Dr. Hossam Mohammed Abdel Fattah Helal Hegazi is an Egyptologist and historian. He graduated from the Faculty of Archaeology in 2009, specializing in Egyptology. He received his Master's degree in 2020 with a thesis titled "Poverty in Ancient Egypt through Archaeological Evidence," and later earned his Ph.D. in 2023 with a dissertation on "Religious Trends in the First Intermediate Period: A Religious and Linguistic Study."
Dr. Hegazi has published research on "The Democracy of the Afterlife in Ancient Egypt during the First Intermediate Period." He currently has two books under publication: "Poverty in Ancient Egypt" and "Atheism in Ancient Egypt." Since 2011, he has been working with the Egyptian Ministry of Tourism and Antiquities.
Dr. Hegazy is a renowned scholar specializing in the religious and socio-economic aspects of Ancient Egypt. His research interests include the religious beliefs and practices of the First Intermediate Period, socio-economic conditions in Ancient Egypt, and cultural exchanges during this time. He has an impressive record of published articles and books and has participated in several national and international conferences. Phone: 01033191555 Address: cairo
دراسة تحليلية لمصطلحات الفقر في اللغة المصرية القديمة "Analytical Study of Terms of Poverty in Ancient Egyptian Language", 2024
الهدف من هذه الورقة البحثية هو دراسة المصطلحات الدالة على الفقر والبؤس دراسة تحليلية، والتي ورد... more الهدف من هذه الورقة البحثية هو دراسة المصطلحات الدالة على الفقر والبؤس دراسة تحليلية، والتي وردت في قواميس ومعاجم اللغة المصرية القديمة فى عصورها المختلفة وتحليلها لغوياً، حيث إتسمت بتنوع أشكال وصور كتابتها من حيث كتابة الكلمة ذات القراءة الواحدة بعلامات مختلفة الشكل أو الترتيب وتنوع المخصصات، ولعل أشهر تلك المخصصات هو طائر الشر الذى يرتبط بالمعاني والكلمات التى تدل على الفقر والجوع والأفعال السيئة، حيث يعتبر الفقر أكبر مشكلة إجتماعية تعرض لها المصريين فى عصور مختلفة، وكان المصرى القديم يرفض أن يظهر فى أى صورة سلبية ولذلك نجده يحقر من الفقر ويلعنه ويفرد العديد من المعانى والكلمات والمصطلحات الدالة على هذه الكلمة المنبوذة مما أدى لتعدد المخصصات الدالة على الفقر وتنوعها مثل nDs, SwAw, twA, Akw, iwty, iAd وغيرها.
فى نهاية عصر الدولة القديمة حوالى عام 2300 ق.م ظهرت مجموعة من النصوص الدينية عرفت بنصوص الأهرام و... more فى نهاية عصر الدولة القديمة حوالى عام 2300 ق.م ظهرت مجموعة من النصوص الدينية عرفت بنصوص الأهرام والتى تُعد أقدم تعاويذ سحرية ودينية فهى تمثل نتاج الفكر الدينى للمصرى القديم منذ أقدم العصور فقد ظلت متفرقة على أوراق البردى وأسطح الفخار حتى سجلها لأول مرة الملك "أوناس"، ثم استمرت فى أهرامات أربعة من خلفائه من ملوك الأسرة السادسة وأيضاً فى أهرامات الملكات زوجات الملك "بيبى الثانى"، ثم فى عصر الأسرة الثامنة فى هرم الملك "إيبى" وكلهم فى سقارة، وعقب سقوط الدولة القديمة تخللت مصر موجة كبرى من الديمقراطية الدينية التى مهدت لظهور مفاهيم وأفكار وتصورات وعقائد دينية وجنائزية جديدة، وبعد أن كان الحق الأوزيرى وكل ما يتعلق به من مزايا قاصراً على الملك وحده، حيث كان الملك إلهاً مُقدساً، لا يُمكن المساس بشخصه الإلهى، وكان يُلقب ببعض الألقاب التى تعطيه القدسية والإحترام ، ثم إمتد الأمر للشعب وأضحى كل فرد متوفى مُوحداً مع أوزير. عُرف التيار الدينى الجديد بإسم إتجاه المحافظين أو الإتجاه القديم "ديمقراطية العالم الآخر" وهو إتجاه يتشابه إلى حداً كبير مع الإتجاه القديم فقد بقى أصحابه على عقائد أسلافهم فى فكرة البعث والخلود فظلوا يبنون المقابر ويقيمون الشعائر ويقدمون القرابين ولكنهم سجلوا على توابيتهم نصوص تعرف بمتون التوابيت بما يناسب عصرهم ويحقق أمانيهم، وأهم التجديدات هى تلقيب المتوفى بلقب أوزير ، حيث أصبح أى إنسان يتعرض للمثول أمام أوزير فى قاعة المحاكمة- فيما يُعرف بـ(ديموقراطية العالم الآخر) -إذا أخطأ فى حق أى شخص آخر وطلب مقاضاته ثم تطور ذلك وأصبح كل فرد يمثُل أمام أوزير، كما أن الكا kAلا تتلقى القرابين إلا بعد تبرئة المتوفى وحصوله على لقب mAa – xrw .
