1.
Was-sceptre
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The was sceptre is a symbol that appeared often in relics, art, and hieroglyphics associated with the ancient Egyptian religion. It appears as an animal head at the top of a long. Was sceptres were used as symbols of power or dominion, and were associated with the gods as well as with the pharaoh, was sceptres also represent the Typhonic beast or Set-animal. In later use, it was a symbol of control over the force of chaos that Set represented. In a funerary context the was sceptre was responsible for the well-being of the deceased, the sceptre is also considered an amulet. The Egyptians perceived the sky as being supported on four pillars and this sceptre was also the symbol of the fourth Upper Egyptian nome, the nome of Thebes. Was sceptres were depicted as being carried by gods, pharaohs and they commonly occur in paintings, drawings, and carvings of gods, and often parallel with emblems such as the ankh and the djed-pillar. Remnants of real was sceptres have been found and they are constructed of faience or wood, where the head and forked tail of the Set-animal are visible. The earliest examples date to the First Dynasty, the Was is the Egyptian hieroglyph character representing power. Media related to Seth at Wikimedia Commons Media related to Was sceptre at Wikimedia Commons
2.
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
3.
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
4.
Sais, Egypt
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Sais or Sa El Hagar was an ancient Egyptian town in the Western Nile Delta on the Canopic branch of the Nile. Its Ancient Egyptian name was Zau, Herodotus wrote that Sais is where the grave of Osiris was located and that the sufferings of the god were displayed as a mystery by night on an adjacent lake. The citys patron goddess was Neith, whose cult is attested as early as the 1st Dynasty, the Greeks, such as Herodotus, Plato and Diodorus Siculus, identified her with Athena and hence postulated a primordial link to Athens. Diodorus recounts that Athena built Sais before the deluge that supposedly destroyed Athens, while all Greek cities were destroyed during that cataclysm, the Egyptian cities including Sais survived. Plato also notes the city as the birthplace of the pharaoh Amasis II. Plutarch said that the shrine of Athena, which he identifies with Isis, in Sais carried the inscription I am all that hath been, and is, and shall be, and my veil no mortal has hitherto raised. There are today no surviving traces of town prior to the Late New Kingdom due to the extensive destruction of the city by the Sebakhin leaving only a few relief blocks in situ. The Temple of Sais had a school associated with it. The medical school at Sais had many students and apparently women faculty as well, mainly in gynecology. Sonchis of Sais Archeological description of Sais Official site at the University of Durham
5.
Khnum
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Khnum was one of the earliest Egyptian deities, originally the god of the source of the Nile River. He later was described as having moulded the other deities, and he had the titles Divine Potter, Khnum was the god of rebirth, creation and the evening sun, although this is usually the function of Atum. The worship of Khnum centered on two principal sites, Elephantine Island and Esna, which were regarded as sacred sites. At Elephantine, he was worshipped alongside Anuket and Satet as the guardian of the source of the Nile River. His significance led to early theophoric names of him, for children, such as Khnum-Khufwy – Khnum is my Protector, Khnum has also been related to the deity Min. The temple at Elephantine was dedicated to Khnum, his consort Satet, the temple dates back to at least the Middle Kingdom. By the 11th dynasty Khnum, Satet and Anuket are all attested at Elephantine, during the New Kingdom finds from the time of Ramesses II show Khnum was still worshipped there. Opposite Elephantine, on the east bank at Aswan, Khnum, in Esna, known as Iunyt or Ta-senet to the Ancient Egyptians, a temple was dedicated to Khnum, Neith and Heka, and other deities. The temple dates to the Ptolemaic period, Khnum is sometimes depicted as a crocodile-headed god. Nebt-uu and Menhit are Khnums principal consorts and Heka is his eldest son, both Khnum and Neith are referred to as creator deities in the texts at Esna. Khnum is sometimes referred to as the father of the fathers and they later become the parents of Re, who is also referred to as Khnum-Re. The Beit el-Wali temple of Ramesses II contained statues of Khnum, Satis and Anukis, along with statues of Isis and Horus
6.
Sobek
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Sobek, in Greek, Suchos and from Latin Suchus, was an ancient Egyptian deity with a complex and fluid nature. He is associated with the Nile crocodile and is represented in its form or as a human with a crocodile head. Sobek enjoyed a longstanding presence in the ancient Egyptian pantheon, from the Old Kingdom through the Roman period and he is first known from several different Pyramid Texts of the Old Kingdom, particularly from spell PT317. Unis has appeared as Sobek, Neiths son, Unis will eat with his mouth, Unis will urinate and Unis will copulate with his penis. Unis is lord of semen, who takes women from their husbands to the place Unis likes according to his hearts fancy. The origin of his name, Sbk in ancient Egyptian, is debated among scholars, though Sobek was worshipped in the Old Kingdom, he truly gained prominence in the Middle Kingdom, most notably under the Twelfth Dynasty king, Amenemhat III. Amenemhat III had taken a particular interest in the Faiyum region of Egypt, Amenemhat and many of his dynastic contemporaries engaged in building projects to promote Sobek – projects that were often executed in the Faiyum. In this period, Sobek also underwent an important change, he was fused with the falcon-headed god of divine kingship. This brought Sobek even closer with the kings of Egypt, thereby giving him a place of prominence in the Egyptian pantheon. The fusion added a level of complexity to the god’s nature, as he was adopted into the divine triad of Horus. Sobek-Horus persisted as a figure in the New Kingdom, but it was not until the last dynasties of Egypt that Sobek-Ra gained prominence and this understanding of the god was maintained after the fall of Egypts last native dynasty in Ptolemaic and Roman Egypt. The entire Faiyum region – the Land of the Lake in Egyptian – served as a center of Sobek. Most Faiyum towns developed their own localized versions of the god, such as Soknebtunis at Tebtunis, Sokonnokonni at Bacchias, at Karanis, two forms of the god were worshipped, Pnepheros and Petsuchos. There, mummified crocodiles were employed as cult images of Petsuchos, Sobek Shedety, the patron of the Faiyums centrally located capital, Crocodilopolis, was the most prominent form of the god. Extensive building programs honoring Sobek were realized in Shedet, as it was the capital of the entire Arsinoite nome and it is thought that the effort to expand Sobeks main temple was initially driven by Ptolemy II. Outside the Faiyum, Kom Ombo, in southern Egypt, was the biggest cultic center of Sobek, particularly during the Ptolemaic, located about 30 miles north of Aswan and was built during the Graeco-Roman period. The temple at this site was called the Per-Sobek, meaning the house of Sobek, Sobek is, above all else, an aggressive and animalistic deity who lives up to the vicious reputation of his patron animal, the large and violent Nile crocodile. Some of his common epithets betray this nature succinctly, the most notable of which being, he who loves robbery, he who eats while he also mates, however, he also displays grand benevolence in more than one celebrated myth
7.
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
8.
Apep
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Apep or Apophis was the ancient Egyptian deity who embodied chaos and was thus the opponent of light and Maat. He appears in art as a giant serpent and his name is reconstructed by Egyptologists as *ʻAʼpāpī, as it was written ꜥꜣpp and survived in later Coptic as Ⲁⲫⲱⲫ Aphōph. Apep was first mentioned in the Eighth Dynasty, and he was honored in the names of the Fourteenth Dynasty king Apepi, Ra was the solar deity, bringer of light, and thus the upholder of Maat. Apep was viewed as the greatest enemy of Ra, and thus was given the title Enemy of Ra, as the personification of all that was evil, Apep was seen as a giant snake or serpent leading to such titles as Serpent from the Nile and Evil Lizard. Some elaborations said that he stretched 16 yards in length and had a made of flint. Also, comparable hostile snakes as enemies of the sun god existed under other names already before the name Apep occurred, the etymology of his name is perhaps to be sought in some west-semitic language where a word root ꜣpp meaning to slither existed. A verb root ꜥꜣpp does at any rate not exist elsewhere in Ancient Egyptian, Apeps name much later came to be falsely connected etymologically in Egyptian with a different root meaning spat out, the Romans referred to Apep by this translation of his name. Apophis was a golden snake known to be miles long. He was so large that he attempted to swallow the sun every day, tales of Apeps battles against Ra were elaborated during the New Kingdom. Storytellers said that every day Apep must lie just below the horizon and this appropriately made him a part of the underworld. In some stories Apep waited for Ra in a mountain called Bakhu, where the sun set. The wide range of Apeps possible location gained him the title World Encircler and it was thought that his terrifying roar would cause the underworld to rumble. Myths sometimes say that Apep was trapped there, because he had been the chief god overthrown by Ra. The Coffin Texts imply that Apep used a magical gaze to overwhelm Ra, Ra was assisted by a number of defenders who travelled with him, including Set and possibly the Eye of Ra. Apeps movements were thought to cause earthquakes, and his battles with Set may have meant to explain the origin of thunderstorms. In some accounts, Ra himself defeats Apep in the form of a cat, Ra was worshipped, and Apep worshipped against. Ras victory each night was thought to be ensured by the prayers of the Egyptian priests, the Egyptians practiced a number of rituals and superstitions that were thought to ward off Apep, and aid Ra to continue his journey across the sky. The Egyptian priests had a guide to fighting Apep, referred to as The Books of Overthrowing Apep
9.
