Dorothy Eady, a fascinating woman often called Omm Sety, was a British expert on ancient Egypt. She spent much of her life working at the Abydos Temple of Seti I, where she believed she had lived a past life as a priestess. She was a skilled artist and researcher, contributing significantly to our understanding of ancient Egyptian history. Her life and work have captivated many, inspiring books, documentaries, and articles.
Childhood
Dorothy Eady, born in 1904, was a unique child from London. As the only child of a tailor and his wife, she grew up by the sea. A strange incident, a near-death experience at the age of three, marked a turning point in her life. She started acting oddly, longing to “go home” and even developed a foreign accent.
Her unusual behavior often caused trouble. Her Sunday school teacher was disturbed by her comparisons of Christianity to ancient Egyptian beliefs, and she was expelled from a girls’ school for refusing to sing a hymn that insulted Egyptians. Her interest in the Catholic Mass, which she associated with the “Old Religion,” also led to conflict.
A visit to the British Museum changed Dorothy’s life forever. When she saw a photo of the New Kingdom temple of Seti I, she excitedly exclaimed, “There’s my home!” However, she wondered about the missing trees and gardens. It was as if she recognized the temple as a familiar place.
Overwhelmed with a sense of belonging, she ran through the Egyptian exhibits, touching the statues’ feet. Her passion for ancient Egypt grew stronger with each visit to the museum. Eventually, she met E. A. Wallis Budge, a renowned Egyptologist, who was impressed by her enthusiasm and encouraged her to learn hieroglyphs.
Following a terrifying experience during World War I, Dorothy moved to her grandmother’s home in Sussex. There, she continued her fascination with ancient Egypt, spending countless hours at the local library. At the tender age of fifteen, she claimed to have been visited by the spirit of Pharaoh Seti I. Her unusual behavior, including sleepwalking and disturbing dreams, led to several stays in mental institutions.
Despite these challenges, Dorothy’s passion for ancient Egypt remained strong. After leaving school at sixteen, she embarked on a journey to explore museums and archaeological sites across Britain, thanks to her father’s work in the growing cinema industry.
Eady started collecting reasonably priced Egyptian artifacts while attending Plymouth Art School part-time. She joined a theater company when she was at Portsmouth, and they occasionally presented a play based on the tale of Isis and Osiris. According to Andrew Lang’s translation, she performed the sorrow for Osiris’s death while assuming the character of Isis:
Sing we Osiris dead, mourn the head that hath fallen;
The world is gray and the light has vanished.
The web of darkness lays in the way of the brilliant heavens;
We, Osiris, sing, dead.
You weep, you stars, you fires, you rivers;
Weep, Nile children, for your Lord has passed away.
At the age of twenty-seven, Dorothy began working in London for an Egyptian public relations magazine. She wrote articles and drew cartoons, expressing her support for Egyptian independence. During this time, she met Emam Abdel Meguid, an Egyptian student, and they began a correspondence after he returned home.
Relocate to Egypt
In 1931, Dorothy married Emam Abdel Meguid and moved to Egypt, where she felt a deep sense of belonging. She was given the nickname “Bulbul” (nightingale) by her husband’s family, and their son was named Sety, leading to her popular name, Omm Sety (Mother of Sety).
A chance encounter with George Reisner’s secretary ignited a new interest. The secretary mentioned her apparent ability to charm snakes and suggested that such powers were described in ancient Egyptian texts. Intrigued, Dorothy visited the Fifth Dynasty pyramid of Unas. Her deep reverence for ancient Egypt was evident in her actions, such as bringing offerings and removing her shoes before entering the pyramid.
Despite her growing connection to ancient Egypt, Dorothy’s experiences with apparitions and out-of-body experiences sometimes caused tension within her family.
Nighttime visions of Hor-Ra
During her early years in Egypt, Dorothy claimed to be visited by the spirit of Seti I, whom she called Hor-Ra. Over a year, Hor-Ra supposedly dictated to her the story of her past life as an ancient Egyptian priestess named Bentreshyt.
According to this story, Bentreshyt was a young woman of humble origins who, after her mother’s death, was raised as a priestess in the temple of Kom el-Sultan. At the age of twelve, she was forced to make a life-altering decision: to become a consecrated virgin or to leave the temple. Lacking understanding and other options, she chose the latter.
