This is a blue-greenΒ π ππΒ faienceΒ π£πππΈπΌΒ cosmetic box at the MET that is in the shape of a column. While the exact date of the box is unknown, this type of column style was popular during the Ptolemaic Period (c. 664-300 B.C.E.), hence why archaeologists think it is from that time period. The reason why the date of the cosmetic box is undetermined is because finding boxes like this is very rare!Β
These type of cosmetic boxes (where two π» pieces are attached by a peg that allows it to swing open and closed) are more commonly found in the shape of spoons or boxes and are usually dated to the New Kingdom. The stains on the inside of this box indicate that it may have contained ointment πΈπππ―π at one point!
While many noble peopleππ€π»π»π»/aristocrats would have had cosmetic boxes, this one is believed to have been used in a temple πππ ritual due to the fact that it looks like a column from a temple πππ!
This is a sunken limestoneΒ ππππ relief from the Late Period – Ptolemaic Period (c.Β 400β200 B.C.E.). Thereβs a lot going on here in such a small space! Letβs take a look!Β
Two π» baboons are offering Wedjat Eyes ππ to the god πΉ Khepri π£πππ, who is depicted as the scarab ππͺπππ£. Khepri π£πππ represents the βnewborn sunβ (sun at dawn). On the relief, Khepri π£πππ is holding the star βπ½,β which is the sign for the Duat πΌπΏππ (Underworld/Afterlife), and beneath him is a sun disc π³πΊ with sun rays ππ ±πΆ extending downward.
The baboons in this relief are most likely associated with the god πΉ Thoth π πππ, who was often depicted as a baboon. The reason why they seem to be associated with Thoth π πππ is because of the Wedjat Eyes ππ they are holding and also by the shen rings πΆπΆ they are wearing on their heads. The shen rings πΆπΆ are thought to represent the moon ππππΉ, and since Thoth π πππ is god πΉ of the moon ππππΉ, he is commonly associated with this symbol!
The wedjat π or the “Eye of Horus” is representative of the eye πΉππ€ that Horus π π lost when battling Seth πππ‘π£. Thoth π €π restored Horus’ π π eye, however, the single Eye of Horus became a symbol of rebirth or healing π΄πππ.
The Shen ring πΆ symbol is a circle of rope that is tied at the end. The tied rope symbolizes completeness, infinity/eternity ππ³π, and is also a symbol of protection π ππ‘π.
Sekhmet πππ ππ was known as the goddess πΉπ of war, the destructive aspects of the sun π³πΊ (such as the desert π πππ heat), could bring on plagues, and was associated with kingship. In the Book of the Dead, Ptah πͺπππ± is referred to as βThe Master Architect,β and βFramer of Everything in the Universeβ due to his role in βspeakingβ the world πΎπΎ into creation!
If Sekhmetβs πππ ππ power was uncontrolled, she could pose major problems for Egypt ππ ππ. For example, when Sekhmet πππ ππ was sent by her father Ra π³πΊπ to punish the human race for rebelling against him, she lost control and had to be stopped by Ra π³πΊπ before she eradicated all of humanity! Ra π³πΊπ tricked her into thinking that pomegranate juice was blood and Sekhmet πππ ππ drank so much she fell asleep! In one version of the myth, when she wakes up, the first thing she sees is Ptah πͺπππ± and instantly falls in love with him!
The love affair between Ptah πͺπππ± and Sekhmet πππ ππ us very interesting in a mythological sense because Ptah πͺπππ± represents creation while Sekhmet πππ ππ can represent total destruction! Their son π , Nefertem π€πππππ―, is the god πΉ of healing. The union of creation and destruction created healing and thus re-established βMaβatβ (truth ππ΄π£ππ/justice ππ΄π£πππ) in the world πΎπΎ!
The βAmarna Lettersβ is the modern designation for a group of over 300 π²π²π² clay tablets that were found at Tell el-Amarna, EgyptΒ ππ ππΒ in the 1880s. Amarna as it is commonly called, is the modern name for βAkhetatenΒ πππππππ.β βAkhetatenΒ πππππππβ was the capital of EgyptΒ ππ ππΒ during the reign πΎ of AkhenatenΒ ππππ³π ππ.Β
The βAmarna Lettersβ are written on clay tablets in cuneiform script, which was a type of Mesopotamian script! Cuneiform could be used to write many languages, but the language on the βAmarna Lettersββ tablets is Akkadian. This is significant because it shows the reach that cuneiform/Akkadian had throughout the ancient world! Akkadian was probably the lingua franca (common language/trade language) of the time!