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
10.
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
11.
Tutelary deity
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A tutelary is a deity or spirit who is a guardian, patron or protector of a particular place, geographic feature, person, lineage, nation, culture or occupation. One type of deity is the genius, the personal deity or daimon of an individual from birth to death. Another form of personal tutelary spirit is the spirit of European folklore. Socrates spoke of hearing the voice of his spirit or daimonion. This sign I have had ever since I was a child, the Greeks also thought deities guarded specific places, for instance, Athena was the patron goddess of the city of Athens. Tutelary deities who guard and preserve a place or a person are fundamental to ancient Roman religion, the tutelary deity of a man was his Genius, or that of a woman her Juno. In the Imperial era, the Genius of the Emperor was a focus of Imperial cult, an emperor might also adopt a major deity as his personal patron or tutelary, as Augustus did Apollo. Each town or city had one or more deities, whose protection was considered particularly vital in time of war. Rome itself was protected by a goddess whose name was to be kept secret on pain of death. The Capitoline Triad of Juno, Jupiter, and Minerva were also tutelaries of Rome, the Italic towns had their own tutelary deities. Juno often had this function, as at the Latin town of Lanuvium and the Etruscan city of Veii, the tutelary deity of Praeneste was Fortuna, whose oracle was renowned. The depiction of some such as the Magna Mater as tower-crowned represents their capacity to preserve the city. Tutelary deities were also attached to sites of a smaller scale, such as storerooms, crossroads. The poet Martial lists the tutelary deities who watch over various aspects of his farm, the Lares Compitales were the tutelary gods of a neighborhood, each of which had a compitum devoted to these. During the Republic, the cult of local or neighborhood tutelaries sometimes became rallying points for political and social unrest, chinese folk religion, both past and present, includes a myriad of tutelary deities. Exceptional individuals may become deified after death, guan Yu is a well-known tutelary. In Korean shamanism, jangseung and sotdae were placed at the edge of villages to frighten off demons and they were also worshiped as deities. In Shinto, the spirits, or kami, which life to human bodies come from nature
12.
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
13.
Nile Delta
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The Nile Delta is the delta formed in Northern Egypt where the Nile River spreads out and drains into the Mediterranean Sea. It is one of the worlds largest river deltas—from Alexandria in the west to Port Said in the east, from north to south the delta is approximately 160 kilometres in length. The Delta begins slightly down-river from Cairo, from north to south, the delta is approximately 160 kilometres in length. From west-to-east, it covers some 240 kilometres of coastline, the delta is sometimes divided into sections, with the Nile dividing into two main distributaries, the Damietta and the Rosetta, flowing into the Mediterranean at port cities with the same name. In the past, the delta had several distributaries, but these have been lost due to flood control, one such defunct distributary is Wadi Tumilat. The Suez Canal runs to the east of the delta, entering the coastal Lake Manzala in the north-east of the delta, to the north-west are three other coastal lakes or lagoons, Lake Burullus, Lake Idku and Lake Maryut. The Nile is considered to be a delta, as it resembles a triangle or flower when seen from above. The outer edges of the delta are eroding, and some coastal lagoons have seen increasing salinity levels as their connection to the Mediterranean Sea increases, topsoil in the delta can be as much as 70 feet in depth. People have lived in the Delta region for thousands of years, the Delta River used to flood on an annual basis, but this ended with the construction of the Aswan Dam. The Rosetta Stone was found in the Nile Delta in 1799 in the city of Rosetta. The delta was a constituent of Lower Egypt. The Biblical Land of Goshen was located in an area on the west bank of the Pelusiac distributary. There are many sites in and around the Nile Delta. About 39 million people live in the Delta region, outside of major cities, population density in the delta averages 1,000 persons/km² or more. Alexandria is the largest city in the delta with a population of more than 4.5 million. Other large cities in the delta include Shubra al Khaymah, Port Said, El-Mahalla El-Kubra, El Mansura, Tanta, during autumn, parts of the Nile River are red with lotus flowers. The Lower Nile and the Upper Nile have plants that grow in abundance, the Upper Nile plant is the Egyptian lotus, and the Lower Nile plant is the Papyrus Sedge, although it is not nearly as plentiful as it once was, and is becoming quite rare. Several hundred thousand birds winter in the delta, including the world’s largest concentrations of little gulls
14.
Koine Greek
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It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties. Koine Greek displayed a wide spectrum of different styles, ranging from more conservative literary forms to the vernaculars of the time. As the dominant language of the Byzantine Empire, it developed further into Medieval Greek, Koine Greek remained the court language of the Byzantine Empire until its dissolution in 1453, while Medieval and eventually Modern Greek were the everyday language. Literary Koine was the medium of much of post-classical Greek literary and scholarly writing, such as the works of Plutarch, Koine is also the language of the Christian New Testament, of the Septuagint, and of most early Christian theological writing by the Church Fathers. In this context, Koine Greek is also known as Biblical, New Testament and it continues to be used as the liturgical language of services in the Greek Orthodox Church. The word koinē is the Greek word for common, and is understood as referring to the common dialect. The word is pronounced /kɔɪˈneɪ/, /ˈkɔɪneɪ/ or /kiːˈniː/ in US English, the pronunciation of the word in Koine gradually changed from Greek pronunciation, to Greek pronunciation. Its pronunciation in Modern Greek is, the term was applied in several different senses by ancient scholars. Others chose to refer to Koine as the Alexandrian dialect or the dialect of Alexandria, the former was often used by modern classicists. Koine Greek arose as a dialect within the armies of Alexander the Great. Under the leadership of Macedon, their newly formed common variety was spoken from the Ptolemaic Kingdom of Egypt to the Seleucid Empire of Mesopotamia and it replaced existing ancient Greek dialects with an everyday form that people anywhere could understand. The passage into the period, known as Medieval Greek. The post-Classical period of Greek thus refers to the creation and evolution of Koine Greek throughout the entire Hellenistic, the linguistic roots of the Common Greek dialect had been unclear since ancient times. During the Hellenistic period, most scholars thought of Koine as the result of the mixture of the four main Ancient Greek dialects, ἡ ἐκ τῶν τεττάρων συνεστῶσα. The view accepted by most scholars today was given by the Greek linguist Georgios Hatzidakis, who showed that, despite the composition of the Four, the stable nucleus of Koine Greek is Attic. In other words, Koine Greek can be regarded as Attic with the admixture of elements especially from Ionic, the degree of importance of the non-Attic linguistic elements on Koine can vary depending on the region of the Hellenistic World. The literary Koine of the Hellenistic age resembles Attic in such a degree that it is mentioned as Common Attic. Koine Greek was therefore considered a form of Greek which was not worthy of attention
15.
Nile
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The Nile is a major north-flowing river in northeastern Africa. It is generally regarded as the longest river in the world, in particular, the Nile is the primary water source of Egypt and Sudan. The Nile has two tributaries, the White Nile and Blue Nile. The White Nile is considered to be the headwaters and primary stream of the Nile itself, the Blue Nile, however, is the source of most of the water and silt. The White Nile is longer and rises in the Great Lakes region of central Africa and it flows north through Tanzania, Lake Victoria, Uganda and South Sudan. The Blue Nile begins at Lake Tana in Ethiopia and flows into Sudan from the southeast, the two rivers meet just north of the Sudanese capital of Khartoum. The northern section of the river flows north almost entirely through the Sudanese desert to Egypt, then ends in a large delta, Egyptian civilization and Sudanese kingdoms have depended on the river since ancient times. Most of the population and cities of Egypt lie along those parts of the Nile valley north of Aswan, in the ancient Egyptian language, the Nile is called Ḥpī or Iteru, meaning river. In Coptic, the words piaro or phiaro meaning the river come from the ancient name. The English name Nile and the Arabic names en-Nîl and an-Nîl both derive from the Latin Nilus and the Ancient Greek Νεῖλος, beyond that, however, the etymology is disputed. One possible etymology derives it from a Semitic Nahal, meaning river, the standard English names White Nile and Blue Nile, to refer to the rivers source, derive from Arabic names formerly applied only to the Sudanese stretches which meet at Khartoum. Above Khartoum, the Nile is also known as the White Nile, at Khartoum the river is joined by the Blue Nile. The White Nile starts in equatorial East Africa, and the Blue Nile begins in Ethiopia, both branches are on the western flanks of the East African Rift. The drainage basin of the Nile covers 3,254,555 square kilometers, the source of the Nile is sometimes considered to be Lake Victoria, but the lake has feeder rivers of considerable size. It is either the Ruvyironza, which emerges in Bururi Province, Burundi, or the Nyabarongo, the two feeder rivers meet near Rusumo Falls on the Rwanda-Tanzania border. Gish Abay is reportedly the place where the water of the first drops of the Blue Nile develop. The Nile leaves Lake Nyanza at Ripon Falls near Jinja, Uganda and it flows north for some 130 kilometers, to Lake Kyoga. For the remaining part it flows westerly through the Murchison Falls until it reaches the very northern shores of Lake Albert where it forms a significant river delta
16.
