1.
Egyptian hieroglyphs
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Egyptian hieroglyphs were the formal writing system used in Ancient Egypt. It combined logographic, syllabic and alphabetic elements, with a total of some 1,000 distinct characters, cursive hieroglyphs were used for religious literature on papyrus and wood. The later hieratic and demotic Egyptian scripts are derived from hieroglyphic writing, the writing system continued to be used throughout the Late Period, as well as the Persian and Ptolemaic periods. Late survivals of hieroglyphic use are found well into the Roman period, with the closing of pagan temples in the 5th century, knowledge of hieroglyphic writing was lost, and the script remained undeciphered throughout the medieval and early modern period. The decipherment of hieroglyphs would only be solved in the 1820s by Jean-François Champollion, the word hieroglyph comes from the Greek adjective ἱερογλυφικός, a compound of ἱερός and γλύφω, supposedly a calque of an Egyptian phrase mdw·w-nṯr gods words. The glyphs themselves were called τὰ ἱερογλυφικὰ γράμματα the sacred engraved letters, the word hieroglyph has become a noun in English, standing for an individual hieroglyphic character. As used in the sentence, the word hieroglyphic is an adjective. Hieroglyphs emerged from the artistic traditions of Egypt. For example, symbols on Gerzean pottery from c.4000 BC have been argued to resemble hieroglyphic writing, proto-hieroglyphic symbol systems develop in the second half of the 4th millennium BC, such as the clay labels of a Predynastic ruler called Scorpion I recovered at Abydos in 1998. The first full sentence written in hieroglyphs so far discovered was found on a seal found in the tomb of Seth-Peribsen at Umm el-Qaab. There are around 800 hieroglyphs dating back to the Old Kingdom, Middle Kingdom, by the Greco-Roman period, there are more than 5,000. However, given the lack of evidence, no definitive determination has been made as to the origin of hieroglyphics in ancient Egypt. Since the 1990s, and discoveries such as the Abydos glyphs, as writing developed and became more widespread among the Egyptian people, simplified glyph forms developed, resulting in the hieratic and demotic scripts. These variants were more suited than hieroglyphs for use on papyrus. Hieroglyphic writing was not, however, eclipsed, but existed alongside the other forms, especially in monumental, the Rosetta Stone contains three parallel scripts – hieroglyphic, demotic, and Greek. Hieroglyphs continued to be used under Persian rule, and after Alexander the Greats conquest of Egypt, during the ensuing Ptolemaic and Roman periods. It appears that the quality of comments from Greek and Roman writers about hieroglyphs came about, at least in part. Some believed that hieroglyphs may have functioned as a way to distinguish true Egyptians from some of the foreign conquerors, another reason may be the refusal to tackle a foreign culture on its own terms, which characterized Greco-Roman approaches to Egyptian culture generally
2.
Heliopolis (ancient Egypt)
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Heliopolis was a major city of ancient Egypt. It was the capital of the 13th or Heliopolite Nome of Lower Egypt and it is now located in Ayn Shams, a northeastern suburb of Cairo. Heliopolis was one of the oldest cities of ancient Egypt, occupied since the Predynastic Period and it greatly expanded under the Old and Middle Kingdoms but is today mostly destroyed, its temples and other buildings having been scavenged for the construction of medieval Cairo. Most information about the ancient city comes from surviving records, the major surviving remnant of Heliopolis is the obelisk of the Temple of Ra-Atum erected by Senusret I of Dynasty XII. It still stands in its position, now within Al-Masalla in Al-Matariyyah. The 21 m high red granite obelisk weighs 120 tons, Heliopolis is the latinized form of the Ptolemaic Greek name Hēlioúpolis, meaning City of the Sun. Helios, the personified and deified form of the sun, was identified by the Greeks with the native Egyptian gods Ra and Atum and its native name was I͗wnw, whose exact pronunciation is uncertain because ancient Egyptian recorded only consonantal values. Its traditional Egyptological transcription is Iunu but it appears in biblical Hebrew as Ôn and Āwen, variant transcriptions include Awnu and Annu. The city also appears in the Old Kingdom Pyramid Texts as the House of Ra, in ancient Egypt, Heliopolis was a regional center from predynastic times. It was principally notable as the center of the sun god Atum. The primary temple of the city was known as the Great House or House of Atum and its priests maintained that Atum or Ra was the first being, rising self-created from the primeval waters. A decline in the importance of Ras cult during Dynasty V led to the development of the Ennead, the high priests of Ra are not as well documented as those of other deities, although the high priests of Dynasty VI have been discovered and excavated. During the Amarna Period of Dynasty XVIII, Pharaoh Akhenaten introduced a kind of worship of Aten. As part of his projects, he built a Heliopolitan temple named Elevating Aten. The cult of the Mnevis bull, another embodiment of the Sun, had its altar here as well and their personal formal burial ground was situated north of the city. The store-city Pithom is mentioned once in the Hebrew Bible, and according to one theory, ptolemy II had Manetho, the chief priest of Heliopolis, collect his history of the ancient kings of Egypt from its archives. By the 1st century BC, in fact, Strabo found the deserted. In Roman Egypt, Heliopolis belonged to the province Augustamnica, causing it to appear as Heliopolis in Augustamnica when it needed to be distinguished from Baalbek and its population probably contained a considerable Arabian element
3.
Iusaaset
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Iusaset or Iusaas is the name of a primal goddess in Ancient Egyptian religion. She also is described as the grandmother of all of the deities, many alternative spellings of her name include Iusaaset, Juesaes, Ausaas, and Jusas, as well as in Greek Saosis /ˌseɪˈoʊsᵻs/. In Ancient Egyptian art, Iusaaset appears as a woman wearing the horned vulture crown with the uraeus and the disk in it, and she carries an ankh in one hand. The Egyptian vulture, most sacred to the ancient Egyptians and symbolizing Nekhbet and this association might be the basis for the similar view about the motherhood of Iusaaset. The vultures also were considered extremely good mothers, the horns, the uraeus, and the solar disk make a religious connection to Bat and Hathor. Because of Iusaaset’s link to the vulture and uraeus, it can be assumed that she links together both upper and lower Egypt, much like the goddess Mut who she is associated with. Although her origins are unclear, Iusaaset seems to be attested quite early in the Egyptian pantheon, being associated with creation and the creation of the deities. Many myths relate that she was seen as the mother of the first deities and the grandmother of the following deities, having watched over the birth of the ones that were her grandchildren. She remains as a deity in the pantheon throughout all eras of the culture, even through the Persian, Hyksos, Greek, and Roman occupations. Iusaaset was said to own this tree, the acacia tree was renowned for its strength, hardiness, medical properties, and edibility. Many useful applications gave it a central importance in the culture, one belief held that Iusaaset and Atum were the parents of Shu and Tefnut, the first deities. In this myth she often was described as his shadow, sister, during the Old Kingdom, the Egyptians believed that Atum lifted the dead pharaohs soul from the tomb to the starry heavens. By the time of the New Kingdom, the Atum myth had merged in the Egyptian pantheon with that of Ra, who later was described as a creator and their two identities were joined into Atum-Ra. After they were combined, Ra was seen as the sun and Atum came to be seen as the sun when it sets in the west. At these later times Iusaaset sometimes is described as the eye of Ra
4.
Shu (Egyptian god)
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Shu was one of the primordial Egyptian gods, a personification of air, one of the Ennead of Heliopolis. In some myths, Shu was the son of Atum and Iusaaset, in other versions, Shu and his sister Tefnut were created by Atum alone, via parthenogenesis. With Tefnut, Shu was the father of Nut and Geb and grandfather of Osiris, Isis, Set and his great-grandsons are Horus and Anubis. As the air, Shu was considered to be cooling, and thus calming, influence, due to the association with air, calm, and thus Maat, Shu was portrayed in art as wearing an ostrich feather. Shu was seen with one and four feathers. The ostrich feather was symbolic of lightness and emptiness, fog and clouds were also Shus elements and they were often called his bones. Because of his position between the sky and earth, he was known as the wind. In a much later myth, representing a terrible weather disaster at the end of the Old Kingdom, it was said that Tefnut and Shu once argued, and Tefnut left Egypt for Nubia. It was said that Shu quickly decided that he missed her, thoth, disguised, eventually succeeded in convincing her to return. The Greeks associated Shu with Atlas, the primordial Titan who held up the celestial spheres, according to the Heliopolitan cosmology, Shu and Tefnut, the first pair of cosmic elements, created the sky goddess, Nut, and the earth god, Geb. Shu separated Nut from Geb as they were in the act of love, creating duality in the manifest world, above and below, light and dark, good and evil. Prior to their separation, however, Nut had given birth to the gods Isis, Osiris, Nephthys, the Egyptians believed that if Shu did not hold Nut and Geb apart there would be no way for physically-manifest life to exist. Shu is mostly represented as a man, only in his function as a fighter and defender as the sun god does he sometimes receive a lions head. He carries an ankh, the symbol of life
5.