Most of the letters are written from rulers outside of EgyptΒ ππ ππ, and they document diplomatic relations between these territories and EgyptΒ ππ ππ. This particular Amarna Letter that is pictured is from Abi-milku of Tyre to the pharaohΒ ππ»Β of EgyptΒ ππ ππ, AkhenatenΒ ππππ³π ππΒ .Β Abi-milku was asking EgyptΒ ππ ππΒ for protectionΒ in return for his loyalty to the pharaohΒ ππ»Β AkhenatenΒ ππππ³π ππ!
In these statues πππππΎπͺ, Hatshepsut ππ ππΉππππΌπͺ is kneeling and is seen holding the nemset jar π. The jar π has the djed pillar π½ adorning the front. The djed pillar π½ is thought to be the spine of Osiris πΉπ¨π, and it represents stability and endurance – both are attributes a Pharaoh ππ» needed in order to be a successful ruler πΎ!
They were most likely used to line the upper court at her temple πππ, and are thought to be intended for her Heb Sed festival (a festival used to celebrate 30 πππ years of rule, and then celebrated every three πΌ years after the initial 30 πππ). Hatshepsut ππ ππΉππππΌπͺ, ever the Pharaoh ππ» to break from tradition, instead celebrated hers in the 16th ππΏ year of her rule!
Thanks to my momΒ πΏππ, who was at the museum with me, I was able to get such great pictures ππ ±ππ¦ in the HatshepsutΒ ππ ππΉππππΌπͺΒ Gallery!
Here I am in between the two π» large red granite π π³ππΆ statues πππππΎπͺ of Hatshepsut ππ ππΉππππΌπͺ! These statues πππππΎπͺ are tremendous in size and so gorgeous π€ to look at! Hateshepsut ππ ππΉππππΌπͺ really does look regal in them!
In both statues πππππΎπͺ, Hatshepsut ππ ππΉππππΌπͺ is in a kneeling position holding a nemset jar ππΊ in each hand π§ππΊ. In ancient Egypt ππ ππ, kneeling is considered a worshipping πΌπΏπ’/offering π΅ππͺπππ¦ position, and hieroglyphs πΉππͺ at the base of one of the statues πππππΎπͺ say that she is offering π΅ππͺπππ¦ plants πΎπ°π°π° to the god πΉ Amun ππ ππ.
The main difference between the two π» statues πππππΎπͺ is that one has a false beard and one does not! In statuary, pharaohs ππ»π¦ were usually depicted wearing a false beard as it was a sign of royalty πΎ. Since most of these statues πππππΎπͺ were found in pieces at Deir el-Bahri π¦ππ¦π₯π during excavations, itβs possible that the statue πππππΎ on the right was supposed to have a false beard but it wasnβt found, or that it was never supposed to have one!
I had HatshepsutΒ ππ ππΉππππΌπͺΒ all to myself at the MET!!
Anyone who has been following me for a while knows that the βHatshepsutΒ ππ ππΉππππΌπͺΒ Galleryβ at the MET is my favorite gallery out of any museum I have been too! HatshepsutΒ ππ ππΉππππΌπͺ has been my favorite pharaohΒ ππ»Β since I was a child; pretty much ever since my Nonno told me that there was a womanΒ πππππΒ who was the pharaohΒ ππ»Β of EgyptΒ ππ ππ!Β
Hatshepsutβs ππ ππΉππππΌπͺ cartouche means βUnited with Amun, Foremost of the Noble Women,β however just the given name ππ βHatshepsut ππππΌπͺβ alone just means βForemost of the Noble Women,β and I feel that name ππ is totally appropriate for her! Her throne name, βMaatkare π³π¦πβ means βTruth is the Soul of Re.β
Most of the statues πππππΎπͺ that are in this gallery are from the METβs joint expedition with the Egyptian government in Egypt ππ ππ during 1928-1929. This excavation focused on Deir el-Bahri π¦ππ¦π₯π, which is the location of Hatshepsutβs ππ ππΉππππΌπͺ mortuary temple. Most of the statues πππππΎπͺ you can see in the picture ππ ±π were found in pieces, and were put back together.
Hatshepsut ππ ππΉππππΌπͺ ruled πΎ for about 20 ππ years, and the earlier years were a joint rein πΎ with her nephew Thutmosis III π³π π£. She commissioned many building projects (her mortuary temple πππ at Deir el-Bahri π¦ππ¦π₯π being the most magnificent) and sent an expedition to the land of Punt πͺπΊπππ.
