Let us leave this depressing subject and proceed to view, with comfortable detachment, the decline and fall of somebody else. The Assyrians had ended the power of Cush, but they had not yet done with Egypt. Assyrian strength was extended to its uttermost; the vast, dissatisfied empire required constant sorties in force to keep the vassal areas under control. Asshurbanipal could not spare enough troops for a military occupation of Egypt. He had to rely on the loyalty of the vassals he selected. And Egyptian oaths of fealty were written on water. Whether one commends the Egyptians for their stubborn hatred of foreign domination, or damns them as oath breakers, one must confess that they did not lie down until they were dead. Asshurbanipal left a man called Necho, of Sais, in charge of Egypt when he went home. Necho, of course, rebelled the first chance he got, and Necho’s son Psamtik I was the founder of what Manetho calls the Twenty-sixth, or Saite, Dynasty. Psamtik must have had some of the old spark. He succeeded in persuading his bickering fellow nobles to unite against the Assyrians and got control of Thebes by ordering the God’s Wife at that place to adopt his daughter. Of course Psamtik didn’t put it so crudely; the famous stela describing the adoption of the princess by her predecessor stresses the fact that Psamtik did not arbitrarily remove this lady, who was of the family of Taharka. (In fact, Psamtik’s daughter didn’t actually assume the title until after the death of the older lady. All very civil and, if I may say so, ladylike.) By uniting Egypt he ended the Third Intermediate Period, so, just for the record, we are now in the Late Period.
The success of Psamtik gave his subjects an illusion of rebirth, and modern scholars sometimes refer to the Twenty-sixth Dynasty as a renaissance. A surge of real vitality produces new cultural features, which resemble the products of other renaissances only in the strength and creativity of the impulse that gave them birth. But when the impetus and the vigor are lacking, a backward-looking society may strive to emulate the past by imitating its external symbols. That is what happened in the Saitic revival of the Twenty-sixth Dynasty.
Copying is the most striking manifestation of the revival of painting—a copying so anxious and so exact that the men of this time reproduce, line for line, the decoration of the tombs of the Old and Middle Kingdoms. To be fair, not all art was slavishly imitative; beginning in the preceding dynasty, perhaps under the influence of the energetic Cushite rulers, we see a new style in sculpture. It is found, at its best, in certain heads of kings and nobles. They are hard—hard in surface and in style, formalized, and yet giving an impression of realism. These two seemingly contradictory impressions, naturalism and formalism, are found in the same work of art, and the result is remarkable. Some of the most interesting sculptures belonged to a certain Mentuemhat, who was not a king but a priest and major of Thebes.
The altered mood of the wisdom literature is equally indicative of the change in national attitudes, though it began earlier than the Twenty-sixth
Dynasty; dating such texts is difficult, since they were copied and recopied, but it is likely that the first dates from the late Ramesside period and the second from even later. There is a wistful charm in some of the late wisdom texts; in some ways the sentiments they express are more sympathetic to us than the rather cold-blooded practicality of earlier advice to the young. Take this section, from the “Instructions” of a father to his son:
Double the food which thou givest thy mother, carry her as she carried thee.
She had a heavy load in thee, but she did not leave it to me. After thou were born she was still burdened with thee; her breast was in thy mouth for three years, and though thy filth was disgusting, her heart was not disgusted. When thou takest a wife, remember how thy mother gave birth to thee, and her raising thee as well; do not let thy wife blame thee, nor cause that she raise her hands to the god.
There is plenty of sentiment in this passage, although the tone and the candid selection of details raise it above mere sentimentality. Now compare the words of Ptahhotep of the Fourth Dynasty on a similar subject:
If thou art a man of standing, thou shouldst found a household and love thy wife at home, as is fitting. Fill her belly, and clothe her back; ointment is the prescription for her body. Make her heart glad, for she is a profitable field for her lord.
Tastes may differ as to the relative wisdom of these excerpts, but there is no doubt about the change in attitude. The dominating theme of the later texts is submission and patience; the key word, terrifyingly reiterated, is “silence.” An Old Kingdom Egyptian would have laughed incredulously at such guides to success; what, sit silent like a fool while some glib talker shoves his way ahead? The self-assertion of the earlier dynasties is not unattractive; it is breezy, bouncy, a little naive, and wholly sympathetic. In its greatest form, it dared to question the immortal gods as to the meaning of life. The spirit of ancient Egypt was indeed dead when men could boast of being silent.
The theme of silence is found in another late “instruction,” the Wisdom of Amenemopet, which has an unusual interest beyond the fact that it gives the attitudes of a particular age.
The reader may recall that we mentioned the parallels between Akhenaton’s famous sun hymn and one of the Psalms, and then rejected a romantic story by claiming that the resemblance did not prove a direct connection between Egypt and Israel at that period. With the Amene-mopet text, the dramatic conclusion is hard to avoid, for its parallels with the biblical book of Proverbs are so close that only the dependence of one upon the other can satisfactorily explain the resemblance. It has been suggested that the Egyptians borrowed their text from the Hebrews, but most scholars incline toward the opposite interpretation. There is nothing “un-Egyptian” about the contents of Amenemopet; the text is perfectly consistent with the feeling of the age, as expressed in a variety of other cultural phenomena. If we compare Amenemopet with the biblical text, especially with Proverbs 22:17 through 24:22, we find the same precepts repeated, often in almost the same words. But the final proof of relationship is a really beautiful bit of research, which enabled an Egyptologist to correct the Hebrew text.
The Egyptologist was Adolf Erman, the teacher of an entire generation of philologists, British and American as well as German. In looking over the passage, Erman noted Proverbs 22:20—21, which, in the King James version, read as follows:
Have I not written unto thee excellent things in counsel and knowledge,
That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
The words “excellent things” were marked with a question. The Hebrew had shilshon, “formerly,” which is obviously an error; the original editors had suggested shalishim, “officers,” which is hardly an improvement. Now Hebrew, as it was originally written, resembled Egyptian—and other Semitic languages—in that it wrote only the consonants. Much later a system was developed that indicated vowels by means of “points,” small marks written above or below the line. The reader will note that the Hebrew words that have been suggested for the disputed reading differ only in the pointing, their consonants being the same.
Erman, of course, was familiar with the Amenemopet text, and he had found a passage which in many ways seemed to resemble the two verses of Proverbs. But the Egyptian text reads: “See thou these thirty chapters; they entertain, they instruct. They are the foremost of all books; they make the ignorant man to know.”
