Ancient Egyptian legacies in Coptic practices

Inspiration derived from ancient Egypt is usually expressed through the Egyptian motifs in arts and popular culture of the 19th and 20th centuries, as well as through the non-scientific interpretations of the culture, very much based upon the Renaissance ones. The number and variety of material and non-material traces of this fascination are most expressed in the countries where, along with the early support for the institutional development of Egyptology, there existed economically potent educated middle classes (Western and Central Europe, USA), but may also be traced elsewhere. The public fascination by ancient Egypt has not ceased by the times of foundation of Egyptology, marked by the decipherment of the hieroglyphic script in 1822. Until the end of the 20th century Egyptologists have rarely dealt with the prelude to their discipline, limiting their interest to the critical approach to ancient sources and to noting the attempts to interpret the hieroglyphic script and the function of pyramids. However, the rising importance of the reception studies in other disciplines raised the interest of Egyptologists for the “fascination of Egypt”, thus changing the status of various modes of expressing “Egyptomania” – they have thus become a part of the cultural heritage, registered, documented, preserved and studied. The research of this kind is only beginning in Serbia. The line of inquiry enhances the knowledge of the scope, manifestations and roles of the interest in Egypt, not limited by the national or political borders. On the other hand, the existence of the cultural heritage similar to the wider European view of ancient Egypt – short remarks by Jerotej Račanin, “Kandor” by Atanasije Stojković, the usage of architectural motifs derived from Egypt, the emergence of small private collections, to mention several early examples – all show that the research into the reception of ancient Egypt may contribute to the knowledge about the history and understanding of the complexity of the cultural life of Serbia.

Introduction Anthropologists recognise that all societies use intoxicants in aspects of their cultural lives (Lewin 1964; Rudgley 1993). Modern analysis of plants that early peoples believed to have intoxicating or healing properties has, in many cases, demonstrated the presence of pharmacologically active chemicals such as alkaloids and flavonoids that account for these effects. In his work on drugs in ancient and primitive societies Emboden (1979), improving on previous work by Lewin (1964), classified intoxicants into the different groups summarised in Figure 37. Clearly, some well-known intoxicants do not fit easily into one category, opium, for example, being both narcotising and hallucinogenic, depending upon the circumstances of its use. Although the use of animal- and mineral-derived drugs is well described in Egyptian medical practice (Nunn 1996), these do not tend to act as intoxicants, and thus, for this study, the subject materials of interest tend to be derived from plants. Little is known about the use of intoxicants in ancient Egypt beyond the widespread consumption of beer, as part of the staple diet, and wine, by the elite. The cultural use of alcohol by the Egyptians is well documented and will not be considered here. This chapter will focus on a small number of intoxicants that may or may not have contributed to Egyptian society as a medicine, recreational drug or in sacred rituals.

Ancient Egypt was one of the greatest civilizations to have arisen, becoming the cradle of scientific enquiry and social development over 3 millennia; undoubtedly its knowledge of medicine has been vastly underestimated. Few artefacts survive which describe the medical organization, but from the extent of the diseases afflicting that ancient populus there would have been much to study. Evidence from papyri, tomb bas reliefs and the writings of historians of antiquity tell of an intense interest in the sciences, humanities and medicine born of an educated society which had overcome the superstitions of its nomadic ancestors.

Is atherosclerosis fundamental to human aging? Lessons from ancient mummies

The Edwin Smith papyrus is the oldest known surgical treatise, thought to have been written in 1700 B.C. It was first discovered in Luxor in 1862 and was first translated from hieroglyph script by Egyptologist, James Henry Breasted in 1930. The papyrus details forty eight traumatic injuries which are topographically organised and considered formulaically through examination, diagnosis, prognosis and treatment.The Khopesh was an ancient Egyptian sickle shaped sword which was thought to have been used to inflict a slash-type sharp force injury during battle. Treatment of these slash-type wounds as described in the Edwin Smith papyrus are compared with the current treatment of equivalent slash-type injuries, commonly knife wounds in the twenty first century.Comparison of a variety of components involved in the treatment of historical and modern slash-type sharp force wounds has illustrated that despite advances in medical practice, some of the basic principles of our current treatment regimes are derived from practices established thousands of years ago by the ancient Egyptians.

