THE KARDASIAN ROYALTY - 72 Daze And the Kim/Kanye Connection By Eric Robert Powell Part One

The Kardashian Royalty and The Anointing of Kim Kardashian Qedesh Holy, Holy, Holy The true meaning of Flour-Dumping and the Goddess Qedesh - Triple Goddess of Love and War -

Part One The Unmasking of Kim Kardashian Kim Kardashian as Royalty: The Biblical Princess of Moses and The Battle for Qedesh

Articles Related to the Origin of the Name Kim Kardashian

What nationality origin is the kardashian name? Do the Kardashians look part Armenian? Posted 2012-02-13, 08:13 #101

Her mother is not Armenian. It is their father that is 100% Armenian. They do not look as typical Armenians though, but their father does. Ashur lived at the city of Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others (Antiquities, i, vi, 4): Flavius Josephus It is impossible for me and my people to surrender after seeing the atrocities done to my Assyrian people by your government; therefore my brother is one, my people are many, I would rather lose my brother but not my nation - Mar Shimun XXI Benyamin, Catholicos Patriarch of the Assyrian Church of the East 1887 - 1918 http://www.forumbiodiversity.com/showthread.php? t=28840&page=11

What is the nationality of origin for the last name ESHO? Answer: Esho or Isho (can also be a first name) is Assyrian (or Mesopotamian). The meaning is Jesus. http://wiki.answers.com/Q/What_nationality_origin_is_the_kardash ian_name

Note: The name Armenian incorporates the feminine aspect of the Sun God Ra together with the Ancient Egyptian Pharaoh Men, also known as Menes, as well as the Ancient Egyptian Moon God Iah, also known as Yah. The last letter in the word Armenian, - the letter N represents the 14th letter of the alphabet signifying that the Universe was created 14 Billion

years ago and the diameter of the known universe is 39 million light years. Please let the reader remember these two all important figures as we later probe its relevance with the identity of the risen Christ as the return of the Messiah as we continue.

Below is a partial name directory concerning the name Kardashian, the name Kaddish (Qedesh) and other variations connected to it.

K page: 0 Namesrecord.com K-king, K-kinha, K-kiran, K-kirimi, K-kirine, K-kirwa, Kkis ..., Kadesh, Kadesh-caines, Kadesha, Kadeshalove, Kadeshanavar ..., Kadishman, Kadishson, Kadishy, Kadishzon, Kadisi, Kadisia-utomo. Notice also that this name also incorporates the name of Zion. See, namesrecord.com/lastname/WS18w_K_0 - Cached

The Secret 72 letters of the name of God Explained Related personages of the bible Abraham Issac Jacob Reuben Simeon Levi Judah Issachar

Zebulon Dan Naphtali Gad Asher Joseph Benjamin Sabbatai and Yesheron. The above names are abbreviated into the 72 letters provided below: The 72 Letters ABRHM ITzChQ IAaQB RAOBN ShMAaON LOI IChODH IShShKR ZBOLN DN NPThLI GD AShR ISOP BNIMIN ShBTI IShRON

The Name of the historical Moses, Ahmose II, is also an alphanumeric 72

- We also find another connection with Kim Kardashian and the historical Gods -

KIM KARDASHIAN - A 72 Extra The below information has been extracted from: Horus Explained http://www.everything.explained.at/Horus - Cached

Thoth's priests went on to explain how it was that there were 5 children of Geb and Nuit. They said that Thoth had prophecied the birth of a great king of the gods, and so Ra, afraid of being usurped, had cursed Nuit with not being able to give birth at any point in the year. In order to remove this curse, Thoth proceeded to gamble with Chons, winning 1/72nd of moonlight from him. Prior to this time in egyptian history, the calendar had had 360 days, and so 1/72 of moonlight each day corresponded to 5 extra days, and so the tale states that Nuit was able to give birth on each of these extra days, having 5 children. The Egyptian calendar was reformed around this time, and gained the 5 extra days, which, by coincidence, meant that this could be used to explain the 5 children of Nuit.

Ancient Egypt From Lunar to Solar Calendar 360 - 365 The number 360 What Goes Around Comes Around

THE CREED

Men may seem sundered from each other; but the soul that each possesses, and the destiny common to all, invest them with a basic brotherhood. There is a destiny that makes us brothers: None goes his way alone: All that we send into the lives of others

Comes back into our own. I care not what his temples or his creeds, One thing holds firm and fast-That into his fateful heap of days and deeds The soul of a man is cast.
From: Edwin Markham A Creed The number 360 reduced produces the number 9. When spelled out, the word Nine is an alphanumeric 42. Forty-two plus nine totals 51, which in this instance stands for the 51st constellation as regards to size which is the constellation Lepus which contains the star Leporis. The number 42 also represents, in our manuscript, the 42 Assistant Judges of Osiris, who assist in the Day of Judgement with Horus and Thoth rendering their imput, Horus as a witness for Osiris concerning the activites of mankind, with Thoth as Scrbe. When the number 42 is reduced we find the number 6. Six plus 9 totals 15 which again stands for the 51st constellation. Nine plus Six, totaling fiftheen, here in our study, represents the year 1956AD when the reincarnation of Amen took place, as shown later in our study. The average figure of a woman, 36/24/36 totals 96 and therefore a 15. The planet Earth is built upon a 5:6 pentagon/hexagon ratio of all living and inorganic matter, the numbers 1 9 representing the beginning and finality of Gods Devine plan.

- 365 -

We must also consider the fact that the number 365 is reduced to an 86 with the number 35 reduced to an 8, plus the number 6. The number 86 is the total alphanumeric representation embedded in the name of The Architect, known around the world as IMHOTEP, whose alphanumeric total is the number 86. The number 8 minus 6 totals the number 2. Keep these numbers in mind for an explanation of their significance as we proceed (8.6.2). When we add the number 36 to the number 86 we arrive at the number 122 which in our study represents the year 2012, as follows: 86 36 Total 122 We also find, for our purposes the number 613 which represents the exact amount of Commandments found in the Torah, which also represents the Creation of Man on the sixth day, being a Friday and its cooresponding date, being the 13th of the month of June, 526BC. This infamous Friday the 13th is well known throughout history as the most hideous day of folklore history. It is on this date where we also find the well-known phrase, Thank God its Friday. When we add the numbers 613 and 86 to the year 2012, we find the reduced number, 9/11 which refers to the infamous World Trade Center disaster as well as the year 911 AD. For a more pronounced synopsis of this date, see information provided further down in our study of Kim Kardashian and her connection with the biblical Moses (Ahmose II), the Pharaohs as well as her run-in with the infamous Bush family Royalty. The numbers 613, 86 and 2012 also provide us with the following set of data: 8.6.11 and 8.6.2 The date 12.26.1956 The number 76 Independence Day The number 87 which is embedded in the word Architect

Using the alphanumeric table, the phrase Three Sixty incorporates the mystic numbers 526BC; (when Amen Hotep the biblical Amen left Egypt, but not before leaving The Lords Prayer), which is a reduced 76. The number 142 there are 142 Abominations of God listed in the King James Version of the Bible as well as the alphanumeric equivalent found in the name of the returned Christ; The number 196 as there are 196 Nations as of the Year 2012, with Darfur, Sudan being the 196th on the list as well as this number representing the full alphanumeric total embedded in the name of the historical personage reincarnated as the historical and biblical Amen, who is named in this book; The number 51 being repeated on three separate three occasions. We find also the year 1956 BC as well as the year 1956 AD (the number being repeated) that of the year of the reign of of Amenemhat I as well as Amenemhat II (the two are actually one), with 1956 (AD) being the return date and 1956BC the date of his previous Dynasty. Amen Hotep II has been listed in the year 1400BC we must remember that 12.26.1956, which is also listed in our table, is reduced to a 3.8.3, which totals 14 the same age consigned in a Jewish Barmitzphah. Amenemhat I is also the known as Amenes and the son of the Pharaoh Menes, who is properly named as the Pharaoh Men, and therefore his son Amen(es) Amenemhat I was murdered, and was succeeded by his son Senusert I (1956-1911). Senusert I was succeeded by Amenemhat II (1911-1877), who built a preserved pyramid at Dahshur.

The letters Ha in the Pharaoh Amenemhat stand for his later designation as Amen Hotep, with the name Hotep also derived from his Queen, Neithotepe. www.arabworldbooks.com /egyptomania/kingdoms.htm

Also the name Amen Hotep, meaning Amen is Satisfied, is an alphanumeric 97 as well as a 197 as being Amen Hotep I, which is again reduced to the number Seven as the name of God being Amen The Faithful and True Witnessaccording to the scriptures. We also find the Social Security Number 102 48 0806 being that of Eric Robert Powell of the Powell Family, and related to Adam Clayton Powell as well as General Colin Powell, and John Powell who settled the State of Virginia 13 years before The Mayflower (1608 vs. 1621). We find three eights in a single column which corresponds to the date of August 8, 2008 the date of The Great Alignment when the entire Cosmos formed a straight line pointing to the planet Earth the solar system of which being uncharted among the 88 Constellations due tot the fact that our solar system is in a wormhole. We find also the number 1.25 which corresponds to the heartbeats per second of the male and females of humanity, this number also representing chapter 125 of The Book of The Dead of Ancient Egypt which refers to the Lord of The Dead being OSIRIS. From this derivative we find the constellation Sirius as well as the original first name of Amen Hotep being IRIS being named after the Flower of the same name. Here we will pause to alert the reader to the fact that the number 888 is also repeated further down our tabulation on lines 13, 15 and 17 which correspond to the number 315 along with the number 7/11. The sum total of Three Sixty using the alphanumeric table, totals the number 315. At current the worlds supply of monetary value is 315 Trillion Dollars. At the time of the Pharaoh

Men, also known as Menes, whose son died early in child-birth, was promised by a Prophetess that he would eventaually produce an Heir whose name would be A MEN also regarded as A MENES and therefore the biblical AMEN, Our Lord and Savior Jesus Christ who, as the Bible states, spent time in Ancient Egypt, the Land of the Pharaohs, as the Ancient Egyptian God of Gods, HORUS who is named after his Father, according to the Ancient Egyptians as Osiris whose name in this life, being born March 3, 1933 as Robert ORIS Powell, the name ORIS being the name of the Egyptian Sun God Or also known as the Ancient Egyptian Sun God Oris (The God Or who is married to the Ancient Egyptian Moon Goddess Isis, who biblical stands on a Crescent Moon with 12 Stars above her head). These names also coorespond to the biblical Patriarch Abraham, the historical Hammurabi, his son Ishmael, also known as Erech (Eric). We also have the Ancient Egyptian phrase and name for the Pharaoh as PERO which stand for the Co-Regency of ERP and ROP, also designated as Pero, the letter O representing the number 15 in the alphabet which also corresponds to the number 51 as a cirle representing the universe as beginning with the 51st largest constellation being LEPUS and the Star within its constellation being LEPORIS. The name of ancient leprosy and lepers being derived from this simple fact, as in the biblical verse, Is not the SIN of Baal-Peor not enough for us, and we (Jews) bare the same plague even to this very day? the plague being the turning of the Jews souls into darkness as the light spectrum of the spirit and flesh was removed from them.

The Pharaoh Menes and Queen Neithotepe From wikipedia: Menes (3100 B.C.E. 3000 B.C.E.) also known as Aha and as Scorpion, was an Egyptian pharaoh of the first dynastyto some historians the founder of this dynasty, to others the second. It is estimated that from the time of Menes until Alexander the Great conquered Egypt, there were 330 "successive kings on the throne

of Horus," that is, of Egypt [1]. If, as commonly accepted, Menes founded the first dynasty, he established a lineage that ruled Egypt for approximately 200 years. Menes is reputed to have unified upper and lower Egypt, although it is uncertain whether he achieved this by force or through marriage and diplomacy. He died at the age of 62 or 63. It is said that his death was brought about by having been attacked by a wild animal. He was succeeded by his son, Djer, then an infant. His widow, Queen Neithotepe acted as regent until her son was old enough to rule. According to the Greek historian, Herodotus, Menes built the city of Memphis[2]. Although Menes' story is incomplete, either he or his son laid the foundation for the development of Egyptian civilization, a rich and significant culture that enriched other cultures and influenced those of Greece, Rome and Europe. Arguably, Egyptian culture has had a global impact[3]. Ancient Egyptian legend credits a pharaoh by this name with uniting Upper and Lower Egypt into one kingdom. Manetho, a third century B.C.E. Egyptian historian, called him Menes; the fifth century B.C.E. Greek historian Herodotus referred to him as Min; and two native-king lists of the nineteenth dynasty (thirteenth century B.C.E.) call him Meni. Menes is credited with the foundation of Memphis, which he established as the Egyptian capital. It should be noted that while there is extensive archeological evidence of there being a pharaoh named Narmer Also spelled Hor Aka or Hor-Aka, the name can be translated as "Horus of the Reeds," possibly an allusion to the legend in which Isis hid Horus in the Nile Delta among papyri and reeds. In Ancient Egyptian legend, there was a battle between Horus (a patron deity of Upper Egypt) and Set (patron deity of Lower Egypt). In this mythological unification of the two Egypts, Set was defeated and the kingdom was unified under the rule of Horus, the first king of all Egypt. It is possible that this was a real war transformed over time into myth. A later parallel can be found leading to the establishment of the reign of Pharaoh Khasekhemwy several hundred years laterhe may have crushed a civil war between the followers of Set and Horus.

