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Agriculture, Industry and Commerce in Ancient Egypt

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Agriculture
From the most remote periods Egypt has been an essentially agricultural country and it has always produced fruit, broad beans, lentils, flax and above all cereals, especially wheat and millet, which were exported in large quantities. As can be seen from the paintings of various periods which show work in the fields, the implements used have always been more or less the same as those used today.

Agriculture in Ancient Egypt

Industry and Commerce
The Egyptians also practised the industrial arts and commerce. The large variety of objects found in the tombs shows that they were able to work gold, silver and copper with rare skill and that in the cutting of precious stones they reached an incredible degree of perfection. They excelled particularly in the art of adornment (rings, bracelets, pendants, earrings) which reached a series of high points under the IVth, Xllth, XVIIIth and XXth dynasties. They produced textiles of great distinction from essentially very simple materials. They also made pottery, glass, and enamel. They did not use money. With the peoples of Nubia they exchanged the products of agriculture and industry, wheat and onions, arms and jewels, for woods and skins, gold and ivory. Spices and incense came from Arabia while from Phoenicia they imported cargoes of cedar wood.

Commerce in Ancient Egypt
From the XVIIIth dynasty on the Egyptians established close trading relations with the countries touched by the Euphrates and with the islands of the eastern Mediterranean. For example Cyprus furnished them with copper.

Industry in Ancient Egypt

The Valley of the Queens

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The Valley of the Queens
About a kilometre and a half from the Valley of the Kings is the Valley of the Queens which today is called «Biban el-Harim». In the region, eighty tombs have been discovered there but they are badly damaged, some showing traces of fire, others having been used as stables.

The Valley of the Queens
The tombs mostly date from the period 1300 to 1100 B.C., that is from the XlXth and XXth dynasties. A little more open than the Valley of the Kings, access is via a pass where stelae commemorating some of the achievement of Ramses III can be seen. Prayers addressed to Osiris and Anubis have been carved on some of the rocks.

The Tomb of Sennofer

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The Tomb of Sennofer
In this delightful tomb the entire roof has been painted with a creeping vine. Interesting use has been made of the rough surfaces of the rock to make the grapes and vine-tendrils appear realistic. Both the first small chamber and the main hall, w hich is supported by four pillars, have been decorated in this manner.

Tomb of Sennofer
Sennofer was the Overseer of the Gardens of Amon under Amenhotep II. In his tomb the paintings are in near-perfect condition. A steep flight of stairs takes us down to the first chamber and the first representations we meet, on the left-hand wall (a), show Sennofer being brought offerings from his daughter and ten priests. Circling the chamber clockwise, we see on the two rear walls (b) and (c)    drawings of the deceased with his wife worshipping Osiris, who is represented above the doorway of the main chamber. On the right-hand wall (d) the deceased is seen entering and leaving his tomb, while servants bring sacred offerings and his daughter stands behind him.

Tomb of Sennofer
Above the doorway of the main chamber are two representations of Anubis. Moving clockwise, we come first to a scene of the deceased and his wife emerging from the tomb (e) and, further along, seated on a bench. On the left-hand wall at (f) servants bring furniture to the tomb and set up two obelisks in front of the shrine. At (g) are funerary ceremonies, and the nobleman (to the left) looks on. On the rear wall (h) the deceased and his wife are at a table of offerings, while priests offer sacrifices to the dead.

The symbolic pilgrimage to Abydos (page 19) is depicted at (i). It shows statues of the deceased and his wife in a boat, being towed by another boat.

Tomb of Sennofer
One of the most beautiful representations is that of the deceased and his wife in an arbour (j) praying to Osiris and Anubis. At (k) a priest clad in a leopard skin purifies them with holy water; at (1) Sennofer, who puts a lotus blossom to his nostrils, is shown before a table of offerings; his wife tenderly holds his leg.

Religion in Ancient Egypt

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Egyptian Religion
The almost infinite varieties of representation of the numerous divinities which have been found in ancient Egyptian monuments have led to a gross misunderstanding about the religion of the Ancient Egyptians. The religion of ancient Egypt which one is tempted to think of as polytheistic, was in fact, like all the great religions, monotheistic. Today scholars are agreed that the many divinities found in Egyptian temples are to be considered as attributes or intermediaries of the Supreme Being, the One God, the only one recognized and worshipped by the priests, those initiates or wise men of the sanctuaries. At the pinnacle of the Egyptian pantheon there stands a God who is unique, immortal, who was not created, who is invisible and hidden in the inaccessible depths of his own Being. Begot by himself from all eternity he absorbs in himself all divine characheristics. It was not gods that were worshipped in Egypt but, under the name of whatsoever deity, the hidden God who has no name or form. A single idea dominated everything, that of a God who is one and primordial.

Religion in Ancient Egypt
The Egyptian priests defined him thus: « He who is begotten from himself; the Principle of all life, the Father of fathers, the Mother of mothers » and they also said « From him comes the substance of all other gods » and « It is by His will that the sun shines, that the earth is separated from the firmament, and that harmony reigns on all creation ». However to make the belief in the One God more understandable to the Egyptian people, the priests expressed his attributes and his various roles by means of subtle representations. The most perfect image of God was the sun with its three attributes: shape, light and heat. The sun’s soul was called Amon or Amon-Ra, a name which means « hidden-sun ». He is the father of life and the other divinities are only the different parts of his body. We can now introduce the famous Egyptian triads. Ad the masters of this ancient theogony tell us the Supreme Being, the creator of the universe, is unique in his being but not in his person. He does not come out of himself to beget but the begets within himself. He is at one and the same time the Father, the Mother and the Son of God without leaving God. These three persons are « God in God » and far from destroying the unity of the divine nature together they engender his infinite perfection. The Father represents creative power while the Son, image of the Father, strengthens and manifests his eternal attributes.

