دوروثي إيدي (Arabic Wikipedia)

Analysis of information sources in references of the Wikipedia article "دوروثي إيدي" in Arabic language version.

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11wikipedia.org

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1theguardian.com

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economist.com

"What lies beneath?". The Economist. مؤرشف من الأصل في 2018-05-13.

theguardian.com

Strudwick، Nigel (22 يناير 2001). "William Murnane". The Guardian. ISSN:0261-3077. مؤرشف من الأصل في 2016-03-04.

web.archive.org

"What lies beneath?". The Economist. مؤرشف من الأصل في 2018-05-13.
Strudwick، Nigel (22 يناير 2001). "William Murnane". The Guardian. ISSN:0261-3077. مؤرشف من الأصل في 2016-03-04.

wikipedia.org

en.wikipedia.org

Hansen, 2008, p. xix-xv, Lesko; It was Omm Sety's belief that Wallis Budge adopted the Ancient Egyptian religion but he discouraged her from using heka, commonly translated into English as magic. (El Zeini, p. 15)
Cott, p. 42; Omm Sety described the Demotic text as looking "to me like nothing I could appreciate – as if a beautiful hieroglyph text had been run over by a lorry and totally distorted out of shape" (El Zeini, p. 72-75 for part transcript) She hadn't studied demotic and it was only whilst in a trance like state she was able to struggle in putting down what she reported as Hor-Ra's dictation. She showed the text to Jaraslov Cerny a few years later who thought her writing was good for a beginner and that he could obtain employment for her if she continued to be enthusiastic about the subject.(El Zeini, p. 69)
Lesko; El Zeini (2007)describes the incredulous response of the midwife to Omm Sety's pain free traditional birth (p. 65) and the Islamic ceremony El Sebou relating to the naming of the baby involving placing the baby on a sieve, harking back to an Ancient Egyptian custom in which أنوبيس holds the sieve to determine the child's life span: an example of the ceremony appears on the walls of Hatshepsut's temple at Deir el Bahri.(p. 66, fn)
Lesko, p. 50 recounts an episode when نابليون الأول visited the Great Pyramid on 12 April 1797. He spent the night in the Kings chamber and emerged distressed in the morning. He refused to describe what had happened other than "You'd never believe me."
Hansen, 2008, p.; See also Naguib essay "Survivals of Pharaonic Religious Practices in Contemporary Coptic Christianity", Encyclopedia of Egyptology, UCLA, 2008, quote "..the Coptic renewal and, from the 1970s, the radicalization of religion among both Copts and Muslims have led to the consolidation of normative religion and the abandonment of most religious practices belonging to the Egyptian lore" and that "Cultural changes usually occur as part of long processes of transformation. However, some changes may trigger rapid changes in a culture's structures, generate innovations, and bring about new ways of life. The construction of the السد العالي was such an event. Inaugurated in January 1971, the Aswan High Dam has radically altered Egypt's ecology and led to the disappearance of most rituals and religious practices related to the Nile and its inundation. It has modified a cumulative body of local knowledge and made the agricultural calendar meaningless. Nevertheless, some religious practices tied to seasonality of the Nile are still recognizable in Coptic Christianity."
Cott, p. 96-97, Hansen p. 82,84-89; Omm Sety on observing the damage done to the phallus of Min in the Temple of Sety at Abydos, by people scraping particles from it to drink as a cure for impotency, exclaimed "That idiot of a sculptor! If he had any foresight he would have made the phallus of Min a hundred yards long! (Cott, p. 97)"
Hansen, p. 24; The Pyramid Texts describe "The gods who are in Buto were filled with compassion when they came to Osiris Neferkara, at the voice of the weeping Isis, and at the outcry of نيفتيس; at the wailing of these two spirits. It is this that you have heard in the houses, what you have learned from the walkers in the streets, on that day when this Pepi was summoned to life" (Hansen, p. 24)
Hansen, p. 54-55; she notes modern Egyptians who write a spell on paper then wash off the ink and drink it so that the magic stays in their bodies. Ari Goldman in his book "The Search for God in Harvard" notes the Muslim practice of writing a verse of the Koran with honey on a slate then dissolving the honey in water which is then given to a boy to drink at his fourth birthday. He further notes how words of the Koran are inscribed on objects for the power they confer (p. 232, 1991 edition, ISBN 0-345-37706-0; See also Revelations 10:9 for "eating the book" that tastes like honey and the article Maat for eating truth; see Devotional medal for how inscribed medallions are used in Roman Catholicism and their origins with specific mention of magical formula being attached to Christian symbols in early Christianity, especially by Gnostic's
Hansen, p. 69; It is commonly thought that the St George iconography of him piercing the dragon with a spear was inherited from similar depictions of the Ancient Egyptian Saviour god Shed.
Cott, p. 98-99; OS notes the statue of Djedher in the Cairo Museum as once having been used for curative purpose by the drinking of water that had been poured over it.(Hansen, p. 85). Others note similar practices associated with Shed and Harpokrates in the late period.(tba); see also article Lourdes water
Hansen, 2008, p. xiii; Walter Fairservis wrote that she never set out to write an "anthropological monograph" and her writing style is more like a collection of images in the manner of هيرودوت and therefore her impact in this "profoundly academic field" was minimal compared to others.(Hansen, p. xix);El Zeini (p. xii) for public v private commendations of Omm Sety's skills by Egyptologists

worldcat.org

Strudwick، Nigel (22 يناير 2001). "William Murnane". The Guardian. ISSN:0261-3077. مؤرشف من الأصل في 2016-03-04.