German National Library
The German National Library is the central archival library and national bibliographic centre for the Federal Republic of Germany. Its task is to collect, permanently archive, comprehensively document and record bibliographically all German and German-language publications since 1913, foreign publications about Germany, translations of German works, the works of German-speaking emigrants published abroad between 1933 and 1945, to make them available to the public; the German National Library maintains co-operative external relations on a national and international level. For example, it is the leading partner in developing and maintaining bibliographic rules and standards in Germany and plays a significant role in the development of international library standards; the cooperation with publishers has been regulated by law since 1935 for the Deutsche Bücherei Leipzig and since 1969 for the Deutsche Bibliothek Frankfurt. Duties are shared between the facilities in Leipzig and Frankfurt, with each center focusing its work in specific specialty areas.
A third facility has been the Deutsches Musikarchiv Berlin, which deals with all music-related archiving. Since 2010 the Deutsches Musikarchiv is located in Leipzig as an integral part of the facility there. During the German revolutions of 1848 various booksellers and publishers offered their works to the Frankfurt Parliament for a parliamentary library; the library, led by Johann Heinrich Plath, was termed the Reichsbibliothek. After the failure of the revolution the library was abandoned and the stock of books in existence was stored at the Germanisches Nationalmuseum in Nuremberg. In 1912, the town of Leipzig, seat of the annual Leipzig Book Fair, the Kingdom of Saxony and the Börsenverein der Deutschen Buchhändler agreed to found a German National Library in Leipzig. Starting January 1, 1913, all publications in German were systematically collected. In the same year, Dr. Gustav Wahl was elected as the first director. In 1946 Dr. Georg Kurt Schauer, Heinrich Cobet, Vittorio Klostermann and Professor Hanns Wilhelm Eppelsheimer, director of the Frankfurt University Library, initiated the re-establishment of a German archive library based in Frankfurt.
The Federal state representatives of the book trade in the American zone agreed to the proposal. The city of Frankfurt agreed to support the planned archive library with personnel and financial resources; the US military government gave its approval. The Library began its work in the tobacco room of the former Rothschild library, which served the bombed university library as accommodation; as a result, there were two libraries in Germany, which assumed the duties and function of a national library for the GDR and the Federal Republic of Germany, respectively. Two national bibliographic catalogues identical in content were published annually. With the reunification of Germany on 3 October 1990, the Deutsche Bücherei Leipzig and the Deutsche Bibliothek Frankfurt am Main were merged into a new institution, The German Library; the "Law regarding the German National Library" came into force on 29 June 2006. The expansion of the collection brief to include online publications set the course for collecting and storing such publications as part of Germany's cultural heritage.
The Library's highest management body, the Administrative Council, was expanded to include two MPs from the Bundestag. The law changed the name of the library and its buildings in Leipzig, Frankfurt am Main and Berlin to "Deutsche Nationalbibliothek". In July 2000, the DMA assumed the role as repository for GEMA, Gesellschaft für musikalische Aufführungs- und mechanische Vervielfältigungsrechte, a German music copyright organization. Since music publishers only have to submit copies to DMA, which covers both national archiving and copyright registration; the 210,000 works of printed music held by GEMA were transferred to DMA. One of the special activities of the German National Library involves the collection and processing of printed and non-printed documents of German-speaking emigrants and exiles during the period from 1933 to 1945; the German National Library maintains two exile collections: the Collection of Exile Literature 1933–1945 of the German National Library in Leipzig and the German Exile Archive 1933–1945 of the German National Library in Frankfurt am Main.
