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Egyptian magic dates from the time when the predynastic and prehistoric dwellers in Egypt believed that the earth, and the underworld, and the air, and the sky were peopled with countless beings, visible and invisible, which were held to be friendly or unfriendly to man according as the operations of nature, which they were supposed to direct, were favourable or unfavourable to him. In -nature and attributes these beings were thought by primitive man to closely resemble himself and to possess all human passions, and emotions, and weaknesses, and defects; and the chief object of magic was to give man the pre-eminence over such beings. The favour of the beings who were placable and friendly to man might be obtained by means of gifts and offerings, but the cessation of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, or figure, or picture which had the effect of bringing to the aid of the mortal who possessed it the power of a being that was mightier than the foe who threatened to do evil to him. The magic of most early nations aimed at causing the transference of power from a supernatural being to man, whereby he was to be enabled to obtain superhuman results and to become for a time as mighty as the original possessor of the power; but the object of Egyptian magic was to endow man with the means of compelling both friendly and hostile powers, nay, at a later time, even God Himself, to do what he wished, whether the were willing or not. The belief in magic, the word being used in its best sense, is older in Egypt than the belief in God, and it is certain that a very large number of the Egyptian religious ceremonies, which were performed in later times as an integral part of a highly spiritual worship, had their origin in superstitious customs which date from a period when God, under any name or in any form, was unconceived in the minds of the Egyptians. Indeed it is probable that even the use of the sign which represents an axe, and which stands the hieroglyphic character both for God and "god," indicates that this weapon and. tool was employed in the performance of some ceremony connected with religious magic in prehistoric, or at any rate in predynastic times, when it in some mysterious way symbolized the presence of a supreme Power. But be this as it may, it is quite certain that magic and religion developed and flourished side by side in Egypt throughout all periods of her history, and that any investigation which we may make of the one necessarily includes an examination of the other.
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Archaeologists in Print is a history of popular publishing in archaeology in the nineteenth and twentieth centuries, a pivotal period of expansion and development in both archaeology and publishing. It examines how British archaeologists produced books and popular periodical articles for a non-scholarly audience, and explores the rise in archaeologists’ public visibility. Notably, it analyses women’s experiences in archaeology alongside better known male contemporaries as shown in their books and archives. In the background of this narrative is the history of Britain’s imperial expansion and contraction, and the evolution of modern tourism in the Eastern Mediterranean and Middle East. Archaeologists exploited these factors to gain public and financial support and interest, and build and maintain a reading public for their work, supported by the seasonal nature of excavation and tourism. Reinforcing these publishing activities through personal appearances in the lecture hall, exhibition space and site tour, and in new media – film, radio and television – archaeologists shaped public understanding of archaeology. It was spadework, scripted. The image of the archaeologist as adventurous explorer of foreign lands, part spy, part foreigner, eternally alluring, solidified during this period. That legacy continues, undimmed, today. Praise for Archaeologists in Print This beautifully written book will be valued by all kinds of readers: you don't need to be an archaeologist to enjoy the contents, which take you through different publishing histories of archaeological texts and the authors who wrote them. From the productive partnership of travel guide with archaeological interest, to the women who feature so often in the history of archaeological publishing, via closer analysis of the impact of John Murray, Macmillan and Co, and Penguin, this volume excavates layers of fascinating facts that reveal much of the wider culture of the late nineteenth and twentieth centuries. The prose is clear and the stories compulsive: Thornton brings to life a cast of people whose passion for their profession lives again in these pages. Warning: the final chapter, on Archaeological Fictions, will fill your to-be-read list with stacks of new titles to investigate! This is a highly readable, accessible exploration into the dynamic relationships between academic authors, publishers, and readers. It is, in addition, an exemplar of how academic research can attract a wide general readership, as well as a more specialised one: a stellar combination of rigorous scholarship with lucid, pacy prose. Highly recommended!' Samantha Rayner, Director of UCL Centre for Publishing; Deputy Head of Department and Director of Studies, Department of Information Studies, UCL