A Dissertation Submitted for getting PhD degree in Egyptology, Tanta University, 2023
Social life had a clear impact on religion or what is known as religious beliefs, so the ancient ... more Social life had a clear impact on religion or what is known as religious beliefs, so the ancient Egyptian man became aware of moral values and knew right and wrong, good and evil, and that system based on the idea of applying ma’at continued for thousands of years, and even in periods of turmoil, decentralization and weakness, the Egyptians were constantly looking for justice In order to establish a life of impeccable justice, but during periods of weakness, specifically the era of the first transition, religious ideas appeared that differed from what was prevalent in a large way.
As the period of the First Intermediate Period was the era of correcting religious concepts and beliefs, religious criticism became available in it, and sometimes the matter went beyond that until it reached verbal abuse of the king and lack of belief in the idol, which is considered a departure from the traditions of the ancient Egyptian religion.
Skepticism, extremism, and pessimism were dominant features of that period, which prompted the thinkers and priests of that period to expect the existence of a court in which the deceased would be held accountable for what his hands committed in his life, regardless of his position or gender, even if he was the king himself or a member of the upper class.
The subject aims to study the doctrinal trends during the era of the first transition in ancient Egypt, and the research was divided into an introduction and four chapters in addition to the conclusion with the most important results of the study, followed by a list of Arabic, Arabized and foreign references, internet sites, then a list of pictures and figures.
The first chapter deals with "the first doctrinal trend," the extreme, pessimistic skeptic, through "the warnings of the sage Ibu-War," "the prophecy of Neferti," and "the songs of the lyre player." Religious, social and moral reform.
The second chapter is entitled "The second ideological trend" The pessimistic extremist" through the papyrus "Desperate with life", Then the third chapter deals with "The third ideological trend" (democracy of the other world) "The conservative trend" through some paragraphs of coffin texts that confirm the idea of this trend.
The fourth chapter deals with the "fourth ideological trend" (the enlightened few) by explaining the concept of this trend and the circumstances of its inception, and the texts and rituals it contains through Khaiti's advice to his son Merikare', the complaints of the eloquent farmer, and some texts written on the walls of tombs in the era of the first transition, which are known as biographies.
The study ends with a conclusion that includes the most important results learned from the study.
Poverty is the most common problem faced commoners in ancient Egypt in various ages. In Egypt, ... more Poverty is the most common problem faced commoners in ancient Egypt in various ages. In Egypt, the first class revolution against the king was triggered by poverty and the poor economic situation. The teachings, wise sayings, and literary texts expressed the misery of this starved class that is deprived of all the pleasures of life, between praise and satire, writers and wise men concerned with developing teachings that respect the poor.
The terminology and indicative phrases to poverty in ancient Egypt have varied in a direct or indirect way. This indicates to the importance of dealing with and warning against poverty problems. The great concern of the wise men and writers in different eras was to call for respecting the poor and for treating them in a human way. Some writers took a stand with their children about the need to avoid occupations that impoverish their owners.
Through the art of inscription and sculpture, the ancient Egyptian revealed the poor class through some scenes that show that starving class while engaged in household chores or serving their owners in the fields or other hard work that shows the extent of humiliation and oppression.
