1.
Louvre
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The Louvre or the Louvre Museum is the worlds largest museum and a historic monument in Paris, France. A central landmark of the city, it is located on the Right Bank of the Seine in the citys 1st arrondissement, approximately 38,000 objects from prehistory to the 21st century are exhibited over an area of 72,735 square metres. The Louvre is the second most visited museum after the Palace Museum in China. The museum is housed in the Louvre Palace, originally built as a fortress in the late 12th century under Philip II, remnants of the fortress are visible in the basement of the museum. Due to the expansion of the city, the fortress eventually lost its defensive function and. The building was extended many times to form the present Louvre Palace, in 1692, the building was occupied by the Académie des Inscriptions et Belles Lettres and the Académie Royale de Peinture et de Sculpture, which in 1699 held the first of a series of salons. The Académie remained at the Louvre for 100 years, during the French Revolution, the National Assembly decreed that the Louvre should be used as a museum to display the nations masterpieces. The museum opened on 10 August 1793 with an exhibition of 537 paintings, because of structural problems with the building, the museum was closed in 1796 until 1801. The collection was increased under Napoleon and the museum renamed Musée Napoléon, the collection was further increased during the reigns of Louis XVIII and Charles X, and during the Second French Empire the museum gained 20,000 pieces. Holdings have grown steadily through donations and bequests since the Third Republic, whether this was the first building on that spot is not known, it is possible that Philip modified an existing tower. According to the authoritative Grand Larousse encyclopédique, the name derives from an association with wolf hunting den, in the 7th century, St. Fare, an abbess in Meaux, left part of her Villa called Luvra situated in the region of Paris to a monastery. This territory probably did not correspond exactly to the modern site, the Louvre Palace was altered frequently throughout the Middle Ages. In the 14th century, Charles V converted the building into a residence and in 1546, Francis acquired what would become the nucleus of the Louvres holdings, his acquisitions including Leonardo da Vincis Mona Lisa. After Louis XIV chose Versailles as his residence in 1682, constructions slowed, however, on 14 October 1750, Louis XV agreed and sanctioned a display of 96 pieces from the royal collection, mounted in the Galerie royale de peinture of the Luxembourg Palace. Under Louis XVI, the museum idea became policy. The comte dAngiviller broadened the collection and in 1776 proposed conversion of the Grande Galerie of the Louvre – which contained maps – into the French Museum, many proposals were offered for the Louvres renovation into a museum, however, none was agreed on. Hence the museum remained incomplete until the French Revolution, during the French Revolution the Louvre was transformed into a public museum. In May 1791, the Assembly declared that the Louvre would be a place for bringing together monuments of all the sciences, on 10 August 1792, Louis XVI was imprisoned and the royal collection in the Louvre became national property
2.
Pharaoh
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The word pharaoh ultimately derive from the Egyptian compound pr-ˤ3 great house, written with the two biliteral hieroglyphs pr house and ˤ3 column, here meaning great or high. It was used only in larger phrases such as smr pr-ˤ3 Courtier of the High House, with specific reference to the buildings of the court or palace. From the twelfth dynasty onward, the word appears in a wish formula Great House, may it live, prosper, and be in health, but again only with reference to the royal palace and not the person. During the reign of Thutmose III in the New Kingdom, after the rule of the Hyksos during the Second Intermediate Period. During the eighteenth dynasty the title pharaoh was employed as a designation of the ruler. From the nineteenth dynasty onward pr-ˤ3 on its own was used as regularly as hm. f, the term, therefore, evolved from a word specifically referring to a building to a respectful designation for the ruler, particularly by the twenty-second dynasty and twenty-third dynasty. For instance, the first dated appearance of the pharaoh being attached to a rulers name occurs in Year 17 of Siamun on a fragment from the Karnak Priestly Annals. Here, an induction of an individual to the Amun priesthood is dated specifically to the reign of Pharaoh Siamun and this new practice was continued under his successor Psusennes II and the twenty-second dynasty kings. Shoshenq I was the successor of Siamun. Meanwhile, the old custom of referring to the sovereign simply as pr-ˤ3 continued in traditional Egyptian narratives, by this time, the Late Egyptian word is reconstructed to have been pronounced *par-ʕoʔ whence Herodotus derived the name of one of the Egyptian kings, Φερων. In the Bible, the title also occurs as פרעה, from that, Septuagint φαραώ pharaō and then Late Latin pharaō, both -n stem nouns. The Quran likewise spells it فرعون firawn with n, interestingly, the Arabic combines the original pharyngeal ayin sound from Egyptian, along with the -n ending from Greek. English at first spelt it Pharao, but the King James Bible revived Pharaoh with h from the Hebrew, meanwhile in Egypt itself, *par-ʕoʔ evolved into Sahidic Coptic ⲡⲣ̅ⲣⲟ prro and then rro. Scepters and staves were a sign of authority in ancient Egypt. One of the earliest royal scepters was discovered in the tomb of Khasekhemwy in Abydos, kings were also known to carry a staff, and Pharaoh Anedjib is shown on stone vessels carrying a so-called mks-staff. The scepter with the longest history seems to be the heqa-scepter, the earliest examples of this piece of regalia dates to pre-dynastic times. A scepter was found in a tomb at Abydos that dates to the late Naqada period, another scepter associated with the king is the was-scepter. This is a long staff mounted with an animal head, the earliest known depictions of the was-scepter date to the first dynasty
3.
Egyptian chronology
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The majority of Egyptologists agree on the outline and many details of the chronology of Ancient Egypt. Scholarly consensus on the outline of the conventional chronology current in Egyptology has not fluctuated much over the last 100 years. For the Old Kingdom, consensus fluctuates by as much as a few centuries and this is illustrated by comparing the chronology as given by two Egyptologists, the first writing in 1906, the second in 2000. The disparities between the two sets of result from additional discoveries and refined understanding of the still very incomplete source evidence. For example, Breasted adds a ruler in the Twentieth dynasty that further research showed did not exist, following Manetho, Breasted also believed all the dynasties were sequential, whereas it is now known that several existed at the same time. These revisions have resulted in a lowering of the chronology by up to 400 years at the beginning of Dynasty I. The backbone of Egyptian chronology are the years as recorded in Ancient Egyptian king lists. In addition, some Egyptian dynasties may have overlapped, with different pharaohs ruling in different regions at the same time, not knowing whether monarchies were simultaneous or sequential results in widely differing chronological interpretations. However, further research has shown that these censuses were taken in consecutive years. The sed festival was celebrated on the thirtieth anniversary of the Pharaohs ascension. However, once again, this may not be the practice in all cases. In the early days of Egyptology, the compilation of regnal periods may also have been hampered due to bias on the part of the Egyptologists. This was most pervasive before the mid 19th century, when Manethos figures were recognized as conflicting with biblical chronology based on Old Testament references to Egypt, in the 20th century, such biblical bias has mostly been confined to alternative chronologies outside of scholarly mainstream. A useful way to work around these gaps in knowledge is to find chronological synchronisms, over the past decades, a number of these have been found, although they are of varying degrees of usefulness and reliability. While this does not fix a person or event to a specific year, another example are blocks from the Old Kingdom bearing the names of several kings, which were reused in the construction of Middle Kingdom pyramid-temples at Lisht in the structures of Amenemhat I. The poor documentation of these finds in the Serapeum also compounds the difficulties in using these records. The best known of these is the Sothic cycle, and careful study of this led Richard A. Parker to argue that the dates of the Twelfth dynasty could be fixed with absolute precision. More recent research has eroded this confidence, questioning many of the assumptions used with the Sothic Cycle and this is useful especially for the Early Dynastic period, where Egyptological consensus has only been possible within a range of about three or four centuries
4.
Senusret III
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Khakaure Senusret III was a pharaoh of Egypt. He ruled from 1878 BC to 1839 BC during a time of power and prosperity. He was a pharaoh of the Twelfth Dynasty and is considered to be perhaps the most powerful Egyptian ruler of the dynasty. Consequently, he is regarded as one of the sources for the legend about Sesostris and his military campaigns gave rise to an era of peace and economic prosperity that reduced the power of regional rulers and led to a revival in craftwork, trade and urban development. Senusret III was one of the few kings who were deified and honored with a cult during their own lifetime, Senusret III was the son of Senusret II and of Khenemetneferhedjet I also called Khenemetneferhedjet I Weret. Two wives of Senusret III are known for certain and these are Khenemetneferhedjet II and Neferthenut, both mainly known from their burials next to the pyramid of the king at Dahshur. Several daughters are known, although they are also just attested by the burials around the kings pyramid and these include Sithathor, Menet, Senetsenebtysy and Meret. Amenemhat III was most likely a son of the king, Senusret III cleared a navigable canal through the first cataract. He also relentlessly pushed his kingdoms expansion into Nubia where he erected massive river forts including Buhen, Semna and he carried out at least four major campaigns into Nubia in his Years 8,10,16 and 19. His Year 8 stela at Semna documents his victories against the Nubians through which he is thought to have made safe the southern frontier, another great stela from Semna dated to the third month of Year 16 of his reign mentions his military activities against both Nubia and Canaan. Such was his nature and immense influence that Senusret III was worshipped as a god in Semna by later generations. Jacques Morgan, in 1894, found rock inscriptions near Sehel Island documenting his digging of a canal under the king, Senusret III erected a temple and town in Abydos, and another temple in Medamud. His court included the viziers Sobekemhat, Nebit and Khnumhotep, ikhernofret worked as treasurer for the king at Abydos. Senankh cleared the canal at Sehel for the king and he notes that the only possible solution for the blocks existence here is that Senusret III had a 39-year reign, with the final 20 years in coregency with his son Amenemhet III. Since the project was associated with a project of Senusret III, his Regnal Year was presumably used to date the block and this implies that Senusret was still alive in the first two decades of his sons reign. Senusrets pyramid complex was built north-east of the Red Pyramid of Dashur and in grandeur far surpassed those from the early 12th dynasty in size and underlying religious conceptions. There has been speculation that Senusret was not necessarily buried there, senusrets pyramid is 105 meters square and 78 meters high. The total volume was about 288,000 cubic meters, the pyramid was built of a core of mud bricks
5.