Tefnut
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Tefnut is a goddess of moisture, moist air, dew and rain in Ancient Egyptian religion. She is the sister and consort of the air god Shu, like most Egyptian deities, including her brother, Tefnut has no single ideograph or symbol. Her name in hieroglyphics consists of four single phonogram symbols t-f-n-t, although the n phonogram is a representation of waves on the surface of water, it was never used as an ideogram or determinative for the word water, or for anything associated with water. Tefnut is a daughter of the solar god Ra-Atum, married to her brother, Shu, she is mother of Nut, the sky and Geb, the earth. Tefnuts grandchildren were Osiris, Isis, Set, Nephthys, and in some versions and she was also a great grandmother of Horus the Younger. Alongside her father, brother, children, grandchildren, and great-grandchild, there are a number of variants to the myth of the creation of Tefnut and her twin brother Shu. In all versions, Tefnut is the product of parthenogenesis, in the Heliopolitan creation myth, the solar god Atum masturbates to produce Tefnut and Shu. Atum was creative in that he proceeded to himself in Heliopolis. He took his penis in his hand so that he obtain the pleasure of orgasm thereby. And brother and sister were born - that is Shu and Tefnut, Pyramid Text 527 In some versions of this myth, Atum also swallows his semen, and spits it out to form the twins, or else the spitting of his saliva forms the act of procreation. Both of these contain a play on words, the tef sound which forms the first syllable of the name Tefnut also constitutes a word meaning to spit or to expectorate. The Coffin Texts contain references to Shu being sneezed out by Atum from his nose, the Bremner-Rind Papyrus and the Memphite Theology describe Atum masturbating into his mouth, before spitting out his semen to form the twins. Tefnut is a deity, and appears as human with a lioness head when depicted as part of the Great Ennead of Heliopolis. The other frequent depiction is as a lioness, but Tefnut can also be depicted as fully human. In her fully or semi anthropomorphic form, she is depicted wearing a wig, topped either with a serpent, or a uraeus and solar disk. Her face is used in a double headed form with that of her brother Shu on collar counterpoises. During the 18th and 19th Dynasties, particularly during the Amarna period, Tefnut was depicted in human form wearing a low flat headdress, akhenatens mother, Tiye was depicted wearing a similar headdress, and identifying with Hathor-Tefnut. The iconic blue crown of Nefertiti is thought by archaeologist Joyce Tyldesley to be derived from Tiyes headdress, Heliopolis and Leontopolis were the primary cult centres
6.
Egyptian language
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The language spoken in ancient Egypt was a branch of the Afroasiatic language family. The earliest known complete sentence in the Egyptian language has been dated to about 2690 BCE, making it one of the oldest recorded languages known. Egyptian was spoken until the seventeenth century in the form of Coptic. The national language of modern Egypt is Egyptian Arabic, which gradually replaced Coptic as the language of life in the centuries after the Muslim conquest of Egypt. Coptic is still used as the language of the Coptic Orthodox Church of Alexandria. It has several hundred fluent speakers today, the Egyptian language belongs to the Afroasiatic language family. Of the other Afroasiatic branches, Egyptian shows its greatest affinities with Semitic, in Egyptian, the Proto-Afroasiatic voiced consonants */d z ð/ developed into pharyngeal ⟨ꜥ⟩ /ʕ/, e. g. Eg. Afroasiatic */l/ merged with Egyptian ⟨n⟩, ⟨r⟩, ⟨ꜣ⟩, and ⟨j⟩ in the dialect on which the language was based. Original */k g ḳ/ palatalize to ⟨ṯ j ḏ⟩ in some environments and are preserved as ⟨k g q⟩ in others, Egyptian has many biradical and perhaps monoradical roots, in contrast to the Semitic preference for triradical roots. Egyptian probably is more archaic in this regard, whereas Semitic likely underwent later regularizations converting roots into the triradical pattern, scholars group the Egyptian language into six major chronological divisions, Archaic Egyptian language Old Egyptian language Middle Egyptian language, characterizing Middle Kingdom. Demotic Coptic The earliest Egyptian glyphs date back to around 3300 BC and these early texts are generally lumped together under the general term Archaic Egyptian. They record names, titles and labels, but a few of them show morphological and syntactic features familiar from later, more complete, Old Egyptian is dated from the oldest known complete sentence, found in the tomb of Seth-Peribsen and dated to around 2690 BCE. It reads, dmḏ. n. f t3wj n z3. f nswt-bjt pr-jb. snj He has united the Two Lands for his son, extensive texts appear from about 2600 BCE. Demotic first appears about 650 BCE and survived as a written language until the fifth century CE and it probably survived in the Egyptian countryside as a spoken language for several centuries after that. Bohairic Coptic is still used by the Coptic Churches, Old, Middle, and Late Egyptian were all written using hieroglyphs and hieratic. Demotic was written using a script derived from hieratic, its appearance is similar to modern Arabic script and is also written from right to left. Coptic is written using the Coptic alphabet, a form of the Greek alphabet with a number of symbols borrowed from Demotic for sounds that did not occur in ancient Greek. Arabic became the language of Egypts political administration soon after the early Muslim conquests in the seventh century, today, Coptic survives as the sacred language of the Coptic Orthodox Church of Alexandria and the Coptic Catholic Church
7.
Ancient Egyptian deities
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Ancient Egyptian deities are the gods and goddesses worshipped in ancient Egypt. The beliefs and rituals surrounding these gods formed the core of ancient Egyptian religion, the gods complex characteristics were expressed in myths and in intricate relationships between deities, family ties, loose groups and hierarchies, and combinations of separate gods into one. Deities diverse appearances in art—as animals, humans, objects, and combinations of different forms—also alluded, through symbolism, to their essential features. In different eras, various gods were said to hold the highest position in society, including the solar deity Ra, the mysterious god Amun. The highest deity was usually credited with the creation of the world, some scholars have argued, based in part on Egyptian writings, that the Egyptians came to recognize a single divine power that lay behind all things and was present in all the other deities. Gods were assumed to be present throughout the world, capable of influencing natural events, people interacted with them in temples and unofficial shrines, for personal reasons as well as for larger goals of state rites. Egyptians prayed for help, used rituals to compel deities to act. Humans relations with their gods were a part of Egyptian society. The beings in ancient Egyptian tradition who might be labeled as deities are difficult to count, Egyptian texts list the names of many deities whose nature is unknown and make vague, indirect references to other gods who are not even named. The Egyptologist James P. Allen estimates that more than 1,400 deities are named in Egyptian texts, the Egyptian languages terms for these beings were nṯr, god, and its feminine form nṯrt, goddess. Scholars have tried to discern the nature of the gods by proposing etymologies for these words, but none of these suggestions has gained acceptance. The hieroglyphs that were used as ideograms and determinatives in writing these words show some of the traits that the Egyptians connected with divinity, the most common of these signs is a flag flying from a pole. Similar objects were placed at the entrances of temples, representing the presence of a deity, other such hieroglyphs include a falcon, reminiscent of several early gods who were depicted as falcons, and a seated male or female deity. The feminine form could also be written with an egg as determinative, connecting goddesses with creation and birth, or with a cobra, the Egyptians distinguished nṯrw, gods, from rmṯ, people, but the meanings of the Egyptian and the English terms do not match perfectly. The term nṯr may have applied to any being that was in some way outside the sphere of everyday life, Egyptian religious art also depicts places, objects, and concepts in human form. These personified ideas range from deities that were important in myth and ritual to obscure beings, only mentioned once or twice, confronting these blurred distinctions between gods and other beings, scholars have proposed various definitions of a deity. One widely accepted definition, suggested by Jan Assmann, says that a deity has a cult, is involved in some aspect of the universe, according to a different definition, by Dimitri Meeks, nṯr applied to any being that was the focus of ritual. From this perspective, gods included the king, who was called a god after his coronation rites, and deceased souls, likewise, the preeminence of the great gods was maintained by the ritual devotion that was performed for them across Egypt
8.
Egyptian mythology
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Egyptian mythology is the collection of myths from ancient Egypt, which describe the actions of the Egyptian gods as a means of understanding the world. The beliefs that these myths express are an important part of ancient Egyptian religion, Myths appear frequently in Egyptian writings and art, particularly in short stories and in religious material such as hymns, ritual texts, funerary texts, and temple decoration. These sources rarely contain an account of a myth and often describe only brief fragments. Inspired by the cycles of nature, the Egyptians saw time in the present as a series of recurring patterns, Myths are set in these earliest times, and myth sets the pattern for the cycles of the present. Present events repeat the events of myth, and in doing so renew maat, events from the present that might be regarded as myths include Ras daily journey through the world and its otherworldly counterpart, the Duat. The details of these sacred events differ greatly from one text to another, Egyptian myths are primarily metaphorical, translating the essence and behavior of deities into terms that humans can understand. Each variant of a myth represents a different symbolic perspective, enriching the Egyptians understanding of the gods and it inspired or influenced many religious rituals and provided the ideological basis for kingship. Scenes and symbols from myth appeared in art in tombs, temples, in literature, myths or elements of them were used in stories that range from humor to allegory, demonstrating that the Egyptians adapted mythology to serve a wide variety of purposes. The development of Egyptian myth is difficult to trace, Egyptologists must make educated guesses about its earliest phases, based on written sources that appeared much later. One obvious influence on myth is the Egyptians natural surroundings, thus the Egyptians saw water and the sun as symbols of life and thought of time as a series of natural cycles. This orderly pattern was at constant risk of disruption, unusually low floods resulted in famine, the hospitable Nile valley was surrounded by harsh desert, populated by peoples the Egyptians regarded as uncivilized enemies of order. For these reasons, the Egyptians saw their land as an place of stability, or maat. These themes—order, chaos, and renewal—appear repeatedly in Egyptian religious thought, another possible source for mythology is ritual. Many rituals make reference to myths and are based directly on them. But it is difficult to determine whether a cultures myths developed before rituals or vice versa, questions about this relationship between myth and ritual have spawned much discussion among Egyptologists and scholars of comparative religion in general. In ancient Egypt, the earliest evidence of religious practices predates written myths, rituals early in Egyptian history included only a few motifs from myth. For these reasons, some scholars have argued that, in Egypt, but because the early evidence is so sparse, the question may never be resolved for certain. In private rituals, which are often called magical, the myth, many of the myth-like stories that appear in the rituals texts are not found in other sources
9.
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
10.
