1.
Thutmose III
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Thutmose III was the sixth Pharaoh of the Eighteenth Dynasty. During the first 22 years of Thutmoses reign he was co-regent with his stepmother and aunt, Hatshepsut, while he was shown first on surviving monuments, both were assigned the usual royal names and insignia and neither is given any obvious seniority over the other. He served as the head of her armies, during the final 2 years of his reign, he appointed his son and successor, Amenhotep II, as his junior co-regent. His firstborn son and heir to the throne, Amenemhat, predeceased Thutmose III, when Thutmose III died, he was buried in the Valley of the Kings as were the rest of the kings from this period in Egypt. Thutmose III was the son of Thutmose II by a secondary wife and his fathers great royal wife was Queen Hatshepsut. Her daughter Neferure was Thutmoses half-sister, Thutmosis III had little power over the empire while Hatshepsut exercised the formal titulary of kingship. Her rule was quite prosperous and marked by great advancements, when he reached a suitable age and demonstrated the capability, she appointed him to head her armies. Thutmosis III had several wives, Satiah, She may have been the mother of his firstborn son, an alternative theory is that the boy was the son of Neferure. Thutmoses successor, the prince and future king Amenhotep II, was the son of Merytre-Hatshepsut. Additional children include Menkheperre and daughters named Nebetiunet, Meryetamun, Meryetamun, Merytre-Hatshepsut was the daughter of the divine adoratrice Huy. Nebtu, she is depicted on a pillar in Thutmose IIIs tomb, menwi, Merti, Menhet three foreign wives. Neferure, Thutmose III may have married his half-sister, but there is no evidence for this marriage. It has been suggested that Neferure, instead of Satiah, may have been the mother of Amenemhat, Thutmose III reigned from 1479 BC to 1425 BC according to the Low Chronology of Ancient Egypt. This has been the conventional Egyptian chronology in academic circles since the 1960s and this document has no note of the place of observation, but it can safely be assumed that it was taken in either a Delta city such as Memphis or Heliopolis, or in Thebes. These two latitudes give dates 20 years apart, the High and Low chronologies, respectively, the length of Thutmose IIIs reign is known to the day thanks to information found in the tomb of the military commander Amenemheb-Mahu. Amenemheb-Mahu records Thutmose IIIs death to his masters 54th regnal year, widely considered a military genius by historians, Thutmose III made 16 raids in 20 years. He was an active expansionist ruler, sometimes called Egypts greatest conqueror or the Napoleon of Egypt and he is recorded to have captured 350 cities during his rule and conquered much of the Near East from the Euphrates to Nubia during seventeen known military campaigns. He was the first Pharaoh after Thutmose I to cross the Euphrates and his campaign records were transcribed onto the walls of the temple of Amun at Karnak, and are now transcribed into Urkunden IV
2.
Karnak
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The Karnak Temple Complex, commonly known as Karnak, comprises a vast mix of decayed temples, chapels, pylons, and other buildings. Building at the complex began during the reign of Senusret I in the Middle Kingdom and continued into the Ptolemaic period, the area around Karnak was the ancient Egyptian Ipet-isut and the main place of worship of the eighteenth dynasty Theban Triad with the god Amun as its head. It is part of the city of Thebes. The Karnak complex gives its name to the nearby, and partly surrounded, the complex is a vast open-air museum, and the second largest ancient religious site in the world, after the Angkor Wat Temple of Cambodia. It is believed to be the second most visited site in Egypt. It consists of four parts, of which only the largest is currently open to the general public. The term Karnak often is understood as being the Precinct of Amun-Ra only, the three other parts, the Precinct of Mut, the Precinct of Montu, and the dismantled Temple of Amenhotep IV, are closed to the public. There also are a few temples and sanctuaries connecting the Precinct of Mut, the Precinct of Amun-Re. The Precinct of Mut is very ancient, being dedicated to an Earth and creation deity, the original temple was destroyed and partially restored by Hatshepsut, although another pharaoh built around it in order to change the focus or orientation of the sacred area. Many portions of it may have carried away for use in other buildings. The key difference between Karnak and most of the temples and sites in Egypt is the length of time over which it was developed and used. Construction of temples started in the Middle Kingdom and continued through to Ptolemaic times, approximately thirty pharaohs contributed to the buildings, enabling it to reach a size, complexity, and diversity not seen elsewhere. Few of the features of Karnak are unique, but the size. The deities represented range from some of the earliest worshiped to those worshiped much later in the history of the Ancient Egyptian culture and it also contains evidence of adaptations, using buildings of the Ancient Egyptians by later cultures for their own religious purposes. One famous aspect of Karnak is the Hypostyle Hall in the Precinct of Amun-Re,122 of these columns are 10 meters tall, and the other 12 are 21 meters tall with a diameter of over three meters. The architraves on top of columns are estimated to weigh 70 tons. These architraves may have been lifted to these heights using levers and this would be an extremely time-consuming process and also would require great balance to get to such great heights. A common alternative theory regarding how they were moved is that large ramps were constructed of sand, mud, brick or stone, if stone had been used for the ramps, they would have been able to use much less material
3.
