Jupiter Ammon See siwa Oasis.
Ka The ancient Egyptian term for a spiritual essence that existed alongside the human form and yet maintained individuality throughout the earthly sojourns, the ka was an astral being, yet considered the guiding force for all human life. The Egyptians recognized “the double” aspects of the ka, and in some statues the pharaohs were depicted as having an identical image at their sides. While existing with the human being during his or her mortal life, the ka was the superior power in the realms beyond the grave. The term for death was “go to one’s ka” or “Go to one’s ka in the sky.”
Kas resided in the divine beings as well, and pious Egyptians placated the kas of the gods in order to receive favors. Some deities combined their kas and bas, their souls, in cosmological traditions, and they entered as guardians of places at the same time. OSIRIS was always called the ka of the pyramids. The ka entered eternity before its human host, having served its purpose by walking at the human’s side on earth to urge kindness, quietude, honor, and compassion. Throughout the life of the human, the ka was the conscience, the guardian, the guide. After death, however, the ka became supreme. Rulers thus laid claim to multiple kas. ramesses ii (r. 1290-1224 B. C.E.) of the Nineteenth Dynasty declared that he had more than 20 such astral beings at his side.
The ka was also viewed as part of the divine essence that nurtured all existence on the earth and in the heavens. KHNUM, the god who molded mankind from clay in each generation, was depicted on many occasions as forming identical figures on his pottery wheel—one, the human, and the other the ka, which was the vital element of eternal life in Egyptian beliefs. For this reason, the BA was supposed to stay close beside the ka in the grave. The rituals of embalming were performed in order to prepare the corpse for the arrival of the ka, as well as for resurrection. The ka came to visit the mummy of the deceased, and the union of the ba and the ka forms the a’akh in death. For those commoners who could not afford the elaborate embalming processes, simple statues of themselves in the mummified form were provided by the mortuary priests. Such statues were supposed to attract the kas to their gravesites. The ka assimilated the life force of all mortuary offerings presented to the deceased in the tomb and put them to use in the tuat, or the afterlife.
See also reserve heads.
Ka (fl. before 3000 B. C.E.) Predynastic ruler of Egypt His reign remains obscure and legendary and is listed as taking place before the campaigns of the first unifier of Egypt, NARMER. Ka was probably a Thinite warrior who campaigned militarily against the local Delta holdings. He was buried in abydos and honored as a soul of nekhen by later generations of Egyptians.
Ka’a See qa’a.
Ka’aper statue This is a rare wooden life-sized statue of an ancient Egyptian official discovered in a mastaba tomb at SAQQARA. Ka’aper was a high priest and lector in a Memphite temple, serving menkaure (r. 2490-2472 B. C.E.), and his career probably continued in the reign of niuserre (r. 2416-2392), as Ka’aper lived a long time. His wooden statue, made out of sycamore, had inlaid eyes, rimmed in copper. The whites of the eyes were fashioned out of opaque quartz, with corners of rock crystals and pupils composed of black resin. The statue depicts a thickset man in a straight skirt, holding a SEKHEM (2) scepter. When the Ka’aper statue was taken out of the mastaba, the modern Egyptian workmen on the site announced that it was a portrait of Sheikh el-Beled, their local mayor. A second statue depicting Ka’aper as a young man was also found in saqqara.
Kab, El See ELKAB.
Kadesh A city-state near Lake Homs in modern Syria, commanding the upper valley of the Orontes River, it was the key to the massive trade route to Asia, stretching between the Lebanon land ridges to the Euphrates River and Assyrian domains. In the reign of tuthmosis iii (1479-1425 B. C.E.), Kadesh rebelled against Egyptian domination and gathered an army of allies at ar-megiddo on Mount Carmel’s northern slope. Tuthmosis III led his army across Mount Carmel, single file, and came down behind the enemy.
When the foe entered the Ar-Megiddo fortress, Tuth-mosis erected a siege wall and starved the besieged. Kadesh’s ruler, however, escaped, and Tuthmosis had to campaign again and again in order to put an end to the rebellion. The city-state had water defenses composed of a moat and a canal. ramesses ii (r. 1290-1224 b. c.e.) would also campaign against Kadesh.
