For centuries, people have been fascinated with how the ancient Egyptians lived, and particularly how they died. Although Egyptologists in the past had a greater interest in the treasures that accompanied the dead, there has now been a shift in focus on the actual ancient Egyptians themselves and their ways of life. Recognizing the health and disease status of ancient Egyptians has become particularly important. The aim of this research project is to document the paleopathology of the individuals from the sites of Dayr al-Barsha and Sheikh Said encompassing the Old Kingdom (2686 - 2160 BC), the First Intermediate Period (2160 - 2055 BC), and the Middle Kingdom (2055-1650 BC) periods. The site of Dayr al-Barsha was most importantly the necropolis, or burial site, used by the inhabitants of the ancient city of Hermopolis Magna, and it was also a very prominent quarry site. Today, Dayr al-Barsha is a large scale archaeological site that has been divided into eleven zones. The results of this research reveal a documented list of paleopathologies that include traumatic conditions, congenital anomalies, joint diseases, infectious diseases, hematological disorders, dental pathology, neoplastic conditions, and various other conditions that ailed the people in their daily lives. Fractures and dental diseases are the paleopathologies that occurred most frequently. These pathologies provide important knowledge about the living conditions and occupations during the span of the Old Kingdom through the Middle Kingdom.

[pt] Buscando aproximar os campos de investigação da Teoria da História com a Egiptologia, o presente estudo se propõe a pensar a qualidade que o tempo assumiu na cosmovisão da antiga Kemet. As muitas potências cósmicas que geraram o tempo – dentre elas Shu/Neheh e Tefnut/Djet – segundo os antigos, promoveram a existência da totalidade dos elementos que compunham uma imensa rede de conexão entre o mundo imanente e o mundo transcendente, conferindo ao universo cultural egípcio a peculiar feição de uma sociedade que apesar de desfrutar intensamente a vida terrena, mantinha o olhar constante na eternidade post mortem. Visando lançar novas perspectivas sobre a natureza de como a temporalidade criada pelos antigos foi tecendo o seu mundo de sentido, a tese se debruça sobre a investigação do modo pelo qual a ideia de tempo emerge das mais diversas naturezas de fontes, e de como ela encontra-se diretamente vinculada a uma outra potência – Maat –, força propulsiva que encerrando os atributos de ordem, justiça e retidão, permitia que a existência fluísse com o tempo, ou seja, que a unidade que configurou toda a criação a partir do movimento da gênese fosse mantida, tendo como cenário-espelho o espaço-tempo cósmico egípcio. / [en] This paper proposes a study on the quality that time assumed in the ancient Kemet s cosmovision in order to bring together a study on Historical Theory with Egyptology. The cosmic potencies that generate time – Shu/Neheh and Tefnut/Djet –, according to the ancients, promote the existence of the totality of elements that compose an immense network between the immanent world and the transcendent world. Thus conferring to the Egyptian cultural universe a society s peculiar feature that kept a constant eye on the post mortem eternity, whilst also enjoying terrestrial life. The aim is to present new perspectives on how the temporality created by the ancients allowed for their world to gain meaning. This thesis focuses on a study on how the idea of time emerges from many different sources. As well as how it is interconnected with another power – Maat –, a driving force composed of the attributes of order, justice and integrity that allowed existence and time to remain hand in hand. In other words, the unit that designed all of creation since its genesis was maintained, presenting as mirror-scenario the Egyptian cosmic space-time.

The aim of this thesis is to contribute to the understanding of ancient Egyptian kinship in the First Intermediate Period and Middle Kingdom (ca 2150–1650 BCE) by exploring how forms of relatedness were displayed in the monumental record. Kinship and marriage are contextually driven sociocultural phenomena that should be approached from the actors' perspective; such an approach can achieve some insight into emic notions of kinship, because monuments were integral to society and contributed to perpetuating and sustaining its fabric. The introduction (chapter 1) presents the theoretical background on which the thesis is based, namely the notion of kinship as process, where relationships can be constructed and reconstructed throughout one’s life. In addition, it provides a working definition of 'kin group', an analytical category that is taken as the primary unit of social analysis that can encompass several ways of being related. Chapter 2 offers a discussion of kinship terminology in the First Intermediate Period and Middle Kingdom. The focus is less on basic kinship terms than on the little understood terminology for kin groups and how these were presented in the written record. Chapter 3 treats stelae, which constitute the core corpus of material for the thesis. Stelae present a variety of images of kin groups and, moreover, they should be considered within the larger units of which they were part. Many of these stelae are unprovenanced but have been attributed to Abydos. At this site, memorial chapels have been identified archaeologically, and some stelae have been found in association with them. Thus, the site offers a materialisation of constellations of relationships. Possible reconstructions of such chapels – one from Saqqara and two from Abydos – are presented in chapter 4, and the impact they may have had on the social memory of visitors is assessed. Display, presence, and performance were some of the ways in which the social role of those groups was communicated. Chapter 5 is concerned with how change and time may be represented in apparently static objects. On the basis of the model of the developmental cycle of domestic groups first introduced by Meyer Fortes, the dynamism of the social fabric is explored through three case studies of groups at different stages of their developmental cycle. The strategies of survival can be seen pervasively in the monumental record, allowing for a glimpse into time and change in kin groups. The conclusion (chapter 6) offers a holistic approach to the material presented in the thesis, emphasising the ways in which the different theoretical approaches proposed intertwine with the material.