Luxor
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Luxor is a city in Upper Egypt and the capital of Luxor Governorate. The population numbers 487,896, with an area of approximately 416 square kilometres, immediately opposite, across the River Nile, lie the monuments, temples and tombs of the West Bank Necropolis, which includes the Valley of the Kings and Valley of the Queens. Thousands of tourists from all around the world arrive annually to visit these monuments, the name Luxor comes from the Arabic al-ʾuqṣur, lit. the palaces, from the collective pl. of qaṣr, which may be a loanword from the Latin castrum fortified camp. Luxor was the ancient city of Thebes, the capital of Egypt during the New Kingdom. Montuhotep II who united Egypt after the troubles of the first intermediate period brought stability to the lands as the city grew in stature. The city attracted peoples such as the Babylonians, the Mitanni, the Hittites of Anatolia, the Canaanites of Ugarit, the Phoenicians of Byblos and Tyre, a Hittite prince from Anatolia even came to marry with the widow of Tutankhamun, Ankhesenamun. However, as the city of the god Amon-Ra, Thebes remained the capital of Egypt until the Greek period. The main god of the city was Amon, who was worshipped together with his wife, the Goddess Mut, and their son Khonsu, the God of the moon. With the rise of Thebes as the foremost city of Egypt and his great temple, at Karnak just north of Thebes, was the most important temple of Egypt right until the end of antiquity. Later, the city was attacked by Assyrian emperor Assurbanipal who installed the Libyan prince on the throne, the city of Thebes was in ruins and fell in significance. However, Alexander the Great did arrive at the temple of Amun, where the statue of the god was transferred from Karnak during the Opet Festival, Aswan and Luxor have the hottest summer days of any other city in Egypt. Aswan and Luxor have nearly the same climate, Luxor is one of the hottest, sunniest and driest cities in the world. Average high temperatures are above 40 °C during summer while average low temperatures remain above 22 °C, during the coldest month of the year, average high temperatures remain above 22.0 °C while average low temperatures remain above 5 °C. The climate of Luxor has precipitation levels lower than even most other places in the Sahara, the desert city is one of the driest ones in the world, and rainfall does not occur every year. The air is dry in Luxor but much more humid than in Aswan. There is a relative humidity of 39. 9%, with a maximum mean of 57% during winter. In addition, Luxor, Minya, Sohag, Qena and Asyut have the widest difference of temperatures between days and nights of any city in Egypt, with almost 16 °C difference. The hottest temperature recorded was on May 15,1991 which was 50 °C, the Coptic Catholic minority established on November 26,1895 an Eparchy of Luqsor alias Thebes, on territory split off from the Apostolic Vicariate of Egypt
17.
Qena Governorate
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Qena Governorate is one of the governorates of Egypt. Located in the part of the country, it covers a stretch of the Nile valley. Its capital is the city of Qena, according to population estimates from 2015 the majority of residents in the governorate live in rural areas, with an urbanization rate of only 19. 7%. Out of an estimated 3,045,504 people residing in the governorate,2,445,051 people live in areas as opposed to only 600,453 in urban areas. Contra Latopolis Djerty El Qala Hefat Hut-Sekhem Khenoboskion Madu Per-Hathor Shanhur Tantere Tukh Qena Governorate Official Qena Governorate website
18.
Luxor Governorate
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Luxor Governorate has been one of Egypts governorates since 7 December 2009, when former president Hosni Mubarak announced its separation from the Qena Governorate. It is located 635 km south of Cairo and it is currently the smallest governorate in Egypt, spanning approximately 5 km from north to south, and 1.5 km from east to west, and lies in Upper Egypt along the Nile. The city of Luxor is the capital of the Luxor governorate, the government is studying the possibility of extending the boundaries of the governorate to include the neighboring towns of Armant and Esna. The emblem of Luxor represents the bust of Tutankhamun on board of an Ancient Egyptian canoe boat, cruising in the Nile, with an obelisk, the governorates total area is 55 km2, representing 0. 24% of the countrys area. At the 2012 census, the population of the area which in 2009 was formed into the new Luxor Governorate was 1,064,000 people,47. 4% of them lived in urban areas, while 52. 6% lived in rural areas. The annual population growth rate is 18.2 per thousand, population estimates from 2015 puts the same figure at 1,147,058 with an urbanization rate of 37. 8%
19.
Ankh
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The ankh, also known as crux ansata is an ancient Egyptian hieroglyphic ideograph with the meaning life. The Egyptian gods are often portrayed carrying it by its loop, or bearing one in each hand, the ankh appears in hand or in proximity of almost every deity in the Egyptian pantheon. The ankh symbol was so prevalent that it has found in digs as far as Mesopotamia and Persia. The symbol became popular in New Age mysticism in the 1960s, unicode has two characters encoding the symbol, U+2625 ☥ in the Miscellaneous Symbols block and U+132F9
20.
Mehet-Weret
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Mehet-Weret is a goddess of the sky in Ancient Egyptian religion. She was mentioned in the Pyramid Texts, in Ancient Egyptian creation myths, she gives birth to the sun at the beginning of time, and in art she is portrayed as a cow with a sun disk between her horns. She is associated with the goddesses Neith, Hathor, and Isis, all of whom have similar characteristics, Mehet-Weret is primarily known as being the “Celestial Cow” or “Cow Goddess” because of her physical characteristics, but she contributes to the world in more ways than that. She is also the Goddess of Water, Creation, and Rebirth, in Egyptian mythology, Mehet-Weret is one of the components in the making. Mehet-Weret was responsible for raising the sun into the sky every day, not only did this goddess produce the light for the crops of those who worshipped her, she was also what caused the annual Nile River flood that fertilized each of the crops with her plentiful water. In Egyptian mythology, Mehet-Weret was known as the Goddess of Water and Creation and she is referenced as being the river of stars known as the Milky Way, because of her physical traits of being the responsible for the annual flood of the Nile River. Mehet-Weret is described as being the mother of Ra, the ancient Egyptian solar deity, as the Goddess of Creation, she gives birth to the sun every day and is the reason the world isn’t in the dark. In her physical description, she is described as having a sun disk between her horns, in typical fashion, she protects her son Ra and keeps him close to her. Mehet-Weret is described as having a body with a cow’s head. A sun disk lies between the horns on her head, which connects her to the creation of the sun, Mehet-Weret is featured on the sarcophagus of Khonsu. The hieroglyphics painted on the outside of the sarcophagus are yet another way to protect the deceased, even in hieroglyphics, Mehet-Weret is dressed in many ritual artifacts as a way to keep her goddess-like standing. The picture features a human bowing and adoring her, this was meant as a way to signify her importance as a divine being, in this picture, Mehet-Weret signifies that after his death, the pharaoh will be reborn into the afterlife. “Myth of the Heavenly Cow” by Nadine Guilhou tells the story of a goddess that is related to Mehet-Weret who is named Hathor. Hathor is seen as more troublesome than Mehet-Weret, because she creates chaos in the human world, while Hathor is the bloodthirsty warrior cow, focused on the destruction of humankind, Mehet-Weret is responsible for creating some of the most basic needs for humankind, sun and water. The goddess Mehet-Weret was featured in a number of spells in The Book of the Dead, in this spell she was credited for the birth of Re, also known as the Sun God Ra. But she is also the one who protects Re, because it was believed by the ancient people of Egypt that the sun died every day and was reborn by Mehet-Weret. She was responsible for taking him into the underworld, or night because of the darkness, the people of Egypt believed that Mehet-Weret was the Goddess of Creation and Rebirth, so she was featured in one of the spells to help the humans make their way into the afterlife. The Book of the Dead is an important text in the Egyptian culture because it allows the audience to understand the different journeys that the ancient Egyptians believed in to get to the afterlife
21.
Uraeus
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The Uraeus is the stylized, upright form of an Egyptian cobra, used as a symbol of sovereignty, royalty, deity and divine authority in ancient Egypt. The Uraeus is a symbol for the goddess Wadjet and she was one of the earliest Egyptian deities and who often was depicted as a cobra. The center of her cult was in Per-Wadjet, later called Buto by the Greeks and she became the patroness of the Nile Delta and the protector of all of Lower Egypt. In whatever manner that the Uraeus was displayed upon the head, it was, in effect. The pharaoh was recognized only by wearing the Uraeus, which conveyed legitimacy to the ruler, there is evidence for this tradition even in the Old Kingdom during the third millennium BCE. Several goddesses associated with or being considered aspects of Wadjet are depicted wearing the Uraeus also, the importance of their separate cults kept them from becoming merged as with so many Egyptian deities. Together, they were known as The Two Ladies, who became the joint protectors and patrons of the unified Egypt. Later, the pharaohs were seen as a manifestation of the sun god Ra, in some mythological works, the eyes of Ra are said to be uraei. As the Uraeus was seen as a symbol, the deities Horus. In early ancient Egyptian mythology, Horus would have been the given to any king as part of the many titles taken. According to the mythology of Re, the first Uraeus was said to have been created by the goddess Isis, who formed it from the dust of the earth. In this version of the mythology, the Uraeus was the instrument with which Isis gained the throne of Egypt for Osiris, Isis is associated with and may be considered an aspect of Wadjet. In 1919, after only a half-hour of excavation, the Qufti worker Hosni Ibrahim held in his hands the solid-gold Golden Uraeus of Senusret II and it had been decided to make a complete clearance of the El-Lahun Pyramids rooms at Saqqara. The start in the offering chamber, leading from the tomb, on the south, immediately revealed in the turnover of the six inches of debris. Prior to the 1922 find of Tutankhamuns tomb, this Golden Uraeus was the only ornament ever known to be worn by an entombed pharaoh, and it was thought that it was passed to the next pharaoh. The Golden Uraeus is of gold,6.7 cm, black eyes of granite, a snake head of deep ultramarine lapis lazuli, the flared cobra hood of dark carnelian inlays. For mounting on the crown, two loops in the rear-supporting tail of the cobra provide the attachment points. Besides the Uraeus being used as an ornament for statuary or as an adornment on the pharaoh, it also was used for jewellery, however, another important use is as the hieroglyph
22.