During her time as a priestess, Dorothy, through her connection with Hor-Ra, learned about the sacred rituals surrounding the death and resurrection of Osiris. She was chosen to participate in these rituals, a privilege reserved only for virgin priestesses dedicated to Isis.
Her life took a dramatic turn when she met Seti I. They fell in love and, as the story goes, engaged in a forbidden act, a secret shared only between them. When Bentreshyt became pregnant, she confessed to the High Priest, fearing the severe consequences of her actions. To avoid public humiliation and a potential death sentence, she chose to end her own life.
Collaborate with Ahmed Fakhry and Selim Hassan
In 1935, Dorothy separated from her husband and moved to Nazlat al-Samman, a village near the Giza pyramids. She secured a position as a secretary and draughtswoman under the renowned archaeologist Selim Hassan, becoming the first female employee of the Department of Antiquities.
Her skills and contributions were invaluable to Egyptian scholars like Hassan and Fakhry. She not only assisted with English language tasks but also wrote numerous articles, essays, and books, showcasing her talent and knowledge. Despite her humble beginnings, Dorothy became a respected figure in the field of Egyptology.
Dorothy quickly became a respected figure in the Egyptology community. She befriended many renowned Egyptologists of her time and made significant contributions to their work. Her collaboration with Selim Hassan was particularly fruitful. She played a crucial role in his monumental ten-volume work, “Excavations at Giza,” contributing to editing, drawing, indexing, and proofreading.
In addition to her practical skills, Dorothy’s knowledge of hieroglyphs and drawing proved invaluable to these scholars. She learned archaeological techniques from them while they benefited from her expertise. This synergistic relationship allowed her to further her own understanding and contribute meaningfully to the field of Egyptology.
During this period, Dorothy immersed herself in ancient Egyptian spirituality. She regularly prayed to the gods, made offerings, and even spent nights inside the Great Pyramid. Her devotion extended to the Great Sphinx, where she would offer prayers to Horus.
While her practices raised eyebrows among the villagers, she was respected for her honesty and sincerity. She openly embraced her faith in the ancient Egyptian gods, while also respecting the religious practices of others. She observed Ramadan with the Muslim villagers and celebrated Christmas with the Christians, demonstrating her tolerance and understanding.
Dorothy’s interactions with the local people gave her a deep understanding of modern Egyptian life. She recognized a timeless connection between the ancient and modern eras, a thread woven through the centuries by the Nile River.
This life-giving river had shaped civilizations, supported livelihoods, and connected people across generations. Dorothy saw the Nile as the beating heart of Egypt, sustaining its people and culture from the time of the pharaohs to the present day.
Go to Abydos
When Ahmed Fakhry’s Dashur Pyramid project ended in 1956, Dorothy faced a career crossroads. Fakhry offered her two options: a well-paying position in Cairo or a poorly-paid job as a draughtswoman in Abydos. Despite the financial implications, she chose the latter, believing it was a path ordained by fate.
She interpreted this decision as a divine test, a chance to rectify the ancient sin of Bentreshyt. According to her, Seti I had approved of this move and assured her that it was a crucial step in her spiritual journey. This belief further solidified her connection to ancient Egypt and her role as a modern-day priestess.
In March 1956, at the age of fifty-two, Dorothy embarked on a new chapter in her life by moving to Abydos. She settled in Arabet Abydos, a village nestled at the foot of Pega-the-Gap, a mountain believed by the ancient Egyptians to lead to the afterlife. It was here that she earned the name “Omm Sety,” a common practice in Egyptian villages to address a mother by her eldest child’s name.
Abydos held a special place in Dorothy’s heart as she believed it was the very place where Bentreshyt had lived and served as a priestess in the Temple of Seti. She had visited the site several times before, impressing others with her deep knowledge of the temple.
During one of these visits, an inspector from the Antiquities Department, aware of her claims, decided to test her abilities. He asked her to identify specific wall paintings in complete darkness, relying solely on her memories as a past-life priestess. To the inspector’s astonishment, she successfully identified the paintings, even though their exact locations had not yet been publicly documented.
