^Hansen, 2008, p. xix–xv, Lesko; It was Omm Sety's belief that Wallis Budge adopted the Ancient Egyptian religion but he discouraged her from using heka, commonly translated into English as magic. (El Zeini, p. 15)
^Lesko; El Zeini, p. 22; The mummy of Seti I (the form in which Eady reported he first appeared to her) was discovered in 1881 as part of the Deir el Bahri cache and exhibited in Room 52 of the Cairo Museum. Anwar Sadat had the room closed to the public as he considered it a desecration that the Royal mummies should be objects of casual curiosity. It has since been reopened.(El Zeini, p. 29)
^El Zeini, p. 32-33 who notes during a visit to Stonehenge she found Egyptian mummy beads, "not the first" such find of beads "or even scarabs" at the site which he takes as evidence of trade between the Mediterranean and the British Isles
^Cott, p. 56; S. G. F. Brandon, a Professor of comparative Religion, noted "The Pyramid Texts have a unique place in human records; for they are not only the earliest records we have of Egyptian thought, but they are also the earliest body of religious writings we have of mankind as a whole." (Man, Myth& Magic, vol 1/7, p. 305)
^Cott, p. 42; Omm Sety described the Demotic text as looking "to me like nothing I could appreciate – as if a beautiful hieroglyph text had been run over by a lorry and totally distorted out of shape" (El Zeini, p. 72-75 for part transcript) She hadn't studied demotic and it was only whilst in a trance like state she was able to struggle in putting down what she reported as Hor-Ra's dictation. She showed the text to Jaraslov Cerny a few years later who thought her writing was good for a beginner and that he could obtain employment for her if she continued to be enthusiastic about the subject.(El Zeini, p. 69)
^Lesko; El Zeini (2007)describes the incredulous response of the midwife to Omm Sety's pain free traditional birth (p. 65) and the Islamic ceremony
El Sebou relating to the naming of the baby involving placing the baby on a sieve, harking back to an Ancient Egyptian custom in which Anubis holds the sieve to determine the child's life span: an example of the ceremony appears on the walls of Hatshepsut's temple at Deir el Bahri.(p. 66, fn)
^Lesko, p. 50 recounts an episode when Napoleon visited the Great Pyramid on 12 April 1797. He spent the night in the Kings chamber and emerged distressed in the morning. He refused to describe what had happened other than "You'd never believe me."
^Hansen, 2008, p.; See also Naguib essay "Survivals of Pharaonic Religious Practices in Contemporary Coptic Christianity", Encyclopedia of Egyptology, UCLA, 2008, quote "..the Coptic renewal and, from the 1970s, the radicalization of religion among both Copts and Muslims have led to the consolidation of normative religion and the abandonment of most religious practices belonging to the Egyptian lore" and that "Cultural changes usually occur as part of long processes of transformation. However, some changes may trigger rapid changes in a culture's structures, generate innovations, and bring about new ways of life. The construction of the Aswan High Dam was such an event. Inaugurated in January 1971, the Aswan High Dam has radically altered Egypt's ecology and led to the disappearance of most rituals and religious practices related to the Nile and its inundation. It has modified a cumulative body of local knowledge and made the agricultural calendar meaningless. Nevertheless, some religious practices tied to seasonality of the Nile are still recognizable in Coptic Christianity."
^Cott, p. 80-81; quoting from "Abydos: Holy City of Ancient Egypt"
^Cott, p. 96-97, Hansen p. 82,84–89; Omm Sety on observing the damage done to the phallus of Min in the Temple of Sety at Abydos, by people scraping particles from it to drink as a cure for impotency, exclaimed "That idiot of a sculptor! If he had any foresight he would have made the phallus of Min a hundred yards long! (Cott, p. 97)"
^Hansen, p. 22; Rodwells translation of the Koran in note 3, p. 487, describes how each leaf contains a name. On the 15th day of Ramadan the tree is shaken in Paradise and those leaves which drop are those who will die in the following year. In Ancient Egypt the number of leaves corresponded with the years of the Pharaohs reign; See also Hebrew and Christian usage in Gen 2:9, 3:22, Proverbs 3:18, 11:30, Ezekial 47:7,12, Revelations 22:2,14,
^Hansen, p. 24; The Pyramid Texts describe "The gods who are in Buto were filled with compassion when they came to Osiris Neferkara, at the voice of the weeping Isis, and at the outcry of Nephthys; at the wailing of these two spirits. It is this that you have heard in the houses, what you have learned from the walkers in the streets, on that day when this Pepi was summoned to life" (Hansen, p. 24)
^Hansen, p. 27-29; the first five practices are mentioned in the Pyramid Texts whilst washing the cloths of the dead is mentioned in the Book of the Dead
^Hansen, p. 51-52; King Unas is frightened of these beings in the Pyramid Texts, exclaiming "The abomination of this Unas is to travel in darkness lest he see those who are upside down"
^Hansen, p. 54-55; she notes modern Egyptians who write a spell on paper then wash off the ink and drink it so that the magic stays in their bodies. Ari Goldman in his book "The Search for God in Harvard" notes the Muslim practice of writing a verse of the Koran with honey on a slate then dissolving the honey in water which is then given to a boy to drink at his fourth birthday. He further notes how words of the Koran are inscribed on objects for the power they confer (p. 232, 1991 edition, ISBN0-345-37706-0; See also Revelations 10:9 for "eating the book" that tastes like honey and the article Maat for eating truth; see Devotional medal for how inscribed medallions are used in Roman Catholicism and their origins with specific mention of magical formula being attached to Christian symbols in early Christianity, especially by Gnostic's
^Hansen, p. 69; It is commonly thought that the St George iconography of him piercing the dragon with a spear was inherited from similar depictions of the Ancient Egyptian Saviour god Shed.
^Cott, p. 98-99; OS notes the statue of
Djedher in the Cairo Museum as once having been used for curative purpose by the drinking of water that had been poured over it.(Hansen, p. 85). Others note similar practices associated with Shed and Harpokrates in the late period.(tba); see also article Lourdes water
^Hansen, 2008, p. xiii; Walter Fairservis wrote that she never set out to write an "anthropological monograph" and her writing style is more like a collection of images in the manner of Herodotus and therefore her impact in this "profoundly academic field" was minimal compared to others.(Hansen, p. xix);El Zeini (p. xii) for public v private commendations of Omm Sety's skills by Egyptologists
^The manuscript for this book was in the possession of Professor Walter A. Fairservis for editing when Omm Sety died. Fairservis never completed the work before his own death. The Egyptologist Nicole B. Hansen chanced on a passing footnote reference to the manuscript Jonathan Cott's 1987 book. She obtained the manuscript and published the book under the title "Omm Sety's Living Egypt: Surviving Folkways from Pharaonic Times" in 2008. See Reference books for details.