Amenemhat IV
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See Amenemhat, for other individuals with this name. Amenemhat IV may have been the son, grandson or step-son of his predecessor and his reign started with a two-year coregency with Amenemhat III and was seemingly peaceful. He undertook expeditions in the Sinai for turquoise, in Upper Egypt for amethyst and he also maintained trade relations with Byblos as well as the Egyptian presence in Nubia. Amenemhat IV built some parts of the temple of Hathor at Serabit el-Khadim in the Sinai, Amenemhat IVs tomb has not been identified, although the Southern Mazghuna pyramid is a possibility. Amenemhat IV was the son of a woman named Hetepi, consequently, her relation to Amenemhat III is unknown and she may have been non-royal. The relation of Amenemhat IV to Amenemhat III is similarly uncertain, similarly, while Manetho states that he married his half-sister Sobekneferu, this claim is not yet supported by archaeological evidence. In particular, Sobekneferu is not known to have borne the title of Kings Wife, instead, the egyptologist Kim Ryholt proposes that Amenemhat IV was adopted by Amenemhat III and thus became Sobekneferus step-brother, thereby explaining the Manethonian tradition. Amenemhat may have died without a heir, which could explain why he was succeeded by Sobekneferu. However, some egyptologists, such as Aidan Dodson and Kim Ryholt, have proposed that the first two rulers of the 13th Dynasty, Sobekhotep I and Amenemhat Sonbef, were his sons, amenenmhat IV may have been Sobeknefrus spouse, but no evidence currently substantiates this hypothesis. Amenemhat IV first came to power as a junior coregent of his predecessor Amenemhat III, the coregency is well attested by numerous monuments and artefacts where the names of the two kings parallel each other. The length of this coregency is uncertain, it could have lasted one to seven years. The Turin Canon, a king list redacted during the early Ramesside period, records Amenemhat IV on Column 6, Row 1, and credits him with a reign of 9 years,3 months and 27 days. Amenemhat IV is also recorded on Entry 65 of the Abydos King List and Entry 38 of the Saqqara Tablet, in spite of the Turin canon, the duration of Amenemhats reign is uncertain. It was given as eight years under the name Ammenemes in Manethos Aegyptiaca, in any case, Amenemhats rule seems to have been peaceful and uneventful. Amenemhat IV is well attested by contemporary artefacts, including a number of scarab-, four expeditions to the turquoise mines of Serabit el-Khadim in the Sinai are dated to his reign by in-situ inscriptions. The latest took place in his year on the throne and could be the last expedition of the Middle Kingdom, since the next inscription dates to Ahmose Is reign. In his Year 2, Amenemhat IV sent another expedition to mine amethyst in the Wadi el-Hudi in the south of Egypt, the leader of the expedition was the assistant treasurer Sahathor. A gold plaque showing Amenemhat IV offering to a god may also originate there, two fragments of a stela depicting him and dating to his Year 7 were found at Berenice on the Red Sea
6.
Ancient Egyptian royal titulary
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The royal titulary or royal protocol of an Egyptian pharaoh is the standard naming convention taken by the kings of Ancient Egypt. It symbolises worldly power and holy might and also acts as a sort of mission statement for the reign of a monarch. The full titulary, consisting of five names, did not come into standard usage until the Middle Kingdom, the Horus name is the oldest form of the pharaohs name, originating in the Predynastic Period. Many of the oldest-known Egyptian pharaohs were known only by this title, the Horus name was usually written in a serekh, a representation of a palace façade. The name of the pharaoh was written in hieroglyphs inside this representation of a palace, typically an image of the falcon God Horus was perched on top of or beside it. At least one Egyptian ruler, the 2nd dynasty Seth-Peribsen, used an image of the god Seth instead of Horus and he was succeeded by Khasekhemwy, who placed the symbols of both Seth and Horus above his name. Thereafter, the image of Horus always appeared alongside the name of the pharaoh, by the time of the New Kingdom the Horus name was often written without the enclosing serekh. The name is first definitively used by the First Dynasty pharaoh Semerkhet and this particular name was not typically framed by a cartouche or serekh, but always begins with the hieroglyphs of a vulture and cobra resting upon two baskets, the dual noun nebty. Also known as the Golden Horus Name, this form of the name typically featured the image of a Horus falcon perched above or beside the hieroglyph for gold. The meaning of this title has been disputed. One belief is that it represents the triumph of Horus over his uncle Seth, Gold also was strongly associated in the ancient Egyptian mind with eternity, so this may have been intended to convey the pharaohs eternal Horus name. Similar to the Nebty name, this particular name typically was not framed by a cartouche or serekh, the pharaohs throne name, the first of the two names written inside a cartouche, and usually accompanied the title nsw-bity. The term nsw-bity It has been suggested that the Berber term for strong man, the epithet neb tawy, Lord of the Two Lands, referring to valley and delta regions of Egypt, often occurs as well. This was the name given at birth and it was first introduced to the set of royal titles in the Fourth Dynasty and emphasizes the kings role as a representative of the solar god Ra. For women who became pharaoh, the title was interpreted as daughter also. Modern historians typically refer to the ancient kings of Egypt by this name, Middle Egyptian, An Introduction to the Language and Culture of Hieroglyphs. The Complete Royal Families of Ancient Egypt, Cairo, London, and New York, The American University in Cairo Press and Thames and Hudson. The Great Name, Ancient Egyptian Royal Titulary, Egyptian Grammar, Being an Introduction to the Study of Hieroglyphs
7.
Maat
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Maat or Maat was the ancient Egyptian concept of truth, balance, order, harmony, law, morality, and justice. Maat was also personified as a goddess regulating the stars, seasons, cuneiform texts indicate that the word mˤ3t was pronounced /múʕʔa/ during the New Kingdom period, having lost the feminine ending t. Sound shifts from u to e later produced the cognate Coptic word ⲙⲉⲉ/ⲙⲉ truth, later, as a goddess in other traditions of the Egyptian pantheon, where most goddesses were paired with a male aspect, her masculine counterpart was Thoth, as their attributes are similar. In other accounts, Thoth was paired off with Seshat, goddess of writing and measure and her feather was the measure that determined whether the souls of the departed would reach the paradise of afterlife successfully. Pharaohs are often depicted with the emblems of Maat to emphasise their role in upholding the laws of the Creator, Maat represents the ethical and moral principle that every Egyptian citizen was expected to follow throughout their daily lives. They were expected to act with honor and truth in manners that involve family, the community, the nation, the environment, Maat as a principle was formed to meet the complex needs of the emergent Egyptian state that embraced diverse peoples with conflicting interests. The development of such rules sought to avert chaos and it became the basis of Egyptian law, from an early period the King would describe himself as the Lord of Maat who decreed with his mouth the Maat he conceived in his heart. The ancient Egyptians had a conviction of an underlying holiness. Cosmic harmony was achieved by public and ritual life. Any disturbance in cosmic harmony could have consequences for the individual as well as the state, an impious King could bring about famine or blasphemy blindness to an individual. In opposition to the order expressed in the concept of Maat is the concept of Isfet, chaos, lies. In one Middle Kingdom text the Creator declares I made every man like his fellow, a passage in the Instruction of Ptahhotep presents Maat as follows, Maat is good and its worth is lasting. It has not been disturbed since the day of its creator and it lies as a path in front even of him who knows nothing. Wrongdoing has never yet brought its venture to port and it is true that evil may gain wealth but the strength of truth is that it lasts, a man can say, It was the property of my father. There is little surviving literature that describes the practice of ancient Egyptian law, Maat was the spirit in which justice was applied rather than the detailed legalistic exposition of rules. Maat represented the normal and basic values that formed the backdrop for the application of justice that had to be carried out in the spirit of truth and fairness. From the 5th dynasty onwards the Vizier responsible for justice was called the Priest of Maat, later scholars and philosophers also would embody concepts from the wisdom literature, or Sebayt. These spiritual texts dealt with social or professional situations and how each was best to be resolved or addressed in the spirit of Maat
8.
Ra
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Ra or Re is the ancient Egyptian sun god. By the Fifth Dynasty in the 25th and 24th centuries BC, he had become a god in ancient Egyptian religion. In later Egyptian dynastic times, Ra was merged with the god Horus and he was believed to rule in all parts of the created world, the sky, the earth, and the underworld. He was associated with the falcon or hawk, when in the New Kingdom the god Amun rose to prominence he was fused with Ra as Amun-Ra. During the Amarna Period, Akhenaten suppressed the cult of Ra in favor of another deity, the Aten, the deified solar disc. The cult of the Mnevis bull, an embodiment of Ra, had its center in Heliopolis, all forms of life were believed to have been created by Ra, who called each of them into existence by speaking their secret names. Alternatively man was created from Ras tears and sweat, hence the Egyptians call themselves the Cattle of Ra, in the myth of the Celestial Cow it is recounted how mankind plotted against Ra and how he sent his eye as the goddess Sekhmet to punish them. When she became bloodthirsty she was pacified by drinking beer mixed with red dye, to the Egyptians, the sun represented light, warmth, and growth. This made the sun deity very important, as the sun was seen as the ruler of all that he created, the sun disk was either seen as the body or eye of Ra. Ra was the father of Shu and Tefnut, whom he created, Shu was the god of the wind, and Tefnut was the goddess of the rain. Sekhmet was the Eye of Ra and was created by the fire in Ras eye, Ra was thought to travel on the Atet, two solar barks called the Mandjet or morning boat and the Mesektet or evening boat. These boats took him on his journey through the sky and the Duat, while Ra was on the Mesektet, he was in his ram-headed form. When Ra traveled in his sun boat, he was accompanied by other deities including Sia and Hu. Sometimes, members of the Ennead helped him on his journey, including Set, who overcame the serpent Apophis, and Mehen, when Ra was in the underworld, he would visit all of his various forms. Apophis, the god of chaos, was a serpent who attempted to stop the sun boats journey every night by consuming it or by stopping it in its tracks with a hypnotic stare. During the evening, the Egyptians believed that Ra set as Atum or in the form of a ram, the night boat would carry him through the underworld and back towards the east in preparation for his rebirth. When Ra was in the underworld, he merged with Osiris, the god of the dead, Ra was worshipped as the Creator god among some ancient Egyptians, specifically followers of his cult at Heliopolis. It was believed that Ra wept, and from his tears came man and these cult-followers believed that Ra was self-created, while followers of Ptah believed that Ra was created by Ptah
9.
