Two sixth dynasty tombs of King Pepi II’s priests uncovered in Saqqara
By Nevine El-Aref
During excavation work by the French Institute for Oriental Studies (IFAO) at Tabetl Algish in the south Saqqara necropolis, two very-well preserved tombs were uncovered.
The tombs belong to two priests from the reign of the sixth dynasty King Pepi II, and include their skeletons and a few items of their funerary collection. The first priest is named Ankhti and the second is Saby.
Minister of Antiquities Mamdouh Eldamaty explains that the walls of both tombs are very well decorated with paintings depicting religious rituals, among them presenting offerings to deities.
He asserted that the paintings are still bearing their vivid colours as if they were painted yesterday, although they were dug 4,200 years ago.
“These paintings are a good documentary revealing the type of religious rituals at that time as well as showing the skill of ancient Egyptian artisans,” Eldamaty confirmed.
French Egyptologist Vassil Dobrev, head of the mission, explains that burial shafts are found at a very deep level inside the tombs. Saby’s burial shaft was six metres deep, while the one of Ankhti was found 12 metres deep.
He went on to say that each tomb is built on two levels: the upper one is on the ground built of mud bricks, while the lower part is a rock hewn of limestone.
Kamal Wahid, director of the central administration of Giza antiquities, told Ahram Online that although a few alabaster vessels, offerings and the skeletons of both priests were found, both tombs were subjected to looting in antiquity. Both skeletons were found scattered on the ground and not inside sarcophagi.
He explains that both tombs are almost identical and bear very distinguished scenes, among them the ancient Egyptian offerings painted on the walls of the priests’ burial chambers.
It shows the pot of the seven ritual oils and the list of offerings with their names and quantities. Incense balls and copper burning incense are also depicted as well as head rests and necklaces worn by priests.
Source: http://english.ahram.org.eg/NewsContent/9/40/126746/Heritage/Ancient-Egypt/Painted-priests-tombs-uncovered-in-Saqqara.aspx
Showing posts with label Pepi II. Show all posts
Showing posts with label Pepi II. Show all posts
Saturday, April 4, 2015
Friday, August 30, 2013
The eloquent peasant
Egyptologist Bassam Al-Shamaa tells Abeya
El-Bakry about the history of revolt in Egypt
January 2011 was not the first revolution in Egypt in the last 100 years. Unlike the July 1952 Revolution and the regime to which it gave birth, the January Revolution was not military. It was a civil revolution calling for civil rights and civil government. But nor was the July Revolution in any way unprecedented. As the Egyptologist, tour guide and writer who launched the 2005 Save the Sphinx campaign Bassam Al-Shamaa explains, there was a precedent for the January Revolution in the workers’ strike of 1155 BC. Al-Shamaa traces the Egyptians’ revolutionary character and how it has changed over an incredibly long period of time, indicating that at least some native traits have endured. Of course he is aware of the fact that revolution goes by many names, including “coup d’etat” when it involves military intervention. In ancient Egypt it was called sbi, he explains, meaning roughly rebellion; but by the time the army officer Ahmed Orabi led major protests in 18th century Egypt, it was known by the Arabic word hoga, literally meaning “frenzy” but perhaps more accurately translated as uprising, for which the accepted English term for the Arab world — following Palestinians protests — is “intifada”.
Revolutions were frequent before the unification of upper and lower Egypt, Al-Shamaa says, in the time of what he calls “the very ancient Egyptians”. There were two places in Upper Egypt — the southern half of the country — particularly known for protests: a city whose location is in the present-day town of Ballas, and Naqqada, 27 kilometres north of Luxor. “History works in steps, in my opinion,” Al-Shamaa says. “There is no such thing as an invention, only progress.” King Menes is credited with unifying the country but in fact there were several figures associated with this achievement when “the Lord of the Land(s)” became “the Lord of the Two Lands” and the double crown emerged. This period was in fact very similar to the situation we currently have with the breakdown in security and sharp polarisation between supporters and opponents of General Abdel-Fattah Al-Sisi. At the time, Al-Shamaa says, governors and district heads seceded from the central government, which almost happened twice in the last year, in the cities of Al-Mahalla and Port Said.
El-Bakry about the history of revolt in Egypt
January 2011 was not the first revolution in Egypt in the last 100 years. Unlike the July 1952 Revolution and the regime to which it gave birth, the January Revolution was not military. It was a civil revolution calling for civil rights and civil government. But nor was the July Revolution in any way unprecedented. As the Egyptologist, tour guide and writer who launched the 2005 Save the Sphinx campaign Bassam Al-Shamaa explains, there was a precedent for the January Revolution in the workers’ strike of 1155 BC. Al-Shamaa traces the Egyptians’ revolutionary character and how it has changed over an incredibly long period of time, indicating that at least some native traits have endured. Of course he is aware of the fact that revolution goes by many names, including “coup d’etat” when it involves military intervention. In ancient Egypt it was called sbi, he explains, meaning roughly rebellion; but by the time the army officer Ahmed Orabi led major protests in 18th century Egypt, it was known by the Arabic word hoga, literally meaning “frenzy” but perhaps more accurately translated as uprising, for which the accepted English term for the Arab world — following Palestinians protests — is “intifada”.