Every Egyptian province had its own triad, all interrelated, but this more compromised the divine unity than the division of Egypt into provinces compromised the unity of the central government. The principal or great triad was that of Abydos which consisted of Osiris, Isis and Horus. It was the most popular and was worshipped throughout Egypt because Osiris personified Good and was popularly known as the « good God ». The triad at Memphis consisted of Ptah, Sakh- met and Nefer-Tum, that at Thebes of Amon, Mut and Khonsu. The Trinity was not the only dogma which Egypt had retained from primitive revelation. In the holy books one also finds original sin, the promise of a redeeming God, future restorations of humanity, and the resurrection of the flesh at the end of time. At each change of dynasty there was a monotheistic revolution and the Supreme Being prevailed over the fetishism of the other divinities. The religious revolution of Akhnaton had been preceded by that of Menes, not to mention that of Osiris (5th millenium B.C.). According to some historians during the reign of Osiris, king of Thebes, (4200 B.C.) a complete change in religion occurred.

Religion in Ancient Egypt
This king, the most devout of all, succeeded in getting monotheism adopted on a wide scale. It was this same Osiris, defied, who reigned over the supreme court for the judgement of the souls of the dead.

According to the rite of « psychostatis » (meaning « weighing of the soul », i.e. the ceremony of final judgement of the deceased), the soul of the dead person was carried on a sacred barge over the waters of the Elysian Fields. As the barge passed it brought light to those regions inhabited by the souls of the damned who trembled with joy at the sight of a little of that light which was now denied to them. The barge continued its journey and after crossing a lighter zone, corresponding more or less to our purgatory, finally reached the supreme court presided over by Osiris and his fourty two assessors. The heart of the dead person was placed in one pan of a balance while in the other was placed a feather, symbol of the goddness Maat. If the dead person had done more good than evil then they became one of the « true of voice » and thus a part of the mystical body of the god Osiris. If this was not so the heart was eaten by an animal with the head of a crocodile and the body of a hippopotamus and ceased to exist in the Other World. A soul which had thus been « justified » was then admitted to Ialou, the Elysian Fields.

Religion in Ancient Egypt
At this point one may well ask why so many everyday objects are found in the pyramids and tombs. It should not be forgotten that the fundamental religious idea of the Ancient Egyptians was that human life continued even after physical death. But only those who continued to enjoy what they had enjoyed in the life could attain the Other World. Hence the house furnishings, the food, the drink, the servants and the other objects necessary to everyday life.

Tomb of Amon-Hir-Khopshef

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Tomb of Amon-Hir-Khopshef
This son of Ramses III died too young to pass into the divine presence of the gods of the underworld unaccompanied. The scenes show Ramses III leading the nine-year-old youth and introducing him to the various deities. The boy wears a side-lock of hair, indicating youth, and carries the feather of Truth, as he obediently follows his father.

On the left-hand wall of the tomb chamber, travelling clockwise, we see Ramses III, followed by the young prince, offering incense to Ptah (a) and then introducing his son to him. Ramses then presents the boy to Duamutef and to Imseti (b), who conducts the pair to Isis. Note that Isis (c) looks over her shoulder to the advancing pharaoh. She holds him by the hand.

On the right-hand wall Ramses and his son are conducted to Hathor (d), Hapi, Qebsennuef (e), Shu (f) and Nephthys (g), who puts her hand beneath the chin of the bereaved Ramses.

There was no mummy of the boy in the sarcophagus but instead the foetus of a six-month-old child. It is suggested that the Queen was so upset by the death of her son, that she miscarried this baby.

The Tomb of Menna

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The Tomb of Menna
This fine tomb belongs to the Scribe of the Fields under Thutmose IV. It is in a good state of preservation, apart from the face of Menna which has been deliberately destroyed.

Tomb of Menna

On the left-hand entrance wall (a) Menna can be seen before a table of offerings. Further along at (b) are agricultural scenes: grain being measured, recorded, winnowed and trodden. The ploughing and sowing is followed by reaping. A young girl removes a thorn from a friend’s foot (bottom row), and two girls quarrel (immediately above). At (c) Menna watches a ship docking with a cargo of stores.

Tomb of Menna
On the left-hand wall of the rear corridor (d) are funerary scenes of the pilgrimage to Abydos in fine detail and brilliant colour. Menna’s heart is weighed before Osiris (the tongue of the balance has been destroyed). On the right-hand wall (e) is the famous fishing and fowling scene among the papyrus thickets. The deceased nobleman is enjoying his favourite pastime. Coloured fowl rise from the rushes. Crocodile, duck and assorted fish are in the water. Menna’s daughter kneels to pluck a lotus flower from the rushes but his throwing stick has been deliberately cut through.

Tomb of Menna
To the right of the fishing scene (f) is a ship (top row) from which one of the sailors leans over the side to fill a vessel with water from the river. The right-hand entrance wall (g) shows that Menna usurped this tomb, covering the original reliefs with stucco and redecorating it, hence the deliberate damage to his face, presumably done by relatives of the original owner.

The Immortality of the Soul in Ancient Egypt

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The Immortality of the Soul
All the books on the After-life demonstrate that the immortality of the soul was fundamental to the ancient Egyptians’ religious beliefs. Pyramids, mastabas and tombs were all constructed to house the souls of the dead. The word « Ka » indicates the universal spirit, the physical body which animates the entire being. After the death of the body, the soul enfolds the mummy; it becomes its « Ka », its « double » until the spirit is trasformed into « astral spirit » and « Ka » and « Ba » (the divine spark, one of the spiritual principles of the individual) become one, uniting through Osiris’ cord with the superior spirit to form one single spirit. Numerous frescoes representing the immortality of the soul and other religious scenes have been found in the brick dwellings which housed the Pharaohs. In all the funerary temples and in the tombs were depicted scenes symbolising the survival of the deceased in the afterworld, in eternal life; for this they were called « houses of eternity ». « Ankh », the crux ansata, also symbolised the life to come with its three attributes: peace, happiness and serenity.

Ankh

Tombs Of The Nobles

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Tombs Of The Nobles
Hundreds of tombs of the nobles were constructed in the foothills of the mountains at the edge of the western desert. The most famous are those at Sheikh Abd el Kurna, west of the Ramesseum. The majority of tombs were designed in two parts: a wide court leading to a hall that was sometimes supported by pillars or columns, and a long corridor to the rear leading to the offering shrine that had niches for the statue of the deceased. The walls were covered with a layer of whitewashed clay; this was painted. There are sculptured reliefs in only a few of the tombs. They shed a flood of light on life in the New Kingdom.

