Sunday, November 6, 2011

Alphabet Einkonsonantenzeichen




Hieroglyphe Bildbedeutung Aussprache
Geier a
und Schilfblatt bzw. zwei Schilfblätter i oder j
Unterarm a
Wachtelküken w oder u
Bein b
Hocker p
Viper f
Eule m
Wasser n
Mund r
Hof h
Strick ch (wie in "ach")
Unbekannt ch (wie in "ich")
Tierleib mit Zitzen ch (wie in "ach")
Türriegel stimmhaftes S (weiches S)
gefalteter Stoff stimmloses S (hartes S)
Grundriss eines Teiches sch
Sandböschung k (weit hinten im Gaumen gesprochen)
Korb k
Krugständer g
Brotlaib t
Seil tj (wie in Nation)
Hand d
Kobra dj (wie in englisch journal)

  Einkonsonantenzeichen - Nebenformen

Zu den üblichen Einkonsonantenzeichen kommen noch ein paar Alternativen hinzu, die durchaus des öfteren in den antiken Schriften zu finden sind:

Hieroglyphe Bildbedeutung Aussprache
Zwei Striche i
Rote Krone von Unterägypten n
Hälfte eines Thronuntersatzes m
Kringel w oder u oder o
Zweikonsonantenzeichen

Hieroglyphe Bildbedeutung Aussprache
Holzsäule aa
Lasso wa
Ente, Pa-Vogel pa
Sichel ma
Papyrusbüschel ha
Lotusstengel ha (ausgeprochen wie cha)
Ente sa
Lotusteich sa (ausgesprochen wie scha)
Ka (so etwas wie Seele) ka
und Land (mit bzw. ohne Sandkörnern) ta
Feuerbohrer da (ausgesprochen wie dja)
Sonnenaufgang ha (ausgeprochen wie cha)
und Hand mit Spitzbrot bzw. Spitzbrot di
Löwe rw bzw. ru
(wird bei unägyptischen Wörtern auch als Laut L benutzt)
Binse sw bzw. su
Dju-Berg dw (ausgesprochen wie dju)
Korb nb
Milchkrug im Netz mj bzw. mi
Stössel tj bzw. ti
Wirbelsäule mit Nervensträngen aw bzw. au
Napf nw bzw. nu
Steuerrad / Ruder hp
Brunnen hm
Schlitten tm
In-Fisch jn bzw. in
Hase wn
Schachbrett (Seitenansicht) mn
und Pfeilspitze sn
Auge ir
Schwalbe wr
Hausgrundriß pr
und Pflug mr
Kopf hr
Hackklotz hr (ausgesprochen wie cher)
Zusammengebundene Felle ms
Keule hd (ausgesprochen wie hedj)
Herz ib

Dreikonsonantenzeichen

Hieroglyphe Bildbedeutung Aussprache
Skarabäus hpr
Luftröhre nfr
und Versiegelte Buchrolle htp
Dächsel über Holzblock stp
Was-Zepter was
und Wasserflaschen in Halterung hnt
Hirtenstab hka
Ankh anh
Stern sba
Stoff, an einen Pfahl gebunden ntr
































































































































































                