For the first two years in Abydos, Dorothy dedicated herself to cataloging and translating artifacts from a newly excavated temple palace. Her contributions were invaluable to Edouard Ghazouli’s monograph, “The Palace and Magazines Attached to the Temple of Sety I at Abydos.” Ghazouli acknowledged her efforts and was particularly impressed by her ability to decipher and translate enigmatic texts. In 1957, she further delved into ancient Egyptian practices by creating a liturgical calendar based on historical texts.
For Dorothy, the Temple of Seti was a place of profound spiritual significance. She believed it was where her past life self, Bentreshyt, had lived and served. The temple was a sanctuary, a place where she felt watched over by the benevolent eyes of the ancient Egyptian gods.
One of her most remarkable claims was the existence of a garden within the temple complex, a place where she claimed to have first met Seti I in her past life. This claim, dismissed by her family during her childhood, gained credibility when archaeological excavations uncovered a garden matching her detailed description. This discovery added another layer of intrigue to her story, further solidifying her connection to the ancient past.
Every morning and evening, Dorothy would visit the Temple of Seti to recite the appropriate prayers. She observed ancient Egyptian customs, such as fasting on the birthdays of Osiris and Isis, and offered them gifts of beer, wine, bread, and biscuits. She would also recite the Lament of Isis and Osiris, a ritual she had learned as a young girl.
In one of the temple rooms, she created a personal workspace. There, she carried out her research and befriended a cobra, which she regularly fed, much to the surprise and concern of the temple guards. This unusual bond with the serpent further highlighted her deep connection to ancient Egyptian beliefs and practices.
Dorothy Eady, or Omm Sety, saw the Temple of Seti as a portal to the past, a place where the boundaries between the ancient and the modern blurred. She believed that the intricate hieroglyphs and vibrant wall paintings were more than mere decorations; they were living records of ancient rituals and spiritual practices.
In her mind, the ancient Egyptians possessed a deep understanding of magic and the power of symbols. She argued that the depictions on the temple walls were not static images but dynamic representations that could be activated through ritual and spiritual practices. By invoking the names of the gods and performing specific actions, a devotee could connect with the divine and experience the supernatural.
This belief in the living power of ancient Egyptian art and religion was a central tenet of Omm Sety’s worldview. It allowed her to bridge the gap between the past and the present, and to experience a profound sense of connection with the ancient world.
Observations on Surviving Folkways by Omm Sety
Omm Sety, with her deep understanding of ancient Egyptian culture, observed an interesting parallel between the fertility practices of ancient and modern Egyptian women. She noted that while modern women had access to birth control, they often sought alternative methods, such as visiting specific temples and statues associated with fertility deities.
This included sites like the Temple of Isis at Abydos, the Temple of Hathor at Dendera, and the pyramids of Giza. This connection between ancient and modern beliefs highlights the enduring power of these ancient deities and the cultural continuity that exists in Egypt.
Omm Sety was known for her ability to heal and protect. People would often approach her seeking cures for various ailments, including impotence. She would perform rituals based on ancient Egyptian texts, specifically the Pyramid Texts, which she believed were highly effective.
However, she was cautious about the misuse of power, emphasizing the importance of balancing the forces of Heka (magic) with Maat (truth and justice). She focused on using her abilities for healing and protection, avoiding any actions that could harm others.
Omm Sety was a keen observer of Egyptian culture, both ancient and modern. She noticed striking similarities between ancient Egyptian practices and contemporary customs. For instance, she observed that the modern Egyptian practice of feeding infants with a bowl, rather than directly from the breast, mirrored ancient Egyptian practices.
She also noted the continuity of certain cultural traditions, such as the custom of leaving a tuft of hair on a child’s head after the first haircut, a practice reminiscent of ancient Egyptian hairstyles. Additionally, she believed that the practice of male circumcision, common among Jews and Muslims, had its origins in ancient Egypt.
Omm Sety also recognized the enduring appeal of childhood games and toys. She observed that many games and toys enjoyed by modern children had their roots in ancient Egyptian culture, highlighting the timeless nature of play and the enduring appeal of simple pleasures.
