Want to create or adapt books like this? Learn more about how Pressbooks supports open publishing practices.
Chapter 4 – African Civilization
The New Kingdom and the Amarna Period
Learning Objectives
Understand how African civilization developed from the beginnings of the New Kingdom to the Intermediate Period.
Ahmose I initiated what is known as the period of the New Kingdom (1570-1069 BCE) which again saw great prosperity in the land under a strong central government. The title of pharaoh for the ruler of Egypt comes from the period of the New Kingdom; earlier monarchs were simply known as kings. Many of the Egyptian sovereigns best known today ruled during this period and the majority of the great structures of antiquity such as the Ramesseum, Abu Simbel, the temples of Karnak and Luxor, and the tombs of the Valley of the Kings and Valley of the Queens come from this time. Between 1504-1492 BCE the pharaoh Tuthmosis I consolidated his power and expanded the boundaries of Egypt to the Euphrates River in the north, Syria and Palestine to the west, and Nubia to the south. His reign was followed by Queen Hatshepsut (1479 – 1458 BCE).(23)
Hatshepsut
Hatshepsut (1479-1458 BCE) was the first female ruler of ancient Egypt to reign as a male with the full authority of pharaoh. Her name means “Foremost of Noble Women” or “She is First Among Noble Women”. She began her reign as regent to her stepson Thuthmose III (1458-1425 BCE) who would succeed her and, initially, ruled as a woman as depicted in statuary. In around the seventh year of her reign, however, she chose to be depicted as a male pharaoh in statuary and reliefs though still referring to herself as female in her inscriptions.
Her temple at Deir el-Bahri remains one of the most impressive and often visited in Egypt. The lower terrace was lined with columns and a ramp led up to a second terrace which was equally impressive. The temple was decorated with statuary, reliefs, and inscriptions with her burial chamber carved out of the cliffs which form the back of the building. Hatshepsut’s temple was so admired by the pharaohs who came after her that they increasingly chose to be buried nearby and this necropolis came to eventually be known as the Valley of the Kings. (35)
Her successor, Tuthmosis III, carried on her policies (although he tried to eradicate all memory of her as, it is thought, he did not want her to serve as a role model for other women since only males were considered worthy to rule) and, by the time of his death in 1425 BCE, Egypt was a great and powerful nation. The prosperity led to, among other things, an increase in the brewing of beer in many different varieties and more leisure time for sports. Advances in medicine led to improvements in health. (23)
Amenhotep III
Amenhotep III (c. 1386-1353 BCE) was the ninth king of the 18 th dynasty of Egypt. Amenhotep’s father, Tuthmosis IV, left his son an empire of immense size, wealth, and power. He was only twelve years old when he came to the throne and married Tiye in a royal ceremony. It is a significant aspect of Amenhotep’s relationship with his wife that, immediately after their marriage, she was elevated to the rank of Great Royal Wife, an honor which Amenhotep’s mother, Mutemwiya, was never accorded and which effectively meant that Tiye outranked the king’s mother in courtly matters.
Amenhotep III’s vision was of an Egypt so splendid that it would leave one in awe, and the over 250 buildings, temples, statuary, and stele he ordered constructed attest to his success in this. The statues which Durant mentions are today known as the Colossi of Memnon and are the only pieces left of Amenhotep III’s mortuary temple. Their immense size and intricacy of detail, however, suggest that the temple itself “and his other building projects no longer extant” were equally or even more impressive.
There was another power in Egypt which had been growing long before Amenhotep III came to the throne: the cult of Amun. Land ownership meant wealth in Egypt and, by Amenhotep III’s time, the priests of Amun owned almost as much land as the king. In accordance with traditional religious practice, Amenhotep III did nothing to interfere with the work of the priests, but it is thought that their immense wealth, and threat to the power of the throne, had a profound effect on his son. The god Aten was only one of many gods worshipped in ancient Egypt but, for the royal family, he had a special significance which would later become manifest in the religious edicts of Akhenaten. The cult of Amun continued to grow and amass wealth and, in doing so, continued to pose a threat to the royal family and the authority of the throne. (36)
Akhenaten
Akhenaten (r. 1353-1336 BCE) was a pharaoh of Egypt of the 18 th Dynasty. His reign as Amenhotep IV lasted five years during which he followed the policies of his father and the religious traditions of Egypt. However, in the fifth year, he underwent a dramatic religious transformation, changed his devotion from the cult of Amun to that of Aten. He then moved his seat of power from the traditional palace at Thebes to one he built at the city he founded, Akhetaten, changed his name to Akhenaten, and continued the religious reforms which resulted in his being despised as `the heretic king’ by some later writers while admired as a champion of monotheism by others. His religious reforms were not without controversy at the time.