According to Manetho, Menes reigned 62 years and was killed by a hippopotamus. His tomb is at Saqqara, which serves as the necropolis for Memphis. An image of Menes holding an ankh is depicted on the frieze on the south wall of the U.S. Supreme Court building.[5]

Notes
1. Montet, Pierre. Lives of the Pharaohs of Egypt. Cleveland

and NY: The World Publishing Co, 1968.

2. "Herodotus on Menes," TourEgypt. Hewrodotus on Menes

Retrieved September 28, 2007. 3. "Global Influence of Egyptian Culture." Egypt State Information Service. February 04, 2006. Global Influence of Egyptian Culture Retrieved September 28, 2007. 4. Gardiner, Alan. Egypt of the Pharaohs. p. 405. Oxford: Oxford University Press, 1961. 5. Supreme Court of the United States. "Courtroom Friezes: North and South Walls: Information Sheet."

References

James, T. G. H. A Short History of Ancient Egypt: From From Predynastic to Roman Times. Baltimore, MD: The John Hopkins University Press, 1998. ISBN 978-0801859335 Kinnaer, Jacques. What is Really Known About the Narmer Palette? KMT: A Modern Journal of Ancient Egypt, Spring 2004. Payne, Elizabeth. The Pharaohs of Ancient Egypt. NY: Random House, 1981. Silverman, David. Ancient Egypt. NY: Oxford University Press, 1997. ISBN 978-0195212709 Toby A. H. Wilkinson. Early Dynastic Egypt. London/New York: Routledge, 1999. ISBN 9780415186339

Cont Origin of Kardashian Name Articles What nationality origin is the kardashian name? Do the Kardashians look part Armenian Posted 2012-02-13, 08:13 #101 Her mother is not Armenian. It is their father that is 100% Armenian. They do not look as typical Armenians though, but their father does. Ashur lived at the city of Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others (Antiquities, i, vi, 4): Flavius Josephus It is impossible for me and my people to surrender after seeing the atrocities done to my Assyrian people by your government; therefore my brother is one, my people are many, I would rather lose my brother but not my nation - Mar Shimun XXI Benyamin, Catholicos Patriarch of the Assyrian Church of the East 1887 - 1918 http://www.forumbiodiversity.com/showthread.php? t=28840&page=11

What is the nationality of origin for the last name ESHO? Answer: Esho or Isho (can also be a first name) is Assyrian (or Mesopotamian). The meaning is Jesus. http://wiki.answers.com/Q/What_nationality_origin_is_the_kardash ian_name

Article Reports concerning Kim Kardashians Fur-Hag designation

The Description of a Fur Hag

The Land of Ur, the Historical Abraham, Hagar and Ishmael, Darfur, Sudan and the Country of Chad

From Wikipedia In some Rabbinic traditions Ishmael is said to have had two wives; one of them named Aisha. This name corresponds to the Muslim tradition for the name of Muhammad's wife.[2] This is understood as a metaphoric representation of the Muslim world (first Arabs and then Turks) with Ishmael.[17] Rabbinical commentators in the Midrash Genesis Rabbah also say that Ishmael's mother Hagar was the Pharaoh's daughter, thereby making Ishmael the grandson of the Pharaoh. This could be why Genesis 17:20 refers to Ishmael as the father of 12 mighty princes. According to Genesis 21:21, Hagar married Ishmael to an Egyptian woman, and if Rabbinical commentators are correct about Hagar being the daughter of the Pharaoh, his marriage to a woman selected by the Pharaoh's daughter could explain how and why his sons became princes. In Galatians 4:2831,[31] Hagar is associated with the Sinai covenant, Bah' faith The Bah' writings state that it was Ishmael, and not Isaac, who was the son that Abraham almost sacrificed.[33]

Why Kim Kardashian wears furs (The) Fur people From Wikipedia, the free encyclopedia Fur Total population about 500,000 in 1983[1], about 744,000 as of 2004 [2] Regions with significant populations Sudan, mainly Darfur. Languages Fur language, Arabic Religion Sunni Islam

Flag of the Fur national movement

The Fur (fr in Fur, in Arabic) are an ethnic group from western Sudan, principally inhabiting the region of Darfur where they are the largest tribe. [3] They are a Western Sudanese people who practice sedentary herding and agriculture, mainly the cultivation of millet. Their society is a traditional one governed by village elders. They speak Fur, a Nilo-Saharan language, and are Muslims, having adopted the religion following the region's conquest by the Kanem-Bornu

Empire during the Middle Ages. Some of them have come to speak Arabic in recent years. The name of Darfur comes from the name of this tribe and means "the home of the Fur". Most of the well known governors of Darfur such as Deriage and Tegani Seisei are members of the Fur. The Fur established the historical Sultanate of Darfur which governed Darfur until 1916 (see History of Darfur). Abdul Wahid al Nur, a leader among the Fur,[4] established the Sudan Liberation Movement and Army. Another leader of the tribe, as of 2007, is Ahmed Abdelshafi (Toba).[3] The traditional heartland of the Fur is the mountainous region around Jebel S and Jebel Marra Wadi Salih and Zaligi; today, however, most of them live in the lower country west and southwest of that area, between 11-14 N and 23-26 E. Some Fur live across the border in Chad, many of them refugees. The Furs' lifestyle has led to conflict with the nomadic Baggara, cattle-herders of the region, concerning access to water and grazing land, particularly in Darfur's central Jebel Marra mountains where the best agricultural land is to be found. This has been the source of ethnic tensions for many years, culminating in the Darfur conflict which began in 2003. Many Fur villagers were massacred in the ethnic fighting as Mahria and Terjem tribes divided up land they conquered from the Fur, according to a September 3, 2007 New York Times account citing United Nations officials and Fur survivors.[3] The Fur are well-known for their Muslim piety.[5] They are also well-known for being very proud of their Black African identity, the main reason behind the Fur's opposition to all governments that have been ruling Sudan since 1956 and led by central and northern Sudan Arab elites. Although they are well-known for their Muslim piety, their Islam is very much mixed with their African traditions and customs. For many Fur African traditions are more important than the Islamic instructions. Approximately all new Fur intellectuals are secular and tend to support the idea of New Sudan that was created by John Garang De Mabiour, the founder of the Sudan People's Liberation Movement/Army.

Contents 1 Identity 2 Culture o 2.1 Language o 2.2 Art 2.2.1 Dance 2.2.2 Hand-made art 2.2.3 Music, stories and entertainment 2.2.4 Architecture 2.2.5 Attire and body art o 2.3 Social structure o 2.4 Social behavior 2.4.1 Roles of Men and Women 2.4.2 Eating o 2.5 Economic base o 2.6 Institutions o 2.7 History 2.7.1 Political situation
o

2.8 References

Identity The Fur are the largest ethnic group in the Darfur region of western Sudan. They are also sometimes referred to by the names Fora, Fordunga, Furawi, Konjara or Kungara. They are an active agricultural people and may also herd cattle. Some Fur families who have accumulated a substantial cattle herd developed a more nomadic lifestyle like that of their herding neighbors, the Baqqara (Baggara) Arabs. Culturally, those cattleherding Fur are now considered to be Baqqara. The Fur are nominally Sunni Muslims following the Maliki school of Islamic law.

Culture Language

See also: Fur language The Fur speak a fairly uniform Nilo-Saharan language also called Fur. Though they may speak Arabic in order to relate to their Arabic neighbors and the Sudanese central government, they very much retain their traditional identity. There is no written or symbolic script for the Fur language. They recently have been using Arabic or English characters to put the language in written form. Most Fur people speak Fur fluently as their mother tongue. Common greetings include:

Social structure In the social structure of the Fur tribe, they do not have so much regard for their wealth. A poor leader and a rich leader can become a chief. The experience of a man is based primarily on his knowledge of the Quran. A man cannot even get married if he does not know a couple pages of this text. The Quran is studied with the help of a hand-held board shaped object known as the lohh and a wooden stylus called a kalam. The Fur tribesmans knowledge of the Quran determines their position on the tribes hierarchy ladder. For example, a tribesman must know almost the whole book to attain position as chieftain. The Fur tribe also has its own crafts for entertainment. These include dance-games like ALLE(all-eh) and toys like Burajei. Burajei is a small doll-like toy made from a camels back. It is bound by rope and sewn by thorns.

Social behavior When greeting each other, a woman and a man have different methods of respect. The woman must kneel down before the man and the man must slow his pace. Different sexes can also dance

together but are forbidden to touch or live with each other unless they are family. Men and women usually get married in their late teens to their early twenties. The groom and wife will meet each other and get to know about them, their accomplishments and other important attributes. If everything goes well they will proceed to wed.

Roles of Men and Women The men bear the family name. They work to bring money to the family and are responsible for all important decisions related to the family, such as finances and marriages. The women get water, prepare the food, and ensure the cleanliness of the home. Daughters normally help their mothers, milk the cows, and stay at home. Sons rear and herd cattle along with the domesticated cows. If either of these two misbehave they similarly punished by their elders. Also, it is disrespectful look an adult in the eyes.[8]

Economic base Families in the Fur tribe have many types of families. Porundia, or nuclear families, are a very common type. They normally have 2 or more children. In a typical Fur family the parents of the groom and wife will be taken care of until they die. In a Fur marriage, the groom's father goes to the bride's father and asks for his son's permission to marry. The bride's father does not give an answer immediately, but then asks the village for its opinion. If everyone approves, the bride's father accepts. The whole village gathers for the announcement of the marriage, and preparations are made. Then the marriage starts in the groom's house. The imam recites words from the Quran. The groom and hold hands during this time. After the wedding, the family and guests have lunch, then they start a lively dance called firalubia. Then the bride and groom are taken to the bride's house and given food during which everyone says congratulations (mabrouk in Arabic).

Institutions Islam is the major religion in the Fur tribe although some still practice their own religion. The schools called (Kalwa) in this region teach the Quran. Classes begin at 67 years and they continue learning the Quran (though not entirely in school) for the rest of their lives. Normal schooling is also practiced in these schools. The main occupation here is farming. The Fur people are excellent farmers. They grow and harvest wheat, herbs, spices, etc. Wealth is not really important for the Fur people. Only his knowledge of the Quran determines his altitude. History The Fur tribe came from southern Africa to the northwest of Sudan where they settled in Darfur. They had 36 sultanates. The Fur were also one of the first people from other tribes in the country who were picked to build the wall covering and mosque surrounding the Kaaba.[9]

Political situation Until 1916, the Fur were ruled by an independent sultanate and were oriented politically to peoples in Chad. Though the ruling dynasty before that time, as well as the common people, had long been Muslims they have not been arabized. They are now incorporated into the Sudan political system. The Fur had been basically independent from the 17th century. After British reconquest in 1899, the British approved the re-establishment of the Fur Sultanate, assumed by Ali Dinar when the Mahdist movement crumbled. Mahdist revolts continued to break out in Sudan until 1916. The fall of Darfur was actually decided, however, when Ali Dinar declared loyalty to the Ottoman Empire in World War I. The British abolished the Fur Sultanate in 1916 after Dinar died in battle. In World War I Darfur made a bid for independence by allying with Turkey against the British. However, the British conquered Darfur in 1916, and since then it

has been part of Sudan. Since the 1970s, the Darfur area has suffered some of the effects of the northern Arab war prosecuted in the south against Southern tribes who wanted to secede from the Sudan. War has been the primary factor in the last few decades of the Darfur area. A civil war lasted about 20 years until the end of the 20th Century. A new conflict arose in 2003, involving local Arab militia called Janjaweed attacking the African peoples village by village in a campaign of terror, reportedly supported by the Sudanese military.

References ^ Ethnologue report for language code:fvr 2. ^ The Peoples of Darfur: a b c 3. ^ Gettleman, Jeffrey, "Chaos in Darfur on rise as Arabs fight with Arabs", news article, The New York Times, September 3, 2007, pp 1, A7 4. ^ BBC Staff (24 February 2009) "Who are Sudan's Darfur rebels?" BBC News 5. ^ [1] de Waal, Alex, "Darfur's deep grievances defy all hopes for an easy solution", opinion article, The Observer of London, July 25, 2004, accessed September 4, 2007 6. ^ Hamed, Omer Ali. Personal interview. 28 Sept. 2009. 7. ^ Hamed, Omer Ali. Personal interview. 4 Oct. 2009. 8. ^ Hamed, Omer Ali. Personal interview. 8 Oct. 2009. 9. ^ Hamed, Omer Ali. Personal interview. 15 Oct. 2009.
1.

Flour as Flower The Iris Flowers of Amen Hotep and Kim Kardashians Flour Treatment Explained

Articles on Kim Kardashians Flour-Bombing

Wonderwall Who is Kim Kardashian's Flour Bomb Attacker? Wonderwall, Tuesday, March 27, 2012, 11:25am (PDT) By Molly McGonigle

It's been about a week since Kim Kardashian was flour-bombed while on the red carpet promoting her new fragrance. In that time, a lot of things have been uncovered about her female attacker and what promoted the reality TV star to be called a "fur hag." RELATED: Get details about the flour-bomb attack According to TMZ, Christina Cho, the flour thrower, is a militant PETA supporter and has been involved with the cause for many years. RELATED: Will Kim press charges? In fact, back in 2010, Cho was also caught stealing the spotlight from Donna Karan at a fashion event in New York, condemning the use of fur. That same year she also won an award for her activism and for spreading awareness of PETA.

