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This introductory chapter discusses briefly the history of the study of Egyptian literature, highlighting how broader developments in the theory of literature have come to be applied within Egyptology, and outlining the significant interpretative issues that still remain. This is particularly acute when studying a civilisation such as Ancient Egypt, with an only fragmentarily preserved literate culture, and no continuous tradition of reception to condition modern engagement with the ancient texts. The chapter reviews the approaches taken by contributors to the volume, and evaluates how they relate to recent developments in the application of theoretically informed approaches to Egyptian texts. The range of topics covered demonstrates the vitality and diversity of current Egyptological engagement with Ancient Egyptian texts.

The first Aswan Dam was the most controversial civil enterprise of the early British Mandate in Egypt. It was also one of the most ideologically loaded projects of a British-dominated government, which wished to be seen as both modernizing force and guardian of Egypt's heritage. In this conflicted situation, lobbies for and against the construction of the dam do not follow predictable patterns. Engineers, seeing themselves as modern parallels to the biblical Joseph, often expressed greater discomfort with the drowning of monuments than did those, including Egyptologists, whose professional concerns were with Egypt's ancient past. Initially centred around biblical imagery and the iconic temple of Philae, the debate was transformed by the emergence of concern for Egyptian prehistory and consequent attraction of new anthropological interests.

During the height of Western imperialism in Egypt from 1882 to 1922, the British ran the country and the French directed the Antiquities Service. Two contemporary artistic allegories expressed Western appropriation of the pharaonic heritage: the façade of Cairo's Egyptian Museum (1902) and Edwin Blashfield's painting Evolution of civilization in the dome of the Library of Congress (1896). The façade presents modern Egyptology as an exclusively European achievement, and Evolution presents ‘Western civilization’ as beginning in ancient Egypt and climaxing in contemporary America. The illustrated cover of an Arabic school magazine (1899) counters with an Egyptian nationalist claim to the pharaonic heritage. A woman shows children the sphinx and pyramids to inspire modern revival, and Khedive Abbas II and Egyptian educators, not European scholars, frame the scene. The careers of three Egyptologists — Gaston Maspero, E. A. W. Budge, and Ahmad Kamal Pasha — are explored to provide context for the allegories.

The Joseph story became a testing ground to determine whether Egyptology had anything to contribute to Pentateuchal studies. This chapter does not offer a complete history of the investigation of the Joseph story, nor does it present an exhaustive Egyptological analysis of the Egyptian backgrounds to the narrative. A major monograph would be required to accomplish this task. However, inasmuch as the Joseph story is central to the “Egypt in Israel” tradition, the chapter is obliged to pay attention to this remarkable narrative. Consequently, the chapter is limited to a brief sketch of some of the key works that have integrated Egyptological data with the Genesis material, a discussion of some recent form- and literary-critical developments, and a summary of the most compelling Egyptian data, including some new material. Some conclusions are then drawn.

The clattering sound of a child’s shoes across the cold stone floors; the echo is magnificent. I am nine or ten years old and I make my way through the prehistoric exhibition at the National Museum in Copenhagen. The dimly lit display cases are filled with arrowheads, heavy beads of perforated amber, funnel beakers, and bronze artefacts. I reach my goal, the alluring Bronze Age oak cists where the buried men and women from the heaths of Jutland are looking back at me. I touch the glass. My eyes wander over their reddened hair and their clothes, stained in deep shades of peat brown. My eyes seek theirs in the hollow orbits of their skulls. I close mine and imagine a life thousands of years ago. My small hand moves across the glass, leaving an almost invisible trace. Small fingerprints; a dreaming child’s gesture. I would stay there forever, dreaming of the past. Feeling it. I know that it was moments like this, when I could see and feel the humanity of the past that made me want to become an archaeologist. The immediate encounter with an individual from the past is a privileged moment. For a brief moment our destinies cross paths, and hundreds, even thousands of years are transcended. Scenes like this one, of children gazing at the dead and seeing the past, are not unusual. In museums across Europe, the archaeological findings from burials, including both the human remains and the items that accompanied the dead, are often displayed with pride and confidence. The public expects this and is drawn in with fascination to stand face-to-face with the deep past. Beyond this, the display of the dead and of death itself, with all of the allure and drama that accompany it, becomes a privileged locus for pedagogy and communication. But while this confident attitude towards the display of the dead may be typical in Europe, it is not as evident in North America. In North American museums, it is rare to see human remains from archaeological contexts displayed in any form (exception seems to be given to Egyptian mummies, which still are prominently displayed by many institutions that have them among their collections).

This chapter introduces the book at the centre of this study, a mammoth biographical dictionary of 453 world women published in Arabic in Cairo 1893-6 at Egypt’s government printing press; and its author, Zaynab Fawwaz, an immigrant from southern Lebanon to Egypt who wrote on gender politics in the press and also wrote two novels, a play and some poetry. The chapter places this book in the context of scholarship on gender politics, feminism, nationalism and anti-colonialism, and early feminist discourse in the Arab region and especially Egypt. In that context, the fin-de-siècle interest in ancient history – Pharaonic, Ptolemaic, Semitic – evident in Egypt’s and Arabic Ottoman publications, receives attention as it relates to Fawwaz’s outlook on women’s history.

