Name _________________________________ Date ____________________ Period_________

Ancient Egyptian Philology - The Researches Project

Date My Presentation

ABSTRACT

Summary this report of two phases

First report: The state of knowledge in Egyptology from the ancient Egyptian religion, "Symbols and
signs" the most important, in the ancient Egyptian language, and the depth of hieroglyphics, in the
Hieroglyphs line used style Graphical for recording events on the monuments Religious, and on the
walls of temples, tombs, texts carved stone, and colored wooden panels, because of their nature,
were considered since ancient system of writing and beautiful art decorative at the same time, like
that of the Latin line or Arab. The ancient Egyptian lines key: hieroglyphic lines, and hieratic and
demotic.

All lines is not appear at once, but came in Temporal frame relay expresses the long expanse of time
experienced by the ancient Egyptian language, language and expressing at the same time for
maturity the old Egyptian Dynasties who realized that life requirements may require from time to time
to be between them and the expressive language tool, a writing, consistency the hieroglyph line is
the oldest of the Egyptian lines and the longest-lived and most obvious and beautiful, the ancient
Egyptian human has resorted in some time stages to simplify and represent it in "Hieratic" line, then
resorted to another simplification at a later stage, and represent it in Demotic line, which means that
there is a relationship written and clear among the three lines .. the most important writings when the
ancient Egyptians to write their names, and the names of the father and mother and sisters, because
they thought that the Baath in the afterlife must be maintained on the name of the person as well as
maintaining his body, themes and priorities in the past and to review future research.

The modern model of the outputs of research to Soved the (406) glyphs, a sign and symbol spoiled,
from the likes of: Ankh symbol, a sign Sa "Amulet " - Bat "Amulet" - a sign Tyet "Amulet ", and a
symbol of the scarab .. Etc, and a group of hieroglyphic characters in a simple format surrounded by
documented scientific evidence to clarify, Egyptology research’s project through. Researcher. M.
Younes Ahmed. In the Symbols, Signs and relations of the sacraments religious. Entitled:

((Secrets of symbols and signs of the ancient Egyptians)).

 Second report: The state of knowledge in Egyptology from the tombs of the Pharaohs, and their
locations, and Conclusion modern theories, and contain scientific evidence for the most modern and
innovative sites of archaeological monitoring systems, and show this plan is part of the whereabouts
of Burials most important "graves" on a large scale, the research series to those discoveries, for
specialization and to demonstrate the theoretical and practical stages of exploration, are following
scientific events resulting from previous research, leading up to the introduction of the new
knowledge yard of Egyptology, The new group of Tombs approach and of style property Tombs
befor. A Same the pace of the Valley of the kings, West Bank city Luxor Egypt.

Summed up in:

- A conclusion the most important methods of recording and drilling techniques - Record painted,
monitoring phases of ancient Egyptian tombs in innovative ways, and reached for signs indicate the
presence of treasures (cache) in the Tombs of the Kings was not discovered before.

- In Egyptology discovers researcher M. Younes Ahmed, the so-called "Valley of the new kings" to a
series of tombs that belong to the senior statesmen of the eighteenth and nineteenth family, but that
the new site was not observed by Egyptologists in the past and the present.

Description

Summary Egyptology research - Egyptian civilization. Part of a research project for the Philology of the
ancient Egyptian language. Researcher. M. Younes Ahmed. For a New Interpretations at decipherment (406)
glyphs, letters, symbols, amulets and a signs, in the ancient Egyptian language of Philology. Entitled.

((Secrets of Symbols & Signs of the Ancient Egyptians)).

Modern scientific research study reveals important scientific aspects in the history of Egyptology. Was the
work of the research project is divided into two parts. Study Fiqh Egyptian language and its development and
review of new updates from the results and operative linguistic, scientific evidence, and reliance on realism in
research work, as a first stage. Never rely the research on stereotypes, as in previous research methods, and to
provide a new perspective to the issue of the construction of thinking, a research project in the description of
the jurisprudence of the ancient Egyptian language.