Abstract: This research aims to study and analyze the relationship between health care, purple economy, and the extent of the impact of that relationship on sustainable development in its three dimension, economic, environmental, and social, with the aim of reaching the extent and direction of the relationship between the prevailing culture in Egyptian society, relationship to health care, and its impact on indicators of sustainable development in Egypt. Using the descriptive method and the standard analysis approach. The researcher proved that there is no clear moral relationship between health care, purple economy in Egypt, and a negative, non-moral relationship between health care. it is proved that sustainable development found, as well as a negative and non-moral relationship between the purple economy and sustainable development in Egypt. This means the necessity of making greater efforts to promote health care and develop in Egypt to achieve targeted sustainable development rates. Keywords: Healthcare - purple economy - sustainable development.

Ancient Egypt: A Very Short Introduction explores the history and culture of pharaonic Egypt, including ideas about Egyptian kingship, religion, ethics, customs, and writing systems. The ancient Egyptians are an enduring source of fascination and mystery; for generations, mummies and pyramids, curses and rituals have captured the imagination. This VSI draws on the latest archaeological discoveries and scholarship on ancient Egypt. It considers issues relating to the history of Egyptology, ethnicity, race, gender, and sexual relations. Moreover, it examines the impact of the Arab Spring on approaches to Egyptian museums and cultural heritage all over the world.

Egyptian civilization dates back to the dawn of civilization and remnants exist in a continuous 6000 year-old record. The artistic genius engendered by Egyptian civilization, the superb condition of many burial chambers, and the dry climate have made it possible to reconstruct a history of agricultural technology. Ancient Egypt is shown to be the source of much of the agricultural technology of the Western world. INTRODUCTION The story of Egypt leads us to the dawn of history. Paleolithic-Neolithic artifacts (flint hand-axes, arrowheads, hammers) along the Nile date back 12,000 years. Nubian, Ethiopian, and Libyan populations fusing with Semitic and West Asian immigrants formed a people and created the Egypt of history (Durant, 1954). A continuous 6000 year record exists (Table 1) with a unique and productive agriculture at its base. From 4000 to 3000 BCE these mingled peoples of the Nile valley formed a government, constructed the first pyramids, and established a highly advanced agricultural technology. The ancient names for Egypt underscore the relation between the land, the people, and its agriculture (Khattab, 2000). These include Ta-meri, the beloved land cultivated by the hoe, Ta Akht, the land of flood and fertile soil, Kmt, the black soil, Tamhi, the land of the flax plant, Nht, the land of the sycomore fig tree, and Misr, the safe and civilized country. The name, Egypt, was derived from the name of the Earth God, Ge, or from Agpt, referring to the land covered with flood waters. Knowledge of the history of Egyptian agriculture and horticulture can be gleaned from the archeological record supported by surviving written Egyptian documents, temple inscriptions, as well as commentaries from antiquity including those of the Greek historian Herodotus (484–425 BCE), the philosopher Theophrastus (372–288 BCE), and the books of Genesis and Exodus in the Hebrew bible. The supporting technology can be vividly reconstructed from the artistic record, painted and carved in tombs and temples dating onward from 3000 BCE. Agricultural activities were favorite themes of artists who drew or sculpted lively scenes of daily life that adorn the tombs of the pharaohs. Illustrations of these artifacts and artistic works found in two key references, Food, Gift of Osiris (Darby et al., 1974) and Volume I of A History of Technology (Singer et al., 1954) have been used for this paper supplemented by other sources, as well as some personal photographs by the author. The development of Egyptian agriculture did not occur in a vacuum. Egypt was an aggressive culture and, at one time, Egypt ruled from present day Libya in the West, Syria in the Northeast, and Ethiopia and Somalia and, perhaps, portions of sub-Saharan Africa in the south. Egypt continuously incorporated technology as well as new crops from the Fertile Crescent (present day Israel, Jordan, Lebanon, Syria, and Iraq) as well as Africa. In addition