To be sure, the polytheism of the ancient Egyptians encouraged a world view where peace and balance were emphasized and religious tolerance was not considered an issue; there is not even a word directly corresponding to the concept of `religious tolerance’ in the ancient Egyptian texts. A hallmark of any monotheistic belief system, however, is that it–monotheism– encourages the belief that, in order for it to be right, other systems must necessarily be wrong; and this insistence on being the sole framework for ultimate truth leads to intolerance of other beliefs and their suppression; this is precisely what happened in Egypt. The names of the god Amun and the other gods were chiseled from monuments throughout Egypt, the temples were closed, and the old practices outlawed.
The Amarna Letters, (correspondence found in the city of Amarna between the kings of Egypt and those of foreign nations) which provide evidence of Akhenaten’s negligence, also show him to have a keen sense of foreign policy when the situation interested him. He strongly rebuked Abdiashirta for his actions against Ribaddi and for his friendship with the Hittites who were then Egypt’s enemy. While there are, then, examples of Akhenaten looking after state affairs, there are more which substantiate the claim of his disregard for anything other than his religious reforms and life in the palace.
Unlike the images from other dynasties of Egyptian history, the art from the Amarna Period depicts the royal family with elongated necks and arms and spindly legs. Scholars have theorized that perhaps the king “suffered from a genetic disorder called Marfan’s syndrome” (Hawass, 36), which would account for these depictions of him and his family as so lean and seemingly oddly-proportioned. A much more likely reason for this style of art, however, is the king’s religious beliefs. The Aten was seen as the one true god who presided over all and infused all living things. It was envisioned as a sun disk whose rays ended in hands touching and caressing those on earth.
Perhaps, then, the elongation of the figures in these images was meant to show human transformation when touched by the power of the Aten. The famous Stele of Akhenaten, depicting the royal family, shows the rays of the Aten touching them all and each of them, even Nefertiti, depicted with the same elongation as the king. To consider these images as realistic depictions of the royal family, afflicted with some disorder, seems to be a mistake in that there would be no reason for Nefertiti to share in the king’s supposed disorder. The depiction, then, could illustrate Akhenaten and Nefertiti as those who had been transformed to god-like status by their devotion to the Aten to such an extent that their faith is seen even in their children. (37)
Key Takeaways
Hatshepsut was the first female ruler of ancient Egypt that created a prosperous region leading to more leisure time and improvements in medicine. Hatshepsut’s temple was so admired by the pharaohs who came after her that they increasingly chose to be buried nearby and this necropolis came to eventually be known as the Valley of the Kings
Amenhotep III came to power at the age of 12. During his rule, the cult of Amun grew in strength.
Akhenaten imposed religious reforms during his reign. This resulted in his being despised as `the heretic king’ by some later writers while admired as a champion of monotheism by others. His religious reforms were not without controversy at the time.
King Tutankhamun
Akhenaten’s reign was followed by his son, the most recognizable Egyptian ruler in the modern day, Tutankhamun, who reigned from 1336-1327 BCE. He was originally named `Tutankhaten’ to reflect the religious beliefs of his father. Upon assuming the throne, he deemed it was necessary to restore harmony in ancient Egypt by reinstating the traditional beliefs and practices. Thus, he changed his name to `Tutankhamun’ to honor the ancient god Amun. He restored the ancient temples, removed all references to his father’s single deity, and returned the capital to Thebes.
King Tutankhamun’s reign was mysteriously cut short by an early death. His fame today rests mainly on the magnificent artifacts found in his tomb and the sensational discovery (which was headline news worldwide) on 4 November 1922 CE. The `Mummy’s Curse’, or `Curse of Tutankhamun’, has only amplified his celebrity. (38)
Ramesses II
The greatest ruler of the New Kingdom, however, was Ramesses II (also known as Ramesses the Great, 1279-1213 BCE). Ramesses was the son of Seti I and Queen Tuya and accompanied his father on military campaigns in Libya and Palestine at the age of 14. By the age of 22 Ramesses was leading his own campaigns in Nubia with his own sons and was named co-ruler with Seti. After the death of Seti I in 1290 BCE, Ramesses assumed the throne and at once began military campaigns to restore the borders of Egypt, ensure trade routes, and take back from the Hittites what he felt rightfully belonged to him.