About twenty ππ years after her death π ππ±, around the end of Thutmosis IIIβs π³π π£ reign πΎ, Hatshepsut ππ ππΉππππΌπͺ name ππ and image ππ ±π were erased from monuments and she was not included on the Ramesside Kingβs Lists. The theory is that this was Thutmosis IIIβs π³π π£ doing, however, that is a theory and there isnβt really sound archaeological evidence for it. We will probably never know for sure!
These clay πͺππ΄π model houses ππ₯ are called βSoul Housesβ and they were given this name by Flinders Petrie due to them being found at the entrance to or very close to tombs ππ«πππ¦ or burials.
These Soul π Houses ππ₯ are usually found in or near Middle Kingdom burials. These clay πͺππ΄π models ensured that the deceased π ππ± had access to shelter and food π¬ππ ±ππ₯ in the afterlife πΌπΏππ. They are thought to take the place of offering tablesΒ πππ ‘πΏππͺΒ – since offering tablesΒ πππ ‘πΏππͺΒ were usually for the wealthy, the Soul House ππ€ was a more affordable option.Β
TodayΒ ππππ³Β we are going to be looking at the Funerary Mask of Wah! Wah was an estate manager for a wealthy nobleman and he lived during theΒ reign πΎ of the pharaohΒ ππ»Β Amenemhat IΒ ππ ππ ππ(12th Dynasty/Middle Kingdom).Β
Funerary Masks (also called Burial Masks or Mummy Masks) were an important part of a personβs burial equipment πππ΄πππ because the mask could either serve as protection π ππ‘π for the deceased π ππ±, or take the place of the body if the head was destroyed or lost. In the Egyptian religion, the body of the deceased π ππ± needed to stay intact in order for the deceased π ππ± to be transported to the afterlife πΌπΏππ/Field of Reeds πππ ππΏππ ±π°π. This was the purpose of mummification – to preserve the body so both the Ka π (soul) and the Ba π ‘πΊ(life force) would be able to recognize the body!
Wahβs Mummy Mask is made of cartonnage (ancient Egyptian paper mache), gold ππππ foil and wood π±ππΊ. The gold ππππ face and the blue hair ππΉππΏπΈπ₯ is significant because the ancient Egyptians believed that the gods πΉπΉπΉ and goddesses πΉπΉπΉπ had skin/hair of gold ππππ or lapis lazuli ππ΄ππ§π§. While the facial features on the mask appear neither masculine or feminine, the beard that is on Wahβs chin indicates that this mask belonged to a male.
My favorite feature on the mask is the very detailed broad collar π ±π΄ππΊπ that is painted π¨ππ ±ππΈπ¦ on! The broad collar π ±π΄ππΊπ was the necklace of choice by both the gods πΉπΉπΉ, the pharaohs ππ»π¦, and the wealthy! Many Mummy Masks show the deceased wearing a broad collar π ±π΄ππΊπ!
This is certainly an interesting stela ππ ±ππΈ for sure!
This stela ππ ±ππΈ is made of limestone ππππ but the craftsmanship is kind ofβ¦off! This is very typical for work from the time period (1st Century B.C.E. – 4th Century A.D.). During the Greek and Roman periods, objects like amulets ππͺπ πͺ, stelae ππ ±ππΈπͺ, statues πππππΎπͺ, and more were so mass produced that the craftsmanship suffered. Letβs take a look at what is going on!Β
The top section of the stela ππ ±ππΈ seems to be trying to follow the traditional Egyptian way – the winged π§π³ππ sun disc π³πΊ and the Uraeus πππππ are roughly carved but are definitely there! This design is known as β Horus the Behdetiteβ and is a representation of Horus π π that is popular on stelae ππ ±ππΈπͺ. Under that, two π» jackals ππΏππ₯π¦ are depicted!
In the middle section, from the left, Anubis πππͺπ ±π£ is depicted holding an ankh πΉ or key which most likely symbolizes his association with/ability to access the underworld (a very Graeco-Roman version of Anubis πππͺπ ±π£)! Then the four π½ people to the right of Anubis πππͺπ ±π£ are identified by the Greek inscription below: “Pekysis, son of Aruotes, and his brother Pachoumis; Tbaikis the elder and Tbaikis the younger.” Pekysis is thought to be the man holding the torch! Osiris πΉπ¨π is depicted all the way on the right!
Thanks to the MET for the Greek translation because I certainly donβt speak Greek!