Bergama'da 1878 de Carl Humann tarafindan arkeolojik kazilarin baslatilmasi ve her gecen gun onemli buluntularin ortaya cikmasi kentin baskin olarak arkeolojik ozellikleriyle anilmasi­ni saglamis ve saglamaktadir. Ornegin 1968 yilina ait imar planinda arkeolo­jik alan uzerinde yer alan geleneksel kent do­kusunun dondurularak gelismesinin kisitlan­masi ve zamanla bu alanlarin bosaltilarak arke­olojik kazilara terk edilmesi ongorulmustur. Antikcag yapilarina verilen onem, diger taraf­tan geleneksel konutlarin muhafazasina do­layli olarak katkida bulunmus; geleneksel ko­nut dokusu altindaki antik kentin zarar gorme­mesi icin, var olan yapilasma dondurulmus; yeni yapilasmalar icin bu alanlar disinda, gele­neksel dokunun guneyinde yeni iskân alanlari acilmistir. 1976 tarihinde Bergama'nin alanlari ve sinirlari Gayrimenkul Eski Eserler ve Anitlar Yuksek Kurulunca (GEEAYK) tescil edilmistir. ilani kararini takiben, Berga­ma'nin antik Pergamon kentinin kalintilari uze­rinde gelismis belli alanlari, korunmasi gerekli kentsel dokuya sahip olmasi nedeniyle ve Arkeolojik olarak 1983 yilin­da tescil edilmis ve 1984'te tekrar degerlendi­rilmistir, Bergama gibi cok katmanli kentlerde, tanimi konana kadar gecen surede, kurullari tarafindan yanlis ka­rarlarin alinmasinin yani sira tereddutler, dola­yisiyla karar uretememe durumlari soz konu­su olmustur. Bu tikaniklik, SIT tanimindan 20 yil sonra 1993'te Kultur ve Tabiat Varliklari Koruma Yuksek Kurulunun ilke kararindaki tanimi ve ko­sullarinin belirlenmesiyle asilmistir. Bergama'da da koruma amacli imar planina kadar gecerli olacak gecis donemi yapilas­ma kosullari m belirleyen karar, ilanindan 18 yil sonra, 2001 yilinda kentin bu alanlarinin, Izmir 2 numarali Kultur ve Tabiat Varliklari Koruma Kurulunca Kentsel Arkeolo­jik olarak ilan edilmesiyle alinmistir. Bu karara gore Bergama kenti alanlari. Kent­sel SIT, 1. derece SIT, 2. derece ve 3. derece olarak tanimlanmistir. Bu kararlar sonucunda, alani icinde yer atan evler, onarim dahi yapilamayan, harap an­cak ozgun yapilar olarak gunumuze ulasmistir. Kentin guneyinde yeni yapilasma alanlarinin olusturulmasindan sonra, alani icindeki geleneksel dokuda, evlerini birakmak isteme­yen, apartman yasamina uyum saglayamayan ve eski komsuluk iliskilerini surdurmek iste­yen yasli nufus kalmistir. Bu geleneksel doku­nun diger kullanicilari ise civar koylerden gelip buraya yerlesen dusuk gelir grubuna ait kulla­nicilardir. kultur varliklari envanter calismasiyla kentte harap fakat ozgun olarak gunumuze ulasmis onemli sayida konut oldugu, pek cok konutun enderlik degeri tasidigi ortaya kon­mustur. Bergama (izmir) Kultur Varliklari En­vanter Projesinin ucuncu ve son donem calis­masi 6-17 Eylul 2005 tarihlerinde Bergama da gerceklestirilen alan calismasiyla tamamlan­mistir. Pek cok uygarligi iceren, cok katmanli