Poverty is the equivalence and synonym of fear. Poverty is fear. Poverty is the distress or stricture and not only shortage of money. Poverty is the constant fear of everything, where the poor fears to eat and goes hungry, to be cold with little clothes, to be sick without medicine, to be insulted and cannot get his rights. Poverty is a monster with fangs.
The story of the eloquent peasant is a good example of this, as he was insulted because of his poverty from a member of the state, and the story ended with the poor farmer obtaining his rights, and the kings and rulers of the regions took care of helping the poor, so poverty is a social disease.
The ancient Egyptian society, like other societies, had many social strata, and the most important among them was the common class of the poor on whose shoulders the civilization of ancient Egypt was built. They are those who serve the kings and their palaces and who build their tombs and temples to accompany them afterlife.
There are many literary sources that described the condition of the poor in Egypt in different ages and that described their misery and suffering, but it did not receive sufficient study.
The reasons for choosing the subject of the study are due to the fact that - the common class of the poor in ancient Egypt did not take enough amount of appreciation as they suffered in many periods because of their bad conditions. Despite the wealth and prosperity of kings and the ruling class, the poor common class suffered from misery, poverty and hunger. Most of the studies focused on the high class of rich without the poor, despite the multiplicity of scenes related to the common class of poor and the multitude of statues of servants and wooden miniature models that show their miserable and extremely poor condition, hence the reason of interest in this topic.
This study has followed a methodology that combines analysis and description of the state of poverty in order to reach sufficient information about this low class and their lives, as the kings in their tombs were interested in sketching workers and servants in order to assist and serve them in the afterlife.
As for the subject of the study, "Poverty in Ancient Egypt through Archaeological Guides, the research has been divided into an introduction, a preamble and three chapters in addition to the conclusion:
The researcher tackled in the introduction the importance of the topic and the reasons for choosing the topic for research and study, as well as the difficulties encountered him during that study and the most important previous studies on the same topic.
: The study was divided as follows Chapter One, entitled " The concept of poverty in the Ancient Egyptian language": In this chapter, the researcher examined the concept of poverty in the ancient Egyptian language and the direct and indirect words and terms indicating to poverty in Ancient Egypt. Chapter two entitled "Poverty in Ancient Literary Texts" : The researcher tackled poverty in the teachings, poverty in reflections, poverty in stories, letters to death, letters, biographies, and poverty through complaints. Chapter Three entitled "Poverty in Ancient Egyptian Art": The researcher examined ancient Egyptian art, the ancient Egyptian artist, royal inscriptions pertaining to poverty, inscriptions of poor individual graves, statues of servants, and miniature model.
The study ends with a conclusion highlighting the most important results, followed by a list of references to the Arabicized, and foreign study, then a list of shapes and paintings.
دراسة تحليلية لمصطلحات الفقر في اللغة المصرية القديمة "Analytical Study of Terms of Poverty in Ancient Egyptian Language", 2024
الهدف من هذه الورقة البحثية هو دراسة المصطلحات الدالة على الفقر والبؤس دراسة تحليلية، والتي ورد... more الهدف من هذه الورقة البحثية هو دراسة المصطلحات الدالة على الفقر والبؤس دراسة تحليلية، والتي وردت في قواميس ومعاجم اللغة المصرية القديمة فى عصورها المختلفة وتحليلها لغوياً، حيث إتسمت بتنوع أشكال وصور كتابتها من حيث كتابة الكلمة ذات القراءة الواحدة بعلامات مختلفة الشكل أو الترتيب وتنوع المخصصات، ولعل أشهر تلك المخصصات هو طائر الشر الذى يرتبط بالمعاني والكلمات التى تدل على الفقر والجوع والأفعال السيئة، حيث يعتبر الفقر أكبر مشكلة إجتماعية تعرض لها المصريين فى عصور مختلفة، وكان المصرى القديم يرفض أن يظهر فى أى صورة سلبية ولذلك نجده يحقر من الفقر ويلعنه ويفرد العديد من المعانى والكلمات والمصطلحات الدالة على هذه الكلمة المنبوذة مما أدى لتعدد المخصصات الدالة على الفقر وتنوعها مثل nDs, SwAw, twA, Akw, iwty, iAd وغيرها.