Amun
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Amun was a major Ancient Egyptian deity. He was attested since the Old Kingdom together with his wife Amaunet, with the 11th dynasty, he rose to the position of patron deity of Thebes by replacing Monthu. After the rebellion of Thebes against the Hyksos and with the rule of Ahmose I, Amun acquired national importance, expressed in his fusion with the Sun god, Ra, Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom. Amun-Ra in this period held the position of transcendental, self-created creator deity par excellence, he was the champion of the poor or troubled and his position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most widely recorded of the Egyptian gods, as the chief deity of the Egyptian Empire, Amun-Ra also came to be worshipped outside of Egypt, according to the testimony of ancient Greek historiographers in Libya and Nubia. As Zeus Ammon he came to be identified with Zeus in Greece, Amun and Amaunet are mentioned in the Old Egyptian Pyramid Texts. The name Amun meant something like the one or invisible. Amun rose to the position of tutelary deity of Thebes after the end of the First Intermediate Period, as the patron of Thebes, his spouse was Mut. In Thebes, Amun as father, Mut as mother and the Moon god Khonsu formed a family or Theban Triad. The history of Amun as the god of Thebes begins in the 20th century BC. The city of Thebes does not appear to have been of great significance before the 11th dynasty, major construction work in the Precinct of Amun-Re took place during the 18th dynasty when Thebes became the capital of the unified ancient Egypt. Construction of the Hypostyle Hall may have begun during the 18th dynasty, though most building was undertaken under Seti I. Merenptah commemorated his victories over the Sea Peoples on the walls of the Cachette Court and this Great Inscription shows the kings campaigns and eventual return with booty and prisoners. Next to this inscription is the Victory Stela, which is largely a copy of the more famous Israel Stela found in the complex of Merenptah on the west bank of the Nile in Thebes. Merenptahs son Seti II added 2 small obelisks in front of the Second Pylon, and this was constructed of sandstone, with a chapel to Amun flanked by those of Mut and Khonsu. The last major change to the Precinct of Amun-Res layout was the addition of the first pylon, the local patron deity of Thebes, Amun, therefore became nationally important. The pharaohs of that new dynasty attributed all their enterprises to Amun. The victory accomplished by pharaohs who worshipped Amun against the rulers, brought him to be seen as a champion of the less fortunate
10.
Ancient Egyptian concept of the soul
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The ancient Egyptians believed that a human soul was made up of five parts, the Ren, the Ba, the Ka, the Sheut, and the Ib. In addition to these components of the soul there was the human body, the other souls were aakhu, khaibut, and khat. An important part of the Egyptian soul was thought to be the jb, the heart was believed to be formed from one drop of blood from the childs mothers heart, taken at conception. To ancient Egyptians, the heart was the seat of emotion, thought, will and this is evidenced by the many expressions in the Egyptian language which incorporate the word jb. This word was transcribed by E. A. Wallis Budge as Ab, in Egyptian religion, the heart was the key to the afterlife. It was conceived as surviving death in the world, where it gave evidence for, or against. It was thought that the heart was examined by Anubis and the deities during the Weighing of the Heart ceremony, if the heart weighed more than the feather of Maat, it was immediately consumed by the monster Ammit. A persons shadow or silhouette, Sheut, is always present, because of this, Egyptians surmised that a shadow contains something of the person it represents. Through this association, statues of people and deities were sometimes referred to as shadows, the shadow was also representative to Egyptians of a figure of death, or servant of Anubis, and was depicted graphically as a small human figure painted completely black. Sometimes people had a box in which part of their Sheut was stored. For example, part of the Book of Breathings, a derivative of the Book of the Dead, was a means to ensure the survival of the name, a cartouche often was used to surround the name and protect it. Conversely, the names of deceased enemies of the state, such as Akhenaten, were hacked out of monuments in a form of damnatio memoriae. Sometimes, however, they were removed in order to make room for the insertion of the name of a successor. The greater the number of places a name was used, the greater the possibility it would survive to be read, the Bâ was everything that makes an individual unique, similar to the notion of personality. In the Coffin Texts one form of the Bâ that comes into existence after death is corporeal, louis Žabkar argued that the Bâ is not part of the person but is the person himself, unlike the soul in Greek, or late Judaic, Christian or Muslim thought. The word bau, plural of the ba, meant something similar to impressiveness, power. When a deity intervened in human affairs, it was said that the Bau of the deity were at work. The Ka was the Egyptian concept of essence, which distinguishes the difference between a living and a dead person, with death occurring when the ka left the body
11.
Neferuptah
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Neferuptah or Ptahneferu was a daughter of the Egyptian king Amenemhat III of the 12th dynasty. Her sister was the Pharaoh Sobekneferu, neferuptah is one of the first royal women whose name was written inside a cartouche. Although she never had the kings wife, she must have had a special status. Her titles included member of the elite, great of favour, great of praise, a burial for her was prepared in the tomb of her father at Hawara. However, she was not buried there, but in a pyramid at Hawara. Her tomb was found intact in 1956 and still contained her jewellery, the granite sarcophagus was inscribed with a short offering formula. Inside the sarcophagus were found the remains of two wooden coffins. The outer one was decorated with inscribed gold foil, identical inscriptions were found on the sarcophagus of Queen Hatshepsut, who lived about 300 years later. Her tomb is mentioned on a papyrus found at Lahun and she is depicted next to her father in the temple at Medinet Madi. Objects belonging to her include a sphinx of black granite and the fragment of a statue found on Elephantine, flinders Petrie, Kahun, Gurob, and Hawara, London 1890 N. Farag, The discovery of Neferwptah,1971
12.
Sobekneferu
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Sobekneferu was an Egyptian woman reigning as pharaoh after the death of her brother Amenemhat IV. She was the last ruler of the Twelfth dynasty of Egypt and her name means the beauty of Sobek. She was the daughter of Pharaoh Amenemhat III, manetho states she also was the sister of Amenemhat IV, but this claim is unproven. Sobekneferu had a sister named Nefruptah, who may have been the intended heir. Neferuptahs name was enclosed in a cartouche and she had her own pyramid at Hawara, neferuptah died at an early age, however. Sobekneferu was the first known woman reigning as pharaoh for which there is confirmed proof, there are five women who are believed to have ruled as early as the First Dynasty and Nitocris may have ruled in the Sixth Dynasty. Amenemhat IV most likely died without a heir, consequently, Amenemhat IIIs daughter, Sobekneferu. According to the Turin Canon, she ruled for 3 years,10 months and she died without heirs and the end of her reign concluded Egypts brilliant Twelfth Dynasty and the Golden Age of the Middle Kingdom as it inaugurated the much weaker Thirteenth Dynasty. One statue with a head is known, a bust in the Egyptian Museum of Berlin, lost in World War II, could be identified as belonging to her. Today, the sculpture is only from photographic images and plaster casts. It came in 1899 to the museum, the head fits on top of the lower part of a royal statue discovered at Semna. The latter can be identified for sure as royal because the royal symbol unification of the two countries appears on the side of her throne and it is known that she made additions to the funerary complex of Amenemhat III at Hawara and also built structures at Herakleopolis Magna. A fine cylinder seal bearing her name and royal titulary is located in the British Museum, a Nile graffito, at the Nubian fortress of Kumma records the Nile inundation height of 1.83 meters in Year 3 of her reign. Another inscription discovered in the Eastern Desert records year 4, second month of the peret season, additionally, all Egyptian rulers were given the title king, regardless of gender. Her tomb has not been identified positively, although she may have been interred in a complex in Mazghuna that lacks inscriptions. It is immediately north of a similar complex ascribed to Amenemhat IV, a place called Sekhem-Neferu is mentioned in a papyrus found at Harageh. This might be the name of her pyramid, the Oxford History of Ancient Egypt, Oxford University Press
13.
Hawara
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Hawara is an archaeological site of Ancient Egypt, south of the site of Crocodilopolis at the entrance to the depression of the Fayyum oasis. The first excavations at the site were made by Karl Lepsius, Amenemhat III was the last powerful ruler of the 12th Dynasty, and the pyramid he built at Hawara is believed to post-date the so-called Black Pyramid built by the same ruler at Dahshur. It is this that is believed to have been Amenemhets final resting place, at Hawara there was also the intact tomb of Neferu-Ptah, daughter of Amenemhet III. This tomb was found about 2 km South of the kings pyramid, in common with the Middle Kingdom pyramids constructed after Amenemhat II, it was built of mudbrick round a core of limestone passages and burial chambers, and faced with limestone. From the pyramid entrance a sloping passageway with steps runs down to a small room, in the roof of this horizontal passage there was a concealed sliding trapdoor weighing 20 tons. He would assume that the blocking concealed the entrance and waste time removing it, in fact there was a second 20-ton trapdoor in the roof of the empty passage, giving onto a second empty passage, also at a right angle to the first. This too had a 20-ton trapdoor giving onto a passage at an angle to its predecessor. However this passage ended in a area of mud and stone blocking that presumably concealed the burial chamber. This, however, was a blind and merely filled a wide, despite these elaborate protective measures, Petrie found that none of the trapdoors had been slid into place and the wooden doors were open. The burial chamber was made out of a single quartzite monolith which was lowered into a chamber lined with limestone. This monolithic slab weighed an estimated 110 tons according to Petrie, a course of brick was placed on the chamber to raise the ceiling then the chamber was covered with 3 quartzite slabs. Above the burial chamber were 2 relieving chambers and this was topped with 50 ton limestone slabs forming a pointed roof. Then an enormous arch of brick 3 feet thick was built over the roof to support the core of the pyramid. The entrance to the pyramid is today flooded to a depth of 6 metres as a result of the waters from the Bahr Yusuf canal, queen Sobekneferu of the Twelfth dynasty also built at the complex. Her name meant most beautiful of Sobek, the sacred crocodile, among the discoveries made by Flinders Petrie were papyrus manuscripts, including a great papyrus scroll which contains parts of books 1 and 2 of the Iliad. com
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Dahshur