As Erman studied the text he was struck by the recollection that the Hebrew word for “thirty” is sheloshim—a word that involves only a small change in pointing and makes better sense of the Hebrew than do any of the suggested renderings. The Egyptian text contains precisely thirty chapters; the Hebrew passage is not so divided, but it does contain thirty different precepts. Erman’s discovery not only settled the question of borrowing between the two sources, but made the direction of the borrowing pretty sure, for the use of the word “thirty” is more logical in the Egyptian. The applicability of the numeral to the Hebrew text is not so obvious, and it is easy to understand why later copyists misread the word or tried to substitute a—to them—more logical alternative.
After the transitory reflection of greatness which appeared during the Twenty-sixth Dynasty, the aging giant on the Nile stumbled ever faster down the ignominious path to annihilation. It is a depressing subject for Egyptophiles, and very confusing; for those reasons, most general works, including this one, tend to pass rapidly over the details. Assyria fell, but Babylon took its place as a conquering power; the last pharaohs of Egypt fought their hopeless battles with the aid of mercenaries, Greeks who had settled in large numbers in the Delta. Toward the end of the dynasty the decline of Babylon left Egypt temporarily at peace, but Babylon had fallen to the conqueror Cyrus, the Achaemenid. Cyrus left a far-flung empire to his son Cambyses; it included most of the known world— except Egypt. Cambyses remedied this lack. In 525 B. c., at the Battle of Pelusium, he broke the back of Egyptian independence. The country became a province of the vast Persian empire, and Manetho’s Twenty-seventh Dynasty consists of Persian kings. The Twenty-eighth through Thirtieth Dynasties were “native” again, feeble princes who took advantage of Persia’s preoccupation with other areas to attain an illusory independence. In 343 B. c., the Persians found time to remember Egypt. As a result we have a Thirty-first Dynasty, another Persian one, which was later combined with Manetho’s Thirtieth—to make them symmetrical, I suppose. The last king of pharaonic Egypt was Nectanebo, and that is probably all you need to know about him.
Meanwhile, in the barbaric backwaters of Macedonia, a new Great Man was coming of age. Alexander is one of those overpowering personalities who leave a mark not only on history but on the imagination. He added Egypt to his growing empire in 332 B. c. There’s a legend that he took the long desert road west to Siwa Oasis, to consult the oracle of Amon located there—and that Amon, predictably, named him son and pharaoh. After Alexander’s premature death in 323 B. c., his empire, the greatest known until then, was eventually divided. Egypt fell to Ptolemy, one of his generals, whose descendants held sway for over two centuries. Being polytheists anyhow, the Greek pharaohs had no problem honoring the Egyptian gods. The temples were maintained, and new ones built. Many of the most famous religious edifices popular with tourists date in whole or in part from this and the following Roman period—Philae, Denderah, Edfu. It isn’t difficult to distinguish Ptolemaic art and architecture; art forms became a strange (and in the views of many, awkward) amalgam of Greek and Egyptian techniques. Ptolemaic hieroglyphs are hard to read, even for a student of classical Egyptian.
However, political and cultural institutions were maintained. The Ptolemies were divine pharaohs, their names written in cartouches, their images prominent on temple walls, paying homage to the ancient gods. The city of Alexandria became a magnificent capital and a center of learning; its library was world famous and its prestige was enhanced by the tomb of Alexander himself. The conqueror had died in Babylon; his embalmed body was being taken back to Macedonia for burial when it was “hijacked,” as one scholar has put it, by General Ptolemy. Much of ancient Alexandria lies underwater today, and Alexander’s tomb has never been found. It is unlikely that people will stop looking for it, though.
The Ptolemies continued the ancient royal custom of brother-sister marriage. They were not a loving family. The last two Ptolemies, numbers thirteen and fourteen, were brothers; they and their sister Cleopatra the Seventh were constantly at one another’s throats. She is the Cleopatra we all know, the lover of Mark Antony, who tried in vain to hold off the mighty power of Rome. Under Octavian, better known as Augustus, Egypt became a province of the Roman empire, and one of the first to adopt Christianity. The Greeks and the Romans had respected the old gods and adopted some of them; the cult of Isis spread through the empire. But monothei sm is by its very nature intolerant; the Coptic Christian church of Egypt began the destruction of the pagan monuments and inscriptions. The language passed from the knowledge of men, and the hieroglyphs became a source of wild speculation and mystical theorizing. The wisdom of Egypt would become a legend, but its learning was lost beneath the weight of twenty centuries of dust and ignorance. Yet still today the forested pillars of Karnak trumpet the name of Ramses to men and women from lands that the conqueror never knew existed, and until the last stone falls from the sides of the Great Pyramid of Giza, men will marvel at the might and the presumption of its builder.
A goodly number of books on archaeological subjects end with resounding sentences like that last one. There is a perfectly good reason for the popularity of the theme. The physical survival of the great Egyptian monuments is a noteworthy phenomenon in itself, when one considers that most of the other civilizations of comparable antiquity are visible to us only as mud-brick-foundation outlines, or as verbal reconstructions. Structures such as the pyramids, the Karnak temple, and the temples of Philae, Abu Simbel, and Abydos would be astonishing even if they were not so old; in size and magnificence they compare favorably with the ruins of almost any other past culture that is known to us.
Still, I have a prejudice against an emphasis of this type; or perhaps it would be more accurate to say that I have a predilection in favor of another sort of emphasis. The tombs, the temples, the golden coffins of Tutankhamon, are exciting and dramatic, yet they have not so much fascination for me as have other, less tangible, contacts with an antique and alien world. My interest in archaeology was stimulated initially by the lure of buried treasure; but eventually I found myself allured by the ideas of the past even more than by its artifacts. And this development led to another, very personal and perhaps subjective, discovery. People who read and write about history, particularly about ancient history, are wont to marvel at the “unexpectedly modern” sound of an ancient institution or expression. I do it myself, and I enjoy the small thrill of recognition which results from such an encounter. Yet in a broader sense the works of the past to which our emotions respond are not “ancient” or “modern,” not “Egyptian” or “American,” but simply—human. The specific expression of a given motivation may be one which our society no longer uses or accepts; but it may be completely valid for the culture in which it operates, and as we come to understand other elements of that culture we will see, behind the unfamiliar facade of exotic custom, human urges that should be as recognizable as our own features in a mirror.
This is not to disparage, nor to disregard, the uniqueness of history. The richness and variety of the attempted solutions to man’s numerous problems are marvelous and appalling, and a lifetime is not long enough to begin to comprehend their manifold complexities. This unending diversity is one of the attractions of historical study, and the glamour of exotic custom is another. Egyptian mortuary practices, to take a single example, have understandably intrigued students for generations: the process of mummification, the elaborate tomb, the magical rite, the rich equipment of the dead. As we read the descriptions of the fantastic tombs, we marvel at the ingenuity of their builders, who provided for every conceivable mishap that might befall the naked soul wandering through darkness toward immortality. How richly grotesque—how bizarre—was the spiritual world which these long-dead aliens envisaged!
