Dr. Reda Attalla

تتناول هذه الورقة البحثية واحدة من أشد العقوبات البدنية قسوة في مصر القديمة وهي عقوبة سلخ الجلد، حيث تتضمن الدراسة مفهوم سلخ الجلد ومرادفاته في اللغة المصرية القديمة، وكذا تاريخ هذه العقوبة، وكذا عقوبة سلخ الجلد في المصادر النصية علي البشر والآلهة الدنيويين والأخرويين علي حدٍ سواء، إلي جانب مغزي العقوبة، ودوافعها تنفيذها، حيث اعتمدت الدراسة علي المنهج التاريخي في عرض تاريخ العقوبة، والمنهج الوصفي في وصف تنفيذ العقوبة، والمنهج التحليلي في تحليل النصوص المقتضبة الواردة بها.

اشتملت العقوبات التاريخية، علي مر العصور واختلاف الحضارات، على صور كثيرة وقاسية من تلك العقوبات، والتي كان من أهمها: عجلة التكسير، والسلق حتى الموت، ونزع الأحشاء، والصلب، والخوزقة، والسحق تحت أقدام الفيلة، والرجم، والإعدام بـالحرق، وتقطيع الأوصال، ونشر الأعضاء، وقطع الرأس، والتعفن، بل والتشريح البطيء، وسلخ الجلد حياً .

ولقد عرفت الحضارة المصرية القديمة أنواعاً عدة من تلك العقوبات البدنية للأفراد الذين وصفهم المجتمع بالمجرمين. حيث تعد عقوبة سلخ الجلد واحدة من تلك العقوبات الخاصة بالإعدام المؤلم البطيء، والتي يتم فيها تقييد الضحية حتى لا تتمكن من الحركة، ومن ثم تبدأ عملية نزع الجلد عن كامل الجسد ببطء مع الحفاظ على سلامة الجلد المسلوخ ، حيث يتعرض الشخص المسلوخ للوفاة بسبب فقدان الدم والصدمات والإلتهابات وانخفاض درجة حرارة الجسم وبالتالي التعرض للعدوي

• ملخص:
تتناول هذه الورقة البحثية واحدة من أشد العقوبات البدنية قسوة في مصر القديمة وهي عقوبة سلخ  الجلد، حيث تتضمن الدراسة مفهوم سلخ الجلد ومرادفاته في اللغة المصرية القديمة، وكذا تاريخ هذه العقوبة، وكذا عقوبة سلخ الجلد في المصادر النصية علي البشر والآلهة الدنيويين والأخرويين علي حدٍ سواء، إلي جانب مغزي العقوبة، ودوافعها تنفيذها، حيث اعتمدت الدراسة علي المنهج التاريخي في عرض تاريخ العقوبة، والمنهج الوصفي في وصف تنفيذ العقوبة، والمنهج التحليلي في تحليل النصوص المقتضبة الواردة بها.
• الكلمات الدالة:
سلخ، نزع، الجلد، البشرة، عقوبة، عقيدة، مصر القديمة

Abstract
Facial hair and beards were known in the ancient Near East in general, ancient Egypt and Mesopotamia in particular. However, the process of covering facial hair and beard in both civilizations is one of the topics that still need extensive study about the name, its appearance in scenes and texts, and the reasons for raising facial and chin hair and the motives for covering it in both civilizations. In this paper, the scholar has adopted a historical approach based on a critical analysis of the various references. She also relied on the analytical descriptive approach of presenting the facial hair and beard coverings in different contexts in both civilizations. Finally, the study touched on the most important and prominent results, such as the beard and its covering were known by many names and linguistic connotations in the Egyptian, Sumerian, and Akkadian languages. The shape and type of beard in Egypt, and Mesopotamia were developed through the ages. Through the shape of the beard, it is possible to distinguish between the Egyptian, Iraqi, Libyan, or Syrian race ... etc, the ancient Egyptian distinguished between a king and an individual through the shape and appearance of the beard. The ancient Iraqi also distinguished between the Assyrian writer and the Aramaic writer in terms of rising or shaving it, the motives for growing a beard varied between being a measure of masculinity and maturity, a measure of judgment and authority, a measure of parenthood and old age, a measure of power and prestige, and a measure of religiosity. The motives of covering the beard varied between fixing the beard and mustache and preventing them from being exposed to dirt and dust, concealment and incognito, feeling warm, expressing mourning and sadness, and as a measure of holiness and purity. The types of beard coverings varied between the covering for a quarter of the face (chin, and beard), the covering for a third of the face (beard, chin, and mouth), the covering for half of the face (beard, chin, mouth, and nose), and the covering for the entire face (excluding the two eyes openings).