According recent research scientific reveal important scientific aspects in the history As a second stage of
research’s the building and construction engineering for buildings and cemeteries since the pre-dynastic period
and even strains of the eighteenth and nineteenth centuries and down to the twenty-third family from the era of
the modern state of the Kingdom of ancient Egypt, the methods and technology of burial, study Architecture
engineering in ancient Egypt, and included the most innovative in the development of the review a new tombs
and completion Locating of the archaeological sites, on the scope of the scientific method approach, the study
included astronomical, the effects of construction engineering, which led to the identification of a new cemetery
similar to the pace of the tombs of the Valley of the kings to the West Bank, Luxor, Egypt.

Research Project Based on innovative ideas in the description of the Philology of the ancient Egyptian
language glyphs. With these ideas in mind, the purpose of this paper is to place into historical context the work
of Researcher. in Egyptology, M. Younes Ahmed, Breasted in the study of ancient Egypt, and, moreover, to
show that his two major works, A History of Egypt and the Ancient Records of Egypt actually mark a turning
point in Egyptological studies, inaugurating the era of modern Egyptology.

Introduction:

The field of Egyptology is only about 190 years old; that is, only six generations have arisen since Jean-
François Champollion completed the decipherment of Egyptian hieroglyphs in 1824. Since then, Egyptologists
have seen, generation by generation, the likes of Mariette, Lepsius, Petrie, Breasted, Habachi, and all of their
respective contemporaries who have contributed their researches and understanding to the study of ancient
Egypt.

Now recent years have seen the torch of enquiry pass to a new generation of scholars. However, even as
scholarship continues to improve, and new standards of research evolve, Egyptologists are always aware that
they stand academically on the shoulders of their predecessors, accumulating new knowledge and insights and
building upon and refining earlier interpretations, as well as rejecting them where appropriate.

With these ideas in mind, the purpose of this paper is to place into historical context the work of researcher. M.
Younes Ahmed Breasted in the study of ancient Egypt, Egyptian Philology, Study of a tombs engineering
started from the pre-dynastic period and until the era of the New Kingdom of Egypt's rulers, moreover, to show
that his two major works, A History of Egypt and the Ancient Records of Egypt actually mark a turning point in
Egyptlogical studies, inaugurating the era of modern Egyptology. . Etc.

Philology of the ancient Egyptian

Hieroglyphs emerged with the artistic traditions of Egypt. Where it had to be devised a way for writing and
community outreach on a wide range of knowledge during those ancient times. Where it was to be also from
the registration of religious rituals, holidays and events, the economy, trade and of the ancient Egyptian
people's celebrations. In the 9th and 10th century CE, Arab historians Dhul-Nun al-Misri and Ibn Wahshiyya
offered their interpretation of the hieroglyphs. In his 1806 English translation of Ibn Wahshiyya's work, Joseph
Hammer points out that Athanasius Kircher used this along with several other Arabic works in his 17th century
attempts at decipherment.
Kircher's interpretation of the hieroglyphs is probably the best known early modern European attempt at
'decipherment', not least for the fantastic nature of his claims. Another early attempt at translation was made by
Johannes Goropius Becanus in the 16th century.

Like other interpretations before it, Kircher's 'translations' were hampered by the fundamental notion that
hieroglyphs recorded ideas and not the sounds of the language. As no bilingual texts were available, any such
symbolic 'translation' could be proposed without the possibility of verification. Kircher further developed the
notion that the last stage of Egyptian could be related to the earlier Egyptian stages.

The Rosetta stone in the British Museum

The real breakthrough in decipherment began with the discovery of the Rosetta stone by Napoleon's troops in
1799 (during Napoleon's Egyptian invasion). As the stone presented a hieroglyphic and a demotic version of
the same text in parallel with a Greek translation, plenty of material for falsifiable studies in translation was
suddenly available. In the early 19th century, scholars such as Silvestre de Sacy, Johan David Åkerblad, and
Thomas Young studied the inscriptions on the stone, and were able to make some headway. Finally, Jean-
François Champollion made the complete decipherment by the 1820s.

Hieroglyphs consist of three kinds of glyphs: phonetic glyphs, including single-consonant characters that
function like an alphabet as writing developed and became more widespread among the Egyptian people,
simplified glyph forms developed, resulting in the hieratic (priestly) and demotic (popular) scripts. These
variants were also more suited than hieroglyphs for use on papyrus. Hieroglyphic writing was not, however,
eclipsed, but existed alongside the other forms, especially in monumental and other formal writing. The Rosetta
stone contains three parallel scripts – hieroglyphic, demotic, and Greek.