Coincidentally, over the years and most recently in Paris at Fashion Week, Kim has been caught rocking big fur coats. Since all of Cho's connections to PETA have surfaced, Khloe Kardashian has ended her relationship with the organization, calling them bullies. Bullying and harassment is NEVER a solution and I won't be a part of any organization that thinks otherwise, she said in a statement.

The Connection between Kim Kardashians Flour attack, the Red Carpet treatment and the reason for the Fur Hag epitat

Kim Kardashian, as everyone of interest realizes had bleached flour dumped all over her while walking the Red Carpet. This extravaganza has deep political, historical and religious overtones as well as dealing with Kim Kardashians true identity. When utilizing the English alphabet as numerals, which is the science of alphanumerics, the word FLOUR, where A = 1, B = 2, C = 3, etc., until we come to the last letter of the alphabet, the letter Z which is the last letter of the English alphabet and therefore represents the last of the 26 letters, whereas the letter Z is an alphanumeric 26, comes exactly to the number 72 for the word Flour. This is in connection with Kims 72 Days of Marriage. The word marriage is derived from the root word Meri also spelled as Mery and therefore the names Mari and Mary. This flour dumping episode therefore provides a clue as to Kims actual heritage as well as her inheritance, another alternate spelling of the name Meri is Herit as well as Merit which takes us to a clich` regarding the merits as well as the (in)herit(ance) of Kim Kardashian.

Kim Kardashian and Melanin The Definition of Flour and its true composition and color Flour From Wikipedia, the free encyclopedia For other uses, see Flour (disambiguation). Flour is a powder which is made by grinding cereal grains, other seeds or roots (like Cassava). It is the main ingredient of bread, which is a staple food for many cultures, making the availability of adequate supplies of flour a major economic and political issue at various times throughout history. Wheat flour is one of the most important foods in European, North American, Middle Eastern and North African cultures, and is the defining ingredient in most of their styles of breads and pastries. Maize flour has

been important in Mesoamerican cuisine since ancient times, and remains a staple in much of Latin American cuisine.[citation needed] Rye flour is an important constituent of bread in much of central/northern Europe.

Etymology The word "flour" is originally a variant of the word "flower". Both derive from the Old French fleur or flour, which had the literal meaning "blossom," and a figurative meaning "the finest." The phrase "fleur de farine" meant "the finest part of the meal," since flour resulted from the elimination of coarse and unwanted matter from the grain during milling.[1]

History

A field of wheat prior to harvesting. Main article: Wheat It was discovered around 9000 BC that wheat seeds could be crushed between simple millstones to make flour.[2] The Romans were the first to grind seeds on cone mills. In 1879, at the beginning of the Industrial Era, the first steam mill was erected in London.[3] In the 1930s, some flour began to be enriched with

iron, niacin, thiamine and riboflavin. In the 1940s, mills started to enrich flour and folic acid was added to the list in the 1990s.

Bleached flour Main article: Flour bleaching agent "Refined flour" has had the germ and bran removed and is typically referred to as "white flour". "Bleached flour" is any refined flour with a whitening agent added.

References
1.

^ Palmatier, Robert Allen (2000). Food: a dictionary of literal and nonliteral terms. Westport, CT: Greenwood. p. 136. ISBN 0-313-31436-5. http://books.google.com/books?id=OqIe3YFwsFkC.

Fleur From Wikipedia, the free encyclopedia (Redirected from Fleur (disambiguation))

Louise Erdrich From Wikipedia, the free encyclopedia (Redirected from Fleur (short story)) Louise Erdrich

Born

June 7, 1954 (age 57) Little Falls, Minnesota, United States Novelist, short story writer, poet Native American literature Postmodernism

Occupation

Genres Literary movement Notable work(s)

Love Medicine

Influences[show] Influenced[show] www.louiseerdrichbooks.com Karen Louise Erdrich, known as Louise Erdrich, (born June 7, 1954)[1] is an author of novels, poetry, and children's books featuring Native American heritage. She is widely acclaimed as one of the most significant writers of the second wave of what critic Kenneth Lincoln has called the Native American Renaissance.[citation needed] In April 2009, her novel The Plague of Doves was a finalist for the Pulitzer Prize for Fiction. She is the owner of Birchbark Books, a small independent bookstore in Minneapolis.[2]

Background and early life

The eldest of seven children, Karen Louise Erdrich was born in Little Falls, Minnesota, the daughter of Ralph Erdrich, a GermanAmerican, and his wife, Rita (Gourneau) Erdrich, who was of Mtis ancestry. Rita's father and Louise's grandfather, Patrick Gourneau, served as tribal chairman for the Turtle Mountain Band of Chippewa Indians in the 1950s.
1.

^ Birchbark Books website

Photos of Kim Kardashian Before and After the Flour Dumping Incident on Mar. 22, 2012 during a Hollywood Charity Event

Article KIM KARDASHIAN FLOUR INCIDENT | March 24, 2012 Photos of Kim Kardashian before and after she had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. West Hollywood, Calif. - It was revealed Saturday that Kim Kardashian has decided to go forward and file a police complaint against the woman who tossed a bag of flour on her in the lobby of a Los Angeles area hotel. This, according to TMZ, which reports sources say Kardashian does not believe the female animal rights activist, who yelled 'fur hag' as she dumped the powdery substance on her, should get away with such behavior. According to the report, Kardashian did not take action at the time because the event she was attending was a charity event at the London West Hotel in Hollywood, which she did not want to leave.

She told US Magazine, I said earlier no I wasn't [going to file a complaint]... I am just going to think about it, because I don't want someone to think they can really get away with that. So we are going to handle that. She added, I think 'What if that was some other substance? What if that person had a dangerous weapon? And so we are definitely changing things up a little bit, amping up security, taking some measures, and... I'm gonna definitely deal with it because it is not acceptable. TMZ notes that Kardashian wants to send the message that people can express their opinion, but resorting to violence is wrong.

Photo of Kim Kardashian before she had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. Credit: (Getty Images)

Photo of Kim Kardashian after she had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. Credit: (Getty Images)

Photo of Kim Kardashian after she had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. Credit: (Getty Images)

Photo of a group following Kim Kardashian after she had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. Credit: (Getty Images) Authors note: Notice the actual meaning of the colors here concerning the white and red colors concerning the flourdumping incident. The colors of the Scottish Rite Free-Masons are

red and white. These colors have been stolen by the Scottish Rite from the colors of Ancient Egypt and the consolidation of the Egyptian Empire as the Red and white crowns of Ancient Egypt which concerns upper and lower Egypt.

Photo of police seen at the London West Hotel after Kim Kardashian had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. Credit: (Getty Images)

Photo of Kim Kardashian returning to the red carpet after she had flour dumped on her on Mar. 22, 2012, during a charity event in Hollywood. Credit: (Getty Images)

The Description of a Fur Hag

The Land of Ur, the Historical Abraham, Hagar and Ishmael, Darfur, Sudan and the Country of Chad

From Wikipedia In some Rabbinic traditions Ishmael is said to have had two wives; one of them named Aisha. This name corresponds to the Muslim tradition for the name of Muhammad's wife.[2] This is understood as a metaphoric representation of the Muslim world (first Arabs and then Turks) with Ishmael.[17] Rabbinical commentators in the Midrash Genesis Rabbah also say that Ishmael's mother Hagar was the Pharaoh's daughter, thereby making Ishmael the grandson of the Pharaoh. This could be why Genesis 17:20 refers to Ishmael as the father of 12 mighty princes. According to Genesis 21:21, Hagar married Ishmael to an Egyptian woman, and if Rabbinical commentators are correct about Hagar being the daughter of the Pharaoh, his marriage to a woman selected by the Pharaoh's daughter could explain how and why his sons became princes. In Galatians 4:2831,[31] Hagar is associated with the Sinai covenant, Bah' faith The Bah' writings state that it was Ishmael, and not Isaac, who was the son that Abraham almost sacrificed.[33]

The Fur in Kim Kardashian and The Countries of Sudan and Chad

Fur people From Wikipedia, the free encyclopedia

Fur Total population about 500,000 in 1983[1], about 744,000 as of 2004 [2] Regions with significant populations Sudan, mainly Darfur. Languages Fur language, Arabic Religion Sunni Islam

Flag of the Fur national movement

The Fur (fr in Fur, in Arabic) are an ethnic group from western Sudan, principally inhabiting the region of Darfur where they are the largest tribe. [3] They are a Western Sudanese people who practice sedentary herding and agriculture, mainly the cultivation of millet. Their society is a traditional one governed by village elders. They speak Fur, a Nilo-Saharan language, and are Muslims, having adopted the religion following the region's conquest by the Kanem-Bornu Empire during the Middle Ages. Some of them have come to speak Arabic in recent years. The name of Darfur comes from the name of this tribe and means "the home of the Fur". Most of the well known governors of Darfur such as Deriage and Tegani Seisei are members of the Fur. The Fur established the historical Sultanate of Darfur which governed Darfur until 1916 (see History of Darfur). Abdul Wahid al Nur, a leader among the Fur,[4] established the Sudan Liberation Movement and Army. Another leader of the tribe, as of 2007, is Ahmed Abdelshafi (Toba).[3] The traditional heartland of the Fur is the mountainous region around Jebel S and Jebel Marra Wadi Salih and Zaligi; today, however, most of them live in the lower country west and southwest of that area, between 11-14 N and 23-26 E. Some Fur live across the border in Chad, many of them refugees.

The Furs' lifestyle has led to conflict with the nomadic Baggara, cattle-herders of the region, concerning access to water and grazing land, particularly in Darfur's central Jebel Marra mountains where the best agricultural land is to be found. This has been the source of ethnic tensions for many years, culminating in the Darfur conflict which began in 2003. Many Fur villagers were massacred in the ethnic fighting as Mahria and Terjem tribes divided up land they conquered from the Fur, according to a September 3, 2007 New York Times account citing United Nations officials and Fur survivors.[3] The Fur are well-known for their Muslim piety.[5] They are also well-known for being very proud of their Black African identity, the main reason behind the Fur's opposition to all governments that have been ruling Sudan since 1956 and led by central and northern Sudan Arab elites. Although they are well-known for their Muslim piety, their Islam is very much mixed with their African traditions and customs. For many Fur African traditions are more important than the Islamic instructions. Approximately all new Fur intellectuals are secular and tend to support the idea of New Sudan that was created by John Garang De Mabiour, the founder of the Sudan People's Liberation Movement/Army. Contents 1 Identity 2 Culture o 2.1 Language o 2.2 Art 2.2.1 Dance 2.2.2 Hand-made art 2.2.3 Music, stories and entertainment 2.2.4 Architecture 2.2.5 Attire and body art o 2.3 Social structure o 2.4 Social behavior 2.4.1 Roles of Men and Women 2.4.2 Eating o 2.5 Economic base o 2.6 Institutions

2.7 History 2.7.1 Political situation

o

2.8 References

Identity The Fur are the largest ethnic group in the Darfur region of western Sudan. They are also sometimes referred to by the names Fora, Fordunga, Furawi, Konjara or Kungara. They are an active agricultural people and may also herd cattle. Some Fur families who have accumulated a substantial cattle herd developed a more nomadic lifestyle like that of their herding neighbors, the Baqqara (Baggara) Arabs. Culturally, those cattleherding Fur are now considered to be Baqqara. The Fur are nominally Sunni Muslims following the Maliki school of Islamic law.

Culture Language See also: Fur language The Fur speak a fairly uniform Nilo-Saharan language also called Fur. Though they may speak Arabic in order to relate to their Arabic neighbors and the Sudanese central government, they very much retain their traditional identity. There is no written or symbolic script for the Fur language. They recently have been using Arabic or English characters to put the language in written form. Most Fur people speak Fur fluently as their mother tongue. Common greetings include:

Social structure

In the social structure of the Fur tribe, they do not have so much regard for their wealth. A poor leader and a rich leader can become a chief. The experience of a man is based primarily on his knowledge of the Quran. A man cannot even get married if he does not know a couple pages of this text. The Quran is studied with the help of a hand-held board shaped object known as the lohh and a wooden stylus called a kalam. The Fur tribesmans knowledge of the Quran determines their position on the tribes hierarchy ladder. For example, a tribesman must know almost the whole book to attain position as chieftain. The Fur tribe also has its own crafts for entertainment. These include dance-games like ALLE(all-eh) and toys like Burajei. Burajei is a small doll-like toy made from a camels back. It is bound by rope and sewn by thorns.

Social behavior When greeting each other, a woman and a man have different methods of respect. The woman must kneel down before the man and the man must slow his pace. Different sexes can also dance together but are forbidden to touch or live with each other unless they are family. Men and women usually get married in their late teens to their early twenties. The groom and wife will meet each other and get to know about them, their accomplishments and other important attributes. If everything goes well they will proceed to wed.

Roles of Men and Women The men bear the family name. They work to bring money to the family and are responsible for all important decisions related to the family, such as finances and marriages. The women get water, prepare the food, and ensure the cleanliness of the home. Daughters normally help their mothers, milk the cows, and stay at home. Sons rear and herd cattle along with the domesticated

cows. If either of these two misbehave they similarly punished by their elders. Also, it is disrespectful look an adult in the eyes.[8]

Economic base Families in the Fur tribe have many types of families. Porundia, or nuclear families, are a very common type. They normally have 2 or more children. In a typical Fur family the parents of the groom and wife will be taken care of until they die. In a Fur marriage, the groom's father goes to the bride's father and asks for his son's permission to marry. The bride's father does not give an answer immediately, but then asks the village for its opinion. If everyone approves, the bride's father accepts. The whole village gathers for the announcement of the marriage, and preparations are made. Then the marriage starts in the groom's house. The imam recites words from the Quran. The groom and hold hands during this time. After the wedding, the family and guests have lunch, then they start a lively dance called firalubia. Then the bride and groom are taken to the bride's house and given food during which everyone says congratulations (mabrouk in Arabic).