Mortuary Temple of Seti I (Kurna)

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Mortuary Temple of Seti I (Kurna)
This temple was built by Seti I in reverent memory of his father, Ramses I, w ho ruled for little more than a year, and, of course, for his own cult. It was completed by his son, Ramses II. Only the rear part of the temple survives, but it contains some of the finest relief work in the Nile valley. Seti I started an art and architectural revival during his reign. He wished to return to the traditional canons of Egyptian art after the so-called Amarna period, and his two temples, at Kurna and Abydos (page 21), have delicate, classical reliefs.

Temple of Seti I
The first court was totally destroyed, and a row of columns are all that remain of the colonnade of the second court. To the left and right of the central doorway are figures of men and women alternately. Those to the south (a) have lotuses on their heads, representing Upper Egypt; the figures to the north have papyri, representing Lower Egypt. All bear flowers, cakes and caskets.

The Hypostyle Hall (A) is flanked by small chambers on each side. The walls between them have reliefs of Seti I and Ramses II with the various deities. At (b) and (c) Seti is nourished by Mut, wife of Amon-Ra, and Hathor, respectively.

Temple of Seti I
The fine-textured limestone of this temple was worked with flair and precision. The reliefs of the side chambers are beautifully carved. In (d) is a scene of the enthroned Seti between Amon-Ra and his consort Mut on one side, and Ptah and his consort Sekhmet, on the other. In (e) Seti makes offerings to Osiris; Isis, Hathor and Nephthys stand behind the throne. In (f) the enthroned, deified, Seti receives offerings from other gods; they include Wepwawat, the wolf-jackal of Abydos.

Temple of Seti I
In the Sanctuary (B) there are four simple square pillars and the base of the sacred barge. The reliefs show' Seti making offerings.

(Seti I’s battles against the Libyans, Hittites and Syrians, would have been depicted on the pylons, which have been destroyed.)

Sacred Animals in Ancient Egypt

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Sacred Animals
To our eyes the monotheism of the all Ancient Egyptian religion has all the appearances of fetishism. However it should be recognized that the innumerable gods of the Egyptian pantheon are nothing more than manifestations of the Supreme Being in his different roles, agents or representations of the eternal aspect of the divinity. This is the meaning which must be attached to the cult of the sun, of the earth, even of certain animals, which one finds in different provinces of Egypt. Indeed it was only at a relatively late period that the Egyptian gods assumed a human appearance, initially they incarnated plants and animals. The goddes Hathor lived in a sycamore tree, the goddess Neith who gave birth while remaining a virgin and whom the Greeks identified with Athena was worshipped in the shape of a shield with two crossed arrows. Nefertum (identified in Prometheus) went under the form of a lotus flower.

Sacred Animals in Ancient Egypt
But the Egyptian god appeared to the faithful predominantly in the form of an animal. A few examples will suffice: Horus is a sparrow-hawk, Thot an ibis, Bastet a cat, Khunm a ram. However apart from the gods who were personified by animals, there are the animals themselves who, when they had the right characteristics and bore certain special signs, were themselves worshipped. One of the most important examples of this behaviour was the elaborate cult of Apis, the sacred bull, at Memphis. In order to be recognized as sacred this animal had to possess certain characteristics known only to the priests. Following the death of an Apis the priests, after a long fast, set about finding a new Apis who had to have a white triangular mark on his forehead, a mark in the shape of an eagle on the neck and another mark like a crescent moon on its flank. At Memphis the animal lived in a stable in front of the world. There the animal received offerings from its worshippers and pronunced its oracles. Up until the XlXth dynasty each bull had its own burial place. However Ramses II created a common burial place for them, a special mausoleum called the Serapeum. This latter name arose because Apis once dead and deified became Osor-Apis which the Greeks made into Serphis. On the basis of certain precise indications contained in a passage of Strabonius, the French archeologist Auguste Mariette managed to find the mythical Serapeum at Sakkarah in 1851. It is a vast underground construction, essentially a long corridor off which ran the burial chambers which contained monolithic sarcophagi of red granite, limestone or basalt which measured up to seventy tonnes and contained the mummies of the sacred bulls.

Sacred Birds in Ancient Egypt
It was in recognition of the value of certain birds to agriculture that the Ancient Egyptians counted them among the sacred animals. At Sakkarah there is a necropolis for the ibis, the sacred bird par excellence, today a disappearing species. The denuded head and neck of the ibis should be blue-black feathers on the wings. Whilst alive it was dedicated to the god Thot whom the Greeks called Hermes, whilst once dead it was mummified and placed in a clay vase.

Sacred Animals in Ancient Egypt
At Thebes there was a very special cult of the crocodile which lived there quite tame with ear-rings in its ears and gold rings on its toes. This was not so in all towns and Herodotus reports that the inhabitants of Elephantine and its surroundings did not at all consider the crocodile sacred and had no scruples about eating it!

Sacred Animals in Ancient Egypt
The cat also played a big role in Egyptian religion. The female cat was dedicated to the goddess Bast and personified the beneficial heat of the sun. Its cult .was practised particularly in Lower Egypt and the city of Bubaste, today Zigazag, owed its name to a temple dedicated to this goddess. The cat was considered so sacred than anyone killing one, even accidentally, was put to death. A great number of embalmed cats were found at Beni Hassan.

Sheikh Abd el Kurna Tomb of Nakht

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Sheikh Abd el Kurna Tomb of Nakht
This is a simple tomb of the Scribe of the Granaries under Thutmose IV, who may also have been an astronomer. It comprises two chambers and only the first is decorated. But in this single room are such detailed activities, executed with such infinite charm, and in such good state of repair, that the tomb will always rank as one of the finest.