Pyramid Texts
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The Pyramid Texts are a collection of ancient Egyptian religious texts from the time of the Old Kingdom. Written in Old Egyptian, the texts were carved on the walls. The oldest of the texts have been dated to between ca, unlike the later Coffin Texts and Book of the Dead, the pyramid texts were reserved only for the pharaoh and were not illustrated. The spells delineate all of the ways the pharaoh could travel, including the use of ramps, stairs, ladders, the spells could also be used to call the gods to help, even threatening them if they did not comply. The texts were first discovered in 1881 by Gaston Maspero, and translations were made by Kurt Heinrich Sethe, Louis Speleers, Raymond O. Faulkner, Samuel A. B. The oldest version consists of 228 spells and comes from the Pyramid of Unas, Pyramid Texts were also discovered on fragments of wood within in the tomb of queen Meretites II. Kurt Sethes first edition of the texts contained 714 distinct spells. No single collection uses all recorded spells, after death, the king must first rise from his tomb. Take your head, collect your bones, Gather your limbs, take your bread that rots not, your beer that sours not, Stand at the gates that bar the common people. The gatekeeper comes out to you, he grasps your hand, Takes you into heaven and he rejoices at your coming, gives you his hands, Kisses you, caresses you, Sets you before the spirits, the imperishable stars. The texts then describe several ways for the pharaoh to reach the heavens, in utterance 304 the king says, Hail, daughter of Anubis, above the hatches of heaven, Comrade of Thoth, above the ladders rails, Open Unass path, let Unas pass. If the boatman refuses to him, the king has other plans, If you fail to ferry Unas, He will leap and sit on the wing of Thoth. Apart from the burial of Unas, only the Pyramid of Teti displays the Cannibal Hymn, a god who lives on his fathers, who feeds on his mothers. Unas is the bull of heaven Who rages in his heart, Who lives on the being of every god, Who eats their entrails When they come, the cannibal hymn later reappeared in the Coffin Texts as Spell 573. It was dropped by the time the Book of the Dead was being copied, in the first scene of Philip Glasss opera Akhnaten, the phrase Open are the double doors of the horizon is a quotation from the Pyramid Texts. More specifically, it seems to come from Utterance 220, the American death metal band Nile made a song, Unas Slayer of the Gods which contains many references to the Pyramid Texts, including the Cannibal Hymn. In the 2001 action-adventure movie, The Mummy Returns, when Imhotep gets a jar full of dust and blows it, he part of the Utterance 373. In neuer deutscher Uebersetzung, vollständig bearbeitet und herausgegeben von Wolfgang Kosack Christoph Brunner, Berlin 2012, a New Concordance of the Pyramid Texts
11.
Ancient Egyptian creation myths
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Ancient Egyptian creation myths are the ancient Egyptian accounts of the creation of the world. The Pyramid Texts, tomb wall decorations and writings, dating back to the Old Kingdom have given us most of our information regarding early Egyptian creation myths and these myths also form the earliest religious compilations in the world. The ancient Egyptians had many gods and associated legends. Thus the world or more specifically Egypt was created in diverse ways according to different parts of the country. In all of these myths, the world was said to have emerged from an infinite, lifeless sea when the sun rose for the first time, in a distant period known as zp tpj, the first occasion. While these differing cosmogonies competed to some extent, in ways they were complementary. The different creation myths have some elements in common and they all held that the world had arisen out of the lifeless waters of chaos, called Nu. They also included a pyramid-shaped mound, called the benben, which was the first thing to emerge from the waters, the imagery of the pyramidal mound derived from the highest mounds of earth emerging as the river receded. The sun was also associated with creation, and it was said to have first risen from the mound, as the general sun-god Ra or as the god Khepri. Another common element of Egyptian cosmogonies is the figure of the cosmic egg. One variant of the cosmic egg version teaches that the sun god, as power, emerged from the primeval mound. The different creation accounts were each associated with the cult of a god in one of the major cities of Egypt, Hermopolis, Heliopolis, Memphis. To some degree these myths represent competing theologies, but they represent different aspects of the process of creation. The creation myth promulgated in the city of Hermopolis focused on the nature of the universe before the creation of the world, the inherent qualities of the primeval waters were represented by a set of eight gods, called the Ogdoad. The primeval waters were part of the creation process, therefore. According to the myth, the eight gods were divided into male and female groups. They were symbolically depicted as aquatic creatures because they dwelt within the water, the males were represented as frogs, and these two groups eventually converged, resulting in a great upheaval, which produced the pyramidal mound. From it emerged the sun, which rose into the sky to light the world, in Heliopolis, the creation was attributed to Atum, a deity closely associated with Ra, who was said to have existed in the waters of Nu as an inert potential being
12.
Benben
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Benben was the mound that arose from the primordial waters Nu upon which the creator god Atum settled in the creation story of the Heliopolitan form of Ancient Egyptian religion. The Benben stone is the top stone of the Egyptian pyramid and it is also related to the Obelisk. In the Pyramid Texts, e. g. Utterances 587 and 600 and it was said to have turned into a small pyramid, located in Heliopolis, within which Atum was said to dwell. Other cities developed their own myths of the primeval mound, at Memphis the god Tatenen, an earth god and the origin of all things in the shape of food and viands, divine offers, all good things was the personification of the primeval mound. The Benben stone, named after the mound, was a stone in the temple of Ra at Heliopolis. It was the location on which the first rays of the sun fell and it is thought to have been the prototype for later obelisks, and the capstones of the great pyramids were based on its design. The capstone or the tip of the pyramid is also called pyramidion, in ancient Egypt, these were probably gilded, so they shone in sunlight. The pyramidion is also called Benben stone, many such Benben stones, often carved with images and inscriptions, are found in museums around the world. The phoenix, the bird, was venerated at Heliopolis. Utterance 600, §1652 of the Pyramid Texts speaks of Atum as you rose up, as the benben, in the Mansion of the Benu in Heliopolis. From the earliest times, the portrayal of Benben was stylised in two ways, the first was as a pointed, pyramidal form, which was probably the model for pyramids and obelisks. The other form was round-topped, this was probably the origin of Benben as a free standing votive object, during the 5th Dynasty, the portrayal of benben was formalized as a squat obelisk. Later, during the Middle Kingdom, this became a long, in the Amarna period tomb of Panehesy, the benben is seen as a large, round-topped stela standing on a raised platform. 88 Katheryn A. Bard Encyclopedia of the Archaeology of Ancient Egypt, Routledge 1999, p.205 George Hart Egyptian Myths, University of Texas Press 1990, pp.11,12,16
13.
Tohu wa-bohu
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Tohu va vohu is a Biblical Hebrew phrase found in the Book of Genesis 1,2 that describes the condition of the earth before God said, Let there be light. Precise translation of the phrase is difficult, since it is a Hebrew wordplay, numerous interpretations of this phrase were made by various theological sources, though it is usually translated as waste and void, formless and empty, or chaos and desolation. The Septuagint renders it as ἀόρατος καὶ ἀκατα-σκεύαστος, shapeless and formless, Genesis 1,2, English translation In French, German, Estonian, Hungarian, Armenian and Esperanto, the expression means confusion or commotion. Genesis 1,2 Abzu Bereshit Tehom Chaos Void Big Bang Cosmic Ocean Tohu and Tikun Go to Bibliotheca Sacra,1 January 1870. for info on related word in Isaiah chapter 22 called mekuddash which is Hebrew for it is sanctified ^ Graham, Philip j. Bibliotheca Sacra and Theological Review, the word mekuddash in chapter 22 of the book of Isaiah
14.
Nu (mythology)
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Nu, feminine Nut, is the deification of the primordial watery abyss in the Hermopolitan Ogdoad cosmogony of ancient Egyptian religion. The name is paralleled with nen inactivity in a play of words in, I raised them up out of the watery mass. The name has also been compared Coptic noun abyss, deep, Nut is also the name of the sky goddess of the Ennead of Heliopolis. The Ancient Egyptians envisaged the oceanic abyss of the Nun as surrounding a bubble in which the sphere of life is encapsulated, in Ancient Egyptian creation accounts the original mound of land comes forth from the waters of the Nun. The Nun is the source of all that appears in a world, encompassing all aspects of divine. In the Ennead cosmogony Nun is perceived as transcendent at the point of creation alongside Atum the creator god, beginning with the Middle Kingdom Nun is described as the Father of the Gods and he is depicted on temple walls throughout the rest of Ancient Egyptian religious history. The Ogdoad includes along with Naunet and Nun, Amaunet and Amun, Hauhet and Heh, like the other Ogdoad deities, Nu did not have temples or any center of worship. Even so, Nu was sometimes represented by a lake, or, as at Abydos. In the 12th Hour of the Book of Gates Nu is depicted with upraised arms holding a solar bark, the boat is occupied by eight deities, with the scarab deity Khepri standing in the middle surrounded by the seven other deities. During the late period when Egypt became occupied, the aspect of the Nun became the dominant perception. Abzu Benben stone E. A. Wallis Budge, The Gods of the Egyptians, Or, Studies in Egyptian Mythology, vol
15.
Spirit
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The English word spirit, from Latin spiritus breath, has many different meanings and connotations, most of them relating to a non-corporeal substance contrasted with the material body. It can also refer to a subtle as opposed to gross material substance, the word spirit is often used metaphysically to refer to the consciousness or personality. e. A manifestation of the spirit of a deceased person, the term may also refer to any incorporeal or immaterial being, such as demons or deities. In the Bible, the Spirit, specifically denotes the Holy Spirit, the English word spirit comes from the Latin spiritus, meaning breath, but also spirit, soul, courage, vigor, ultimately from a Proto-Indo-European *peis. It is distinguished from Latin anima, soul, in Greek, this distinction exists between pneuma, breath, motile air, spirit, and psykhē, soul. The word spirit came into Middle English via Old French, the distinction between soul and spirit also developed in the Abrahamic religions, Arabic nafs opposite rūħ, Hebrew neshama or nephesh נֶ֫פֶשׁ nép̄eš opposite ruach. In a lecture delivered to the literary Society of Augsburg, October 20,1926, on the theme of “Nature and Spirit, the mistrust of verbal concepts, inconvenient as it is, nevertheless seems to me to be very much in place in speaking of fundamentals. Spirit and Life are familiar enough words to us, very old acquaintances in fact, pawns that for thousands of years have pushed back. It can scarcely be an accident onomatopoeic words like ruach, ruch, roho mean ‘spirit’ no less clearly than the Greek πνεύμα and the Latin spiritus”. In spiritual and metaphysical terms, spirit has acquired a number of meanings, An incorporeal but ubiquitous, unlike the concept of souls a spirit develops and grows as an integral aspect of a living being. This concept of the individual spirit occurs commonly in animism, note the distinction between this concept of spirit and that of the pre-existing or eternal soul, belief in souls occurs specifically and far less commonly, particularly in traditional societies. One might more properly term this type/aspect of spirit life or aether rather than spirit, people usually conceive of a ghost as a wandering spirit from a being no longer living, having survived the death of the body yet maintaining at least vestiges of mind and consciousness. In religion and spirituality, the respiration of a human has for obvious reasons become seen as linked with the very occurrence of life. A similar significance has become attached to human blood, Spirit, in this sense, means the thing that separates a living body from a corpse—and usually implies intelligence, consciousness, and sentience. Latter-day Saint prophet Joseph Smith Jr. taught that the concept of spirit as incorporeal or without substance was incorrect, all spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. In some Native American spiritual traditions the Great Spirit or Wakan Tanka is a term for the Supreme Being, individual spirits envisaged as interconnected with all other spirits and with The Spirit. This concept relates to theories of a unified spirituality, to universal consciousness, the experience of such a connection can become a primary basis for spiritual belief. Christian spiritual theology can use the term Spirit to describe God, or aspects of God — as in the Holy Spirit, Spirit forms a central concept in pneumatology
16.