Institutions Islam is the major religion in the Fur tribe although some still practice their own religion. The schools called (Kalwa) in this region teach the Quran. Classes begin at 67 years and they continue learning the Quran (though not entirely in school) for the rest of their lives. Normal schooling is also practiced in these schools. The main occupation here is farming. The Fur people are excellent farmers. They grow and harvest wheat, herbs, spices,

etc. Wealth is not really important for the Fur people. Only his knowledge of the Quran determines his altitude.

History The Fur tribe came from southern Africa to the northwest of Sudan where they settled in Darfur. They had 36 sultanates. The Fur were also one of the first people from other tribes in the country who were picked to build the wall covering and mosque surrounding the Kaaba.[9]

Political situation Until 1916, the Fur were ruled by an independent sultanate and were oriented politically to peoples in Chad. Though the ruling dynasty before that time, as well as the common people, had long been Muslims they have not been arabized. They are now incorporated into the Sudan political system. The Fur had been basically independent from the 17th century. After British reconquest in 1899, the British approved the re-establishment of the Fur Sultanate, assumed by Ali Dinar when the Mahdist movement crumbled. Mahdist revolts continued to break out in Sudan until 1916. The fall of Darfur was actually decided, however, when Ali Dinar declared loyalty to the Ottoman Empire in World War I. The British abolished the Fur Sultanate in 1916 after Dinar died in battle. In World War I Darfur made a bid for independence by allying with Turkey against the British. However, the British conquered Darfur in 1916, and since then it has been part of Sudan. Since the 1970s, the Darfur area has suffered some of the effects of the northern Arab war prosecuted in the south against Southern tribes who wanted to secede from the Sudan. War has been the primary factor in the last few decades of the Darfur area. A civil war lasted about 20 years until the end of the 20th Century. A new conflict arose in 2003, involving local Arab militia called Janjaweed attacking the African peoples village by village in a campaign of terror, reportedly supported by the Sudanese military.

References ^ Ethnologue report for language code:fvr 11. ^ The Peoples of Darfur: 12. ^ a b c Gettleman, Jeffrey, "Chaos in Darfur on rise as Arabs fight with Arabs", news article, The New York Times, September 3, 2007, pp 1, A7 13. ^ BBC Staff (24 February 2009) "Who are Sudan's Darfur rebels?" BBC News 14. ^ [1] de Waal, Alex, "Darfur's deep grievances defy all hopes for an easy solution", opinion article, The Observer of London, July 25, 2004, accessed September 4, 2007 15. ^ Hamed, Omer Ali. Personal interview. 28 Sept. 2009. 16. ^ Hamed, Omer Ali. Personal interview. 4 Oct. 2009. 17. ^ Hamed, Omer Ali. Personal interview. 8 Oct. 2009. 18. ^ Hamed, Omer Ali. Personal interview. 15 Oct. 2009.
10.

Kim Kardashian and the Pharaohs Part One

The History of King Thutmose III, Upper and Lower Egypt And The Origin of the Red and White Colors of the American Flag - The Red and White Iris Flower By Elizabeth Slough, eHow Contributor Thutmose III, or Tuthmosis, was a king in Egypt's New Kingdom, or 18th Dynasty. The New Kingdom period began in 1550 B.C. Thutmose's date of birth is lost to history, but he died in 1426 B.C. (sic 526 BC)

Read more: The History of King Thutmose III of Egypt | eHow.com http://www.ehow.com/facts_7373118_history-king-thutmose-iiiegypt.html#ixzz1qvDHibHb

Ascension to the Throne

Thutmose ascended to the throne in 1504 B.C., but was too young to actually rule at that time. His stepmother, Hatshepsut, ruled as regent in his place until her death. Thutmose then took his place as Egypt's first monarch to be called Pharaoh. Thutmose's Deeds

Thutmose's first act after his stepmother's death was to attempt to wipe out her memory by eradicating her name from the temples she built for herself. He is also known even today as the first great warrior king. The stele commemorating his deeds states that about 350 cities fell to his troops over the course of his reign.

Battle of Megiddo

Thutmose's most famous military victory is the battle of Megiddo in 1479 B.C. (let the reader understand) The king of Kadesh, a Syrian city, rose in revolt, and Thutmose invaded Palestine to put down the rebellion. With his victory, Palestine returned to Egyptian rule.

Development of the Iris Flower http://www.ehow.com/info_8218409_development-irisflower.html By Dee Shneiderman, eHow Contributor | updated April 13, 2011

The iris is a beautiful flower with a long history of cultivation. The iris has been a treasured flower species since the time of the pharaohs in Egypt who first raised it in the garden. The iris symbolized majesty and divinity for centuries, representing the royal houses of nations from India to Europe. As a symbol of the French royalty, it eventually came to represent the nation of France. The flower's three part form has also represented religious traditions, from ancient India to Christianity. Read more: Development of the Iris Flower | eHow.com http://www.ehow.com/info_8218409_development-irisflower.html#ixzz1qvEt48kC

Botanical Origins Ada Wrblewska and Emilia Brzosko of the Institute of Biology, University of Bialystok, Poland and their colleagues Ewa Chudzinska of the Institute of Experimental Biology, Adam Mickiewicz University Poznan, Poland; Sndor Bordcs of the Department of Forestry, OMMI, Budapest, Hungary; and Andriy Ivanovych Prokopiv of the Lviv State University, Department of Botany, Lviv, Ukraine are studying the DNA of I. Aphylla, the "grandparent" species of the iris. Their research suggests that the species may have originated in
o

the area of present-day Poland at the end of the Holocene period, around 12,000 years ago. From there, the species spread throughout northern and eastern Europe into Belarus and Russia, and south into Italy and Greece. The migration was facilitated by glacier advancement and retreat, and by the normal weather and animal activity.

The First Gardeners According to an Herbs2000 article, "History of the Irises," "The first record of irises in the garden appears to be around 1479 B.C., sometime after King Thutmose III of Egypt conquered Syria." This was probably a white iris, similar to the plant that is now called the Florentine iris (Iris florentina). Once the flowers were established in Egypt, he used them to commemorate his conquest of Syria. He included the flowers in sculptures in the Temple of Amon at Karnak, where they can still be seen. Alexander the Great's army marched east as far as India, carrying with it symbols of their gods including Iris, messenger of Hera. One of the duties of Iris was to lead the souls of dead women to the Elysian Fields. In Greece, it is still traditional to plant irises on the graves of women. Hera became Juno in the Roman pantheon, and her symbols came to Rome with her. Romans cultivated irises for their beauty and perfumes and carried them throughout the Roman Empire.
o

Read more: Development of the Iris Flower | eHow.com http://www.ehow.com/info_8218409_development-irisflower.html#ixzz1qvERl59T

In art and symbolism

The artist Philip Hermogenes Calderon painted an iris in his 1856 work Broken Vows; he followed the principles of the PreRaphaelite Brotherhood. An ancient belief is that the iris serves as a warning to be heeded, as it was named for the messenger of Olympus. It also conveys images of lost love and silent grief, for young girls were led into the afterlife by Iris. Broken Vows was accompanied with poetry by Henry Wadsworth Longfellow when it was first exhibited.[10] The fleur-de-lis, a stylized iris, first occurs in its modern use as the emblem of the House of Capet. The fleur-de-lis has been associated with France as Louis VII adopted it as a symbol in the 12th Century. The red fleur-de-lis in the coat-of-arms of Florence (Italy) descends from the white iris which is native to Florence and which grew even in its city walls. This white iris, displayed against a red background, became the symbol of Florence until the Medici family, to signal a change in political power, reversed the colors making the white one red and setting in motion a centuries-long breeding program to hybridize a red iris. Furthermore, the fleur-de-lis is the almost-universal symbol of Scouting and one of the symbols adopted by the sorority, Kappa Kappa Gamma.

Coat-of-arms of Florence

Aromatic rhizomes Rhizomes of the German Iris (I. germanica) and Sweet Iris (I. pallida) are traded as orris root and are used in perfume and medicine, though more common in ancient times than today. Today Iris essential oil (absolute) from flowers are sometimes used in aromatherapy as sedative medicines. The dried rhizomes are also given whole to babies to help in teething. Gin brands such as Bombay Sapphire and Magellan Gin use orris root and sometimes iris flowers for flavor and color. For orris root production, iris rhizomes are harvested, dried, and aged for up to 5 years. In this time, the fats and oils inside the roots undergo degradation and oxidation, which produces many fragrant compounds that are valuable in perfumery. The scent is said to be similar to violets. The aged rhizomes are steamdistilled which produces a thick oily compound, known in the perfume industry as "iris butter".

Iris rhizomes also contain notable amounts of terpenes, and organic acids such as ascorbic acid, myristic acid, tridecylenic acid and undecylenic acid. Iris rhizomes can be toxic. Larger Blue Flag (I. versicolor) and other species often grown in gardens and widely hybridized contain elevated amounts of the toxic glycoside iridin. These rhizomes can cause nausea, vomiting, diarrhea, and/or skin irritation, but poisonings are not normally fatal. Irises should only be used medicinally under professional guidance.

The Secret 72 letters of the name of God Explained By Eric Robert Powell Personages of the bible and their historical Significance Abraham, Issac, Jacob, Reuben, Simeon, Levi, Judah, Issachar, Zebulon, Dan, Naphtali, Gad, Asher, Joseph, Benjamin, Sabbatai, and Yesheron. The above names are abbreviated into the 72 letters provided below: The 72 Letters in the name of God ABRHM ITzChQ IAaQB RAOBN ShMAaON LOI IChODH IShShKR ZBOLN DN NPThLI GD AShR ISOP BNIMIN ShBTI IShRON Using the alphanumeric table where the letter A = 1; B = 2; C = 3; D = 4; E = 5; etc., - the sum total of the seventy-two letters are a 1010. The phrase ten-ten is an alphanumeric 25/14 = 39 = Cobra, pluse another 25/14 = 39 for the second word ten. These numbers total a 78. The word ARCHITECT = 78.

Also in the 72 letters, in the last 4 rows of our sub-totals and total, we find the date 1956 twice, also an 8.6.11. In the last three rows alone we find the following mathematical formula: 901 911 640 2461 The numbers 2461 are reduced to a 526 for 526BC. Adding the remaining number 1 in our last three horizontal rows we arrive at the number 2462, which is reduced to an 86. Eight minus six equals 2 for an 8.6.2. The numbers 86 plus 78 total a 164, and again the numbers 68 plus 78 total a 146 which are reduced to a 56. The number 56 is reduced to an 11/2 again for 526BC as well as the number 25/16/12 = a date of 12.26.1956 as well as an 8.6.11 and an 8.6.2. When the numbers 25/16/12 are added to an 8.6.11 and an 8.6.2 we find the number 9526. Ninety-five plus twenty-six totals the core numbers 2012 as well as 1956. The year 2012 minus the year 1956 totals a 56 and therefore 526BC as ell as 12.26.1956 together with the numbers 8.6.11 and 8.6.2. In a vertical column, the numbers 86 plus 78 as seen below provides us with more answers to the mystery of prophecy entwined with history. Here we find the all important numbers 864 (as there are 86,400 seconds in a day) as well as the numbers 817, which are reduced to the number 97 which is the alphanumeric total embedded in the name of Amen Hotep of the 18th Dynasty of Egypt whose Father is Thutmose III. Within this Dynasty we find the biblical Moses as the historical Ahmose II. The name Ahmose II is exactly the alphanumeric total of 72.

The phrase 72 Days of Marriage is reduced to a 25/16 also. The numbers 526 plus 1 total a reduced 5/9 which stands for the 5,000 degrees Celsius/ 9,000 degrees Fahrenheit of heat which the Gods had to utilize in order to create moister and rainfall creating the upper expanse of the (earth), air and water (and fire) the basic four elements of creation. Eric Robert Powell was born 9AM (EST) which is 5AM (GMT). His birth-date of 12.26.1956 coupled with his full-name, being an alphanumeric numerical reduction as 8.6.11 as well as 8.6.2 The one man in all history with an alphanumerical name equivalency for these dates and numbers is Eric Robert Powell, born in Yonkers, New York, USA.

The Root of the Kim Kardashian

Egypt, Syria and the Kardashian Royalty

The Karaindash Dynasty Karainda King of Babylon

Molded baked-brick bas-relief of the temple of Karainda from Uruk Reign ca. 1410 BC Predecessor Agum III ? Successor Kadaman-arbe I Royal House Kassite Kardunia From Wikipedia, the free encyclopedia

Reverse of Amarna letter EA 9. (without formulaic para 1 on obverse) Kardunia, or Karduniash (also Karaduniya, or Karadunie), [1] is a Kassite term used for the kingdom centered on Babylonia and founded by the Kassite dynasty. It is used in the 1350-1335 BC Amarna letters correspondence, and is also used frequently in Middle-Assyrian and Neo-Assyrian texts to refer to the kingdom of Babylon. The name Karaduniya is mainly used in the letters written between Kadashman-Enlil I, or Burna-Buriash, the Kings of Babylon, and the Pharaoh of Ancient Egypt-(called: Mizri), letters EA 1-EA 11, a subcorpus of letters, (EA for 'el Amarna'). Much later, a version of the name was used in the Babylonian Talmud as Kardunya referring to similar locations.[2] There are two additional letters in the 382letter Amarna corpus that reference Karaduniya. The first is a damaged, and partial letter, EA 200, (with no author), regarding "Ahlameans", (similar to the Suteans); the title is: "About Ahlameans". The second letter is complete and undamaged, a letter from one of the sons of Labaya, namely Mutbaal-(Mut-Bahli, or Mut-Ba'lu), letter EA 255.

