Egypt’s Beauty

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Serabit el-Khadim

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The archaeological site is today bounded by the reconstructed original Middle Kingdom enclosure wall built by Senwosret I and recent conservation work has provided two paths for visitors, which follow the two ancient processional routes to the rock-cut shrines at the eastern end of the site. These routes lead to the sanctuaries of Hathor and Ptah and are lined with many groups of commemorative stelae in various states of preservation. The ancient miners erected a great number of memorials carrying the dates of the missions, number and job of each worker and the names of their chief. For this reason, Serabit el-Khadim is often called the Temple of the People. The two main axes of temple converge in a courtyard before the speos porticos. Because the original plan of the temple was expanded and reconstructed by successive kings, it is not easy to visualise the layout when you are there, especially as the remains are very scattered and ruined and the inscriptions and decoration of the temple are in poor condition.Beginning at the northern part of the processional way the route consists mostly of the Middle Kingdom remains. Following this route, through the northern gate of Amenemhet II, recreating the original approach towards the speos, there are two ‘Chapels of the Kings’, built by Amenemhet III and Amenemhet II which contain remains of columns and decoration. A large stela stands in situ in front of the colonnade, surrounded by a stone pavement in which an offering table is embedded. The route then proceeds towards the Hathor speos before doubling back to the main entrance and into the second processional way through the main gate.At the north of the main entrance there is a massive foundation of stonework, with a similar foundation to the south, flanking the entrance which is reminiscent of the mounds of a pylon. This gate is dated to Senwosret I and Amenemhet II, and opens into large courtyard of Senwosret I at the beginning of the processional way. Remains of foundations of walls for ten small rooms can be seen following this route before reaching a pylon about half way along. The rooms contain a wide variety of stelae, statue fragments and inscriptions mostly from New Kingdom constructions in the temple, first from the Tuthmoside then the Ramesside periods. The pylon gate was built by Tuthmose III and nearby there are several stelae with inscriptions which give the years of his reign. There are also many references to Rameses II and other rulers as well as to their representatives, the mining expedition chiefs. The following areas are confusing because some of the inscriptions were originally Middle Kingdom but the rooms were re-used during the New Kingdom. Moving eastwards the processional way opens out into chapels for the royal cults, built by Amenemhet III and re-used by New Kingdom rulers. Petrie named the western chapel the Hathor Hanafiya and the eastern the Lesser Hanafiya and they contain New Kingdom reliefs interspersed with statue remains from the Middle Kingdom, including the lower part of a seated statue of Senwosret III and several fallen Hathor heads. There are also basins and tanks for offerings.The outer areas of the sanctuary are split into two separate approaches to the shrines of Hathor and Ptah. On the northern side of the Hathor courtyard is a ‘Temple of Millions of Years’ according to the SCA notice board, erected by Rameses IV. The decoration depicts reliefs of Rameses IV before Amun, superimposed on an earlier scene. This room leads into the portico court before the ‘Cave of Hathor’. There may have once been several stelae in this area which were moved away to build the portico as sockets in the floor of the portico suggest an ancient building stage – this was the first speos or rock-cut chamber in the temple. The Hathor speos was hewn out of the rock during the reigns of Amenemhet III and IV, whereas the portico was constructed later by Amenemhet IV. Extant scenes seem to depict offerings with texts listing the names of some of the expedition leaders. The speos or cave itself is in very poor condition and currently has metal girders to shore up the roof and walls. A very badly damaged pillar or rock-stela still stands erect and has remains of a text dated to Year 3 of Amenemhet III. An offering table stands in front of this.Much of the complex of the sanctuary of Ptah, to the south of the Cave of Hathor, was reconstructed during a later building phase, though it originally dates to Amenemhet III and IV. The approach contains remains of a pair of sphinxes of Tuthmose III as the Tuthmoside kings replaced the Ptah sanctuary with a new chapel dedicated to Hathor, Amun of Thebes and Soped. The interior of the Soped shrine has a niche in the rear wall, but nothing of the decoration completed by Rameses IV and VI can now been seen there. However there are some interesting statue fragments and stelae standing outside the shrine. Even when walking the ancient processional paths used by t

Source: Serabit el-Khadim

Wadi Hammamat (Prehistory & Pharaonic period)