Old Kingdom of Egypt
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The term itself was coined by eighteenth-century historians and the distinction between the Old Kingdom and the Early Dynastic Period is not one which would have been recognized by Ancient Egyptians. The Old Kingdom is most commonly regarded as the period from the Third Dynasty through to the Sixth Dynasty, many Egyptologists also include the Memphite Seventh and Eighth Dynasties in the Old Kingdom as a continuation of the administration centralized at Memphis. During the Old Kingdom, the king of Egypt became a god who ruled absolutely and could demand the services. Under King Djoser, the first king of the Third Dynasty of the Old Kingdom, the capital of Egypt was moved to Memphis. A new era of building was initiated at Saqqara under his reign, King Djosers architect, Imhotep is credited with the development of building with stone and with the conception of the new architectural form—the Step Pyramid. Indeed, the Old Kingdom is perhaps best known for the number of pyramids constructed at this time as burial places for Egypts kings. For this reason, the Old Kingdom is frequently referred to as the Age of the Pyramids, the first king of the Old Kingdom was Djoser of the third dynasty, who ordered the construction of a pyramid in Memphis necropolis, Saqqara. An important person during the reign of Djoser was his vizier and it was in this era that formerly independent ancient Egyptian states became known as nomes, under the rule of the king. The former rulers were forced to assume the role of governors or otherwise work in tax collection, Egyptians in this era worshipped their king as a god, believing that he ensured the annual flooding of the Nile that was necessary for their crops. Egyptian views on the nature of time during this period held that the worked in cycles. They also perceived themselves as a specially selected people, the Old Kingdom and its royal power reached a zenith under the Fourth Dynasty, which began with Sneferu. Using more stones than any king, he built three pyramids, a now collapsed pyramid in Meidum, the Bent Pyramid at Dahshur. However, the development of the pyramid style of building was reached not at Saqqara. Sneferu was succeeded by his son, Khufu who built the Great Pyramid of Giza, after Khufus death, his sons Djedefra and Khafra may have quarrelled. The latter built the pyramid and the Sphinx in Giza. Recent reexamination of evidence has led Egyptologist Vassil Dobrev to propose that the Sphinx had been built by Djedefra as a monument to his father Khufu, alternatively, the Sphinx has been proposed to be the work of Khafra and Khufu himself. There were military expeditions into Canaan and Nubia, with Egyptian influence reaching up the Nile into what is today the Sudan, the later kings of the Fourth Dynasty were king Menkaure, who built the smallest pyramid in Giza, Shepseskaf and, perhaps, Djedefptah. The Fifth Dynasty began with Userkaf and was marked by the importance of the cult of sun god Ra
17.
Solar deity
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A solar deity is a sky deity who represents the Sun, or an aspect of it, usually by its perceived power and strength. Solar deities and sun worship can be found throughout most of recorded history in various forms, the Sun is sometimes referred to by its Latin name Sol or by its Greek name Helios. The English word sun stems from Proto-Germanic *sunnǭ, the Neolithic concept of a solar barge is found in the later myths of ancient Egypt, with Ra and Horus. Predynasty Egyptian beliefs attribute Atum as the sun-god and Horus as a god of the sky, as the Old Kingdom theocracy gained power, early beliefs were incorporated with the expanding popularity of Ra and the Osiris-Horus mythology. Atum became Ra-Atum, the rays of the setting sun, Osiris became the divine heir to Atums power on Earth and passes his divine authority to his son Horus. Early Egyptian myths imply the sun is within the lioness, Sekhmet, at night and is reflected in her eyes, or that it is within the cow, Hathor, during the night, being reborn each morning as her son. Mesopotamian Shamash plays an important role during the Bronze Age, similarly, South American cultures have a tradition of Sun worship, as with the Incan Inti. Proto-Indo-European religion has a chariot, the sun as traversing the sky in a chariot. In Germanic mythology this is Sol, in Vedic Surya, and in Greek Helios, svarog is the Slavic solar deity, represented as a spirit of fire. During the Roman Empire, a festival of the birth of the Unconquered Sun was celebrated on the winter solstice—the rebirth of the sun—which occurred on December 25 of the Julian calendar. In late antiquity, the centrality of the sun in some Imperial religious systems suggest a form of a solar monotheism. The religious commemorations on December 25 were replaced under Christian domination of the Empire with the birthday of Christ, the Tiv people consider the Sun to be the son of the supreme being Awondo and the Moon Awondos daughter. The Barotse tribe believes that the Sun is inhabited by the sky god Nyambi, some Sara people also worship the sun. Even where the sun god is equated with the supreme being, the Ancient Egyptian god of creation, Amun is also believed to reside inside the sun. So is the Akan creator deity, Nyame and the Dogon deity of creation, also in Egypt, there was a religion that worshiped the sun directly, and was among the first monotheistic religions, Atenism. Sun worship was prevalent in ancient Egyptian religion, the earliest deities associated with the sun are all goddesses, Wadjet, Sekhmet, Hathor, Nut, Bast, Bat, and Menhit. First Hathor, and then Isis, give birth to and nurse Horus, Hathor the horned-cow is one of the 12 daughters of Ra, gifted with joy and is a wet-nurse to Horus. From at least the 4th Dynasty of Ancient Egypt, the sun was worshipped as the deity Re, and portrayed as a falcon headed god surmounted by the solar disk, and surrounded by a serpent
18.
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
19.
Khepri
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Khepri is a god in the ancient Egyptian religion. Khepri was connected with the beetle, because the scarab rolls balls of dung across the ground. Khepri was thus a solar deity, young dung beetles, having been laid as eggs within the dung ball, emerge from it fully formed. Therefore, Khepri also represented creation and rebirth, and he was connected with the rising sun. The Egyptians connected his name with the Egyptian language verb kheper, Kheper, is a transcription of an ancient Egyptian word meaning to come into being, to change, to occur, to happen, to exist, to bring about, to create, etc. Egyptologists typically transliterate the word as. pr, both Kheper and Xeper possess the same phonetic value and are pronounced as kheffer. There was no cult devoted to Khepri, and he was subordinate to the greater sun god Ra. Often, Khepri and another deity, Atum, were seen as aspects of Ra, Khepri was the morning sun, Ra was the midday sun. Khepri was principally depicted as a beetle, though in some tomb paintings. He is also depicted as a scarab in a solar barque held aloft by Nun, the scarab amulets that the Egyptians used as jewelry and as seals represent Khepri. Media related to Khepri at Wikimedia Commons
20.
Book of the Dead
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The Book of the Dead is an ancient Egyptian funerary text, used from the beginning of the New Kingdom to around 50 BCE. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as Book of Coming Forth by Day, another translation would be Book of Emerging Forth into the Light. The Book of the Dead was part of a tradition of texts which includes the earlier Pyramid Texts and Coffin Texts. Some of the spells included were drawn from older works. Other spells were composed later in Egyptian history, dating to the Third Intermediate Period, a number of the spells which made up the Book continued to be inscribed on tomb walls and sarcophagi, as had always been the spells from which they originated. The Book of the Dead was placed in the coffin or burial chamber of the deceased, there was no single or canonical Book of the Dead. The surviving papyri contain a selection of religious and magical texts. Some people seem to have commissioned their own copies of the Book of the Dead, the Book of the Dead developed from a tradition of funerary manuscripts dating back to the Egyptian Old Kingdom. The first funerary texts were the Pyramid Texts, first used in the Pyramid of King Unas of the 5th dynasty and these texts were written on the walls of the burial chambers within pyramids, and were exclusively for the use of the Pharaoh. Towards the end of the Old Kingdom, the Pyramid Texts ceased to be a royal privilege. In the Middle Kingdom, a new funerary text emerged, the Coffin Texts, the Coffin Texts used a newer version of the language, new spells, and included illustrations for the first time. The Coffin Texts were most commonly written on the surfaces of coffins. The Book of the Dead first developed in Thebes towards the beginning of the Second Intermediate Period, by the 17th dynasty, the Book of the Dead had become widespread not only for members of the royal family, but courtiers and other officials as well. At this stage, the spells were typically inscribed on linen shrouds wrapped around the dead, the New Kingdom saw the Book of the Dead develop and spread further. The famous Spell 125, the Weighing of the Heart, is first known from the reign of Hatshepsut and Thutmose III, from this period onward the Book of the Dead was typically written on a papyrus scroll, and the text illustrated with vignettes. During the 19th dynasty in particular, the vignettes tended to be lavish, in the Third Intermediate Period, the Book of the Dead started to appear in hieratic script, as well as in the traditional hieroglyphics. The hieratic scrolls were a version, lacking illustration apart from a single vignette at the beginning. At the same time, many burials used additional funerary texts, during the 25th and 26th dynasties, the Book of the Dead was updated, revised and standardised
21.