Both collections contain printed works written or published abroad by German-speaking emigrants as well as leaflets and other materials produced or in part by German-speaking exiles. In 1998 the German National Library and the German Research Foundation began a publicly funded project to digitise the “Jewish Periodicals in Nazi Germany” collection of 30,000 pages, which were published between 1933 and 1943. Additionally included in the project were 30 German-language emigrant publications "German-language exile journals 1933–1945", consisting of around 100,000 pages; these collections were put online in 2004 and were some of the most visited sites of the German National Library. In June 2012 the German National Library discontinued access to both collections on its website for legal reasons; the digitised versions are since available for use in the reading rooms of the German National Library in Leipzig and Frankfurt am Main only, which caused harsh criticism. The German National Library cited concerns over copyright as the reason, claiming that although the Library and the German Research Foundation had permission from the owners of the publication to put them online, the owners
Thutmose IV was the 8th Pharaoh of the 18th dynasty of Egypt, who ruled in the 14th century BC. His prenomen or royal name, means "Established in forms is Re." Thutmose IV was born to Amenhotep II and Tiaa but was not the crown prince and Amenhotep II's chosen successor to the throne. Some scholars speculate that Thutmose ousted his older brother in order to usurp power and commissioned the Dream Stele in order to justify his unexpected kingship. Thutmose's most celebrated accomplishment was the restoration of the Sphinx at Giza and subsequent commission of the Dream Stele. According to Thutmose's account on the Dream Stele, while the young prince was out on a hunting trip, he stopped to rest under the head of the Sphinx, buried up to the neck in sand, he soon fell asleep and had a dream in which the Sphinx told him that if he cleared away the sand and restored it he would become the next Pharaoh. After completing the restoration of the Sphinx, he placed a carved stone tablet, now known as the Dream Stele, between the two paws of the Sphinx.
The restoration of the Sphinx, the text of the Dream Stele would be a piece of propaganda on Thutmose's part, meant to bestow legitimacy upon his unexpected kingship. Little is known about his brief ten-year rule, he suppressed a minor uprising in Nubia in his 8th year around 1393 BC and was referred to in a stela as the Conqueror of Syria, but little else has been pieced together about his military exploits. Betsy Bryan, who penned a biography of Thutmose IV, says that Thutmose IV's Konosso stela appears to refer to a minor desert patrol action on the part of the king's forces to protect certain gold-mine routes in Egypt's Eastern Desert from occasional attacks by the Nubians. Thutmose IV's rule is significant because he established peaceful relations with Mitanni and married a Mitannian princess to seal this new alliance. Thutmose IV's role in initiating contact with Egypt's former rival, Mitanni, is documented by Amarna letter EA 29 composed decades by Tushratta, a Mittanian king who ruled during the reign of Akhenaten, Thutmose IV's grandson.
Tushratta states to Akhenaten that: Dating the beginning of the reign of Thutmose IV is difficult to do with certainty because he is several generations removed from the astronomical dates which are used to calculate Egyptian chronologies, the debate over the proper interpretation of these observances has not been settled. Thutmose's grandfather Thutmose III certainly acceded the throne in either 1504 or 1479, based upon two lunar observances during his reign, ruled for nearly 54 years, his successor Amenhotep II, Thutmose IV's father, took the throne and ruled for at least 26 years but has been assigned up to 35 years in some chronological reconstructions. The preferred reconstruction, after analyzing all this evidence comes to an accession date around 1401 BC or 1400 BC for the beginning of Thutmose IV's reign; the length of his reign is not as clear. He is given about nine or ten years of reign. Manetho credits him a reign of 8 months. However, Manetho's other figures for the 18th dynasty are assigned to the wrong kings or incorrect, so monumental evidence is used to determine his reign length.
Of all of Thutmose IV's dated monuments, three date to his first regnal year, one to his fourth one to his fifth, one to his sixth, two to his seventh, one to his eighth. Two possible other dated objects, one dated to a Year 19 and another year 20, have been suggested as belonging to him, but neither have been accepted as dating to his reign; the reading of the king in these dates are today accepted as referring to the prenomen of Thutmose III—Menkheperre—and not Menkhepere Thutmose IV himself. Due to the absence of higher dates for Thutmose IV after his Year 8 Konosso stela, Manetho's figures here are accepted. There were once chronological reconstructions. Today, most scholars ascribe him a 10-year reign from 1401 to 1391 BC, within a small margin of error. Like most of the Thutmoside kings, he built on a grand scale. Thutmose IV completed the eastern obelisk first started by Thutmose III, which, at 32 m, was the tallest obelisk erected in Egypt, at the Temple of Karnak. Thutmose IV called it the tekhen waty or'unique obelisk.'
It was transported to the grounds of the Circus Maximus in Rome by Emperor Constantius II in 357 AD and "re-erected by Pope Sixtus V in 1588 at the Piazza San Giovanni" where it is today known as the'Lateran Obelisk.'Thutmose IV built a unique chapel and peristyle hall against the back or eastern walls of the main Karnak temple building. The chapel was intended for people ``, it was a'place of the ear' for the god Amun where the god could hear the prayers of the townspeople." This small alabaster chapel and peristyle hall of Thutmose IV has today been restored by French scholars from the Centre Franco-Egyptien D'Étude des Temple de Karnak mission in Karnak. Thutmose IV was buried in the Valley of the Kings, in tomb KV43, but his body was moved to the mummy cache in KV35, where it was discovered by Victor Loret in 1898. An examination of his body shows that he was ill and had been wasting away for the final months of his life prior to his death, he was succeeded to the throne by his son, Amenhotep III.
