Pharaonic Rock Carvings Found in Egypt

JAN 7, 2015 06:30 PM ET // BY ROSSELLA LORENZI

A rare wall relief showing an unidentified pharaoh has been discovered within the sandstone quarries of Gebel el Silsila, north of Aswan.

Carved into the vertical face of the quarry wall, some 5 feet above the ground, the stela depicts the pharaoh presenting offerings to Thoth, the ancient god of wisdom, and Amun-Ra, the king among gods.

“It’s particularly rare for these two deities to be portrayed together,” Lund University archaeologist Maria Nilsson, director of the Gebel el Silsila Survey Project, told Discovery News.

She added the three figures are rather poorly preserved, although some details can be made out.

“We can see the characteristic double feather crown of Amun-Ra, and the moon disc of the ibis-headed Thoth,” Nilsson said. “Unfortunately, the item presented by the pharaoh is no longer discernible.”

Preliminary study suggests the stela dates to the late dynastic period, perhaps the Third Intermediate Period, which began with the death of pharaoh Ramesses XI in 1070 B.C. and ended with the foundation of the Twenty-Sixth Dynasty by Psamtik I in 664 BC.

Readable inscriptions on the stela are merely titles of the gods, “Amun-Ra, King of the Gods, Lord of (-)”, and “Thoth, Twice Great, Lord of (-)”.

Unravelled after 3,000 years, the secrets of the singing mummy

By Fiona Macrae

Her body has lain undisturbed for almost 3,000 years.

Now, thanks to modern technology, the secrets of Tamut’s life are being unwrapped without upsetting her peace.

Using a CT scanner in London hospitals, experts from the British Museum peered through the intricately decorated burial case and the multiple layers of linen bandages to the person hidden inside.

The electronic excavation showed Tamut to have received the most lavish level of mummification, with amulets and other mystical jewels buried with her. 

These include artificial eyes, to allow her to see in the afterlife, thin plates of gold or another precious metal on her finger and toe nails and metal plates designed to magically heal the wounds left by the embalmer.

Some of the amulets were placed on her body – others were put inside, beside her vital organs.

Her hair was short, likely because she wore a wig, and examination of her pelvis suggests she was at least 35 when she died. The cause of death is unknown – but the scans provide a tantalising clue.

They show a large part of the femoral artery in her upper thigh to be clogged with fat, a piece of which could have broken off and triggered a heart attack or a stroke.

One Mummy, Many Coffins: Egyptians Intended to Transform Deceased from Human to Deity

Aug. 23, 2013 — The Egyptian elite was buried in a coffin placed inside another coffin -- in ensembles of up to eight coffins. This was intended to ensure the transformation of the deceased from human to deity, according to Anders Bettum, Egyptologist.

"Boxes and other forms of containers are technologies that arise at given points of time in various cultures. Everybody knows the ancient Egyptian practice of mummifying their dead. What is perhaps less known is that they placed the mummies inside layer upon layer of coffins," says Anders Bettum, Egyptologist at the Department of Culture Studies and Oriental Languages, University of Oslo.

A similar idea can be found with Russian dolls, Chinese boxes and even Norwegian poetry traditions.

"The Egyptian coffin sets are based on the same principle that we can observe with Chinese boxes and Russian nested matryoshka dolls, where objects are nested inside each other to constitute a complete ensemble," he says.

Ancient Egyptian history encompasses a period of nearly three thousand years, up to the Roman conquest in the year 30 BCE. Today, museums all over the world possess mummies or coffins that have contained mummies of more or less prominent men and women.

The child king Tutankhamun (1334-24 BCE) was buried in as many as eight coffins, according to Bettum.

"For men and women who were members of the ancient Egyptian elite at that time, three or four coffins were not unusual," he adds.

Karnak: Temple Complex of Ancient Egypt

by Owen Jarus, LiveScience Contributor

30 November 2012

Karnak is an ancient Egyptian temple precinct located on the east bank of the Nile River in Thebes (modern-day Luxor). It covers more than 100 hectares, an area larger than some ancient cities.

The central sector of the site, which takes up the largest amount of space, is dedicated to Amun-Ra, a male god associated with Thebes. The area immediately around his main sanctuary was known in antiquity as “Ipet-Sun” which means “the most select of places.”