To the left of the doorway, on the first wall (a),jare a series of agricultural scenes including ploughing, digging and sowing. In the upper row the deceased superintends three stages of the harvest: the measuring and winnowing of the grain, the reaping and pressing of the grain into baskets - with a charming drawing of a man leaping in the air so that the weight of his body might press the grain in tightly - and, in the lower row, the labourers being organised by the deceased for ploughing in two teams. Note that the ploughman has ragged hair, the ox is a piebald and that, in the midst of the strenuous work, one of the workers takes a moment’s respite to drink from a wineskin on a tree.

On the rear left-hand wall (b) there is a scene showing the deceased and his wife (in the lower row) being brought flowers and geese by their son while three young girls play music to them. These female musicians are sensitively painted in perfect detail. The graceful lute player dances to the accompaniment of a no less graceful flautist and a harpist. The body of one girl is given front- view treatment while her head is turned to speak to her colleague. Above is a blind harpist playing to guests; he is attended by an audience of women seated on the ground - who appear to be gossiping. A young girl leans forward to present perfume before the nostrils of three women.

On the right-hand rear wall (c) the deceased is seated with his wife in an arbour (lower row) while flowers, poultry, grapes and fish are brought to them by their servants.

On this same wall (c) birds are being caught in nets and subsequently plucked. The filled net is a complex of wings and colours. Grapes are being picked and pressed into wine (lower rows), and in the upper row the deceased enjoys his hobbies. He is spearing fish and shooting fowl. The fishing scene was never completed; though the fish themselves are drawn. Nakht has no spear in his hand. His wife tenderly holds an injured bird in her hand. His little daughter holds his leg.

The Mortuary Temple of Ramses III

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The Mortuary Temple of Ramses III
Ramses III ruled Egypt for some thirty years during the 20th Dynasty, when central power was weakening, foreign influence was declining and internal security was poor. In fact, he was the last Ramses of any consequence. After his death the state priesthood of Amon acquired increasing power and finally seized the throne and overthrew the Dynasty.

Temple of Ramses III
Ramses III had successful battles in Asia and in Nubia. His most important battle was against the ‘People of the Sea’ who attacked Egypt’s Mediterranean coast. This battle, and his wars in neighbouring lands, were recorded in his temple. It was built on the same plan as the Ramesseum of Ramses II, but is unique in having been contracted and decorated progressively, as the campaigns of Ramses III occurred. It therefore provides a step-by-step record of his military career, and has the added advantage of being extremely well preserved.

The First Pylon is covered on both sides with representations and inscriptions of Ramses Ill’s military triumphs. On both towers there are grooves for flag-staffs, and the pharaoh is dcpicted in the traditional pose of dangling enemies by the hair while he smites them with his club. On the northern tower (a) he wears the Red Crown and stands before Ra-Harakhte. On the southern tower he wears the White Crown and smites the captives before Amon-Ra. Both gods lead forward groups of captives. The captured lands are shown as circular forts inscribed with the names of the cities and surmounted by bound captives.
At the foot of the pylons the scenes show Amon seated, with Ptah standing behind him, inscribing the pharaoh’s name on a palm leaf; the pharaoh kneeling before Amon and receiving the hieroglyph for ‘Jubilee of the Reign’ suspended on a palm-branch, and Thoth writing the king’s name on the leaves of the tree.

The First Court (A) had a colonnade with calyx capitals to the left, and Osirid figures to the right; the latter were badly ruined by the early Christians. There is an interesting representation on the inner side of the first pylon (b). This is the Libyan campaign in which mercenaries took part. They are recognisable by the round helmets on their heads, ornamented with horns. The pharaoh, in his chariot, charges the enemy and overthrows them. The scenes on the side walls repeat the victorious war themes, and the triumphant return of the king with his captives to attend the great Feast of Amon.

To the rear of the court, at (c), Ramses leads three rows of prisoners to Amon and Mut. They wear caps adorned with feathers and aprons decorated with tassles. At (d) there is a long series of inscriptions recording Ramses’ military triumph over the ‘Great League of Sea Peoples’.

Temple of Ramses III
 An inclined plane leads us through the granite gateway of the Second Pylon and into the Second Court (B), which was later converted into a church. Due to covering the ‘heathen’ representations with clay, the reliefs have been preserved in good condition. On both sides of the court are marvellous processional scenes. Those on the right represent the Great Festival of the God Min, and those to the left, the Festival Ptah-Sokaris. The scenes in honour of Min, like those of the Ramesseum, show trumpeters, drummers and castanet-players. In one scene the pharaoh is borne on a richly- decorated carrying chair with a canopy (e). He is led by priests and soldiers, and followed by his courtiers. He sacrifices to Min (f) and, in the sacred procession, marches behind the white bull, the sacred animal of Min (g) and (h). Priests, the queen, and a procession of priests in two rows carry standards and images of the pharaoh and his ancestors. Like his predecessor, Ramses II, Ramses III watches the priests allow four birds to fly to the four corners of the earth to carry the royal tidings. Also, he cuts a sheaf of wheat with his sickle in the presence of priests and his queen (i), and he offers incense to Min (j). The scenes from the Festival of Ptah-Sokaris to the left of the court are depicted in the upper registers.

There are some interesting war reliefs, which start at the inner wall of the second pylon (k). The first scene shows Ramses III attacking the Libyans with his charioteers. He shoots arrows with his bow and the infantry flee in all directions. The mercenaries are in the lower row. The second scene shows him returning from battle with three rows of fettered Libyans tied before him, and two fan-bearers behind. The third shows him leading his prisoners of war to Amon and Mut.

In the corner (1) Ramses turns in his chariot to receive four rows of prisoners of war from noblemen; among them are his own sons. Hands and phalluses of the slain are counted. On the lower reaches of the rear walls of the terrace (m) and (n) are rows of royal princes and princesses.

Temple of Ramses III
The Great Hypostyle Hall follows. The roof was originally supported by twenty-four columns in four rows of six, with the double row' of central columns thicker than the others. The wall reliefs show Ramses in the presence of the various deities. Adjoining each side of the hall are a series of chambers. Those to the left (o) to (r), stored valuable jewels, musical instruments, costly vessels and precious metals, including gold.