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Wadi Hammamat is one of a great number of dry river beds that wind through the rugged mountains of Egypt’s Eastern Desert and the modern road that runs through it connects Qift (Greek Coptos) to the port of Qusieir on the Red Sea. The route was used for millennia as a trade route from the Coast to the Nile, but the area was also famed for its quarries and gold mines. Scores of ancient ruins line the route; remains of watchtowers, forts, wells and mines from various periods show much evidence of ancient quarrying and mining activity.  The wadi is perhaps best known however, for its hundreds of hieroglyphic and hieratic rock inscriptions which record the activities of expeditions sent by many kings to obtain the precious resources of bekhen-stone which were used for small-scale building projects, sarcophagi, statues and vessels during the Pharaonic Period.

Source: Wadi Hammamat

افتتاح مقبرة مرضعة الملك توت عنخ آمون بسقارة الأحد القادم

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http://www.saqqara.nl/img/Excavations/Tombs/Maya%20and%20Merit/

يفتتح الدكتور ممدوح الدماطي وزير الآثار في العاشرة من صباح الأحد القادم 20/12/2015 مقبرة “مايا” مرضعة

الملك توت عنخ آمون بمنطقة البوباسطيون بسقارة، لأول مرة أمام حركة السياحة المحلية والعالمية منذ أن تم اكتشافهاعام 1996م.
وأوضح الدماطي أن افتتاح مقبرة مرضعة الفرعون الذهبي في هذا التوقيت والذي يأتي بالتزامن مع أعمال المسح والاستكشافات التي تتم داخل مقبرة الملك ذاته بوادي الملوك بالأقصر، ربما قد يساهم في الكشف عن مزيد من أسرار الملك الصغير من خلال دراسة مقبرة مرضعته “مايا” من جديد ومقارنتها بما ستسفر عنه نتائج العمل داخل مقبرة الملك توت.
كما أكد الدماطي حرص الوزارة الكامل على افتتاح مزارات أثرية جديدة، الأمر الذي يساهم في جذب السائحين ويعمل على تنشيط حركة السياحة خاصة في ظل ما تعانيه الوزارة من نقص في مواردها المالية في الفترة الحالية بسبب ركود حركة الزيارة على مختلف المزارات الأثرية .
من جانبه قال د. محمود عفيفي رئيس قطاع الآثار المصرية بالوزارة أن مقبرة “مايا” تعد واحدة من أجمل مقابر الدولة الحديثة، وهي مقبرة منقورة في الصخر عبارة عن ممر يؤدي إلى حجرة رئيسية بها أربع دعامات يظهر عليها نقش يمثل صاحبة المقبرة واسمها أمامها وعلى يسار الداخل لهذه الحجرة يوجد ممر هابط يؤدي إلى حجرات الدفن الخاصة بالمقبرة.
وأشار عفيفي إلى أنه قد أعيد استخدام هذه المقبرة في العصور المتأخرة والعصر اليوناني الروماني كجبانة للقطط كجزء من جبانة البوباسطيون حيث تم البناء وطمس النقوش والمناظر بالأحجار والمونة مما ساعد على حفظها حتى الآن.

Beni Hasan

Tomb of Amenemhet (BH2)The tomb of Amenemhet, who was called Ameni, dates to Dynasty XII and is a little more elaborate than the earlier tombs. We can be more precise than this, as the tomb-owner’s biographical text is dated to year 43, month 2 of the season of inundation, day 15 of the reign of Senwosret I. Amenemhet was the last holder of the hereditary title ‘Great Overlord of the Province of the Oryx’ at a time when the government of Egypt was once more becoming more centralised. The architecture of Amenemhet’s tomb differs from the earlier style by having a courtyard and a portico with two columns before the entrance to the tomb-chapel.

Source: Beni Hasan

First Sunday of Advent Sunday, November 29

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Advent is a season observed in many Western Christian churches as a time of expectant waiting and preparation for the celebration of the Nativity of Jesus at Christmas. The term is an anglicized version of the Latin word adventus, meaning “coming”.                                                            Latin adventus is the translation of the Greek word parousia, commonly used to refer to the Second Coming of Christ. For Christians, the season of Advent anticipates the coming of Christ from two different perspectives. The season offers the opportunity to share in the ancient longing for the coming of the Messiah, and to be alert for his Second Coming.