To the south of the central area is a smaller precinct dedicated to his wife, the goddess Mut. In the north, there is another precinct dedicated to Montu, the falcon-headed god of war. Also, to the east, there is an area — much of it destroyed intentionally in antiquity — dedicated to the Aten, the sun disk. 

Construction at Karnak started by 4,000 years ago and continued up until the time the Romans took control of Egypt, about 2,000 years ago. Each Egyptian ruler who worked at Karnak left his or her own architectural mark. The UCLA Digital Karnak project has reconstructed and modeled these changes online. Their model shows a bewildering array of temples, chapels, gateway shaped “pylons,” among many other buildings, that were gradually built, torn down and modified over more than 2,000 years.

Karnak would have made a great impression on ancient visitors, to say the least. “The pylons and great enclosure walls were painted white with the reliefs and inscriptions picked out in brilliant jewel-like colours, adding to their magnificence,” writes Egyptologist Heather Blyth in her book "Karnak: Evolution of a Temple" (Routledge, 2006).

“Behind the high walls, glimpses of gold-topped obelisks which pierced the blue sky, shrines, smaller temples, columns and statues, worked with gold, electrum and precious stones such as lapis lazuli must have shimmered in the dusty golden heat.”

Reign of Pharaoh Thutmose II suggests crisis

Harvard University educated archaeologist and president of the Paleontological Research Corporation, Dr. Joel Klenck, states an array of archaeological discoveries evidence a crisis during the reign of the Egyptian Pharaoh Thutmose II (ca. 1,492-1,479 B.C.) in the Eighteenth Dynasty.
An inscription by the succeeding Pharaoh Hatshepsut (ca. 1,479-1,457 B.C.) in her Underground Temple at Speos Artemidos states that Egypt was “ruined” and “had gone to pieces” before the beginning of her reign. Hatshepsut’s inscription also states that a population of “vagabonds” emerged from former Asiatic populations that once controlled northern Egypt and caused this ruination. Hatshepsut notes these vagabonds were responsible for “overthrowing that which had been made”.

Klenck comments, “The reign of Thutmose II ended between 79 and 86 years after Seqenenre Tao II (ca. 1,560-1,555 B.C.) began to reconquer northern Egypt from foreign Hyksos populations, who controlled Egypt during the Second Intermediate Period (ca. 1,650-1,550 B.C.). Egyptian texts are clear that the son of Tao II, Ahmose I, conquered the Hyksos and captured their capital at Avaris around 1,550 B.C. Yet, this inscription by Hatshepsut notes another population remained in Egypt from ‘the midst’ of the ‘Asiatics’ and ruined Egypt ‘down to my majesty’ or before the beginning of her reign.”

Further, there is evidence that disease affected the royal court before the reign of Hatshepsut. The mummy of Thutmose II is the only corpse of a pharaoh during the Eighteenth Dynasty covered with cysts from an unknown malady. These lesions coat the back, waist, arms and legs of Thutmose II and exhibit a mixture of papules, scabs and scars up to several centimeters in length. These cysts also cover the corpse of the wet-nurse Sitre-In, who was probably unrelated to the royal lineage. In addition, Hatshepsut and her successor, Thutmose III (ca. 1,457-1,425 B.C.), bear traces of the disease suggesting their skin healed after a period of time. Recent DNA evidence suggests that Thutmose III might not be related to Thutmose II. That Sitre-In and Thutmose III show evidence of this disease suggests the disease was not hereditary but widely affected Thutmose II and his court.

The Religion Of Ancient Egypt

Religion played a central role in the daily lives of ancient Egyptians and inspired many of the Egyptian civilization’s most extraordinary vestiges, including temples, pyramids and other wonders. Their rich spiritual world included complex beliefs about the afterlife and multiple deities with specific associations, such as the sun god, Ra, and Osiris, ruler of the underworld. It revolved around the Egyptian pharaoh, who maintained an intermediary position between humanity and the gods, and became fully deified after death or, occasionally, during his lifetime. Ancient Egyptian religion underwent significant changes during its 3,000 years of existence and ultimately faded with the arrival of Christianity in the early centuries A.D.