Omm Sety, with her keen eye for cultural connections, noticed a fascinating parallel between the Quranic description of the Tree of Extremity with its inscribed leaves and ancient Egyptian depictions of the Tree of Life. In Egyptian mythology, gods are often shown inscribing royal cartouches on the leaves of the Tree of Life. This intriguing connection suggests a possible link between ancient Egyptian beliefs and later Islamic traditions, highlighting the rich tapestry of cultural influences that have shaped the Middle East.
Omm Sety, with her keen eye for cultural continuity, observed several striking similarities between ancient Egyptian and modern Egyptian mourning rituals. One such practice was the highly visible mourning customs prevalent in Egyptian villages, a unique tradition in a predominantly Muslim country. She attributed this to Egypt’s ancient heritage, citing the Pyramid Texts as evidence of similar practices dating back to the third millennium BCE.
Other modern mourning rituals, such as keeping vigil with the deceased, perfuming the body, placing offerings of food and drink, and lighting lamps, also echoed ancient Egyptian traditions. The belief that the stars in the night sky represent the departed souls of the deceased, a common belief in ancient Egypt, was also observed among some modern Egyptians.
Furthermore, the practice of not cutting hair or shaving as a sign of mourning, a common custom in ancient Egypt, persisted in modern Egyptian society. These cultural continuities highlight the enduring influence of ancient Egyptian beliefs and practices on the Egyptian people, even millennia later.
Omm Sety recognized the continuity of beliefs and practices related to spiritual possession and exorcism in ancient and modern Egypt. Both cultures shared a belief in the possibility of individuals being possessed by spirits or demons, and they employed various techniques to liberate the afflicted.
In ancient Egypt, statues of gods were often used as intermediaries to communicate with the divine and seek relief from possession. Offerings were made to appease the possessing spirit and encourage its departure. Similarly, in modern Egypt, shaykhs, or spiritual leaders, perform exorcism rituals involving offerings and incantations to drive out the possessing entity.
Alternative methods, such as the butadjiyya, involve the recitation of Quranic verses and the use of incense to purify the possessed individual. Christian Egyptians often seek relief through pilgrimage to Coptic churches, particularly the one at Mit Damsis, where it is believed that Saint George can intervene and expel the demon.
These shared beliefs and practices highlight the enduring influence of ancient Egyptian spirituality on modern Egyptian culture. They demonstrate the human desire to understand and control the unseen forces that shape our lives, and the enduring hope for healing and liberation.
Omm Sety was a strong believer in the healing power of water, particularly from sacred sites. She would often immerse herself fully clothed in the sacred pool of the Osireion, a practice she believed had curative properties. She not only used this method to heal herself from various ailments, including arthritis and appendicitis but also helped others.
It is reported that a baby suffering from breathing difficulties was brought to her, and after using water from the Osireion, the child recovered. This belief in the healing power of water, especially from sacred sites, reflects a deep-rooted tradition in Egyptian culture, connecting the ancient and modern worlds.
Omm Sety, along with Egyptologist Kent Weeks, shared a deep interest in traditional Egyptian medicine. They both recognized the continuity of certain healing practices, tracing them back to ancient Egyptian texts that associated specific plants and trees with goddesses like Hathor and Isis. This suggests a profound understanding of the natural world and its healing properties, knowledge that has been passed down through generations.
Omm Sety also observed the enduring power of ancient Egyptian deities, even after the Islamicization of Egypt. She noted that the destruction of the Sphinx by a fanatical shaikh was followed by a period of misfortune and natural disasters, suggesting a belief in the protective power of these ancient gods.
Interestingly, she also noted the fear and reverence associated with certain deities, such as Sekhmet, even among people who were unaware of her ancient associations with destruction and chaos. This highlights the enduring power of ancient myths and the human fascination with the dark side of divinity.
Omm Sety’s observations highlight the fascinating interplay between ancient and modern beliefs. She noted the existence of a modern “bogeyman” figure known as Ba Bah, who shares similarities with the ancient Egyptian god Bwbi, both evoking fear and terror.
Additionally, she observed a curious phenomenon among villagers in Arabet Abydos, who reported sightings of a “large golden boat” floating on a former lake. This sighting echoes the ancient Egyptian mystery play performed at Abydos, which involved a Neshmet boat. The villagers, unaware of this ancient tradition, were witnessing a modern manifestation of an ancient myth.