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Dahshur is a royal necropolis located in the desert on the west bank of the Nile approximately 40 kilometres south of Cairo. It is known chiefly for several pyramids, two of which are among the oldest, largest and best preserved in Egypt, built from 2613–2589 BC, building the Dahshur pyramids was an extremely important learning experience for the Egyptians before they could build the Great Pyramid of Giza. Two of the Dahshur Pyramids, The Bent Pyramid and the Red Pyramid, were constructed during the reign of Pharaoh Sneferu, the Bent Pyramid was the first attempt at a smooth-sided pyramid but ultimately wasnt successful. One design flaw was that there was a very unstable base for it made of desert gravel and this in turn is thought to be the reason the pyramid is bent and changes angles about halfway up the sides. Sneferu was not pleased with this pyramid, so he built called the Red Pyramid. Getting its name from the red hue the pyramid gives off after a nice rain, standing more than 30 stories tall, it is thought to be Sneferus pride and glory and the place where he is believed to be buried. The Red pyramid was the largest smooth-sided pyramid standing until Sneferus son, Khufu, outdid his father by building the Great Pyramid of Giza, though Khufus pyramid is larger, he would not have been able to build it without the knowledge that his father discovered before him. The pyramid of the 12th Dynasty king Amenemhat II is now badly damaged, next to it were found several undisturbed tombs of royal women still containing a large amount of jewellery. The pyramid of Sesostris III was part of a complex, with several smaller pyramids of royal women. In a gallery next to this pyramid were found two treasures of the kings daughters. The Black Pyramid dates from the reign of Amenemhat III and, although badly eroded. The polished granite pyramidion or capstone of the Black Pyramid is on display in the hall of the Egyptian Museum in Cairo. Next to the pyramid was found the partly disturbed tomb of 13th Dynasty king Hor, several other pyramids of the 13th Dynasty were built at Dahshur. Only the one of the reign of Ameny Qemau has been excavated so far, ahmad Fakhri was an archaeologist who worked at this site. Extensive cemeteries of officials of the Old Kingdom and Middle Kingdom have been found around Dahshurs pyramids, Dahshur was Egypts royal necropolis during the reign of the 12th Dynasty king Amenemhat II. In July 2012, Dahshurs entire Christian community, which some estimate to be as many as 100 families, the violence began in a dispute over a badly ironed shirt, which in turn escalated into a fight in which a Christian burned a Muslim to death. This, in turn, sparked a rampage by angry Muslims, at least 16 homes and properties of Christians were pillaged, some were torched, and a church was damaged during the violence. Dahshur has a hot desert climate according to the Köppen-Geiger climate classification system, List of Egyptian pyramids List of megalithic sites Acanthus, an old village in Dahsur mentioned in Ancient Greek literature
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Ancient Egypt
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Ancient Egypt was a civilization of ancient Northeastern Africa, concentrated along the lower reaches of the Nile River in what is now the modern country of Egypt. It is one of six civilizations to arise independently, Egyptian civilization followed prehistoric Egypt and coalesced around 3150 BC with the political unification of Upper and Lower Egypt under the first pharaoh Narmer. In the aftermath of Alexander the Greats death, one of his generals, Ptolemy Soter and this Greek Ptolemaic Kingdom ruled Egypt until 30 BC, when, under Cleopatra, it fell to the Roman Empire and became a Roman province. The success of ancient Egyptian civilization came partly from its ability to adapt to the conditions of the Nile River valley for agriculture, the predictable flooding and controlled irrigation of the fertile valley produced surplus crops, which supported a more dense population, and social development and culture. Its art and architecture were widely copied, and its antiquities carried off to far corners of the world and its monumental ruins have inspired the imaginations of travelers and writers for centuries. The Nile has been the lifeline of its region for much of human history, nomadic modern human hunter-gatherers began living in the Nile valley through the end of the Middle Pleistocene some 120,000 years ago. By the late Paleolithic period, the climate of Northern Africa became increasingly hot and dry. In Predynastic and Early Dynastic times, the Egyptian climate was less arid than it is today. Large regions of Egypt were covered in treed savanna and traversed by herds of grazing ungulates, foliage and fauna were far more prolific in all environs and the Nile region supported large populations of waterfowl. Hunting would have been common for Egyptians, and this is also the period when many animals were first domesticated. The largest of these cultures in upper Egypt was the Badari, which probably originated in the Western Desert, it was known for its high quality ceramics, stone tools. The Badari was followed by the Amratian and Gerzeh cultures, which brought a number of technological improvements, as early as the Naqada I Period, predynastic Egyptians imported obsidian from Ethiopia, used to shape blades and other objects from flakes. In Naqada II times, early evidence exists of contact with the Near East, particularly Canaan, establishing a power center at Hierakonpolis, and later at Abydos, Naqada III leaders expanded their control of Egypt northwards along the Nile. They also traded with Nubia to the south, the oases of the desert to the west. Royal Nubian burials at Qustul produced artifacts bearing the oldest-known examples of Egyptian dynastic symbols, such as the crown of Egypt. They also developed a ceramic glaze known as faience, which was used well into the Roman Period to decorate cups, amulets, and figurines. During the last predynastic phase, the Naqada culture began using written symbols that eventually were developed into a system of hieroglyphs for writing the ancient Egyptian language. The Early Dynastic Period was approximately contemporary to the early Sumerian-Akkadian civilisation of Mesopotamia, the third-century BC Egyptian priest Manetho grouped the long line of pharaohs from Menes to his own time into 30 dynasties, a system still used today
16.
Papyrus
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The word papyrus /pəˈpaɪrəs/ refers to a thick precursor to modern paper made from the pith of the papyrus plant, Cyperus papyrus. Papyrus can also refer to a document written on sheets of papyrus joined together side by side and rolled up into a scroll, the plural for such documents is papyri. Papyrus is first known to have used in ancient Egypt. It was also used throughout the Mediterranean region and in Kingdom of Kush, the Ancient Egyptians used papyrus as a writing material, as well as employing it commonly in the construction of other artifacts such as reed boats, mats, rope, sandals, and baskets. Papyrus was first manufactured in Egypt as far back as the fourth millennium BCE, the earliest archaeological evidence of papyrus was excavated in 2012 and 2013 at Wadi al-Jarf, an ancient Egyptian harbor located on the Red Sea coast. The papyrus rolls describe the last years of building the Great Pyramid of Giza, in the first centuries BCE and CE, papyrus scrolls gained a rival as a writing surface in the form of parchment, which was prepared from animal skins. Sheets of parchment were folded to form quires from which book-form codices were fashioned, early Christian writers soon adopted the codex form, and in the Græco-Roman world, it became common to cut sheets from papyrus rolls to form codices. Codices were an improvement on the scroll, as the papyrus was not pliable enough to fold without cracking. Papyrus had the advantage of being cheap and easy to produce. Unless the papyrus was of quality, the writing surface was irregular. Its last appearance in the Merovingian chancery is with a document of 692, the latest certain dates for the use of papyrus are 1057 for a papal decree, under Pope Victor II, and 1087 for an Arabic document. Its use in Egypt continued until it was replaced by more inexpensive paper introduced by Arabs who originally learned of it from the Chinese, by the 12th century, parchment and paper were in use in the Byzantine Empire, but papyrus was still an option. Papyrus was made in several qualities and prices, pliny the Elder and Isidore of Seville described six variations of papyrus which were sold in the Roman market of the day. These were graded by quality based on how fine, firm, white, grades ranged from the superfine Augustan, which was produced in sheets of 13 digits wide, to the least expensive and most coarse, measuring six digits wide. Materials deemed unusable for writing or less than six digits were considered commercial quality and were pasted edge to edge to be used only for wrapping, until the middle of the 19th century, only some isolated documents written on papyrus were known. They did not contain literary works, the first modern discovery of papyri rolls was made at Herculaneum in 1752. Until then, the papyri known had been a few surviving from medieval times. The English word papyrus derives, via Latin, from Greek πάπυρος, Greek has a second word for it, βύβλος
17.
Middle Kingdom of Egypt
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Some scholars also include the Thirteenth Dynasty of Egypt wholly into this period as well, in which case the Middle Kingdom would finish c. 1650, while others only include it until Merneferre Ay c.1700 BC, during the Middle Kingdom period, Osiris became the most important deity in popular religion. The period comprises two phases, the 11th Dynasty, which ruled from Thebes and the 12th Dynasty onwards which was centered on el-Lisht, after the collapse of the Old Kingdom, Egypt entered a period of weak Pharaonic power and decentralization called the First Intermediate Period. Towards the end of period, two rival dynasties, known in Egyptology as the Tenth and Eleventh, fought for power over the entire country. The Theban 11th Dynasty only ruled southern Egypt from the first cataract to the Tenth Nome of Upper Egypt, to the north, Lower Egypt was ruled by the rival 10th Dynasty from Herakleopolis. The struggle was to be concluded by Mentuhotep II, who ascended the Theban throne in 2055 B. C, during Mentuhotep IIs fourteenth regnal year, he took advantage of a revolt in the Thinite Nome to launch an attack on Herakleopolis, which met little resistance. After toppling the last rulers of the 10th Dynasty, Mentuhotep began consolidating his power over all Egypt, for this reason, Mentuhotep II is regarded as the founder of the Middle Kingdom. Mentuhotep II commanded military campaigns south as far as the Second Cataract in Nubia and he also restored Egyptian hegemony over the Sinai region, which had been lost to Egypt since the end of the Old Kingdom. He also sent the first expedition to Punt during the Middle Kingdom, by means of ships constructed at the end of Wadi Hammamat, Mentuhotep III was succeeded by Mentuhotep IV, whose name significantly is omitted from all ancient Egyptian king lists. The Turin Papyrus claims that after Mentuhotep III came seven kingless years, despite this absence, his reign is attested from a few inscriptions in Wadi Hammamat that record expeditions to the Red Sea coast and to quarry stone for the royal monuments. The leader of expedition was his vizier Amenemhat, who is widely assumed to be the future pharaoh Amenemhet I. Mentuhotep IVs absence from the king lists has prompted the theory that Amenemhet I usurped his throne, while there are no contemporary accounts of this struggle, certain circumstantial evidence may point to the existence of a civil war at the end of the 11th dynasty. Inscriptions left by one Nehry, the Haty-a of Hermopolis, suggest that he was attacked at a place called Shedyet-sha by the forces of the reigning king, but his forces prevailed. Khnumhotep I, an official under Amenemhet I, claims to have participated in a flotilla of 20 ships to pacify Upper Egypt, donald Redford has suggested these events should be interpreted as evidence of open war between two dynastic claimants. What is certain is that, however he came to power, from the 12th dynasty onwards, pharaohs often kept well-trained standing armies, which included Nubian contingents. These formed the basis of larger forces which were raised for defence against invasion, however, the Middle Kingdom was basically defensive in its military strategy, with fortifications built at the First Cataract of the Nile, in the Delta and across the Sinai Isthmus. Early in his reign, Amenemhet I was compelled to campaign in the Delta region, in addition, he strengthened defenses between Egypt and Asia, building the Walls of the Ruler in the East Delta region. Perhaps in response to this perpetual unrest, Amenemhat I built a new capital for Egypt in the north, known as Amenemhet Itj Tawy, or Amenemhet, the location of this capital is unknown, but is presumably near the citys necropolis, the present-day el-Lisht
18.