In the second year of his reign, Ramesses defeated the Sea Peoples off the coast of the Nile Delta. Ramesses next launched a military campaign into Canaan which had been a Hittite vassal state since the reign of the Hittite king Suppiluliuma I. This campaign was successful and Ramesses returned home with plunder and Canaanite (and probably Hittite) royalty as prisoners. In late 1275 BCE, Ramesses prepared his army to march on Kadesh and waited only for the omens to be auspicious and word from his spies in Syria as to the enemy’s strength and position. In 1274 BCE, when all seemed in his favor, he led some twenty thousand men into battle. According to his own reports, it was only owing to his own personal courage and calm in battle (and the goodwill of the gods) that he was able to turn the tide against the Hittites.
After the Battle of Kadesh, Ramesses devoted himself to improving Egypt’s infrastructure, strengthening its borders, and commissioning vast building projects commemorating his victory of 1274 and his other accomplishments. One of those building projects was that of the Abu Simble temple complex. (39)
The Great Temple stands 98 feet high and 115 feet long with four seated colossi flanking the entrance, two to each side, depicting Ramesses II on his throne; each one 65 feet tall. Beneath these giant figures are smaller statues (still larger than life-sized) depicting Ramesses’ conquered enemies, the Nubians, Libyans, and Hittites. Further statues represent his family members and various protecting gods and symbols of power. Passing between the colossi, through the central entrance, the interior of the temple is decorated with engravings showing Ramesses and Nefertari paying homage to the gods. Ramesses’ great victory at Kadesh (considered by modern scholars to be more of a draw than an Egyptian triumph) is also depicted in detail across the north wall of the Hypostyle Hall. The Small Temple stands nearby at a height of 40 feet and 92 feet long. This temple is also adorned by colossi across the front facade, three on either side of the doorway, depicting Ramesses and his queen Nefertari (four statues of the king and two of the queen) at a height of 32 feet. (40)
Although Ramesses has been popularly associated with the pharaoh of the biblical Book of Exodus, there is absolutely no evidence to support this claim. Extensive archaeological excavations at Giza and elsewhere throughout Egypt have unearthed ample evidence that the building projects completed under the reign of Ramesses II (and every other king of Egypt) used skilled and unskilled Egyptian laborers who were either paid for their time or who volunteered as part of their civic duty. The custom of Egyptian citizens volunteering their time to work on the king’s building projects is well documented and it was even thought that, in the afterlife, souls would be called upon to work for Osiris, Lord of the Dead, on the building projects he would want. (39)
The Decline of Egypt
His successor, Ramesses III, followed his policies but, by this time, Egypt’s great wealth had attracted the attention of the Sea Peoples who began to make regular incursions along the coast. The Sea Peoples, like the Hyksos, are of unknown origin but are thought to have come from the southern Aegean area. Between 1276–1178 BCE the Sea Peoples were a threat to Egyptian security (Ramesses II had defeated them in a naval battle early in his reign). After his death, however, they increased their efforts, sacking Kadesh, which was then under Egyptian control, and ravaging the coast. Between 1180–1178 BCE Ramesses III fought them off, finally defeating them at the Battle of Xois in 1178 BCE.
Following the reign of Ramesses III, his successors attempted to maintain his policies but increasingly met with resistance from the people of Egypt, those in the conquered territories, and, especially, the priestly class. In the years after Tutankhamun had restored the old religion of Amun, and especially during the great time of prosperity under Ramesses II, the priests of Amun had acquired large tracts of land and amassed great wealth which now threatened the central government and disrupted the unity of Egypt. By the time of Ramesses XI (1107–1077 BCE), the end of the 20 th Dynasty, the government had become so weakened by the power and corruption of the clergy that the country again fractured and central administration collapsed, initiating the so-called Third Intermediate Period of 1069–525 BCE. (23)
Key Takeaways
King Tutankhamun deemed restoring harmony in ancient Egypt necessary by reinstating the traditional beliefs and practices. He removed all references to his father’s single deity, and returned the capital to Thebes.
