Two variants of ancient Egyptian were used for different categories of written communication during the last millennium B.C. The vernacular, known as Demotic, served as the written language for administrative, legal and literary documents. Traditional Egyptian (égyptien de tradition), written in the hieroglyphic script and with linguistic structures that are purported to imitate those of the Classical Egyptian, was still used to compose mainly religious documents. The present work treats the verbal system of Traditional Egyptian using texts dated to the period 400-30 B.C. These documents include royal stelae and priestly decrees, among these the Rosetta Stone, as well as biographical inscriptions. After a general introduction, and a presentation of morphological characteristics, the study takes up the basic verbal patterns. The suffix conjugations, the sDm=fand sDm.n=f , in its various meanings and combinations, affirmative and negative, are dealt with, as is the pseudoparticiple. The infinitive, as it appears in e.g. pseudoverbal constructions and the sDm pw ir.n=f is examined in a separate section, with an additional chapter covering the passive forms of the suffix conjugation. A summary of the conclusions that are reached by this study are presented in the final chapter. Graphic variations show that morphemes formerly used to distinguish verbal classes are largely ignored. Only a few irregular verbs still display, at times, writings that retain the old inflections, often, however, without corresponding to the category that would be expected given the context. These writings are unevenly distributed among the documents, testifying to the existence of local, or perhaps rather individual, grammatical systems. Similarly, the co-existence in Traditional Egyptian of the two forms of the suffix conjugation sDm.n=fand sDm=f, both used to express a completed event, is best understood when each document is studied separately. There is a general avoidance of forms and expressions that parallel those found in Demotic. This appears to have been of greater importance than following the rules of Classical Egyptian. The use of the conjunctive and infinitival constructions, under certain conditions, confirms this observation.

<p>Introduction: Within the private economy individuals are today accepting an increased individual responsibility for retirement funds and other economic challenges. This is due to the decreased confidence in government programs and that the increased life expectancy raises the risk to outlive the own life savings. The shift from state run security systems to more private responsibility could be spotted in Sweden as well, where one important part of the private economy, the saving system for retirement, has been changed. The pension plan met critics when it was proposed and implemented, especially for the part where some of the responsibility relies on the individual. It was discussed that this huge responsibility might be larger then what many individuals would be able to handle. These factors have increased the importance of successes in the individuals own saving plans. To enhance the chances of a certain level of success, individuals turn to private bankers to plan their wealth and savings. The position of these private bankers and their performance has amplified more then ever before.</p><p>Purpose: The purpose of the thesis is to describe: if Swedish private bankers look on enough features of an investor to be able to prescribe the appropriate portfolio for the investor?</p><p>Methodology: A qualitative research has been used since the purpose and the information gathered demanded it. Cases where the authors created four fictitious investors was sent out by electronic mail and the private bankers where asked to construct suitable portfolios to each investor. The cases were sent out to ten different private bakers, however only two replied within the deadline. The authors have strived to keep high reliability and validity in the paper; however the small response rate lowers the reliability.</p><p>Conclusion: The qualitative research found that Swedish private bankers look on enough features on a client to be able to prescribe an appropriate portfolio for the investor. However the Private bankers’ main focus seems to be time horizon and risk profile of the investor.</p>

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).

This paper focuses on Swedish practices regarding the collecting and exhibiting of Egyptian cultural items at the Victoria Museum in Uppsala during the period between 1882 and 1904. It works to establish who the individuals responsible for this collection were, what their social standing were and how they were connected to each other and other foreign collecting practitioners using the actornetwork-theory and comparative studies.

Ancient Egyptian human remains, mummified and skeletal, have been studied for centuries by archaeologists and egyptologists, who have focused on mummification techniques, palaeopathology and signs of activity. However, some of these studies have been lacking in taphonomic and osteological knowledge. This dissertation considers if some of the interpretations of osteoarchaeological data in these studies can be better explained by taphonomic processes, a more in-depth knowledge of paleopathology and osteological identification techniques. As a result, the interpretations of terrible working and life conditions at Tell el Amarna, the capital city founded by Akhenaten were created by interpreting common pathologies as indications of forced labor and poor diet, and by ignoring facts about the context.  The identifications of KV55 and KV60-A individuals cannot be considered valid. No reliable radiologic methods exist that can age an individual between the ages of 35-45. A damaged vertebra and a femur were incorrectly said to contain osteophytes. The damages described in the cranium and teeth of this individual may even be of peri-mortem origin. The tooth used to identify KV60-A with Hatshepsut does not have the wear expected for the age group of the individual, while the cranial morphology shows a high indication of masculine traits.  Unknown man E, Unknown woman A and the Greek-roman mummy seemed to have been affected by common taphonomic and archaeothanatological processes. The healing process of the mandibula and maxilla makes it unlikely that the so called “bridges” were used during life. In conclusion, a much deeper knowledge of taphonomy, paleopathology and general osteological knowledge in these studies would have been necessary to avoid misinterpretations.