فى نهاية عصر الدولة القديمة حوالى عام 2300 ق.م ظهرت مجموعة من النصوص الدينية عرفت بنصوص الأهرام و... more فى نهاية عصر الدولة القديمة حوالى عام 2300 ق.م ظهرت مجموعة من النصوص الدينية عرفت بنصوص الأهرام والتى تُعد أقدم تعاويذ سحرية ودينية فهى تمثل نتاج الفكر الدينى للمصرى القديم منذ أقدم العصور فقد ظلت متفرقة على أوراق البردى وأسطح الفخار حتى سجلها لأول مرة الملك "أوناس"، ثم استمرت فى أهرامات أربعة من خلفائه من ملوك الأسرة السادسة وأيضاً فى أهرامات الملكات زوجات الملك "بيبى الثانى"، ثم فى عصر الأسرة الثامنة فى هرم الملك "إيبى" وكلهم فى سقارة، وعقب سقوط الدولة القديمة تخللت مصر موجة كبرى من الديمقراطية الدينية التى مهدت لظهور مفاهيم وأفكار وتصورات وعقائد دينية وجنائزية جديدة، وبعد أن كان الحق الأوزيرى وكل ما يتعلق به من مزايا قاصراً على الملك وحده، حيث كان الملك إلهاً مُقدساً، لا يُمكن المساس بشخصه الإلهى، وكان يُلقب ببعض الألقاب التى تعطيه القدسية والإحترام ، ثم إمتد الأمر للشعب وأضحى كل فرد متوفى مُوحداً مع أوزير. عُرف التيار الدينى الجديد بإسم إتجاه المحافظين أو الإتجاه القديم "ديمقراطية العالم الآخر" وهو إتجاه يتشابه إلى حداً كبير مع الإتجاه القديم فقد بقى أصحابه على عقائد أسلافهم فى فكرة البعث والخلود فظلوا يبنون المقابر ويقيمون الشعائر ويقدمون القرابين ولكنهم سجلوا على توابيتهم نصوص تعرف بمتون التوابيت بما يناسب عصرهم ويحقق أمانيهم، وأهم التجديدات هى تلقيب المتوفى بلقب أوزير ، حيث أصبح أى إنسان يتعرض للمثول أمام أوزير فى قاعة المحاكمة- فيما يُعرف بـ(ديموقراطية العالم الآخر) -إذا أخطأ فى حق أى شخص آخر وطلب مقاضاته ثم تطور ذلك وأصبح كل فرد يمثُل أمام أوزير، كما أن الكا kAلا تتلقى القرابين إلا بعد تبرئة المتوفى وحصوله على لقب mAa – xrw .
A Dissertation Submitted for getting PhD degree in Egyptology, Tanta University, 2023
Social life had a clear impact on religion or what is known as religious beliefs, so the ancient ... more Social life had a clear impact on religion or what is known as religious beliefs, so the ancient Egyptian man became aware of moral values and knew right and wrong, good and evil, and that system based on the idea of applying ma’at continued for thousands of years, and even in periods of turmoil, decentralization and weakness, the Egyptians were constantly looking for justice In order to establish a life of impeccable justice, but during periods of weakness, specifically the era of the first transition, religious ideas appeared that differed from what was prevalent in a large way.
As the period of the First Intermediate Period was the era of correcting religious concepts and beliefs, religious criticism became available in it, and sometimes the matter went beyond that until it reached verbal abuse of the king and lack of belief in the idol, which is considered a departure from the traditions of the ancient Egyptian religion.
Skepticism, extremism, and pessimism were dominant features of that period, which prompted the thinkers and priests of that period to expect the existence of a court in which the deceased would be held accountable for what his hands committed in his life, regardless of his position or gender, even if he was the king himself or a member of the upper class.
The subject aims to study the doctrinal trends during the era of the first transition in ancient Egypt, and the research was divided into an introduction and four chapters in addition to the conclusion with the most important results of the study, followed by a list of Arabic, Arabized and foreign references, internet sites, then a list of pictures and figures.