Chaos (cosmogony)
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Chaos refers to the formless or void state preceding the creation of the universe or cosmos in the Greek creation myths, or to the initial gap created by the original separation of heaven and earth. Greek χάος means emptiness, vast void, chasm, abyss, from the verb χαίνω, gape, be open, etc. from Proto-Indo-European *ǵheh2n, cognate to Old English geanian, to gape. It may also mean space, the expanse of air, pherecydes of Syros interpretes chaos as water, like something formless which can be differentiated. Hesiod and the Pre-Socratics use the Greek term in the context of cosmogony, Hesiods chaos has been interpreted as a moving, formless mass from which the cosmos and the gods originated. In Hesiods opinion the origin should be indefinite and indeterminate, and it represents disorder, Chaos has been linked with the term tohu wa-bohu of Genesis 1,2. The term may refer to a state of non-being prior to creation or to a formless state, in the Book of Genesis, the spirit of God is moving upon the face of the waters, and the earliest state of the universe is like a watery chaos. The Septuagint makes no use of χάος in the context of creation, instead using the term for גיא, chasm, cleft, in Micah 1,6, a parallel can be found in the Genesis. In the beginning God creates the earth and the sky, the earth is formless and void, and later God divides the waters under the firmament from the waters over the firmament, and calls the firmament heaven. In both cases, chaos referring to a notion of a primordial state contains the cosmos in potentia and this model of a primordial state of matter has been opposed by the Church Fathers from the 2nd century, who posited a creation ex nihilo by an omnipotent God. In modern biblical studies, the chaos is commonly used in the context of the Torah. Parallels between the Hebrew Genesis and the Babylonian Enuma Elish were established by Hermann Gunkel in 1910, besides Genesis, other books of the Old Testament, especially a number of Psalms, some passages in Isaiah and Jeremiah and the Book of Job are relevant. Use of chaos in the sense of complete disorder or confusion first appears in Elizabethan Early Modern English. The motif of Chaoskampf is ubiquitous in myth and legend, depicting a battle of a culture hero deity with a chaos monster, often in the shape of a serpent or dragon. The same term has also extended to parallel concepts in the religions of the Ancient Near East, such as the abstract conflict of ideas in the Egyptian duality of Maat. Early work by German academics such as Gunkel and Bousset in comparative mythology popularized translating the mythological sea serpent as a dragon. Indo-European examples of this mythic trope include Thor vs. Jörmungandr, Tarhunt vs. Illuyanka, Indra vs. Vritra, Fereydun vs. Aži Dahāka, and Zeus vs. Typhon among others. In the Theogony of Hesiod, Chaos is a divine primordial condition, which is the origin of the gods and it seems that in Hesiods opinion, the origin should be indefinite and indeterminate, and it may represent infinite space, or formless matter. The notion of the temporal infinity was familiar to the Greek mind from remote antiquity in the conception of immortality
22.
Serpent (symbolism)
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The serpent, or snake, is one of the oldest and most widespread mythological symbols. The word is derived from Latin serpens, an animal or snake. Snakes have been associated with some of the oldest rituals known to humankind and represent dual expression of good, in some cultures, snakes were fertility symbols. For example, the Hopi people of North America performed an annual snake dance to celebrate the union of Snake Youth and Snake Girl, during the dance, live snakes were handled and at the end of the dance the snakes were released into the fields to guarantee good crops. The snake dance is a prayer to the spirits of the clouds, the thunder and the lightning, in other cultures, snakes symbolized the umbilical cord, joining all humans to Mother Earth. The Great Goddess often had snakes as her familiars—sometimes twining around her staff, as in ancient Crete—and they were worshiped as guardians of her mysteries of birth. Historically, serpents and snakes represent fertility or a life force. As snakes shed their skin through sloughing, they are symbols of rebirth, transformation, immortality, the ouroboros is a symbol of eternity and continual renewal of life. In some Abrahamic traditions, the serpent represents sexual desire, according to some interpretations of the Midrash, the serpent represents sexual passion. In Hinduism, Kundalini is a serpent, the residual power of pure desire. Serpents are represented as potent guardians of temples and other sacred spaces, thus, they are natural guardians of treasures or sacred sites which cannot easily be moved out of harms way. At Angkor in Cambodia, numerous stone sculptures present hooded multi-headed nāgas as guardians of temples or other premises, the Gadsden flag of the American Revolution depicts a rattlesnake coiled up and poised to strike. Below the image of the snake is the legend, Dont tread on me, the snake symbolized the dangerousness of colonists willing to fight for their rights and homeland. The motif is repeated in the First Navy Jack of the US Navy, Serpents are connected with poison and medicine. The snakes venom is associated with the chemicals of plants and fungi that have the power to either heal, because of its herbal knowledge and entheogenic association the snake was often considered one of the wisest animals, being divine. Its divine aspect combined with its habitat in the earth between the roots of plants made it an animal with chthonic properties connected to the afterlife and immortality. Asclepius, the god of medicine and healing, carried a staff with one serpent wrapped around it, Moses also had a replica of a serpent on a pole, the Nehushtan, mentioned in Numbers 21,8. Serpents are connected with vengefulness and vindictiveness and this connection depends in part on the experience that venomous snakes often deliver deadly defensive bites without giving prior notice or warning to their unwitting victims
23.
Afterlife
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The afterlife is the concept of a realm, or the realm itself, in which an essential part of an individuals identity or consciousness continues to exist after the death of the body. Belief in an afterlife, which may be naturalistic or supernatural, is in contrast to the belief in oblivion after death, in this latter view, such rebirths and deaths may take place over and over again continuously until the individual gains entry to a spiritual realm or Otherworld. Major views on the afterlife derive from religion, esotericism and metaphysics, in metaphysical models, theists generally believe some type of afterlife awaits people when they die. Members of some generally non-theistic religions, tend to believe in an afterlife, the Sadducees were an ancient Jewish sect that generally believed that there was a God but no afterlife. Reincarnation refers to a concept found among Hindus, Buddhists, Jains, Sikhs, Rosicrucians, Theosophists, Spiritists. Reincarnation is also a belief described in Kabbalistic Judaism as gilgul neshamot and this succession leads toward an eventual liberation. One consequence of reincarnationist beliefs is that our current lives are both afterlife and a beforelife, according to those beliefs events in our current life are consequences of actions taken in previous lives, or Karma. In most denominations, heaven is a condition of reward for the righteous to go after they die, traditionally defined as eternal union with God. In contrast to heaven, hell is a condition of punishment and torment for the wicked, traditionally defined as eternal separation from God and confinement with other sinful souls and fallen angels. So they are seen as existing in a state of natural. In other Christian denominations it has described as an intermediate place or state of confinement in oblivion. The notion of purgatory is associated particularly with the Catholic Church, the tradition of the church, by reference to certain texts of scripture, speaks of a cleansing fire although it is not always called purgatory. Anglicans of the Anglo-Catholic tradition generally also hold to the belief, traditional African religions are diverse in their beliefs in an afterlife. For each soul remains distinct and each represents a new soul. In some societies like the Mende, multiple beliefs coexist, the Mende believe that people die twice, once during the process of joining the secret society, and again during biological death after which they become ancestors. However, some Mende also believe that people are created by God they live ten consecutive lives. One cross-cultural theme is that the ancestors are part of the world of the living, interacting with it regularly, the afterlife played an important role in Ancient Egyptian religion, and its belief system is one of the earliest known in recorded history. When the body died, parts of its known as ka
24.
Solar cycle
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The solar cycle or solar magnetic activity cycle is the nearly periodic 11-year change in the Suns activity and appearance. They have been observed for centuries, the changes on the sun cause effects in space, in the atmosphere, and on Earths surface. While it is the dominant variable in solar activity, aperiodic fluctuations also occur, Solar cycles have an average duration of about 11 years. Solar maximum and solar minimum refer respectively to periods of maximum and minimum sunspot counts, cycles span from one minimum to the next. The solar cycle was discovered in 1843 by Samuel Heinrich Schwabe, following Wolfs numbering scheme, the 1755–1766 cycle is traditionally numbered 1. Wolf created a standard sunspot number index, the Wolf index, the period between 1645 and 1715, a time of few sunspots, is known as the Maunder minimum, after Edward Walter Maunder, who extensively researched this peculiar event, first noted by Gustav Spörer. In the second half of the nineteenth century Richard Carrington and by Spörer independently noted the phenomena of sunspots appearing at different latitudes at different parts of the cycle, the cycles physical basis was elucidated by Hale and collaborators, who in 1908 showed that sunspots were strongly magnetized. In 1919 they showed that the polarity of sunspot pairs, Is constant throughout a cycle, Is opposite across the equator throughout a cycle. Hales observations revealed that the complete magnetic cycle spans two solar cycles, or 22 years, before returning to its original state, however, because nearly all manifestations are insensitive to polarity, the 11-year solar cycle remains the focus of research. In 1961 the father-and-son team of Harold and Horace Babcock established that the cycle is a spatiotemporal magnetic process unfolding over the Sun as a whole. Horaces Babcock model described the Suns oscillatory magnetic field, with a periodicity of 22 years. It covered the exchange of energy between poloidal and toroidal solar magnetic field ingredients. The level of activity beginning in the 1940s is exceptional – the last period of similar magnitude occurred around 9,000 years ago. The Sun was at a high level of magnetic activity for only ~10% of the past 11,400 years. Almost all earlier high-activity periods were shorter than the present episode, fossil records suggest that the Solar cycle has been stable for at least the last 290 million years. For example, the cycle length during the early Permian is estimated to be 10.62 years, since observations began, cycles have ranged from 9–14 years. The current solar cycle began on January 4,2008, with minimal activity until early 2010 and it is on track to have the lowest recorded sunspot activity since accurate records began in 1750. The cycle featured a double-peaked solar maximum, the first peak reached 99 in 2011 and the second in early 2014 at 101
25.
Cosmic ocean
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A cosmic ocean is a mythological motif found in the Creation myth of many cultures and civilizations. The cosmic ocean is often seen as the universe in a dim and nonspecific past. The cosmic ocean is often seen as still surrounding the present world
26.