Deir el-Bahri Mortuary Temple of Hatshepsut 18th Dynasty

The various parts of the temple
(at the bottom left of the picture can just be seen the remains of the Mortuary temple of Mentuhotep II (11th Dynasty).
Lower Court
Although the majority of the scenes here have been destroyed, some do still survive - most notiably a scene of Tuthmosis III dancing before the god Min, and also a scene showing the journey of two obelisks down the Nile (see were erected at the temple of Karnak).
Middle Court
Anubis Chapel
Any scenes of Hatshepsut have been destroyed, but scenes showing Tuthmosis III still survive (he is shown worshipping Seker). The chapel also has figures of many gods - Anubis, Nekheb, Uaset, Amen-Ra, Harmachis, Osiris (but Anubis occurs the most - in one scene Hatshepsut (now erased) makes offerings to him).
Anubis Chapel
Birth Colonnade
These scenes are a repetition of scenes carved on the walls of the temple at Karnak and show Hatshepsut's divine birth (these scenes are now much damaged, mostly due to a vengeful Tuthmosis III, but also to Akhenaten who had the images of Amun-Re erased as part of his religious crusade).
The scenes start with Amen-Ra and an astral version of the unborn Hatshepsut, the gods decide that Queen Ahmose (wife of Tuthmosis I) would be a perfect mother for this unborn child. Once this has been decided Amun-Re comes down to Earth and enters Ahmose's chamber after assuming the form of Tuthmosis I (Amun-Re at first finds Ahmose asleep but his godly presence wakes her), using his divine breath he impregnates Ahmose. Before he leaves, Amun-Re reveals his true nature to Ahmose and then that she will give birth to a daughter who will live to rule Egypt. Amun-Re then visits the god Khnum and tells him to fashion a human body for the unborn Hatshepsut:
Queen Ahmose is now heavily pregnant, she is led to the birthing room by the gods Heket and Khnum:
The Queen is then shown with midwives at the time of the birth, various gods also attend the birth (including Meskhent the goddess of births), after the birth two Hathor goddesses suckle the baby and its astral self. Finally the goddess of history, Safkhet, makes a record of Hatshepsut's birth.
Punt Colonnade
These scenes show the famous expedition to Punt during Hatshepsut's reign. The story begins with the Egyptian expedition (in two boats) arriving at the mysterious land of Punt, the sailors are rowing as the boats reach their destination:
"Arriving at the goodly way into God's Land, journeying in peace to the land of Punt".
Once the Egyptians land, a force of soldiers carrying spears, axes and shields are made ready in case of attack.The Egyptians have also brought with them some items to trade (strings of beads, an axe, a dagger, some bracelets and a wooden chest. The people of Punt welcome the Egyptians warmly, the Chief of Punt - Parahu - steps forward to meet the Egyptian officer (Parahu's wife is shown behind him, many different explanantions have been offered to explain her strange appearance ranging from suffering from a disease to being overweight), two sons and a servant drive along a donkey which the queen, Parahu's wife, sometimes rides:
The men of Punt then address the Egyptians:
"Why have you come into this land, which the people of Egypt do not know? Did you come down the ways of heaven, or did you sail upon the sea and upon the water's of God's land? Or have you trodden the path of the sun? As for the King of Egypt, is there no way unto his majesty that we may live by the breath which he gives?"
The village in which the people of Punt live is also shown:
The houses appear to have been built on stilts as the water seems to come right up to the steps.
The people of Punt then present the Egyptians with incense, gold rings and other valuable items - the Egyptians then give a feast in honour of thanks to the Chieftain of Punt.
The Egyptian soldiers are then shown carrying incense trees back to the ship in baskets:
The ships are shown, the baskets are being carried on board by the soldiers - along with many other items ( including a baboon, and trees in pots):
"The loading of the ships very heavily with the marvels from the land of Punt; all goodly fragrant woods, heaps of myrrh-resin, with fresh myrrh trees, with ebony and pure ivory, with green gold of Amu, with cinnamon-wood, khesyt-wood, with ahmut-incense, senter-incense, eye cosmetic, with apes, monkeys, dogs, with skins of the southern panther, and with natives and their children"
Other scenes then show the boats on their triumphant return to Egypt, thirty-one incense trees have been brought safely back along with cattle, incense leaves, skins, chests of gold, panthers, and other animals along with silver, lazuli, malachite and other precious stones.
Hathor Chapel
Several of the columns in the chapel have been destroyed, although the surviving columns show them to have Hathor capitals similar to those found at Denderah:
In a festival scene, soldiers run forward carrying branches of trees along with their axes.
Tuthmosis III is shown presenting a sacred oar to Hathor, Hatshepsut dances before Hathor, Hathor licks the hand of an enthroned pharaoh. In the shrine of the Hathor Chapel, Hatshepsut is shown suckling one of Hathor's udders, and at the end of the chapel Hatshepsut is shown seated between Hathor and Amun-Re.
The Upper Court
The name of Hatshepsut in this upper level has in most places been replaced by that of Tuthmosis III. The Upper Court consists of niches in the wall, in the middle is a doorway which leads to the inner sanctuary. The decoration inside consists of scenes of gods (Harmachis (there is also a limestone altar to Harmachis - any other gods near to this altar were destroyed by Akhenaten - Harmachis was as a form of the Aten) , Amun-Re, Min), once more any figures of Hatshepsut have been destroyed. There are also scenes of Tuthmosis I and Queen Senseneb (Tuthmosis I's possible mother - if he was a son of Amenhotep I) making offerings to Anubis.
Two images which come from the Upper Court - Hatshepsut, and a figure of Senenmut from one of the niches
The Sanctuary
In here there are various scenes of offerings to Amun-Re; Hatshepsut and her daughter Raneferu kneel before the barque of Amun-Re; Hatshepsut, Tuthmosis III and the Princess Raneferu sacrifice to the barque of Amen-Re. The most inner room of the Sanctuary was re-built in Ptolemaic times and scenes honour the deified Imhotep and Amenhotep son of Hap.
The Mortuary Temple after Hatshepsut.
After Hatshepsut's death, Tuthmosis III replaced her image with his own - or erased her image completely as detailed above. Akhenaten then attacked the image of Amun-Re during his religious 'crusade' against the old gods, some additions to the temple were made by Ramesses II, Merneptah inscribed his name on the walls, in the Ptolemaic Period made some repairs to the temple (and mistook the temple to be in honour of Imhotep and Amenhotep son of Hap). Finally a Christian Monastery was built upon the ruins which left little of original temple visible.
Many burials are also to be found placed around the temple - in the 21st / 22nd Dynasty a cache of High Priests (163 mummies) was buried a few yards to the north of the temple.