bir kent olan Bergama'da, sinirlan ve tanimi, bu envanter calismasi­nin basladigi 2003 yilindaki degisiklikler disin­da, Mart 2004 te izmir 2 numarali Kultur ve Ta­biat Varliklari Koruma Kurulunda alinan kararla, Kentsel + 3. derece olarak degistirilmis ve sinin guneye, Gazipasa Mahal­lesine dogru genisletilmistir (lev. 1: sek. 1). Kultur Varliklarinin yer aldigi mahalle­ler, Bergama Cayinin kuzeyindeki alanda Ulu-cami, Talatpasa, Kurtulus mahalleleri, Berga­ma Cayinin guneyinde ise Selcuk, Barbaros, Atmaca, Islamsaray, Turabey, Inkilâp, Gazipa­sa, Ertugrul ve Zafer mahalleleridir. 2005 yilin­da, Bergama Cayinin kuzeyinde Talatpasa ve Kurtulus mahallelerinde, Bergama Cayinin gu­neyinde ise Selcuk, Atmaca, islamsaray, Tu­rabey, Inkilâp, Gazipasa, Ertugrul ve Zafer ma­hallelerinde envanter calismasi gerceklestiril­mistir (lev. 2: sek. 2). Bergama Kuttur Varliktan Envanteri yapilirken calisma alanimizin sinirlan (lev. 1: sek. 1), Kultur ve Tabiat Varliklari Koruma Ku­rulu tarafindan onaylanmis sinirlari disinda, eski yerlesim dokusunu gosteren belgelerden de yararlanilarak belir­lenmistir. Bergama'da 2005 yilinda. 2003 ve 2004 yilla­rinda gerceklestirilen alan calismalarinda oldu­gu gibi Bergama Cayinin iki yakasinda, iki ayri grup tarafindan catisma gerceklestirilmistir. 6-17 Eylul 2005 tarihleri arasinda 7 kisilik ekip­le toplam 100 yapi adasinda calisilmis, 713'u anit olmak uzere, 814 adet envanter formu hazirlanmistir. 102 yapinin plan krokisi yapil­mis, 4440 adet dijital fotograf cekilmistir. Boy­lece 2003 yilindan itibaren, uc yillik envanter calismasi sonucunda 160'i yerlesme, 1501'i anit envanteri olmak uzere, toplam 1661 adet envanter formu hazirlanmis, 390 adet plan krokisi yapilmis ve 9718 adet dijital fotograf cekilmistir. kultur varliktan envanter calismasin­da, konutlarin yapim tarihleri ve mimari ozel­likleri bir arada degerlendirildiginde Berga­ma'daki konut mimarisinin gelisim sureci or­taya cikmaktadir. 2005 yilina ait alan calisma­sinda, nitelikli ve korunmaya deger Cumhuri­yet devri konut yapilarinin, onceki yillarda cali­silan alanlardakinden daha yogun olarak yer aldigi saptanmistir. Geleneksel kent dokusunun yeni yapilasma alanlariyla birlestigi yerdeki yogun yok edilisi­ne bagli olarak, kultur varligi sayisi azaldigin­dan, Bergama kentsel kultur varliklari evanteri ongorulenden daha once tamamlanmis bu­lunmaktadir. Envanteri yapilan kultur varliklari sayisi, mevcut tescilli yapi sayisinin yaklasik uc katidir. Bergama kentsel kultur varliklari envanteri dogrultusunda, alanlarinin bo­yutlarinda ve niteliklerinde degisiklikler yapil­masi gerekecektir. 2003 yilinda baslayan Bergama kentsel kultur varliklari envanter calismasi 2004 yilinda de­vam etmis ve 2005 yilinda sonuclanmistir. En­vanterlerin Kultur-Kitap veritabanina aktaril­masi ise 2006 yilinda tamamlanmistir.

