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By Kasia Maria Szpakowska

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This is confirmed by textual evidence which offers no examples of a verb ’to dream’. Although the verb p(t)rj in Late Egyptian and Demotic may be used with dream as an object,52 on its own it still does not signify the activity of dreaming. Neither does the Coptic equivalent πωωрϵ which signifies ‘seeing’ whatever the object may be. P. Deir el-Medina 6 has been cited as the earliest usage of ptrj meaning’to dream’,53 but this is based on an inaccurate reading. The complete phrase has been translated in two ways.

Geneticists report that the stock was saved from terminal inbreeding by the arrival of one stray female bird from Germany. After much careful protection, the Red Kite now thrives – in Wales and beyond. To my mother and father It is human life. We are blown upon the world; we float buoyantly upon the summer air a little while, complacently showing off our grace of form and our dainty iridescent colors; then we vanish with a little puff, leaving nothing behind but a memory – and sometimes not even that.

But including these documents in the current discussion would necessitate an explanation of the intricate relationships between Egypt and the surrounding cultures of that time, the impact of foreign rule, increasing immigration, and the effects of reciprocal influence. Instead, this book will focus on dream attestations prior to the Third Intermediate Period, thus enabling us to include lesser-known documentation and artefacts that reflect the roles and functions of dreams from earlier times. This study has been inspired by the view that for the ancient Egyptians the relationship between the nocturnal sphere and the farworld 1 – sleep and death, and darkness and rebirth – held a profound significance and figured largely in Egyptian religious documentation.

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