Akhenaten
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Akhenaten known before the fifth year of his reign as Amenhotep IV, was an Ancient Egyptian pharaoh of the 18th Dynasty who ruled for 17 years and died perhaps in 1336 BC or 1334 BC. An early inscription likens the Aten to the sun as compared to stars, Akhenaten tried to bring about a departure from traditional religion, yet in the end it would not be accepted. After his death, his monuments were dismantled and hidden, his statues were terminated and he was all but lost from history until the discovery during the 19th century of the site of Akhetaten, the city he built and designed for the worship of Aten, at Amarna. DNA analysis has determined that the man buried in KV55 is the father of King Tutankhamun, the future Akhenaten was a younger son of Amenhotep III and Chief Queen Tiye. The eldest son Crown Prince Thutmose was recognized as the heir of Amenhotep III but he died relatively young, there is much controversy around whether Amenhotep IV succeeded to the throne on the death of his father Amenhotep III or whether there was a coregency. Other literature by Donald Redford, William Murnane, Alan Gardiner, in February 2014, the Egyptian Ministry for Antiquities announced what it called conclusive evidence that Akhenaten shared power with his father for at least 8 years. The evidence came from the found in the Luxor tomb of Vizier Amenhotep-Huy. A team of Spanish archeologists have been working at this tomb, Amenhotep IV was crowned in Thebes and there he started a building program. He decorated the entrance to the precincts of the temple of Amun-Re with scenes of his worshiping Re-Harakhti. He soon decreed the construction of a dedicated to the Aten in Eastern Karnak. This Temple of Amenhotep IV was called the Gempaaten, the Gempaaten consisted of a series of buildings, including a palace and a structure called the Hwt Benben which was dedicated to Queen Nefertiti. Other Aten temples constructed at Karnak during this time include the Rud-menu, during this time he did not repress the worship of Amun, and the High Priest of Amun was still active in the fourth year of his reign. The king appears as Amenhotep IV in the tombs of some of the nobles in Thebes, Kheruef, Ramose, in the tomb of Ramose, Amenhotep IV appears on the west wall in the traditional style, seated on a throne with Ramose appearing before the king. On the other side of the doorway, Amenhotep IV and Nefertiti are shown in the window of appearance with the Aten depicted as the sun disc. In the Theban tomb of Parennefer, Amenhotep IV and Nefertiti are seated on a throne with the sun disk depicted over the king, among the latter-known documents referring to Amenhotep IV are two copies of a letter from the Steward Of Memphis Apy to the pharaoh. The documents were found in Gurob and are dated to regnal year 5, third month of the Growing Season, on day 13, Month 8, in the fifth year of his reign, the king arrived at the site of the new city Akhetaten. A month before that Amenhotep IV had officially changed his name to Akhenaten, Amenhotep IV changed most of his 5 fold titulary in year 5 of his reign. The only name he kept was his prenomen or throne name of Neferkheperure, some recent debate has focused on the extent to which Akhenaten forced his religious reforms on his people
4.