Tuesday, November 1, 2011

Advanced painting techniques in ancient Egypt

The paintings once decorated the tomb chapel of Nebamun, an accountant at the Temple of Amun at Karnak, who died around 1350 BC. They were intended to impress and entertain Nebamun's friends and relatives, who would visit the chapel to pay their respects, and so ensure his place in the afterlife.

Nebamun hunting in the marshes

This is a fragment of a scene from the tomb-chapel of Nebamun, Thebes, Egypt, Late 18th dynasty, around 1350 BC.

One of the most famous of all ancient Egyptian paintings, this shows a young, fit Nebamun on a reed boat with his wife and daughter nearby.

The marshes are bursting with animal life, including easily identifiable birds (egrets, Egyptian goose and a pied wagtail among others), fish (tilapia) and a tabby cat. During the project,  the cat was discovered to have a gilded eye.

Detail of Nebamun hunting in the marshes

The artist made Nebamun stand out from other figures by painting his skin white and stippling over it with red, making him appear brighter.

Paint was applied with brushes of different sizes made from the fibrous branches of date palms.

Detail of Nebamun hunting in the marshes

The goose standing on the prow of Nebamun's reed boat is the red Egyptian goose (Alopochen aegyptiaca).

The artist used his skills as a draughtsman to add texture to the animals' feathers and fur, making them look more realistic and animated.

Details of Nebamun hunting in the marshes

Butterflies flit about every available space in this painting, including Danaus chrysippus, the African queen.

Most of the animals in Egyptian paintings are there for religious reasons, but butterflies have no iconic significance, says curator Richard Parkinson.

Instead, they are there because the artist wanted to make his paintings beautiful to engage his audience. Tomb chapels were not gloomy places but were meant to attract visits from friends and relatives and encourage them to talk about him, a guarantee of a good afterlife. Pool in Nebamun's estate garden

This is a fragment of another scene from the tomb-chapel of Nebamun. It shows a garden pool full of fish and waterbirds, including a pair of geese with three goslings.

The original blues and greens that dominate the picture would have been much brighter, but blue and green pigments were made from a synthetic glassy material coarsely ground to give intense colour.

The powder needed more binder than other colours and was applied thickly - making it more likely to fall off. This explains why the blues and greens look faded. Conservation expert Eric Miller consolidates the surface of a painting.

In the 19th century, the paintings were mounted in plaster of Paris. This shrank as it dried, pushing the Egyptian plaster skim into humps and cracking the surface.

As part of the British Museum's conservation effort, painted surfaces were stabilised with a thin layer of acrylic emulsion applied with a fine brush. Before applying the acrylic, the surface was wetted with white spirit to encourage suction and draw the acrylic further under the flakes of paint.

Conservation expert Karen Birkhoelzer applies aluminium foil to help stabilise the edges of one of the Nebamun tomb chapel fragments.

The conservation team developed several new techniques during the project and are now advising other museums on how to conserve similar artefacts.Detail of a feast for Nebamun

In this painting, you can see musicians and dancing girls, with a good supply of wine to the right.

This fragment appeared greyish because it was once coated with liquid nylon, which absorbed pollutants from the air. After removal it appears much brighter.

The artist added beeswax to the women's hair and clothes to make them shimmer.

Nebamun views the produce of his estates

In this painting, Nebamun sits comfortably on a chair while farmers bring their geese and cattle to be inspected.

The artist made Nebamun's clothes appear finer by rubbing some of the white paint off while it was still wet, making the cloth of his tunic and kilt appear sheer – and also revealing his muscles.

Tutankhamen 'killed by sickle-cell disease'

King Tutankhamen, Egypt's boy king, was killed by the inherited blood disorder sickle-cell disease – not malaria. So says a German team in what appears to be the best shot yet at solving the mystery of the pharaoh's early demise.
From falling off a chariot to murder by poison, the cause of Tutankhamen's death has been a source of avid speculation since his mummified youthful remains were discovered in 1922. He was 19 when he died around 1324 BC after ruling for just nine years.
The first extensive scientific investigation of the mummy was reported by Egypt's chief archaeologist Zahi Hawass and colleagues earlier this year (JAMA, vol 303, p 638). After running a battery of tests, including X-rays and genetic analysis, they concluded that an inherited bone disorder weakened the king, before an attack of malaria finished him off.
Key pieces of evidence were severe necrosis in the bones of Tutankhamen's left foot, and the detection of genes from Plasmodium falciparum, the parasite that causes malaria.