The Pretenders The Root of the George Herbert Walker Bush Sr. and Jr. The Burning Bush Explained Part One The Cities of Busiris, Egypt and Able-Shittim, Syria

Why So Syrias? The Battle for Kadish Kim Kardashian, Moses and the Pharaohs

Including the meaning of Kim Kardashians Unconsummated 72 Days of Marriage Part One Moses and The Burning Bush Unmasked Ahmose II Burnaburiash I Burna-Buriash II

LETTER FROM GEORGE BUSH SR. TO AHKENATON AMENHOTEP IV

LETTER BY BURNABURIASH, KING OF KARDUNIASH EA 9

To Naphkhururia [1], king of Egypt, thus speaks Burnaburiash, king of Karduniash [2], your brother: I am well. May the well-being reign over you, your house, your women, your children, your land, your great ones, your horses, your chariots. When my father and your father had dealings in good friendship, they sent each other beautiful presents, and nothing they refused. Now, my brother has sent me only two mines [3] of gold. But this is a very small amount: send, then, as much as your father did! And if you have little (gold), send half of what your father sent! Why have you sent me only two mines of gold? My work in the houses of the Gods is abundant, and now I have

begun an undertaking: Send much gold! And you, whatever do you need from my land, write and it will be sent to you.

At the time of Kurigalzu, my father, the Kinahi [4] went to him in the following terms: the borders of the country... we want to pass to the other side, and join you.

My father gave them the following answer: Forget the idea of dealing with me! I will not declare myself against my brother, the king of Egypt, nor will I treat with someone else! Should I not rather plunder you? He is my ally.

My father committed no acts against your father.

Now (with respect to this): The Assyrians, vassals of mine, I have not sent to you, as they claim. Why have they been received in your land? If I am dear to you, do not let them conclude any business. May they return here with empty hands! As a gift, I send you three mines of beautiful lapis lazuli and five teams of horses for five wooden chariots

[1]

Naphkhururia: Akhenaten Nefer-khepru-re [2] Babylon [3] one mine = ca. half a kilogramme [4] Canaanites

Sources: From the El-Amarna Archives

http://www.touregypt.net/amarna4.htm

The etymology of the name YONKERS The God YO the male element of the Universe The City of ON in Ancient Egypt being renamed Heliopolis, Egypt The letters NKO equal an alphanumeric reduction totaling 526 Ancient Sumer City of Ur, aka, the biblical Er as well as the City of Erech (phonetic Eric(h) located in Ancient Babylonia City of Sumer. Also the first walled city of Jericho. The name Yonkers is also, in its etymology, The City of Jonah/Jonas with the City of Yonkers as Ancient Nineveh. The Historical Tower of Babel, as scripture is profoundly prophecy with a coded biblical references, is actually located in the West in Alpine, New Jersey and known as The Alpine Tower as well as The Armstrong Tower run by NBC as well as the 513th Military Intelligence Group (Army) in conjunction with Homeland Security as well as The National Security Agency as well as the Military Intelligence Directorate of Israel described below:

Military Intelligence Directorate (Israel) From Wikipedia, the free encyclopedia Military Intelligence Directorate Directorate of Military Intelligence Hebrew: Common name Aman Agency overview Legal Governmental: Government personality agency Jurisdictional structure National Israel agency Governing Prime Minister of Israel body Law enforcement General nature Civilian agency Operational structure

Old Aman logo

The Directorate of Military Intelligence (Hebrew: , Agaf HaModi'in lit. "the Intelligence Section", often abbreviated to Aman) is the central, overarching military intelligence body of the Israel Defense Forces. Aman was created in 1950, when the

Intelligence Department was spun off from the IDF's General Staff (then, Agam: ;)"the Intelligence Department itself was composed largely of former members of the Haganah Intelligence Service (HIS). Aman is an independent service, and not part of the ground forces, navy or the Israeli Air Force. It has a staff of 7,000 personnel (1996 estimate). It is currently headed by Major General Aviv Kochavi. Contents

1 Roles and jurisdiction 2 Units o 2.1 Staff units o 2.2 Collection units o 2.3 Research o 2.4 Information security o 2.5 Other units 2.6 Professionally subordinate units o 2.7 List of directors 3 See also

4 External links

Roles and jurisdiction

Intelligence Corps badge

The IDF's Intelligence Corps ( ,) abbreviated as Haman and headed by a Brigadier General, has been detached from Aman since the Yom Kippur War, but remains under its jurisdiction. In April 2000, the newest IDF corps was founded (the IDF's fifth land corps), the Field Intelligence Corps (,) abbreviated as Modash ( .)"It was designed to fulfill some of Aman's former combat intelligence functions, and is also headed by a Brigadier General. Unlike Haman, however, Modash falls under the operational jurisdiction of the GOC Army Headquarters, abbreviated as Mazi ( ,)"and currently headed by Major General Yiftach Ron-Tal (as of June 10, 2005, outgoing: to be replaced by Major General Benny Gantz, outgoing head of GOC Northern Command). It still falls under Aman's professional jurisdiction however. In 1976, according to the Lexicon of National Security, some of Aman's principal roles consisted of: 1. Intelligence evaluation for security policy, military planning and 'fluid security policy,' and the dissemination of intelligence to IDF and governmental bodies. 2. Field security at the level of the General Staff (today, Matkal: ,)"and the training and operation of field security in general (all levels). 3. The operation of military censorship. 4. Direction and operation of the 'Collection Agencies'. 5. Drawing maps; providing the direction and supervision for the dissemination of maps. 6. The development of 'special measures' for intelligence work. 7. The development of intelligence doctrine in the realms of research, collection, and field security. 8. Staff responsibility for military attachs overseas.

Aviv Kochavi From Wikipedia, the free encyclopedia Major General Aviv Kochavi (born 1964) is an Israel Defense Forces officer. He was the commander of the Gaza Division

during the unilateral disengagement, and until recently was the head of the Operations division in the Operations Directorate. In November 2010 Kochavi took over as the Military Intelligence Director. In February 2006, he was due to visit Britain to attend a course at the Royal College of Defence Studies, but pulled out after it was suggested that he might be charged with human rights violations. This took place after Doron Almog fled Britain a few months earlier when he was charged.

Aviv Kochavi as the commander of the Gaza Division 1964 Born Israel Allegiance Israel Military Service/bran Intelligence ch Directorate Years of 1982 service Rank Aluf

The Root of the Kim Kardashian Royalty Part Two

Karaindash From Wikipedia, the free encyclopedia Karainda was one of the more prominent rulers of the Kassite dynasty and reigned towards the end of the 15th century, BC. An inscription on a tablet detailing building work calls him Mighty King, King of Babylonia, King of Sumer and Akkad, King of the Kassites, King of Karudunia.[1][i 1] Karainda King of Babylon

Molded baked-brick bas-relief of the temple of Karainda from Uruk Reign ca. 1410 BC Predecessor Agum III ? Successor Kadaman-arbe I Royal House Kassite

Kardunia From Wikipedia, the free encyclopedia

Reverse of Amarna letter EA 9. (without formulaic para 1 on obverse) Kardunia, or Karduniash (also Karaduniya, or Karadunie), [1] is a Kassite term used for the kingdom centered on Babylonia and founded by the Kassite dynasty. It is used in the 1350-1335 BC Amarna letters correspondence, and is also used frequently in Middle-Assyrian and Neo-Assyrian texts to refer to the kingdom of Babylon. The name Karaduniya is mainly used in the letters written between Kadashman-Enlil I, or Burna-Buriash, the Kings of Babylon, and the Pharaoh of Ancient Egypt-(called: Mizri), letters EA 1-EA 11, a subcorpus of letters, (EA for 'el Amarna'). Much

later, a version of the name was used in the Babylonian Talmud as Kardunya referring to similar locations.[2] There are two additional letters in the 382letter Amarna corpus that reference Karaduniya. The first is a damaged, and partial letter, EA 200, (with no author), regarding "Ahlameans", (similar to the Suteans); the title is: "About Ahlameans". The second letter is complete and undamaged, a letter from one of the sons of Labaya, namely Mutbaal-(Mut-Bahli, or Mut-Ba'lu), letter EA 255.

Eanna of Inanna Karainda own eleven-line Sumerian inscriptions[2][i 2] adorn bricks from the Temple dedicated to the mother goddess Inanna, in Uruk, where he commissioned the spectacular faade pictured. It is 205 cm high and would originally have been constructed from around five hundred pre-formed baked bricks, which were set in recessed socles, depicting both male and female deities holding water jugs. The bearded males wear horned flat caps and double streams of water flow symmetrically to frame the niches.[3] Apart from the simple dedication, there are no significant texts adorning the faades.[4] The temple to Inanna was originally located in a courtyard of the Eanna, or House of Heaven, precinct of Uruk[5] and stood until the Seleucid era. It was a rectangular building with a long cella and ante-cella surrounded by corridors and the elaborately decorated external wall with corner bulwarks.[6] The inner sanctuary had the cult image at the end, instead of the usual siting in the middle of a long wall.[7] It was excavated during the 1928/29 season by a team led by Director Julius Jordan under the auspices of the Deutsche Orient Gesellschaft and Deutsche Not-Gemeinschaft.[8] A section of the outer wall has been reassembled and moved to the Vorderasiatisches wing of the Pergamon Museum in Berlin. Parts of the faade were in the Iraq Museum in Baghdad, but were stolen during the looting of the museum after the American

occupation of Baghdad during the second Gulf War and have since disappeared.[9]

Diplomatic Relations He concluded a boundary treaty (riksu) with Aur-bl-nieu of Assyria (1407-1399; short chronology), together with an oath (mmtu) according to the Synchronistic Chronicle.[i 3][10] According to Sassmannshausen,[11] it is very likely that Karainda was the Babylonian king who sent precious gifts, including lapis lazuli, to pharaoh Thutmosis III during his 8th campaign, the attack on the Mitanni, according to the annals of Thutmosis III. This was conducted in the 33rd of his reign[12] or around 1447 BC according to the Low Chronology of Ancient Egypt, suggesting Karainda had a very long reign if this chronology coincides with that of the short chronology used for the Near East, but there are chronological difficulties trying to correlate Tuthmosis and Karainda.[13] Burna-Buriash II, in his Amarna correspondence with Pharaoh Akhenaten, in the tablet designated EA 10,[i 4] describes him as the first to enter into friendly relations with Egypt, Since the time of Karainda, since messengers of your ancestors have come regularly to my ancestors, up to the present they (the ancestors of the two lands) have been good friends. [14] The Annals of Tuthmosis, inscribed on the inside walls of the corridor which surrounds the granite holy of holies of the Great Temple of Amun at Karnak, record the tribute of Babylon, and include a lapis lazuli rams head amongst the inventory.[15]

George Herbert Walker Bush Jr. Burna-Buriash II From Wikipedia, the free encyclopedia Burna-Buria II King of Babylon

Reverse of clay cuneiform tablet, EA 9, letter from Burna-Buria II to Niburrereya (Tutankhamun?) from Room 55 of the British Museum Reign 1359 1333 BC Predecessor Kadaman-Enlil I Kara-arda Successor Nazi-Buga Kurigalzu II Royal House Kassite

Burna-Buria II, meaning servant of the Lord of the lands,[1] where Buria is a Kassite storm god possibly corresponding to the Greek Boreas,[2] was a king in the Kassite dynasty of Babylon, in a kingdom called Kardunia at the time, ruling ca. 13591333 BC (short chronology). Recorded as the 19th King to ascend the Kassite throne, he succeeded Kadaman-Enlil I, who was likely his father, and ruled for 27 years. He was a contemporary of the Egyptian Pharaoh Akhenaten. In later times he was known for the saying "The time of checking the books is the shepherds' ordeal."[3]

Eanna of Inanna

Karainda own eleven-line Sumerian inscriptions[2][i 2] adorn bricks from the Temple dedicated to the mother goddess Inanna, in Uruk, where he commissioned the spectacular faade pictured. It is 205 cm high and would originally have been constructed from around five hundred pre-formed baked bricks, which were set in recessed socles, depicting both male and female deities holding water jugs. The bearded males wear horned flat caps and double streams of water flow symmetrically to frame the niches.[3] Apart from the simple dedication, there are no significant texts adorning the faades.[4] The temple to Inanna was originally located in a courtyard of the Eanna, or House of Heaven, precinct of Uruk[5] and stood until the Seleucid era. It was a rectangular building with a long cella and ante-cella surrounded by corridors and the elaborately decorated external wall with corner bulwarks.[6] The inner sanctuary had the cult image at the end, instead of the usual siting in the middle of a long wall.[7] It was excavated during the 1928/29 season by a team led by Director Julius Jordan under the auspices of the Deutsche Orient Gesellschaft and Deutsche Not-Gemeinschaft.[8] A section of the outer wall has been reassembled and moved to the Vorderasiatisches wing of the Pergamon Museum in Berlin. Parts of the faade were in the Iraq Museum in Baghdad, but were stolen during the looting of the museum after the American occupation of Baghdad during the second Gulf War and have since disappeared.[9]

