changes to the

in An archaeology of lunacy