Previous research about dance has chiefly been focused on categorization of dance but no earlier study has specifically dealt with dance scenes where men and women occur in the same register, or over a longer time frame. This study concerns scenes where men and women dance in the same register and scenes included comes from the Old, Middle and New Kingdoms. The study investigates in what contexts men and women occur in the same register, and why and the study grasps dance at its widest sense with movements that also could be related to acrobatics and play. The study is an iconographic investigation and analyses will be made according to culture-specific art-conventions. 12 scenes and one fragment are included and analyzed. The conclusion shows that in each time period the occurrence of scenes are concentrated to specific places, and sometimes they are located in close approximation geographically, had the same artist or have tomb-owners that are related to each other. This points to a local expression of dance scenes with mixed gender rather than it was usual nation-wide. The men and women occur in contexts that where usual for dance scenes to be in such as presentation, procession and funerary scenes. Physical contact between the two genders is rare, and is only seen once in the tomb of Baqet III of the Middle Kingdom. Even though the female and male dancers are in the same register they are likely to be seen separated by people clapping their hands or by empty spaces between them. If this separation reflects the reality is hard to tell but the Egyptians seemed to have preferred, esthetically, to depict the two genders separated in these ways in dance scenes.

Butehamun was one of the most famous scribes involved in the building of the royal tombs of the Valley of the Kings, and a member of the most illustrious family of scribes there. Butehamun presided over the closure of the Valley and the workers’ village of Deir elMedina, and the move from building new tombs to the preserving and moving (some would say plundering) of the mummies left behind, marking the transition from the New Kingdom to the Third Intermediate Period, as Egypt splintered into what were essentially two realms. By studying the primary sources associated with Butehamun, including letters, reburial ‘dockets’, graffiti, the apparently unique decorations on Butehamun’s coffin, and the finds at his excavated house in Medinet Habu, this paper investigates what can be learned about Butehamun and the reburial project. Some of the sources seem to indicate he experienced some kind of religious crisis, which may have been brought on by feelings of guilt over his treatment of the royal mummies, two of whom were worshipped as gods in Deir el-Medina. / Butehamon var en av de mest kända av de skrivare som deltog i byggandet av de kungliga gravarna i Konungarnas dal. Han tillhörde en av de mest framstående skrivaresläkterna där. Butehamon övervakade stängningen av dalen och arbetarnas by Deir el-Medinah. Det var han som ansvarade för arbetet när man övergick från att bygga nya gravar till att flytta (vissa skulle säga plundra) de mumier som lämnades kvar till nya förvaringsplatser. Detta skede markerar övergången från det Nya Riket till den Tredje Mellanperioden, då Egypten sönderföll i två separata stater. Genom att studera de primära källor som rör Butehamon, bland annat brev, etiketter på mumier, graffiti, bilder och de högst ovanliga dekorationerna på Butehamons kista samt fynd från utgrävningarna av hans hus i Medinet Habu, undersöker denna uppsats vad man kan lära sig om Butehamon och projektet att flytta mumierna. Några av dessa källor tycks tyda på att han upplevde någon form av religiös kris, som kan ha utlösts av på skuldkänslor över hur han lät behandla de kungliga mumierna. Två av dessa kungligheter dyrkades som gudar i Deir el-Medinah och bilder på dem och delar av deras familj återfinns på Butehamons egen kista.