These examples demonstrate the enduring power of ancient beliefs and the way they continue to shape the cultural imagination of modern Egyptians. They also highlight the importance of studying ancient cultures to better understand the complex tapestry of human belief and experience.
Omm Sety was a keen observer of cultural traditions and historical connections. She believed that certain customs associated with Easter, celebrated by both Copts and Muslims, had their roots in ancient Egyptian practices.
One such custom is the “Job Wednesday” ritual, observed during the week preceding Easter Sunday. On this day, people take a bath and scrub their bodies with a plant known as ghabira (Muslim) or damissa (Coptic). This practice is believed to have healing properties, similar to the biblical story of Job’s cure from leprosy. However, Omm Sety suggested that this belief might be rooted in ancient Egyptian texts, specifically the Pyramid Texts, where the same plant is used by the pharaoh for purification rituals.
This connection between ancient Egyptian practices and modern-day customs highlights the enduring influence of ancient traditions on contemporary culture. It demonstrates how ancient beliefs and rituals can continue to shape religious and cultural practices, even centuries later.
Omm Sety, with her keen eye for cultural continuity, noticed a fascinating connection between ancient Egyptian and modern Egyptian practices related to sowing gardens. She observed that both Muslims and Copts, particularly the latter, engage in the practice of sowing small gardens during the month of Koiak, believing that it brings prosperity to the household.
She attributed this practice to the ancient Egyptian tradition of sowing “Osiris Gardens” and “Osiris Beds” during the same month. In ancient Egyptian belief, the sprouting vegetation symbolized the resurrection of Osiris, the god of the afterlife.
Interestingly, Andrew Strum noted a similar practice among Egyptian Jews, who associate it with atonement for sin. He also suggested that this Jewish practice might have its roots in ancient Egyptian Osirian beliefs.
These connections highlight the enduring influence of ancient Egyptian culture on modern Egyptian traditions, even across different religious and cultural groups. They demonstrate the power of ancient myths and rituals to shape the beliefs and practices of people over millennia.
Omm Sety’s insightful observations on the continuity of ancient Egyptian traditions in modern Egyptian culture have been preserved and shared with the world. Her short articles, written between 1969 and 1975, were compiled and published in 2008 under the title “Omm Sety’s Living Egypt: Surviving Folkways from Pharaonic Times.”
This valuable collection, edited by Nicole B. Hansen, offers a fascinating glimpse into the enduring legacy of ancient Egypt. With a foreword by Kent Weeks and an introduction by Walter A. Fairservis, the book provides a comprehensive exploration of Omm Sety’s unique perspective and contributions to the field of Egyptology.
Later years
In 1964, when Omm Sety turned sixty, she faced mandatory retirement from the Antiquities Department. Despite being advised to seek part-time work in Cairo, she chose to return to Abydos. Recognizing her invaluable contributions, the Antiquities Department made an exception to their retirement age rules, allowing her to continue her work for an additional five years until 1969.
To supplement her modest pension of $30 per month, Omm Sety sold handmade needlework to friends and tourists. She also received generous gifts of clothing, food, and reading materials from those who appreciated her work and dedication.
After experiencing a mild heart attack in 1972, Omm Sety made a significant life change. She sold her old house and moved into a simple, one-room mudbrick house adjacent to the Soliman family home. This move marked a period of simplicity and profound spiritual connection for her.
Omm Sety continued to share her knowledge and passion for ancient Egypt by guiding tourists through the Temple of Seti. She explained the intricate symbolism of the wall paintings, bringing the ancient past to life for visitors. Her insights and enthusiasm enriched the experience for many.
In her new home, Omm Sety experienced a deep spiritual connection with the ancient deities. She believed that Seti I himself had consecrated her new dwelling, performing a ritual and paying homage to small statues of Osiris and Isis. This belief further solidified her connection to the ancient world and reinforced her role as a modern-day priestess.
During her time in Abydos, Omm Sety claimed to have received visits from the spirit of Seti I. In one such visit, Seti I recounted a terrifying encounter with the god Set, his namesake. After a ten-day fast, Seti I entered the Chapel of the Great Strength, where he was confronted by the god’s overwhelming beauty and malevolent power. Fearing for his life, Seti I fled the chapel, forever scarred by the encounter. This experience taught him a valuable lesson: one should not serve evil, even if it appears to have a beneficial purpose.