This study explores the historical roots and cultural significance of Female Genital Mutilation (FGM) in ancient Egyptian civilization and its persistence in modern times. It examines how ancient cultural practices were transmitted and adapted across generations, influencing contemporary societal norms. It should be noted that cultural exchanges play a significant role in shaping attitudes towards Female Genital mutilation. Cultural exchange facilitates the sharing of experiences, promotes understanding, and fosters a sense of community actions. The transfer of ancient traditions, including Female Genital Mutilation, through trade, exchange of cultures and many others, is complex. Historically, trade routes and cultural exchanges, spread ideas and practices. This paper highlights the complex interplay between cultural heritages, how cultural exchanges influence the transmission of FGM from communities to communities beyond Egypt, Egyptian life and the mode of transmission.

Many attempts have been made to elucidate the problems created by a critical examination of the obscure constructional methods employed by the Ancient Egyptians when building sailing craft for use on the Nile and, alternatively, at sea. None has proved entierly satisfactoy. Two reasons are chiefly responsible; the first is lack of adequate knowledge on the part of most writers of the mechanical principles governing ship designing at the present day; the other is a similar lack of any wide and intimate acquaintance with the designs followed and methods employed by peoples who retain primitive features in the construction of their sailing craft, particularly on the Nile in its upper reaches beyond the confines of Egypt. That it has been my good fortune to have had opportunities to study at first-hand the construction of sailing craft in every important quarter of the world, and, in especial, that of those in use on all sections of the Nile from its mouths to its source in Uganda, is my excuse for the present attempt to explain away some of the difficulties that have troubled or misled so many previous writers on this subject.

THE history of ancient mining makes demands on many and varied branches of knowledge. Although flint was the material first sought for by means of mines and precious stones have been obtained in the same way, mining for metallic ores is by far the most important. The subsequent treatment of the ores is not strictly a part of mining, but it will be necessary here to refer to the ancients* knowledge of metallurgy in order to realize what, at any given period, was a useful ore: for example, wolframite, the source of tungsten, did not become an ore until the middle of the nineteenth century. The subject is thus one for cooperation: the explorer finds a new site, the archaeologist dates it, the geologist learns the nature of the material worked and its mode of occurrence, the metallurgist says what could be done with it and so on; alternatively the archaeologist discovers a metal weapon or ornament, and it may need a chain of experts to determine the nature of the material, its original source, the people who extracted it and the methods they employed; or the scholar and philologist may need help in interpreting correctly statements and descriptions in ancient writings. It is the object of the present paper to indicate some of the more interesting results already obtained and thereby to stimulate further cooperative research; some of the more obvious gaps in our knowledge are pointed out. A picturesque and charming account of early mining is given in the Book of Job (xxviii, 1-11), written probably about 450 B.c. It had already been true for some 2000 years and was to remain so for roughly another 2000 until explosives and steam power revolutionized our subject; but it does not enter into great detail. We shall see that a real evolution of mining took place, but that many of the principles observed in the most up-to-date mines were already known and practised in ancient times. The most primitive examples found or known from ancient writings are not necessarily the oldest; in fact a mine of the present day in such backward areas as Central Africa may be less advanced than one in Europe or Egypt dating from a thousand years B.c. It must also be remembered that in many cases almost unlimited numbers of slaves, or prisoners, were available; consequently methods already known for saving labour or improving the conditions for the miners were not necessarily employed. For this reason a gold mine in Siberia is, or was recently, being worked in a manner resembling that described below from Ancient Egypt.