The first chapter deals with "the first doctrinal trend," the extreme, pessimistic skeptic, through "the warnings of the sage Ibu-War," "the prophecy of Neferti," and "the songs of the lyre player." Religious, social and moral reform.
The second chapter is entitled "The second ideological trend" The pessimistic extremist" through the papyrus "Desperate with life", Then the third chapter deals with "The third ideological trend" (democracy of the other world) "The conservative trend" through some paragraphs of coffin texts that confirm the idea of this trend.
The fourth chapter deals with the "fourth ideological trend" (the enlightened few) by explaining the concept of this trend and the circumstances of its inception, and the texts and rituals it contains through Khaiti's advice to his son Merikare', the complaints of the eloquent farmer, and some texts written on the walls of tombs in the era of the first transition, which are known as biographies.
The study ends with a conclusion that includes the most important results learned from the study.
Poverty is the most common problem faced commoners in ancient Egypt in various ages. In Egypt, ... more Poverty is the most common problem faced commoners in ancient Egypt in various ages. In Egypt, the first class revolution against the king was triggered by poverty and the poor economic situation. The teachings, wise sayings, and literary texts expressed the misery of this starved class that is deprived of all the pleasures of life, between praise and satire, writers and wise men concerned with developing teachings that respect the poor.
The terminology and indicative phrases to poverty in ancient Egypt have varied in a direct or indirect way. This indicates to the importance of dealing with and warning against poverty problems. The great concern of the wise men and writers in different eras was to call for respecting the poor and for treating them in a human way. Some writers took a stand with their children about the need to avoid occupations that impoverish their owners.
Through the art of inscription and sculpture, the ancient Egyptian revealed the poor class through some scenes that show that starving class while engaged in household chores or serving their owners in the fields or other hard work that shows the extent of humiliation and oppression.
Poverty is the equivalence and synonym of fear. Poverty is fear. Poverty is the distress or stricture and not only shortage of money. Poverty is the constant fear of everything, where the poor fears to eat and goes hungry, to be cold with little clothes, to be sick without medicine, to be insulted and cannot get his rights. Poverty is a monster with fangs.
The story of the eloquent peasant is a good example of this, as he was insulted because of his poverty from a member of the state, and the story ended with the poor farmer obtaining his rights, and the kings and rulers of the regions took care of helping the poor, so poverty is a social disease.
The ancient Egyptian society, like other societies, had many social strata, and the most important among them was the common class of the poor on whose shoulders the civilization of ancient Egypt was built. They are those who serve the kings and their palaces and who build their tombs and temples to accompany them afterlife.
There are many literary sources that described the condition of the poor in Egypt in different ages and that described their misery and suffering, but it did not receive sufficient study.
The reasons for choosing the subject of the study are due to the fact that - the common class of the poor in ancient Egypt did not take enough amount of appreciation as they suffered in many periods because of their bad conditions. Despite the wealth and prosperity of kings and the ruling class, the poor common class suffered from misery, poverty and hunger. Most of the studies focused on the high class of rich without the poor, despite the multiplicity of scenes related to the common class of poor and the multitude of statues of servants and wooden miniature models that show their miserable and extremely poor condition, hence the reason of interest in this topic.
This study has followed a methodology that combines analysis and description of the state of poverty in order to reach sufficient information about this low class and their lives, as the kings in their tombs were interested in sketching workers and servants in order to assist and serve them in the afterlife.
As for the subject of the study, "Poverty in Ancient Egypt through Archaeological Guides, the research has been divided into an introduction, a preamble and three chapters in addition to the conclusion:
The researcher tackled in the introduction the importance of the topic and the reasons for choosing the topic for research and study, as well as the difficulties encountered him during that study and the most important previous studies on the same topic.
: The study was divided as follows Chapter One, entitled " The concept of poverty in the Ancient Egyptian language": In this chapter, the researcher examined the concept of poverty in the ancient Egyptian language and the direct and indirect words and terms indicating to poverty in Ancient Egypt. Chapter two entitled "Poverty in Ancient Literary Texts" : The researcher tackled poverty in the teachings, poverty in reflections, poverty in stories, letters to death, letters, biographies, and poverty through complaints. Chapter Three entitled "Poverty in Ancient Egyptian Art": The researcher examined ancient Egyptian art, the ancient Egyptian artist, royal inscriptions pertaining to poverty, inscriptions of poor individual graves, statues of servants, and miniature model.