Revolutions were frequent before the unification of upper and lower Egypt, Al-Shamaa says, in the time of what he calls “the very ancient Egyptians”. There were two places in Upper Egypt — the southern half of the country — particularly known for protests: a city whose location is in the present-day town of Ballas, and Naqqada, 27 kilometres north of Luxor. “History works in steps, in my opinion,” Al-Shamaa says. “There is no such thing as an invention, only progress.” King Menes is credited with unifying the country but in fact there were several figures associated with this achievement when “the Lord of the Land(s)” became “the Lord of the Two Lands” and the double crown emerged. This period was in fact very similar to the situation we currently have with the breakdown in security and sharp polarisation between supporters and opponents of General Abdel-Fattah Al-Sisi. At the time, Al-Shamaa says, governors and district heads seceded from the central government, which almost happened twice in the last year, in the cities of Al-Mahalla and Port Said.
Wednesday, February 22, 2012
The Fall of the Egyptian Old Kingdom
By Professor Fekri Hassan
Egypt, to be sure, survived the disastrous collapse of the monarchy. Within a century, Egyptians had re-invented centralized government. They refurbished the image of kings so that they were not merely rulers by virtue of their divine descent but more importantly had to uphold order and justice, care for the dispossessed and show mercy and compassion. The crisis that shook Egyptian society thus heralded the most dramatic transformation in the royal institution, which was destined never to be separated from this social function.
The crisis not only reformed the monarchy but also instilled the spirit of social justice and laid the foundation for mercy and compassion as fundamental virtues. It was these concepts that were later to infuse Christianity and Islam. It was these same concepts that eventually led to the overthrowing of monarchs who repeatedly usurped their powers and denied people their religious rights.
End of a dynasty
Nothing prepared Egypt for the eclipse of royal power and poverty that came after Pepy II (Neferkare). He had ruled for more than 90 years (2246 - 2152 BC) as the fourth king of the 6th Dynasty of the Old Kingdom. Within the span of 20 years, fragmentary records indicate that no less than 18 kings and possibly one queen ascended the throne with nominal control over the country. This was the entire length of the 7th and 8th Dynasties (2150 - 2134 BC). In the last few years of the 6th Dynasty, the erosion of power of the centralized state was offset by that of provincial governors and officials who became hereditary holders of their posts and treated their regions as their own property.
Egypt, to be sure, survived the disastrous collapse of the monarchy. Within a century, Egyptians had re-invented centralized government. They refurbished the image of kings so that they were not merely rulers by virtue of their divine descent but more importantly had to uphold order and justice, care for the dispossessed and show mercy and compassion. The crisis that shook Egyptian society thus heralded the most dramatic transformation in the royal institution, which was destined never to be separated from this social function.
The crisis not only reformed the monarchy but also instilled the spirit of social justice and laid the foundation for mercy and compassion as fundamental virtues. It was these concepts that were later to infuse Christianity and Islam. It was these same concepts that eventually led to the overthrowing of monarchs who repeatedly usurped their powers and denied people their religious rights.
Wednesday, September 21, 2011
Heb Sed, The Ritual Jubilee
Introduction
Off all the many ancient Egyptian festivals, local as well as nationwide, there was one which differed quite a bit from the rest. While they all were aimed at the relationship between the gods, the king and the people, the Heb Sed was more directly focussed around the kingship as such and its complete renewal.
The name Heb Sed, also known as The Sed festival or Feast of the Tail, derives from the name of an Egyptian wolf god, one of whose names was Wepwawet or Sed. The less formal feast name, the Feast of the Tail, is derived from the name of the animal's tail that typically was attached to the back of the pharaoh's garment in the early periods of Egyptian history. This suggests that the tail was the vestige of a previous ceremonial robe made out of a complete animal skin.
A Heb Sed was first held during the 30th regnal year of a pharaoh, and from then on, every three years, but several pharaohs however, held their first Heb Sed at a much earlier date: Hatshepsut held her first jubilee during her 16th regnal year, while Amenhotep IV/Akhenaten chose to dedicate his festival to his solar-god Aten at the early beginnings of his reign. Ramesses II often left two instead of three years between his Heb Seds, he was able to celebrate 14 such jubilees during his 67 years of reign.
Subscribe to:
Posts (Atom)