Comparison of previous research translation of errors a sign "Bat" the animal Intended. It the mascot of "bat"
animal. Crowd said of a many Egyptologists confirmed, it's a combine under the science of Egyptian
mythology is the collection of myths from ancient Egypt, which describe the actions of the Egyptian gods as a
means of understanding the world. The beliefs that these myths express are an important part of ancient
Egyptian religion. Myths appear frequently in Egyptian writings and art, particularly in short stories and in
religious material such as hymns, ritual texts, funerary texts, and temple decoration.

Previous research summary

The mistakes of the previous research for the field of the ancient Egyptian language research - Egyptology.
Summary of a Previous research Egyptologists.
citations:

Bat .. cow gods in ancient Egypt .. known since the pre-dynastic period time.

- Very old goddess in ancient Egypt.. And sits between Horus and Seth.. Image influenced the cult of
Hathor. Cow goddess of the sky with the ability to see the past and future, represent, referred to this
capability in the texts of the pyramids. The main idol for several centuries in my sleep in Upper Egypt,
and during the Middle Kingdom, and was replaced by the main idol of the goddess Hathor. As it is
shown with the human face of a woman, ears and cow horns and curly.
 - Amulet back to the time of pre-dynastic period, which is rarely depicted in sculptures and
archaeological inscriptions, and are often found in jewelry amulets. Show the existence of an early
relationship with the Royal and humanitarian Kings, and can be found in the texts of the pyramids to
speak 506 (§1095), which means an amulet of great importance in the religious belief of the ancient
Egyptians.

- Bat is the human-faced cow goddess most familiar to us from the Narmer Palette. She becomes
absorbed by Hathor in the Middle Kingdom Period, but is her own distinct and important personality
even as late as the reign of Menkaure, when she is famously depicted with Hathor flanking that pharaoh
in a beautiful life-sized triad statue. The depiction of Bat in association with T16, and her evocation in
connection to kingship on the Narmer Palette, suggests that the evolution of the goddess and the
evolution of early kingship followed a related trajectory at Hierakonpolis.
http://emhotep.net/2012/10/12/structures/tombs-structures/from-pits-to-palaces-part-3-hierakonpolis-and-the-
roots-of-royalty/
https://en.wikipedia.org/wiki/Bat_%28goddess%29
http://www.landofpyramids.org/bat.htm
http://www.ancientegyptonline.co.uk/bat.html
http://www.per-ankh.co.uk/monuments_of_egypt/gods_and_goddesses/bat_-
_cow_goddess_of_upper_egypt.asp
http://www.nemo.nu/ibisportal/0egyptintro/1egypt/

Recent research, M. Younies Ahmed

Egyptian (Goddess) Bat

Pat. is part of the biology in ancient Egyptian.

Pat. In the ancient Egyptian language means "Baat or "Bat". It also knowledge by part of Biology Science in
Ancient Egypt. That Bat or Vampire, does not exist in the ancient Egyptian belief, as well as the ancient
Egyptian hieroglyphic language, an "Pat " amulet refers to worked of biological anatomy. " Anatomy of a
uterus". And to that ancient works done by the ancient Egyptian through making mascots to express religious
belief and sacred intellectual description anatomical concept to explain it the female reproductive system
"uterus".

Means to prove the existential life in the other world, make sure maternity and ratios, the mantra has religious
priestly holiness of the ancient Egyptians. Baathification: The mean birth from the same womb that bore him to
live a normal life on the ground, and then his death and return to life in the other world, was the priests a rituals
put that mark the guidance of the deceased in the afterlife the mantra of proving motherhood and he holds the
title of the birth of the original mother. And it was not his adopted son.- Resurrection They express the
biological work on the ancient Egyptian range.
Bat (goddess) It is an Anatomical Description of a Female Reproductive System in Ancient Egypt.
- Symbolizes the "rebirth" Which means the configuration of religious belief. Which means at the same time
the evolution of pregnancy & birth, and was part of the old religious belief among the Egyptians, and was a
special ancient Egyptian belief and even in human life event, and in his death, as well formed the religious issue
posed by the life .. (birth - Reproduction - Creation ) .. An Egyptians ancient deliberately to learn biology and
cosmology.. # M. YOUNES AHMED.