And then we come upon a single sentence, or an isolated phrase, and the mask of ceremonial vanishes to expose the familiar poignancy of man’s quest for immortality, with all its uncertainty and its aching desire. “No one has returned from there to tell us how they fare.”
The lament for a dead child, the demand for justice, the lover’s yearning for his beloved—before our recognition of the universality of human emotion, time and distance shrink, the barriers of language, color, and nationality go down; we look into the mind of a man three millennia dead and call him “brother.”
GENERAL
Arkell, A. J. History of the Sudan. Athlone Press, 1961.
Breasted, J. H. History of Egypt. Charles Scribner's Sons, 1948.
Dodson, A. Monarchs of the Nile. Rubicon, 1995.
Forbes, D. Tombs. Treasures. Mummies. KMT Communications Inc., 1998.
Gardiner, Sir A. H. Egypt of the Pharaohs, 3rd rev. ed. Oxford University Press, 2006. James, T. G. H. A Short History of Ancient Egypt. Cassell, 1995.
O'Connor, D. Ancient Nubia: Egypt’s Rival in Africa. University of Pennsylvania, 1993. Shaw, I., ed. The Oxford History of Ancient Egypt. Oxford University Press, 2000.
Wilson, J. A. The Burden of Ancient Egypt. University of Chicago Press. Also in University of Chicago paperbacks under the title The Culture of Ancient Egypt, 1956.
-. Signs and Wonders upon Pharaoh. University of Chicago Press, 1964.
TEXTS
Lichtheim, M. Ancient Egyptian Literature, vol. I, The Old and Middle Kingdoms. vol. II, The New Kingdom, vol. III, The Late Period. University of California, 1973, 1976, 1980.
Simpson, W. K., ed. The Literature of Ancient Egypt, 3rd ed. Yale University Press, 2003.
ANCIENT EGYPTIANS
Aldred, C. Akhenaten, Pharaoh of Egypt. Thames and Hudson, 1968.
Arnold, D. The Royal Women of Amarna: Images of Beauty from Ancient Egypt. Catalog with articles by J. P. Allen and L. Green. Metropolitan Museum of Art, 1996.
Clayton, P. Chronicle of the Pharaohs: The Reign-by-Reign Record of the Rulers and Dynasties of Ancient Egypt. Thames and Hudson, 1994.
Dodson, A., and D. Hilton. The Complete Royal Families of Ancient Egypt. Thames and Hudson, 2004.
Forbes, D. Imperial Lives: Illustrated Biographies of Significant New Kingdom Egyptians, vol. I, The Eighteenth Dynasty Through Thutmose IV. KMT Communications, 2005. (Volumes II and III in preparation.)
Freed, R., Y. J. Markowitz, and S. H. D'Auria, eds. Pharaohs of the Sun: Akhenaten, Nefer-titi, Tutankhamen. Boston: Museum of Fine Arts, 1999.
Kitchen, K. Pharaoh Triumphant: The Life and Times of Ramses II, Pharaoh of Egypt. Benben-SSEA, 1992.
Montserrat, D. Akhenaten: History, Fantasy and Ancient Egypt. Routledge, 2000.
Redford, D. Akhenaten: The Heretic King. Princeton University Press, 1984.
Tyldesley, J. Chronicles of the Queens of Egypt. Thames and Hudson, 2006.
-. Hatchepsut: the Female Pharaoh. Viking, 1996.
ARCHAEOLOGISTS AND THEIR WORK
Breasted, C. Pioneer to the Past: The Story of James Henry Breasted, Archaeologist. Told by his son. Charles Scribner's Sons, 1943.
Chubb, M. Nefertiti Lived Here. Thomas J. Crowell, 1954.
Drower, M. S. Flinders Petrie: A Life in Archaeology. Victor Gollancz, 1985.
James, T. G. H. Howard Carter: The Path to Tutankhamon. Kegan Paul Int., 1992.
Reeves, N., and J. H. Taylor. Howard Carter before Tutankhamun. British Museum Press, 1992.
Quotations from Egyptian and other ancient texts have been made more accessible to nonscholars by omitting symbols such as brackets and parentheses, and by a certain freedom of rendering, when the meaning of the literal translation is not immediately apparent to a modern reader. I believe I can claim, however, that I have not altered the basic sense of the texts. Those who want to check up on me can refer to the following sources.
The indispensable three-volume work of Miriam Lichtheim (see Additional Reading) has translations of many of the texts I have cited, including the Annals of Thutmose III and the Kadesh battle text of Ramses II. The new, revised edition of The Literature of Ancient Egypt, edited by W. K. Simpson, includes much of the same material.
Unfortunately, there is no equivalent up-to-date source for historical texts. James H. Breasted’s Ancient Recoris of Egypt, in five volumes, has never been supplanted, and although individual texts have been studied and revised it remains a basic reference work. It was reprinted by the University of Illinois in 2001. A selection of Egyptian literary and historical texts can be found in the translations by John A. Wilson, in Ancient Near Eastern Texts Relating to the Old Testament, edited by James B. Pritchard (Princeton, 3rd ed., 1969). This invaluable source also contains translations of Hittite texts by Albrecht Goetze, including the Hittite version of the treaty with Ramses II and Ankhesenamon’s letters to Shubilulliuma. Certain of the Amarna letters are translated by W. F. Albright. A recent, complete translation of the Amarna letters is that of William L. Moran, The Amarna Letters, Johns Hopkins University Press, 1992.
The great Aton hymn is taken directly from Breasted, The Dawn of Conscience, Charles Scribner’s Sons, 1933, hence the poetic language. Apparently he felt it was appropriate for a hymn, and it does make the parallels with the King James version of the Psalm more obvious. A more recent translation is that of William Murnane, Texts from the Amarna Period in Egypt, Scholars Press, 1995, pp. II3 ff. Murnane’s excellent volume contains up-to-date translations of the restoration stela of Tutankhamon and other documents of the period, including Harmhab’s Karnak stela. The triumphant hymn to Amon is also from Breasted, The Dawn of Conscience.
There are a number of editions of Manetho. The one I use is the Loeb Classical Library version.
The stories of Sekenenre and the crocodiles and the Kamose stela can be found in Simpson’s useful volume (see Additional Reading). More recent translations of some texts have appeared in articles in such journals as the Journal of Egyptian Archaeology and the Journal of the American Research Center in Egypt, as well as in journals in languages other than English. I leave it to advanced and/or obsessed students to track them down.
Page references in italics refer to illustrations.