Loneliness
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Loneliness is a complex and usually unpleasant emotional response to isolation or lack of companionship. Loneliness typically includes anxious feelings about a lack of connection or communication with other beings, as such, loneliness can be felt even when surrounded by other people. The causes of loneliness are varied and include social, mental, emotional or even physical factors, research has shown that loneliness is widely prevalent throughout society among people in marriages, relationships, families, veterans and successful careers. It has been a long explored theme in the literature of human beings since classical antiquity, loneliness has also been described as social pain—a psychological mechanism meant to alert an individual of isolation and motivate them to seek social connections. At the same time, loneliness may be a symptom of another social or psychological problem, many people experience loneliness for the first time when they are left alone as infants. It is also a common, though normally temporary, consequence of a breakup, divorce. In these cases, it may stem both from the loss of a person and from the withdrawal from social circles caused by the event or the associated sadness. The loss of a significant person in life will typically initiate a grief response, in this situation, one might feel lonely. Loneliness may represent a dysfunction of communication, and can result from places with low population densities in which there are comparatively few people to interact with. Loneliness can also be seen as a phenomenon, capable of spreading like a disease. When one person in a group begins to feel lonely, this feeling can spread to others, people can feel lonely even when they are surrounded by other people. These genes operate in a manner in males and females. The study found no common environmental contributions to adult loneliness, there is a clear distinction between feeling lonely and being socially isolated. In particular, one way of thinking about loneliness is as a discrepancy between ones necessary and achieved levels of interaction, while solitude is simply the lack of contact with people. Loneliness is therefore a subjective experience, if a person thinks they are lonely, people can be lonely while in solitude, or in the middle of a crowd. What makes a person lonely is the fact that they need more social interaction or a type of social interaction that is not currently available. A person can be in the middle of a party and feel lonely due to not talking to enough people. Conversely, one can be alone and not feel lonely, even there is no one around that person is not lonely because there is no desire for social interaction
27.
Eye of Ra
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The Eye of Ra or Eye of Re is a being in ancient Egyptian mythology that functions as a feminine counterpart to the sun god Ra and a violent force that subdues his enemies. The Eye goddess acts as mother, sibling, consort, and she is his partner in the creative cycle in which he begets the renewed form of himself that is born at dawn. The Eyes violent aspect defends Ra against the agents of disorder that threaten his rule and this dangerous aspect of the Eye goddess is often represented by a lioness or by the uraeus, or cobra, a symbol of protection and royal authority. The Eye of Ra is similar to the Eye of Horus, which belongs to a different god, Horus, but represents many of the same concepts. The disastrous effects when the Eye goddess rampages out of control, the Eye of Ra was involved in many areas of ancient Egyptian religion, including in the cults of the many goddesses who are equated with it. Its life-giving power was celebrated in temple rituals, and its dangerous aspect was invoked in the protection of the pharaoh, of sacred places, the Egyptians often referred to the sun and the moon as the eyes of particular gods. The right eye of the god Horus, for instance, was equated with the sun, however, in Egyptian belief, many terms and concepts are fluid, so the sun could also be called the Eye of Horus. The yellow or red disk-like sun emblem in Egyptian art represents the Eye of Ra, because of the great importance of the sun in Egyptian religion, this emblem is among the most common religious symbols in all of Egyptian art. Although Egyptologists usually call this emblem the sun disk, its shape in Egyptian relief sculpture suggests that the Egyptians may have envisioned it as a sphere. The emblem often appears atop the heads of solar-associated deities, including Ra himself, the disk could even be regarded as Ras physical form. At other times, the sun god, in forms, is depicted inside the disk shape as if enclosed within it. The disk is often called Ras daughter in Egyptian texts, as the sun, the Eye of Ra is a source of heat and light, and it is associated with fire and flames. It is also equated with the red light that appears before sunrise, the presence of the feminine suffix -t in jrt may explain why these independent eyes were thought of as female. The Eye of Ra, in particular, is involved in the sun gods creative actions. In Egyptian mythology, the emergence from the horizon each morning is likened to Ras birth, an event that revitalizes him. Ra emerges from the body of a goddess who represents the sky—usually Nut, depictions of the rising sun often show Ra as a child contained within the solar disk. In this context, the Egyptologist Lana Troy suggests, the disk may represent the womb from which he is born or the placenta that emerges with him. The Eye of Ra can also take the form of a goddess, Ra was sometimes said to enter the body of the sky goddess at sunset, impregnating her and setting the stage for his rebirth at sunrise
28.
Protoplast
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Protoplast, from ancient Greek πρωτόπλαστος, in a religious context initially referred to the first human or, more generally, to the first organized body of a species. Cell walls are made of a variety of polysaccharides and this means cell wall digestion and protoplast storage must be done in an isotonic solution to prevent rupture of the plasma membrane. Protoplasts can be used to study biology, including the uptake of macromolecules and viruses. These are also used in somaclonal variation, protoplasts are widely used for DNA transformation, since the cell wall would otherwise block the passage of DNA into the cell. Growth of protoplasts into callus and regeneration of shoots requires the balance of plant growth regulators in the tissue culture medium that must be customized for each species of plant. Unlike protoplasts from vascular plants, protoplasts from mosses, such as Physcomitrella patens, do not need phytohormones for regeneration, instead, they regenerate directly into the filamentous protonema, mimicking a germinating moss spore. Protoplasts may also be used for plant breeding, using a technique called protoplast fusion, protoplasts from different species are induced to fuse by using an electric field or a solution of polyethylene glycol. This technique may be used to generate somatic hybrids in tissue culture, among other things, this technique is used to isolate specific cell types for further investigations, such as transcriptomics
29.
Hedjet
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Hedjet is the formal name for the White Crown of pharaonic Upper Egypt. The crown was white and, after the unification of Egypt, it was combined with the Deshret, the Red Crown of Lower Egypt, to form the Pschent, the Double Crown of Egypt. The symbol sometimes used for the Hedjet was the vulture goddess Nekhbet shown next to the head of the cobra goddess Wadjet, the earliest image of the Hedjet was thought to have been in the Qustul in Nubia. According to Jane Roy, New evidence from Abydos, however, particularly the excavation of Cemetery U, Nekhbet, the tutelary goddess of Nekhebet near Hierakonpolis, was depicted as a woman, sometimes with the head of a vulture, wearing the White Crown. The falcon god Horus of Hierakonpolis was generally shown wearing a White Crown, a famous depiction of the White Crown is on the Narmer Palette found at Hierakonpolis in which the king of the South wearing the hedjet is shown triumphing over his northern enemies. The kings of the united Egypt saw themselves as successors of Horus, vases from the reign of Khasekhemwy show the king as Horus wearing the White Crown. As with the Deshret, no example of the White Crown has survived and it is unknown how it was constructed and what materials were used. Felt or leather have been suggested, but this is purely speculative, the fact that no crown has ever been found, even in relatively intact tombs might suggest that the crown was passed from one regent to the next, much as in present day monarchies. Atef - Hedjet Crown with feathers identified with Osiris Khepresh - Blue or War Crown also called Royal Crown Uraeus - Rearing Cobra N-red crown N-water ripple
30.
Deshret
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Deshret, from ancient Egyptian, was the formal name for the Red Crown of Lower Egypt and for the desert Red Land on either side of Kemet, the fertile Nile river basin. When combined with the Hedjet of Upper Egypt, it forms the Pschent, the Red Crown in Egyptian language hieroglyphs eventually was used as the vertical letter n. The original n hieroglyph from the Predynastic Period, and the Old Kingdom was the sign depicting ripples of water, in mythology, the earth deity Geb, original ruler of Egypt, invested Horus with the rule over Lower Egypt. The Egyptian pharaohs, who saw themselves as successors of Horus, other deities wore the deshret too, or were identified with it, such as the protective serpent goddess Wadjet and the creator-goddess of Sais, Neith, who often is shown wearing the Red Crown. The Red Crown would later be combined with the White Crown of Upper Egypt to form the Double Crown, symbolizing the rule over the whole country, as concerns deshret, the Red Land which comprised the deserts and foreign lands surrounding Egypt, Seth was its lord. It was considered a region of chaos, without law and full of dangers, none of the red crowns have survived, and it is unknown how it was constructed and what materials were used. Copper, reeds, cloth, and leather have been suggested, the Red Crown frequently is mentioned in texts and depicted in reliefs and statues. An early example is the depiction of the victorious pharaoh wearing the deshret on the Narmer Palette, a label from the reign of Djer records a royal visit to the shrine of the Deshret which may have been located at Buto in the Nile delta. The ancient Egyptian Red Crown, the Deshret crown, is one of the oldest Egyptian hieroglyphs, as an iconographic element, it is used on the famous Narmer Palette of Pharaoh Narmer as the Red Crown of the Delta, the Delta being Lower Egypt. The first usage of the Red Crown was in iconography as the symbol for Lower Egypt with the Nile Delta, later it came to be used in the Egyptian language – as an alphabetic uniliteral, vertical form for letter n as a phoneme or preposition. It became functional in running hieroglyphic texts, where either the horizontal or vertical form preposition satisfied space requirements, the Red Crown is also used as a determinative, most notably in the word for deshret. It is also used in words or names of gods. One older use of the red crown hieroglyph is to make the word, Egyptian in is used at the beginning of a text and translates as, Behold. or Lo. and is an emphatic. In the 198 BC Rosetta Stone, the Red Crown as hieroglyph has the usage mostly of the form of the preposition n. Visually it is also a hieroglyph that takes up more space-, so it may have a purpose of a less compact text. The Red Crown hieroglyph is used 35 times in the Rosetta Stone and it averages once per line usage in the 36 line Decree of Memphis -. Deshret, the Red Crown of the Pharaoh Gardiners Sign List#S. Crowns, Dress, Staves, Gardiners Sign List Deshret in hieroglyphic writing Budge. An Egyptian Hieroglyphic Dictionary, E. A. Wallace Budge, c 1978, the Rosetta Stone, E. A. Wallace Budge, c 1929, Dover edition,1989
31.