Egyptian Collection of the Hermitage Museum
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The Egyptian Collection of the Hermitage Museum dates back to 1852 and includes items from the Predynastic Period to the 12th century AD. It belongs to the Oriental Art section of the museum, the Egyptian exposition is hosted in a single large hall on the ground floor on the eastern side of the Winter Palace. The hall serves as a passage to the exhibition of Classical Antiquities in other Hermitage buildings and is situated right under St. Georges Hall and it was redesigned for the exhibition by Alexander Sivkov in 1940 and earlier served as the main buffet of the Winter Palace. In 1853 the statue of Sekhmet, brought by Alexei Norov from Theban Necropolis of the Eleventh dynasty of Egypt in the 1830s, was moved from the Imperial Academy of Arts to the Hermitage. Some items were purchased for the museum from antiquities traders in Egypt, however, there were no Egyptologists in Russia at that time. Vladimir Golenishchev became the first Russian egyptologist and started to work in the Hermitage in the 1870s, at the insistence of Golenishchev in 1881 the remainder of the Egyptian museum of the Kunstkamera was moved to the Hermitage. The Hermitage collection continued to grow in the 1880s, when Coptic written monuments, in 1891 Golenishchev published the first complete inventory of the collection. Since the 1870s Golenishchev had collected an impressive private Egyptian collection, for a few years, as the building for the Moscow museum was being constructed, the items were also stored in the Hermitage. Soviet orientalist Vasily Struve was in charge of the Hermitages Egyptian collection from 1918 to 1933, the highlights of the exhibition include the mummy of priest Petese and a fragment of a tablet of Ramesses IIs peace treaty with the Hittites. Oscar Eduardovich Lemm Bolshakov, Andrey O, studies on Old Kingdom Reliefs and Sculpture in the Hermitage. Die ägyptischen Denkmäler in St. Petersburg, Helsingfors, Upsala und Copenhagen, Древнеегипетская скульптура в собрании Государственного Эрмитажа. The State Hermitage Museum, Oriental Art, Ancient Egypt The State Hermitage Museum, Virtual Tour, The Hall of Ancient Egypt
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Pectoral (Ancient Egypt)
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The pectorals of ancient Egypt were a form of jewelry, often represented as a brooch. These were mostly worn by people and the pharaoh. One type is attached with a necklace, meant to be suspended from the neck, statuary from the Old Kingdom onwards shows this form. A later form was attached as a brooch, with the thematic, iconographic function, the thematic statements were typically about the pharaoh or statements of ancient Egyptian mythology and culture. They are usually of gold with inlays of gemstones. The basic definition of a brooch is as a piece of jewellery. Therefore, one form of the pectoral word listings uses the word for breadth, broad, to be wide or spacious, 15) None may have an alternate determinative used to define the word. From the above definitions, it can be seen that the collar, neckband, pectoral, beads, etc. can also include amulets inclusive into the pectorals iconography. The above listed words are refenced in E. A. Wallis Budges dictionary to 200 works, steles, papyri, Egyptian literature, personal literature, statements in Egyptian language hieroglyhs were often the theme of famous pectorals, regardless of their actual use for adornment. One famous complex pectoral for Amenemhat III has a statement of his rulership, the Pectoral of Amenemhat III states the following, Lord Heaven, God-Good, Lord of the Two Lands, Ny-Maat-Ra, Lord Lands. Kamrins modern hieroglyph primer for Egyptian artifacts uses Amenemhat IIIs pectoral for Exercise 22, the discussion explains that the extended wings of the Vulture Goddess relate to Lord of the Sky-, the Vulture Goddess. Her translation, Lord of the sky Nimaatre, the god, lord of the Two Lands. Gardiners Sign List#S. Crowns, Dress, Staves, etc, gardiners Sign List List of ancient Egyptian statuary with amulet necklaces, Budge. An Egyptian Hieroglyphic Dictionary, E. A. Wallace Budge, ©1978, ancient Egyptian Hieroglyphs, A Practical Guide, Janice Kamrin, ©2004, Harry N. Abrams, Publisher, Lambelet. Orbis Terrae Aegiptiae, Museum Aegiptium, Illustrated Guide of the Egyptian Museum, Edouard Lambelet, ©1981, Lehnert & Landrock & Co
20.
Egyptian pyramids
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The Egyptian pyramids are ancient pyramid-shaped masonry structures located in Egypt. As of November 2008, sources cite either 118 or 138 as the number of identified Egyptian pyramids, most were built as tombs for the countrys pharaohs and their consorts during the Old and Middle Kingdom periods. The earliest known Egyptian pyramids are found at Saqqara, northwest of Memphis, the earliest among these is the Pyramid of Djoser which was built during the third dynasty. This pyramid and its surrounding complex were designed by the architect Imhotep, the most famous Egyptian pyramids are those found at Giza, on the outskirts of Cairo. Several of the Giza pyramids are counted among the largest structures ever built, the Pyramid of Khufu at Giza is the largest Egyptian pyramid. It is the one of the Seven Wonders of the Ancient World still in existence. By the time of the Early Dynastic Period, those with sufficient means were buried in bench-like structures known as mastabas, the second historically-documented Egyptian pyramid is attributed to the architect Imhotep, who planned what Egyptologists believe to be a tomb for the pharaoh Djoser. Imhotep is credited with being the first to conceive the notion of stacking mastabas on top of each other, the result was the Pyramid of Djoser, which was designed to serve as a gigantic stairway by which the soul of the deceased pharaoh could ascend to the heavens. Such was the importance of Imhoteps achievement that he was deified by later Egyptians, the most prolific pyramid-building phase coincided with the greatest degree of absolutist rule. It was during this time that the most famous pyramids, the Giza pyramid complex, were built. Long after the end of Egypts own pyramid-building period, a burst of pyramid-building occurred in what is present-day Sudan, al-Aziz Uthman tried to destroy the Giza pyramid complex. He gave up after damaging the Pyramid of Menkaure because the task proved too huge, the shape of Egyptian pyramids is thought to represent the primordial mound from which the Egyptians believed the earth was created. Pyramids were often named in ways that referred to solar luminescence. For example, the name of the Bent Pyramid at Dahshur The Southern Shining Pyramid. While it is agreed that pyramids were burial monuments, there is continued disagreement on the particular theological principles that might have given rise to them. One suggestion is that they were designed as a type of resurrection machine, the Egyptians believed the dark area of the night sky around which the stars appear to revolve was the physical gateway into the heavens. One of the shafts that extend from the main burial chamber through the entire body of the Great Pyramid points directly towards the center of this part of the sky. This suggests the pyramid may have designed to serve as a means to magically launch the deceased pharaohs soul directly into the abode of the gods
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Pyramid of Amenemhat III (Dahshur)
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The Black Pyramid was built by King Amenemhat III during the Middle Kingdom of Egypt. It is one of the five remaining pyramids of the original eleven pyramids at Dahshur in Egypt, originally named Amenemhet is Mighty, the pyramid earned the name Black Pyramid for its dark, decaying appearance as a rubble mound. The Black pyramid was the first to both the deceased pharaoh and his queens. Jacques de Morgan, on a French mission, began the excavation on the pyramids at Dahshur in 1892, the German Archaeological Institute of Cairo completed excavation in 1983. The pyramid was originally about 75 meters tall with a base 105 meters long, typical for pyramids of the Middle Kingdom, the Black Pyramid, although encased in limestone, is made of mud brick and clay instead of stone. The ground-level structures consist of the opening into the courtyard and mortuary temple. There are two sets of walls, between them, there are ten tombs, which are a type of burial structure formed from graves built into natural rock. The pyramidion, which is the capstone of a pyramid, was covered with inscriptions, some of these were scratched off, leading researchers to conclude the pyramidion was never used or it was defaced during Akhenatens rule. Below ground level in the structure lay a network of complicated passages. The kings section remains intact with a sarcophagus and canopic jar, however. The section for the queens was broken into and looted, there are four other burial chambers in the subterranean structure, to whom they belong, however, is unknown. Two are thought to belong to King Amenemhet IV and queen Sobekneferu, the Dashur pyramid was on an east-west orientation with two entrances and a complicated set of chambers. One entrance is on the corner and the other on the south-western. The core of the superstructure was of mud brick with no internal walls, the pyramid was built on clay that was unable to support the weight and began to sink, just as the Bent Pyramid of Sneferu at Dashur had begun to sink centuries before. The two pyramids are approximately 1.5 km apart, the outer cladding of limestone veneer was held together with dovetail pegs, following the style of his fathers tomb. The finished dimensions were approximately 200 cubits per side and 150 cubits high, the pyramid was abandoned after it began to crush the underground chambers. The builders had hastily installed supporting beams and mud walls to stop the sinking, but it was too little, too late. Although both chambers had been entered and looted in antiquity, archaeologists found many items overlooked by the looters, Queen Aats chamber contained a sarcophagus similar to the kings
22.
Faiyum
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Faiyum is a city in Middle Egypt. Located 100 kilometres southwest of Cairo, in the Faiyum Oasis, originally called Shedet in Ancient Egypt, the Greeks called it Crocodilopolis or Krocodilopolis, the Romans Arsinoë. It is one of Egypts oldest cities due to its strategic location and its name in English is also spelled as Fayum, Faiyum or El Faiyūm. Faiyum was previously officially named Madīnet El Faiyūm, the name Faiyum may also refer to the Faiyum Oasis, although it is commonly used by Egyptians today to refer to the city. Archaeological evidence has found occupations around the Fayum dating back to at least the Epipalaeolithic period, recently the area has been further investigated by a team from the UCLA/RUG/UOA Fayum Project. In the Pharaonic era, the city now called Medinet el Fayum was called Shedet and it was the most significant centre of the cult of Sobek, the crocodile-god. In consequence, the Greeks named it Crocodilopolis, Crocodile City, the city worshipped a tamed sacred crocodile, named Petsuchos, that was adorned with gold and gem pendants. The crocodile lived in a temple pond and was fed by the priests with food provided by visitors. When the Petsuchos died, it was replaced by another, under the Ptolemies, the city was for a while called Ptolemais Euergetis. Ptolemy II Philadelphus rechristened the city Arsinoë and the whole nome after the name of his sister and wife Arsinoë, under the Roman Empire, Arsinoe became part of the province of Arcadia Aegypti. To distinguish it from other cities of the name, it was called Arsinoë in Arcadia. With the arrival of Christianity, Arsinoe became the seat of a bishopric, a suffragan of the Oxyrhynchus, the capital of the province, lequien gives the names of several bishops of Arsinoe, nearly all of them associated with one heresy or another. The Catholic Church, considering Arsinoë in Arcadia to be no longer a residential bishopric, Faiyum has several large bazaars, mosques, baths and a much-frequented weekly market. The canal called Bahr Yussef runs through the city, its banks lined with houses, mounds north of the city mark the site of Arsinoe, known to the ancient Greeks as Crocodilopolis, where in ancient times the sacred crocodile kept in Lake Moeris was worshipped. The center of the city is on the canal, with four waterwheels that were adopted by the governorate of Fayoum as its symbol, their chariots, Faiyum is the source of some famous death masks or mummy portraits painted during the Roman occupation of the area. The Egyptians continued their practice of burying their dead, despite the Roman preference for cremation, while under the control of the Roman Empire, Egyptian death masks were painted on wood in a pigmented wax technique called encaustic—the Faiyum mummy portraits represent this technique. Modern Studies conclude that the Faiyum portraits represent Greek settlers in Egypt, victor J. Katz notes that most modern studies conclude that the Greek & Egyptian communities coexisted with little mutual influence. Anthony Lowsted has written extensively on the scope of Apartheid that separated the 2 communities during the Hellenistic and it is a UNESCO World Heritage Site
23.