Kadesh, Battle of A famous confrontation between RAMESSES II (r. 1290-1224 b. c.e.) and muwatallis of the HITTITES, taking place c. 1285 b. c.e. on the Orontes River in modern syria, the battle was recounted in 10 inscriptions, including a poetic form, bulletins, and reliefs on temple walls. Ramesses II marched out of Egypt on the ninth day of the second month of summer, stopping at Tjel, an Egyptian outpost. He had the Regiment of Amun, as well as three other major units with him, and the Sher-den infantry, composing a force of 20,000 men. Reaching Ramesses-Meryamen, an Egyptian fortress in the Valley of the Cedars in modern Lebanon, Ramesses II saw no sign of the Hittites. Tricked by two “Shoshu,” Hittite spies posing as local inhabitants, Ramesses II stretched his forces 30 miles into the enemy territory, divided his forces, and then made camp. When Muwatallis began a series of raids and ambushes, Ramesses II beat the “Shoshu” and received confirmation of the Hittite trap and his peril.
The Hittites reportedly had 3,500 chariots, manned by three men each, and an infantry of 18,000 to 19,000 with auxiliary units and escorts totaling 47,500. Ramesses II, becoming alarmed, sent for the Regiment of Ptah and scolded his officers for their laxity in assessing the situation. While this was happening, however, the Hittites were cutting their way through the Regiment of Re, sealing the trap. Hundreds of Egyptians began to arrive at Ramesses Il’s camp in headlong flight. The Hit-tite cavalry was close behind, followed by some 2,500 chariots. The Regiment of Amun was almost overwhelmed by the panicking soldiers who had suffered the first losses in the battle. The unit therefore raced northward in the same disorder.
Undaunted, Ramesses II brought calm and purpose to his small units and began to slice his way through the enemy in order to reach his southern forces. With only his household troops, a few officers, and followers, and with the rabble of the defeated units standing by, he mounted his chariot and discovered the extent of the forces against him. His chariot was drawn by his favorite horses, “Victory of Thebes” and “Mut Is Content,” and he charged the east wing of the assembled force with such ferocity that they gave way, allowing the Egyptians to escape the net that Muwatallis had cast for them. The Hittite king watched the cream of his command fall before Ramesses II, including his own brother. The Hit-tites and their allies were being driven into the river, where they drowned.
Within the abandoned Egyptian camp, the enemy soldiers were looting, and they were surprised by a group of Ramesses Il’s soldiers and slain. Ramesses II gathered up the victorious unit, determined to stand his ground until reinforcements arrived. The Hittite king, in turn, threw his reserves of 1,000 chariots into the fray, but he was unable to score against Ramesses II and his men. Then the banners and totems of the Regiment of Ptah came into sight and both camps knew that the Egyptian reinforcements had arrived. The Hittite cavalry was driven into the city, with terrible losses, and Muwatallis withdrew. Ramesses II did not capture Kadesh, and Muwatallis claimed a Hittite victory and the acquisition of the city of Apa (modern Damascus). Ramesses II claimed victory and executed all of the Egyptians who had not rushed to his aid. This battle would not end the conflicts between Egypt and the Hittites. Almost two decades of confrontations finally led to the Egyptian Hit-tite Treaty
Suggested Readings: Road to Kadesh a Historical Interpretation of the Battle Reliefs of King Sety I at Karnak. Chicago: Oriental Inst., 1990; Healy, Mark. The Warrior Pharaoh: Ramesses II and the Battle. London: Osprey, 2000.
Kagemni (fl. 26th century b. c.e.) Famed sage and vizier of the Old Kingdom
Kagemni served the rulers of both the Third (2649-2575 B. C.E.) and Fourth (2575-2465 b. c.e.) Dynasties of Egypt. He acted as the mayor of the capital of MEMPHIS for huni (r. 2599-2575 b. c.e.) and as a vizier for snefru (r. 2575-2551 b. c.e.). Kagemni, however, is famous for his Instructions, written for him by a scribe named Kaires, a didactic text concerned with proper attitudes of service and dedication on the part of high-ranking officials. Kagemni’s tomb at saqqara, near the pyramid of teti, was L-shaped and depicted dancers, acrobats, hunting, scribes, and agricultural scenes in beautiful reliefs. There were pits included in the tomb for spirit boats as well.
Kagemni’s Instructions A didactic text contained in the PRISSE PAPYRUS. The author, a scribe named Kaires, wrote the Instructions intending to advise the vizier kagemni (fl. 26th century b. c.e.) in matters of deportment and justice befitting a high official of the PHARAOH. Much of the text available is concerned with manners and social attitudes, attributes of the high-ranked individual in any organized society For the Egyptian, however, such moderated, courteous behavior symbolized the spirit of ma’at, the orderly behavior that mirrors celestial harmony.