Nefertiti
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Neferneferuaten Nefertiti was an Egyptian queen and the Great Royal Wife of Akhenaten, an Egyptian Pharaoh. Nefertiti and her husband were known for a revolution, in which they worshiped one god only, Aten. Together Akhenaten and Nefertiti were responsible for the creation of a new monotheistic religion which changed the ways of religion within Egypt. With her husband, she reigned at what was arguably the wealthiest period of Ancient Egyptian history, some scholars believe that Nefertiti ruled briefly as Neferneferuaten after her husbands death and before the accession of Tutankhamun, although this identification is a matter of ongoing debate. She was made famous by her bust, now in Berlins Neues Museum, the bust is one of the most copied works of ancient Egypt. It was attributed to the sculptor Thutmose, and it was found in his workshop, the bust is notable for exemplifying the understanding Ancient Egyptians had regarding realistic facial proportions. Nefertiti, Egyptian Nfr. t-jy. tj, original pronunciation approximately Nafteta, Nefertitis parentage is not known with certainty, but one often cited theory is that she was the daughter of Ay, later to be pharaoh. Nefertitis Scenes in the tombs of the nobles in Amarna mention the queens sister who is named Mutbenret, another theory that gained some support identified Nefertiti with the Mitanni princess Tadukhipa. The exact dates when Nefertiti married Akhenaten and became the great royal wife of Egypt are uncertain. Their six known daughters were, Meritaten, No later than year 1, ankhesenpaaten, also known as Ankhesenamen, later queen of Tutankhamun Neferneferuaten Tasherit, Year 8, possibly later became Pharaoh Neferneferuaten. Nefertiti first appears in scenes in Thebes, in the damaged tomb of the royal butler Parennefer, the new king Amenhotep IV is accompanied by a royal woman, and this lady is thought to be an early depiction of Nefertiti. The king and queen are shown worshiping the Aten, in the tomb of the vizier Ramose, Nefertiti is shown standing behind Amenhotep IV in the Window of Appearance during the reward ceremony for the vizier. During the early years in Thebes, Akhenaten had several temples erected at Karnak, one of the structures, the Mansion of the Benben, was dedicated to Nefertiti. She is depicted with her daughter Meritaten and in some scenes the princess Meketaten participates as well, in scenes found on the talatat, Nefertiti appears almost twice as often as her husband. She is shown smiting the enemy, and captive enemies decorate her throne, in the fourth year of his reign, Amenhotep IV decided to move the capital to Akhetaten. In his fifth year, Amenhotep IV officially changed his name to Akhenaten, the name change was a sign of the ever-increasing importance of the cult of the Aten. It changed Egypts religion from a religion to a religion which may have been better described as a monolatry or henotheism. The boundary stelae of years 4 and 5 mark the boundaries of the new city, the new city contained several large open-air temples dedicated to the Aten
5.
Aten
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Aten is the disk of the sun in ancient Egyptian mythology, and originally an aspect of the god Ra. The deified Aten is the focus of the religion of Atenism established by Amenhotep IV, in his poem Great Hymn to the Aten, Akhenaten praises Aten as the creator, giver of life, and nurturing spirit of the world. Aten does not have a Creation Myth or family, but is mentioned in the Book of the Dead, the worship of Aten was eradicated by Horemheb. By analogy, the term silver aten was sometimes used to refer to the moon, the solar Aten was extensively worshipped as a god in the reign of Amenhotep III, when it was depicted as a falcon-headed man much like Ra. The full title of Akhenatens god was Ra-Horakhty who rejoices in the horizon, the god is also considered to be both masculine and feminine simultaneously. All creation was thought to emanate from the god and to exist within the god, in particular, the god was not depicted in anthropomorphic form, but as rays of light extending from the suns disk. Furthermore, the name came to be written within a cartouche, along with the titles normally given to a Pharaoh. Ra-Horus, more usually referred to as Ra-Horakhty, is a synthesis of two gods, both of which are attested from very early on. During the Amarna period, this synthesis was seen as the source of energy of the sun god, of which the visible manifestation was the Aten. Thus Ra-Horus-Aten was a development of old ideas which came gradually, the real change, as some see it, was the apparent abandonment of all other gods, especially Amun-Ra, prohibition of idolatry, and the debatable introduction of quasi-monotheism by Akhenaten. The syncretism is readily apparent in the Great Hymn to the Aten in which Re-Herakhty, Shu, others see Akhenaten as a practitioner of an Aten monolatry, as he did not actively deny the existence of other gods, he simply refrained from worshipping any but the Aten. Other scholars call the religion henotheistic, principles of Atens religion were recorded on the rock tomb walls of Akhetaten. In the religion of Aten, night is a time to fear, work is done best when the sun, Aten, is present. Aten cares for every creature, and created a Nile river in the sky for the Syrians, Aten created all countries and people. The rays of the sun disk only holds out life to the family, everyone else receives life from Akhenaten. When a good person dies, he/she continues to live in the City of Light for the dead in Akhetaten, the conditions are the same after death. Akhenaten judged whether someone should be granted an afterlife, and operated the scale of justice, the explanation as to why Aten could not be fully represented was that the god has gone beyond creation. The cult centre of Aten was at the new city Akhetaten, some other cities include Thebes
6.