Mortuary temple
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Mortuary temples were temples that were erected adjacent to, or in the vicinity of, royal tombs in Ancient Egypt. The temples were designed to commemorate the reign of the Pharaoh by whom they were constructed, mortuary temples were built around pyramids in the Old Kingdom and Middle Kingdom. However, once the New Kingdom pharaohs began constructing tombs in the Valley of the Kings and these New Kingdom temples were called mansions of millions of years by the Egyptians. These temples were used as a resting place for the boat of Amun at the time of the Beautiful Festival of the Valley. The first mortuary temple was built for Amenhotep I of the 18th dynasty during the New Kingdom, later rulers of the 18th Dynasty either failed to build here at all or, in the case of Tutankhamun, Ay and Horemheb, their construction was not completed. The 19th Dynasty ruler Seti I constructed his temple at what is now known as Gurna. Ramesses II constructed his own temple, referred to as the Ramesseum, Temple of a years of Usermaatre Setepenre which is linked with Thebes-the-Quoted in the Field of Amun. Much later, during the 20th Dynasty, Ramesses III constructed his own temple at Medinet Habu
24.
Herodotus
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Herodotus was a Greek historian who was born in Halicarnassus in the Persian Empire and lived in the fifth century BC, a contemporary of Socrates. The Histories is the work which he is known to have produced. Despite Herodotus historical significance, little is known of his personal life and his place in history and his significance may be understood according to the traditions within which he worked. His work is the earliest Greek prose to have survived intact, of these only fragments of Hecataeuss work survive yet they allow us glimpses into the kind of tradition within which Herodotus wrote his own Histories. In his introduction to Hecataeus’s work, Genealogies, This points forward to the ‘folksy’ yet ‘international’ outlook typical of Herodotus. Yet, one scholar has described the work of Hecataeus as “a curious false start to history” since despite his critical spirit. It is possible that Herodotus borrowed much material from Hecataeus, as stated by Porphyry in a recorded by Eusebius. But Hecataeus did not record events that had occurred in living memory, unlike Herodotus, Herodotus claims to be better informed than his predecessors by relying on empirical observation to correct their excessive schematism. For example, He argues for continental asymmetry as opposed to the theory of a perfectly circular earth with Europe. Yet, he retains idealizing tendencies, as in his notions of the Danube. His debt to previous authors of prose ‘histories’ might be questionable, however, this point is one of the most contentious issues in modern scholarship. It is on account of the strange stories and the folk-tales he reported that his critics in early modern times branded him “The Father of Lies”. Even his own contemporaries found reason to scoff at his achievement, similarly, the Athenian historian Thucydides dismissed Herodotus as a “logos-writer”. Moreover, Thucydides developed a historical topic more in keeping with the Greek world-view, the interplay of civilizations was more relevant to Greeks living in Anatolia, such as Herodotus himself, for whom life within a foreign civilization was a recent memory. Modern scholars generally turn to Herodotus’s own writing for reliable information about his life, supplemented with ancient yet much later sources, modern accounts of his life typically go something like this, Herodotus was born at Halicarnassus around 484 BC. His name is not mentioned later in the tribute list of the Athenian Delian League, the epic poet Panyassis – a relative of Herodotus – is reported to have taken part in a failed uprising. Herodotus expresses affection for the island of Samos, and this is an indication that he might have lived there in his youth. So it is possible that his family was involved in an uprising against Lygdamis, leading to a period of exile on Samos, Herodotus wrote his Histories in the Ionian dialect, yet he was born in Halicarnassus, which was a Dorian settlement
25.
Diodorus Siculus
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Diodorus Siculus or Diodorus of Sicily was a Greek historian. He is known for writing the monumental universal history Bibliotheca historica, much of which survives and it is arranged in three parts. The first covers mythic history up to the destruction of Troy, arranged geographically, describing regions around the world from Egypt, India and Arabia to Greece, the second covers the Trojan War to the death of Alexander the Great. The third covers the period to about 60 BC, Bibliotheca, meaning library, acknowledges that he was drawing on the work of many other authors. According to his own work, he was born at Agyrium in Sicily, with one exception, antiquity affords no further information about his life and doings beyond in his work. Only Jerome, in his Chronicon under the year of Abraham 1968, writes, Diodorus of Sicily and it was divided into three sections. In the next section, he recounts the history of the world from the Trojan War down to the death of Alexander the Great, the last section concerns the historical events from the successors of Alexander down to either 60 BC or the beginning of Julius Caesars Gallic Wars. He selected the name Bibliotheca in acknowledgment that he was assembling a composite work from many sources. His account of gold mining in Nubia in eastern Egypt is one of the earliest extant texts on the topic, pappus of Alexandria wrote a Commentary on Diodoruss Analemma. The now lost Analemma applied geometrical constructions in a plane to solve some astronomy related problems of spherical geometry and it contained, for example, a discussion of sundial theory. They are also boasters and threateners and are fond of pompous language, pliny the Elder Strabo Acadine Ambaglio, Dino, Franca Landucci Gattinoni and Luigi Bravi. Diodoro Siculo, Biblioteca storica, commento storico, introduzione generale, aspects of Greek History 750-323 BC, A Source-based Approach. Library of History, Loeb Classical Library, Siculus, Diodorus, G. Booth, H. Valesius, I. The Historical Library of Diodorus the Sicilian in Fifteen Books to which are added the Fragments of Diodorus, siculi, Diodori, Peter Wesseling, L. Rhodoman, G. Heyn, N. Eyring. Bibliothecae Historicae Libri Qui Supersunt, Nova Editio, Diodorus Siculus, the manuscripts of the Bibliotheca Historica
26.
Labyrinth
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In Greek mythology, the labyrinth was an elaborate structure designed and built by the legendary artificer Daedalus for King Minos of Crete at Knossos. Its function was to hold the Minotaur eventually killed by the hero Theseus, Daedalus had so cunningly made the Labyrinth that he could barely escape it after he built it. Even as the designs became more elaborate, visual depictions of the mythological Labyrinth from Roman times until the Renaissance are almost invariably unicursal, branching mazes were reintroduced only when garden mazes became popular during the Renaissance. In English, the labyrinth is generally synonymous with maze. As a result of the history of unicursal representation of the mythological Labyrinth, however, many contemporary scholars. In this specialized usage refers to a complex branching multicursal puzzle with choices of path and direction. A labyrinth in this sense has a route to the center and back. Unicursal labyrinths appeared as designs on pottery or basketry, as body art, the Romans created many primarily decorative unicursal designs on walls and floors in tile or mosaic. Many labyrinths set in floors or on the ground are large enough that the path can be walked, unicursal patterns have been used historically both in group ritual and for private meditation, and are increasingly found for therapeutic use in hospitals and hospices. Labyrinth is a word of Pre-Greek origin, which the Greeks associated with the palace of Knossos in Crete and this designation may not have been limited to Knossos, because the same symbols were discovered in other palaces in Crete. Labrys was a cult-word that was introduced from Anatolia, where such symbols have been found in Çatal Höyük from the Neolithic age. In Labraunda of Caria the double-axe accompanies the storm-god Zeus Labraundos and it also accompanies the Hurrian god of sky and storm Teshub. Labrys, however, comes from Lydian, not Minoan, the Linear B inscription
27.
Strabo
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Strabo was a Greek geographer, philosopher, and historian who lived in Asia Minor during the transitional period of the Roman Republic into the Roman Empire. Strabo was born to an affluent family from Amaseia in Pontus, Strabos life was characterized by extensive travels. He journeyed to Egypt and Kush, as far west as coastal Tuscany and as far south as Ethiopia in addition to his travels in Asia Minor and the time he spent in Rome. Travel throughout the Mediterranean and Near East, especially for scholarly purposes, was popular during this era and was facilitated by the relative peace enjoyed throughout the reign of Augustus. He moved to Rome in 44 BC, and stayed there, studying and writing, in 29 BC, on his way to Corinth, he visited the island of Gyaros in the Aegean Sea. Around 25 BC, he sailed up the Nile until reaching Philae and it is not known precisely when Strabos Geography was written, though comments within the work itself place the finished version within the reign of Emperor Tiberius. Some place its first drafts around 7 BC, others around 17 or 18 AD, the latest passage to which a date can be assigned is his reference to the death in AD23 of Juba II, king of Maurousia, who is said to have died just recently. He probably worked on the Geography for many years and revised it steadily, on the presumption that recently means within a year, Strabo stopped writing that year or the next, when he died. The first of Strabos major works, Historical Sketches, written while he was in Rome, is completely lost. Strabo studied under several prominent teachers of various specialties throughout his life at different stops along his Mediterranean travels. His first chapter of education took place in Nysa under the master of rhetoric Aristodemus, Strabo was an admirer of Homers poetry, perhaps a consequence of his time spent in Nysa with Aristodemus. At around the age of 21, Strabo moved to Rome, where he studied philosophy with the Peripatetic Xenarchus, despite Xenarchuss Aristotelian leanings, Strabo later gives evidence to have formed his own Stoic inclinations. In Rome, he learned grammar under the rich and famous scholar Tyrannion of Amisus. Although Tyrannion was also a Peripatetic, he was more relevantly a respected authority on geography, the final noteworthy mentor to Strabo was Athenodorus Cananites, a philosopher who had spent his life since 44 BC in Rome forging relationships with the Roman elite. Athenodorus endowed to Strabo three important items, his philosophy, his knowledge, and his contacts, moreover, from his own first-hand experience, Athenodorus provided Strabo with information about regions of the empire which he would not otherwise have known. Strabo is most notable for his work Geographica, which presented a history of people. Although the Geographica was rarely utilized in its antiquity, a multitude of copies survived throughout the Byzantine Empire. It first appeared in Western Europe in Rome as a Latin translation issued around 1469, the first Greek edition was published in 1516 in Venice
28.