Anthropomorphism
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Anthropomorphism is the attribution of human traits, emotions, and intentions to non-human entities and is considered to be an innate tendency of human psychology. Personification is the attribution of human form and characteristics to abstract concepts such as nations, emotions and natural forces like seasons. Both have ancient roots as storytelling and artistic devices, and most cultures have traditional fables with anthropomorphized animals as characters, people have also routinely attributed human emotions and behavioural traits to wild as well as domestic animals. Anthropomorphism derives from its verb form anthropomorphize, itself derived from the Greek ánthrōpos and it is first attested in 1753, originally in reference to the heresy of applying a human form to the Christian God. One of the oldest known is a sculpture, the Löwenmensch figurine, Germany. It is not possible to say what these prehistoric artworks represent, in either case there is an element of anthropomorphism. This anthropomorphic art has been linked by archaeologist Steven Mithen with the emergence of more systematic hunting practices in the Upper Palaeolithic. In religion and mythology, anthropomorphism refers to the perception of a divine being or beings in human form, ancient mythologies frequently represented the divine as deities with human forms and qualities. They resemble human beings not only in appearance and personality, they exhibited many human behaviors that were used to explain phenomena, creation. The deities fell in love, married, had children, fought battles, wielded weapons and they feasted on special foods, and sometimes required sacrifices of food, beverage, and sacred objects to be made by human beings. Some anthropomorphic deities represented specific concepts, such as love, war, fertility, beauty. Anthropomorphic deities exhibited human qualities such as beauty, wisdom, and power, and sometimes human weaknesses such as greed, hatred, jealousy, Greek deities such as Zeus and Apollo often were depicted in human form exhibiting both commendable and despicable human traits. Anthropomorphism in this case is referred to as anthropotheism, from the perspective of adherents to religions in which humans were created in the form of the divine, the phenomenon may be considered theomorphism, or the giving of divine qualities to humans. Anthropomorphism has cropped up as a Christian heresy, particularly prominently with the Audians in third century Syria, but also in fourth century Egypt and tenth century Italy. This often was based on an interpretation of Genesis 1,27, So God created man in His own image, in the image of God created He him. Some religions, scholars, and philosophers objected to anthropomorphic deities. Ethiopians say that their gods are snub–nosed and blackThracians that they are pale and he said that the greatest god resembles man neither in form nor in mind. Both Judaism and Islam reject an anthropomorphic deity, believing that God is beyond human comprehension, judaisms rejection of an anthropomorphic deity grew during the Hasmonean period, when Jewish belief incorporated some Greek philosophy. Judaisms rejection grew further after the Islamic Golden Age in the tenth century, hindus do not reject the concept of a deity in the abstract unmanifested, but note practical problems
23.
Abiogenesis
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Abiogenesis, biopoiesis, \by-o-po-ee-sis\ or informally, the origin of life, is the natural process by which life arises from non-living matter, such as simple organic compounds. The study of abiogenesis can be geophysical, chemical, or biological, Life itself is dependent upon the specialized chemistry of carbon and water and is largely based upon five different families of chemicals. Carbohydrates are sugars, and as monomer units can be assembled into polymers called polysaccharides, such as cellulose, nitrogenous bases are organic molecules in which the amine group of nitrogen, combined with two hydrogen atoms, plays an important part. Chlorophyll is based upon a porphyrin ring derived from amine monomer units, nucleic acid monomers are made from a carbohydrate monosaccharide a nitrogenous base and one or more high energy phosphate groups. When joined together they form either the unit of inheritance, the gene, made from DNA or RNA, the monomer unit of a protein is always one of 20 amino acids, comprising an amine group, a hydrocarbon and a carboxylic acid. Through a condensation reaction, in which the acid of one amino acid is linked to the amine of another with removal of a water molecule. Polymers of amino acids are termed proteins and these molecules provide many catalytic metabolic functions for living processes, any successful theory of abiogenesis must explain the origins and interactions of these five classes of molecules. Many approaches to investigate how self-replicating molecules, or their components. It is generally thought that current life on Earth is descended from an RNA world, various external sources of energy that may have triggered these reactions have been proposed, including lightning and radiation. Other approaches focus on understanding how catalysis in chemical systems on the early Earth might have provided the precursor molecules necessary for self-replication. Complex organic molecules have found in the Solar System and in interstellar space. It is speculated that the biochemistry of life may have begun shortly after the Big Bang,13.8 billion years ago, the panspermia hypothesis proposes that life originated outside the Earth, not how life came to be. Nonetheless, Earth remains the place in the Universe known to harbour life. In recent years, there have been a number of discoveries that suggested the earliest appearance of life on Earth was even earlier in time, according to biologist Stephen Blair Hedges, If life arose relatively quickly on Earth … then it could be common in the universe. The Hadean Earth is thought to have had a secondary atmosphere, during its formation, the Earth lost a significant part of its initial mass, with a nucleus of the heavier rocky elements of the protoplanetary disk remaining. As Earth lacked the gravity to hold any molecular hydrogen, this component of the atmosphere would have been rapidly lost during the Hadean period, along with the bulk of the original inert gases. The solution of carbon dioxide in water is thought to have made the slightly acidic. The atmosphere at the time has been characterized as a gigantic and it may have been similar to the mixture of gases released today by volcanoes, which still support some abiotic chemistry
24.
Creation myth
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A creation myth is a symbolic narrative of how the world began and how people first came to inhabit it. While in popular usage the term often refers to false or fanciful stories, formally. Cultures generally regard their creation myths as true, in the society in which it is told, a creation myth is usually regarded as conveying profound truths, metaphorically, symbolically and sometimes in a historical or literal sense. They are commonly, although not always, considered cosmogonical myths – that is, Creation myths often share a number of features. They often are considered sacred accounts and can be found in all known religious traditions. They are all stories with a plot and characters who are either deities, human-like figures, or animals and they are often set in a dim and nonspecific past that historian of religion Mircea Eliade termed in illo tempore. Creation myths develop in oral traditions and therefore typically have multiple versions, found throughout human culture, Creation myth definitions from modern references, A symbolic narrative of the beginning of the world as understood in a particular tradition and community. Creation myths are of importance for the valuation of the world, for the orientation of humans in the universe. Creation myths tell us how things began, all cultures have creation myths, they are our primary myths, the first stage in what might be called the psychic life of the species. As cultures, we identify ourselves through the collective dreams we call creation myths, … Creation myths explain in metaphorical terms our sense of who we are in the context of the world, and in so doing they reveal our real priorities, as well as our real prejudices. Our images of creation say a deal about who we are. A philosophical and theological elaboration of the myth of creation within a religious community. Religion professor Mircea Eliade defined the word myth in terms of creation, Myth narrates a history, it relates an event that took place in primordial Time. All creation myths are in one sense etiological because they attempt to explain how the world was formed, in the past historians of religion and other students of myth thought of them as forms of primitive or early-stage science or religion and analyzed them in a literal or logical sense. However they are seen as symbolic narratives which must be understood in terms of their own cultural context. Charles Long writes, The beings referred to in the myth – gods, animals, the myths should not be understood as attempts to work out a rational explanation of deity. While creation myths are not literal explications they do serve to define an orientation of humanity in the world in terms of a birth story. They are the basis of a worldview that reaffirms and guides how people relate to the world, to any assumed spiritual world
25.