Petrie Museum of Egyptian Archaeology
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The Petrie Museum of Egyptian Archaeology in London is part of University College London Museums and Collections. The museum contains over 80,000 objects and ranks among some of the leading collections of Egyptian. The museum was established as a resource for the Department of Egyptian Archaeology and Philology at University College at the same time as the department was established in 1892. The initial collection was donated by the writer Amelia Edwards, the collection and library were arranged in galleries within the university and a guidebook published in 1915. Initially, the visitors were students and academics, it was not then open to the general public. Petrie retired from University College London in 1933, though his successors continued to add to the collections, excavating in other parts of Egypt, during the Second World War the collection was packed up and moved out of London for safekeeping. In the early 1950s it was moved into a former stable, as of this date, the Museum is at Malet Place, near Gower Street and the University College London science library. Admission is free, and as of February 2017 the Museum is open each afternoon, Tuesday to Friday, as well, the Friends raise funds towards the conservation, publication and display of the Petrie Museums outstanding collection. The Museum is split into three galleries as of date, The main gallery contains many of the museums small artifacts, as well as tablets of writing and mummy portraits. The third and last is accessed via and along a stairwell, some parts of the collection are not lit to protect light-sensitive items, and torches are supplied to see inside the cases. The collection has been digitised and the catalogue can be browsed and consulted online, costume is another strength of the collection. The collection contains works of art from Akhenaten’s city at Amarna, colourful tiles, carvings and frescoes, from other important Egyptian and Nubian settlements. The museum houses the world’s largest collection of Roman period mummy portraits, the collection also includes material from the Coptic and Islamic periods. The museum contains over 80,000 objects and ranks among some of the leading collections of Egyptian. It only ranks behind the collections of the Cairo Museum, The British Museum, margaret S. Drower, Flinders Petrie, A Life in Archaeology, University of Wisconsin Press,1995. William Matthew Flinders Petrie, Seventy Years in Archaeology, H. Holt, Petrie, W. M. Flinders Sir, 1853-1942 Tell el-Amarna, London, Methuen & Co
7.
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
8.
Sneferu
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Sneferu, well known under his Hellenized name Soris, was the founder of the 4th dynasty during the Old Kingdom. He built at least three pyramids that survive to this day and introduced innovations in the design and construction of pyramids in Ancient Egypt. Snefru, however, was known to have a minimum of at least three years after the cattle count dates, his years after the 10th, the 13th and this would mean that Sneferu ruled Egypt a minimum of 27 full years. However, in the Palermo Stone, recto 6 at the bottom of the fragment shows the year of the 7th count of Sneferu while recto 7 on the following row shows the year of the 8th count of Sneferu. Significantly, there is a mostly intact column for Sneferu in recto 5 which also mentions events in this kings reign in a specific year. This column must, therefore, be dated to the year after the 6th count of Sneferu, hence, Sneferus reign would be a minimum of 28 years. Sneferu was the first king of the dynasty of Ancient Egypt. Manetho was an Egyptian priest, living in the third century BC, manetho’s schematic has its flaws, nevertheless, modern scholars conventionally follow his method of grouping. The Papyrus Prisse, a Middle Kingdom source, supports the fact that King Huni was indeed Sneferu’s predecessor, aside from Sneferu’s succession, we learn from this text that later generations considered him to be a beneficent ruler. This idea may stem from the etymology of the king’s name and it is uncertain whether Huni was Sneferu’s father, however, the Cairo Annals Stone denotes that his mother may have been a woman named Meresankh. Hetepheres I was Sneferu’s main wife and the mother of Khufu, sons of Sneferu, Khufu - son of Sneferu and Hetepheres I, successor to Sneferu. Ankhhaf - King’s Son of his Body, King’s vizier, a famous bust of Ankhhaf is now in the Boston Museum of Fine Arts. Ankhhaf was married to the King’s Daughter Hetepheres, kanefer - King’s eldest son and Son of his Body. Buried in tomb 28 in Dashur, second Vizier of Sneferu, who continued to serve under Khufu. Nefermaat I - eldest son of Sneferu and husband of Itet, titles included, Priest of Bastet, Hereditary Prince, Guardian of Nekhen, great one of the five at the house of Thoth. Rahotep - King’s Son of his Body, High Priest of Re in Heliopolis, buried in Meidum with his wife Nofret. Owner of the statues now in the Cairo Museum. Daughters of Sneferu, Hetepheres A, married Ankhhaf and she was named after her mother, Queen Hetepheres
9.