A surgeon at Imperial College London analysed the early death of Thutmose IV and the premature deaths of other Eighteenth dynasty
The Hebrew or Jewish calendar is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been declining in favor of the Gregorian calendar; the present Hebrew calendar is the product including a Babylonian influence. Until the Tannaitic period, the calendar employed a new crescent moon, with an additional month added every two or three years to correct for the difference between twelve lunar months and the solar year; the year in which it was added was based on observation of natural agriculture-related events in ancient Israel. Through the Amoraic period and into the Geonic period, this system was displaced by the mathematical rules used today; the principles and rules were codified by Maimonides in the Mishneh Torah in the 12th century.
Maimonides' work replaced counting "years since the destruction of the Temple" with the modern creation-era Anno Mundi. The Hebrew lunar year is about eleven days shorter than the solar year and uses the 19-year Metonic cycle to bring it into line with the solar year, with the addition of an intercalary month every two or three years, for a total of seven times per 19 years. With this intercalation, the average Hebrew calendar year is longer by about 6 minutes and 40 seconds than the current mean tropical year, so that every 217 years the Hebrew calendar will fall a day behind the current mean tropical year; the era used. As with Anno Domini, the words or abbreviation for Anno Mundi for the era should properly precede the date rather than follow it. AM 5779 began at sunset on 9 September 2018 and will end at sunset on 29 September 2019; the Jewish day is of no fixed length. The Jewish day is modeled on the reference to "...there was evening and there was morning..." in the creation account in the first chapter of Genesis.
Based on the classic rabbinic interpretation of this text, a day in the rabbinic Hebrew calendar runs from sunset to the next sunset. Halachically, a day ends and a new one starts when three stars are visible in the sky; the time between true sunset and the time when the three stars are visible is known as'bein hashmashot', there are differences of opinion as to which day it falls into for some uses. This may be relevant, for example, in determining the date of birth of a child born during that gap. There is no clock in the Jewish scheme. Though the civil clock, including the one in use in Israel, incorporates local adoptions of various conventions such as time zones, standard times and daylight saving, these have no place in the Jewish scheme; the civil clock is used only as a reference point – in expressions such as: "Shabbat starts at...". The steady progression of sunset around the world and seasonal changes results in gradual civil time changes from one day to the next based on observable astronomical phenomena and not on man-made laws and conventions.
In Judaism, an hour is defined as 1/12 of the time from sunrise to sunset, so, during the winter, an hour can be much less than 60 minutes, during the summer, it can be much more than 60 minutes. This proportional hour is known as a sha'ah z'manit. A Jewish hour is divided into parts. A part is 1/18 minute; the ultimate ancestor of the helek was a small Babylonian time period called a barleycorn, itself equal to 1/72 of a Babylonian time degree. These measures are not used for everyday purposes. Instead of the international date line convention, there are varying opinions as to where the day changes. One opinion uses the antimeridian of Jerusalem. Other opinions exist as well; the weekdays proceed to Saturday, Shabbat. Since some calculations use division, a remainder of 0 signifies Saturday. While calculations of days and years are based on fixed hours equal to 1/24 of a day, the beginning of each halachic day is based on the local time of sunset; the end of the Shabbat and other Jewish holidays is based on nightfall which occurs some amount of time 42 to 72 minutes, after sunset.