Ptah
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In Egyptian mythology, Ptah is the demiurge of Memphis, god of craftsmen and architects. In the triad of Memphis, he is the spouse of Sekhmet and he was also regarded as the father of the sage Imhotep. Ptah is the Creator god par excellence, He is considered the demiurge who existed before all other things, and by his willfulness, thought the world. It was first conceived by Thought, and realized by the Word, Ptah conceives the world by the thought of his heart and that which Ptah commanded was created, with which the constituents of nature, fauna, and flora, are contained. He also plays a role in the preservation of the world and this document has been known as the Memphite Theology, and shows the god Ptah, the god responsible for the creation of the universe by thought and by the word. Ptah is the patron of craftsmanship, metalworking, carpenters, shipbuilders, from the Middle Kingdom onwards, he was one of five major Egyptian gods with Ra, Isis, Osiris and Amun. He is sometimes represented as a dwarf, naked and deformed, frequently associated with the god Bes, his worship then exceeded the borders of the country and was exported throughout the eastern Mediterranean. Thanks to the Phoenicians, we find figures of Ptah in Carthage, from the Old Kingdom, he quickly absorbs the appearance of Sokar and Tatenen, ancient deities of the Memphite region. His form of Sokar is found contained in its white shroud wearing the Atef crown, in this capacity, he represents the god of the necropolis of Saqqara and other famous sites where the royal pyramids were built. Gradually he formed with Osiris a new deity called Ptah-Sokar-Osiris, statuettes representing the human form, half-human, half-hawk, or simply in its falcon form will be systematically placed in tombs to accompany and protect the dead on their journey to the West. His Tatenen form is represented by a young and vigorous man wearing a crown with two tall plumes that surround the solar disk and he thus embodies the underground fire that rumbles and raises the earth. As such, he was revered by metalworkers and blacksmiths. In this form also, Ptah is the master of ceremonies for Heb Sed, in the holy of holies of his temple in Memphis, as well as in his great sacred boat, he drove in procession to regularly visit the region during major holidays. Ptah was also symbolized by two birds with human heads adorned with solar disks, symbols of the souls of the god Re, the two Ba are also identified as the twin gods Shu and Tefnut and are associated with the djed pillar of Memphis. Finally, Ptah is embodied in the bull, Apis. Frequently referred to as a herald of Re, the animal is the link with the god Re from the New Kingdom. He even received worship in Memphis, probably at the heart of the temple of Ptah. As god of craftsmen, the cult of the god Ptah quickly spread throughout Egypt, for this reason, the oratory of Ptah who listens to prayers was built near the site of Deir el-Medina, the village where the workers and craftsmen were confined
26.
Hieroglyph
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A hieroglyph is a character of the ancient Egyptian writing system. Logographic scripts that are pictographic in form in a way reminiscent of ancient Egyptian are also sometimes called hieroglyphs, in Neoplatonism, especially during the Renaissance, a hieroglyph was an artistic representation of an esoteric idea, which Neoplatonists believed actual Egyptian hieroglyphs to be. The word hieroglyphics refer to a hieroglyphic script, middle Egyptian, An Introduction to the Language and Culture of Hieroglyphs. Ancient Egyptian Hieroglyphs, A Practical Guide, the Story of Writing, Alphabets, Hieroglyphs & Pictograms
27.
Loom
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A loom is a device used to weave cloth and tapestry. The basic purpose of any loom is to hold the warp threads under tension to facilitate the interweaving of the weft threads, the precise shape of the loom and its mechanics may vary, but the basic function is the same. The word loom is derived from the Old English geloma formed from ge- and loma, a root of unknown origin, in 1404 it was used to mean a machine to enable weaving thread into cloth. By 1838 it had gained the meaning of a machine for interlacing thread. Weaving is done by intersecting the longitudinal threads, the warp, i. e. that which is thrown across, with the transverse threads, the major components of the loom are the warp beam, heddles, harnesses or shafts, shuttle, reed and takeup roll. In the loom, yarn processing includes shedding, picking, battening, shedding is the raising of part of the warp yarn to form a shed, through which the filling yarn, carried by the shuttle, can be inserted. On the modern loom, simple and intricate shedding operations are performed automatically by the heddle or heald frame and this is a rectangular frame to which a series of wires, called heddles or healds, are attached. The yarns are passed through the eye holes of the heddles, the weave pattern determines which harness controls which warp yarns, and the number of harnesses used depends on the complexity of the weave. Two common methods of controlling the heddles are dobbies and a Jacquard Head, as the harnesses raise the heddles or healds, which raise the warp yarns, the shed is created. The filling yarn is inserted through the shed by a carrier device called a shuttle. The shuttle is normally pointed at each end to allow passage through the shed, in a traditional shuttle loom, the filling yarn is wound onto a quill, which in turn is mounted in the shuttle. The filling yarn emerges through a hole in the shuttle as it moves across the loom, a single crossing of the shuttle from one side of the loom to the other is known as a pick. As the shuttle back and forth across the shed, it weaves an edge, or selvage. Between the heddles and the roll, the warp threads pass through another frame called the reed. The portion of the fabric that has already been formed but not yet rolled up on the roll is called the fell. After the shuttle moves across the loom laying down the fill yarn, conventional shuttle looms can operate at speeds of about 150 to 160 picks per minute. There are two motions, because with each weaving operation the newly constructed fabric must be wound on a cloth beam. This process is called taking up, at the same time, the warp yarns must be let off or released from the warp beams
28.
Athena
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Athena or Athene, often given the epithet Pallas, is the goddess of wisdom, craft, and war in ancient Greek religion and mythology. Minerva is the Roman goddess identified with Athena, Athena is known for her calm temperament, as she moves slowly to anger. She is noted to have fought for just reasons. Athena is portrayed as a companion of heroes and is the patron goddess of heroic endeavour. She is the patroness of Athens. The Athenians founded the Parthenon on the Acropolis of her city, Athens. Veneration of Athena was so persistent that archaic myths about her were recast to adapt to cultural changes, in her role as a protector of the city, many people throughout the Greek world worshipped Athena as Athena Polias. While the city of Athens and the goddess Athena essentially bear the same name, Athena is associated with Athens, a plural name, because it was the place where she presided over her sisterhood, the Athenai, in earliest times. Mycenae was the city where the Goddess was called Mykene, at Thebes she was called Thebe, and the city again a plural, Thebae. Similarly, at Athens she was called Athena, and the city Athenae, Athena had a special relationship with Athens, as is shown by the etymological connection of the names of the goddess and the city. According to mythical lore, she competed with Poseidon and she won by creating the olive tree, the Athenians would accept her gift and name the city after her. In history, the citizens of Athens built a statue of Athena as a temple to the goddess, which had piercing eyes, a helmet on her head, attired with an aegis or cuirass, and an extremely long spear. It also had a shield with the head of the Gorgon on it. A large snake accompanied her and she held Nike, the goddess of victory, therefore, Mylonas believes that Athena was a Mycenaean creation. On the other hand, Nilsson claims that she was the goddess of the palace who protected the king, a-ta-no-dju-wa-ja is also found in Linear A Minoan, the final part being regarded as the Linear A Minoan equivalent of the Linear B Mycenaean di-u-ja or di-wi-ja. Divine Athena also was a weaver and the deity of crafts, whether her name is attested in Eteocretan or not will have to wait for decipherment of Linear A. Perhaps, however, the name Theonoe may mean she who knows divine things better than others. Thus for Plato her name was to be derived from Greek Ἀθεονόα, Plato also noted that the citizens of Sais in Egypt worshipped a goddess whose Egyptian name was Neith, and which was identified with Athena. Neith was the war goddess and huntress deity of the Egyptians since the ancient Pre-Dynastic period, in addition, ancient Greek myths reported that Athena had visited many mythological places such as Libyas Triton River in North Africa and the Phlegraean plain
29.