Much of what characterizes the people of al-Qurna today is not only inherent in the physical aspects of the surrounding landscape, but also the historical process of archaeological recognition and interpretation that has resulted in the culturally constructed characterization of the Theban foothills. This perspective immediately directs the attention to the historically situated development of western academic involvement with the Theban west bank, necessitating a global perspective in explanation of the particular cultural constructions that resulted from the contact with foreign interests. This chapter argues that the communities of the Luxor west bank represent a case in which the emergence of the originally western academic practice of Egyptology acted as one of those external formational processes, and that it is in this light that the al-Qurna material, at least in part, must be presented and understood.

During the seventy-three days spent at Thebes during Edward William Lane's visit, he made a scrupulous immersion in Egyptology. The Valley of the Kings is a large wadi which today is clearly defined as a natural stone portal. During those two and a half months, Lane worked at most of the major Theban sites, and devoted most of his time to three places. Although he spent most of his week at Thebes, he still researched and visited all the different places at the Valley of the Kings.

Tracing the role of the Egyptians in the study of Egyptology requires an insight into the political and social forces that forged modern Egypt. Like Alexander the Great, who presented himself as Egypt's liberator from Persian rule, Napoleon Bonaparte, is said to have unchained the opening to Egypt's past. French rule is considered to be one of the most significant contributions of France to Egypt's development. Unfortunately, the period of French rule ended early thanks to the British fleet under Lord Nelson which arrived off the Egyptian coast in 1801 and sank the French fleet at anchor in Abukir Bay. In spite of their short rule, French influence had a lasting effect on Egypt and its development of national identity. Furthermore, Muhammad Ali, an Ottoman officer, set out to modernize the country by introducing European technology and he crushed rival Ottoman and Mamluk commanders.

Visitors to the Lawrence Room, Girton College, Cambridge University, on Thursday afternoons (when the small one room museum is open to the public) will find a dead body on display. The body is that of an Egyptian mummy from the Coptic period with a painted face mask and inscription ‘Hermione Grammatike’. It was this inscription that attracted Girton College to acquire this ancient body. A loose translation suggests this was a woman scholar, and therefore the first recorded woman scholar in history and as such an appropriate ‘mascot’ for one of the early great champions for formal female education. The mummy was purchased from Egyptologist Flinders Petrie who had excavated it in 1910–11 (Imogen Gunn and Dorothy Thompson, pers. comm.). The case of Hermione is both particular and general. Across all of the UK and indeed the Western world, human remains from all ages and all parts of the world can be found in all types of museums of all sizes apparently isolated and insulated from society’s normal relationships with the dead: grief, morbidity, respect, invisibility. Context would appear to be everything in terms of attitudes to the display of the human dead. This paper reviews this concept of context, and offers some commentary on the origins, constraints, and boundaries for the display of human remains. To begin with an Egyptian mummy as an example is also appropriate, as this particular category has an almost ubiquitous and overpowering place in Western museums. It has been accepted practice to include human remains in displays since the widespread establishment of public museums in the nineteenth century. These are normally associated with archaeological discoveries but can also be found in physical and social anthropological displays, medical and history of medicine displays, and occasionally in other contexts. Museum practice is very much a creation of Western, primarily Enlightenment, values and the inclusion of human remains in displays can be traced in these values (for example, the anatomical drawings of Leonardo da Vinci and the public anatomy demonstrations of the nascent Royal Society in London) and in the Christian European culture from which this derived (for example, the display in churches of saints’ relics: Weiss-Krejci this volume).

Papyrus – an Egyptian plant from the Cyperaceae family – served as the fundamental media in communicating written information during the Antiquity period. While the term ‘papyrology’ is used to refer to texts that are mainly expressed in Greek or in Latin, the texts expressed in Egyptian are studied through a specific branch called ‘Egyptology’. Upon the discovery of numerous texts of this nature, several documents were also discovered that contained vital information regarding legal rules and regulations, administrative and private correspondence. This chapter attempts to look into such findings and how these documents explain the way in which Jewish legal problems and situations were managed initially.

This chapter begins with the author's arrival to Cairo University. The university was founded as a private college in 1908, then nationalized in 1925. The author wanted to be a journalist and during her time at school, she wrote about al-Qarafa, Cairo's vast cemetery quarter—the beginnings of which go back to the era of the Fatimids and Mamluks. However, after spending a semester break in Luxor and Aswan looking at ruins, statues, and excavations, the author decided that she would major in archaeology and study philosophy and ancient languages as minors. She then began studying Egyptology and archaeology in 1969. Later, she would go on to participate in an excavation in the Great Pyramid of Giza.