Aakheperure, 148 Aamu, 127
Abd er Rassul, 277-79, 280 Abdu-Ashirta, 220 Abdu-Heba, 221-22 Abu Roash, 72
Abu Simbel, temple of, 91, 254-55, 305-6 Abusir, 79
Abydos, 20, 22, 32, 37-39, 40, 41-44, 58, 102, 106, 137, 243-44, 305-6 Abyssinia, 287 Agha, Mustafa, 277-78 A-group, 85
Aha, xxii, 33, 35-36, 37, 40 Ahhotep, 138-39 Ahkhetaton, 216 Ahmed, 277 Ahmes, 139
Ahmose, King, xxii, 126, 133-34, 135-36, 137, 139, 186, 279 Ahmose, Queen, 148-49 Ahmose, son of Ebana, 134-35, 136, 139, 140
Ahmose-Nefertari, 138
Ahmose Pen-Nekhbet, 134, 139, 147
Akawasha, 257
Akhenaton, xxii, 188, 204, 205, 207-14, 216-18, 220, 221-23, 224, 225, 226-31, 236-39, 241, 242, 259-60, 266, 296-97, 298, 302
Akhetaton, 209, 217, 230, 231, 237 Akhtoy, 100 Aleppo, 247
Alexander the Great, xxiii, 188, 273, 304, 305
Alexandria, 304-5 Amarna letters, 314 Amarna Period, 224, 229, 230, 232, 235-36, 240, 242 Amelineau, Emile, 37-38 Amenemhab, I7I, 177, 179, 180, 183 Amenemhat I, xxii, 107-10 Amenemhat II, 108-9, II6 Amenemhat III, III, II6, II8-I9, 120-21, I22, 264-65 Amenemhat IV, I22 Amenemopet, wisdom of, 302, 303 Amenhotep I, xxii, I39, 279 Amenhotep II, I54, I90-93, I94, I97, I99, 280, 282
Amenhotep III, I88, I98, I99-204, 208, 209, 2I9, 220, 22I, 222, 229-30, 234, 239, 254, 258, 260, 267, 280
Amenhotep IV. see Akhenaton Amenhotep (son of Hapu), 203-4 Amenmesse, 260
Amon, I02, I40, I48, I49, I50, I52, I55, I59-60, I6I, I75, I86, I87, I98, 200, 209, 2I4, 2I6, 23I, 232, 238, 239, 24I, 242, 247, 248-49, 264, 266, 267, 268, 27I, 272, 276, 283, 284, 285, 287, 288, 289, 29I, 304
Amon-Re, I02, I44-45, I48, I87,
I98, 202, 209, 2I3, 222, 239, 265, 266, 269, 280, 286 Amratian culture, I5
Amurru, 220, 249 Anatolia, 218
Ancient Records of Egypt (Breasted), 27—28 Anedjib, 40 Anen, 200, 234 ankh, 210
Ankhesenamon, 232—35, 238 Ankhesenpaaton, 229, 231, 232 Ankhkheperure, 208, 224 Apopi (Apophis), 130, I3I, 133 Archaic Period, xvii, xxii archeologists, 121—22 see also specific archeologists architecture, monumental, 18, 19—20, 74, 123, 304 Arkell, A. J., 90-91, II4 Armant, I7I
Army, 185-86, 221, 245, 247, 249, 251 art, 17, 72-73, 83-84, 212, 241, 300, 304
See also sculpture Aruna, I7I, I73
Asia, Asiatics, 108, II0, III, 127-28, 129, I30, I74, I75, I78, I86, I97, I98, 243, 245, 247, 258, 259 see also specific Asiatic peoples Asshurbanipal, 293, 294, 299 Assiut, I05, II4
Assyria, Assyrians, I75-76, I9I, 285, 29I-92, 293, 294, 299, 300, 303 Assyria, king of, I75 Aswan, I4, 2I, 64, 85 Aswan Dam, I4, 9I, 255 Atbara, I40 Aten, 20I, 203
Aton, 209-I0, 211, 2I3, 2I4-I6, 223, 226, 23I, 237, 24I, 242 Atum, 2I3 Augustus, 305 Avaris, I28, I32-33, I35 Ay, xxii, 223, 232, 234-35, 238, 24I, 242
Aziru, 220, 22I, 222 ba, 80, 82
Babylon, Babylonia, 6, I80, I98, 2I7, 303, 305
Badarian culture, I5 Baka, 72
Bastet, 284 Bay, 26I beer, 67, I06 Belly of the Rocks, II3 Bent Pyramid, 56, 57-58 Berlin Museum, 200 Biban el Moluk, 205 see also Valley of the Kings Bietak, Manfred, I28 Bocchoris, 284, 29I Boghazkoi, 2I8, 25I, 252 bones, determining age of, 227 Book of the Coming Forth by Day, The, 80 Book of the Dead, The, 80 Breasted, James Henry, xiii, 27-28, I48, I79, I83-84, 207, 2I0, 2I3, 2I4
British Museum, 5, 73-74, I37, 228 British School of Archaeology, II7 Brugsch, Emile, 279 Brunton, Guy, II7 Bubastis, 284 Butehamon, 267
Byblos, I78, I92, 220-2I, 269, 270, 27I-72
Cairo, I2, 62
Cairo Museum, 69, 74, I03, I05, II7-I8, I62, I89, I93, 206, 280-8I
Calendar, 30-3I Cambyses, 304
Canopic jars, 83, 225, 229, 230 carbon I4, 24-27 Carnavon, Lord, 206 Carter, Howard, I52-53, 206, 232 cartouche(s), 35, 46, 95, II6, 126, 142, I65, I66-67, 168, 190, 205, 234, 235, 240, 244, 269, 278, 279, 304
Caton-Thompson, Gertrude, I0, I5 cemeteries, 22, 7I, 72, I08 cenotaph, 39-40 C-group, 85
Champollion, Jean-Franpois, I95 chariots, I36, I74, I83, I86 Cheops. see Khufu Chephren. see Khafre chronology, Egyptian, 23-32
City of the Dead, 71 civilization, Egyptian origin of, 14—21, 123 decline of, 186, 295, 303—4 Cleopatra, xxiii, 305 coffins, 3, 70-71, 80, 125, 224-26, 267, 277, 278, 279, 282 Coffin Texts, 80, 125 Colossi of Memnon, 203 conspiracies, 264 Coptic Christian Church, 305 coregencies, 108, 222-23, 230 C peoples, II2, II5 crowns of the king of Egypt, 23, 33-40, 85, I5I culture(s), I0, I6-2I cuneiform, 2I7, 2I8, 233 Cush, II4, II5, I32, I33, I35, 287-95