Kahun A community structure at el-LAHUN, started by SENWOSRET II (r. 1897-1878 b. c.e.) of the Twelfth
Dynasty (1991-1783 b. c.e.), Kahun was the abode of the workers and artisans involved in royal mortuary monuments. The site was surrounded by a gated mud-brick wall and divided into three residential areas. A temple of ANUBIS was also found on the site, and a cache of varied papyri was discovered in the temple. Called Hotep-Sen-wosret, “Senwosret Is Satisfied,” and located at the opening of the FAIYUM, the site is famous for a cache of jewelry found in the tombs of Princess (or possibly queen) sit-HATHOR YUNET and other family members buried in the complex. The site was divided into three sections, including a necropolis area for nobles and officials and a residential area on the east and on the west. Vast granaries served the entire region. The treasury of papyri at Kahun contained hundreds of texts concerning legal matters, literature, mathematics, medicine, temple affairs, and veterinarian information. The site was abandoned abruptly in a later historical period, perhaps as a result of an earthquake or some other natural disaster.
Kahun Papyrus A document discovered in Kahun, the worker’s settlement at el-LAHUN in the faiyum, the papyrus dates to the reign of amenemhet ii (1929-1892 B. C.E.). One section of the text is devoted to medical procedures. Another is concerned with veterinary medicine, and a third deals with mathematics.
Kai (fl. 26th century b. c.e.) Mortuary priest of the Fourth Dynasty
He served as a member of the mortuary cult of KHUFU (Cheops; r. 2551-2528 b. c.e.) at giza. Vast numbers of priests resided in the pyramidal complex of Khufu after his death, as his mortuary cult remained popular. Kai was buried in western Giza, and his tomb is called “the Nefer-tari of Giza,” “the beautiful one.” He is depicted in reliefs with his wife in the tomb chambers, and there are a false DOOR and raised, elaborate carvings. A statue of Kai was also recovered.
Kakai (Neferirkare) (d. 2426 b. c.e.) Third ruler of the Fifth Dynasty
He reigned from 2446 b. c.e. until his death and was probably the brother of sahure. Kakai is mentioned in the PALERMO STONE and in the tomb of an official named WESTPTAH. He was militarily active but left no monuments other than his tomb complex at abusir. That structure was not completed, but the temple on the site provided an important cache of papyri, dating from the reigns of niuserre (2416-2392 b. c.e.) through pepi ii (2246-2152 b. c.e.). One papyrus deals with a legacy bequeathed to his mother, Queen khentakawes (1). These papyri display the use of the Egyptian hieratic script. Kakai’s mortuary causeway at Abusir was eventually usurped by Niuserre, a later ruler who made the structure part of his own mortuary shrine.
Kalabsha A site in northern nubia (modern Sudan), famed for a fortress and temple that were erected by TUTHMOSIS III (r. 1479-1425 b. c.e.) in the Eighteenth Dynasty era, the temple complex was fashioned out of sandstone and contained a pylon, forecourt, hypostyle HALL, vestibules, and an elaborate sanctuary. The shrine was dedicated to mandulis, a Nubian deity adopted by the Egyptians. amenhotep ii, the son and heir of Tuthmo-sis III, was depicted there in reliefs. Kalabsha was expanded in Greco-Roman times. The Ptolemaic rulers (304-30 B. C.E.) refurbished the temple and added shrines to the complex with the cooperation of King arkamani of Nubia. The Roman emperor Augustus erected a temple of OSIRIS, ISIS, and Mandulis. The temple was moved north when the Aswan dam was opened.
Kamose (Wadjkheperre) (d. 1550 b. c.e.) Fifteenth
And last king of the Seventeenth Dynasty of Thebes He reigned from c. 1555 b. c.e. until his death, possibly in battle. Kamose was the son of Sekenenre ta’o ii and Queen ah’hotep (1) and the brother of ’ahmose. He was raised at deir el-ballas, north of thebes, where the rulers of this dynasty had a royal residence. During his youth he was also trained in royal and court matters by his grandmother, Queen tetisheri.