According to Maimonides, nightfall occurs. By the 17th century, this had become three-second-magnitude stars; the modern definition is when the center of the sun is 7° below the geometric horizon, somewhat than civil twilight at 6°. The beginning of the daytime portion of each day is determined both by sunrise. Most halachic times are based on some combination of these four times and vary from day to day throughout the year and vary depending on location; the daytime hours are divided into Sha'oth Zemaniyoth or "Halachic hours" by taking the time between sunrise and sunset or between dawn and nightfall and dividing it into 12 equal hours. The nighttime hours are s
Ancient Egypt was a civilization of ancient North Africa, concentrated along the lower reaches of the Nile River in the place, now the country Egypt. Ancient Egyptian civilization followed prehistoric Egypt and coalesced around 3100 BC with the political unification of Upper and Lower Egypt under Menes; the history of ancient Egypt occurred as a series of stable kingdoms, separated by periods of relative instability known as Intermediate Periods: the Old Kingdom of the Early Bronze Age, the Middle Kingdom of the Middle Bronze Age and the New Kingdom of the Late Bronze Age. Egypt reached the pinnacle of its power in the New Kingdom, ruling much of Nubia and a sizable portion of the Near East, after which it entered a period of slow decline. During the course of its history Egypt was invaded or conquered by a number of foreign powers, including the Hyksos, the Libyans, the Nubians, the Assyrians, the Achaemenid Persians, the Macedonians under the command of Alexander the Great; the Greek Ptolemaic Kingdom, formed in the aftermath of Alexander's death, ruled Egypt until 30 BC, under Cleopatra, it fell to the Roman Empire and became a Roman province.
The success of ancient Egyptian civilization came from its ability to adapt to the conditions of the Nile River valley for agriculture. The predictable flooding and controlled irrigation of the fertile valley produced surplus crops, which supported a more dense population, social development and culture. With resources to spare, the administration sponsored mineral exploitation of the valley and surrounding desert regions, the early development of an independent writing system, the organization of collective construction and agricultural projects, trade with surrounding regions, a military intended to assert Egyptian dominance. Motivating and organizing these activities was a bureaucracy of elite scribes, religious leaders, administrators under the control of a pharaoh, who ensured the cooperation and unity of the Egyptian people in the context of an elaborate system of religious beliefs; the many achievements of the ancient Egyptians include the quarrying and construction techniques that supported the building of monumental pyramids and obelisks.
Ancient Egypt has left a lasting legacy. Its art and architecture were copied, its antiquities carried off to far corners of the world, its monumental ruins have inspired the imaginations of writers for centuries. A new-found respect for antiquities and excavations in the early modern period by Europeans and Egyptians led to the scientific investigation of Egyptian civilization and a greater appreciation of its cultural legacy; the Nile has been the lifeline of its region for much of human history. The fertile floodplain of the Nile gave humans the opportunity to develop a settled agricultural economy and a more sophisticated, centralized society that became a cornerstone in the history of human civilization. Nomadic modern human hunter-gatherers began living in the Nile valley through the end of the Middle Pleistocene some 120,000 years ago. By the late Paleolithic period, the arid climate of Northern Africa became hot and dry, forcing the populations of the area to concentrate along the river region.
In Predynastic and Early Dynastic times, the Egyptian climate was much less arid. Large regions of Egypt were traversed by herds of grazing ungulates. Foliage and fauna were far more prolific in all environs and the Nile region supported large populations of waterfowl. Hunting would have been common for Egyptians, this is the period when many animals were first domesticated. By about 5500 BC, small tribes living in the Nile valley had developed into a series of cultures demonstrating firm control of agriculture and animal husbandry, identifiable by their pottery and personal items, such as combs and beads; the largest of these early cultures in upper Egypt was the Badari, which originated in the Western Desert. The Badari was followed by the Amratian and Gerzeh cultures, which brought a number of technological improvements; as early as the Naqada I Period, predynastic Egyptians imported obsidian from Ethiopia, used to shape blades and other objects from flakes. In Naqada II times, early evidence exists of contact with the Near East Canaan and the Byblos coast.
Over a period of about 1,000 years, the Naqada culture developed from a few small farming communities into a powerful civilization whose leaders were in complete control of the people and resources of the Nile valley. Establishing a power center at Nekhen, at Abydos, Naqada III leaders expanded their control of Egypt northwards along the Nile, they traded with Nubia to the south, the oases of the western desert to the west, the cultures of the eastern Mediterranean and Near East to the east, initiating a period of Egypt-Mesopotamia relations. The Naqada culture manufactured a diverse selection of material goods, reflective of the increasing power and wealth of the elite, as well as societal personal-use items, which included combs, small statuary, painted pottery, high quality decorative stone vases, cosmetic palettes, jewelry made of gold and ivory, they developed a ceramic glaze known as faience, used well into the Roman Per
Eighteenth Dynasty of Egypt
The Eighteenth Dynasty of Egypt is classified as the first dynasty of the New Kingdom of Egypt, the era in which ancient Egypt achieved the peak of its power. The Eighteenth Dynasty spanned the period from 1549/1550 to 1292 BC; this dynasty is known as the Thutmosid Dynasty for the four pharaohs named Thutmose. Several of Egypt's most famous pharaohs were from the Eighteenth Dynasty, including Tutankhamun, whose tomb was found by Howard Carter in 1922. Other famous pharaohs of the dynasty include Hatshepsut, the longest-reigning woman pharaoh of an indigenous dynasty, Akhenaten, the "heretic pharaoh", with his Great Royal Wife, Nefertiti; the Eighteenth Dynasty is unique among Egyptian dynasties in that it had two women who ruled as sole pharaoh: Hatshepsut, regarded as one of the most innovative rulers of ancient Egypt, Neferneferuaten identified as the iconic Nefertiti. Dynasty XVIII was founded by Ahmose I, the brother or son of Kamose, the last ruler of the 17th Dynasty. Ahmose finished the campaign to expel the Hyksos rulers.