Cyprus, I98, 272 Cyrus, 303-4
Dahshur, xxii, 56, 57, 58, 65, 72, I08, II6, I22 Danaoi, 263 Dante, 40 Danu, 263 Darfur, 90
Davis, Theodore, 224-25 death, 88-89, 97-99, I0I, I25 Deffufa, II3-I5
Deir el Bahri, I03, I48, I50, I5I-52, I53, I54, I55, I56, I58, I85, 279, 282
Deir el Medina, I38 democratic principles, I25 de Morgan, Jacques, II6, II7 Den, xxii, 40 Denderah, 304
Diffusion, cultural, I8-I9, 20 Diodorus, 82 Djadjaemankh, 76-77 Djau, 9I Djedefhor, 77 Djedefre, 72 Djedi, 77, 78 Djehutymose, 267 Djer, xxii, 38, 40 Djeser-djeseru, I52, I54, I58
Djet, 40
Djoser, xxii, 25, 47-50, 49, 76, 79 documentation, 249-50 Dongola Reach, II3 Door of the South, 85, 87 Dor, prince of, 270-7I, 272 Double Crown, 23, 33-40, 85, I39, I5I
Drovetti, Bernardino, 3I-32 dwarf, 88 Dynastic Race, 42 dynasties, origin of, 28-29 Dynasty O, xxii, I5, 22, 32
Edfu, 304
Edwin Smith Papyrus, 5I, 52 Egypt, map of ancient, 11 Egypt Exploration Society of England, 238
Eighteenth Dynasty, 29, 3I, 32,
56, 74, I37, I38, I39, I48,
2I5, 2I9, 235, 265-66, 285, 286-87
Eighth Dynasty, 29, I00 Elephantine, 85, 87, 88, 89 Eleventh Dynasty, 29, I05-6 El Kab, I34, I39
Eloquent Peasant, The Tale of the, I24-25 embalming. see mummies, mummification Emery, Walter, 49-50 Empire, Egyptian, 29, 39, I37, 2I9, 222
See also New Kingdom Eneenkhet, 88 Erman, Adolf, 27, 302, 303 Esarhaddon, 293 Ethiopia, 287 Etruscans, 258
Euphrates River, I40, I7I, I77, I78-79 Exodus, 259 extradition, 252
Face, of kingship, I23
Fakhry, Ahmed, 58
Fayum, the, I00, I08, II8-I9, I24
Fayum A culture, I5
Fields of Yaru, 80
Fifteenth Dynasty, 29, 130 Fifth Dynasty, xxii, 29, 39, 75, 77—78, 83-84, 100 Filer, Joyce, 228
First Dynasty, xxii, 16, 17, 23, 29, 30, 32, 33, 35-36, 37-40, 44, 47-48, 85, 90
First Intermediate Period, xvii, xxii, 29, 97, 98-99, 241 flints, 2, 4, 15, 17, 105 Forbes, Dennis, 283 forts, II2, II5, 192, 286 Fourteenth Dynasty, 29, 130 Fourth Dynasty, xxii, 25, 29, 54, 64,
72, 74-75, 78, 83-84, 93-94, 98, II9, 123, 301 Fourth Pyramid, 92-93 French Institute, Cairo, I37-38, I65 Freud, Sigmund, 296 Froelich's syndrome, 227, 228
Gardiner, Sir Alan, II0 Garstang, John, 36 Gaza, I7I
Gebel Barkal, I7I, 287, 29I, 292-93 Gerzean culture, I5 Gilukhepa, I99
Giza, xxii, 59-64, 68, 69, 7I, 72, 92, I08, II9, I94, 277, 305 God's Wife, 300
God's Wife (title), 284-85, 288, 29I gold, 38, 53, 67, 69, 85, 88, 99, II2, II6, I49, I50, I5I, I74, I75, I79, I80, I85, I87, I88, I98, 206, 225, 236, 267, 274 Gold Tomb, 26I Goneim, M. Zakaria, 53 graffiti, 56, I56-57 Great Man theory, 297 Great Pyramid of Giza, 59-63, II9, 305 Grebaut, Eugene, 280 Greece, I52, 258 Greeks, 63, 73, 82, 92, II6, II8, II9-20, I52, 284, 287, 29I, 303, 304, 305 see also specific Greeks Gunn, Battiscombe, 55 Gurneh, 277
Habiru, 22I, 260 Hapdjefa, II4, II5 Hapu, 203
Hapuseneb, I46, I47, I59, I60 Harkhuf, 87-88, 89-90 Harmhab, xxii, 232, 24I-42 harpers' songs, 97-98 Harris, James, 283 Harris, Papyrus, 265-66 Harrison, R. G., 228, 229 Harvard University, Giza expedition of, 68
Hatshepsut, xxii, I03-4, I4I-67, I88, 223
Hatti, I80, I98, 202, 2I8, 232, 233, 245, 252-53 see also Hittites Hawara, I08, I20-2I, I22 heart, weighing of, 99 Hebrews, 99, I28-29, 259-60, 302-3 Heb-Sed, 202, 203, 2I0 Heliopolis, I85, I87 Hememieh, I5 Hemiun, 64-68, 7I henotheism, 2I3
Herakleopolis, I00, I0I, I02, I03, I06, 288
Hereditary succession to throne, I95-98
Herihor, xxii, 268, 270, 277, 287 Hermopolis, 288, 289 Herodotus, 63, 82, 92, II9-20 Hetepheres, Queen, 64, 65, 67, 68-7I, 72
Hetepheres II, Queen, 93-94 Hetepsekhemwi, 4I Hezekiah, 292
Hierakonpolis, 22, 33, 39, 42 Hieratic, 282
Hieroglyphs, 20, 29, 34-35, 67, 69, 80, I28, I95, 2I8, 304, 305 hippopotami and crocodile, 84 History of Egypt (Breasted), xiii, 27, 2I0 Hittites, 2I8-I9, 233-34, 235, 245, 247, 248, 249, 25I-53, 258, 263 see also Hatti Hordedef, 97
Horizon of Aton, 236, 238
Horns of the Earth, 139—40 horses, 136, I7I, 174, 183, I9I, 199, 290
Horus, 22, 35-36, 41-43, 44, 64, 187, 201-2
Huni, xxii, 54, 56, 57
Hyksos, xxii, 127-41, I5I, 259, 283
Ikui, I02
Imhotep, 47-48, 49-50, 52-53, 97, 203 immortality, 3, 80-8I, 83, 98-99, I0I, I25
Ineni, I40-4I, I47, I53 inheritance, I95-98 Instruction literature. see wisdom literature
Instructions for King Merikare, I00
Intef, xxii, I02, I80
Intef II, Wahankh, I02
Intef VI, I3I
Intef VII, I3I
Intef VIII, I3I