The true meaning of the mascot are: Baath.. Life - birth Or motherhood.. Feminine of women (uterus). #Yunus
Ahmed

Constitute the name and recipe (Baath) .. Mother.. And the means of creation - new life - births - the female of
(uterus). #Yunus Ahmed

- That is was the Ancient Egyptian human!! .. The search for truth in the affairs of life an order filled a lot of
extinct civilizations and even of our time!

I will explain in detail in this parts later... Thanks To read.

Possible Research Topics

Gods & Goddesses • Pharaohs • Hieroglyphics

Pyramids • Mummies • Military
Animals of the Nile • Valley of the Kings • Slavery
The Sphinx • Social Classes • Role of Women
Rosetta Stone • Farming and the Nile • Dwellings
Clothing • Food and Drink • Jewelry
Art • Geography • Government and Laws
Trade • Transportation • Astronomy
Medicine • Technology • Education

References
Wilkinson, Richard H. The Complete Gods and Goddesses of Ancient Egypt, p.172 Thames & Hudson. 2003.
ISBN 0-500-05120-8
Hart, George. The Routledge Dictionary of Egyptian Gods and Goddesses, p. 47 2nd Edition Routledge. 2005.
ISBN 0-415-34495-6
Wilkinson, Richard. H. Reading Egyptian Artp. 213 Thames and Hudson 1992. ISBN 0-500-27751-6
R. O. Faulkner, the Ancient Egyptian Pyramid Texts, Oxford 1969, p. 181, Utterance 506
 Jones, Daniel (2003) [1917], Peter Roach, James Hartmann and Jane Setter, eds., English Pronouncing
Dictionary, Cambridge: Cambridge University Press, ISBN 3-12-539683-2
  "hieroglyph". Merriam-Webster Dictionary.
  ἱερογλυφικός, Henry George Liddell, Robert Scott, A Greek–English Lexicon, on Perseus Digital Library
  ἱερός, Henry George Liddell, Robert Scott, A Greek–English Lexicon, on Perseus Digital Library
  γλύφω, Henry George Liddell, Robert Scott, A Greek–English Lexicon, on Perseus Digital Library
  Antonio Loprieno, Ancient Egyptian: A Linguistic Introduction (Cambridge: Cambridge UP, 1995), 11.
  Richard Mattessich (2002). "The oldest writings, and inventory tags of Egypt" (PDF). Accounting
Historians Journal 29 (1): 195–208. JSTOR 40698264.
  Antonio Loprieno (1995). Ancient Egyptian: a linguistic introduction. Cambridge University Press.
pp. 12–. ISBN 978-0-521-44849-9. Retrieved 31 October 2011.
  Geoffrey Sampson (1 January 1990). Writing Systems: A Linguistic Introduction. Stanford University
Press. pp. 78–. ISBN 978-0-8047-1756-4. Retrieved 31 October 2011.
  Geoffrey W. Bromiley (June 1995). The international standard Bible encyclopedia. Wm. B. Eerdmans
Publishing. pp. 1150–. ISBN 978-0-8028-3784-4. Retrieved 31 October 2011.
  Iorwerth Eiddon Stephen Edwards, et al., The Cambridge Ancient History (3d ed. 1970) pp. 43–44.
  Robert E. Krebs; Carolyn A. Krebs (December 2003). Groundbreaking scientific experiments, inventions,
and discoveries of the ancient world. Greenwood Publishing Group. pp. 91–. ISBN 978-0-313-31342-4.
Retrieved 31 October 2011.
  Simson Najovits, Egypt, Trunk of the Tree: A Modern Survey of an Ancient Land, Algora Publishing,
2004, pp. 55–56.
  Mitchell, Larkin. "Earliest Egyptian Glyphs". Archaeology. Archaeological Institute of America. Retrieved
29 February 2012.
  The latest presently known hieroglyphic inscription date: Birthday of Osiris, year 110 [of Diocletian],
dated to August 24, 394
  Ahmed ibn 'Ali ibn al Mukhtar ibn 'Abd al Karim (called Ibn Wahshiyah) (1806). Ancient alphabets &
hieroglyphic characters explained: with an account of the Egyptian priests, their classes, initiation time, &
sacrifices by the aztecs and their birds, in the Arabic language. W. Bulmer & co. Retrieved 31 October 2011.
  Jean-François Champollion, Letter to M. Dacier, September 27, 1822
  Sir Alan H. Gardiner, Egyptian Grammar, Third Edition Revised, Griffith Institute (2005), p.25
  Gardiner, Sir Alan H. (1973). Egyptian Grammar. Griffith Institute. ISBN 0-900416-35-1.
 Antonio Loprieno, Ancient Egyptian, A Linguistic Introduction, Cambridge University Press (1995), p. 13