Ramesses II defeated the Sea Peoples off the coast of the Nile Delta and devoted himself to improving Egypt’s infrastructure, strengthening its borders, and commissioning vast building projects commemorating his victory of 1274 and his other accomplishments.
The priests of Amun had amassed great wealth which threated the central government and unity of Egypt. The weakened government eventually collapsed, initiating the Third Intermediate period of 1069-525 BCE.
The Nile and Egyptian Religion
Overview
Egypt is a country in North Africa, on the Mediterranean Sea, and is among the oldest civilizations on earth. The name ‘Egypt’ comes from the Greek Aegyptos which was the Greek pronunciation of the Egyptian name ‘Hwt-Ka-Ptah’ (which means “House of the Spirit of Ptah”, who was a very early God of the Ancient Egyptians). In the early Old Kingdom, Egypt was simply known as ‘Kemet’ which means ‘Black Land’ so named for the rich, dark soil along the Nile River where the first settlements began.
Later, the country was known simply as Misr which means ‘country’, a name still in use by Egyptians for their nation in the present day. Egypt thrived for thousands of years (from c. 8,000 BCE to c. 525 BCE) as an independent nation whose culture was famous for great cultural advances in every area of human knowledge, from the arts to science to technology and religion. The great monuments which Egypt is still celebrated for reflect the depth and grandeur of Egyptian culture which influenced so many ancient civilizations, among them Greece and Rome. (23)
The Nile
The principle of harmony (known to the Egyptians as ma’at) was of the highest importance in Egyptian life (and in the afterlife) and their religion was fully integrated into every aspect of existence. The geography of Nile River may have influenced this belief. Unlike the Tigris and Euphrates which needed to be tamed on account of their unpredictable natures, the Nile’s consistent rise in the middle of July and fall in September gave Egyptians a dependable source of nourishment for vegetation over the year.
Not surprisingly, the Egyptians came to believe that the gods caused the river’s annual floods which deposited the fertile black soil along the arid banks. According to some myths, it was Isis who taught the people the skills of agriculture (in others, it is Osiris) and, in time, the people would develop canals, irrigation, and sophisticated systems to work the land. The Nile was also an important recreational resource for the Egyptians.
The river became known as the “Father of Life” and the “Mother of All Men” and was considered a manifestation of the god Hapi, who blessed the land with life, as well as with the goddess Ma’at, who embodied the concepts of truth, harmony, and balance. The Nile was also linked to the ancient goddesses Hathor and, later, as noted, with Isis and Osiris. The god Khnum, who became the god of rebirth and creation in later dynasties, was originally the god of the source of the Nile who controlled its flow and sent the necessary yearly flood which the people depended on to fertilize the land. (24)(25)
Egyptian Religion
The Egyptian Gods
The first written records of religious practice in Egypt come from around 3400 BCE in the Predynastic Period of Egypt (6000-3150 BCE). Deities such as Isis, Osiris, Ptah, Hathor, Atum, Set, Nephthys, and Horus were already established as potent forces to be recognized fairly early on. The Egyptian Creation Myth is similar to the beginning of the Mesopotamian story in that, originally, there was only chaotic, slow-swirling waters. This ocean was without bounds, depthless, and silent until, upon its surface, there rose a hill of earth (known as the ben-ben, the primordial mound, which, it is thought, the pyramids symbolize) and the great god Atum (the sun) stood upon the ben-ben and spoke, giving birth to the god Shu (of the air) the goddess Tefnut (of moisture) the god Geb (of earth) and the goddess Nut (of sky). Atum had intended Nut as his bride but she fell in love with Geb. Angry with the lovers, Atum separated them by stretching Nut across the sky high away from Geb on the earth.