There are two small hypostyle halls (C) and (D), to the rear, each supported by eight columns, leading to the sanctuary (E). In the second of the hypostyle halls (D) there are granite dyads, or statues of Ramses II with a deity; he is shown seated with the ibis-headed Thoth, to the right, and with Maat, goddess of Truth, to the left.

On the outside of the temple there are important historical reliefs that commemorate the wars of Ramses III. Those to the rear of the temple (t) show the pharaoh’s battle against the Nubians: the actual battle scene is shown, also the triumphal procession with captives, and the presentation to Amon. On the northern wall (u) are ten scenes from the wars against the Libyans, and the naval victory over the ‘People of the Sea’. The latter is an extremely animated representation: Ramses alights from his chariot and shoots at the hostile fleet. One enemy ship has capsized, and the Egyptian vessels (distinguishable by a lion’s head on the prow) are steered by men with large oars, while the rest of the crew row from benches. Bound captives are inside the hold.

The northern wall, at (v) has scenes from the Syrian wars, which include the storming of a fortress, and the presentation of prisoners to Amon and Khonsu. On the back of the first pylon (w) is a hunt for deer, bulls and asses in the marshes. On the southern wall, at (x) is a Festival Calendar that includes a list of appointed sacrifices, as dating from the accession of Ramses III to the throne.

Funeral Practices and Mummification in Ancient Egypt

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Funeral Practices and Mummification
The art of embalming bodies and trasforming them into mummies was believed to be of divine origin and to go back to Horus the son of Osiris and Isis.

Mummification in Ancient Egypt
The term mummy comes from the Arabic « mumiya » or « mumyai » which according to the 12th century Arab traveller Adb-el-Latif refers to bitumen or a mixture of pitch and myrrh, a material which was extensively used in the treatment of corpses and which was an important item of commerce even in medieval Europe. At one time a careful distinction was made between natural and artificial mummies, the former category being those which remained intact without treatment. Even today it is believed that the spectacular state of conservation of Egyptian mummies is due more to the extremely arid Egyptian climate, with the resulting total absence of bacteria in the air and sand, than to the enbalming process.

Thanks to the presence of well preserved bas-reliefs and paintings in the tombs we have a very good idea of how funerals were conducted in ancient Egypt. Opening the funeral procession would be a group of slaves carrying offerings and objects belonging to the dead man. If he had been a warrior there would be his neapons, if he had been a farmer there would be his farming implements. Next would come a group of professional mourners uttering piercing cries, tearing their hair and singing dirges. Finally behind the master of ceremonies and the priest would be the catafalque in the shape of a solar barge, mounted on a sledge drawn by a team of oxen. Family, friends and relatives followed, dressed in mourning, uttering cries and lamentations. Right at the back of the procession would be a group of women singing the praises of the dead man. Along the way would be gathered the idle and the curious. If the cemetery was on the other bank of the Nile, the funeral procession would cross the river, the catafalgue would be placed once again on its sledge and the different groups would form up again in the same order. When finally they arrived at the tomb the mummy would receive the offerings and the final good-byes of family and friends. There then followed the « ceremony of the opening of the eyes and mouth » by means of which the dead person had their senses restored to them. The mummy would then be laid in the tomb.

Mummification in Ancient Egypt
We shall now look into the question of how the body was mummified. The body of the dead man was handed over to specialists who proceeded to embalm it. The first operation consisted of extracting the brain via the nostrils by means of a hooked tool. The brain cavity was then filled with a material consisting mainly of liquid bitumen which hardened on cooling. The eyes were then removed and replaced by porcelain substitutes. By means of a sharp stone an incision was then made in the left side of the body and the intestines and internal organs removed. These were treated with boiling bitumen and wrapped up. The brain and the liver were treated in a similar way. The viscera were preserved in four canopic jars made of clay, limestone or alabaster, in some cases even of stone or metal depending on the station of the dead man. These jars which were placed in a coffer near the mummy had lids each of which had a different head on it: man, jackal, sparrow-hawk and dogfaced baboon. The cavities in the gut and stomach were carefully washed with palm wine, dried with a powdered mixture of aromatic plants and finally filled with myrrh or perfumed sawdust. The body thus prepared was placed in a solution of natron (sodium carbonate) and left for seventy days. After this treatment the flesh and muscles had completely dissolved away and nothing remained except the skin attached to the bones. The hair of men was cut short while that of women was left in all its splendour.

Mummification in Ancient Egypt
Bandages impregnated with resin were wound round each finger then round the hand and finally round the arm. The same procedure was carried out on the other limbs. For the head even greater care was taken. The cloth in direct contact with the skin was rather like muslin. The face was covered with several layers of this material and the degree of adhesion was so perfect that when removed as a whole it could be used as a mold to make a plaster cast of the dead man’s features. The whole body was then wrapped up in the same way. The body was arranged in an extended position either with the hands crossed on the breast or with the arms extended along the flanks. The bodies of the pharaohs were wrapped in a sheath of repousse gold work which reproduced the shape of the body in relief. The state of preservation of the mummies in the Egyptian museums in Cairo and Alexandria as well as those in foreign museums is pretty well perfect. The oldest known mummy is that of Sekkeram-Saef, son of Pepi I (IVth dynasty) which was discovered at Sakkarah, near Memphis, in 1881 and which is now in the Cairo Museum. The great skill of the embalmers has thus enabled the likenesses of the great pharaohs to be transmitted to us down the centuries.

In the withered head of Mernefta, believed by many to be the pharaoh of the Jewish Exodus, we can still recognize the characteristic family nose as well as the eyebrows which are still quite thick. In that of Ramses II X-ray examination has shown that he undoubtedly had trouble with his teeth. 

Tomb of Ramses IX

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Tomb of Ramses IX
This is a traditional tomb comprising three chambers, one following the other in a straight line. It is approached via an inclined plane with steps on either side. Flanking the doorway are representations of the deceased: he burns incense and makes an offering of a vase to Harmachis-Amon-Ra and to a goddess at (a), and to Amon and Osiris at (b). (The side chambers are undecorated).