Inundation, I2-I3, 30, 62, 63
Ipuwer, 96
Iron, 295
Irrigation, I2-I3
Isis, 4I, 42, I44, I87, 305
Israel, Israelites, 258-59, 263, 292
It-tawi, I07-8, I09, II0, II8
Ivory, Ivory Road, 34, 36, 40, 85, 90, I50
Jerusalem, 222
Jewelry, jewels, 38, 99, II6-I8, I5I, I75, 206, 232, 26I, 274 Jews. see Hebrews Johnson, W. Raymond, 203 Joppa, I80 Joseph, I28, I29 Josephus, 28, I27 judgment of dead, 99, I0I, I25 justice, 99, I25, I44, I8I, I82, 2II see also maat
Ka, 54, 70-7I, I48, 263 Kadesh, I7I, I73-75, I76-77,
I82-84, 245, 246, 247, 248, 250-5I, 252, 263 Kamose, xxii, I32-34, I35
Karnak, I32, I38, I40, I49, I5I, I59, I65, I69, I76, I79, I94, 20I, 238, 24I-42, 243, 252, 254, 258-59, 268, 284, 305-6 Kashta, 287-88 Kerma, II3, II4, II5, I40 Khafre, xxii, 63, 64, 74, 76, 78, I08, I23, 2I2
Khasekhem, 44-45 Khasekhemui, xxii, 44-45 Khentkaus, 93 Khety, I00 Khnum, I48
Khufu, xxii, 46, 59, 62-63, 64, 65, 66, 67, 7I, 72, 75-76, 78, I08 Kipling, Rudyard, II0 Kiya, 208, 230-3I Kush. see Cush
Labyrinth, the, II9-20 Lahun, I08, II7 Lake Nasser, I5, II2 language Babylonian, 2I7 Egyptian, 27, 5I, 2I3, 305 Hamitic, 20 Hebrew, 302-3 Hittite, 2I8-I9 Meroitic, 295 Semitic, 20, I28 Late Period, xviii, xxiii, 273, 300 Lauer, Jean-Phillipe, 48-49 law, 4I
Layer Pyramid, 54 Lebanon, 50, I75, 245 leech book, 50-5I Libby, Willard F., 24-25 Libyans, xxiii, 93, I04, I08-9, I39, 257, 258, 263, 283 Lisht, I08
Literature, 78, I00, 300-302 Loret, Victor, 280
Lower Egypt, I0, 11, I2-I3, 22-23, 36, 37 Luca, 257
Luxor, I4, I02, I89, 20I, 254 Luxor Museum, I37 Lycians, 258
Maadi culture, 15
Maat, 96, 144, 167, 2I0-II, 264
Maatkare, 145
Magic, 8, 51-52, 60-61, 70-71, 72-73, 75-78, 80-81, 99, 264 Malkata, 201
Manetho, xxi, 28-29, 41, 54, 92, 93, 100, 127, 130, 270, 284, 291, 300, 304
Maraye, King, 257 Marfan's syndrome, 236 Mariette, Auguste, 102-3 Maspero, Gaston, 5, 103, 278, 279,
282
Mastaba, pyramid, 47-48, 71-72, 92-93
Mazghuna, 123 medicine, 50-53, 74 Medinet Habu, 262-63, 267 Medjay of Nubia, 186 Medum, xxii, 55-56, 57, 58 Megiddo, 169, I7I, 172, 173-75, 176, I78, 222
Meketaton, 2I6-I7 Meketre, I05
Memphis, 36-37, 39, 85, 96, I02, I07-8, I87, 23I, 290, 293, 294 Men, 36
Menes, xxii, 1, 23, 32, 33-34, 36-37, 39, 40, 42, I0I Menkaure, xxii, 63-64, 92 Menkheperre Thutmose III, I44, I88 Mentuemhat, 300 Mentuhotep I, xxii, I02 Mentuhotep II, I03, I04, I52 Mentuhotep IV, I06 mercenaries, 247, 303 Meresankh, 72 Merikare, I00, I0I, I03 Merimde culture, I5 Meritaton, 224, 23I Meritre Hatshepsut, I88 Merneith, xxii, 35-36, 40 Merneptah, xxii, 257, 258-59, 260, 263, 274, 283 Mernere, xxii, 87 Meroe, xxviii, I40, 294 Mesehti, Count of Assiut, I05 Meshwesh, 283
Mesopotamia, I9, 20, 38 Metropolitan Museum, 74, I03, I05-6,
117, II8, I58, I62
Middle Kingdom, xvii, xxii, 29, 74, 97, 99, I07, II2, II3, II4, II5, II6,
118, I22, I23-24, I25, I35, 286 Mitanni, I78-79, I97, I98, 2I8, 2I9,
245
See also Naharin models, tomb, I05-6 Montet, Pierre, 273-74 Montu, I02 Moses, 2I5
Mummies, mummification, 50, 6I, 8I-83, I54, 235-36, 237, 243, 267, 276-77, 278, 279-83, 306 Mursilis III, 233
Museum of Fine Arts, Boston, 70, 74
Mutemwiya, I97
Mutnefret, I39
Muwatallis, 245, 248
Mycerinus. see Menkaure
Naharin, I78-79, I82, I83, I84, I99, 2I8
See also Mitanni Nahas, 280, 28I Namlot, 288-89, 290 Napata, I9I, 287, 29I, 292-93, 294 Naqada I, I5, 22, 36 Naqada II, I5, I7 Naqada III, I5, 22 Narmer, xxii, 33-34, 36 Narmer palette, 22, 33-34, 36 Naville, Edouard, I63, I64 Nebka, 76 Nebmaatre, 20I see also Amenhotep III Nebtawi, I06-7 Nebti, 36 Necho, xxiii, 299 Nectanebo, xxiii, 304 Neferneferuaton, 208, 223, 224 Nefertari, 255, 256 Neferti, 96
Nefertiti, I54, 208, 2I2, 223-24, 227-28, 230, 235, 238, 242 Nefret, 74
Nefrure, I44, I58, I88
Nehsi the Nubian, 147, 150 Neitkrety, 92 Neolithic era, 3 Nesubanebded. see Smendes New Kingdom, xvii, xxii, 29, 51, 80, 82, 103, 137, 170, 286 Nile River, 11, 12-13, 14, 30, 89-90, 92, II2-I3, II8
Nineteenth Dynasty, 29, 74, 240-4I, 242, 273 Nineveh, 294 Ninth Dynasty, 29, I00 Nitokris, 92, 93 Niy, I79 nomes, 84
Nubia, Nubians, I4-I5, 55, 66, 85,
86, 9I, I04, I08, III-I2, II5, I33, I35, I49, I7I, I85, I9I, I92, I94, I95, I98, 2I5, 242, 255, 286-87 see also Cush Nynetjer, 4I
Obelisks, I49, I58, I6I, I66, I85, I87, I94
Oedipus, 296-97
Old Kingdom, xvii, xxii, 29, 3I, 47,
59, 72-73, 74, 83, 95-96, 98, 99, I0I-2, I07, I20, I23, I25, 30I-2 Oriental Institute, Chicago, 28, 262,