Although the lovers were separated during the day, they came together at night and Nut bore three sons, Osiris, Set and Horus, and two daughters, Isis and Nephthys. Osiris, as eldest, was announced as ‘Lord of all the Earth’ when he was born and was given his sister Isis as a wife. Set, consumed by jealousy, hated his brother and killed him to assume the throne. Isis then embalmed her husband’s body and, with powerful charms, resurrected Osiris who returned from the dead to bring life to the people of Egypt. Osiris later served as the Supreme Judge of the souls of the dead in the Hall of Truth and, by weighing the heart of the soul in the balances, decided who was granted eternal life. (24)
The Egyptian Afterlife
The Egyptian afterlife was known as the Field of Reeds and was a mirror-image of life on earth down to one’s favorite tree and stream and dog. Those one loved in life would either be waiting when one arrived or would follow after. The Egyptians viewed earthly existence as simply one part of an eternal journey and were so concerned about passing easily to the next phase that they created their elaborate tombs (the pyramids), temples, and funerary inscriptions (the Pyramid Texts, the Book of the Dead) to help the soul’s passage from this world to the next.
The gods cared for one after death just as they had in life from the beginning of time. The goddess Qebhet brought water to the thirsty souls in the land of the dead and other goddesses such as Selket and Nephthys cared for and protected the souls as they journeyed to the Field of Reeds. An ancient Egyptian understood that, from birth to death and even after death, the universe had been ordered by the gods and everyone had a place in that order. (24)
The Book of the Dead
The Book of the Dead originated from concepts depicted in tomb paintings and inscriptions from as early as the Third Dynasty of Egypt (c. 2670 – 2613 BCE). By the 12 th Dynasty (1991 – 1802 BCE) these spells, with accompanying illustrations, were written on papyrus and placed in tombs and graves with the dead. The spells served as instructions for how the dead might overcome the perils of the afterlife. They also served, however, to provide the soul with fore-knowledge of what would be expected at every stage. According the Book, when a person died, they were guided by Anubis to the Hall of Truth (also known as The Hall of Two Truths) where they would make the Negative Confession (also known as The Declaration of Innocence). This was a list of 42 sins the person could honestly say they had never indulged in.
Once the Negative Confession was made, Osiris, Thoth, Anubis, and the Forty-Two Judges would confer and, if the confession was accepted, the heart of the deceased was then weighed in the balance against the white feather of Ma’at, the feather of truth. If the heart was found to be lighter than the feather, the soul passed on toward paradise; if the heart was heavier, it was thrown onto the floor where it was devoured by the monster goddess Ammut and the soul would cease to exist. (26)
With respect to the soul, the Egyptians believed it consisted of nine separate parts: the Khat was the physical body; the Ka one’s double-form; the Ba a human-headed bird aspect which could speed between earth and the heavens; Shuyet was the shadow self; Akh the immortal, transformed self, Sahu and Sechem aspects of the Akh; Ab was the heart, the source of good and evil; Ren was one’s secret name. All nine of these aspects were part of one’s earthly existence and, at death, the Akh (with the Sahu and Sechem) appeared before the great god Osiris in the Hall of Truth and in the presence of the Forty-Two Judges to have one’s heart (Ab) weighed in the balance on a golden scale against the white feather of truth. (27)
Key Takeaways
The principle of harmony was of the highest importance in Egyptian life (and in the afterlife) and their religion was fully integrated into every aspect of existence. The geography of Nile River may have influenced this belief. They believed that from birth to death and even after death, the universe had been ordered by the gods and everyone had a place in that order.
The Book of the Dead contained spells that served as instructions for how the dead might overcome the perils of the afterlife and to help the soul’s passage from this world to the next.
Pre-Dynastic Egypt and The Old Kingdom
Pre-Dynastic Egypt
Hunter-gathering nomads sought the cool of the water source of the Nile River Valley and began to settle in the region sometime prior to 6000 BCE. Organized farming began in the region c. 5000 BCE and communities known as the Badarian Culture began to flourish alongside the river. Industry developed at about this same time as evidenced by faience workshops discovered at Abydos dating to c. 5500 BCE. The Badarian were followed by the Amratian, the Gerzean, and the Naqada cultures (also known as Naqada I, Naqada II, and Naqada III), all of which contributed significantly to the development of what became Egyptian civilization.
The written history of the land begins at some point between 3400 and 3200 BCE when Hieroglyphic Script is developed by the Naqada Culture III. By 3500 BCE mummification of the dead was in practice at the city of Hierakonpolis and large stone tombs built at Abydos. As in other cultures world-wide, the small agrarian communities became centralized and grew into larger urban centers. (23)
Over time, Egypt became divided into Upper (the south) and Lower (the north, closer to the Mediterranean Sea) divisions. Upper Egypt was more urbanized with cities like Thinis, Hierakonpolis, and Naqda developing fairly rapidly. Lower Egypt was more rural (generally speaking) with rich agricultural fields stretching up from the Nile River. Both regions developed steadily over thousands of years throughout the Predynastic Period of Egypt until trade with other cultures and civilizations led to increased development of Upper Egypt who then conquered its neighbor most likely for grains or other agricultural crops to feed the growing population or to trade. The Narmer Palette remembers king Narmer as the ruler to successfully unify the regions Upper and Lower Egypt.