Pyramidion
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A pyramidion is the uppermost piece or capstone of an Egyptian pyramid or obelisk, in archaeological parlance. They were called benbenet in the Ancient Egyptian language, which associated the pyramid as a whole with the sacred benben stone. A pyramidion was covered in gold leaf to reflect the rays of the sun, during Egypts Middle Kingdom, they were inscribed with royal titles. Very few pyramidia have survived into modern times, most of those that have are made of polished black granite, inscribed with the name of the pyramids owner. Four pyramidia – the worlds largest collection – are housed in the hall of the Egyptian Museum in Cairo. Among them are the pyramidia from the so-called Black Pyramid of Amenemhat III at Dahshur, during the New Kingdom, some private underground tombs were marked on the surface by small brick pyramids that terminated in pyramidia. The four lateral sides included texts and scenes related to the cult of the Sun God. The scenes typically depict the course of the sun, rising on one face, setting on the opposite face. The pyramidion of the scribe Moses depicts himself making an offering, the adjacent opposite faces feature a baboon, Screeching upon the rising of the Sun, and the Day. The pyramidion of Ptahemwia likewise displays sun-related scenes, the Sun God, Re-Horakhti, and the god of the Underworld, Osiris, are shown on one lateral face. Facing the two gods, on the adjacent lateral face, is the deceased Ptahemwia, standing in an offering pose, washington Monument, which has a solid aluminum pyramidion that serves as a lightning rod
29.
Egyptian Museum
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The Museum of Egyptian Antiquities, known commonly as the Egyptian Museum or Museum of Cairo, in Cairo, Egypt, is home to an extensive collection of ancient Egyptian antiquities. It has 120,000 items, with an amount on display. The edifice is one of the largest museums in the region, as of February 2017, the museum is open to the public. The Egyptian Museum of Antiquities contains many important pieces of ancient Egyptian history and it houses the world’s largest collection of Pharaonic antiquities. The Egyptian government established the museum, built in 1835 near the Ezbekeyah Garden, in 1855 Archduke Maximilian of Austria was given all of the artifacts by the Egyptian government, these are now in the Kunsthistorisches Museum, Vienna. A new museum was established at Boulaq in 1858 in a former warehouse, the building lay on the bank of the Nile River, and in 1878 it suffered significant damage in a flood of the Nile River. In 1891, the collections were moved to a royal palace. They remained there until 1902 when they were moved, for the last time, during the Egyptian Revolution of 2011, the museum was broken into, and two mummies were destroyed. Several artifacts were shown to have been damaged. Since then 25 objects have been found and those that were restored were put on display in September 2013 in an exhibition entitled Damaged and Restored. There are two floors in the museum, the ground floor and the first floor. On the ground there is an extensive collection of papyrus. The numerous pieces of papyrus are generally small fragments, due to their decay over the past two millennia, several languages are found on these pieces, including Greek, Latin, Arabic, and ancient Egyptian. The coins found on floor are made of many different metals, including gold, silver. The coins are not only Egyptian, but also Greek, Roman and this has helped historians research the history of Ancient Egyptian trade. Also on the floor are artifacts from the New Kingdom. These artifacts are generally larger than items created in earlier centuries, two special rooms contain a number of mummies of kings and other royal family members of the New Kingdom. In the garden adjacent to the building of the museum a memorial to famous egyptologists of the world is located, the Murder of Tutankhamen, A True Story
30.
Kumma (Nubia)
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Kumma is an archaeological site in Sudan. Established in the mid-12th Dynasty of Egypt, it served as a fortress of ancient Egypt in Nubia, along with Semna, Kumma was built by Pharaoh Sesostris III. The forts protected the border between ancient Egypt and the southern areas, Kumma is situated about 365 kilometres south of Aswan, and 35 kilometres southwest of the second cataract of the Nile on the eastern bank. Semna is located on the other side, both locations are flooded today because of the Aswan High Dam on Lake Nubia. The salvaged temple of Khnum is rebuilt in the Sudan National Museum of Khartoum, dows Dunham, Jozef M. A. Janssen, Second Cataract Forts. Museum of Fine Arts, Boston 1960, fritz Hintze, Walter F. Reineke, Felsinschriften aus dem Sudanesischen Nubien. Akademie-Verlag, Berlin 1989, ISBN 3-0500-0369-3, S. 98–102, stephan Johannes Seidlmayer, Historische und moderne Nilstände. Untersuchungen zu den Pegelablesungen des Nils von der Frühzeit bis zur Gegenwart, achet, Berlin 2001, ISBN 3-9803-7308-8, S. 73–80
31.
Zamonth
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Zamonth or Samont was an Ancient Egyptian vizier who was in office at the end of the Twelfth Dynasty, around 1800 BC. Zamonth is known from a stela, showing him sitting in front of an offering table, the stela is now on display in the Egyptian Museum of Cairo. The mother of Zamonth is a woman called Zatip, a mouth of Nekhen Zamonth with the same mother is known from several rock inscriptions in Lower Nubia. They date to the years 6 and 9 of king Amenemhat III and it seems likely that both sources refer to the same person, the Nubian inscriptions belong to the time before he was promoted to the position of a vizier. An offering chapel of Senwosret, a reporter of the vizier, a person with the same name and title is mentioned on the Stela in Cairo. Zamont was married to a lady named Henutpu, the stela of Zamonth shows his son standing opposite him. The inscriptions identify him as the sealer and priest of Amun Senebtifi. Ankhu, the vizier, may have been a son of Zamonth. The wife of Zamonth is called Henutpu, the mother of Ankhu has the same name and it is known that Ankhu was the son of a vizier
32.
Amethyst
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Amethyst is a violet variety of quartz often used in jewelry. The name comes from the ancient Greek ἀ a- and μέθυστος méthystos, the ancient Greeks wore amethyst and made drinking vessels decorated with it in the belief that it would prevent intoxication. It is one of forms of quartz. Amethyst is a stone and is the traditional birthstone for February. Amethyst is a variety of quartz and owes its violet color to irradiation, iron impurities, and the presence of trace elements. The hardness of the mineral is the same as quartz, thus it is suitable for use in jewelry, Amethyst occurs in primary hues from a light pinkish violet to a deep purple. Amethyst may exhibit one or both secondary hues, red and blue, the best varieties of amethyst can be found in Siberia, Sri Lanka, Brazil and the far East. The ideal grade is called Deep Siberian and has a purple hue of around 75–80%, with 15–20% blue. Green quartz is sometimes called green amethyst, which is a misnomer and not an appropriate name for the material. Other names for green quartz are vermarine or lime citrine, of very variable intensity, the color of amethyst is often laid out in stripes parallel to the final faces of the crystal. One aspect in the art of lapidary involves correctly cutting the stone to place the color in a way makes the tone of the finished gem homogeneous. Often, the fact that only a thin surface layer of violet color is present in the stone or that the color is not homogeneous makes for a difficult cutting. When partially heated, amethyst can result in ametrine, Amethyst can fade in tone if overexposed to light sources and can be artificially darkened with adequate irradiation. Amethyst was used as a gemstone by the ancient Egyptians and was employed in antiquity for intaglio engraved gems. Beads of amethyst were found in Anglo-Saxon graves in England, anglican bishops wear an episcopal ring often set with an amethyst, an allusion to the description of the Apostles as not drunk at Pentecost in Acts 2,15. A large geode, or amethyst-grotto, from near Santa Cruz in southern Brazil was presented at a 1902 exhibition in Düsseldorf, in the 19th century, the color of amethyst was attributed to the presence of manganese. However, since it can be altered and even discharged by heat. Ferric thiocyanate has been suggested, and sulfur was said to have detected in the mineral
33.
Wadi Hammamat
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Wadi Hammamat is a dry river bed in Egypts Eastern Desert, about halfway between Al-Qusayr and Qena. It was a mining region and trade route east from the Nile Valley in ancient times. Hammamat became the route from Thebes to the Red Sea and then to the Silk Road that led to Asia, or to Arabia. This 200 km journey was the most direct route from the Nile to the Red Sea, the Hammamat route ran from Qift, located just north of Luxor, to Al-Qusayr on the coast of the Red Sea. Qift was an important center for administration, religion, and commerce, the cities at both ends of the route were established by the First Dynasty, although evidence of predynastic occupation also has been found along the route. In Ancient Egypt Hammamat was a major quarrying area for the Nile Valley, quarrying expeditions to the Eastern Desert are recorded from the second millennia BCE, where the wadi has exposed Precambrian rocks of the Arabian-Nubian Shield. These include Basalts, schists, bekhen-stone and gold-containing quartz, pharaoh Seti I is recorded as having the first well dug to provide water in the wadi, and Senusret I sent mining expeditions there. The site is described in the ancient geological map, the Turin Papyrus Map. Today Hammamat is famous mostly for its ancient Egyptian graffiti, as well as that in ancient times it was a quarry that lay on the Silk Road to Asia, and is a common destination for modern tourists. The Romans built a series of eight watering stages, one of which, the Qasr el Banat, the Pogues wrote a song about it, titled Girl From The Wadi Hammamat. The Duke Databank of Documentary Papyri
34.
Land of Punt
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The Land of Punt, also called Pwenet, or Pwene by the ancient Egyptians, was an ancient kingdom. A trading partner of Egypt, it was known for producing and exporting gold, aromatic resins, blackwood, ebony, ivory, the region is known from ancient Egyptian records of trade expeditions to it. Some biblical scholars have identified it with the land of Put. At times Punt is referred to as Ta netjer, the Land of the God, the exact location of Punt is still debated by historians. Most scholars today believe Punt was situated to the southeast of Egypt, most likely in the region of modern Djibouti, Eritrea, northeast Ethiopia, Somalia. However, some scholars point instead to a range of ancient inscriptions that locate Punt in the Arabian Peninsula and it is also possible that the territory covered both the Horn of Africa and Southern Arabia. Puntland, the Somali administrative region situated at the extremity of the Horn of Africa, is named in reference to the Land of Punt, the earliest recorded ancient Egyptian expedition to Punt was organized by Pharaoh Sahure of the Fifth Dynasty. However, gold from Punt is recorded as having been in Egypt as early as the time of Pharaoh Khufu of the Fourth Dynasty, subsequently, there were more expeditions to Punt in the Sixth, Eleventh, Twelfth and Eighteenth dynasties of Egypt. In the Twelfth Dynasty, trade with Punt was celebrated in literature in the Tale of the Shipwrecked Sailor. In the reign of Mentuhotep III, an officer named Hannu organized one or more voyages to Punt, trading missions of the 12th dynasty pharaohs Senusret I, Amenemhat II and Amenemhat IV had also successfully navigated their way to and from the mysterious land of Punt. Hatshepsut personally made the most famous ancient Egyptian expedition that sailed to Punt, a report of that five-ship voyage survives on reliefs in Hatshepsuts mortuary temple at Deir el-Bahri. In reality, Nehsis expedition was a trading mission to a land, Punt. Moreover, Nehsis visit to Punt was not inordinately brave since he was accompanied by at least five shiploads of marines and greeted warmly by the chief of Punt and his immediate family. The Puntites traded not only in their own produce of incense, ebony and short-horned cattle and they will load their ships to the satisfaction of their hearts with trees of green incense, and all the good things of the land. Hatshepsuts 18th dynasty successors, such as Thutmose III and Amenhotep III also continued the Egyptian tradition of trading with Punt, the trade with Punt continued into the start of the 20th dynasty before terminating prior to the end of Egypts New Kingdom. They were loaded, in travelling overland, upon asses and upon men and they were sent forward downstream, arriving in festivity, bringing tribute into the royal presence. After the end of the New Kingdom period, Punt became an unreal and fabulous land of myths, at times, the ancient Egyptians called Punt Ta netjer, meaning Gods Land. This referred to the fact that it was among the regions of the Sun God, that is and these eastern regions resources included products used in temples, notably incense
35.