Diplomatic Relations He concluded a boundary treaty (riksu) with Aur-bl-nieu of Assyria (1407-1399; short chronology), together with an oath (mmtu) according to the Synchronistic Chronicle.[i 3][10] According to Sassmannshausen,[11] it is very likely that Karainda was the Babylonian king who sent precious gifts, including lapis lazuli, to pharaoh Thutmosis III during his 8th campaign, the attack on the Mitanni, according to the annals of Thutmosis III. This was conducted in the 33rd of his reign[12] or around 1447 BC according to the Low Chronology of Ancient Egypt, suggesting

Karainda had a very long reign if this chronology coincides with that of the short chronology used for the Near East, but there are chronological difficulties trying to correlate Tuthmosis and Karainda.[13] Burna-Buriash II, in his Amarna correspondence with Pharaoh Akhenaten, in the tablet designated EA 10,[i 4] describes him as the first to enter into friendly relations with Egypt, Since the time of Karainda, since messengers of your ancestors have come regularly to my ancestors, up to the present they (the ancestors of the two lands) have been good friends. [14] The Annals of Tuthmosis, inscribed on the inside walls of the corridor which surrounds the granite holy of holies of the Great Temple of Amun at Karnak, record the tribute of Babylon, and include a lapis lazuli rams head amongst the inventory.[15]

Other sources

Seal of Izkur-Marduk (University Museum, Philadelphia). A brown agate cylinder seal (pictured), which is in the University Museum in Philadelphia, is inscribed Oh [Shuqamuna], lord who advances in brilliance by your fullness your light is indeed favourable: Izkur-Marduk, son of Karainda, who prays to you and reveres you.[16][i 5] Shuqamuna was a Kassite male god symbolized by a bird on a perch often accompanied by his consort, Shumaliya, associated with the investiture of kings. Izkur-Marduks name is wholly Babylonian and translates as he has invoked Marduk.[17]

His renown was apparently so great, that Shutruk-Nahhunte who would go on to ransack Babylon around 250 years later, boasted I destroyed Karainda, i.e. Babylonia.[18]

Inscriptions
1. ^ Tablet A 3519, in the collection of the Oriental Institute,

University of Chicago. 2. ^ For example BM 90287, 11-line brick inscription in the British Museum. 3. ^ "Synchronistic Chronicle" (ABC 21), tablet A, K4401a, lines 1 through 4. 4. ^ El Amarna tablet EA 10 (BM 029786, in the British Museum), lines 8 to 10 5. ^ CBS 1108 brown agate seal bearing 7 line Sumerian inscription, University Museum, Philadelphia.

References ^ H. W. F. Saggs (2000). Babylonians. British Museum Press. p. 117. 2. ^ J. A. Brinkman (1976). Materials and Studies for Kassite History, Vol. I. Oriental Institute of the University of Chicago. p. 169. N. 2.1. 3. ^ C. J. Gadd (1975). "XVIII: Assyria and Babylonia, 1370 1300 BC; New influences in art". In I. E. S. Edwards, C. J. Gadd, N. G. L. Hammond, S. Solberger. The Cambridge Ancient History, Volume II, Part 2, History of the Middle East and the Aegean Region, 1380 1000 BC. Cambridge University Press. pp. 4445. 4. ^ Piotr Bienkowski, Christopher Mee, Elizabeth Slater. Writing and ancient Near Eastern society: papers in honour of Alan R. Millard. p. 178. 5. ^ Strommenger, Eva (1964). 5000 Years of the Art of Mesopotamia. New York: Harry N. Abrams, Inc.. p. 170. 6. ^ Gwendolyn Leick (1988). A dictionary of ancient Near Eastern architecture. Routledge. p. 237. 7. ^ Henri Frankfort (1996). The art and architecture of the ancient Orient. Yale University Press. p. 128.
1.

^ Magnus Thorkell Bernhardsson (2006). Reclaiming a Plundered Past: Archaeology and Nation Building in Modern Iraq. University of Texas Press. p. 139. 9. ^ Milbry Polk, Angela M. H. Schuster (May 1, 2005). The looting of the Iraq Museum, Baghdad: the lost legacy of ancient Mesopotamia. Harry N. Abrams. 10. ^ Noel Weeks (2004). Admonition and Curse: The Ancient Near Eastern Treaty/Covenant Form as a Problem in Inter-Cultural Relationships. T&T Clark Int'l. p. 33. 11. ^ Leonhard Sassmannshausen (2006). "Babylonian Chronology of the 2nd Half of the 2nd Millennium B.C.". Baghdader Mitteilungen (37): 157177. http://www.austriaca.at/0xc1aa500d_0x00160e42.pdf. 12. ^ Betsy M. Bryan (2000). "The 18th Dynasty Before the Amarna Period". In Ian Shaw. The Oxford History of Ancient Egypt. Oxford University Press. p. 246. 13. ^ Amlie Kuhrt (1995). The ancient Near East, c. 3000-330 BC. Routledge. p. 340. 14. ^ Amanda H. Podany (2010). Brotherhood of Kings: How International Relations Shaped the Ancient Near East. Oxford University Press. p. 181. 15. ^ James Henry Breasted (1906). Ancient Records of Egypt, Vol. II: The Eighteenth Dynasty. University of Chicago Press. p. 204. 16. ^ Dominique Collon (2005). First impressions: cylinder seals in the ancient Near East. British Museum Press. p. 58. 17. ^ Leon Legrain (March 1922). Five Royal Seal Cylinders. XIII. The University Museum, Philadelphia. pp. 7077. 18. ^ Daniel T. Potts (August 13, 1999). The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State (Cambridge World Archaeology). Cambridge University Press. p. 233.
8.

The Kassites History has been unkind to the Kassites, a people who come onto the stage of history in the one of the most chaotic periods in the Middle East. In the middle of the second millenium BC, IndoEuropean peoples began vast and chaotic migrations out of

Europe towards Persia and India; this migration was powered by a stunning new technology: the military use of horses and chariots. These invasions displaced many peoples who began to migrate in many directions, and some headed towards Mesopotamia and Palestine. These were Asian people who had adopted IndoEuropean authority and military structures, and many of them were invaders who set up miniature kingdoms dotting the landscape of the Middle East and Asia Minor. The Hittites were the most successful of these new invaders. But they didn't control the center of Mesopotamia, the city of Babylon, for very long before another Indo-European people, the Kassites, roared in and dominated a large part of Mesopotamia. The Hittite empire continued for several hundred years, but the Kassites would dominate the center of Mesopotamia both militarily and commercially. After storming into Babylon, they renamed the city, Karanduniash, and made their capital in a new city that they built from scratch, Durkurigalzu. In this respect, we can see in the dim dust of history an attempt to do something new culturally in Mesopotamia. But the Kassites are gone within a blink of an eye, as wave after wave of migrations put pressure on their fragile hold on power. By 1200, all the great Indo-European kingdoms, that great human experiment in transforming Mesopotamia into an Indo-European culture, have been weakened by the incessant troubles of war and invasion, and the Assyrians, a Semitic people angered by Indo-European domination, would return the area to Semitic control. Under the Assyrian king, Ashur-Dan, the last Kassite king was driven from the Babylonian throne in the twelfth century BC. History, of course, is written by the winners. We know very little about the Kassites except that their conquerors felt that they were barbarians and savages. What they intended culturally we will never know, whether they would adopt the genealogy of Sumerian culture as so many peoples had done before them or whether they would have forged something new. But their story was swallowed up in the soil they thought they owned, and with dust their paper they left us only their names. Shamiram Senior Member

http://assyriaunited.com/forum/showthread.php?t=158

The Kassite Dynasty (Third Dynasty of Babylon) http://en.wikipedia.org/wiki/List_of_Kings_of_Babylon

Kassite Dynasty (ca. 15071155 BC)

King Meli-Shipak II (centre) (ca. 11861172 BC) Further information: Kassites Ruler Reigned Comments Agum II or Agum-Kakrime Burnaburiash I Kashtiliash III Ulamburiash Agum III Karaindash Kadashmanharbe I Kurigalzu I KadashmanEnlil I Burnaburiash II Kara-hardash ca. 1374 1360 BC ca. 1359 1333 BC ca. 1333 BC Contemporary of Amenophis III of the Egyptian Amarna letters Contemporary of Akhenaten and Ashur-uballit I Grandson of Ashur-uballit I of Contemporary of Amenophis III of Egypt Conquers the first Sealand dynasty ca. 1507 BC Treaty with Puzur-Ashur III of Assyria

Assyria Nazi-Bugash or ca. 1333 BC Shuzigash Kurigalzu II Nazi-Maruttash KadashmanTurgu KadashmanEnlil II Kudur-Enlil ShagaraktiShuriash Kashtiliashu IV Enlil-nadin-shumi KadashmanHarbe II Adad-shumaiddina Adad-shumausur Meli-Shipak II Marduk-aplaiddina I Zababa-shumaiddin Enlil-nadin-ahi Deposed by Ashur-uballit I of Assyria

Son of Burnaburiash II, Fought ca. 13321308 Battle of Sugagi with Enlil-nirari of BC Assyria ca. 13071282 BC Contemporary of Adad-nirari I of Assyria

ca. 12811264 Contemporary of Hattusili III of the BC Hittites ca. 1263 1255 BC ca. 12541246 BC ca. 12451233 BC ca. 12321225 BC ca. 1224 BC ca. 1223 BC ca. 12221217 BC Son of Kudur-Enlil Deposed by Tukulti-Ninurta I of Assyria Assyria installed governor under Tukulti-Ninurta I Assyria installed governor under Tukulti-Ninurta I Assyria installed governor under Tukulti-Ninurta I Contemporary of Hattusili III of the Hittites

ca. 12161187 Contemporary of Ashur-nirari III of BC Assyria ca. 11861172 BC ca. 11711159 BC ca. 1158 BC ca. 11571155 Deposed by Shutruk-Nahhunte of BC Elam, ending the Kassite Dynasty

George Herbert Walker Bush, Jr.

Burna-Buriash II From Wikipedia, the free encyclopedia Burna-Buria II King of Babylon

Reverse of clay cuneiform tablet, EA 9, letter from Burna-Buria II to Niburrereya (Tutankhamun?) from Room 55 of the British Museum Reign 1359 1333 BC Predecessor Kadaman-Enlil I Kara-arda Successor Nazi-Buga Kurigalzu II Royal House Kassite

Burna-Buria II, meaning servant of the Lord of the lands,[1] where Buria is a Kassite storm god possibly corresponding to the Greek Boreas,[2] was a king in the Kassite dynasty of Babylon, in a kingdom called Kardunia at the time, ruling ca. 13591333 BC (short chronology). Recorded as the 19th King to ascend the Kassite throne, he succeeded Kadaman-Enlil I, who was likely his father, and ruled for 27 years. He was a contemporary of the Egyptian Pharaoh Akhenaten. In later times he was known for the

saying "The time of checking the books is the shepherds' ordeal."[3] Contents 1 Correspondence with Egypt 2 International Relations 3 Domestic Affairs 4 Kara-arda, Nazi-Buga and the events at end of his reign 5 Inscriptions

6 References

Correspondence with Egypt The diplomatic correspondence between Burna-Buria and the pharaohs is preserved in nine of the Amarna letters, designated EA (for El Amarna) 6 to 14. The relationship between Babylon and Egypt during his reign was friendly at the start, [i 1] and a marriage alliance was in the making. "From the time my ancestors and your ancestors made a mutual declaration of friendship, they sent beautiful greeting-gifts to each other, and refused no request for anything beautiful."[i 2] Burna-Buria was obsessed with being received as an equal and often refers to his counterpart as "brother".[4] They exchanged presents, horses, lapis-lazuli and other precious stones from Burna-Buria and ivory, ebony and gold from Akhenaten.[i 3] But then things began to go sour. On EA 10,[i 4] he complains that the gold sent was underweight.[5] You have detained my messenger for two years! he declares in consternation.[i 5]:4950 He reproached the Egyptian for not having sent his condolences when he was ill[i 5]:1425 and, when his daughter's wedding was underway, he complained that only five carriages were sent to convey her to Egypt.[i 6]:2122 The bridal gifts filled 4 columns and 307 lines of cuneiform inventory on tablet EA 13.[i 7][6] Not only were matters of state of concern. "What you want from my land, write and it shall be brought, and what I want from your

land, I will write, that it may be brought."[i 1]:1317 But even in matters of trade, things went awry and, in EA 8,[i 8] he complains that Egypt's Canaanite vassals had robbed and murdered his merchants. He demanded vengeance, naming um-Adda, the son of Balumme, affiliation unknown, and utatna, the son of aratum of Akka, as the villainous perpetrators.[i 8]:842 In his correspondence with the Pharaohs, he did not hesitate to remind them of their obligations, quoting ancient loyalties: In the time of Kurgalzu, my ancestor, all the Canaanites wrote here to him saying, "Come to the border of the country so we can revolt and be allied with you." My ancestor sent this (reply), saying, Forget about being allied with me. If you become enemies of the king of Egypt, and are allied with anyone else, will I not then come and plunder you? For the sake of your ancestor my ancestor did not listen to them.[7] Burna-Buria, from tablet EA 9, BM 29785, line 19 onward. Posterity has not preserved any Egyptian response, however, Abdi-Heba, the Canaanite Mayor of Jerusalem, then a small hillside town, wrote in EA 287[i 9] that Kassite agents had attempted to break into his home and assassinate him. With regard to the Kassites Though the house is well fortified, they attempted a very serious crime. They took their tools, and I had to seek shelter by a support for the roof. And so if he (pharaoh) is going to send troops into Jerusalem, let them come with a garrison for regular service. And please make the Kassites responsible for the evil deed. I was almost killed by the Kassites in my own house. May the king make an inquiry in their regard. Abdi-Heba, El-Amarna tablet EA 287. One letter[i 10] preserves the apologetic response from a mrat arri, or princess, to her mb-l-ia, or lord. The letters present a playful, forthright and at times petulant repartee, but perhaps conceal a cunning interplay between them, to confirm their relative status, cajole the provision of desirable commodities and measure their respective threat, best exemplified by BurnaBuria' feigned ignorance of the distance between their countries, a four month journey by caravan.[i 5] Here he seems to test