See also

 Index of Egyptian mythology articles

 Kemetism
 Egyptian language
o Coptic language
 Middle Bronze Age alphabets
 Writing in Ancient Egypt
o Egyptian numerals
o Gardiner's sign list
o List of Egyptian hieroglyphs:
 by common name A–L
 by common name M–Z
 by alphabetization
o Hand (hieroglyph)
o Manuel de Codage
o Transliteration of Ancient Egyptian


Notes and citations

Notes

1.

 Horus and Set, portrayed together, often stand for the pairing of Upper and Lower Egypt, although either god
can stand for either region. Both of them were patrons of cities in both halves of the country. The conflict
between the two deities may allude to the presumed conflict that preceded the unification of Upper and Lower
Egypt at the start of Egyptian history, or it may be tied to an apparent conflict between worshippers of Horus
and Set near the end of the Second Dynasty.[13]

2.  Horus the Elder is often treated as a separate deity from Horus, the child born to Isis.[75]

Citations

1.
 Anthes in Kramer 1961, pp. 29–30
  David 2002, pp. 1–2
  O'Connor, David, "Egypt's View of 'Others'", in Tait 2003, pp. 155, 178–179
  Tobin 1989, pp. 10–11
  Morenz 1973, pp. 81–84
  Baines 1991, p. 83
  Frankfurter in Meyer and Mirecki 2001, pp. 472–474
  Pinch 2004, p. 17
  Assmann 2001, pp. 113, 115, 119–122
  Griffiths, J. Gwyn, "Isis", in Redford 2001, vol. II, pp. 188–190
  Anthes in Kramer 1961, pp. 33–36
  Pinch 2004, pp. 6–7
  Meltzer, Edmund S., "Horus", in Redford 2001, vol. II, pp. 119–122
  Bickel in Johnston 2003, p. 580
  Assmann 2001, p. 116
  Meeks and Favard-Meeks 1996, pp. 49–51
  Baines, in Loprieno 1996, p. 361
  Baines 1991, pp. 81–85, 104
  Tobin, Vincent Arieh, "Myths: An Overview", in Redford 2001, vol. II, pp. 464–468
  Bickel in Johnston 2003, p. 578
  Pinch 2004, pp. 1–2
  Assmann 2001, pp. 80–81
  Assmann 2001, pp. 107–112
  Tobin 1989, pp. 38–39
  Baines 1991, pp. 100–104
  Baines 1991, pp. 104–105
  Anthes in Kramer 1961, pp. 18–20
  Tobin 1989, pp. 18, 23–26
  Assmann 2001, p. 117
  Tobin 1989, pp. 48–49
  Assmann 2001, p. 112
  Hornung 1992, pp. 41–45, 96
  Vischak, Deborah, "Hathor", in Redford 2001, vol. II, pp.82–85
  Anthes in Kramer 1961, pp. 24–25
  Allen 1989, pp. 62–63
  Traunecker 2001, pp. 101–103
  David 2002, pp. 28, 84–85
  Anthes in Kramer 1960, pp. 62–63
  Allen 1989, pp. 45–46
  Tobin 1989, pp. 16–17
  Traunecker 2001, pp. 10–11
  Traunecker 2001, pp. 1–5
  Bickel in Johnston 2003, p. 379