This is a biography of the scribe Butehamun. A member of a well-known family who had long lived in the village of Deir el-Medina working on the tombs in the Valley of Kings, Butehamun’s coming of age saw invasion and civil war in Thebes, and the end to the making of new tombs in the Valley, as the New Kingdom came to an end. Instead he was given the task by the High Priests of Amun to remove and rewrap royal mummies and rebury them in secret caches, while plundering them of their gold and other valuables for the coffers of the priestly rulers of Thebes. In many respects Butehamun was a tomb raider in the service of the High Priests of Amun. That project seems to have been successful: The mummy of every single king from the 18th through 21st Dynasties that has been identified and was found in a tomb was found in the two caches KV 35 or TT 320 (with the sole exception of Tutankhamun). Butehamun is unusually well-documented, leaving behind many letters, labels on coffins he worked with, graffiti, and highly unusual imagery on his own coffins. Two houses he lived in have been excavated, one with inscriptions about his family. This paper seeks to create a biography of Butehamun through the study of these things he left behind. One seems to reflect he may have suffered a crisis of faith, others may display instead a deep piety for Amun and pride in the royal mummy reburial project he carried out in the service of the god. / Detta är en biografi över skrivaren Butehamon. Han kom från en mycket känd familj som i många generationer verkat i byn Deir e-Medinah och arbetat med gravarna i Konungarnas dal. Han växte upp under en tid av invasion och inbördeskrig i Thebe, vilket ledde till slutet på det Nya riket och på byggandet av nya gravar i Dalen. Butehamons uppdrag från guden Amuns överstepräster blev istället att svepa om mumierna med nytt linne och avlägsna allt guld och andra värdesaker. Mumierna begravdes i nya hemliga förvaringsplatser, medan värdesakerna gick till Thebes religiösa härskare. Man kan beskriva Butehamon som en gravplundrare i tjänst hos översteprästerna. Projektet tycks ha varit en succé: Varenda kung från 18:e till och med 21:a dynastierna vars mumie har identifierats och som hittades i en grav fanns i ett av de två gömställena, KV 35 eller TT 320 (med Tutankhamon som enda undantag). Butehamon är ovanligt väldokumenterad, med många brev, etiketter på likkistor han arbetat med, graffiti samt de mycket ovanliga bilderna på hans egna likkistor. Två hus där han bodde har grävts ut, ett med inskriptioner om hans familj. Denna avhandling är en biografi över Butehamon baserad på studier av de saker han lämnade efter sig. En av dem tyder på en andlig kris, medan andra tycks avspegla en djup fromhet och tro på Amun och stolthet över det mumieprojekt han ledde i gudens tjänst.

<p>Huvudfrågan i den här uppsatsen är på vilket sätt som konsten speglar religionen i Egypten under Det mellersta riket. Uppsatsen börjar med att beskriva när Det mellersta riket skulle ha ägt rum, vilket dock är lite osäkert, då årtalen kan variera något mellan olika författare. Vidare, vill jag ge en inblick i hur den egyptiska konsten bör tolkas, då detta inte är på samma sätt som vi västerlänningar, idag, ofta tolkar konst utifrån dess yttre skönhet och helhet. Sedan följer en beskrivning av hur religionen förmodligen uppstod kring Nilen och inspirerade det religiösa livet, då denna flod var livsviktig och källan till att livet över huvud taget gick att leva i Egypten. Detta stycke inrymmer också skapelsemyten, gudar och ritualer. I stycket, som jag kallar ”Kungen”, beskrivs vilken ställning kungen hade ur ett religiöst perspektiv, då mycket av konsten man har funnit har varit avbildningar av kungar. Hur konsten beskriver det ovannämnda och symboliserar religionen påvisas i nästa stycke, som följs av hur religion och konst har förändrats från det Gamla riket till det Nya riket.</p> / Uppsatsförfattaren har senare bytt efternamn till "Lindgren".

Huvudfrågan i den här uppsatsen är på vilket sätt som konsten speglar religionen i Egypten under Det mellersta riket. Uppsatsen börjar med att beskriva när Det mellersta riket skulle ha ägt rum, vilket dock är lite osäkert, då årtalen kan variera något mellan olika författare. Vidare, vill jag ge en inblick i hur den egyptiska konsten bör tolkas, då detta inte är på samma sätt som vi västerlänningar, idag, ofta tolkar konst utifrån dess yttre skönhet och helhet. Sedan följer en beskrivning av hur religionen förmodligen uppstod kring Nilen och inspirerade det religiösa livet, då denna flod var livsviktig och källan till att livet över huvud taget gick att leva i Egypten. Detta stycke inrymmer också skapelsemyten, gudar och ritualer. I stycket, som jag kallar ”Kungen”, beskrivs vilken ställning kungen hade ur ett religiöst perspektiv, då mycket av konsten man har funnit har varit avbildningar av kungar. Hur konsten beskriver det ovannämnda och symboliserar religionen påvisas i nästa stycke, som följs av hur religion och konst har förändrats från det Gamla riket till det Nya riket. / Uppsatsförfattaren har senare bytt efternamn till "Lindgren".