On the right-hand wall (c), especially over the second chamber to the right, are some of the weird creatures of the underworld, each represented nine times. This was the sacred number identified with the Nine gods of the Ennead; it also represented the triple-triads. There are nine serpents, nine demons with bull’s heads, nine figures surrounded by oval frames and nine human figures with the heads of jackals.

The sacred texts of the sun’s journey through the underworld begin here. On the left-hand side of the corridor (d), a priest, in the role of ‘Horus who supports his mother’, pours the symbols for Life, Health and Prosperity over the deceased pharaoh who is represented in the form of Osiris. The scene symbolically portrays burial rites for the deceased pharaoh in the manner of those performed by Horus and Isis for Osiris in the popular myth.

The second corridor (2) is guarded to left and right (e) by great serpents, rearing themselves to prevent entry through one of the ‘Gates of Osiris’. On the left-hand wall (f) is the beginning of another text from the Book of the Dead. The deceased pharaoh is shown advancing into the tomb. In front of him is a goddess who holds his names to identify him and announce his entrance. He greets (further along the wall) a hawk-headed deity who declares that he will give the deceased pharaoh his ‘power, years and seat’ in other words, power to be reborn and rule in the afterlife. On the opposite wall (g) are demons and spirits.

Two great guardian serpents guard the entrance to the third corridor (3). On the right-hand wall (h) the pharaoh presents an image of Maat to Ptah of Memphis; beside Ptah stands the goddess Maat herself. Further along is a representation of the mummy of the deceased pharaoh stretched across a mountain. This is a fine symbolic representation of rebirth. Just as the scarab and the sun- disc (represented above) are reborn each morning, so too, would the pharaoh be reborn.

Towards the middle of this same wall at (i) are ritualistic representations, including four men spitting out scarabi as they bend over backwards, demons standing upon serpents, serpents pierced by arrows and the scarab in a boat with two Horus eyes, the most protective of the charms.

On the left-hand wall (j) are the boats of the Sun-god (centre) that travel through the second and third hours of night bearing protective deities.

The passage now opens into a chamber (4). On each side of the doorway leading to the tomb chamber (k) and (1) is a figure clad in a leopard skin. The one on the right is represented with arms raised above the symbolic standard of the ibis, symbol of Thoth the god of Wisdom. That to the left holds a bowl of libation water over the standard of the ram, symbol of Khnum of Elephantine. These figures symbolise the bestowing of Wisdom and Purity on the deceased pharaoh as he approaches the Court of Osiris.

Chamber No. 5 is rough and unfinished. It slopes downwards to the burial chamber through a corridor (6). In the burial chamber (7) there are traces of the sarcophagus on the floor, and on the walls are gods and demons. The goddess Nut, representing the morning and evening skies, is shown across the rough ceiling in two figures. Below are constellations and boats of stars. On the rear wall (m) is the child Horus, seated within the winged sun-disc. This simple symbol represents rebirth after death.

Valley of the Kings

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Valley of the Kings
Deep in the limestone hills to the north-west of Deir el Bahri is a remote valley. Here the pharaohs of the 18th, 19th and 20th Dynasties chose their eternal resting place. Thutmose I was the first pharaoh to excavate a tomb in the barren valley, and to construct his mortuary temple at the edge of the verdant valley. In this way, he believed, his cult could be continued while his resting place remained secret and safe from robbers.

Valley of the Kings
After the mummified bodies of the pharaohs had been laid to rest, the passages were sealed and covered with rock and rubble. With the entrances totally obscured, the New Kingdom pharaohs were confident that their tombs, unlike those of their ancestors, would be safe. They were mistaken. With the notable exception of the burial of Tutankhamon all were broken into and robbed of their treasures. The huge stone lids of the sarcophagi were thrust aside, or hammered off. The inner coffins were removed. The mummies of the pharaohs were stripped of their adornments and cast aside, sometimes actually burnt, by the robbers.

Valley of the Kings
In an attempt to protect the bodies of their great ancestors, the priests of the 21st Dynasty placed them in a twelve-metre deep shaft, which was probably a Middle Kingdom tomb, in one of the caves at the foot of the cliffs at Deir el Bahri; that is to say, on the other side of the mountain that separates the Valley of the Kings from Deir el Bahri. Into this shaft they placed no less than forty mummies of the 18th and 19th Dynasties, which they had collected from pillaged tombs. The bodies of Amenhotep I, Thutmose III, Seti I, Ramses II and Ramses III were among them. Other mummies were hidden in already violated tombs, such as that of Amenhotep II, which was then resealed.

Valley of the Kings
The shaft at Deir el Bahri was discovered in 1881, and the mummies in the tomb of Amenhotep II in 1898. All were taken from one place to another, until they were settled on the upper floor of the Cairo Museum of Antiquities.

Hieroglyphic Writing Facts

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Hieroglyphic Writing
Right from the beginning the deciphering of the mysterious Egyptian writing fascinated everybody. In 1799 a certain Captain Bouchard of the Franch Army was supervising work on the fortifications of Fort St. Julian, situated a little more than four kilometres outside the town of Rosetta when his workmen discovered a stone which was destined to achieve great fame in archeological history. It was in fact the « Rosetta Stone » which led to the deciphering of the hieroglyphs.

Hieroglyphic Writing
As a result of the fortunes of war this precious stone fell into the hands of the British who gave it a place of honour in the British Museum. On one face of the stone, a tablet of extremely hard black basalt, there is a long trilingual inscription, the three texts being written one above the other. The first of the inscriptions, 14 lines long, is written in hieroglyphs. The second, 32 lines long, is written in demotic, from the Greek word « demos » meaning people, which refers to a type of script used by ordinary people. (Demotic is contrasted wth hieratic, from « hieros » meaning sacred, whose use was restricted to priests and scholars). The third inscription, 54 lines long, is in Greek and hence was comprehensible. This latter text, translated without difficulty, proved to be a priestly decree in honour of Ptolemy Epiphanes which finishes with a formal instruction that « this decree, engraved on a tablet of hard stone, in three srcripts, hieroglyphic, demotic and Greek, shall be engraved in each of the great temples of Egypt ».