The study ends with a conclusion highlighting the most important results, followed by a list of references to the Arabicized, and foreign study, then a list of shapes and paintings.
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عُرف التيار الدينى الجديد بإسم إتجاه المحافظين أو الإتجاه القديم "ديمقراطية العالم الآخر" وهو إتجاه يتشابه إلى حداً كبير مع الإتجاه القديم فقد بقى أصحابه على عقائد أسلافهم فى فكرة البعث والخلود فظلوا يبنون المقابر ويقيمون الشعائر ويقدمون القرابين ولكنهم سجلوا على توابيتهم نصوص تعرف بمتون التوابيت بما يناسب عصرهم ويحقق أمانيهم، وأهم التجديدات هى تلقيب المتوفى بلقب أوزير ، حيث أصبح أى إنسان يتعرض للمثول أمام أوزير فى قاعة المحاكمة- فيما يُعرف بـ(ديموقراطية العالم الآخر) -إذا أخطأ فى حق أى شخص آخر وطلب مقاضاته ثم تطور ذلك وأصبح كل فرد يمثُل أمام أوزير، كما أن الكا kAلا تتلقى القرابين إلا بعد تبرئة المتوفى وحصوله على لقب mAa – xrw .
As the period of the First Intermediate Period was the era of correcting religious concepts and beliefs, religious criticism became available in it, and sometimes the matter went beyond that until it reached verbal abuse of the king and lack of belief in the idol, which is considered a departure from the traditions of the ancient Egyptian religion.
Skepticism, extremism, and pessimism were dominant features of that period, which prompted the thinkers and priests of that period to expect the existence of a court in which the deceased would be held accountable for what his hands committed in his life, regardless of his position or gender, even if he was the king himself or a member of the upper class.
The subject aims to study the doctrinal trends during the era of the first transition in ancient Egypt, and the research was divided into an introduction and four chapters in addition to the conclusion with the most important results of the study, followed by a list of Arabic, Arabized and foreign references, internet sites, then a list of pictures and figures.
The first chapter deals with "the first doctrinal trend," the extreme, pessimistic skeptic, through "the warnings of the sage Ibu-War," "the prophecy of Neferti," and "the songs of the lyre player." Religious, social and moral reform.
The second chapter is entitled "The second ideological trend" The pessimistic extremist" through the papyrus "Desperate with life", Then the third chapter deals with "The third ideological trend" (democracy of the other world) "The conservative trend" through some paragraphs of coffin texts that confirm the idea of this trend.
The fourth chapter deals with the "fourth ideological trend" (the enlightened few) by explaining the concept of this trend and the circumstances of its inception, and the texts and rituals it contains through Khaiti's advice to his son Merikare', the complaints of the eloquent farmer, and some texts written on the walls of tombs in the era of the first transition, which are known as biographies.
The study ends with a conclusion that includes the most important results learned from the study.
The terminology and indicative phrases to poverty in ancient Egypt have varied in a direct or indirect way. This indicates to the importance of dealing with and warning against poverty problems. The great concern of the wise men and writers in different eras was to call for respecting the poor and for treating them in a human way. Some writers took a stand with their children about the need to avoid occupations that impoverish their owners.
Through the art of inscription and sculpture, the ancient Egyptian revealed the poor class through some scenes that show that starving class while engaged in household chores or serving their owners in the fields or other hard work that shows the extent of humiliation and oppression.
Poverty is the equivalence and synonym of fear. Poverty is fear. Poverty is the distress or stricture and not only shortage of money. Poverty is the constant fear of everything, where the poor fears to eat and goes hungry, to be cold with little clothes, to be sick without medicine, to be insulted and cannot get his rights. Poverty is a monster with fangs.
The story of the eloquent peasant is a good example of this, as he was insulted because of his poverty from a member of the state, and the story ended with the poor farmer obtaining his rights, and the kings and rulers of the regions took care of helping the poor, so poverty is a social disease.