One of the unsolved problems of modern science is whether the pre-Columbian peoples of the New World developed completely independently of cultural influences from the Old World or if there was a trans-oceanic contact? A number of scientists agree that there are many – and often remarkable – similarities between the cultures of pre-Columbian America and those of the Mediterranean world. Nevertheless, there is no agreement, as yet, on how cultural diffusion can be differentiated from independent invention. Scientific analysis shows that scholarly positions are often strongly pre-formed from paradigms (scientific based assumptions), which tend to hinder consideration of solid scientific data offered by geo-biology and its trans-disciplinary examination of the subject under investigation here. An unambiguous answer to the question, what historical processes led to the emergence of the ancient American agriculture, hasn\'t been given. However, the archaeological discovery of crops with clear trans-oceanic origin, in addition to advances in molecular biology, increasingly support the hypothesis that humans from the distant past influenced each other across the oceans at a much earlier stage. The vegetation and zoo-geography indicate, by numerous examples that some species could only have spread through perhaps unintentional (passive) human transmission [1]. There are two very old crops found in the „New World‟, which contradict the paradigm of a completely independent origin for American agriculture. These are the African Bottle Gourd (Lagenaria siceraria L.) and the ancestral cotton species (Gossypium herbaceum L.) of the domesticated spin able sub-genus of tetraploid cotton. The historical spread of both types has been under discussion for decades, especially in respect of trans-oceanic human contact with the American continent. There has also been a debate in the \"Old World\" ever since the discovery of nicotine and cocaine in Egyptian mummies, centering around whether \"New World\" plants (or the ingredients) might have been transmitted in the reverse direction, back to the presumed start in centers of the Ancient World\'s oldest civilizations.

Partant de la définition que donne Patrick Brantlinger du gothique impérial victorien, ce travail aborde la manière dont l’Egypte, à travers le prisme de l’archéologie, est devenue un objet littéraire dans les dernières années du XIXe siècle. À mi-chemin entre science et aventure impériale, l’archéologie – et, plus particulièrement, l’égyptologie – est vite devenue un motif gothique, comme en témoignent les nombreux romans et nouvelles qui composent le genre de la mummy fiction. En examinant les écrits de Bram Stoker, Henry Rider Haggard, Arthur Conan Doyle et Sax Rohmer, entre autres, cette thèse considère la manière dont le motif archéologique a parcouru différents genres populaires, depuis le roman d’aventures jusqu’au fantastique, avant d’être approprié par le roman policier. L’étude de ces textes révèle combien l’histoire antique de l’Egypte, liée à un imaginaire magique, fascinait autant qu’elle effrayait dans la mesure où elle semblait ébranler les certitudes de la science moderne. Dans le même temps, l’histoire politique contemporaine de l’Egypte – et son statut ambigu au sein de l’Empire britannique – générait également une certaine angoisse, qu’alimentait la crainte du déclin et de la dégénérescence de l’Empire et de la civilisation britannique. La représentation fictionnelle de l’antiquité égyptienne – et de la figure de la momie en particulier – traduit la peur grandissante avec laquelle les Britanniques considéraient un Empire qui, à la manière des momies égyptiennes, menaçait de se soulever et de se venger du colonisateur. C’est ainsi que l’archéologie peut être lue comme une métaphore des relations et des angoisses impériales tandis que la momie incarne ce que l’on peut interpréter comme un refoulé impérial arraché aux profondeurs de l’inconscient collectif britannique au moment même où Freud développait les méthodes de la psychanalyse. / Taking Patrick Brantlinger’s definition of late-Victorian imperial Gothic as a starting point, this dissertation considers how Egypt became a literary object in the late nineteenth century through the prism of archaeology. Pertaining as much to science as to imperial adventure, archaeology – and Egyptology in particular – soon entered fiction as a Gothic trope, as is evinced by the great number of novels and short stories that form the genre of mummy fiction. By focussing on texts by Bram Stoker, Henry Rider Haggard, Arthur Conan Doyle and Sax Rohmer, among others, this work examines how the archaeological motif travelled through various popular genres, from the adventure novel to the fantastic, before being taken up by writers of detective fiction. The study of these texts reveals that Egypt’s ancient history, full of magical potential, was an object of fascination as well as fear insofar as it seemed to shatter the certainties of modern science. Meanwhile, the modern political history of Egypt – and its ambiguous position within the British Empire – also engendered a certain anxiety, fuelled by a more general concern about the decline and degeneration of the Empire and British civilisation. The depiction of Egyptian antiquity in fiction – and the figure of the mummy in particular – conveys the growing unease with which the British viewed an Empire which, quite like Egyptian mummies, threatened to rise and wreak its revenge upon the coloniser. Thus, archaeology came to stand for a metaphor of imperial relations and anxieties while the mummy embodied what can be read as an imperial repressed excavated from the depths of the collective British subconscious at the time when Freud was developing the method of psychoanalysis.