In subsequent visits, Seti I shared his insights on various topics, including the legendary lost city of Atlantis. He suggested that the islands of the Aegean Sea might be the remnants of a submerged landmass. He also discussed the origins of Osiris, proposing that the god emerged from the underworld, Amenti.
These encounters with the spirit of Seti I further solidified Omm Sety’s belief in the continuity of ancient Egyptian spirituality and her role as a modern-day priestess. They provided her with profound insights into the mysteries of the past and a deeper understanding of the divine.
Associations with Egyptologists
Omm Sety was a well-respected figure in the Egyptological community, and many leading scholars sought her insights and company. Lanny Bell and William Murnane from the Oriental Institute of the University of Chicago fondly recalled visiting Omm Sety in Abydos, sharing tea, and exploring the temples with her guidance.
John Romer, another prominent Egyptologist, recounted a more relaxed encounter, sharing a bottle of vodka with Omm Sety and listening to her share humorous and sometimes risqué tales about the ancient Egyptian gods and goddesses. These anecdotes highlight Omm Sety’s warm and welcoming nature, as well as her ability to connect with people from all walks of life.
Omm Sety had a unique perspective on the pharaohs, particularly Rameses II, whom she often envisioned as the young man she had known in her past life as Bentreshyt. She, along with many other Egyptologists, challenged the negative portrayal of Rameses II as a tyrannical oppressor, as depicted in biblical accounts. Instead, she emphasized his significant contributions and achievements, as evidenced by contemporary records.
Kenneth Kitchen, a renowned expert on the Ramesside period, recognized Omm Sety’s deep connection to this era. He acknowledged the validity of her familial approach to ancient Egypt and praised her insightful observations about the Sety Temple, based on her careful study of the available evidence.
Omm Sety’s unique perspective, combined with her extensive knowledge and firsthand experiences, made her a valuable asset to the field of Egyptology. Her work continues to inspire and inform scholars and enthusiasts alike.
Omm Sety’s unique perspective on ancient Egypt, particularly the enigmatic pharaoh Akhenaten, was brought to a wider audience through a 1979 documentary film, “The Lost Pharaoh: The Search for Akhenaten.” Directed by Nicholas Kendall, the film featured Donald Redford, a renowned Egyptologist who had recently made significant discoveries related to Akhenaten’s reign.
Omm Sety, invited to participate in the film, offered a more nuanced and critical view of Akhenaten, challenging the romanticized portrayal of him as a visionary religious reformer. She instead described him as a single-minded, authoritarian ruler who resorted to harsh measures, such as impaling captives and deporting populations.
Her insights provide a valuable counterpoint to the idealized image of Akhenaten, offering a more realistic and historically accurate portrayal of this complex figure.
Omm Sety’s remarkable life and unique perspective on ancient Egypt continued to captivate audiences even in her later years. In October 1980, the BBC filmed a documentary titled “Omm Sety and Her Egypt,” featuring interviews with renowned Egyptologists and extensive contributions from Omm Sety herself. Despite her deteriorating health, she shared her insights and guided the filmmakers through the ancient sites of Abydos.
The documentary was well-received, with The Times praising its compelling storytelling and the enigmatic figure of Omm Sety.
Just a few months later, in March 1981, Omm Sety participated in another documentary, “Egypt: Quest for Eternity,” produced by the National Geographic Channel. Despite her failing health, she made a significant contribution to the film, sharing her knowledge and passion for ancient Egypt. Her final visit to the Temple of Seti, where she believed she had served as a priestess in a past life, was captured on film, marking a poignant end to her extraordinary journey.
Omm Sety, with her unique perspective on life and death, faced her own mortality with a sense of calm and acceptance. She once remarked that she was not afraid of death, but rather the judgment of Osiris, acknowledging her own imperfections.
Due to religious restrictions, Omm Sety was unable to be buried in a traditional Muslim or Christian cemetery. Instead, she constructed her own underground tomb, adorned with a false door, a symbol of the passage between worlds. She even placed a replica Shabti figurine in the tomb, a traditional funerary object intended to serve the deceased in the afterlife.