Keywords
Beard; Facial hair; Cover; Hood; Mask; Lytham (Veil); Ancient Egypt; Mesopotamia; Pre-dynasty

• Abstract:
There are many types of punishments for a convict in the afterlife. The means by which sinners appear subject to endless destruction are varied in the books of the other world, So the "Devourer of the Dead" annihilates the guilty; While the fire, the wedge, and the knives carried by the genie of torture all follow the same merciless ends, The same applies to striking the neck and the separation of organs that follows the merciless ends.
This causes one to ask:
- How long is enough to complete the process of destroying human existence?
- Was the purpose behind this to complete the process of destruction and leading to a "non-existent" situation?
- Has the number of sanctions of the other world varied from one person to another? And from one period to another?
- Was the idea of “purification” and “purgatory” - which appeared in the Jewish religion, Christian writings of the middle Ages, and Islamic religion - absent from ancient Egyptian ideas and beliefs?
It is worth noting that the answer to this question among many Egyptologists such as: Hornung, Budge, Zandee, Kees, Erman ... and others were stating that the punishments of the other world are intended for annihilation, and that, regardless of their diversity and types, are intended to refer convicted to the second death case where nothingness, annihilation, non-life, and non-being exist.

However, the researcher believes that the multiplicity and diversity of the types of punishments in the other world must be followed by a multiplicity and diversity as well as the duration of punishments in that world. That the punishments of the other world are not for the annihilation of the soul in total, but rather ranging from eternity (= continuous without end), temporary (= lasting for some time), and exclusionary (= going without return).
This is what the research will try to prove through many texts from different time periods.

* Summary:-
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The beards and beards were known in the ancient Near East in general, ancient Egypt and Mesopotamia in particular since prehistoric times, although the historical sources did not know an explicit chronological definition for raising the beards and beards in each of them during that early period.

Especially since during the pre-dynastic eras, many statues made of ivory, stones, wood and bones were uncovered in both countries of gods or people with wide robes and conical funnel covers, beards and beards of triangular shape, which confirms the knowledge of the human being of both civilizations to raise beards and beards during that stage. Early.

While the majority of the peoples of the ancient world used to grow their beards, others used to shave their beards for purposes of pure, personal hygiene and religious rituals, while some of them covered their beards with conical-shaped covers with triangular ends resembling the veil, either for the purpose of purity as well, or for a ritual or religious purpose, or for a societal norm of masculinity. Or to express sadness for some of the peoples of the ancient Near East.

Through this study, the name and the linguistic connotations of the beard and the beard in Egypt and Mesopotamia, the beginning of the appearance of the beard and its stages of development, the beard beard and its coverings in the archaeological and textual evidence in Egypt and Mesopotamia, the shapes of the beard and the types of its coverings, the purpose of raising the beard and the goal Than covered.

* Key words:-
----------------
      Chin, beard, chin, beard, hoods, ancient Egypt, Mesopotamia (Mesopotamia).