The Narmer Palette is an Egyptian ceremonial engraving, a little over two feet (64 cm) tall and shaped like a chevron shield, depicting the First Dynasty king Narmer conquering his enemies and uniting Upper and Lower Egypt. It features some of the earliest hieroglyphics found in Egypt and dates to c. 3200-3000 BCE. On one side, Narmer is depicted wearing the war crown of Upper Egypt and the red wicker crown of Lower Egypt which signifies that Lower Egypt fell to him in conquest. Beneath this scene is the largest engraving on the palette of two men entwining the serpentine necks of unknown beasts. These creatures have been interpreted as representing Upper and Lower Egypt but there is nothing in this section to justify that interpretation. The other side of the palette (considered the back side) is a single, cohesive image of Narmer with his war club about to strike down an enemy he holds by the hair. Beneath his feet are two other men either dead or attempting to escape his wrath.
The Old Kingdom
The Old Kingdom is the name commonly given to the period from the Third Dynasty through the Sixth Dynasty (2686-2181 BCE), when Egypt gained in complexity and achievement. The Old Kingdom is the first of three so-called “Kingdom” periods that mark the high points of civilization in the Nile Valley. During this time, a new type of pyramid (the step) was created, as well as many other massive building projects, including the Sphinx. Additionally, trade became more widespread, new religious ideas were born, and the strong centralized government was subtly weakened and finally collapsed.
The king (not yet called Pharaoh) of Egypt during this period resided in the new royal capital, Memphis. He was considered a living god, and was believed to ensure the annual flooding of the Nile. This flooding was necessary for crop growth. The Old Kingdom is perhaps best known for a large number of pyramids, which were constructed as royal burial places. Thus, the period of the Old Kingdom is often called “The Age of the Pyramids.”
Egypt’s Old Kingdom was also a dynamic period in the development of Egyptian art. Sculptors created early portraits, the first life-size statues, and perfected the art of carving intricate relief decoration. These had two principal functions: to ensure an ordered existence, and to defeat death by preserving life in the next world. (29)
Death and Burial in the Old Kingdom
The first notable king of the Old Kingdom was Djoser (reigned from 2691-2625 BCE).
During the Old Kingdom, royal mastabas eventually developed into rock-cut “step pyramids” and then “true pyramids,” although non-royal use of mastabas continued to be used for more than a thousand years. As the pyramids were constructed for the kings, mastabas for lesser royals were constructed around them. The interior walls of the tombs were decorated with scenes of daily life and funerary rituals. Because of the riches included in graves, tombs were a tempting site for grave-robbers. The increasing size of the pyramids is in part credited to protecting the valuables within, and many other tombs were built into rock cliffs in an attempt to thwart grave robbers. (30)
The first king to launch a major pyramid building project was King Djoser, who ruled in the 3 rd Dynasty. By 2611, the famed Egyptian architect Imhotep had constructed the famous “Step Pyramid” for the king at Saqqara, not far from the capital city of Memphis (near modern-day Cairo). In the following dynasties, the pyramid design changed from the “step” pyramid to a true pyramid shape as kings continued to build tombs for their kings. Among these, the Pyramids of Giza are considered the greatest architectural achievement of the time (30)
Pyramid Construction
The Old Kingdom and its royal power reached a zenith under the Fourth Dynasty, which began with Sneferu (2613â€“2589 BCE). Using a greater mass of stones than any other king, he built three pyramids: Meidum, the Bent Pyramid, and the Red Pyramid. He also sent his military into Sinai, Nubia and Libya, and began to trade with Lebanon for cedar. (29)
The pyramid of Medium is the first true pyramid constructed in Egypt but did not last. This is because modifications were made to Imhotep’s original pyramid design which resulted in the outer casing resting on a sand foundation rather than rock, causing it to collapse. (31)
The Bent Pyramid is so called because it rises at a 55-dgree angle and then shifts to 43 degrees of smaller stones giving it the appearance of bending in toward the top. The workers had completed the foundation and the sides before realizing that a 55-degree angle was too steep and modified their plan to finish the project as best they could. Sneferu seems to have understood the problem and moved on to build his third pyramid. (31)