His reign is seen as the start of the New Kingdom. Ahmose was succeeded by his son, Amenhotep I, whose reign was uneventful. Amenhotep I left no male heir and the next pharaoh, Thutmose I, seems to have been related to the royal family through marriage. During his reign the borders of Egypt's empire reached their greatest expanse, extending in the north to Carchemish on the Euphrates and in the south up to Kurgus beyond the fourth cataract of the Nile. Thutmose I was succeeded by Thutmose II and his queen, the daughter of Thutmose I. After her husband's death and a period of regency for her minor stepson Hatshepsut became pharaoh in her own right and ruled for over twenty years. Thutmose III, who became known as the greatest military pharaoh also had a lengthy reign after becoming pharaoh, he had a second co-regency in his old age with his son Amenhotep II. Amenhotep II was succeeded by Thutmose IV, who in his turn was followed by his son Amenhotep III, whose reign is seen as a high point in this dynasty.
Amenhotep III undertook large scale building programmes, the extent of which can only be compared with those of the much longer reign of Ramesses II during Dynasty XIX. Amenhotep III may have shared the throne for up to twelve years with his son Amenhotep IV. There is much debate about this proposed co-regency, with different experts considering that there was a lengthy co-regency, a short one, or none at all. In the fifth year of his reign, Amenhotep IV changed his name to Akhenaten and moved his capital to Amarna, which he named Akhetaten. During the reign of Akhenaten, the Aten became, the most prominent deity, came to be considered the only god. Whether this amounted to true monotheism continues to be the subject of debate within the academic community; some state that Akhenaten created a monotheism, while others point out that he suppressed a dominant solar cult by the assertion of another, while he never abandoned several other traditional deities. Egyptians considered this "Amarna Period" an unfortunate aberration.
The events following Akhenaten's death are unclear. Individuals named Smenkhkare and Neferneferuaten are known but their relative placement and role in history is still much debated. Tutankhamun took the throne but died young; the last two members of the Eighteenth Dynasty—Ay and Horemheb—became rulers from the ranks of officials in the royal court, although Ay might have been the maternal uncle of Akhenaten as a fellow descendant of Yuya and Tjuyu. Ay may have married the widowed Great Royal Wife and young half-sister of Tutankhamun, Ankhesenamun, in order to obtain power. Ay married Tey, Nefertiti's wet-nurse. Ay's reign was short, his successor was Horemheb, a general during Tutankhamun's reign whom the childless pharaoh may have intended as his successor. Horemheb may have taken the throne away from Ay in a coup. Horemheb died childless, having appointed his successor, Ramesses I, who ascended the throne in 1292 BC and was the first pharaoh of the Nineteenth Dynasty; this example to the right depicts a man named Ay who achieved the exalted religious positions of Second Prophet of Amun and High Priest of Mut at Thebes.
His career flourished during the reign of Tutankhamun. The cartouches of King Ay, Tutankhamun's successor appearing on the statue, were an attempt by an artisan to "update" the sculpture. Radiocarbon dating suggests that Dynasty XVIII may have started a few years earlier than the conventional date of 1550 BC; the radiocarbon date range for its beginning is 1570–1544 BC, the mean point of, 1557 BC. The pharaohs of Dynasty XVIII ruled for two hundred and fifty years; the dates and names in the table are taken from Hilton. Many of the pharaohs were buried in the Valley of the Kings in Thebes. More information can be found on the Theban Mapping Project website. Several diplomatic marriages are known for the New Kingdom; these daughters of foreign kings are only mentioned in cuneiform texts and are not known from other sources. The marriages were to have been a way to confirm good relations between these states. Egyptian chronology Kuhrt, Amélie; the Ancient Near East: c. 3000–330 BC. London: Routledge. ISBN 9780415013536.