Akhenaten to shame him into sending gold[8] or perhaps just to gauge the extent of his potential military reach. International Relations

Bronze statue of Napir-asu[i 11] in the Louvre. Diplomacy with Babylon's neighbor, Elam, was conducted through royal marriages. A Neo-Babylonian copy of a literary text which takes the form of a letter,[i 12] now located in the Vorderasiatisches Museum in Berlin, is addressed to the Kassite court by an Elamite King. It details the genealogy of the Elamite royalty of this period, and from it we find that Pahir-Ishshan married Kurigalzu Is sister and Humban-Numena married his daughter and their son, Untash-Napirisha was betrothed to Burna-Burias daughter.[9] This may have been Napir-asu, whose headless statue[i 11] (pictured) now resides in the Louvre in Paris. It is likely that Suppiluliuma I, king of the Hittites, married yet another of Burna Burias daughters, who thereafter became

known as Tawananna, and this may have been the cause of his neutrality in the face of the Mitanni succession crisis. He refused asylum to the fleeing Shattiwaza, who received a more favorable response in Hatti, where Suppiluliuma I supported his reinstatement in a diminished vassal state.[10] According to her step son Mursili II, she became quite a troublemaker, scheming and murderous, as in the case of Mursilis wife, foistering her strange foreign ways on the Hittite court and ultimately being exiled.[11] His testimony is preserved in two prayers in which he condemned her.[12] Kassite influence reached to Bahrain, ancient Dilmun, where two letters found in Nippur were sent by a Kassite official, Il-ippara, in Dilmun to Ililiya, a hypocoristic form of Enlil-kidinni, who was the governor, or andabakku, of Nippur during Burna Burias reign and that of his immediate successors.[13][14] In the first letter, the hapless Ili-ippara complains that the anarchic local Alam tribesmen have stolen his dates and there is nothing I can do while in the second letter they certainly speak words of hostility and plunder to me.[15]

Domestic Affairs Building activity increased markedly in the latter half of the fourteenth century with Burna-Buria and his successors undertaking restoration work of sacred structures.[16] Inscriptions from three door sockets and bricks, some of which are still in situ, bear witness to his restoration of the Ebabbar of the sun god ama in Larsa. A tablet provides an exhortation to Enlil and a brick refers to work on the great socle of the Ekiur of Ninlil in Nippur.[17] A cylinder inscription of Nabonidus[i 13] recalls BurnaBuria earlier work on the temenos at Sippar: The foundation record of Ebarra which Burna-buria, a king of former times, my predecessor, had made, he saw and upon the foundation record of Burna-buria, not a finger-breadth too high, not a finger-breadth beyond, the foundation of that Ebarra he laid.[18] Inscription of Nabonidus, cylinder BM 104738.

There are around 87 economic texts, most of which were found at successive excavations in Nippur, providing a date formula based on regnal years, which progress up to year 27. Many of them are personnel rosters dealing with servile laborers, who were evidently working under duress as the terms Z, "escapee", and ka-mu, "fettered", are used to classify some of them.[19] Apparently thousands of men were employed in construction and agriculture and women in the textile industry. An oppressive regime developed to constrain their movements and prevent their escape.[20] Other texts include two extispicy reports provide divinations based on examination of animal entrails.[17] Nippur seems to have enjoyed the status of a secondary capital. The presence of the royal retinue replete with scribes would have provided the means for the creation of business records for the local population. Kara- arda, Nazi-Buga and the events at end of his reign Later in his reign the Assyrian king Aur-uballi I was received at the Egyptian court by Tutankhamen, who had by then ascended the throne. This caused a great deal of dismay from Burna-Buria who claimed the Assyrians were his vassals, "Why have they been received in your land? If I am dear to you, do not let them conclude any business. May they return here with empty hands!" on EA 9.[21] Finally released from beneath the yoke of Mitanni hegemony, Assyria emerged as a great power during his reign, threatening the northern border of the kingdom. Perhaps to cement relations, Muballiat-ra, daughter of Auruballi, had been married to either Burna-Buria[22] or possibly his son,[23] Kara-arda; the historical sources do not agree.[24] The scenario proposed by Brinkman[25] has come to be considered the orthodox interpretation of these events. A poorly preserved letter in the Pergamon Museum possibly mentions him and a princess or mrat arri.[i 14] Kara-arda was murdered, shortly after succeeding his father to the throne, during a rebellion by the Kassite army in 1333 BC. This incited Aur-uballi to invade, depose the usurper installed by the army, one Nazi-Buga or uziga, described as "a Kassite, son of a nobody",[26] and install Kurigalzu II, "the younger", variously rendered as son of Burnaburia[i 15] and son of Kadaman-arbe, likely a scribal error

for Kara-arda.[i 16] Note, however, that there are more than a dozen royal inscriptions of Kurigalzu II identifying Burna-Buria as his father.

Inscriptions EA 6, Burna-Buria to Nummuwarea (Amenhotep III): "An offer of friendship," tablet VAT 149 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 2. ^ EA 9, Burna-Buria to Niburrereya (Tutankhamen?): "Ancient loyalties, new requests," tablet BM 29785 in the British Museum, London, CDLI ORACC Transliteration 3. ^ EA 14, Egyptian king to Burna-Buria: "Inventory of Egyptian gifts," tablets VAT 1651 and VAT 2711 in the Vorderasiatisches Museum, Berlin, and 1893.1-41 in the Ashmolean Museum, Oxford, CDLI ORACC Transliteration 4. ^ EA 10, Burna-Buria to Napureya (Akhenaten): "Egyptian gold and carpenters," tablet BM 29786 in the British Museum, London, CDLI ORACC Transliteration a b c 5. ^ EA 7, Burna-Buria to Napureya (Akhenaten): "A lesson in geography," tablet VAT 150 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 6. ^ EA 11, Burna-Buria to Napureya (Akhenaten): "Proper escort for a betrothed princess," tablet VAT 151 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 7. ^ EA 13, Burna-Buria to Napureya (Akhenaten): "Inventory of a dowry," tablet VAT 1717 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration a b 8. ^ EA 8, Burna-Buria to Napureya (Akhenaten): "Merchants murdered, vengeance demanded," tablet VAT 152 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 9. ^ EA 287, Abdi-Heba to Egyptian Pharaoh: "A very serious crime," tablet VAT 1644 in the Vorderasiatisches Museum, Berlin, CDLI ORACC transliteration
a b

1. ^

VAT 1605 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration a b 11. ^ Sb 2731, Statue of Queen Napirasu, wife of UntashNapirisha. 12. ^ Shutruk-Nahhunte (?) to Kassite court, Tablet VAT 17020 CDLI 13. ^ Cylinder BM 104738, column I, lines 49 to 52. 14. ^ Tablet VAT 11187 line 1 and 3. 15. ^ The Synchronistic Chronicle (ABC 21), K4401a, Column 1, line A16. 16. ^ Chronicle P (ABC 22), tablet BM 92701, line 14

10. ^ EA 12, Princess to King: "A letter from a princess," tablet

References ^ Arnaud Fournet (June 2011). "The Kassite Language In a Comparative Perspective with Hurrian and Urartean". The Macro-Comparative Journal 2 (1): 8. 2. ^ Georges Roux (1964). Ancient Iraq. George Allen & Unwin. pp. 221, 233234. 3. ^ "Knowledge and Power in the Neo-Assyrian Empire", accessed April 8, 2012. 4. ^ Amanda H. Podany (2010). Brotherhood of Kings: How International Relations Shaped the Ancient Near East. Oxford University Press. p. 206. 5. ^ Raymond Westbrook (Jul. - Sep., 2000). Babylonian Diplomacy in the Amarna Letters. 120. Journal of the American Oriental Society. pp. 377382. 6. ^ Stephen Bertman (2003). Handbook to life in ancient Mesopotamia. Oxford University Press. p. 81. 7. ^ William L. Moran (2000). The Amarna Letters. Johns Hopkins University Press. p. 18. 8. ^ Raymond Westbrook (Jul. - Sep., 2000). "Babylonian Diplomacy in the Amarna Letters". Journal of the American Oriental Society 120 (3): 377382. 9. ^ D. T. Potts (1999). The archaeology of Elam: formation and transformation of an ancient Iranian State. Cambridge University Press. p. 207. 10. ^ Trevor Bryce (2005). The Kingdom of the Hittites. Oxford University Press. p. 159.
1.

^ Trevor Bryce (2003). Letters of the Great Kings of the Ancient Near East: The Royal Correspondence of the Late Bronze Age. Routledge. pp. 14, 103. 12. ^ Harry A. Hoffner, Jr. (Jan. - Mar., 1983). "A Prayer of Murili II about His Stepmother". Journal of the American Oriental Society 103 (1): 187192. JSTOR 601872. discussing tablets K Bo 4.8 and KUB 14.4. 13. ^ P. B. Cornwall (1952). "Two Letters from Dilmun". Journal of Cuneiform Studies 6 (4): 137145. JSTOR 1359537. 14. ^ Albrecht Goetze (1952). "The texts Ni. 615 and 641 of the Istanbul Museum". Journal of Cuneiform Studies (6): 142145. 15. ^ Eric Olijdam (1997). "Nippur and Dilmun in the second half of the fourteenth century BC: a re-evaluation of the Il-ippara letters". Proceedings of the Seminar for Arabian Studies 27: 199203. 16. ^ Richard L. Zettler et al. (1993). Nippur III, Kassite Buildings in Area WC-1. Oriental Institute Publication. p. 8. 17. ^ a b J. A. Brinkman (1976). "Burna-Buria". Materials for the Study of Kassite History, Vol. I (MSKH I). Oriental Institute of the University of Chicago. pp. 105108. 18. ^ S. Langdon (Jan. 1916). "New Inscriptions of Nabuna'id". The American Journal of Semitic Languages and Literatures 32 (2): 112. JSTOR 52834. 19. ^ J. A. Brinkman (May 1982). "Sex, Age, and Physical Condition Designations for Servile Laborers in the Middle Babylonian Period". In G. van Driel. Zikir Sumin. V.U. Uitgeverij. pp. 18. 20. ^ J. A. Brinkman (Jan., 1980). "Forced Laborers in the Middle Babylonian Period". Journal of Cuneiform Studies 32 (1): 1722. JSTOR 1359787. 21. ^ J. A. Brinkman (Jul., 1972). "Foreign Relations of Babylonia from 1600 to 625 B. C.: The Documentary Evidence". American Journal of Archaeology 76 (3): 271 281. 22. ^ Sarah C. Melville (2004). "16 Royal Women and the Exercise of Power in the Near East". In Daniel C. Snell. A companion to the ancient Near East. p. 225. 23. ^ Paul Collins (2008). From Egypt to Babylon: the international age 1550-500 BC. Trustees of the British Museum. p. 65.
11.

^ A. K. Grayson (1975). Assyrian and Babylonian chronicles. J. J. Augustin. p. 211. 25. ^ J. A. Brinkman. "The Chronicle Tradition Concerning the Deposing of the Grandson of Aur-uballi I". MSKH I. pp. 418423. 26. ^ Amlie Kuhrt (1995). The ancient Near East, c. 3000-330 BC. Routledge.
24.