The ancient Egyptian society, like other societies, had many social strata, and the most important among them was the common class of the poor on whose shoulders the civilization of ancient Egypt was built. They are those who serve the kings and their palaces and who build their tombs and temples to accompany them afterlife.
There are many literary sources that described the condition of the poor in Egypt in different ages and that described their misery and suffering, but it did not receive sufficient study.
The reasons for choosing the subject of the study are due to the fact that - the common class of the poor in ancient Egypt did not take enough amount of appreciation as they suffered in many periods because of their bad conditions. Despite the wealth and prosperity of kings and the ruling class, the poor common class suffered from misery, poverty and hunger. Most of the studies focused on the high class of rich without the poor, despite the multiplicity of scenes related to the common class of poor and the multitude of statues of servants and wooden miniature models that show their miserable and extremely poor condition, hence the reason of interest in this topic.
This study has followed a methodology that combines analysis and description of the state of poverty in order to reach sufficient information about this low class and their lives, as the kings in their tombs were interested in sketching workers and servants in order to assist and serve them in the afterlife.
As for the subject of the study, "Poverty in Ancient Egypt through Archaeological Guides, the research has been divided into an introduction, a preamble and three chapters in addition to the conclusion:
The researcher tackled in the introduction the importance of the topic and the reasons for choosing the topic for research and study, as well as the difficulties encountered him during that study and the most important previous studies on the same topic.
: The study was divided as follows
Chapter One, entitled " The concept of poverty in the Ancient Egyptian language":
In this chapter, the researcher examined the concept of poverty in the ancient Egyptian language and the direct and indirect words and terms indicating to poverty in Ancient Egypt.
Chapter two entitled "Poverty in Ancient Literary Texts" :
The researcher tackled poverty in the teachings, poverty in reflections, poverty in stories, letters to death, letters, biographies, and poverty through complaints.
Chapter Three entitled "Poverty in Ancient Egyptian Art":
The researcher examined ancient Egyptian art, the ancient Egyptian artist, royal inscriptions pertaining to poverty, inscriptions of poor individual graves, statues of servants, and miniature model.
The study ends with a conclusion highlighting the most important results, followed by a list of references to the Arabicized, and foreign study, then a list of shapes and paintings.
عُرف التيار الدينى الجديد بإسم إتجاه المحافظين أو الإتجاه القديم "ديمقراطية العالم الآخر" وهو إتجاه يتشابه إلى حداً كبير مع الإتجاه القديم فقد بقى أصحابه على عقائد أسلافهم فى فكرة البعث والخلود فظلوا يبنون المقابر ويقيمون الشعائر ويقدمون القرابين ولكنهم سجلوا على توابيتهم نصوص تعرف بمتون التوابيت بما يناسب عصرهم ويحقق أمانيهم، وأهم التجديدات هى تلقيب المتوفى بلقب أوزير ، حيث أصبح أى إنسان يتعرض للمثول أمام أوزير فى قاعة المحاكمة- فيما يُعرف بـ(ديموقراطية العالم الآخر) -إذا أخطأ فى حق أى شخص آخر وطلب مقاضاته ثم تطور ذلك وأصبح كل فرد يمثُل أمام أوزير، كما أن الكا kAلا تتلقى القرابين إلا بعد تبرئة المتوفى وحصوله على لقب mAa – xrw .
As the period of the First Intermediate Period was the era of correcting religious concepts and beliefs, religious criticism became available in it, and sometimes the matter went beyond that until it reached verbal abuse of the king and lack of belief in the idol, which is considered a departure from the traditions of the ancient Egyptian religion.
Skepticism, extremism, and pessimism were dominant features of that period, which prompted the thinkers and priests of that period to expect the existence of a court in which the deceased would be held accountable for what his hands committed in his life, regardless of his position or gender, even if he was the king himself or a member of the upper class.
The subject aims to study the doctrinal trends during the era of the first transition in ancient Egypt, and the research was divided into an introduction and four chapters in addition to the conclusion with the most important results of the study, followed by a list of Arabic, Arabized and foreign references, internet sites, then a list of pictures and figures.