Hatshepsut: from Queen to Pharaoh, an exhibition catalog from The
Kohl is an ancient eye cosmetic, traditionally made by grinding stibnite for similar purposes to charcoal used in mascara. It is used in the Middle East, North Africa, the Mediterranean, South Asia, the Horn of Africa as eyeliner to contour and/or darken the eyelids and as mascara for the eyelashes, it is worn by women, but by some men and children. Kohl has been used in India as a cosmetic for a long time. In addition, mothers would apply kohl to their infants' eyes soon after birth; some did this to "strengthen the child's eyes", others believed it could prevent the child from being cursed by the evil eye. The Arabic name كحل kuḥl and the Biblical Hebrew כחל kaḥal are cognates, from a Semitic root k-ḥ-l. Transliteration variants of Arabic dialectal pronunciation include kuhl; the English word alcohol is a loan of the Arabic word. The Persian word for kohl is سرمه sormeh, from Turkish sürme "drawing along", which has led to Hindi and Urdu surma as well as Russian сурьма. In some South Asian languages, the term kājal or kajol is used.
This last term may have a Dravidian root. In Hausa, it is known as tozali and kwalli; the Greek and Latin terms for antimony, stibium, στίβι, στίμμι, were borrowed from the Egyptian name sdm. Kohl has been worn traditionally since the Protodynastic Period of Egypt by Egyptian queens and noble women, who used stibnite; the cosmetic palettes used for its preparation assumed a prominent role in the late Predynastic Egyptian culture. Kohl was used as protection against eye ailments. There was a belief that darkening around the eyes would protect one from the harsh rays of the sun. Galena eye paint was applied in Ancient Egypt. Upper eyelids were painted black and lower ones were colored green, as depicted in ancient texts that describe the use of both black galena and green malachite. Ancient graves from the pre-historic Tasian culture point to the early application of galena in Egypt, a custom stretching from the Badarian period through to the Coptic era. Although found locally, both black galena and green malachite were imported from nearby regions in Western Asia and the Land of Punt.
The 18th Dynasty Ancient Egyptian Queen Hatshepsut would grind charred frankincense into kohl eyeliner. This is the first recorded use of the resin; the frankincense itself had been obtained during an expedition to the ancient Land of Punt in this New Kingdom dynasty. Additionally, the pioneering Muslim scholar Ibn Abi Shayba described in a legal compilation how to apply kohl to the eye, as narrated by earlier authorities. Berber and Arab women in North Africa and the Middle East also apply kohl to their faces. A vertical line is drawn from the bottom lip along the bridge of the nose; the line from the bottom lip to the chin shows whether a woman is married or not. This form of using Kohl on the face originates from the Arabian Peninsula, was introduced in the 7th century in North-Africa. Usage of kohl eye paint in the Horn of Africa dates to the ancient Kingdom of Punt. Somali, Djiboutian and Eritrean women have long applied kohl for cosmetic purposes, as well as to cleanse the eyes, lengthen eyelashes, to protect the eyes from the sun's rays.
Kohl is applied in parts of West Africa by the Fulani and the affiliated Hausa people. In addition, it is used by the Tuareg, Mandinka, Dagomba and other predominantly Muslim inhabitants of the Sahel and Sahara regions. Kohl is used by both sexes, by people of all ages during weddings, Islamic festivals, trips to the mosque for the weekly Jumuah congregational prayer. For women, kohl or black-henna is applied to the face as well in a similar manner as that practiced by communities in North Africa. Kohl is known by various names in South Asian languages, like surma in Punjabi and Urdu, kajal in Hindi and Gujarati, kajol in Bengali, kajalh in Marathi, kanmashi in Malayalam, kaadige in Kannada, kaatuka in Telugu and kan mai in Tamil. In India, it is used by women as a type of eyeliner, put around the edge of the eyes. In many parts of India in Southern India, Karnataka in particular, women of the household prepare the kajal; this homemade kajal is used for infants. Local tradition considers it to be a good coolant for the eyes and believes that it protects the eyesight and vision from the sun.