Breastfeeding
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Breastfeeding, also known as nursing, is the feeding of babies and young children with milk from a womans breast. Health professionals recommend that breastfeeding begin within the first hour of a life and continue as often. During the first few weeks of life babies may nurse roughly every two to three hours, the duration of a feeding is usually ten to fifteen minutes on each breast. Mothers may pump milk so that it can be used later when breastfeeding is not possible, Breastfeeding has a number of benefits to both mother and baby, which infant formula lacks. Deaths of an estimated 820,000 children under the age of five could be prevented every year with increased breastfeeding. Breastfeeding decreases the risk of respiratory infections and diarrhea, both in developing and developed countries. Other benefits include lower risks of asthma, food allergies, celiac disease, type 1 diabetes, Breastfeeding may also improve cognitive development and decrease the risk of obesity in adulthood. Mothers may feel pressure to breastfeed, however in the developed world children generally grow up normally when bottle fed, benefits for the mother include less blood loss following delivery, better uterus shrinkage, weight loss, and less postpartum depression. Breastfeeding delays the return of menstruation and fertility, a known as lactational amenorrhea. Long term benefits for the mother include decreased risk of breast cancer, cardiovascular disease, Breastfeeding is less expensive than infant formula. Health organizations, including the World Health Organization, recommend breastfeeding exclusively for six months and this means that no other foods or drinks other than possibly vitamin D are typically given. After the introduction of foods at six months of age, recommendations include continued breastfeeding until at least one to two years of age, globally about 38% of infants are only breastfed during their first six months of life. In the United States, about 75% of women begin breastfeeding, Medical conditions that do not allow breastfeeding are rare. Mothers who take certain drugs and medications should not breastfeed. Smoking, limited intake of alcohol, and coffee are not reasons to avoid breastfeeding, the endocrine system drives milk production during pregnancy and the first few days after the birth. From the twenty-fourth week of pregnancy, a body produces hormones that stimulate the growth of the breasts milk duct system. After birth, the hormone oxytocin contracts the muscle layer of cells surrounding the alveoli to squeeze milk into the duct system. Oxytocin is also necessary for the milk ejection reflex, or let-down to occur, let-down occurs in response to the babys suckling, though it also may be a conditioned response, e. g. to the cry of the baby
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Aegis
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The aegis or aigis, as stated in the Iliad, is carried by Athena and Zeus, but its nature is uncertain. It had been interpreted as a skin or a shield. There may be a connection with a deity named Aex or Aix, a daughter of Helios, the aegis of Athena is referred to in several places in the Iliad. It produced a sound as from a myriad roaring dragons and was borne by Athena in battle, the modern concept of doing something under someones aegis means doing something under the protection of a powerful, knowledgeable, or benevolent source. The word aegis is identified with protection by a force with its roots in Greek mythology and adopted by the Romans, there are parallels in Norse mythology. Where the Greek word aegis is applied by extension, some of the Attic vase-painters retained an archaic tradition that the tassels had originally been serpents in their representations of the aegis. When the Olympian deities overtook the older deities of Greece and she was born of Metis and re-born through the head of Zeus fully clothed, when the Olympian shakes the aegis, Mount Ida is wrapped in clouds, the thunder rolls and men are struck down with fear. Aegis-bearing Zeus, as he is in the Iliad, sometimes lends the fearsome aegis to Athena. In the Iliad when Zeus sends Apollo to revive the wounded Hector, Apollo, holding the aegis, charges the Achaeans, according to Edith Hamiltons Mythology, Timeless Tales of Gods and Heroes, the Aegis is the breastplate of Zeus, and was awful to behold. However, Zeus is normally portrayed in sculpture holding a thunderbolt or lightning, bearing neither a shield nor a breastplate. Classical Greece interpreted the Homeric aegis usually as a cover of some kind borne by Athena, the Douris cup shows that the aegis was represented exactly as the skin of the great serpent, with its scales clearly delineated. John Tzetzes says that aegis was the skin of the monstrous giant Pallas whom Athena overcame and whose name she attached to her own. The aegis appears in works of art sometimes as an animals skin thrown over Athenas shoulders and arms, occasionally with a border of snakes, usually bearing the Gorgon head. In some pottery it appears as a cover over Athenas dress. It is sometimes represented on the statues of Roman emperors, heroes, and warriors, herodotus thought he had identified the source of the ægis in ancient Libya, which was always a distant territory of ancient magic for the Greeks. Athenes garments and ægis were borrowed by the Greeks from the Libyan women, in this context, Graves identifies the aegis as clearly belonging first to Athena. The Greek αἰγίς aigis, has many meanings including, violent windstorm, the shield of a deity as described above. Goatskin coat, from treating the word as meaning something grammatically feminine pertaining to goat, Greek αἴξ aix = goat, + suffix -ίς -is
31.
Twenty-sixth Dynasty of Egypt
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The Twenty-sixth Dynasty of Egypt was the last native dynasty to rule Egypt before the Persian conquest in 525 BC. The dynastys reign is called the Saite Period after the city of Sais, where its pharaohs had their capital. This dynasty traced its origins to the 24th Dynasty, Psamtik I was probably a descendant of Bakenrenef, and following the Assyrians invasions during the reigns of Taharqa and Tantamani, he was recognized as sole king over all of Egypt. With the help of Greek mercenaries, Apries was able to hold back Babylonian attempts to conquer Egypt and their king, Cambyses II, captured and later executed Psamtik III. The 26th Dynasty may be related to the 24th Dynasty, Manetho begins the dynasty with, Ammeris the Nubian,12 years Stephinates,7 years Nechepsos,6 years Necho,8 years. When the Nubian King Shabaka defeated Bakenrenef, son of Tefnakht and this may be the man named Ammeris. Stephinates may be a descendant of Bakenrenef and he is sometimes referred to as Tefnakht II in the literature. Nechepsos has been identified with a king named Nekauba. Manethos Necho is King Necho I, Manetho gives his reign as 8 years, Necho was killed during a conflict with the Nubian king Tanutamun. Psamtik I fled to Nineveh – capital of the Assyrian Empire – and returned to Egypt when Assurbanipal defeated Tanutamun, scholars now start the 26th Dynasty with the reign of Psamtik I. Sextus Julius Africanus states in his often accurate version of Manethos Epitome that the dynasty numbered 9 pharaohs, beginning with a Stephinates, Africanus also notes that Psamtik I and Necho I ruled for 54 and 8 years respectively. History of Ancient Egypt Twenty-sixth Dynasty Family Tree Twenty-sixth Dynasty Timeline Late Period of ancient Egypt Achaemenid Empire Saite Oracle Papyrus Aidan Dodson, the Complete Royal Families of Ancient Egypt. The American University in Cairo Press, London 2004 Kenneth Kitchen, The Third Intermediate Period in Egypt,1986 ISBN 978-0-85668-298-8 Karl Jansen-Winkeln, Bild und Charakter der ägyptischen 26
32.
Museum of Fine Arts of Lyon
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The Museum of Fine Arts of Lyon is a municipal museum of fine arts in the French city of Lyon. It is housed near place des Terreaux in a former Benedictine convent of the 17th and 18th centuries and it was restored between 1988 and 1998, and despite these important restoration works it remained open to visitors. Its collections range from ancient Egypt antiquities to the Modern art period and it hosts important exhibitions of art, recently there have been exhibitions of works by Georges Braque and Henri Laurens, then one on the work of Théodore Géricault. It is one of the largest art museums in France, until 1792, the buildings belonged to the royal abbaye des Dames de Saint-Pierre, built in the 17th century. The abbess always came from the high French nobility and here received the personalities of the kingdom, the institution had a particularly aristocratic slant, as is shown by its renovation by Louis XIV of France in the 17th and 18th centuries. The rest of its current scheme was designed by Nicolas Bidaut, the expulsion of the nuns and the destruction of the église Saint-Saturnin date to the French Revolution, though the abbeys other church still exists and now houses 19th and 20th century sculptures. After the Revolution the remaining buildings housed the Palais du Commerce et des Arts, at first made up of works confiscated from the clergy and nobility, for example, it gained archaeology and natural history collections and those of the Académie des Sciences et des Lettres. The imperial drawing school was created in 1805 in the Palais du Commerce et des Arts to provide Lyons silk factories with designers and it gave birth to the famous Lyon School. In 1860, the Chambre de Commerce left the Palais Saint-Pierre, from 1875, the museums collections underwent a major expansion and had to be expanded - the staircase by Pierre Puvis de Chavannes dates to this era. The start of the 20th century was marked by a considerable opening-up of the collections, after several restoration projects, it was in the mid-1990s that the building acquired its present scheme. The paintings department has European paintings of 14th- to mid-20th-century paintings and they are arranged chronologically and by major schools in 35 rooms. The collection features, Ancient French painting, at the heart of the abbey, the former cloister is now a municipal garden, right in the centre of the town, on the peninsula. The highlights of the collection are its display of sarcophaguses and the gates of Ptolemy III, the rest of the objects throw light on everyday life in ancient Egypt. Room 2, The divine and its rites Along this rooms length a temples decoration is recreated, culminating with the gates of Ptolemy III, the other bas-reliefs in this room come from Koptos - eight are dated to the Middle Kingdom and come from a temple to Min. They were discovered by Adolphe Reinach in 1909 in the foundations of a late building,11 other fragments come from the end of the Ptolemaic era, and more precisely the reign of Cleopatra VII. Room 3, The cult of the divine Entered through the gate of Ptolemy IV, on the walls are shown 3 fragments of bas-reliefs from the 28th Dynasty, also found in Koptos. One whole case is devoted to representations of Osiris and another to those of the pharaoh, here can be seen a head of a pharaoh of the 30th Dynasty, attributed to Nectanebo II, a Middle Kingdom bust and a scarab with the name of Amenhotep II. Room 5, Pharaoh and his servants In one case are 18 wooden models of the 23rd Dynasty from Assiout from tombs, representing scenes from everyday life, in the opposite case are two with displays on writing and on the pharaohs servants respectively
33.