Hieroglyphic Writing
The honour of deciphering the hieroglyphs fell to two scholars, the Englishman Thomas Young and the Frenchman Francois Champollion who started work on it at almost the same time and who were to see their efforts crowned with success. However Champollion probably has a greater right than his rival to be regarded as the man who deciphered the hieroglyphs. What Young achieved by instinct Champollion achived by scientific method and with such success that by his death in 1832 he could leave behind him a grammar and a very substantial dictionary of ancient Egyptian. But what did this writing that the Greeks called hieroglyphic, from « hiero glyphica », that is « sacred signs », actually consist of? The ancient Egyptians themselves called their written texts « the words of the gods ». In fact according to tradition men were taught to write by the god Thot himself during the reign of Osiris. Down through the centuries the writing retained a sacred character and more or less magical powers. Anybody who knew how to write the approximately seven hundred signs which constituted Egyptian writing, each sign representing a sound or an object, was held in great esteem. The names of the kings and queens were surrounded by an outline which ar- cheologists call a « cartouches ». It was precisely from the names of Cleopatra and Ptolemy, engraved inside their « cartouches » on the Rosetta Stone, that Champollion started his long work on the deciphering of the hieroglyphs. The ancient Egyptians either engraved the hieroglyphs in the stonework of their temples or painted them on the walls of the burial chambers or inscribed them with a reed pen on rolls of papyrus, the antecedent of our paper.

Hieroglyphic Writing
What is papyrus? Papyrus is a perennial grass, a species of reed whose stem can range in height from two to five metres and which is terminated by an umbrellashaped flower. The white spongy pith of the stem was cut into thin sections which were laid out on a flat surface and stuck together at the edges. Then a second layer was laid on top of the first in a direction at right angles to it, the whole was then wetted and allowed to dry in the sun. This constituted leaf which was pressed and then scraped to make it thinner. Several sheets would be joined together to produce a long strip which could then be rolled up. The writing on the roll was presented in columns.

Egyption Valley of the Kings and Mortuary Literature

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Mortuary Literature
In most of the royal tombs from the entrance doorway to the burial chamber, the walls from floor to ceiling were covered with sacred texts and representations from the mortuary literature known as the Book of the Dead. This had been accumulated over thousands of years and included hymns, prayers and magical utterances, as well as ascension texts and resurrection texts. The corridors represented the different stages of the journey of the deceased to the afterlife.


Ancient Egyptian Mortuary Literature
The ancient Egyptians had a deeply rooted concept of life after death. They saw the physical body as a vehicle for certain immortal aspects of man that continued after his death. One of these was known as the ka (symbolised as a pair of upraised arms), which was a sort of guardian spirit that was born at the same time as man, and continued to live in the vicinity of his tomb after his death. Another immortal aspect was the ba or soul, symbolised as a bird with a human head which came into existence with the passing of the mortal body. All the mortuary literature in ancient Egypt listed provisions of food and offerings to nourish the ka and prayers for the release of the ba.

The pharaoh was regarded as ‘Son of the Sun-god’. This led to the belief that at his death he would join, or be absorbed by, the sun when it set on the western horizon. He would travel through the twelve regions of the underworld (which correspond to the twelve hours of night) in the solar barge. Sometimes the vessel would be piloted by the wolf-jackal of Abydos, who steered it through the underworld, or along the horizon. Then, just as the sun would rise again in the eastern sky, so, too, would the pharaoh be reborn.

Ancient Egyptian Mortuary Literature
In the early corridors of the tomb there were selections from ‘The Praises of Ra’, often with the Sun-god depicted in many different forms. This was followed by the ‘Book of the Portals’, which was an hour-by-hour division of the underworld, each separated by a massive gate guarded by gigantic serpents. With the correct password, however, and the necessary protection from guardian deities and sacred charms, the deceased would successfully pass from one hour to another. The banks of the river would usually throng with spirits and demons of a friendly nature to ward off the many enemies of the Sun-god, whose purpose was to hinder the journey of the solar barge.

The mortuary texts known as ‘The sun’s journey in the Underworld’ revealed a land where ferocious, dragon-like creatures, serpents and crocodiles lurked. Among the deadly foes of the deceased, some would deprive him of his mortuary food and drink, dry up his breath, or cause him to breathe fire. They could rob him of his organs and, worse, his very name, which would (deprive him of his identity forever.

Ancient Egyptian Mortuary Literature
In the deepest chambers of the tomb monsters and spirits can often be seen in rows. To each the deceased addressed an appropriate speech. The priests ingeniously devised a choice of Two Ways, so that if the deceased deviated from the correct path, there were charms to save him from the ‘Place of the Execution by the Gods’, to prevent him being overpowered by the forces of evil, to prevent him from becoming ‘The blazing Eye of Horus’, and to prevent him from walking with his head downwards! The list was endless. There were safeguards for every stage of the journey, even a special scarab over the heart, to quieten its beat in the awesome presence of Osiris, Lord of the Underworld.

Mortuary Literature in Ancient Egypt

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Mortuary Literature
In most of the royal tombs from the entrance doorway to the burial chamber, the walls from floor to ceiling were covered with sacred texts and representations from the mortuary literature known as the Book of the Dead. This had been accumulated over thousands of years and included hymns, prayers and magical utterances, as well as ascension texts and resurrection texts. The corridors represented the different stages of the journey of the deceased to the afterlife.
Literature in Ancient Egypt

The ancient Egyptians had a deeply rooted concept of life after death. They saw the physical body as a vehicle for certain immortal aspects of man that continued after his death. One of these was known as the ka (symbolised as a pair of upraised arms), which was a sort of guardian spirit that was born at the same time as man, and continued to live in the vicinity of his tomb after his death. Another immortal aspect was the ba or soul, symbolised as a bird with a human head which came into existence with the passing of the mortal body. All the mortuary literature in ancient Egypt listed provisions of food and offerings to nourish the ka and prayers for the release of the ba.