Cylinder seal
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Cylinder seals were invented around 3500 BC in the Near East, at the contemporary sites of Susa in south-western Iran and Uruk in southern Mesopotamia. They are linked to the invention of the cuneiform writing on clay tablets. They were used as a tool, a form of signature, as well as jewelry and as magical amulets. In later periods, they were used to notarize or attest to multiple impressions of clay documents, graves and other sites housing precious items such as gold, silver, beads, and gemstones often included one or two cylinder seals, as honorific grave goods. The cylinder seals themselves are made from hardstones, and some are a form of engraved gem. They may instead use glass or ceramics, like Egyptian faience, many varieties of material such as hematite, obsidian, steatite, amethyst, lapis lazuli and carnelian were used to make cylinder seals. As the alluvial country of Mesopotamia lacks good stone for carving, most seals have a hole running through the centre of the body, and they are thought to have typically been worn on a necklace so that they were always available when needed. While most Mesopotamian cylinder seals form an image through the use of depressions in the cylinder surface, the former are used primarily on wet clays, the latter, sometimes referred to as roller stamps, are used to print images on cloth and other similar two dimensional surfaces. Cylinder seals are a form of seal, a category which includes the stamp seal. They survive in large numbers and are often important as art, especially in the Babylonian. Impressions into a material can be taken without risk of damage to the seal. Instead of addressing the authority of the seal, a study may be of the thematic nature of the seals, since they presented the ideas of the society in pictographic. In a famous cylinder depicting Darius I of Persia, he is aiming his drawn bow at an upright enraged lion impaled by two arrows, while his horse is trampling a deceased lion. The scene is framed between two palm trees, a block of cuneiform text, and above the scene, the Faravahar symbol of Ahura Mazda. The reference below, Garbini, covers many of the categories of cylinder seal. Dominique Collons book First Impressions, which is dedicated to the topic, has over 1000 illustrations, a categorization of cylinder seals, Akkadian cylinder seals. Akkadian seal, ca.2300 BC, stone seal w/ modern impression, the glyptic shows God in barge, people, and offerings. Predynastic Egyptian Naqada era tombs and graves, Egyptian Faience, see Pepi I ext link
10.