Tutankhamun
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Tutankhamun was an Egyptian pharaoh of the 18th dynasty, during the period of Egyptian history known as the New Kingdom or sometimes the New Empire Period. He has, since his discovery, been referred to as King Tut. His original name, Tutankhaten, means Living Image of Aten, in hieroglyphs, the name Tutankhamun was typically written Amen-tut-ankh, because of a scribal custom that placed a divine name at the beginning of a phrase to show appropriate reverence. The 1922 discovery by Howard Carter and Lord Carnarvon of Tutankhamuns nearly intact tomb received worldwide press coverage and it sparked a renewed public interest in ancient Egypt, for which Tutankhamuns mask, now in the Egyptian Museum, remains the popular symbol. Exhibits of artifacts from his tomb have toured the world, in February 2010, the results of DNA tests confirmed that he was the son of Akhenaten. His mother was Akhenatens sister and wife, whose name is unknown, the mysterious deaths of a few of those who excavated Tutankhamuns tomb has been popularly attributed to the curse of the pharaohs. Tutankhamun was the son of Akhenaten and one of Akhenatens sisters, as a prince, he was known as Tutankhaten. He ascended to the throne in 1333 BC, at the age of nine or ten and his wet nurse was a woman called Maia, known from her tomb at Saqqara. His teacher was most likely Sennedjem, when he became king, he married his half-sister, Ankhesenpaaten, who later changed her name to Ankhesenamun. They had two daughters, both stillborn, computed tomography studies released in 2011 revealed that one daughter died at 5–6 months of pregnancy and the other at 9 months of pregnancy. No evidence was found in either mummy of congenital anomalies or an apparent cause of death, given his age, the king probably had very powerful advisers, presumably including General Horemheb and Grand Vizier Ay. Horemheb records that the king appointed him lord of the land as hereditary prince to maintain law and he also noted his ability to calm the young king when his temper flared. In his third year, under the influence of his advisors. He ended the worship of the god Aten and restored the god Amun to supremacy, the ban on the cult of Amun was lifted and traditional privileges were restored to its priesthood. The capital was moved back to Thebes and the city of Akhetaten abandoned and this is when he changed his name to Tutankhamun, Living image of Amun, reinforcing the restoration of Amun. As part of his restoration, the king initiated building projects, in particular at Karnak in Thebes, many monuments were erected, and an inscription on his tomb door declares the king had spent his life in fashioning the images of the gods. The traditional festivals were now celebrated again, including those related to the Apis Bull, Horemakhet and his restoration stela says, The temples of the gods and goddesses. Their shrines were deserted and overgrown and their sanctuaries were as non-existent and their courts were used as roads
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Four sons of Horus
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The four sons of Horus were a group of four gods in Egyptian religion, who were essentially the personifications of the four canopic jars, which accompanied mummified bodies. Since the heart was thought to embody the soul, it was left inside the body, the brain was thought only to be the origin of mucus, so it was reduced to liquid, removed with metal hooks, and discarded. This left the stomach, liver, large intestines, and lungs, there were times when embalmers deviated from this scheme, during the 21st Dynasty they embalmed and wrapped the viscera and returned them to the body, while the Canopic jars remained empty symbols. Their association with Horus the Elder specifically goes back to the Old Kingdom when they were not only to be his children. Others say their mother was Serket, goddess of medicine and magic, just as the sons of Horus protected the contents of a canopic jar, the kings organs, so they in turn were protected. As they were male in accordance with the principles of male/female duality their protectors were female, Imsety – human form – direction South – protected the liver – protected by Isis. Duamutef – jackal form – direction East – protected the stomach – protected by Neith, Hapi – baboon form – direction North – protected the lungs – protected by Nephthys. Qebehsenuef – hawk form – direction West – protected the intestines – protected by his mother Serket, the classic depiction of the four sons of Horus on Middle Kingdom coffins show Imsety and Duamutef on the eastern side of the coffin and Hapi and Qebehsenuef on the western side. The eastern side is decorated with a pair of eyes and the mummy was turned on its side to face the east and the sun, therefore. The sons of Horus also became associated with the compass points, so that Hapi was the north, Imsety the south, Duamutef the east. Their brother was Ihy, son of Hathor, until the end of the 18th Dynasty the canopic jars had the head of the king, but later they were shown with animal heads. Inscriptions on coffins and sarcophagi from earliest times showed them usually in animal form, Hapi the baboon headed son of Horus protected the lungs of the deceased and was in turn protected by the goddess Nephthys. The spelling of his name includes a hieroglyph which is thought to be connected with steering a boat, I have bound your head and your limbs for you. I have smitten your enemies beneath you for you, and given you your head, Hapi was associated with the north. Imsety the human headed son of Horus, protected the liver of the deceased and was in turn protected by the goddess Isis, to stand up meant to be active and thus alive while to be prone signified death. In Spell 151 of the Book of the Dead Imsety is given the words to say, I am your son, Osiris. I have strengthened your house enduringly, as Ptah decreed in accordance with what Ra himself decrees. Again the theme of making alive and revivifying is alluded to through the metaphor of making his house flourish and he does this with the authority of two creator gods Ptah and Ra
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Canopic jar
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Canopic jars were used by the ancient Egyptians during the mummificaton process to store and preserve the viscera of their owner for the afterlife. They were commonly carved from limestone or were made of pottery. The viscera were not kept in a canopic jar, each jar was reserved for specific organs. The name canopic reflects the association by early Egyptologists with the Greek legend of Canopus. Canopic jars of the Old Kingdom were rarely inscribed, and had a plain lid, in the Middle Kingdom inscriptions became more usual, and the lids were often in the form of human heads. By the Nineteenth dynasty each of the four lids depicted one of the four sons of Horus, as guardians of the organs. The canopic jars were four in number, each for the safekeeping of particular human organs, the stomach, intestines, lungs, and liver, all of which, it was believed, would be needed in the afterlife. There was no jar for the heart, the Egyptians believed it to be the seat of the soul, the design of canopic jars changed over time. The oldest date from the Eleventh or the Twelfth dynasty, and are made of stone or wood, the last jars date from the New Kingdom. In the Old Kingdom the jars had plain lids, though by the First Intermediate Period jars with human heads began to appear, sometimes the covers of the jars were modeled after the head of Anubis, the god of death and embalming. By the late Eighteenth dynasty canopic jars had come to feature the four sons of Horus, many sets of jars survive from this period, in alabaster, aragonite, calcareous stone, and blue or green glazed porcelain. The sons of Horus were also the gods of the compass points. Each god was responsible for protecting a particular organ, and was protected by a companion goddess. Early canopic jars were placed inside a canopic chest and buried in tombs together with the sarcophagus of the dead, later, they were sometimes arranged in rows beneath the bier, or at the four corners of the chamber. After the early periods there were inscriptions on the outsides of the jars, sometimes quite long. The scholar Sir Ernest Budge quoted an inscription from the Saïte or Ptolemaic period that begins, thou livest upon that on which Ra lives. Other inscriptions tell of purification in the afterlife, in the Third Intermediate Period and later, dummy canopic jars were introduced. Improved embalming techniques allowed the viscera to remain in the body, the traditional jars remained a feature of tombs, copious numbers of the jars were produced, and surviving examples of them can be seen in museums around the world
36.
Wadjet
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Wadjet, known to the Greek world as Uto among other names, was originally the ancient local goddess of the city of Dep. She was said to be the patron and protector of Lower Egypt and upon unification with Upper Egypt, the image of Wadjet with the sun disk is called the uraeus, and it was the emblem on the crown of the rulers of Lower Egypt. She was also the protector of kings and of women in childbirth and her oracle was in the renowned temple in Per-Wadjet that was dedicated to her worship and gave the city its name. This oracle may have been the source for the tradition that spread to Greece from Egypt. The Going Forth of Wadjet was celebrated on December 25 with chants, an annual festival held in the city celebrated Wadjet on April 21. Other important dates for special worship of her were June 21, the Summer Solstice and she also was assigned the fifth hour of the fifth day of the moon. Wadjet was closely associated in the Egyptian pantheon with the Eye of Ra, the hieroglyph for her eye is shown below, sometimes two are shown in the sky of religious images. Per-Wadjet also contained a sanctuary of Horus, the child of the sun deity who would be interpreted to represent the pharaoh, much later, Wadjet became associated with Isis as well as with many other deities. The name Wadjet is derived from the term for the symbol of her domain, Lower Egypt and her name means papyrus-colored one, as wadj is the Ancient Egyptian word for the color green and the et is an indication of her gender. Eventually, Wadjet was claimed as the goddess and protector of the whole of Lower Egypt and became associated with Nekhbet, depicted as a white vulture. After the unification the image of Nekhbet joined Wadjet on the crown, the Ancient Egyptian word Wadj signifies blue and green. It is also the name for the well-known Eye of the Moon, indeed, in later times, she was often depicted simply as a woman with a snakes head, or as a woman wearing the uraeus. The uraeus originally had been her body alone, which wrapped around or was coiled upon the head of the pharaoh or another deity, Wadjet was depicted as a cobra. As patron and protector, later Wadjet often was shown coiled upon the head of Ra, in order to act as his protection, this image of her became the uraeus symbol used on the royal crowns as well. This is an image that appeared repeatedly in the later images and myths of cultures surrounding the Mediterranean Sea, called the caduceus. Her image also rears up from the staff of the poles that are used to indicate deities, as seen in the hieroglyph for uraeus above. An interpretation of the Milky Way was that it was the snake, Wadjet. In this interpretation she was associated with Hathor and other early deities among the various aspects of the great mother goddess, including Mut
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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
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Crocodile
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Crocodiles or true crocodiles are large aquatic reptiles that live throughout the tropics in Africa, Asia, the Americas and Australia. Crocodylinae, all of whose members are considered true crocodiles, is classified as a biological subfamily, a broader sense of the term crocodile, Crocodylidae that includes Tomistoma, is not used in this article. The term crocodile here applies only to the species within the subfamily of Crocodylinae, although they appear to be similar to the untrained eye, crocodiles, alligators and the gharial belong to separate biological families. The gharial having a narrow snout is easier to distinguish, while morphological differences are more difficult to spot in crocodiles and alligators. The most obvious differences are visible in the head with crocodiles having narrower and longer heads, with a more V-shaped than a U-shaped snout compared to alligators. Also, when the mouth is closed, the large fourth tooth in the lower jaw fits into a constriction in the upper jaw. For hard-to-distinguish specimens, the tooth is the most reliable feature to define the family that the species belongs to. Crocodiles have more webbing on the toes of the feet and can better tolerate saltwater due to specialized salt glands for filtering out salt. Another trait that separates crocodiles from other crocodilians is their higher levels of aggression. Crocodile size, morphology, behaviour and ecology somewhat differs between species, however, they have many similarities in these areas as well. All crocodiles are semiaquatic and tend to congregate in freshwater such as rivers, lakes, wetlands. They are carnivorous animals, feeding mostly on such as fish, reptiles, birds and mammals. All crocodiles are tropical species that, unlike alligators, are sensitive to cold. They separated from other crocodilians during the Eocene epoch, about 55 million years ago, many species are at the risk of extinction, some being classified as critically endangered. The word crocodile comes from the Ancient Greek κροκόδιλος, lizard, used in the phrase ho krokódilos tou potamoú, there are several variant Greek forms of the word attested, including the later form κροκόδειλος found cited in many English reference works. In the Koine Greek of Roman times, crocodilos and crocodeilos would have been pronounced identically, crocodilos or crocodeilos is a compound of krokè, and drilos/dreilos, although drilos is only attested as a colloquial term for penis. It is ascribed to Herodotus, and supposedly describes the habits of the Egyptian crocodile. The form crocodrillus is attested in Medieval Latin and it is not clear whether this is a medieval corruption or derives from alternative Greco-Latin forms
39.