The Red Pyramid (so called because of the use of reddish limestone in construction) was built on a solid base for greater stability, rising at a 43-degree angle. At 344 feet (105 meters) high, the Red Pyramid was the first successful true pyramid built in Egypt. Originally it was encased in white limestone, as the other later pyramids were also, which fell away over the centuries and were harvested by locals for other building projects. (31)
The Pyramids of Giza, also known as the Giza Necropolis, are one of the oldest remaining wonders of the world. The Necropolis includes three pyramid complexes: the Great Pyramid (built by King Khufu of the 4 th Dynasty); the somewhat smaller Pyramid of Khafre (buit by Khufu’s son); and the relatively modest-sized Pyramid of Menkaure. The Necropolis also includes several cemeteries, a workers’ village, an industrial complex, and a massive sculpture known as the Great Sphinx. The Great Sphinx is a limestone statue of a reclining sphinx—a mythical creature with a lion’s body and a human head. It is commonly believed that the head is that of King Khafra, who ruled during the 4 th dynasty. It is the largest monolith statue in the world, standing 241 ft long, 63 ft wide, and 66.34 ft high. (30)
Considering the technology of the day, some have argued, a monument such as the Great Pyramid of Giza should not exist. Others claim, however, that the existence of such buildings and tombs suggest superior technology which has been lost to time. Most modern scholars today reject the claim that the pyramids and other monuments were built by slave labor, and recent archaeological excavations in and around Giza support this view. Such monuments were considered public works created for the state and used both skilled and unskilled Egyptian workers in construction who were paid for their labor (23)
Sculpture During the Old Kingdom
Egyptian sculptors created the first life-sized statues and fine reliefs in stone, copper, and wood. They perfected the art of carving intricate relief decoration and produced detailed images of animals, plants, and even landscapes, recording the essential elements of their world for eternity in scenes painted and carved on the walls of temples and tombs. Kings used reliefs to record victories in battle, royal decrees, and religious scenes, and sculptures of kings, goddesses, and gods were common as well. Sculptures from the Old Kingdom are characteristically more natural in style than their predecessors. Toward the end of the Old Kingdom, images of people shifted toward formalized nude figures with long bodies and large eyes.
While most sculptures were made of stone, wood was sometimes used as a cheap and easily carved substitute. Paints were obtained from minerals such as iron ores (red and yellow ochres), copper ores (blue and green), soot or charcoal (black), and limestone (white). Paints could be mixed with gum arabic as a binder and pressed into cakes, which could be moistened with water when needed.
By the Fourth Dynasty, the idea of the ka statue was firmly established. Typically made of wood or stone, these statues were placed in tombs as a resting place for the ka, or spirit, of the person after death. Other sculptural works served as funerary art, accompanying the deceased in burial tombs with the intention of preserving life after death. Strict conventions that changed very little over the course of Egyptian history were intended to convey the timeless and non-aging quality of the figure’s ka. (32)
Key Takeaways
The Narmer Palette is an Egyptian ceremonial engraving featuring some of the earliest hieroglyphics found in Egypt, dated c. 3200-3000 BCE.
The Old Kingdom is the name commonly given to the period from the Third Dynasty through the Sixth Dynasty (2686-2181 BCE). This was a dynamic period of the Egyptian development of art and the King was considered a living god.
Around 2613-2589 BCE the first true pyramids were constructed by Seneferu.
Egyptian sculptors created the first life sized statues and fine reliefs in stone, copper, and wood.
Close of the Old Kingdom
The enormous resources required for these projects ran out as the Old Kingdom went on. It was not just a problem of what it cost to build the pyramid complexes but also a matter of maintaining them. The maintenance was left to the priests of the complexes and the local official, the nomarch , of the region, who received money from the royal treasury. As more money went to the districts from the capital at Memphis, those districts naturally increased in wealth, and with the rise in popularity of the Cult of the Sun God Ra, the priests gained more wealth and power. This situation, combined with others of the time, brought about the end of the Old Kingdom. (33)