The Thebans went to war with the HYKSOS when APOPHIS (a Hyksos ruler of the contemporary Fifteenth Dynasty at avaris) insulted Sekenenre Ta’o II. The Thebans gathered an army and set out to rid Egypt of foreigners and their allies. Kamose came to the throne when Sekenenre Ta’o II died suddenly, and he took up the war with enthusiasm. It is possible that he married his sister, ’ahmose-nefertari, who became the wife of ’Ahmose when Kamose died. The elders of Thebes counseled against the war, stressing the fact that Avaris and Thebes had been at peace for decades. Kamose rebuked them, however, declaring that he did not intend “to sit between an Asiatic and a Nubian” (the Hyksos in Avaris and the Nubians in modern Sudan below the first cataract). He vowed to renew the war and to rid Egypt of all alien elements.
The Thebans made use of the horse and chariot, introduced into the Nile Delta by the Hyksos when they began to swarm into Egypt in the waning days of the Middle Kingdom (2040-1640 b. c.e.) and in the Second Intermediate Period (1640-1550 b. c.e.). The Thebans had lightened the chariots for maneuverability and had trained troops in their use. At the same time, Kamose had enlisted a famous fighting machine for his cause. When he went into battle, the medjay Nubian troops were at his side. These Nubians loved hand-to-hand combat and served as scouts and as light infantry units, racing to the front lines of battle and striking terror into the hearts of enemies. Kamose caught the Hyksos off guard at nefrusy, a city north of hermopolis, with a cavalry charge. After his first victory, he moved his troops into the Oasis of baharia, on the Libyan or Western Desert, and struck at the Hyksos territories south of the Faiyum with impunity
At the same time he sailed up and down the Nile in Upper Egypt to punish those who had been traitorous to the Egyptian cause. One military man was singled out for particularly harsh treatment, and Kamose was proud that he left the man’s wife to mourn him on the banks of the Nile. Some documents state that Kamose was within striking distance of Avaris when he died of natural causes or battle wounds. Apophis had died just a short time before. A stela discovered in karnak provides much information about this era.
The mummy of Kamose was discovered in a painted wooden coffin at dra-abu el-naga, but it was so poorly embalmed that it disintegrated when it was taken out of the coffin. The state of the body indicates that Kamose died in the field or in an encampment some distance from Thebes and the mortuary establishment. This warrior king left no heirs and was succeeded by his brother, ’Ahmose, of the famed Eighteenth Dynasty (1550-1307 B. C.E.) and the New Kingdom (1550-1070 b. c.e.).
Kamtjenent (fl. 24th century b. c.e.) Prince of the Fifth Dynasty
He was the son of IZEZI (Djedkare) (r. 2388-2356 b. c.e.). Not the heir to the throne, Kamtjenent served as a military commander in foreign campaigns. He was buried near his father in saqqara.
Kamutef (Kemutef) An ancient Egyptian creator deity, considered a form of the god Amun. A temple was erected on the west bank of thebes to honor Kamutef. The temple was designed as a replica of the primeval MOUND of creation. An image of Kamutef was displayed, called “the Amun of the Sacred Place.” Every 10 days or so, this temple was visited by a statue of amun from Thebes. Kamutef was a serpentine figure in some periods.
Kaneferre (d. c. 2040 b. c.e.) Ruler of the Ninth Dynasty His name translates as “Beautiful Is the Soul of Re.” Kaneferre’s reign is not well documented, but the famed ANKHTIFY served him, and he is mentioned in a tomb at MOALLA. His burial site is unknown.
Kap This is a term recorded in the New Kingdom (1550-1070 B. C.E.) texts, including one in the tomb of AMENHOTEP, SON OF HAPU. Egyptian officials claimed to know “the Secrets of the Kap” or were called a “Child of the Kap.” It was probably a military program used to educate high-ranking individuals, including Nubian princes (from modern Sudan), taken to thebes to be trained in Egyptian traditions. Such princes were given priority in government posts because they ranked as “Children of the Kap.”
Kapes (fl. 10th century b. c.e.) Royal woman of the Twenty-second Dynasty
She was the consort of takelot i (r. 909-883 b. c.e.) and probably of Libyan or meshwesh descent. Kapes was an aristocrat from bubastis. She was the mother of osorkon II (r. 883-855 b. c.e.).