Nile perch
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The Nile perch is a species of freshwater fish in family Latidae of order Perciformes. It is widespread throughout much of the Afrotropic ecozone, being native to the Congo, Nile, Senegal, Niger, and Lake Chad, Volta, Lake Turkana and it also occurs in the brackish waters of Lake Maryut in Egypt. Originally described as Labrus niloticus, among the wrasses, the species has also been referred to as Centropomus niloticus. Common names include African snook, Victoria perch, and a number of local names in various African languages. In Tanzania, it is called sangara, sankara or chenku, in Francophone African countries, it is known as capitaine and in Egypt/Sudan as amkal. Its name in the Hausa language is giwan ruwa, meaning water elephant, Lates niloticus is silver in colour with a blue tinge. It has distinctive dark-black eyes, with an outer ring. One of the largest freshwater fish, it reaches a length of nearly 2 m. Mature fish average 121–137 cm, although fish are caught before they can grow this large. Adult Nile perch occupy all habitats of a lake with sufficient oxygen concentrations, a fierce predator that dominates its surroundings, the Nile perch feeds on fish, crustaceans, and insects, the juveniles also feed on zooplankton. Nile perch use schooling as a mechanism to protect themselves from other predators, Nile perch have been introduced to many other lakes in Africa, including Lake Victoria and the artificial Lake Nasser. The IUCNs Invasive Species Specialist Group considers L. niloticus one of the worlds 100 worst invasive species, the species is of great commercial importance as a food fish. The Nile perch is also popular with anglers, as it attacks artificial fishing lures and is also raised in aquaculture. The introduction of species to Lake Victoria is one of the most cited examples of the negative effects alien species can have on ecosystems. The Nile perch was introduced to Lake Victoria in East Africa in the 1950s and it is attributed with causing the extinction or near-extinction of several hundred native species, with some populations fluctuating with commercial fishing and the actual Nile perch stocks. The Nile perch initially fed on native cichlids, but with decreasing availability of prey, it now consumes mainly small shrimp. The fishs introduction to Lake Victoria was ecologically disruptive, in 2003, Nile perch sales to the EU reached 169 million euros. Sport-fishing in the region of Uganda and Tanzania provided additional income from tourism, the long-term outlook is unclear, as overfishing is reducing L. niloticus populations
40.
Egyptian temple
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Egyptian temples were built for the official worship of the gods and in commemoration of the pharaohs in ancient Egypt and regions under Egyptian control. Temples were seen as houses for the gods or kings to whom they were dedicated and these rituals were seen as necessary for the gods to continue to uphold maat, the divine order of the universe. Housing and caring for the gods were the obligations of pharaohs, nevertheless, a temple was an important religious site for all classes of Egyptians, who went there to pray, give offerings, and seek oracular guidance from the god dwelling within. The most important part of the temple was the sanctuary, which contained a cult image. These edifices are among the largest and most enduring examples of Egyptian architecture and their typical design consisted of a series of enclosed halls, open courts, and massive entrance pylons aligned along the path used for festival processions. Beyond the temple proper was a wall enclosing a wide variety of secondary buildings. A large temple also owned sizable tracts of land and employed thousands of laymen to supply its needs, temples were therefore key economic as well as religious centers. The priests who managed these powerful institutions wielded considerable influence, temple-building in Egypt continued despite the nations decline and ultimate loss of independence to the Roman Empire. With the coming of Christianity, however, Egyptian religion faced increasing persecution, for centuries, the ancient buildings suffered destruction and neglect. Dozens of temples survive today, and some have become world-famous tourist attractions that contribute significantly to the modern Egyptian economy, Egyptologists continue to study the surviving temples and the remains of destroyed ones, as they are invaluable sources of information about ancient Egyptian society. Ancient Egyptian temples were meant as places for the gods to reside on earth, indeed, the term the Egyptians most commonly used to describe the temple building, ḥwt-nṯr, means mansion of a god. A gods presence in the temple linked the human and divine realms and these rituals, it was believed, sustained the god and allowed it to continue to play its proper role in nature. They were therefore a key part of the maintenance of maat, maintaining maat was the entire purpose of Egyptian religion, and it was the purpose of a temple as well. Because he was credited with divine power himself, the pharaoh, as a king, was regarded as Egypts representative to the gods. Thus, it was theoretically his duty to perform the temple rites, the pharaoh was nevertheless obligated to maintain, provide for, and expand the temples throughout his realm. Although the pharaoh delegated his authority, the performance of rituals was still an official duty. The participation of the populace in most ceremonies was prohibited. Much of the lay religious activity in Egypt instead took place in private and community shrines, however, as the primary link between the human and divine realms, temples attracted considerable veneration from ordinary Egyptians
41.
Esna
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Esna, known to the ancient Egyptians as Egyptian, Iunyt or Ta-senet, Coptic, ⲥⲛⲏ, which derives from Ta-senet, Greek, Λατόπολις or πόλις Λάτων or Λάττων, Latin, Lato, is a city in Egypt. It is located on the west bank of the River Nile, the town was formerly part of the modern Qena Governorate, but as of 9/12/2009, has been incorporated into the new Luxor Governorate. This city of Latopolis in the Thebaid region of Upper Egypt should not be confused with the more northerly city of Letopolis, ancient Khem, modern Ausim, held sacred, the Lates niloticus was buried in a cemetery west of the town. The tutelary deities of Latopolis seem to have been the triad – Khnum and Neith, the temple of Esna, dedicated to this triad, was remarkable for the beauty of its site and the magnificence of its architecture. It was built of red sandstone, and its portico consisted of six rows of four each, with lotus-leaf capitals. Another temple of the period has been identified at Kom Mer, about 12 km to the south. There was a temple, dedicated to the triad of Latopolis. Here, too, is a small Zodiac of the age of Ptolemy III Euergetes and this latter building was destroyed in the 19th century, as it stood in the way of a new canal. The temple of Esna was cleared of the soil and rubbish which filled its area when Denon visited it, and served as a cotton warehouse in the mid-19th century. With the exception of the jamb of a gateway – now converted into a door-sill – of the reign of Thutmose II, the name of Ptolemy V Epiphanes is found also inscribed upon a doorway. Although the scale of the ruins are impressive, their sculptures, the west wall features reliefs of Ptolemy VI Philometor and Ptolemy VIII Physcon. On the ceiling of the pronaos is the larger Latopolitan Zodiac, the name of the emperor Geta, the last ruler that can be read in hieroglyphics, although partially erased by his brother and murderer Caracalla, is still legible on the walls of Latopolis. Before raising their own edifice, the Romans seem to have destroyed even the basements of the earlier Egyptian temple, the ceremonial way, which probably linked the quay to the temple, has disappeared. The quay bears cartouches of Marcus Aurelius, the cemetery west of the town, where the Lates niloticus was buried, also contains human burials dating of the Middle Kingdom to the Late Period. The Temple of Esna conveys a sense of the importance which the Ancient Egyptians placed upon their places of worship, all Egyptians who entered the confines of an Egyptian temple were required to comply with the strict rules regarding ritual purity. Two barrage bridges straddle the Nile at this point, one built by the British in 1906, navigation, particularly, Nile cruisers ferrying tourists from Luxor to Aswan 155 km further upstream, can be held up for hours while vessels negotiate their way through the lock system. The two main points of interest in Esna are its lively tourist-oriented market, which fills a couple of streets leading inland from the corniche, the other is the temple of Esna. The temple, which has only partially excavated, is about 200 meters from the river
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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
