By Kasia Maria Szpakowska
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58 This is most evident in their illustrations and representations of the farworld, early maps of which appear on Middle Kingdom coffins, and textual descriptions in the mortuary texts. As becomes clear in the Books of the Afterlife and religious texts of the New Kingdom, the night was inextricably bound with the concept of the after life. The sun journeys through the sky in this world during the day, then proceeds westward to continue its travels through the farworld at night. Many of the royal Books of the Afterlife describe the journey of the pharaoh with the sun-god through thetwelve divisions of the night – the realm on the other side of life.
This is confirmedin Coptic, by the examples in Crum, where πωωрϵ is followed by pαcoɤ as its object. Sweeney’s recent analysis of P. Deir el Medina 6 makes the point more clearly. 55 In this interpretation it is even more certain thatit is the lexeme qd that means dream, and not ptr. The ancient Egyptian dream is not an event arising from within the dreamer or an activity performed by an individual, but rather has an objective existence outside of the sleeper’s will. The use of the phrase ‘seeing in a dream’ also indicates that the dream is an alternate state or dimension in which the waking barriers to perception are temporarily withdrawn.
25 Lakoff 1997, 2001. 26 Of particular note are Tedlock 1987 for research on North and South American peoples, and Jedrej and Shaw 1992 for African cultures. 27 Tedlock 2001, 249. 28 Reynolds 1992, 32. 29 Bourguignon 1972, 411–12. 30 Burke 1997. 31 Jones 1992, 195. 32 Tedlock 1982, 46–74. 33 Mpier 1992. 34 Kracke 1987. 35 Irwin 1994, 2001. 36 Irwin 2001, 103. 37 Jeffers 1996, 125. 38 Hermansen 2001; Sirin 2000. 39 Laughlin 1976, 3. 40 Merrill 1987, 200–2. 41 Kracke 1987. 42 Tedlock 1999, 88–9. 43 Ziai 1992, 549.