The purpose of this work is to explore the interactions between occultism and scholarly Egyptology from 1875 to 1930. Within this timeframe, numerous esoteric groups formed that centered their ideologies on conceptions of ancient Egyptian knowledge. In order to legitimize their belief systems based on ancient Egyptian wisdom, esotericists attempted to become authoritative figures on Egypt. This process heavily impacted Western intellectualism not only because occult conceptions of Egypt became increasingly popular, but also because esotericists intruded into academia or attempted to overshadow it. In turn, esotericists and Egyptologists both utilized the influx of new information from Egyptological studies to shape their identities, consolidate their ideologies, and maintain authority on the value of ancient Egyptian knowledge. This thesis follows the Egypt-centered developments of the Freemasons, the Golden Dawn, Aleister Crowley's A∴A∴, the Theosophical Society, the Anthroposophical Society, and the Ancient Mystical Order Rosae Crucis to demonstrate that esotericism evolved simultaneously with academia as a body of knowledge. By examining these fraternal occult groups' interactions with Egyptology, it can be better understood how esotericism has affected Western intellectualism, how ideologies form in response to new information, and the effects of becoming an authority on bodies of knowledge (in particular Egyptological knowledge). In turn, embedded in this work is a challenge to those who have downplayed or overlooked the agency of esotericists in shaping the Western intellectual tradition and preserving the legacy of ancient Egypt.

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One of the unsolved problems of modern science is whether the pre-Columbian peoples of the New World developed completely independently of cultural influences from the Old World or if there was a trans-oceanic contact? A number of scientists agree that there are many – and often remarkable – similarities between the cultures of pre-Columbian America and those of the Mediterranean world. Nevertheless, there is no agreement, as yet, on how cultural diffusion can be differentiated from independent invention. Scientific analysis shows that scholarly positions are often strongly pre-formed from paradigms (scientific based assumptions), which tend to hinder consideration of solid scientific data offered by geo-biology and its trans-disciplinary examination of the subject under investigation here. An unambiguous answer to the question, what historical processes led to the emergence of the ancient American agriculture, hasn\''t been given. However, the archaeological discovery of crops with clear trans-oceanic origin, in addition to advances in molecular biology, increasingly support the hypothesis that humans from the distant past influenced each other across the oceans at a much earlier stage. The vegetation and zoo-geography indicate, by numerous examples that some species could only have spread through perhaps unintentional (passive) human transmission [1]. There are two very old crops found in the „New World‟, which contradict the paradigm of a completely independent origin for American agriculture. These are the African Bottle Gourd (Lagenaria siceraria L.) and the ancestral cotton species (Gossypium herbaceum L.) of the domesticated spin able sub-genus of tetraploid cotton. The historical spread of both types has been under discussion for decades, especially in respect of trans-oceanic human contact with the American continent. There has also been a debate in the \"Old World\" ever since the discovery of nicotine and cocaine in Egyptian mummies, centering around whether \"New World\" plants (or the ingredients) might have been transmitted in the reverse direction, back to the presumed start in centers of the Ancient World\''s oldest civilizations.