Upper Egypt
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Upper Egypt is the strip of land on both sides of the Nile that extends between Nubia and downriver to Lower Egypt. Upper Egypt is between the Cataracts of the Nile above modern-day Aswan, downriver to the area between Dahshur and El-Ayait, which is south of modern-day Cairo, the northern part of Upper Egypt, between Sohag and El-Ayait, is also known as Middle Egypt. In Arabic, inhabitants of Upper Egypt are known as Saidis, in ancient Egypt, Upper Egypt was known as tꜣ šmꜣw, literally the Land of Reeds or the Sedgeland It was divided into twenty-two districts called nomes. The first nome was roughly where modern-day Aswan is and the twenty-second was at modern Atfih just to the south of Cairo, the main city of prehistoric Upper Egypt was Nekhen, whose patron deity was the vulture goddess Nekhbet. By about 3600 BC, Neolithic Egyptian societies along the Nile had based their culture on the raising of crops, shortly after 3600 BC, Egyptian society began to grow and increase in complexity. A new and distinctive pottery, which was related to the Levantine ceramics, extensive use of copper became common during this time. The Mesopotamian process of sun-drying adobe and architectural principles—including the use of the arch, concurrent with these cultural advances, a process of unification of the societies and towns of the upper Nile River, or Upper Egypt, occurred. At the same time the societies of the Nile Delta, or Lower Egypt also underwent a unification process, warfare between Upper and Lower Egypt occurred often. During his reign in Upper Egypt, King Narmer defeated his enemies on the Delta, for most of pharaonic Egypts history, Thebes was the administrative center of Upper Egypt. After its devastation by the Assyrians, its importance declined, under the Ptolemies, Ptolemais Hermiou took over the role of Upper Egypts capital city. Upper Egypt was represented by the tall White Crown Hedjet, and its symbols were the flowering lotus, in the 11th century, large numbers of pastoralists, known as Hilalians, fled Upper Egypt and moved westward into Libya and as far as Tunis. It is believed that degraded grazing conditions in Upper Egypt, associated with the beginning of the Medieval Warm Period, were the cause of the migration. In the 20th-century Egypt, the title Prince of the Said was used by the apparent to the Egyptian throne. Although the Kingdom of Egypt was abolished after the Egyptian revolution of 1952, media related to Upper Egypt at Wikimedia Commons
32.
Mongoose
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Mongoose is the popular English name for 29 of the 34 species in the 14 genera of the family Herpestidae, which are small feliform carnivorans native to southern Eurasia and mainland Africa. The other five species in the family are the four kusimanses in the genus Crossarchus, Herpestidae is placed within the suborder Feliformia, together with the cat, hyena, and civet families. The word mongoose is likely derived from the Marathi name mungūs or probably ultimately from Telugu name mangisu, the form of the English name was altered to its -goose ending by folk-etymology. It has no connection with the word goose. Historically, it has also been spelled mungoose, the plural form is mongooses, or, rarely, mongeese. Mongooses live in southern Asia, Africa, and southern Europe, as well in Fiji, Puerto Rico, and some Caribbean and Hawaiian islands, the 34 species range from 24 to 58 cm in length, excluding the tail. Mongooses range in weight from the dwarf mongoose, at 320 g, to the cat-sized white-tailed mongoose. Some species lead predominantly solitary lives, seeking out food only for themselves, while others travel in groups, sharing food among group members and offspring. Mongooses bear a resemblance to mustelids, having long faces and bodies, small, rounded ears, short legs. Most are brindled or grizzly, a few have strongly marked coats and their nonretractile claws are used primarily for digging. Mongooses, much like goats, have narrow, ovular pupils, most species have a large anal scent gland, used for territorial marking and signaling reproductive status. The dental formula of mongooses is similar to that of viverrids,3.1. 3-4. 1-23.1. 3-4. 1-2. Mongooses also have receptors for acetylcholine that, like the receptors in snakes, are shaped so that it is impossible for snake venom to attach to them. Mongooses are one of four known species with mutations in the nicotinic acetylcholine receptor that protect against snake venom. Pigs, honey badgers, hedgehogs, and mongooses all have modifications to the pocket that prevents the snake venom α-neurotoxin from binding. These represent four separate, independent mutations, in the mongoose, this change is effected uniquely, by glycosylation. Researchers are investigating whether similar mechanisms protect the mongoose from hemotoxic snake venoms, in contrast to the arboreal, nocturnal viverrids, mongooses are more commonly terrestrial and many are active during the day. The Egyptian mongoose is sometimes held as an example of a solitary mongoose, Mongooses mostly feed on insects, crabs, earthworms, lizards, birds, and rodents
33.
Lion
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The lion is one of the big cats in the genus Panthera and a member of the family Felidae. The commonly used term African lion collectively denotes the several subspecies in Africa, with some males exceeding 250 kg in weight, it is the second-largest living cat after the tiger. Wild lions currently exist in sub-Saharan Africa and in India, in ancient historic times, their range was in most of Africa, including North Africa, and across Eurasia from Greece and southeastern Europe to India. Lion populations are untenable outside designated reserves and national parks, although the cause of the decline is not fully understood, habitat loss and conflicts with humans are the greatest causes of concern. Within Africa, the West African lion population is particularly endangered, in the wild, males seldom live longer than 10 to 14 years, as injuries sustained from continual fighting with rival males greatly reduce their longevity. In captivity they can more than 20 years. They typically inhabit savanna and grassland, although they may take to bush, Lions are unusually social compared to other cats. A pride of lions consists of related females and offspring and a number of adult males. Groups of female lions typically hunt together, preying mostly on large ungulates, Lions are apex and keystone predators, although they are also expert scavengers obtaining over 50 percent of their food by scavenging as opportunity allows. While lions do not typically hunt humans, some have, sleeping mainly during the day, lions are active primarily at night, although sometimes at twilight. Highly distinctive, the lion is easily recognised by its mane. It has been depicted in sculptures, in paintings, on national flags. Lions have been kept in menageries since the time of the Roman Empire, Zoos are cooperating worldwide in breeding programs for the endangered Asiatic subspecies. The lions name, similar in many Romance languages, is derived from the Latin leo, the Hebrew word לָבִיא may also be related. It was one of the originally described by Linnaeus, who gave it the name Felis leo, in his eighteenth-century work. The lions closest relatives are the species of the genus Panthera, the tiger, the snow leopard, the jaguar. P. leo evolved in Africa between 1 million and 800,000 years ago, before spreading throughout the Holarctic region and it appeared in the fossil record in Europe for the first time 700,000 years ago with the subspecies Panthera leo fossilis at Isernia in Italy. From this lion derived the later cave lion, which appeared about 300,000 years ago, Lions died out in northern Eurasia at the end of the last glaciation, about 10,000 years ago, this may have been secondary to the extinction of Pleistocene megafauna
34.
Sacred bull
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The worship of the Sacred Bull throughout the ancient world is most familiar to the Western world in the biblical episode of the idol of the Golden Calf. The Golden Calf after being made by the Hebrew people in the wilderness of Sinai, was rejected and destroyed by Moses, marduk is the bull of Utu. Shivas steed is Nandi, the Bull, the sacred bull survives in the constellation Taurus. The bull, whether lunar as in Mesopotamia or solar as in India, is the subject of other cultural and religious incarnations. Aurochs are depicted in many Paleolithic European cave paintings such as found at Lascaux. Their life force may have thought to have magical qualities. The bull was seen in the constellation Taurus by the Chalcolithic and had marked the New Year at springtide by the Bronze Age, for 4000–1700 BCE. The Sumerian Epic of Gilgamesh depicts the killing by Gilgamesh and Enkidu of the Bull of Heaven, Gugalanna, first husband of Ereshkigal, from the earliest times, the bull was lunar in Mesopotamia. In Egypt, the bull was worshiped as Apis, the embodiment of Ptah, a long series of ritually perfect bulls were identified by the gods priests, housed in the temple for their lifetime, then embalmed and encased in a giant sarcophagus. A long sequence of monolithic stone sarcophagi were housed in the Serapeum, the bull was also worshipped as Mnevis, the embodiment of Atum-Ra, in Heliopolis. Ka in Egyptian is both a concept of life-force/power and the word for bull. We cannot recreate a specific context for the bull skulls with horns preserved in an 8th millennium BCE sanctuary at Çatalhöyük in eastern Anatolia, bulls were a central theme in the Minoan civilization, with bull heads and bull horns used as symbols in the Knossos palace. Minoan frescos and ceramics depict bull-leaping, in which participants of both sexes vaulted over bulls by grasping their horns, the Iranian language texts and traditions of Zoroastrianism have several different mythological bovine creatures. In medieval times, Hadhayans also came to be known as Srīsōk, in the allegory, the cow represents humanitys lack of moral guidance, but in later Zoroastrianism Geush Urvan became a yazata representing cattle. The 14th day of the month is named after her and is under her protection, bulls also appear on seals from the Indus Valley Civilisation. Nandi appears in Hindu mythology as the vehicle and the principal gana of Shiva. In Cyprus, bull masks made from real skulls were worn in rites, bull-masked terracotta figurines and Neolithic bull-horned stone altars have been found in Cyprus. The Canaanite statue to which sacrifices were burnt, either as a deity or a type of sacrifice - Moloch - was referred to as a horned man, there may be a connection between sacrifice to the Cretan horned man Minotaur and Cronus himself
35.