- Abstract:
Im.j-wt is the skin that embodies the skin of the bull Apis, in which Auxerre disappeared after he was killed by his brother Seth as a symbol of the hidden vessel in which the regeneration and resurrection of the dead body takes place.
The skin, which contains the remains of Wsir's essential remains, and blood, serves as the cocoon of the embryo or coffin in which the transformations of God take place after moving from the living world to another from the life of the dead. Especially since the presence of "Inpw" in addition to the skin bladders guarded by them, but they are the tool that facilitates all the transformations that occur to the "Wsir" deceased to protect his transformations and continued existence.
The skin containing the essential secretions of the god "Wsir", it serves as the preservative vessel of the element causing the continuation of his descendants and the presence of his successors after him.
The skin, which embodies an image of the god Inpw-Im.j-wt, as his name and surname are connected directly with the word wt, which means decomposition or decay, in which a gesture to the body as one of the elements of personality that quickly rot and decay On the one hand, and to these remains and those secretions that, if retained within that bladder released vital elements on the other hand, especially since the lymphatic secretions are the origin of the fertility of the earth, according to the Jumilhac papyrus.
The skin through which the god "Anty" representing the god "Hor" recovered his leather cover, which protected him from annihilation and nothingness thanks to the action of the goddess "Hesat" to put a few drops of her milk inside, it is thus a place that allows the opportunity to restore the nature of the god "Horus ".
The skin that embodies the manifestation of the god "Horus" as the son of "Wsir", especially that the proximity of "Im.j-wt" represents the stages of transformation through which the body of "Horus" moment created in the bushes of the delta on the one hand, and the moment In which Hor prepares to confront his uncle Seth corresponds to the final stages of the process of the god Wsir, which was about to be attached to the kingdom of the underworld as a second death.
The skin within which the transformations of recreation are carried out, since, according to some translations, the word “Im.j-wt” means “who is deposited inside the scrolls”, referring to the next-to-life object symbolically residing within the proximity of “Im.j-wt”.
The skin, which embodies the image of the god "Inpw" as the mummification of "Wsir" and the extraction of his remains, and the carrying of the title: "Im.j-wt" in itself not only because he is the mummification acts; but also because some translate it as "Mummification Supervisor ".
The Im.j-wt skin may also symbolize one of two things: the revival of the land of Abu Sir, to the growth of the penis of Auxerre through the blood of Set placed inside the compound after being drawn from it as a punishment;  Or giving Seth and his followers in the form of an animal sacrifice as an offerings to Wsir through their blood kept inside the skin after mummification.
The bottom line is that this skin, whether attributed to this or that god, in its entirety symbolizes the resurrection and publication on the one side, and regeneration and birth on the other, and conservation and mummification on the third, and life and survival on the fourth, And all of these views are suggest continuity.

Ancient Egyptians constructed houses, palaces, temples and tombs mainly of environmental stones and sometimes of mud bricks. Brick industry is one of the oldest industries in ancient Egypt, and it was known as "dbt" and "Dbt" in the ancient Egyptian language. Brick industry has been known in ancient Egypt since pre-dynastic times and antiquity. The bricks in the sacred architecture of the ancient Egyptian vary according to the purpose of the industry. The Torah confirmed the ancient Egyptian knowledge of making bricks from straw mixed with clay of the Nile. Pharos made mud brick from environmental materials such as clay and sand mixed with a binding material as straw. Mud bricks produced in Luxor, are made from clay and sand, Nile clay, Portland cement, white shale, red shale, and rarely in some villages used Minya lime brick in Luxor. Recently materials use for bricks production in Luxor are from four different types of source; (1) silt resulting from the disinfection of the Nile stream, (2) mud deposited from the Nile after the construction of the high dam, (3) quarried shale sediments nearest to the valley and now (4) quarried red shale. The production factories of bricks in Luxor producing two types of bricks; white brick and red brick depend on the quarried shale; sediments nearest to the valley or quarried red shale far from the valley. Therefore, this study investigates the structural order and properties of white bricks and red bricks using FT-IR spectroscopy and scanning electron microscope (SEM) method. The results obtain from this methods were discussed to evaluate the characteristic of both bricks. The conclusion of the study illustrates the reasons of the choice quarries, environmental materials and the evaluation of the industrial bricks in Luxor. Today, the mud-brick homes are one of the foundations of the green architecture revolution.

In the memory of Egyptian rights, a Pharaonic civilization carried the seeds of the rights of people with special needs before the storms of universal human rights, and the ancient Egyptians became the first to be saints and respect for the disabled.
Before the advent of the heavenly religions, the ancient Egyptian state was able to grant human rights to its children, without distinction in type, form, physical construction or special circumstances. Jobs, until some of them came to power and became king of Egypt.
Unlike the civilizations bordering Egypt, which dealt with the disabled and the disabled outside the natural context of citizenship, they were seen as an anomaly, according to the survival rule of the fittest, and their disabilities were seen as a kind of jinn touch, and getting rid of them was a kind of magic jaw.