Karanis A site in the faiyum region founded in the Ptolemaic Period (304-30 b. c.e.), Karanis had a population of about 3,000 on the banks of Lake moeris. Two limestone temples were erected on the site, dedicated to the crocodile gods Pnepheros and Petesouchus. A smaller temple honoring ISIS and sobek was also discovered at Karanis.
Karaotjet (fl. ninth century b. c.e.) Royal woman of the Twenty-second Dynasty
She was the consort of osorkon iii (r. 777-749 b. c.e.). Karaotjet bore a daughter, shepenwepet (1), who became a god’s wife of amun at thebes, takelot iii, and rudamon.
Karnak This is the modern name for an ancient religious complex erected at thebes in Upper Egypt. Called Nesut-Tawi, “the Throne of the Two Lands,” or Ipet-Iset, “The Finest of Seats,” it was the site of the temple of the god AMUN at Thebes. Karnak remains the most remarkable religious complex constructed on earth. Its 250 acres of temples and chapels, obelisks, columns, and statues, built during a period of 2,000 years, incorporate the finest aspects of Egyptian art and architecture and transformed the original small shrines into “a great historical monument of stone.”
Karnak was originally the site of a shrine erected in the Middle Kingdom (2040-1640 b. c.e.), but many rulers of the New Kingdom (1550-1070 b. c.e.) repaired or refurbished the structure. it was designed in three sections. The first one extended from the northwest to the southwest, with the second part at right angles to the original shrine. The third section was added by later rulers and completed the complex.
The plan of the temple dedicated to the god Amun, evident even in its ruined state, contained a series of well-coordinated structures and architectural innovations, all designed to maximize the strength of the stone and the monumental aspects of the complex. Karnak, as all other major temples of Egypt, was graced with a ramp and a canal leading to the Nile, and this shrine also boasted rows of ram-headed sphinxes at its entrance. At one time the sphinxes joined Karnak and another temple of the god at LUXOR, to the south.
The entrance to Karnak is a gigantic pylon, 370 feet wide, which opens onto a court and to a number of architectural features. The temple compound of ramesses iii (r. 1194-1163 B. C.E.) of the Twentieth Dynasty is located here, complete with stations of the gods, daises, and small buildings to offer hospitable rest to statues or barks of the various deities visiting the premises. The pylon entrance, unfinished, dates to a period after the fall of the New Kingdom. Just inside this pylon is a three-chambered shrine erected by seti i (r. 1306-1290 B. C.E.) of the Nineteenth Dynasty for the barks of the gods Amun, mut and KHONS (1).
The shrine of Ramesses iii of the Twentieth Dynasty is actually a miniature festival hall, complete with pillars and elaborate reliefs. The so-called bubastite portal, built in the Third intermediate Period, is next to the shrine. The court of Ramesses III was eventually completed by the addition of a colonnade, and a portico was installed by horemhab (r. 1319-1307 b. c.e.), the last ruler of the Eighteenth Dynasty
The second pylon in the structure, probably dating to the same dynastic era and refurbished by the pharaohs of the Nineteenth Dynasty, is graced by two colossi of RAMESSES II (r. 1290-1224 b. c.e.), and a third statue of that king and his queen-consort stands nearby This second pylon leads to a great hypostyle hall, the work of Seti I and Ramesses II, where 134 center columns are surrounded by more than 120 papyrus bundle type pillars. Stone slabs served as the roof, with carved stone windows allowing light to penetrate the area. The Ramessid rulers decorated this hall with elaborate reliefs. At one time there were many statues in the area as well, all removed or lost now Of particular interest are the reliefs discovered in this hall of the “Poem of pentaur,” concerning military campaigns and cultic ceremonies of Egypt during its imperial period. The hittite alliance is part of the decorative reliefs.
The third pylon of Karnak was erected by amen-HOTEP III (r. 1391-1353 b. c.e.) of the Eighteenth Dynasty The porch in front of the pylon was decorated by Seti i and Ramesses II. At one time four obelisks stood beside this massive gateway. One remains, dating to the reigns of TUTHMOSIS I (1504-1492 b. c.e.) and tuthmosis iii (1479-1425 B. C.E.) of the Eighteenth Dynasty. A small area between the third and fourth pylons leads to precincts dedicated to lesser deities. The fourth pylon, erected by Tuthmosis I, opens into a court with Osiride statues and an obelisk erected by hatshepsut (r. 1473-1458 B. C.E.). Originally part of a pair, the obelisk now stands alone. The second was discovered lying on its side near the sacred lake of the temple complex. Tuthmo-sis I also erected the fifth pylon, followed by the sixth such gateway, built by Tuthmosis III.