But in a letter to JAMA this week, Christian Timmann and Christian Meyer of the Bernhard Nocht Institute for Tropical Medicine in Hamburg, Germany, suggest that Hawass's observations can be explained much more elegantly by a diagnosis of sickle cell disease (SCD).

Early death

People with SCD carry a mutation in the gene for haemoglobin which causes their red blood cells to become rigid and sickle-shaped. A single copy of the sickle-cell gene confers increased immunity to malaria, so it tends to be common in areas where the infection is endemic – such as ancient Egypt. People with two copies of the gene suffer severe anaemia and often die young.
Timmann and Meyer point out that SCD is the most common cause of bone damage like Tutankhamen's. The deformed blood cells block capillaries, preventing oxygen from reaching bone tissue. Tutankhamen's parents are thought to be related, boosting the chance that they both carried the sickle-cell gene.
People with SCD can still carry the malaria parasite in their blood, despite their increased immunity. In King Tut's case, such an infection could have triggered a fatal "sickle cell crisis" in which his essential organs were starved of oxygen, Timmann says.
Members of Hawass's team describe the suggestion as "interesting and plausible" and say that they are "currently investigating". That would presumably require testing Tutankhamen's mummy for the presence of the sickle-cell gene.
Timmann's lab has developed a test: given access to the DNA, "we could do it in an hour", he says. But if that is the line the Egyptians are taking, they are going it alone. Timmann says he contacted them, offering to collaborate, but has received no reply.
Other researchers would also like to receive information from the Egyptian team. In a second letter in JAMA this week, a pair of US researchers suggests that King Tut and his relatives might have had a hormonal disorder which causes, among other things, deformed skulls and small male genitals. They need detailed photographs of the skull of Tut's father to confirm their theory, but the Egyptian team has exclusive access to the mummies and has not yet released the relevant pictures.

New twist in the tale of Tutankhamun's club foot



Connolly has found an image that appears to settle the controversy over whether the boy king Tutankhamun had a club foot. As with many mysteries related to the famous mummy, the truth is hard to pin down.
The argument started last year when a team led by Egypt's then-chief of antiquities, Zahi Hawass, reported that Tutankhamun's left foot was severely deformed.
Hawass's team CAT-scanned the mummy in January 2005. Their subsequent paper, published in 2009, noticed no foot-related problems. Then a reanalysis concluded that Tutankhamun's left foot was in a sorry state. The authors diagnosed club foot, two diseased metatarsals, and a missing toe bone (Journal of the American Medical Association, DOI: 10.1001/jama.2010.121).
The finding that Tutankhamun was disabled made headlines around the world. But Connolly - a researcher at the University of Liverpool, UK, and part of a team that X-rayed the mummy in 1968 - is convinced it is wrong.
The 1968 team was led by the late Ronald Harrison, also of Liverpool, UK. Most of his X-rays were never published, but Connolly says they show that both of Tutankhamun's feet were normal. If Connolly is right, the deformities in the scans are due to damage inflicted since 1968.
Connolly knew that the X-ray of the left foot appeared in a book Harrison had contributed to - Chronicle: Essays from ten years of television archaeology - written to accompany a TV documentary. New Scientist tracked down the book and the image shows a healthy foot.
Our excitement was short-lived, however. Though the photo (pictured) is labelled "left foot", it turned out to be a flipped image of the uncontroversial right foot.
Ashraf Selim, a radiologist at Cairo University in Egypt, who co-authored last year's paper, says the mix-up vindicates his findings that Tutankhamun's foot was deformed in life.
Yet other experts share some of Connolly's concerns. James Gamble, an orthopaedic surgeon at Stanford School of Medicine, California, says the foot must have twisted after death because the shape of the bones is normal, an impossibility in a club foot.
And Frank Rühli, at the University of Zurich, Switzerland, and co-author of the Hawass team's 2009 paper, says the abnormal metatarsals and missing toe bone are located close to an open lesion, suggesting damage might be a possible cause. Selim counters that recent damage would have caused telltale breaks in the fragile bones.
The missing X-ray of the left foot would settle the matter. Connolly's hunt continues.

The Mastaba of Ti at Saqqara

  The wall measures 1.55m wide by 4.50m in height, of which the upper 2.75m is decorated. It contains scenes with seventy-four characters di...