The study was divided into three main elements:

First: Types of obstructions in ancient Egypt:
Perhaps one of the most famous examples of people with disabilities in ancient Egypt is:
- Visual impairment.
Hearing impairment.
Mental disability.
- Terminal disability

Second: Disability in literary texts

Third: Examples of disability in ancient Egypt:
- Blinds
- Lame
- Troll

The inscriptions on the rocks show that the purpose of the primitive Egyptians is not only for the purpose of entertaining, but in self-defense, or as a means of obtaining the tools they have (ostrich feathers), or to get what they intend to eat. To me that the ancient Egyptian has worked hard to appeal to birds of large size such as ostrich. Which appeared heavily photographed on pottery from the era of the civilization of his second critics, which probably the Egyptian was able to use its feathers in that early period, where the use of feathers since the deep eras was known in most of the ancient times He flew, and in Egypt, which did not deviate from this rule, can be traced back to the periods of Tasa and Bada Re, where a bird feather was found next to a dead head from the era of the civilization of The Tasa.

Perhaps a little earlier, where large quantities of ostrich egg shells were found, the ancient Egyptian succeeded in using it in the manufacture of ornaments, decorations and cutlery in the era of the Fayoum civilization (a). It is possible to confirm that the ancient Egyptian has used bird feathers in general and ostrich feathers in particular since the earliest ages. Because of the link of that bird to the sun where they noticed that they are performing a liturgical dance in the salute of the sunrise
.

The research dealt with:
- The names and linguistic states of the feather in ancient Egypt
- The beginning of knowing the ancient Egyptian to use it.
- Types of feathers
- Sources of access to feathers
- Stages of use of feathers
- Different areas for the use of feathers: as in:

* First: Worldly fields:-
    --------------------
1- Social fields: such as the manufacture of furniture, cushions, pillows, mattresses, carpets, fans and mattresses, decoration of clothes, head decorations and crowns of all kindsز

2- In the political fields: as in: Symbols and decals of the provinces and regions of Upper and Lower Egypt, Badges of kings and queens, Royal titles, Badges of the country's foreign peoples.

3- In the military fields: as in: the campaign of brigades and military flags, decoration of the war-horses's heads, decoration of the rear of arrows, badges of Egyptian army teams and foreign armies

4- In the economic fields: such as the sale and purchase of feathers in the markets, feathers within the views of the Tax, feathers in the views of offerings and advances of kings.

5- In the literary fields: as in the use of feathers as a tool for writing, feathers appear as a custom in many ancient Egyptian vocabulary,

6- In the fields of entertainment, games and entertainment

7- In the artistic fields: such as playing with a feather on string musical instruments, in the decoration of musical instruments.

8- In the medical and therapeutic fields: such as the use of feathers in the treatment of diseases of the eyes and skin.

* Second: The religious fields:-
          ------------------------
1- In the insignia of gods and gods.
2- In the decoration of the clothes of the gods and the divine wings.
3- In the divine titles
4- In religious symbols and insignia.
5- In religious texts and spells.
6- In gin furniture
7. In processions of religious ceremonies

The emergence of society and its history in the land of Egypt is closely related to the factors of the natural environment, it has established in the Valley of the Nile the oldest civilization of the world, and conducted on its land a human story of the finest stories, followed by its events in a way that seems to relate human to the environment and geographical location, that those who searched in The history of ancient Egyptian society has been divided into two groups: a team thanks primarily to the natural and geographical environment, the fact that Egypt is the gift of the Nile (they are geographers), and a team that believes that the environment was only a scene of events used by the ancient Egyptian and exploited (historians and sociologists).
Through this study, we will realize the impact of the ancient Egyptian environment on the emergence of the society of lords, where the study will be divided into two topics, where the first topic will address the impact of the sky and its elements on the emergence of the community of lords, while the second topic will address the impact of the earth and its elements on the emergence of the community of Gods.