Coffin
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A coffin is a funerary box used for viewing or keeping a corpse, either for burial or cremation. The word took two different paths, cofin in Old French originally meaning basket, became coffin in English, a distinction is often made between coffin and casket, the latter is generally understood to denote a four-sided funerary box, while a coffin is usually six-sided. However, coffins having a side with a curve at the shoulder instead of a join are more commonly used in the United Kingdom. First attested in English in 1380, the word derives from the Old French cofin, from Latin cophinus, which means a basket. The earliest attested form of the word is the Mycenaean Greek ko-pi-na, receptacles for cremated and cremulated human ashes are called urns. A coffin may be buried in the ground directly, placed in a vault or cremated. Alternatively it may be entombed above ground in a mausoleum, a chapel, some countries practice one form almost exclusively, whereas in others it may depend on the individual cemetery. In part of Sumatra, Indonesia, ancestors are revered and bodies were kept in coffins kept alongside the longhouses until a ritual burial could be performed. The dead are also disinterred for rituals, in northern Sulawesi, some dead were kept in above ground sarcophagi called waruga until the practice was banned by the Dutch in the 19th century. The handles and other ornaments that go on the outside of a coffin are called fittings while organising the inside of the coffin with fabric of some kind is known as trimming the coffin, cultures that practice burial have widely different styles of coffin. In Judaism, the coffin must be plain, made of wood and these coffins use wooden pegs instead of nails. All Jews are buried in the same plain cloth shroud from shoulder to knees, regardless of status in life, in China and Japan, coffins made from the scented, decay-resistant wood of cypress, sugi, thuja and incense-cedar are in high demand. Certain Aboriginal Australian groups use intricately decorated tree-bark cylinders sewn with fibre, the cylinder is packed with dried grasses. When a coffin is used to transport a person, it can also be called a pall. Coffins are traditionally made with six sides plus the top and bottom, tapered around the shoulders, another form of four-sided coffin is trapezoidal and is considered a variant of the six-sided hexagonal kind of coffin. Continental Europe at one time favoured the rectangular coffin or casket, although variations exist in size, coffins in the UK are mainly similar to the hexagonal design, but with one-piece sides, curved at the shoulder instead of having a join. In Medieval Japan, round coffins were used, which resembled barrels in shape and were made by coopers. In the case of a death at sea, there have been instances where trunks have been pressed into use as a coffin, coffins usually have handles on the side so they will be easier to carry
11.
Ancient Egyptian religion
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Ancient Egyptian religion was a complex system of polytheistic beliefs and rituals which were an integral part of ancient Egyptian society. It centered on the Egyptians interaction with many deities who were believed to be present in, and in control of, rituals such as prayers and offerings were efforts to provide for the gods and gain their favor. Formal religious practice centered on the pharaoh, the king of Egypt and he acted as the intermediary between his people and the gods and was obligated to sustain the gods through rituals and offerings so that they could maintain order in the universe. The state dedicated enormous resources to Egyptian rituals and to the construction of the temples, individuals could interact with the gods for their own purposes, appealing for their help through prayer or compelling them to act through magic. These practices were distinct from, but closely linked with, the formal rituals, the popular religious tradition grew more prominent in the course of Egyptian history as the status of the Pharaoh declined. Another important aspect was the belief in the afterlife and funerary practices, the Egyptians made great efforts to ensure the survival of their souls after death, providing tombs, grave goods, and offerings to preserve the bodies and spirits of the deceased. The religion had its roots in Egypts prehistory and lasted for more than 3,000 years, the details of religious belief changed over time as the importance of particular gods rose and declined, and their intricate relationships shifted. At various times, certain gods became preeminent over the others, including the sun god Ra, the creator god Amun, for a brief period, in the theology promulgated by the Pharaoh Akhenaten, a single god, the Aten, replaced the traditional pantheon. Ancient Egyptian religion and mythology left behind many writings and monuments, along with significant influences on ancient, the beliefs and rituals now referred to as ancient Egyptian religion were integral within every aspect of Egyptian culture. Their language possessed no single term corresponding to the modern European concept of religion, the characteristics of the gods who populated the divine realm were inextricably linked to the Egyptians understanding of the properties of the world in which they lived. The Egyptians believed that the phenomena of nature were divine forces in and these deified forces included the elements, animal characteristics, or abstract forces. The Egyptians believed in a pantheon of gods, which were involved in all aspects of nature and their religious practices were efforts to sustain and placate these phenomena and turn them to human advantage. This polytheistic system was complex, as some deities were believed to exist in many different manifestations. Conversely, many forces, such as the sun, were associated with multiple deities. The diverse pantheon ranged from gods with vital roles in the universe to minor deities or demons with very limited or localized functions. It could include gods adopted from foreign cultures, and sometimes humans, deceased Pharaohs were believed to be divine, and occasionally, distinguished commoners such as Imhotep also became deified. The depictions of the gods in art were not meant as representations of how the gods might appear if they were visible. Instead, these depictions gave recognizable forms to the deities by using symbolic imagery to indicate each gods role in nature
Chisholm, Hugh, ed. (1911). "Cartouche". Encyclopædia Britannica (11th ed.). Cambridge University Press.
Chisholm, Hugh, ed. (1911). "
