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If the text came into the care of an Egyptian-Jew in the Greco-Roman era (and I fancifully labeled this hypothetical scribe J-Red, for "Jewish Redactor"), he may have adopted or adapted Egyptian vignettes as illustrations of the Abraham story contained in the text.
This may sound fanciful at first, but I then went on to show several examples from that time and place where this is exactly what happened.
So, for example, the standing figure on the left originally would have had the jackal head of Anubis; the bald human head has been copied from the figure lying on the bier.
We don't have the original of Facsimile 2, but we do possess a contemporary drawing of it, and it is clear from that drawing that there was a lacuna in the text running from the upper right side to the middle, and it is in precisely this location that hieratic text from elsewhere in the collection has been inserted in what is otherwise a hieroglyphic document.
Part 1 of the Book of Abraham FAQ deals primarily with questions about the source of the Book of Abraham, including a discussion of the original scrolls and the existing papyrus fragments, as well as the Egyptian papers.
I think the biggest strength of the Book of Abraham is in the text itself.
The Mormon respondents to Spalding quickly rejected these facile assumptions, but since so few people today have read this material, Latter-day Saints are unaware of this and tend to continue to hold to these assumptions.
But the papyri in Joseph's collection do not date to the time of Abraham in the Middle Bronze Age; they date to the Ptolemaic era, or roughly what we think of as Greco-Roman times.
The contents fit very comfortably in an ancient context, and in fact there are numerous details that have parallels in other ancient texts that Joseph Smith did not have.
Many of these parallels are discussed in Part 3 of this project.