Literature in Ancient Egypt
The pharaoh was regarded as ‘Son of the Sun-god’. This led to the belief that at his death he would join, or be absorbed by, the sun when it set on the western horizon. He would travel through the twelve regions of the underworld (which correspond to the twelve hours of night) in the solar barge. Sometimes the vessel would be piloted by the wolf-jackal of Abydos, who steered it through the underworld, or along the horizon. Then, just as the sun would rise again in the eastern sky, so, too, would the pharaoh be reborn.

In the early corridors of the tomb there were selections from ‘The Praises of Ra’, often with the Sun-god depicted in many different forms. This was followed by the ‘Book of the Portals’, which was an hour-by-hour division of the underworld, each separated by a massive gate guarded by gigantic serpents. With the correct password, however, and the necessary protection from guardian deities and sacred charms, the deceased would successfully pass from one hour to another. The banks of the river would usually throng with spirits and demons of a friendly nature to ward off the many enemies of the Sun-god, whose purpose was to hinder the journey of the solar barge.

The mortuary texts known as ‘The sun’s journey in the Underworld’ revealed a land where ferocious, dragon-like creatures, serpents and crocodiles lurked. Among the deadly foes of the deceased, some would deprive him of his mortuary food and drink, dry up his breath, or cause him to breathe fire. They could rob him of his organs and, worse, his very name, which would (deprive him of his identity forever.

Literature in Ancient Egypt
In the deepest chambers of the tomb monsters and spirits can often be seen in rows. To each the deceased addressed an appropriate speech. The priests ingeniously devised a choice of Two Ways, so that if the deceased deviated from the correct path, there were charms to save him from the ‘Place of the Execution by the Gods’, to prevent him being overpowered by the forces of evil, to prevent him from becoming ‘The blazing Eye of Horus’, and to prevent him from walking with his head downwards! The list was endless. There were safeguards for every stage of the journey, even a special scarab over the heart, to quieten its beat in the awesome presence of Osiris, Lord of the Underworld.

The Origins of Ancient Egyptians

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The Origins
Egyptians history may have started in the paleolithic era even though that part of its history must consist entirely of hypotheses and suppositions. At that period the valley of the Nile was very different from what it is today. The river must have covered almost the whole region and this fact, together with a climate which was undoubtedly much more humid, would have resulted in unlimited expanses of marshland stretching right up to the Delta. The climate started to change at the end of the paleolithic period and this caused the Nile to change its course to that which it follows today.
The Origins of Ancient Egyptians
The slow but progressive change of the neighbouring areas into desert led to human life being concentrated along the fertile banks of the river. In the neolithic period whose beginning can be taken to be about 10,000 B.C., there were already two distinct ethnic groups originating from two very different regions. A group of African race from central Africa and a second group of Mediterranean race which had its origins in the heart of Asia. To these two must be added a third group, believed to come from the legendary Atlantis, which must have arrived in the Nile valley via Libya. Two centres of civilisation developed, one in the north of the country concentrated in the Delta where it created the first urban centre Merimda, the other in the south around Tasa.

The Origins of Ancient Egyptians
Thus the Egyptian population was divided into two even at this remote period and not withstanding the subsequent unification of the country this has left its mark in the division into « hesep » or provinces which the Greeks called « nomi », Upper Egypt having 22 and Lower Egypt 20. This was the dawn of Egyptian civilisation, the period which the Egyptians themselves called the « time of God » when Osiris sat on the throne of Egypt. This terrestrial reign is described in documents known as The Pyramid Texts. Osiris, according to legend, united the two parts of the population but the unity did not last long. It is only from about 3200 B.C. that one can start to talk about Egyptian history in any serious sense.

The Origins of Ancient Egyptians

Egyption Valley of the Kings

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Valley of the Kings
Deep in the limestone hills to the north-west of Deir el Bahri is a remote valley. Here the pharaohs of the 18th, 19th and 20th Dynasties chose their eternal resting place. Thutmose I was the first pharaoh to excavate a tomb in the barren valley, and to construct his mortuary temple at the edge of the verdant valley. In this way, he believed, his cult could be continued while his resting place remained secret and safe from robbers.

Egyption Valley of the Kings

After the mummified bodies of the pharaohs had been laid to rest, the passages were sealed and covered with rock and rubble. With the entrances totally obscured, the New Kingdom pharaohs were confident that their tombs, unlike those of their ancestors, would be safe. They were mistaken. With the notable exception of the burial of Tutankhamon all were broken into and robbed of their treasures. The huge stone lids of the sarcophagi were thrust aside, or hammered off. The inner coffins were removed. The mummies of the pharaohs were stripped of their adornments and cast aside, sometimes actually burnt, by the robbers.

Egyption Valley of the Kings
In an attempt to protect the bodies of their great ancestors, the priests of the 21st Dynasty placed them in a twelve-metre deep shaft, which was probably a Middle Kingdom tomb, in one of the caves at the foot of the cliffs at Deir el Bahri; that is to say, on the other side of the mountain that separates the Valley of the Kings from Deir el Bahri. Into this shaft they placed no less than forty mummies of the 18th and 19th Dynasties, which they had collected from pillaged tombs. The bodies of Amenhotep I, Thutmose III, Seti I, Ramses II and Ramses III were among them. Other mummies were hidden in already violated tombs, such as that of Amenhotep II (page 91), which was then resealed.

The shaft at Deir el Bahri was discovered in 1881, and the mummies in the tomb of Amenhotep II in 1898. All were taken from one place to another, until they were settled on the upper floor of the Cairo Museum of Antiquities.

Egyption Valley of the Kings
Tomb design and decoration
The actual tomb design was relatively uniform, differing only in length and number of chambers. They usually comprised three corridors, one following the other, sloping deeper and deeper into the bedrock. A shaft at the end of the first corridor, sometimes dropping to a depth of over six metres, was a feature of several tombs; perhaps it was designed to discourage robbers who, despite all effort at concealment, had located the doorway, or for drainage of rainfall. At the end of the third corridor there was usually a door leading to an ante-chamber, and the tomb chamber lay beyond this. Its roof was often supported by pillars and the sarcophagus was placed either at the centre or to the rear.

Egyption Valley of the Kings
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