28I
Orontes River, I83, 247 Osiris, 37, 4I, 42, I06, I25, I28, I87, 202, 2II, 244, 286 Osorkon III, xxiii, 289
Paleolithic era, 3 Palermo Stone, 32
Palestine, 8, II5, I35, I98, 2I9, 22I, 245, 259-60, 263, 270, 284 palette, Narmer, 22, 33-34, 36 Panehsy, 267
Papyrus, papyri, I3, 3I-32, 5I-52, 80, 88, I02, 265-66, 274, 278 Paser, 275, 276 Paweraa, 275-76 Peleset, 263
Pelusium, Battle of, 304 Peoples of the Sea, 257-60, 263 Pepi I, xxii, 84, 87
Pepi II, xxii, 87, 88, 9I-92 Pepinakht, 88 Peribsen, xxii, 43, 45 Perring, John, 58
Persia, Persians, xxiii, 29, 273, 304 Petrie, Sir William Flinders, 4-I0, 37, 38, 6I, I02-3, II7-I8, I2I, I23 pharaohs, I5, 29, 32, I45, 20I-2, 2I9, 237, 266, 279, 286, 303, 304 see also specific pharaohs Philae, 255, 304, 305-6 Philistines, 263 Phoenicia, I77, I78, 293 physicians, 53 Piankh, 267-68 Piankhi. see Piye Pinudjem, xxiii, 279, 282, 283 Pithom, 260 Piye, 288, 289-9I
Pots, pottery, 3, 4, 5, 7-I0, I5, I7, I9, 2I, 25, 39, 53, 55, II2, I28 predynastic cultures, I-I0, I5-22, 24-27, 33, 37, 39, 89 Protodynastic culture, I5, 22 Proverbs, 302-3 Psamtik I, xxiii, 269, 299-300 Psusennes I, xxiii, 273-74, 283 Ptah, 53, I87, 247, 248, 249, 258 Ptahhotep, Instructions of, I00, 30I Ptolemaic Period, xxiii, 304 Ptolemy, xxiii, 28, 304-5 Punt, 85, 87, 88, I49-50, I80 Pyramid Age, 59, 95 pyramid complex, 58-59 pyramid mystics, 60-62 pyramids, 56-59, 72, 79, 305-6 see also tombs; specific pyramids and sites Pyramid Texts, 80-8I, 83, 99, I25
Qa'a, 40
Queen, position of, I95-98 queens' pyramids, 64 Quft, 5
Radiocarbon. see carbon I4 Rahotep, 74, I3I Ramesseum, 252, 254 Ramesside Period, 273, 30I Ramses (city), 260
Ramses I, xxii, 243
Ramses II, xxii, 91, 188, 189, 201,
140, 244-45, 247-57, 262, 263, 281-82, 305
Ramses III, xxii, 245, 262, 263-64,
265, 283, 287
Ramses IV-XI, xxii, 232, 264, 265,
266, 267, 270, 273, 274 Raneb, 41
Re, 75-78, 83, 99, 159, 187, 194, 202, 213, 247, 248, 249, 251 Reisner, George, 68-69, 70, II3, II5, 192, 225, 293 Rekhmire, 180-82, 184 religion, 41-45, 54, 123, 213-16, 265-66, 267-68 renaissance, 273, 300 revisionism, historical, xvii, 40, 168-69 Rhomboidal Pyramid, 56 Ribaddi, 221
Roman Period, xviii, xxiii, 304, 305 Rosetta stone, I95
Sacrifice, human, 39 Sais, 284, 288, 289, 299 Saite Dynasty, xxiii, 300 Sakkara, 39-40, 41, 44, 48-49, 79-80, 84, 108, 242
Sarcophagus, 40, 53, 54, 62, 68, 69,
70, 7I
Sargon II, 292 Satamon, 204, 208 scarabs, 20, I27, I99 sculpture, 50, 73-74, 83-84, 122-23, 202, 203, 207, 212-13, 238, 241, 244, 254, 271, 300 seals, stamp, 20, 4I, 43 Sea Peoples. see Peoples of the Sea Sebni, 88
Second Dynasty, xxii, 29, 41-45, 47-48, 244
Second Intermediate Period, xvii, xxii, 122, 287 Sed festival, 202
Sekenenre, xxii, I30, I3I, I32, I35, 138, 281
Sekhemib Peribsen, 40, 43-44 Sekhemkhet, 54 Semainean culture, I5
Semenkhkare, 224 Semna, II2-I3, II5 Senakhtenre, I3I, I38 Senenmut, I47-48, I5I-52, I54-57, I58, I67
Sennacherib, 292, 293 Senusert I, xxii, 95, I07, I08, I09-I0, III
Senusert II, III, II7 Senusert III, III-I2, II3, II5, II6, I23, 2I2, 286 sequence dating, 7, 9-I0 Serapeum, 39 sertkh, 35, 43, 44 Sesostris. see Senusert III Set, 4I, 42-43, 44, 45, I28, 247 Sethe, Kurt, I63, I64 Seti I, xxii, 242, 243-44, 245, 282 Seti II, 260, 26I, 280 Setnakhte, 262 Set the Enemy, 244 Seventeenth Dynasty, 29, I30, I3I,
I32, I48
Seventh Dynasty, 29, I00 Shabaka, xxiii, 29I, 292 Shabatka, 292 Sharuhen, I35 Sheklesh, 257 Shepherd kings. see Hyksos Sheshonk I, xxiii, 283, 284 Shishak, 284 Shu, 2I3
Shubilulliuma, 2I9-20, 233, 234, 235, 245
Sicilians, 258 Sidon, 220 silence, 30I-2
Silver, I74, I88, 252, 26I-62, 270-7I, 274
Simyra, 220, 22I Sinai, 55, 67, 88, II0, 265 Sinuhe, The Story of, II0-II, II5 Siptah, 260-6I Sirius, 30-3I Sit-Hathor-Iunet, II7 Sixteenth Dynasty, 29, I30 Sixth Dynasty, xxii, 29, 39, 84, 90, 92, 93
Slaves, slavery, I75, I86, I87
Smendes, xxiii, 270, 272, 283 Smenkhkare, 208, 224, 225, 228-29, 230, 231, 235-36, 242, 280 Smith, Sir Grafton Elliot, 168, 282 Snefru, xxii, 25, 54-58, 59, 65, 67, 76, 77, 78
Sobekneferu, Queen, xxii, 122-23, 143
Soldiers, 89, 104-5
Sothis, Sothic cycle, 30, 31
Sphinx, 64, 194, 297
Statues. see sculpture
Step Pyramid, xxii, 39, 46-50
Stimulus diffusion, 19
Strabo, II9
Sudan, 68, 85, 90, 180
Sumer, I9, 20
Sun, 75
Sutekh, 247, 249
