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By Kasia Maria Szpakowska

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For the present, I will simply note that these are limited to visitations by hostile entities occurring while the intended victim is asleep, usually at night. Because the evidence for dreams in Pharaonic Egypt is largely textual, this study is based mainly on sources through the New Kingdom written in hieroglyphs or hieratic, but where appropriate, examples of non-textual artefacts will be included. The format mostly follows what I perceive to be the main functions of Egyptian dreams. The flow will generally be from the earliest to the latest texts, with discussions of the religious and social contexts in which the dream records occur.

We must also keep in mind that individual beliefs concerning dreams will vary, even within a homogeneous population. Nevertheless, so long as it is studied not in isolation but as part of a cultural matrix, we can discern a culture’s general attitude towards the phenomenon of dreams. The ‘dream’ defined To study the ancient Egyptians’ perception of dreams then, we need to examine the evidence that they themselves acknowledged as dreams. t or qd (the Egyptian words for ‘dream’) or things seen or heard while asleep, (usually indicated by qd or sd̲r), whether this occurs in the day, or at night.

47 Holy 1992. 48 Mpier 1992. 49 Von Beckerath 1992. 50 For the publication and commentary see Posener 1960. 51 Von Beckerath (1992) notes that there is a reference to sleeping (sd̲r) at the end of the broken-off papyrus, but as the remainder is missing we cannot ascertain whether the protagonist was about to sleep in order to induce another vision of the ghost, or simply drifted off to a dreamless slumber. 52 Bourguignon 1972, 415. 2 THE DREAM PHENOMENON Have you ever had a dream, Neo, that you were so sure was real?

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