Lizard
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Lizards are a widespread group of squamate reptiles, with over 6,000 species, ranging across all continents except Antarctica, as well as most oceanic island chains. The group is paraphyletic as it excludes the snakes which are also squamates, Lizards typically have four legs feet and external ears, though some are legless, while snakes lack both of these characteristics. Lizards and snakes share a movable quadrate bone, distinguishing them from the sphenodonts, Lizards form about 60% of all the species of extant non-avian reptiles. Some extinct varanids reached great size, The giant monitor Megalania is estimated to have reached up to 7 m long, vision, including color vision, is particularly well developed in most lizards. Most lizards communicate using body language, using specific postures, gestures, and movements to define territory, resolve disputes, some species of lizards also use pheromones or bright colors, such as the iridescent patches on the belly of Sceloporus. These colors are visible to predators, so are often hidden on the underside or between scales and only revealed when necessary. The particular innovation in this respect is the dewlap, a colored patch of skin on the throat. When a display is needed, a lizard can erect the hyoid bone of its throat, anoles are particularly famous for this display, with each species having specific colors, including patterns only visible under ultraviolet light, as many lizards can see UV light. Lizard tails are often a different and dramatically more vivid color than the rest of the body so as to potential predators to strike for the tail first. Many lizards, including geckos and skinks, are capable of shedding part of their tails through a process called autotomy. This is an example of the pars pro toto principle, sacrificing a part for the whole, the detached tail writhes and wiggles, creating a deceptive sense of continued struggle, distracting the predators attention from the fleeing prey animal. The lizard partially regenerates its tail over a period of weeks, a 2014 research identified 326 genes involved in the regeneration of lizard tails. The new section contains cartilage rather than bone, and the skin may be discolored compared to the rest of the body, most lizards are oviparous, though in some species the eggs are retained until the live young emerge. Parthenogenesis occurs in at least 50 species and may be more widespread in the group. Sexual selection in lizards shows evidence of mate choice, favouring males display fitness indicators. However, doubt has been raised over the age of Tikiguania because it is almost indistinguishable from modern agamid lizards, the Tikiguania remains may instead be late Tertiary or Quaternary in age, having been washed into much older Triassic sediments. Lizards are most closely related to the Rhynchocephalia, which appeared in the Late Triassic, mitochondrial phylogenetics suggest that the first lizards evolved in the late Permian. It had been thought on the basis of data that iguanid lizards diverged from other squamates very early on
36.
Ape
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The simians are the monkeys, cladistically including the apes, the New World monkeys or platyrrhines, and the catarrhine clade consisting of the Old World monkeys and apes. The simian line and the line diverged about 60 million years ago. Forty million years ago, simians from Africa colonized South America, the remaining simians split 25 million years ago into apes and Old World monkeys. Under modern classification, the tarsiers and simians are grouped under the suborder Haplorhini while the strepsirrhines are placed in suborder Strepsirrhini, in anthropoidea, evidences indicate that the Old and the New World primates went through parallel evolution. Primatology, paleoanthropology, and other related fields are split on their usage of the synonymous infraorder names, Simiiformes and Anthropoidea. According to Robert Hoffstetter, the term Simiiformes has priority over Anthropoidea because of the taxonomic term Simii by van der Hoeven, from which it is constructed, dates to 1833. In contrast, Anthropoidea by Mivart dates to 1864, while Simiiformes by Haeckel dates to 1866, Hoffstetter also argued that Simiiformes is also constructed like a proper infraorder name, whereas Anthropoidea ends in -oidea, which is reserved for superfamilies. He also noted that Anthropoidea is too easily confused with anthropoïdes, the simians are split into three distinct groups. The New World monkeys in parvorder Platyrrhini split from the rest of the line about 40 mya. This group split about 25 mya between the Old World monkeys and the apes
37.
Obelisk
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An obelisk is a tall, four-sided, narrow tapering monument which ends in a pyramid-like shape or pyramidion at the top. These were originally called tekhenu by their builders, the Ancient Egyptians, the Greeks who saw them used the Greek obeliskos to describe them, and this word passed into Latin and ultimately English. Ancient obelisks are monolithic, that is, they consist of a single stone, though this technological capacity exists today, most modern obelisks are made of several stones, some, like the Washington Monument, are buildings. The term stele is used for other monumental, upright. Obelisks were prominent in the architecture of the ancient Egyptians, who placed them in pairs at the entrance of temples. The word obelisk as used in English today is of Greek rather than Egyptian origin because Herodotus, a number of ancient Egyptian obelisks are known to have survived, plus the Unfinished Obelisk found partly hewn from its quarry at Aswan. These obelisks are now dispersed around the world, and fewer than half of them remain in Egypt, the earliest temple obelisk still in its original position is the 68-foot 120-metric-ton red granite Obelisk of Senusret I of the XIIth Dynasty at Al-Matariyyah in modern Heliopolis. The obelisk symbolized the sun god Ra, and during the religious reformation of Akhenaten was said to be a petrified ray of the Aten. It was also thought that the god existed within the structure, Benben was the mound that arose from the primordial waters Nu upon which the creator god Atum settled in the creation story of the Heliopolitan creation myth form of Ancient Egyptian religion. The Benben stone is the top stone of the Egyptian pyramid and it is also related to the Obelisk. The pyramid and obelisk might have inspired by previously overlooked astronomical phenomena connected with sunrise and sunset. The Ancient Romans were strongly influenced by the form, to the extent that there are now more than twice as many obelisks standing in Rome as remain in Egypt. All fell after the Roman period except for the Vatican obelisk and were re-erected in different locations. The largest standing and tallest Egyptian obelisk is the Lateran Obelisk in the square at the west side of the Lateran Basilica in Rome at 105.6 feet tall, not all the Egyptian obelisks in the Roman Empire were set up at Rome. Herod the Great imitated his Roman patrons and set up a red granite Egyptian obelisk in the hippodrome of his new city Caesarea in northern Judea and this one is about 40 feet tall and weighs about 100 metric tons. It was discovered by archaeologists and has been re-erected at its former site and this one stood 95 feet tall and weighing 380 metric tons. Its lower half reputedly also once stood in Istanbul but is now lost, the Istanbul obelisk is 65 feet tall. Rome is the capital of the world
38.
El Matareya, Cairo
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El Matareya is a district in the northern region of Greater Cairo, east of the Nile, in Egypt. The district is unrelated to the town in the Dakahlia Governorate. The districts location was part of the ancient city of Heliopolis, the name, El Matareya, is thought to come from the Latin word Mater which means mother, and is from the presence of the tree of the Virgin Mary in this district. El Matareya, with the nearby Ain Shams district, had a history during Egypts Pharaonic period as a part of ancient Heliopolis. The district has sites of the period, some only recently discovered. In ancient Roman times Heliopolis belonged to the Augustamnica province, legend tells of the Christian Holy Family sheltering under a tree in Heliopolis, presently known as the tree of the Virgin Mary, now with the Chapel of the Virgin in El Matareya. The French naturalist Pierre Belon du Mans mentions visiting El Matareya in his 1547 journey to Egypt, El Matareya once had the villas of prominent people. The El Masalla area of the district contains the ancient Masalla Obelisk, or Misalla and it is the only surviving element of Heliopolis standing in its original position, and of the great Temple of Re—Atum constructed by Pharaoh Senusret I of the Twelfth Dynasty. The 68 ft tall red granite obelisk weighs 120 tons—240,000 pounds, a pink granite megalithic colossus statue, with features resembling those of the Pharaoh Ramesses II, was found in El Matareya in 2006, weighing five tons—11,023 pounds. It was at the ruins of a sun temple dating back to the reign of Ramses II, the underground tombs of High Priests of Re of the Sixth Dynasty were found in the southeast corner of the Re-Atum Temple archaeological site in El Matareya. The Necropolis of Heliopolis,3 miles east of the Masalla obelisk in El Matareya, dates from the Middle Kingdom, a domed tomb made for a priest during the Twenty-sixth Dynasty, was discovered under a construction site in 2004. Many funereal small figure statues were found inside, and hieroglyphic writing was on the walls from the 7th century BCE. In the incoherent district of El-Mataria, in Cairo, there stands an old tree that has been attracting thousands of pilgrims each Christmas. There are many sacred trees in Egypt, trees that have offered shelter for the Holy Family during their stay here, desert Research Center, established by Laszlo Almasy. Ancient Heliopolis Modern Heliopolis Heliopolis style - architecture El Matareya - a town in Dakahlia governorate
39.
Senusret I
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Senusret I, also anglicized as Sesostris I and Senwosret I, was the second pharaoh of the Twelfth Dynasty of Egypt. He ruled from 1971 BC to 1926 BC, and was one of the most powerful kings of this Dynasty and he was the son of Amenemhat I and his wife Nefertitanen. His wife and sister was Neferu and she was also the mother of the successor Amenemhat II. Senusret I was known by his prenomen, Kheperkare, which means the Ka of Re is created and he also organized an expedition to a Western Desert oasis. Senusret I established diplomatic relations with rulers of towns in Syria. He also tried to centralize the countrys political structure by supporting nomarchs who were loyal to him and his pyramid was constructed at el-Lisht. Senusret I dispatched several quarrying expeditions to the Sinai and Wadi Hammamat and built numerous shrines and temples throughout Egypt and he rebuilt the important temple of Re-Atum in Heliopolis which was the centre of the sun cult. He erected 2 red granite obelisks there to celebrate his Year 30 Heb Sed Jubilee, one of the obelisks still remains and is the oldest standing obelisk in Egypt. It is now in the Al-Masalla area of Al-Matariyyah district near the Ain Shams district and it is 67 feet tall and weighs 120 tons or 240,000 pounds. A shrine with fine, high quality reliefs of Senusret I, was built at Karnak to commemorate his Year 30 jubilee and it has subsequently been successfully reconstructed from various stone blocks discovered by Henri Chevrier in 1926. Finally, Senusret remodelled the Temple of Khenti-Amentiu Osiris at Abydos, some of the key members of the court of Senusret I are known. The vizier at the beginning of his reign was Intefiqer, who is known from many inscriptions and he seems to have held this office for a long period of time and was followed by a vizier named Senusret. Two treasurers are known from the reign of the king, Sobekhotep and Mentuhotep, the latter had a huge tomb next to the pyramid of the king and he seems to have been the main architect of the Amun temple at Karnak. Hor is known from several stelae and from an inscription in the Wadi el-Hudi where he was evidently the leader of an expedition for amethyst, one of the stelae is dated to year nine of the king. A certain Nakhr followed in office attested around year 12 of the king, a certain Antef, son of a woman called Zatamun is known again from several stelae, one dates to year 24 another one to year 25 of Senusret I. Another Antef was the son a woman called Zatuser and was most likely also high steward in the kings reign, Senusret was crowned coregent with his father, Amenemhat I, in his fathers 20th regnal year. Towards the end of his own life, he appointed his son Amenemhat II as his coregent, the stele of Wepwawetō is dated to the 44th year of Senusret and to the 2nd year of Amenemhet, thus he would have appointed him some time in his 43rd year. Senusret is thought to have died during his 46th year on the throne since the Turin Canon ascribes him a reign of 45 Years, loyalist Teaching Senusret Kheperkare Sesostris I
40.
International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