Syria, II0, II5, 149, 160, I6I, I7I, 176, I77, I78, I79, I82, I83, I84, I9I, I92, I94, I98, 2I5, 2I9, 220, 22I, 222, 242, 245
Taa (the Brave), I3I Tadukhepa, I99, 230 Taharka, xxiii, 292, 293, 294, 300 Tanis, I28, 272, 273-74, 284 Tanutamon, 294, 295 Tasian culture, I5 Tausert, xxii, 26I, 262 Teaching of Amenemhat, The, I09 Tefnakhte, 284, 288, 289, 29I Tell Asmar, 7
Tell el Amarna, 209, 2I2, 2I7, 223,
238
Tell el Dab'a, I28, I35 tells, 6-7
Temples, 22, 254-56, 265, 266, 274-76, 286-87 see also specific site names Tentamon, 272 Tenth Dynasty, 29, I00, I0I Teti, xxii, 84, 87 Teti-en, I35 Tetisheri, I37-38 Thaneni, I69, I74, I80 Tharu, I7I
Thebes, I02, I04, I30, I33, I37, I39, I75, I76, I80-8I, I9I, 20I, 209,
223, 23I, 233, 236, 237, 238, 254, 265, 266, 268, 273, 274-76, 284, 285, 287, 288, 29I, 293, 294, 300 Thinis, 22, 9I
Third Dynasty, xxii, 29, 39, 46-50, 53-54, 70, 73
Third Intermediate Period, xviii, xxiii, 273, 300
Thirteenth Dynasty, 29, I23, I29-30 Thirtieth Dynasty, xxiii, 304 Thirty-first Dynasty, xxiii, 304 Thoth, 50, I87, 289 Thutiy, I80
Thutmose I, xxii, I39-40, I4I, I47, I48, I5I, I53-54, I60, I63, I64, I77, I79, 2I9, 283 Thutmose II, I4I, I43-44, I46-47, I63
Thutmose III, I44, I46, I50, I53, I57, I58, I59, I60, I6I, I62, I63, I64, I65, I66, I67, I68, I69, I7I, I73, I74-9I, I98, 2I9, 220, 24I, 243, 245, 250, 259, 263, 266, 279 annals of, 250
Thutmose IV, 6I, I94, I97-98, 20I, 202, 280
Thutmose (sculptor), 2I2 Thutmose (son of Amenhotep III), 204
Thutmosid succession, I4I, I63-64 Thuya, I99, 200, 234 Ti, 84, 264 Tiaa, I93-94 Tigris River, 6 titles, of king, I45-46 titulary, 35, 75, 145, 223 Tiye, Queen, I54, I99, 200, 204, 208, 223, 225, 234, 235 Tomb of Queen Tiyi, The (Davis), 225 tomb robbers, 38, 53, 68, 7I-72, 83, II6, I20-2I, I4I, I52-54, I89, I92, I93, 204, 225, 232, 237, 238, 266-67, 274-78, 293 tombs, 22, 68-70, 7I, 72-73, 83-85, 93, 96, 99, I89, 205-6, 238,
306-7
See also mastaba, pyramid; speafis tomb sites Tombs. Treasures. Mummies. (Forbes), 283 treaty, 252
Truth. see maat Tunip, 183, 184, 220 Turin Papyrus, 31—32, 92, 127 Tursha, 257
Tutankhamen, xxii, 69, 70, 186, 189, 204, 206-7, 208, 216, 223, 229-30, 231-34, 236-37, 238-39, 241,
242, 267, 274, 280, 306 Tutankhaten. see Tutankhamen Tutimaeis, 126 Twain, Mark, 24, 60 Twelfth Dynasty, 29, 31, 32, 107-8, III-I2, II4, II5, II6-I8, 120, 122, 232, 264
Twentieth Dynasty, 262, 263, 265, 266, 273, 283, 287
Twenty-first Dynasty, xxiii, 273, 276-77, 282, 283
Twenty-second Dynasty, xxiii, 283, 284, 285
Twenty-third Dynasty, xxiii, 284, 285, 289
Twenty-fourth Dynasty, xxiii, 284, 29I Twenty-fifth Dynasty, xxiii, 29I Twenty-sixth (Saite) Dynasty, xxiii, 300-30I, 303
Twenty-seventh Dynasty, xxiii, 273, 304 Twenty-eighth Dynasty, xxiii, 304 Twenty-ninth Dynasty, xxiii, 304 Tyre, 220 Tyrsenei, 258
UNESCO, 9I Unfinished pyramid, 54 Uni, 87
Unificatien, 2I-23, 32-33, 4I Unis, xxii, 79-80
Upper Egypt, I0, 11, I2-I3, 22-23, 36, 37, 42 Ur, 38
Valley ef the Kings, I03, I4I, I46, I53-54, I89, I92, I97, 204, 222, 224-25, 236, 237, 242, 256, 26I, 262, 266-67, 280 Valley Temple, 59, 62-63, 64 vizier, I29, I8I Volkerwanderungen, I28, 263 Vyse, Richard, 58
Wadi el Hammamat, I07 Wadi Halfa, II2 Wahkare Akhtey III, I00-I0I Walls ef the Ruler, I08, II0 War ef Liberatien, I32-37 Wassukanni, I78 weapens, I, I0, I04, I05, I36 Weeks, Kent, 256 Wenamen, 269-73 Wente, Edward, 283 Who Was Who in Egyptology, 277 Williams, Bruce, I4-I5 Winleck, H. E., I03, I04, I05, I88 wisdem literature, 78, I00, 300-302 wemen, Theban impertance ef, I37, I38
Weelley, Sir Leenard, 38 writing, I8, I9, 20, 34-35, I23, I28, 2I7
See also cuneiferm; hiereglyphs Xeis, I30
Yam, 87-88, 89-9I Yehem, I7I
Yuya, I99, 200, 223, 234
Zaghlul, Saad, 280-8I Zawaiyet el Aryan, 54 ziggurats, I9 Zeser. see Djeser
Barbara Mertz is a New York Times bestselling author who writes the po ular Amelia Peabody mystery series under the pen name Elizabeth Peters and gothic suspense novels as Barbara Michaels. She was born and brought up in Illinois and earned her Ph. D. in Egyptology from the University of Chicago’s famed Oriental Institute. Named Grand Master at the inaugural Anthony Awards in 1986 and Grand Master by the Mystery Writers of America at the Edgar Awards in 1998, she lives in a historic farmhouse in western Maryland.
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