In the final days of her life, Omm Sety made arrangements for her beloved cats, finding loving homes for them. She also received news of her enrollment in the Fellowship of Isis, an interfaith spiritual movement, a testament to her enduring connection to the divine feminine.
On April 21, 1981, Omm Sety passed away in Abydos, the place she loved and revered. Despite her wishes, she was not buried in her self-constructed tomb. Instead, she was laid to rest in an unmarked grave in the desert, facing west, a traditional orientation for the deceased in ancient Egyptian funerary practices. Her legacy, however, lives on, inspiring countless individuals with her passion, knowledge, and unwavering belief in the power of ancient Egypt.
Potential locations for archaeological research
Omm Sety’s intriguing claim about the location of Nefertiti’s tomb, made in the early 1970s, has sparked much interest and debate among Egyptologists. She suggested that the tomb might be located near Tutankhamun’s tomb, a theory that was initially met with skepticism.
However, subsequent archaeological investigations, particularly those conducted by Nicholas Reeves and his team, have lent credence to Omm Sety’s assertion. The discovery of undisturbed seals belonging to Wen-nefer, a renowned scribe associated with the Valley of the Kings, and the presence of high-quality mummification supplies in KV63 have further fueled speculation about the existence of a royal tomb in the vicinity.
While the exact location of Nefertiti’s tomb remains a mystery, the ongoing exploration of the Valley of the Kings, inspired by Omm Sety’s enigmatic claim, continues to offer exciting possibilities for future discoveries.
Omm Sety’s insights into the location of the legendary Hall of Records, a repository of ancient wisdom, have intrigued scholars and enthusiasts alike. Her conversations with the spirit of Seti I, combined with her knowledge of ancient Egyptian history and her archaeological experiences, led her to believe that the Hall of Records might be located beneath the modern building housing the Arab Socialist League in Luxor.
This claim, while speculative, has sparked renewed interest in the search for this elusive repository of knowledge. The discovery of Ram statues in the area, with their unusual lack of inscriptions on the back, further supports the theory that there may be hidden chambers or structures beneath the modern buildings.
While the existence of the Hall of Records remains a mystery, Omm Sety’s contributions to the field of Egyptology have undoubtedly enriched our understanding of ancient Egyptian civilization. Her unique perspective and deep connection to the past continue to inspire and fascinate, even decades after her passing.
Heritage
Omm Sety, despite her extraordinary claims of past life experiences, was widely respected by leading Egyptologists of her time. John A. Wilson, a prominent figure in the field, regarded her as a “responsible scholar,” acknowledging her significant contributions to the understanding of ancient Egyptian culture and its enduring influence on modern Egyptian society.
While many scholars were intrigued by her claims of reincarnation and spiritual experiences, they also recognized the value of her observations and insights. Her keen eye for detail and her deep understanding of ancient Egyptian practices allowed her to identify and interpret cultural continuities that might have otherwise been overlooked.
By studying the folk customs and beliefs of contemporary Egyptians, Omm Sety provided valuable context for understanding ancient Egyptian rituals and beliefs. Her work has been cited by numerous scholars and has helped to bridge the gap between the past and the present, offering a more nuanced understanding of Egyptian history and culture.
Indeed, Omm Sety’s keen observations and deep understanding of Egyptian culture, both ancient and modern, have earned her the respect of scholars like Kent Weeks. Her unique perspective as a participant-observer allowed her to capture the nuances of Egyptian village life and identify the enduring influence of ancient traditions.
Weeks’ comparison of Omm Sety’s work to that of renowned scholars such as Lane, Blackman, and Henein underscores her significant contributions to the field of Egyptology and cultural studies. Her insights have enriched our understanding of Egypt’s rich history and the continuity of its cultural traditions.
Omm Sety’s deep knowledge and understanding of ancient Egypt impressed many leading Egyptologists. Klaus Baer, a renowned scholar, acknowledged her unique perspective, recognizing her ability to balance spiritual beliefs with rigorous academic inquiry. He admired her humility and her lack of desire to proselytize, highlighting her commitment to genuine scholarship.
Omm Sety also held great respect for figures like Hermann Junker, who advocated for a more honest and open-minded approach to the study of ancient Egyptian religion. She appreciated his willingness to challenge conventional wisdom and delve deeper into the spiritual and mystical aspects of ancient Egyptian culture.