Some Indian Ayurvedic or Ancient Indian Herbal medicines manufacturing companies add camphor and other medicinal herbs that are beneficial for eyes in their kajal. It can serve not only as a cosmetic but as medicine for the eyes. In Punjabi culture, surma is a traditional ceremonial dye, which predominantly men of the Punjab wear around their eyes on special social or religious occasions, it is applied by the wife or the mother of the person. Some women add a dot of kajal on the left side of the foreheads or on the waterline of the eye of women and children to ward off buri nazar known as buri nozor. Buri nazar means'bad glance' and is comparable to the'evil eye', although it can be interpreted as ill-wishes of people or lustful eyes, in the sense of men ogling women, it signifies that the person is not perfect, with them having'black mark', hence, people wouldn't be jealous of their beauty. In the centuries-old Indian Bharatnatayam dances, the dancers apply heavy
Amun is a major ancient Egyptian deity who appears as a member of the Hermopolitan Ogdoad. Amun was attested from the Old Kingdom together with his wife Amaunet. With the 11th dynasty, Amun rose to the position of patron deity of Thebes by replacing Montu. After the rebellion of Thebes against the Hyksos and with the rule of Ahmose I, Amun acquired national importance, expressed in his fusion with the Sun god, Ra, as Amun-Ra or Amun-Re. Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom. Amun-Ra in this period held the position of transcendental, self-created creator deity "par excellence", his position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most recorded of the Egyptian gods; as the chief deity of the Egyptian Empire, Amun-Ra came to be worshipped outside Egypt, according to the testimony of ancient Greek historiographers in Libya and Nubia. As Zeus Ammon, he came to be identified with Zeus in Greece.
Amun and Amaunet are mentioned in the Old Egyptian Pyramid Texts. The name Amun meant something like "the hidden one" or "invisible". Amun rose to the position of tutelary deity of Thebes after the end of the First Intermediate Period, under the 11th dynasty; as the patron of Thebes, his spouse was Mut. In Thebes, Amun as father, Mut as mother and the Moon god Khonsu formed a divine family or "Theban Triad"; the history of Amun as the patron god of Thebes begins in the 20th century BC, with the construction of the Precinct of Amun-Re at Karnak under Senusret I. The city of Thebes does not appear to have been of great significance before the 11th dynasty. Major construction work in the Precinct of Amun-Re took place during the 18th dynasty when Thebes became the capital of the unified ancient Egypt. Construction of the Hypostyle Hall may have begun during the 18th dynasty, though most building was undertaken under Seti I and Ramesses II. Merenptah commemorated his victories over the Sea Peoples on the walls of the Cachette Court, the start of the processional route to the Luxor Temple.
This Great Inscription shows the king's campaigns and eventual return with items of potential value and prisoners. Next to this inscription is the Victory Stela, a copy of the more famous Israel Stela found in the funerary complex of Merenptah on the west bank of the Nile in Thebes. Merenptah's son Seti II added two small obelisks in front of the Second Pylon, a triple bark-shrine to the north of the processional avenue in the same area; this was constructed with a chapel to Amun flanked by those of Mut and Khonsu. The last major change to the Precinct of Amun-Re's layout was the addition of the first pylon and the massive enclosure walls that surrounded the whole Precinct, both constructed by Nectanebo I; when the army of the founder of the Eighteenth dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, therefore became nationally important; the pharaohs of that new dynasty attributed all their successful enterprises to Amun, they lavished much of their wealth and captured spoil on the construction of temples dedicated to Amun.
The victory accomplished by pharaohs who worshipped Amun against the "foreign rulers", brought him to be seen as a champion of the less fortunate, upholding the rights of justice for the poor. By aiding those who traveled in his name, he became the Protector of the road. Since he upheld Ma'at, those who prayed to Amun were required first to demonstrate that they were worthy by confessing their sins. Votive stelae from the artisans' village at Deir el-Medina record: who comes at the voice of the poor in distress, who gives breath to him, wretched.. You are the Lord of the silent, who comes at the voice of the poor. Though the servant was disposed to do evil, the Lord is disposed to forgive; the Lord of Thebes spends not a whole day in anger. His breath comes back to us in mercy... May your kꜣ be kind. Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun; this Kush deity was depicted as ram-headed, more a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity.
A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani and Amanitore. Since rams were considered a symbol of virility, Amun became thought of as a fertility deity, so started to absorb the identity of Min, becoming Amun-Min; this association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak and with a scourge, as Min was. As the cult of Amun grew in importance, Amun became identified with the chief deity, worshipped in other areas during that period, the sun god Ra; this identification led with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of m