Long-Lost Mummy of Pharaoh's Foster Brother Found

By Rossella Lorenzi

The mummy of the pharaoh Amenhotep II's foster brother may have been found in a former monastery, according to archival research into 19th-century documents.

The mummy, now reduced to a skeleton, is believed to be that of Qenamun, the chief steward of Amenhotep II (about 1427–1400 B.C.) who was the 7th Pharaoh of Egypt's 18th Dynasty and likely Tutankhamun's great-great-grandfather.

Qenamun was effectively Amenhotep II's foster brother, as his mother, Amenemipet, was the chief royal nurse of the future king. The two grew up together and the bond endured in adult life, with Qenamun enjoying a high and powerful status.

But the whereabouts of Qenamun's afterlife journey had remained a mystery -- no coffin nor mummy was found in his large and beautifully decorated tomb in Thebes.

"Identifying Qenamun has been like fitting together long-lost puzzle pieces," Marilina Betrò, professor of Egyptology at Pisa University, told Discovery News.

It all began two years ago when a skeleton resting in a cardboard box was found in a store room of a 14th-century monastery. Located in Calci, a village near Pisa, the monastery now houses one of the world's oldest natural history museums.

"Intriguingly, the skull bore an inscription in black ink stating it was one of the mummies brought from Egypt by Ippolito Rosellini, Europe's first Egyptology professor," Marilina Betrò told Discovery News. She holds the same chair at Pisa University that Rosellini did.

Andrew Robinson, Cracking the Egyptian Code: the Revolutionary Life of Jean-François Champollion - A Bryn Mawr Classical Review

Reviewed by William H. Peck, University of Michigan-Dearborn

[The Table of Contents is listed below.]

This book has two principal themes. One is a biography of Jean-François Champollion; the other details the steps to the modern decipherment of ancient Egyptian. Champollion’s life as an ardent student of ancient Egypt encouraged by his older brother and returning members of Bonaparte’s expedition was eventually rewarded with an assistant professorship of history at the university in Grenoble in 1809. His publication of L’Égypte sous le Pharaons in 1814 was produced long before he could successfully read the language. His summery of his dramatic breakthrough in the decipherment came in 1822 in his Lettre à M. Dacier which was followed by a more detailed exposition two years later. Champollion was able to put his knowledge to practical use in the joint Franco- Tuscan expedition of 1828-30 where scholars were able to identify the royal names on monuments with some security. Champollion’s short life of only 41 years was a continuous adventure both intellectual and political befitting the complexity of his eventual accomplishments. A linguistic prodigy, he had begun a study of Coptic in his teens, a language that would prove crucial to his work on ancient Egyptian.

In chapter one Robinson briefly surveys the history of attempts to decipher Egyptian. The most general misconception about the language was that each sign in hieroglyphic script represented a thought or an idea. That it was partly alphabetical, partly ideographic, and partly representative of signs of classification had not to that time occurred to any western investigator immersed in languages that were essentially alphabetical. It was the slow realization by several people during the first quarter of the nineteenth century of the varied uses of the signs that the author has explained with care and detailed examination. The first assumption, that the cartouches, elongated ovals, might contain the names of royalty spelled phonetically, proved to be correct but it was still a far reach to distinguish the varied ways the signs were employed and combined. Robinson has provided an explanation of the tentative steps taken by of Champollion, as well as the others involved, that explains that deciphering the language was not accomplished in a single moment of inspiration but over a period of years by trial and error.

How the Rosetta Stone Works

by Candace Keener

Ancient Egypt conjures up ima­ges of bearded ­pharaohs, mighty pyramids and gold-laden tombs. Centuries ago, before archaeology became a legitimate field of science, explorers raided Egyptian ruins, seizing priceless artifacts. Collectors knew that t­hese items were valuable, but they had no way of understanding just how much they were worth. Because the civilization's historical records and monuments were inscribed with hieroglyphics, a language no one -- Egyptian or foreigner -- could read, the secrets of Egypt's past were hopelessly lost. That is, until the Rosetta Stone was discovered.