Even among her peers, Omm Sety’s unconventional lifestyle and spiritual beliefs sometimes surprised and amused. William Murnane, a respected Egyptologist, recalled a memorable encounter where he witnessed her belly dancing under the full moon. Despite her eccentricity, he acknowledged her profound knowledge and insightful observations.
Omm Sety’s legacy continues to inspire and intrigue. Her unique blend of scholarship, spirituality, and personal experience has left an enduring mark on the field of Egyptology.
Kenneth Kitchen’s high regard for Omm Sety is evident in his description of her as a “true Ramesside.” This suggests that she possessed a deep, intuitive understanding of the Ramesside period, particularly the reign of Seti I. Kitchen acknowledges her unique approach to studying the Sety Temple, which combined scholarly analysis with personal insights.
Similarly, Donald Redford recognized Omm Sety’s expertise and invited her to contribute to the documentary “The Lost Pharaoh: The Search for Akhenaten.” Her perspective on Akhenaten, which aligned with the views of scholars like Seton-Williams and Redford, offered a more critical and less idealized view of the pharaoh’s religious reforms.
These endorsements from prominent Egyptologists highlight Omm Sety’s significant contributions to the field and her ability to offer fresh insights and alternative perspectives on ancient Egyptian history.
Omm Sety’s profound knowledge and unique perspective on ancient Egypt were widely recognized by leading Egyptologists. John A. Wilson, a renowned scholar, praised her book “Abydos, Holy City of Ancient Egypt” for its comprehensive coverage of the ancient site.
Her reputation as a reliable source of information was such that one Egyptologist remarked that they would trust her intuition over the most advanced technological equipment. This highlights the value of human insight and experience, even in the face of cutting-edge technology.
William Simpson, a professor of Egyptology at Yale, acknowledged Omm Sety’s generosity and willingness to share her knowledge, often at personal cost. He expressed concern that she was sometimes taken advantage of, as she would willingly help others, even if it meant working for minimal compensation.
Dr. Labib Habachi, a prominent Egyptian archaeologist, admired Omm Sety’s work and even suggested that she might have been a ghostwriter for some of the academic works produced during that time. While this claim is speculative, it underscores the significant impact she had on the field of Egyptology.
These quotes from respected Egyptologists and writers offer valuable insights into the enigmatic figure of Omm Sety. They highlight her unique blend of scholarly knowledge, spiritual belief, and eccentric personality.
James P. Allen’s observations capture the duality of Omm Sety’s character. While she was undoubtedly sincere in her beliefs, she also had a playful side, sometimes intentionally blurring the lines between reality and fantasy. This enigmatic quality made her a fascinating figure, both to scholars and the general public.
Barbara Lesko emphasizes Omm Sety’s significant contributions to the field of Egyptology, particularly her work as a translator, writer, and draughtswoman. Despite her lack of formal education, she became a respected scholar, demonstrating her intelligence, dedication, and talent.
William Golding’s account of Egyptologists’ open-minded attitude toward Omm Sety reflects the broader acceptance of unconventional ideas and beliefs within the field. While her claims of past-life experiences might have been considered extraordinary, she was respected for her knowledge and insights.
These testimonials underscore the enduring impact of Omm Sety on the world of Egyptology. Her unique blend of scholarship, spirituality, and eccentricity continues to fascinate and inspire, leaving a lasting legacy on the study of ancient Egypt.
Carl Sagan’s perspective on Omm Sety provides a balanced and nuanced view of her extraordinary claims. While he acknowledged her significant contributions to Egyptology and her lively, intelligent personality, he also expressed skepticism regarding her belief in reincarnation. Sagan suggested that her childhood experiences, particularly the head injury, might have contributed to the development of these beliefs.
Other experts, such as psychiatrists and psychologists, have offered various interpretations of Omm Sety’s experiences. Some have attributed her beliefs to psychological factors, while others have emphasized the enriching nature of her spiritual experiences.
Ultimately, the truth of Omm Sety’s claims remains elusive. However, her unique perspective and her passionate dedication to ancient Egypt have left a lasting impact on the field of Egyptology. Whether her beliefs were rooted in reality or fantasy, they undoubtedly enriched her life and inspired others to explore the mysteries of the past.