Since the old Egyptian environment was divided in some point of view into three main sections: " pt" (sky), "t3" (earth), and "dw3t" (underworld), So each section dealt in detail, including its various elements, where the research dealt with the role of:
1- The sky with its various elements of heavenly ocean, sun, moon, stars, planets, ... And so on.

2- The earth with its various elements of: Nile River, soil, animals, plants, highlands, birds, insects, reptiles... And so on.

3- The other world with its elements: gods, punishment beings, watery places, land and balance... And so on.

In order to know the extent to which each element of the Egyptian environment affects the emergence of the society of Egyptian gods and goddess on the different types and names of their species and names.

- Abstract:
              Water skin in ancient Egypt is considered one of the important topics which do not find a famous between Egyptology Scientifics and researcher, because it is considered one of the needed topics in more of studies and searches. Especially, of its names and linguistic connotation, its appearance and development, the type of its animal’s skin, which made of and the ways of it’s made, the different ways of its carrying, hanging and transport, the different usages of the water skin, the different subjects which store in it, And its world and religion roles in ancient Egypt.

- Key words:
Water skin, Skin, Bladders, Leather, Container, Bota-bags, Colambre

Many previous studies have dealt with the tool "Was" in various types and forms of specialized scientific studies. While Daressy and Malaise were treated as a trail of wands on the one hand, Fischer and Hassan, treated them as a type of sticks and batons on the other, while Schwabe and Gordon treated them as one of the means of animal care and agriculture based on their more modern types of A third party, while Schwabe and Gordon, in another study, treated it as a type of animal drug derived from bulls in particular, where in his study he linked "ankh", "grandfather" and "w3s" to the cervical vertebrae of the bull on the fourth side, ... And other studies. The current study attempts to prove that the tool "w3s" is not a "stick or scepter or truncheon", but rather a "harpoon" where the study will address it from a different perspective based on some scenes and texts, which are inferred as a three-tool war, and that its tools are multi-use, as The study referred to the fact that it is one of the tools of other punishment for the guilty and the condemned of the other world.

- Keywords: -
Was- w3s - scepter - harpoon - bayonet - authority - stability - punishment - another world.
The Dam, msn, mcbt, mct3, i33.t, their counterparts and synonyms in general, and the "w3s" tool in particular, are not only one of the symbols of royal and divine authority formally 1/2), but also one of the "w3s" On the one hand, hunting and sea fishing tools, one of the tools of war and fighting on the other hand (figure 5), and one of the tools of fighting and fighting between bickering individuals in the world on the third  hand

Although the names of the "harpoons" are generally numerous in the dictionaries of the ancient Egyptian language on the one hand, and their names are mixed from the names "harpoons" and "spears" because of the similarity of their pictorial marks and allocations on the other, the "Haroun al-Wass" has been easily distinguished in ancient Egyptian sources illustrated and written on the one hand, and scientific references on the other. The Harpoon is distinguished from the "harpoon" by having two blades that often resemble a fork, And a rope that is sometimes fixed, and is used to attract the "harpoon" of the archer again, whether or not he hit the target.

This thesis composed of three main chapters, each titled the first chapter of "Throwing tools", and the second to "Fishing tools", and the third to "Stabbing tools" With respect to:
- Chapter I:
Which holds the title of "Throwing tools": researcher has been divided into three basic tools so that each element of which is a tool of chucking tools, namely: - Bows and arrows: - Shooting sticks (Boomerang): - Fishing Ropes (lassos): With regard to
- Chapter II,
Which bears the title: "Fishing Tools": The researcher has  been divided into three basic tools as well, so that each element of which is a tool of the Fishing as following: - Nets and Catches: - Traps and decoy: - Baskets and funds: Finally came
- Chapter III:
Which carries the title: "StabbingTools" are divided into three main tools, so that represents each of its elements tool of appeal following tools: - Spears: - Bayonet and Harpoons: - Fish hooks and hooks: The researcher exposed in every season of the three chapters to study each tool of those tools on each end, and addressed by the study of many aspects divided into a number of items, as follows:-
* The first element: Name and Meaning linguist: and it had been a researcher for the names of the language and idiom that each tool of those tools is known in the dictionaries of various ancient Egyptian languages.

* The second element: Growing and stages of development: And it dealt with the researcher origination tool in this life, and the stages of its development and its transition in the various religious books.