Faiyum Oasis
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The Faiyum Oasis is a depression or basin in the desert immediately to the west of the Nile south of Cairo. The extent of the area is estimated at between 1,270 km² and 1700 km². The basin floor comprises fields watered by a channel of the Nile, the lake was freshwater in prehistory but is today a saltwater lake. It is a source for tilapia and other fish for the local area, differing from typical oases, whose fertility depends on water obtained from springs, the cultivated land in the Faiyum is formed of Nile mud brought down by the Bahr Yussef,24 km in length. Between the beginning of Bahr Yussef at El Lahun to its end at the city of Faiyum, the drainage water flows into Lake Moeris. When the Mediterranean Sea was a hot dry hollow near the end of the Messinian Salinity Crisis in the late Miocene, Faiyum was a dry hollow, and the Nile flowed past it at the bottom of a canyon. After the Mediterranean reflooded at the end of the Miocene, the Nile canyon became an arm of the sea reaching inland further than Aswan, over geological time that sea arm gradually filled with silt and became the Nile valley. Eventually the Nile valley bed silted up high enough to let the Nile in flood overflow into the Faiyum hollow, the lake is first recorded from about 3000 BC, around the time of Menes. However, for the most part it would only be filled with flood waters. The lake was bordered by settlements, and the town of Crocodilopolis grew up on the south where the higher ground created a ridge. In 2300 BC, the waterway from the Nile to the lake was widened and deepened to make a canal which is now known as the Bahr Yussef. This canal fed into the lake and this was meant to serve three purposes, control the flooding of the Nile, regulate the water level of the Nile during dry seasons, and serve the surrounding area with irrigation. There is evidence of ancient Egyptian pharaohs of the twelfth dynasty using the lake of Faiyum as a reservoir to store surpluses of water for use during the dry periods. The lake was abandoned due to the nearest branch of the Nile dwindling in size from 230 BC. Faiyum was known to the ancient Egyptians as the twenty-first nome of Upper Egypt, in ancient Egyptian times, its capital was Sh-d-y-t, called by the Greeks Crocodilopolis, and refounded by Ptolemy II as Arsinoe. Faiyum became one of the breadbaskets of the Roman world, the Egyptians continued their practice of burying their dead, despite the Roman preference for cremation. Preserved by the dry environment, these Faiyum portraits make up the richest body of portraiture to have survived from antiquity. They provide us with a window into a society of peoples of mixed origins —Egyptians, Greeks, Romans, Syrians, Libyans
36.
Lake Moeris
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Lake Moeris is an ancient lake in the northwest of the Faiyum Oasis,80 km southwest of Cairo, Egypt. In prehistory, it was a lake, with an area estimated to vary between 1,270 km² and 1,700 km². It persists today as a saltwater lake called Birket Qarun. The lakes surface is 43 m below sea-level, and covers about 202 square kilometres and it is a source for tilapia and other fish from the local area. The prehistoric mammal Moeritherium was found in this area, when the Mediterranean Sea was a hot dry hollow near the end of the Messinian Salinity Crisis in the late Miocene, Faiyum was a dry hollow, and the Nile flowed past it at the bottom of a canyon. After the Mediterranean reflooded at the end of the Miocene, the Nile canyon became an arm of the sea reaching inland further than Aswan, over geological time that sea arm gradually filled with silt and became the Nile valley. Eventually, the Nile valley bed silted up high enough to let the Nile in flood overflow into the Faiyum hollow, the lake is first recorded from about 3000 BC, around the time of Menes. However, for the most part it would only be filled with flood waters. The lake was bordered by settlements, and the town of Shedet grew up on the south where the higher ground created a ridge. In 2300 BC, the waterway from the Nile to the lake was widened and deepened to make a canal which is now known as the Bahr Yussef. This project was started by Amenemhat III, or perhaps by his father Senusret III and this canal fed into the lake. This was meant to serve three purposes, control the flooding of the Nile, regulate the level of the Nile during dry seasons. There is evidence of ancient Egyptian pharaohs of the twelfth dynasty using the lake of Faiyum as a reservoir to store surpluses of water for use during the dry periods. The lake was abandoned due to the nearest branch of the Nile shrinking from 230 BC. The name Moeris is a Greek version from Egyptian mer-wer ‘great canal’, Amenemhat III, who started this project was also known as Moeris. In ancient Egypt, the lake was also variously called ‘the lake’, ‘pure lake’, during the Middle Kingdom, the whole area around the lake was often referred to as mer-wer as well. Similarly, the Late Egyptian word Piom ‘sea’, originally restricted to Lake Moeris, came to be used to refer to the city of Crocodilopolis, Bahr Yussef Faiyum Faiyum Governorate Faiyum Oasis Moeritherium - an ancient relative of elephants whose fossils were found in the region
37.
Rhind Mathematical Papyrus
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The Rhind Mathematical Papyrus is one of the best known examples of Egyptian mathematics. It is named after Alexander Henry Rhind, a Scottish antiquarian and it dates to around 1550 BC. It is one of the two well-known Mathematical Papyri along with the Moscow Mathematical Papyrus, the Rhind Papyrus is larger than the Moscow Mathematical Papyrus, while the latter is older than the former. The Rhind Mathematical Papyrus dates to the Second Intermediate Period of Egypt and it was copied by the scribe Ahmes, from a now-lost text from the reign of king Amenemhat III. Written in the script, this Egyptian manuscript is 33 cm tall. The papyrus began to be transliterated and mathematically translated in the late 19th century, the mathematical translation aspect remains incomplete in several respects. The document is dated to Year 33 of the Hyksos king Apophis and also contains a separate later historical note on its verso likely dating from the period of his successor, Khamudi. In the opening paragraphs of the papyrus, Ahmes presents the papyrus as giving Accurate reckoning for inquiring into things, the scribe Ahmose writes this copy. Several books and articles about the Rhind Mathematical Papyrus have been published, a more recent overview of the Rhind Papyrus was published in 1987 by Robins and Shute. The first part of the Rhind papyrus consists of reference tables, the problems start out with simple fractional expressions, followed by completion problems and more involved linear equations. The first part of the papyrus is taken up by the 2/n table, the fractions 2/n for odd n ranging from 3 to 101 are expressed as sums of unit fractions. For example,2 /15 =1 /10 +1 /30. The decomposition of 2/n into unit fractions is never more than 4 terms long as in for example 2 /101 =1 /101 +1 /202 +1 /303 +1 /606. This table is followed by a smaller, tiny table of fractional expressions for the numbers 1 through 9 divided by 10. Problems 1-7, 7B and 8-40 are concerned with arithmetic and elementary algebra, problems 1–6 compute divisions of a certain number of loaves of bread by 10 men and record the outcome in unit fractions. Problems 7–20 show how to multiply the expressions 1 + 1/2 + 1/4 = 7/4 and 1 + 2/3 + 1/3 =2 by different fractions, problems 21–23 are problems in completion, which in modern notation are simply subtraction problems. Problems 24–34 are ‘’aha’’ problems, these are linear equations, problem 32 for instance corresponds to solving x + 1/3 x + 1/4 x =2 for x. Problems 35–38 involve divisions of the heqat, which is an ancient Egyptian unit of volume, problems 39 and 40 compute the division of loaves and use arithmetic progressions
38.
Medinet Madi
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It was later expanded and embellished during the Greco-Roman period. In the Middle Kingdom the town was called Dja, in the Ptolemaic, in the Middle Kingdom the town was called Dja, but not much is known about the town in this period apart from the well preserved temple. The temple still functioned in the New Kingdom, king Merenptah placed a statue of himself into the temple. After the New Kingdom the place was abandoned, people settled here again in Ptolemaic times. The Ptolemaic town was out on a grid pattern and is about 1000 ×600 m big. The main temples are in the Western part of the town, there is a long processional way going north to South. However under emperor Diocletian there was built a north east of the town. The fortress is square with the entrance in the South. At each corner there was a tower, here was stationed the Cohors IV Numidarum. In Byzantine Times the population moved to the part of the town. The town was occupied after the Arab conquest of Egypt. The dark sandstone inner part of the consists of a small papyrus-columned hall leading to a sanctuary comprising three chapels, each containing statues of deities. One column bears the name of Amenemhat III, the other with the name of Amenemhat IV, the central chapel incorporated a large statue of Renenutet, with Amenemhat III and Amenemhat IV standing on either side of her. In the inscriptions, the temple is simply called temple of Renenutet, Renenutet is called The living Renenutet of Dja. The reliefs in the first hall are not well preserved, but they include a scene showing a king, behind the entrance room there follows another one, that is also all around decorated with reliefs. On the South side there is a scene showing Amenemhat III in front of Renenutet, the latter is depicted as standing women with a snake head. Between both is shown in a smaller scale the kings daughter Neferuptah. At the back of room, on the North side
39.
Renenutet
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Renenūtet was a goddess of nourishment and the harvest in ancient Egyptian religion. The importance of the harvest caused people to many offerings to Renenutet during harvest time. Initially, her cult was centered in Terenuthis, Renenutet was envisioned, particularly in art, as a cobra, or as a woman with the head of a cobra. Sometimes, as the goddess of nourishment, Renenutet was seen as having a husband and he was represented as the Nile River, the annual flooding of which deposited the fertile silt that enabled abundant harvests. More usually, Renenutet was seen as the mother of Nehebkau, when considered the mother of Nehebkau, Renenutet was seen as having a husband, Geb, who represented the Earth. Later, as a snake-goddess worshiped over the whole of Lower Egypt, Renenutet was increasingly associated with Wadjet, Lower Egypts powerful protector, eventually Renenutet was identified as an alternate form of Wadjet, whose gaze was said to slaughter enemies. Wadjet was the cobra shown on the crown of the pharaohs, the Hymn of Renenutet says, I will make the Nile swell for you, without there being a year of lack and exhaustion in the whole land, so the plants will flourish, bending under their fruit. The land of Egypt is beginning to stir again, the shores are shining wonderfully, and wealth and well-being dwell with them, as it had been before
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