These open onto a courtyard, a Middle Kingdom (2040-1640 B. C.E.) sanctuary, the Djeseru-djeseru, the holy of holies. Statues and symbolic insignias mark this as the core of the temple. The sanctuary now visible was built in a late period, replacing the original one. A unique feature of this part of Karnak is the sandstone structure designed by Hatshepsut. She occupied these chambers on occasion and provided the walls with reliefs. Tuthmosis III added a protective outer wall, which was inscribed with the “annals” of his military campaigns. This is the oldest part of Karnak, and much of it has been destroyed. The memorial chapel of Tuthmosis III is located just behind the court and contains chambers, halls, magazines, and shrines. A special chapel of Amun is part of this complex, and the walls of the area are covered with elaborate reliefs that depict exotic plants and animals,
An impressive nighttime image of the great temple complex at Karnak. (Courtesy Thierry Ailleret.)
Duplicates in stone of the flora and fauna that Tuthmosis III came upon in his Syrian and Palestinian military campaigns and called “the Botanical Garden.”
A number of lesser shrines were originally built beyond the limits of the sanctuary, dedicated to ptah, OSIRIS, KHONS (1), and other deities. To the south of the sixth pylon was the sacred lake, where the barks of the god floated during festivals. A seventh pylon, built by Tuthmo-sis III, opened onto a court, which has yielded vast amounts of statues and other relics from the New Kingdom. Three more pylons complete the structure at this stage, all on the north-south axis. Some of these pylons were built by Horemhab, who used materials from akhen-aten’s destroyed temple complex at ’amarna. A shrine for Khons dominates this section, alongside other monuments from later eras. A lovely temple built by senwosret i (r. 1971-1926 B. C.E.) of the Twelfth Dynasty was discovered hidden in Karnak and has been restored. A shrine for the goddess Mut, having its own lake, is also of interest.
Karnak represents faith on a monumental scale. Each dynasty of Egypt made additions or repairs to the structures, giving evidence of the Egyptians’ fidelity to their beliefs. Karnak remains as a mysterious enticement to the world of ancient Egypt. One Karnak inscription, discovered on the site, is a large granite stela giving an account of the building plans of the kings of the Eighteenth Dynasty. A second stela records work being done on the Ptah shrine in the enclosure of the temple of Amun.
The Karnak obelisks vary in age and some are no longer on the site, having been moved to distant capitals. Those that remain provide insight into the massive quarrying operations conducted by the Egyptians during the New Kingdom (1550-1070 B. C.E.). The Karnak pylon inscriptions include details about the New Kingdom and later eras and provide scholars with information concerning the rituals and religious practices as well as the military campaigns of the warrior kings of that period.
A Karnak stela, a record of the gifts given to Karnak by ’ahmose (r. 1550-1525 b. c.e.), presumably in thanksgiving for a victory in the war to oust the Asiatics, is a list of costly materials. ’Ahmose provided the god Amun with golden caplets, lapis lazuli, gold and silver vases, tables, necklaces, plates of gold and silver, ebony harps, a gold and silver sacred bark, and other offerings. The Karnak King List, discovered in the temple site, is a list made by Tuthmosis III. The document contains the names of more than 60 of ancient Egypt’s rulers, not placed in chronological order.
See also amun; art and architecture.
Suggested Readings: Amer, Amin. The Gateway of Ramesses IX in the Temple of Amun at Karnak. New York: Aris & Phillips, 1999; De Lubicz, Schwaller. The Temples of Karnak: A Contribution to the Study of Pharaonic
A section of the great religious complex at Thebes, dating to the Ramessid era, dedicated to the god Amun and other members of Egypt's pantheon of deities. (Courtesy Steve Beikirch.)
Thought. Rochester, Vt.: Inner Traditions, 1999; Road to Kadesh: a Historical Interpretation of the Battle Reliefs of King Sety I at Karnak. Chicago: Oriental Inst., 1990.
Karnak cache A group of statues, vast in number, that were discovered in the courtyard of the seventh pylon of that religious complex. These statues, now in the Egyptian Museum of Cairo, probably were buried during a time of crisis for security reasons. They span many eras of Egyptian religious endeavors at the great temple of Kar-nak at thebes.
World History