* The third element: the tool in landscapes and ancient Egyptian texts: And it had been a researcher for the emergence of the tool in terms of form, in various religious books, was also hit _ well _ to mention in ancient Egyptian texts from the texts of the Old Kingdom and its end in the texts of the Late Period, and the Greek and Roman, if it's found.

* The fourth element: uses: And it dealt with various aspects of the researcher uses a tool to punish sinners and other world of slaughter and to restrict and grab the spirits, and the amputation of members, and the separation of the capital, and the slaughter of necks... etc.

* The Fifth Element: the gods punish them: And it came researcher gods and goddesses entrusted to them to use this tool or that the punishment of sinners and other world of reality portrayed in the landscape or mentioned in ancient Egyptian texts. Then the researcher inflicted by the end of the message finale, which offered the most important results that have been able to reach them through the study, also reported many supplements including:

# Appendix (1): contains a succession of time drags incoming message.
# Appendix (2): Tools for incoming message by appearing in religious texts and  books.
# Appendix (3): For the names of the tools by the emergence of the texts from the start of the texts of the Old Kingdom and even the modern Greek and Roman.

# Appendix (4): It contains a list of the names of gods and goddesses, which received the message.

Finally, the researcher has supported the mission of many landscapes, illustrations and shapes that have influenced the subject of the letter, also adopted a researcher on many sources and references scientific niche in the field of Egyptology in general, and Religion Ancient Egyptian, in particular, also adopted a researcher on the many published articles in folders and  periodicals scientific specializing in Egyptology in particular, as well as the history of religions, ancient history, beyond the 1100 scientific reference specialist.

The division of this thesis into two sections is appropriate for the nature of these two flats. The first part, Which is entitled: "Lakes of Fire", contained two chapters, which were addressed in the first chapter, which is entitled: "Lakes of Fire in ancient Egyptian illusturation and texts" - types of fire bodies that fall under the "lakes of fire" of various types such as: First: Lakes "S", Second: "Channels and fire sewers "mr", third: fire circles "Snit", pyrotechnics "H3dw", and fire wells "X3st", in addition to basins, boilers, furnaces, stoves and fire pots differently, their forms, the diversity of their names, and their linguistic significance, which I consider some Scientists are another variation on the same tone as the "Lake of Fire".

Through this chapter, I also addressed the name of each of them in the shadow of three frames: first: lakes, second: canals and sewers, and third: circles, pits, wells and boilers of fire, according to the pictorial form recorded on the tracks of each of those flats, as well as its linguistic significance, and special texts.  Its, which appears to accompany him according to their appearance in different texts, and according to their chronological sequence, as well as the role played by each of them within the framework of those texts.

In the second chapter, entitled "An analytical study of the characteristics and the characteristics of the lakes of fire" - it dealt with an analytical study of these lakes in terms of their geographical nature in the other world, through several axes: first: their location, through the various textual sources. Second: what is its content, and I relied on some opinions of scientists and researchers. Third: its roles, in which it relied on some scientific references that dealt with the other world and its different sanctions, which corresponded to the sanctions of the "lakes of fire". Fourth: its guards, in which I relied on explaining the roles of some creatures, gods and animals guarding those those flats and match them with the nature of their role in those areas. Fifth: its relationship with the gods, sixth: its relation to some other topographic sites such as roads, gates, fields and others. Which was extracted through the accompanying texts, in addition to some published research in some scientific periodicals. These references and articles include.

The second part, entitled "The Islands of Flames", contains two chapters, which are dealt with in the first chapter, which is entitled: "The Islands of Flame in ancient Egyptian landscapes and texts" - types of fire bodies that fall within the framework of the "Flame Islands" of both types.

Despite their different types, forms and names, and the diversity of their linguistic connotations, the similarity of their custom (&) on the one hand, and the geographical nature of each other on the other, in addition to the similarity of their roles on the third hand, made me consider it another synonym for the "flame islands".

So I classified it as "flame islands." Based on this on their text and pictorial sources contained in the texts and books of the other world from the texts of the old state to the texts of the last era, in addition to some important scientific references and articles.