Introduction

The Egyptian religion was the indigenous beliefs of ancient Egypt from predynastic times (4th millennium BCE) to the disappearance of the traditional culture in the first centuries CE.

Nature and significance

Egyptian religious beliefs and practices were closely integrated into Egyptian society of the historical period (from c. 3000 BCE). Although there were probably many survivals from prehistory, these may be relatively unimportant for understanding later times, because the transformation that established the Egyptian state created a new context for religion.

Religious phenomena were pervasive, so much so that it is not meaningful to view religion as a single entity that cohered as a system. Nevertheless, religion must be seen against a background of potentially nonreligious human activities and values. During its more than 3,000 years of development, Egyptian religion underwent significant changes of emphasis and practice, but in all periods religion had a clear consistency in character and style.

It is inappropriate to define religion narrowly, as consisting only in the cult of the gods and in human piety. Religious behaviour encompassed contact with the dead, practices such as divination and oracles, and magic, which mostly exploited divine instruments and associations.

There were two essential foci of public religion: the king and the gods. Both are among the most characteristic features of Egyptian civilization. The king had a unique status between humanity and the gods, partook in the world of the gods, and constructed great, religiously motivated funerary monuments for his afterlife. Egyptian gods are renowned for their wide variety of forms, including animal forms and mixed forms with an animal head on a human body. The most important deities were the sun god, who had several names and aspects and was associated with many supernatural beings in a solar cycle modeled on the alternation of night and day, and Osiris, the god of the dead and ruler of the underworld. With his consort, Isis, Osiris became dominant in many contexts during the 1st millennium BCE, when solar worship was in relative decline.

Karnak before the XVIIIth Dynasty.

Contribution to the study of the mud-brick remains of the first temples of Amun-Ra

by Guillaume Charloux

(DIGITAL BOOK IN FRENCH: Karnak avant la XVIIIe dynastie. Contribution à l'étude des vestiges en brique crue des premiers temples d'Amon-Rê) 2011.
Co-authored with Romain Mensan
With two articles by Michel Azim & Antoine Garric
With the participation of Shimaa Montaser Abu al-Hagag

Soleb. Collection "Études d’égyptologie" directed by Nicolas Grimal, professor at the Collège de France.

DIGITAL FORMAT. 568 pages (21 x 29,7 cm).
ISBN 978-2-9523726-9-5.

The Temple of Amun-Ra at Karnak, as now visited by thousands of tourists, is the largest religious sanctuary still preserved in Egypt. Yet our knowledge of its origin and its development is still very patchy, despite two centuries of French archaeological research.

In 2002, fortuitous mud-brick remains exhumed during the study of the foundations of New Kingdom constructions has revived the debate about its origin. This was the start of a large-scale geomorphological and archaeological operation conducted by a multidisciplinary research team. Courtyards of the fourth, fifth and sixth pylons, the so-called "courtyard of the Middle Kingdom", neighboring aisles, and Thutmose III’s Akhmenou have been the focus of soundings to recover mud-brick construction and lower sedimentation levels.

The results suggest that the first religious complex at Karnak was built on a hill and it gradually developed to the west. It was also determined that the first temple certainly dates back from the eleventh dynasty (ca. 2160-1991 BC) and cannot be earlier.

The Temple of the New Kingdom, as we now see it, was present in almost identical proportions during the Middle Kingdom and the Second Intermediate Period. This earlier religious complex, of which there remain only minor leveling courses of mud-brick, was most likely one of the largest sanctuaries in Egypt in the first half of the second millennium BC.

Dr. Guillaume Charloux received his Ph.D. from the University Paris I (Panthéon-Sorbonne). He is a research engineer in the UMR 8167 Orient et Méditerranée of the CNRS (French National Center for Scientific Research).

Roman Mensan is an associate researcher at the UMR 5608 Traces of the CNRS .

Source: http://cnrs.academia.edu/GuillaumeCharloux/Books/1215481/Karnak_before_the_XVIIIth_Dynasty._Contribution_to_the_study_of_the_mud-brick_remains_of_the_first_temples_of_Amun-Ra