The first chapter deals with "the first doctrinal trend," the extreme, pessimistic skeptic, through "the warnings of the sage Ibu-War," "the prophecy of Neferti," and "the songs of the lyre player." Religious, social and moral reform.
The second chapter is entitled "The second ideological trend" The pessimistic extremist" through the papyrus "Desperate with life", Then the third chapter deals with "The third ideological trend" (democracy of the other world) "The conservative trend" through some paragraphs of coffin texts that confirm the idea of this trend.
The fourth chapter deals with the "fourth ideological trend" (the enlightened few) by explaining the concept of this trend and the circumstances of its inception, and the texts and rituals it contains through Khaiti's advice to his son Merikare', the complaints of the eloquent farmer, and some texts written on the walls of tombs in the era of the first transition, which are known as biographies.
The study ends with a conclusion that includes the most important results learned from the study.
The terminology and indicative phrases to poverty in ancient Egypt have varied in a direct or indirect way. This indicates to the importance of dealing with and warning against poverty problems. The great concern of the wise men and writers in different eras was to call for respecting the poor and for treating them in a human way. Some writers took a stand with their children about the need to avoid occupations that impoverish their owners.
Through the art of inscription and sculpture, the ancient Egyptian revealed the poor class through some scenes that show that starving class while engaged in household chores or serving their owners in the fields or other hard work that shows the extent of humiliation and oppression.
Poverty is the equivalence and synonym of fear. Poverty is fear. Poverty is the distress or stricture and not only shortage of money. Poverty is the constant fear of everything, where the poor fears to eat and goes hungry, to be cold with little clothes, to be sick without medicine, to be insulted and cannot get his rights. Poverty is a monster with fangs.
The story of the eloquent peasant is a good example of this, as he was insulted because of his poverty from a member of the state, and the story ended with the poor farmer obtaining his rights, and the kings and rulers of the regions took care of helping the poor, so poverty is a social disease.
The ancient Egyptian society, like other societies, had many social strata, and the most important among them was the common class of the poor on whose shoulders the civilization of ancient Egypt was built. They are those who serve the kings and their palaces and who build their tombs and temples to accompany them afterlife.
There are many literary sources that described the condition of the poor in Egypt in different ages and that described their misery and suffering, but it did not receive sufficient study.
The reasons for choosing the subject of the study are due to the fact that - the common class of the poor in ancient Egypt did not take enough amount of appreciation as they suffered in many periods because of their bad conditions. Despite the wealth and prosperity of kings and the ruling class, the poor common class suffered from misery, poverty and hunger. Most of the studies focused on the high class of rich without the poor, despite the multiplicity of scenes related to the common class of poor and the multitude of statues of servants and wooden miniature models that show their miserable and extremely poor condition, hence the reason of interest in this topic.
This study has followed a methodology that combines analysis and description of the state of poverty in order to reach sufficient information about this low class and their lives, as the kings in their tombs were interested in sketching workers and servants in order to assist and serve them in the afterlife.
As for the subject of the study, "Poverty in Ancient Egypt through Archaeological Guides, the research has been divided into an introduction, a preamble and three chapters in addition to the conclusion:
The researcher tackled in the introduction the importance of the topic and the reasons for choosing the topic for research and study, as well as the difficulties encountered him during that study and the most important previous studies on the same topic.
: The study was divided as follows
Chapter One, entitled " The concept of poverty in the Ancient Egyptian language":
In this chapter, the researcher examined the concept of poverty in the ancient Egyptian language and the direct and indirect words and terms indicating to poverty in Ancient Egypt.
Chapter two entitled "Poverty in Ancient Literary Texts" :
The researcher tackled poverty in the teachings, poverty in reflections, poverty in stories, letters to death, letters, biographies, and poverty through complaints.
Chapter Three entitled "Poverty in Ancient Egyptian Art":
The researcher examined ancient Egyptian art, the ancient Egyptian artist, royal inscriptions pertaining to poverty, inscriptions of poor individual graves, statues of servants, and miniature model.
The study ends with a conclusion highlighting the most important results, followed by a list of references to the Arabicized, and foreign study, then a list of shapes and paintings.