The Rosetta Stone is a fragment of a stela, a free-standing stone inscribed with Egyptian governmental or religious records. It's made of black basalt and weighs about three-quarters of a ton (0.680 metric tons). The stone is 118 cm (46.5 in.) high, 77 cm. (30 in.) wide and 30 cm. (12 in.) deep -- roughly the size of a medium-screen LCD television or a heavy coffee table [source BBC]. But what's inscribed on the Rosetta Stone is far more significant than its composition. It features three columns of inscriptions, each relaying the same message but in three different languages: Greek, hieroglyphics and Demotic. Scholars used the Greek and Demotic inscriptions to make sense of the hieroglyphic alphabet. By using the Rosetta Stone as a translation device, scholars revealed more than 1,400 years of ancient Egyptian secrets [source: Cleveland MOA].

The discovery and translation of the Rosetta Stone are as fascinating as the translations that resulted from the stone. Controversial from the start, it was unearthed as a result of warfare and Europe's quest for world domination. Its translation continued to cause strife between nations, and even today, scholars debate who should be credited with the triumph of solving the hieroglyphic code. Even the stone's current location is a matter of debate. This artifact has long held a powerful grip over history and politics.

Since 1802, the Rosetta Stone has occupied a space in London's British Museum. While most visitors acknowledge the stone as an important piece of history, others are drawn to it like a religious relic. The stone is now enclosed in a case, but in the past, visitors could touch it and trace the mysterious hieroglyphics with their fingers.

In this article, we'll learn how the world came to regard this piece of stone as a harbinger of Egypt's secrets. We'll also discuss its history and the circumstances surrounding its discovery, as well as the long and difficult task of deciphering the Rosetta Stone's inscriptions. Last, we'll examine the field of Egyptology and how it evolved from the Rosetta Stone.

What the Sphinx Said

By DAVID STUART

On Sept. 14, 1822, as legend tells the tale, Jean-François Champollion burst into his brother's Paris office at the Academy of Inscriptions and Belles-Lettres, flung a bundle of drawings upon the desk and cried, "Je tiens mon affaire!" ("I've done it!"). Champollion promptly fainted before he could utter news of the great intellectual feat for which he is still celebrated: the decipherment of ancient Egyptian hieroglyphs. The story of the young, frail, hotheaded scholar and his volatile time, full of upheavals political and scientific, is a remarkable tale, wonderfully told in Andrew Robinson's "Cracking the Egyptian Code: The Revolutionary Life of Jean-François Champollion."

The founding father of Egyptology started young and lived a relatively short life. Born in 1790 in southwest France, Champollion became fascinated by Oriental history and languages not long after he was sent to school in Grenoble at age 10, having exhausted local teachers. France was still basking in the exotic glow of Napoleon's Egypt campaign (1798-1801), when scientists as well as soldiers helped introduce the wonders of ancient Egypt into Western consciousness. Images and accounts of pyramids, temples and mysterious hieroglyphs—including those on the recently discovered Rosetta Stone—enchanted the young Jean-François, who soon set his sights on learning the Coptic language of old Egypt.

Egypt and the Birth of Egyptology

video credits:
Ohlone College Art 103A
Professor Kenney Mencher
(Art History Stone Age Technology through the Early Renaissance)
www.kenney-mencher.com

Egyptology

September 10, 2011 By Alfred Jones

Once I was asked, “Why is it referred to as Egyptology, indicating that it is to be studies along with scientific subjects?” To answer this question, we must go back to the year l798 when Napoleon attempted to invade Egypt. His expedition, ill advised as it was from the military standpoint, had the long range effect of politically awaking Egypt and setting in motion a scientific examination of its antiquities that continued to this day. He had taken one hundred and seventy five scholars to study and record every aspect of Egypt that could be brought under the microscope of those who wanted to know more about it in as great a depth as possible.

Not only did he bring some of France’s greatest authorities on such subjects as astronomy, mathematics, chemistry, hierology, history, various technicians, painters, poets and a copy of every book he could find in France that contained information about the Nile Valley. He brought crates of scientific apparatus and measuring instruments.

Long after Napoleon gave up his military interest in Egypt and returned to France, the army of scholars remained in Egypt and continued to study, to measure and to record their findings. He was able to create a world wide interest in Egypt and after the other Europeans became interested in Egypt, there was a host of adventurers as well as scholars who descended upon Egypt and remain there to this day.