  Baines 1991, pp. 84, 90
  Pinch 2004, pp. 6–11
  Morenz 1971, pp. 218–219
  Pinch 2004, pp. 37–38
  Ritner 1993, pp. 243–249
  Pinch 2004, p. 6
  Baines, in Loprieno 1996, pp. 365–376
  Pinch 2004, pp. 35, 39–42
  Tobin 1989, pp. 79–82, 197–199
  Pinch 2004, p. 156
  Allen 1989, pp. 3–7
  Allen, James P., "The Egyptian Concept of the World", in O'Connor and Quirke 2003, pp. 25–29
  Lesko, in Shafer 1991, pp. 117–120
  Conman 2003, pp. 33–37
  Meeks and Favard-Meeks 1994, pp. 82–88, 91
  Lurker 1980, pp. 64–65, 82
  O'Connor, David, "Egypt's View of 'Others'", in Tait 2003, pp. 155–156, 169–171
  Hornung 1992, pp. 151–154
  Pinch 2004, p. 85
  Baines, in Loprieno 1996, pp. 364–365
  Tobin 1989, pp. 27–31
  Assmann 2001, pp. 77–80
  Pinch 2004, p. 57
  David 2002, pp. 81, 89
  Dunand and Zivie-Coche 2005, pp. 45–50
  Meeks and Favard-Meeks, pp. 19–21
  Allen 1989, pp. 8–11
  Allen 1989, pp. 36–42, 60
  Pinch 2004, pp. 66–68
  Pinch 2004, p. 69
  Meeks and Favard-Meeks 1994, pp. 22–25
  Pinch 2004, p. 143
  Pinch 2004, pp. 71–74
  Assmann 2001, pp. 113–116
  Uphill, E. P., "The Ancient Egyptian View of World History", in Tait 2003, pp. 17–26
  Pinch 2004, pp. 76–78
  Assmann 2001, p. 124
  Hart 1990, pp. 30–33
  Pinch 2004, pp. 79–80
  Assmann 2001, pp. 131–134
  Hart 1990, pp. 36–38
  Kaper, Olaf E., "Myths: Lunar Cycle", in Redford 2001, vol. II, pp. 480–482
  Assmann 2001, pp. 129, 141–145
  Assmann 2001, pp. 116–119
  Feucht, Erika, "Birth", in Redford 2001, p. 193
  Baines in Loprieno 1996, p. 364
  Hornung 1992, p. 96
  Pinch 2004, pp. 91–92
  Hornung 1992, pp. 96–97, 113
  Tobin 1989, pp. 49, 136–138
  Pinch 2004, pp. 183–184
  Hart 1990, pp. 52–54
  Quirke 2001, pp. 45–46
  Hornung 1992, pp. 95, 99–101
  Hart 1990, pp. 57, 61
  Hornung 1982, pp. 162–165
  Dunand and Zivie-Coche 2005, pp. 67–68
  Meeks and Favard-Meeks 1996, pp. 18–19
  te Velde, Herman, "Seth", in Redford 2001, vol. III, pp. 269–270
  Ritner 1993, pp. 246–249
  Ritner 1993, p. 150
  Roth, Ann Macy, "Opening of the Mouth" in Redford 2001, vol. II, pp. 605–608
  Assmann 2001, pp. 49–51
  O'Rourke, Paul F., "Drama", in Redford 2001, vol. I, pp. 407–409
  Baines 1991, p. 101
  Morenz 1973, p. 84
  Tobin 1989, pp. 90–95
  Baines 1991, p. 103
  Wilkinson 1992, pp. 27–29, 69–70
  Quirke 2001, p. 115
  Wilkinson 1992, pp. 11–12
  Andrews, Carol A. R., "Amulets", in Redford 2001, vol. I, pp. 75–82
  Lurker 1980, pp. 74, 104–105
  Baines in Loprieno 1996, pp. 367–369, 373–374