This is in addition to some of the late-afternoon colds mentioned by Piankoff and Rambova, in their book "Legendary Papyrus", which I relied on in bringing the forms of these islands and the hills of these papyrus, and the forms of some types of "lakes of fire" depicted in some funerary books. E is the same shape, accompanied by the same punishment as in these islands and those hills.

In the second chapter, entitled "An analytical study of the characteristics and the characteristics of the flame islands", an analytical study of these islands in terms of their characteristics and characteristics, and the nature of their role in the other world, through the same axes through which I studied the characteristics of the characteristics of the "lakes of fire". They are: first: their location, through the various textual sources. Secondly, the nature of its composition, and i relied on the description of the texts, and what appeared in its own scenes. Third: its roles, fourth: its guards, fifth: its relationship with the gods, sixth: its relationship with some of the topographic sites, whether local, such as: cities and religious capitals, or legendary such as: "Lake of The Knife", and "Flame Channel", And the "sky water channel X3", in addition to its connection to the design of Egyptian temples. Which has been studied, and the extraction of its features and characteristics through the texts accompanying each of the islands and hills of the other world, in addition to some references, scientific articles published in some periodicals.

In conclusion and results, it dealt with similarities and similarities between the characteristics and the characteristics of the "lakes of fire" on the one hand, and "flame islands" on the other, which appeared clear through some texts, in addition to the conclusions of what was addressed in the analytical study of the frame and ranges of each of the flats.

 Abstract: There are many types of punishments for a convict in the afterlife. The means by which sinners appear subject to endless destruction are varied in the books of the other world, So the "Devourer of the Dead" annihilates the guilty; While the fire, the wedge, and the knives carried by the genie of torture all follow the same merciless ends, The same applies to striking the neck and the separation of organs that follows the merciless ends. This causes one to ask:-How long is enough to complete the process of destroying human existence?-Was the purpose behind this to complete the process of destruction and leading to a "non-existent" situation?-Has the number of sanctions of the other world varied from one person to another? And from one period to another?-Was the idea of "purification" and "purgatory"-which appeared in the Jewish religion, Christian writings of the middle Ages, and Islamic religion-absent from ancient Egyptian ideas and beliefs? It is worth noting that the answer to this question among many Egyptologists such as: Hornung, Budge, Zandee, Kees, Erman ... and others were stating that the punishments of the other world are intended for annihilation, and that, regardless of their diversity and types, are intended to refer convicted to the second death case where nothingness, annihilation, non-life, and non-being exist. However, the researcher believes that the multiplicity and diversity of the types of punishments in the other world must be followed by a multiplicity and diversity as well as the duration of punishments in that world. That the punishments of the other world are not for the annihilation of the soul in total, but rather ranging from eternity (= continuous without end), temporary (= lasting for some time), and exclusionary (= going without return). This is what the research will try to prove through many texts from different time periods.

* Summary:-
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The beards and beards were known in the ancient Near East in general, ancient Egypt and Mesopotamia in particular since prehistoric times, although the historical sources did not know an explicit chronological definition for raising the beards and beards in each of them during that early period.


Especially since during the pre-dynastic eras, many statues made of ivory, stones, wood and bones were uncovered in both countries of gods or people with wide robes and conical funnel covers, beards and beards of triangular shape, which confirms the knowledge of the human being of both civilizations to raise beards and beards during that stage. Early.


While the majority of the peoples of the ancient world used to grow their beards, others used to shave their beards for purposes of pure, personal hygiene and religious rituals, while some of them covered their beards with conical-shaped covers with triangular ends resembling the veil, either for the purpose of purity as well, or for a ritual or religious purpose, or for a societal norm of masculinity. Or to express sadness for some of the peoples of the ancient Near East.


Through this study, the name and the linguistic connotations of the beard and the beard in Egypt and Mesopotamia, the beginning of the appearance of the beard and its stages of development, the beard beard and its coverings in the archaeological and textual evidence in Egypt and Mesopotamia, the shapes of the beard and the types of its coverings, the purpose of raising the beard and the goal Than covered.

* Key words:-
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      Chin, beard, chin, beard, hoods, ancient Egypt, Mesopotamia (Mesopotamia).