Objective: The objective of this narrative review was to investigate the history of light therapy in hospital settings, with reference to physiotherapy and particularly in an Australian context.Types of articles and search method:a review of available literature was conducted on PubMed, Medline and Google Scholar using keywords light therapy, photobiomodulation, physiotherapy, low-level laser, heliotherapy. Physiotherapy textbooks from Sydney University Library were searched. Historical records were accessed from the San Hospital library. Interviews were conducted with the San Hospital Chief Librarian and a retired former Head Physiotherapist from Royal Prince Alfred Hospital.Summary: Historically, light treatment has been used in both medical and physiotherapy practice. From its roots in ancient Egypt, India, and Greece, through to medieval times, the modern renaissance in ‘light as therapy ’ was begun by Florence Nightingale who, in the 1850s, advocated the use of clean air and an abundance of sunlight to restore health. Modern light therapy (phototherapy) had a marked uptake in use in medicine in Scandinavia, America, and Australia from 1903, following the pioneering work of Niels Finsen in the late 19th century, which culminated in Dr Finsen receiving the Nobel Prize for Medicine for the treatment of tuberculosis scarring with ultraviolet (UV) light, and treatment of smallpox scarring with red light. Treatment with light, especially UVB light, has been widely applied by physiotherapists in hospitals for dermatological conditions since the 1950s, particularly in Australia, Scandinavia, USA, England and Canada. In parallel, light treatment in hospitals for hyperbilirubinemia was used for neonatal jaundice. Since the 1980s light was also used in the medical specialties of ophthalmology, dermatology, and cardiology. In more recent years in physiotherapy, light was mostly used as an adjunct to the management of orthopedic/rheumatological conditions. Since the 1990s, there has been global use of light, in the form of photobiomodulation for the management of lymphedema, including in supportive cancer care. Photobiomodulation in the form of low-level laser has been used by physiotherapists and pain doctors since the 1990s in the management of chronic pain. The use of light as therapy is exemplified by its use in the San Hospital in Sydney, where light therapy was introduced in 1903 (after Dr. John Harvey Kellogg visited Niels Finsen in Denmark) and is practiced by nurses, physiotherapists and doctors until the present day. The use of light has expanded into new and exciting practices including supportive cancer care, and treatment of depression, oral mucositis, retinopathy of prematurity, and cardiac surgery complications. Light is also being used in the treatment of neurological diseases, such as Parkinson‘s disease, traumatic brain injury, and multiple sclerosis. The innovative uses of light in physiotherapy treatment would not be possible without the previous experience of successful application of light treatment.Conclusion: Light therapy has had a long tradition in medicine and physiotherapy. Although it has fallen somewhat out of favour over the past decades, there has been a renewed interest using modern techniques in recent times. There has been continuous use of light as a therapy in hospitals in Australia, most particularly the San Hospital in Sydney where it has been in use for almost 120 years.

The Enigma of the Hyksos, Volume 1: ASOR Conference Boston 2017—ICAANE Conference Munich 2018—Collected Papers

The role of culture in Caribbean Community’s (CARICOM’s) agenda is claimed to be very important. The CARICOM Secretariat has a culture program, aiming to strengthen the creativity of people. CARICOM annually manages the Caribbean Festival of Arts (CARIFESTA). A huge issue is that of the cultural restitutions. Most CARICOM Member States have become States Parties to International Conventions related to cultural heritage. Sadly, all international Conventions concerning protection of cultural heritage do not have retroactive effect. There is also a CARICOM commission on reparations for slavery and native genocide against the governments of Britain, France and the Netherlands, the transatlantic slave trade, between the 16th to 19th centuries, being much associated with the Caribbean heritage. Languages are important for the cultural identity of people. It may be stated on CARICOM’s site that “Our languages are part of the legacy of the various civilisations from which our ancestors came”, but it is also stated that “[f]or many member states, the English Language is a major unifying factor”. Indigenous languages should be of more concern to CARICOM. The creation of the Caribbean Court of Justice (CCJ) in 2005, is considered very important toward the Caribbean integration and thus, also to the protection of the region’s culture and cultural heritage – important part of their identity. However, only 4 Member States so far have accepted the CCJ as their Highest Court of Appeal. CARICOM should be more active in regard to the protection of culture and cultural heritage of its Member States.