118.  Baines in Loprieno 1996, pp. 366, 371–373, 377

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Baines. Cornell University Press. ISBN 0-8014-1223-4.
 Hornung, Erik (1992). Idea into Image: Essays on Ancient Egyptian Thought. Translated by Elizabeth
Bredeck. Timken. ISBN 0-943221-11-0.
 Lesko, Leonard H. (1991). "Ancient Egyptian Cosmogonies and Cosmology". In Shafer, Byron E.
Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Cornell University Press. ISBN 0-
8014-2550-6.
 Lurker, Manfred (1980) [1972]. An Illustrated Dictionary of the Gods and Symbols of Ancient Egypt.
Translated by Barbara Cummings. Thames & Hudson. ISBN 0-500-27253-0.
 Meeks, Dimitri; Christine Favard-Meeks (1996) [1993]. Daily Life of the Egyptian Gods. Translated by
G. M. Goshgarian. Cornell University Press. ISBN 0-8014-8248-8.
 Morenz, Siegfried (1973) [1960]. Egyptian Religion. Translated by Ann E. Keep. Methuen.
ISBN 0801480299.
 O'Connor, David; Quirke, Stephen, eds. (2003). Mysterious Lands. UCL Press. ISBN 1-84472-004-7.
 Pinch, Geraldine (2004). Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of
Ancient Egypt. Oxford University Press. ISBN 0-19-517024-5.
 Quirke, Stephen (2001). The Cult of Ra: Sun Worship in Ancient Egypt. Thames and Hudson. ISBN 0-
500-05107-0.
 Redford, Donald B., ed. (2001). The Oxford Encyclopedia of Ancient Egypt. Oxford University Press.
ISBN 0-19-510234-7.
 Ritner, Robert Kriech (1993). The Mechanics of Ancient Egyptian Magical Practice. The Oriental
Institute of the University of Chicago. ISBN 0-918986-75-3.
 Tait, John, ed. (2003). 'Never Had the Like Occurred': Egypt's View of Its Past. UCL Press. ISBN 1-
84472-007-1.
 Tobin, Vincent Arieh (1989). Theological Principles of Egyptian Religion. P. Lang. ISBN 0-8204-1082-
9.
 Traunecker, Claude (2001) [1992]. The Gods of Egypt. Translated by David Lorton. Cornell University
Press. ISBN 0-8014-3834-9.
 Wilkinson, Richard H. (1993). Symbol and Magic in Egyptian Art. Thames & Hudson. ISBN 0-500-
23663-1.

Further reading

 Armour, Robert A (2001) [1986]. Gods and Myths of Ancient Egypt. The American University in Cairo
Press. ISBN 977-424-669-1.
 Ions, Veronica (1982) [1968]. Egyptian Mythology. Peter Bedrick Books. ISBN 0-911745-07-6.
 James, T. G. H (1971). Myths and Legends of Ancient Egypt. Grosset & Dunlap. ISBN 0-448-00866-1.
 Sternberg, Heike (1985). Mythische Motive and Mythenbildung in den agyptischen Tempein und Papyri
der Griechisch-Romischen Zeit (in German). Harrassowitz. ISBN 3-447-02497-6.
 Tyldesley, Joyce (2010). Myths and Legends of Ancient Egypt. Allen Lanes. ISBN 1-84614-369-1.

 Adkins, Lesley; Adkins, Roy (2000). The Keys of Egypt: The Obsession to Decipher Egyptian
Hieroglyphs. HarperCollins Publishers. ISBN 0-06-019439-1.
 Allen, James P. (1999). Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs.
Cambridge University Press. ISBN 0-521-77483-7.
  Collier, Mark & Bill Manley (1998). How to Read Egyptian Hieroglyphs: a step-by-step guide to teach
yourself. British Museum Press. ISBN 0-7141-1910-5.
 Selden, Daniel L. (2013). Hieroglyphic Egyptian: An Introduction to the Language and Literature of the
Middle Kingdom. University of California Press. ISBN 0-520-27546-2.
 Faulkner, Raymond O. (1962). Concise Dictionary of Middle Egyptian. Griffith Institute. ISBN 0-
900416-32-7.
 Gardiner, Sir Alan H. (1973). Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs.
The Griffith Institute. ISBN 0-900416-35-1.
 Hill, Marsha (2007). Gifts for the gods: images from Egyptian temples. New York: The Metropolitan
Museum of Art. ISBN 9781588392312.
 Kamrin, Janice (2004). Ancient Egyptian Hieroglyphs: A Practical Guide. Harry N. Abrams, Inc.
ISBN 0-8109-4961-X.
 McDonald, Angela. Write Your Own Egyptian Hieroglyphs. Berkeley: University of California Press,
2007 (paperback, ISBN 0-520-25235-7).

External links

The goddess Bat - discussion on Philae

The goddess Bat - discussion on Egyptian Myths

 Ancient Egyptian Hieroglyphics – Aldokkan

 Glyphs and Grammars – Resources for those interested in learning hieroglyphs, compiled by Aayko
Eyma
 Hieroglyphics! – Annotated directory of popular and scholarly resources
 Egyptian Language and Writing
 Full-text of The stela of Menthu-weser
 Wikimedia's hieroglyph writing codes
 Unicode Fonts for Ancient Scripts – Ancient scripts free software fonts

Thanks for reading…

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