George Herbert walker Bush, Jr. Part Two Burna-Buriash II From Wikipedia, the free encyclopedia Burna-Buria II King of Babylon

Reverse of clay cuneiform tablet, EA 9, letter from Burna-Buria II to Niburrereya (Tutankhamun?) from Room 55 of the British Museum

Reign Predecessor Successor Royal House

1359 1333 BC Kadaman-Enlil I Kara-arda Nazi-Buga Kurigalzu II Kassite

Burna-Buria II, meaning servant of the Lord of the lands,[1] where Buria is a Kassite storm god possibly corresponding to the Greek Boreas,[2] was a king in the Kassite dynasty of Babylon, in a kingdom called Kardunia at the time, ruling ca. 13591333 BC (short chronology). Recorded as the 19th King to ascend the Kassite throne, he succeeded Kadaman-Enlil I, who was likely his father, and ruled for 27 years. He was a contemporary of the Egyptian Pharaoh Akhenaten. In later times he was known for the saying "The time of checking the books is the shepherds' ordeal."[3] Contents 1 Correspondence with Egypt 2 International Relations 3 Domestic Affairs 4 Kara-arda, Nazi-Buga and the events at end of his reign 5 Inscriptions

6 References

Correspondence with Egypt The diplomatic correspondence between Burna-Buria and the pharaohs is preserved in nine of the Amarna letters, designated EA (for El Amarna) 6 to 14. The relationship between Babylon and Egypt during his reign was friendly at the start, [i 1] and a marriage alliance was in the making. "From the time my ancestors and your ancestors made a mutual declaration of friendship, they sent beautiful greeting-gifts to each other, and refused no

request for anything beautiful."[i 2] Burna-Buria was obsessed with being received as an equal and often refers to his counterpart as "brother".[4] They exchanged presents, horses, lapis-lazuli and other precious stones from Burna-Buria and ivory, ebony and gold from Akhenaten.[i 3] But then things began to go sour. On EA 10,[i 4] he complains that the gold sent was underweight.[5] You have detained my messenger for two years! he declares in consternation.[i 5]:4950 He reproached the Egyptian for not having sent his condolences when he was ill[i 5]:1425 and, when his daughter's wedding was underway, he complained that only five carriages were sent to convey her to Egypt.[i 6]:2122 The bridal gifts filled 4 columns and 307 lines of cuneiform inventory on tablet EA 13.[i 7][6] Not only were matters of state of concern. "What you want from my land, write and it shall be brought, and what I want from your land, I will write, that it may be brought."[i 1]:1317 But even in matters of trade, things went awry and, in EA 8,[i 8] he complains that Egypt's Canaanite vassals had robbed and murdered his merchants. He demanded vengeance, naming um-Adda, the son of Balumme, affiliation unknown, and utatna, the son of aratum of Akka, as the villainous perpetrators.[i 8]:842 In his correspondence with the Pharaohs, he did not hesitate to remind them of their obligations, quoting ancient loyalties: In the time of Kurgalzu, my ancestor, all the Canaanites wrote here to him saying, "Come to the border of the country so we can revolt and be allied with you." My ancestor sent this (reply), saying, Forget about being allied with me. If you become enemies of the king of Egypt, and are allied with anyone else, will I not then come and plunder you? For the sake of your ancestor my ancestor did not listen to them.[7] Burna-Buria, from tablet EA 9, BM 29785, line 19 onward. Posterity has not preserved any Egyptian response, however, Abdi-Heba, the Canaanite Mayor of Jerusalem, then a small hillside town, wrote in EA 287[i 9] that Kassite agents had attempted to break into his home and assassinate him. With regard to the Kassites Though the house is well fortified, they attempted a very serious crime. They took their tools, and I

had to seek shelter by a support for the roof. And so if he (pharaoh) is going to send troops into Jerusalem, let them come with a garrison for regular service. And please make the Kassites responsible for the evil deed. I was almost killed by the Kassites in my own house. May the king make an inquiry in their regard. Abdi-Heba, El-Amarna tablet EA 287. One letter[i 10] preserves the apologetic response from a mrat arri, or princess, to her mb-l-ia, or lord. The letters present a playful, forthright and at times petulant repartee, but perhaps conceal a cunning interplay between them, to confirm their relative status, cajole the provision of desirable commodities and measure their respective threat, best exemplified by BurnaBuria' feigned ignorance of the distance between their countries, a four month journey by caravan.[i 5] Here he seems to test Akhenaten to shame him into sending gold[8] or perhaps just to gauge the extent of his potential military reach. International Relations

Bronze statue of Napir-asu[i 11] in the Louvre. Diplomacy with Babylon's neighbor, Elam, was conducted through royal marriages. A Neo-Babylonian copy of a literary text which takes the form of a letter,[i 12] now located in the Vorderasiatisches Museum in Berlin, is addressed to the Kassite court by an Elamite King. It details the genealogy of the Elamite royalty of this period, and from it we find that Pahir-Ishshan married Kurigalzu Is sister and Humban-Numena married his daughter and their son, Untash-Napirisha was betrothed to

Burna-Burias daughter.[9] This may have been Napir-asu, whose headless statue[i 11] (pictured) now resides in the Louvre in Paris. It is likely that Suppiluliuma I, king of the Hittites, married yet another of Burna Burias daughters, who thereafter became known as Tawananna, and this may have been the cause of his neutrality in the face of the Mitanni succession crisis. He refused asylum to the fleeing Shattiwaza, who received a more favorable response in Hatti, where Suppiluliuma I supported his reinstatement in a diminished vassal state.[10] According to her step son Mursili II, she became quite a troublemaker, scheming and murderous, as in the case of Mursilis wife, foistering her strange foreign ways on the Hittite court and ultimately being exiled.[11] His testimony is preserved in two prayers in which he condemned her.[12] Kassite influence reached to Bahrain, ancient Dilmun, where two letters found in Nippur were sent by a Kassite official, Il-ippara, in Dilmun to Ililiya, a hypocoristic form of Enlil-kidinni, who was the governor, or andabakku, of Nippur during Burna Burias reign and that of his immediate successors.[13][14] In the first letter, the hapless Ili-ippara complains that the anarchic local Alam tribesmen have stolen his dates and there is nothing I can do while in the second letter they certainly speak words of hostility and plunder to me.[15]

Domestic Affairs Building activity increased markedly in the latter half of the fourteenth century with Burna-Buria and his successors undertaking restoration work of sacred structures.[16] Inscriptions from three door sockets and bricks, some of which are still in situ, bear witness to his restoration of the Ebabbar of the sun god ama in Larsa. A tablet provides an exhortation to Enlil and a brick refers to work on the great socle of the Ekiur of Ninlil in Nippur.[17] A cylinder inscription of Nabonidus[i 13] recalls BurnaBuria earlier work on the temenos at Sippar: The foundation record of Ebarra which Burna-buria, a king of former times, my predecessor, had made, he saw and upon the foundation record of Burna-buria, not a finger-breadth too high,

not a finger-breadth beyond, the foundation of that Ebarra he laid.[18] Inscription of Nabonidus, cylinder BM 104738. There are around 87 economic texts, most of which were found at successive excavations in Nippur, providing a date formula based on regnal years, which progress up to year 27. Many of them are personnel rosters dealing with servile laborers, who were evidently working under duress as the terms Z, "escapee", and ka-mu, "fettered", are used to classify some of them.[19] Apparently thousands of men were employed in construction and agriculture and women in the textile industry. An oppressive regime developed to constrain their movements and prevent their escape.[20] Other texts include two extispicy reports provide divinations based on examination of animal entrails.[17] Nippur seems to have enjoyed the status of a secondary capital. The presence of the royal retinue replete with scribes would have provided the means for the creation of business records for the local population.

Kara- arda, Nazi-Buga and the events at end of his reign Later in his reign the Assyrian king Aur-uballi I was received at the Egyptian court by Tutankhamen, who had by then ascended the throne. This caused a great deal of dismay from Burna-Buria who claimed the Assyrians were his vassals, "Why have they been received in your land? If I am dear to you, do not let them conclude any business. May they return here with empty hands!" on EA 9.[21] Finally released from beneath the yoke of Mitanni hegemony, Assyria emerged as a great power during his reign, threatening the northern border of the kingdom. Perhaps to cement relations, Muballiat-ra, daughter of Auruballi, had been married to either Burna-Buria[22] or possibly his son,[23] Kara-arda; the historical sources do not agree.[24] The scenario proposed by Brinkman[25] has come to be considered the orthodox interpretation of these events. A poorly preserved letter in the Pergamon Museum possibly mentions him and a princess or mrat arri.[i 14] Kara-arda was murdered, shortly after

succeeding his father to the throne, during a rebellion by the Kassite army in 1333 BC. This incited Aur-uballi to invade, depose the usurper installed by the army, one Nazi-Buga or uziga, described as "a Kassite, son of a nobody",[26] and install Kurigalzu II, "the younger", variously rendered as son of Burnaburia[i 15] and son of Kadaman-arbe, likely a scribal error for Kara-arda.[i 16] Note, however, that there are more than a dozen royal inscriptions of Kurigalzu II identifying Burna-Buria as his father.

Inscriptions EA 6, Burna-Buria to Nummuwarea (Amenhotep III): "An offer of friendship," tablet VAT 149 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 18. ^ EA 9, Burna-Buria to Niburrereya (Tutankhamen?): "Ancient loyalties, new requests," tablet BM 29785 in the British Museum, London, CDLI ORACC Transliteration 19. ^ EA 14, Egyptian king to Burna-Buria: "Inventory of Egyptian gifts," tablets VAT 1651 and VAT 2711 in the Vorderasiatisches Museum, Berlin, and 1893.1-41 in the Ashmolean Museum, Oxford, CDLI ORACC Transliteration 20. ^ EA 10, Burna-Buria to Napureya (Akhenaten): "Egyptian gold and carpenters," tablet BM 29786 in the British Museum, London, CDLI ORACC Transliteration a b c 21. ^ EA 7, Burna-Buria to Napureya (Akhenaten): "A lesson in geography," tablet VAT 150 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 22. ^ EA 11, Burna-Buria to Napureya (Akhenaten): "Proper escort for a betrothed princess," tablet VAT 151 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 23. ^ EA 13, Burna-Buria to Napureya (Akhenaten): "Inventory of a dowry," tablet VAT 1717 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration a b 24. ^ EA 8, Burna-Buria to Napureya (Akhenaten): "Merchants murdered, vengeance demanded," tablet VAT
a b

17. ^

152 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration 25. ^ EA 287, Abdi-Heba to Egyptian Pharaoh: "A very serious crime," tablet VAT 1644 in the Vorderasiatisches Museum, Berlin, CDLI ORACC transliteration 26. ^ EA 12, Princess to King: "A letter from a princess," tablet VAT 1605 in the Vorderasiatisches Museum, Berlin, CDLI ORACC Transliteration a b 27. ^ Sb 2731, Statue of Queen Napirasu, wife of UntashNapirisha. 28. ^ Shutruk-Nahhunte (?) to Kassite court, Tablet VAT 17020 CDLI 29. ^ Cylinder BM 104738, column I, lines 49 to 52. 30. ^ Tablet VAT 11187 line 1 and 3. 31. ^ The Synchronistic Chronicle (ABC 21), K4401a, Column 1, line A16. 32. ^ Chronicle P (ABC 22), tablet BM 92701, line 14

References ^ Arnaud Fournet (June 2011). "The Kassite Language In a Comparative Perspective with Hurrian and Urartean". The Macro-Comparative Journal 2 (1): 8. 28. ^ Georges Roux (1964). Ancient Iraq. George Allen & Unwin. pp. 221, 233234. 29. ^ "Knowledge and Power in the Neo-Assyrian Empire", accessed April 8, 2012. 30. ^ Amanda H. Podany (2010). Brotherhood of Kings: How International Relations Shaped the Ancient Near East. Oxford University Press. p. 206. 31. ^ Raymond Westbrook (Jul. - Sep., 2000). Babylonian Diplomacy in the Amarna Letters. 120. Journal of the American Oriental Society. pp. 377382. 32. ^ Stephen Bertman (2003). Handbook to life in ancient Mesopotamia. Oxford University Press. p. 81. 33. ^ William L. Moran (2000). The Amarna Letters. Johns Hopkins University Press. p. 18. 34. ^ Raymond Westbrook (Jul. - Sep., 2000). "Babylonian Diplomacy in the Amarna Letters". Journal of the American Oriental Society 120 (3): 377382.
27.

35. ^ D. T. Potts (1999). The archaeology of Elam: formation and transformation of an ancient Iranian State. Cambridge University Press. p. 207. 36. ^ Trevor Bryce (2005). The Kingdom of the Hittites. Oxford University Press. p. 159. 37. ^ Trevor Bryce (2003). Letters of the Great Kings of the Ancient Near East: The Royal Correspondence of the Late Bronze Age. Routledge. pp. 14, 103. 38. ^ Harry A. Hoffner, Jr. (Jan. - Mar., 1983). "A Prayer of Murili II about His Stepmother". Journal of the American Oriental Society 103 (1): 187192. JSTOR 601872. discussing tablets K Bo 4.8 and KUB 14.4. 39. ^ P. B. Cornwall (1952). "Two Letters from Dilmun". Journal of Cuneiform Studies 6 (4): 137145. JSTOR 1359537. 40. ^ Albrecht Goetze (1952). "The texts Ni. 615 and 641 of the Istanbul Museum". Journal of Cuneiform Studies (6): 142145. 41. ^ Eric Olijdam (1997). "Nippur and Dilmun in the second half of the fourteenth century BC: a re-evaluation of the Il-ippara letters". Proceedings of the Seminar for Arabian Studies 27: 199203. 42. ^ Richard L. Zettler et al. (1993). Nippur III, Kassite Buildings in Area WC-1. Oriental Institute Publication. p. 8. 43. ^ a b J. A. Brinkman (1976). "Burna-Buria". Materials for the Study of Kassite History, Vol. I (MSKH I). Oriental Institute of the University of Chicago. pp. 105108. 44. ^ S. Langdon (Jan. 1916). "New Inscriptions of Nabuna'id". The American Journal of Semitic Languages and Literatures 32 (2): 112. JSTOR 52834. 45. ^ J. A. Brinkman (May 1982). "Sex, Age, and Physical Condition Designations for Servile Laborers in the Middle Babylonian Period". In G. van Driel. Zikir Sumin. V.U. Uitgeverij. pp. 18. 46. ^ J. A. Brinkman (Jan., 1980). "Forced Laborers in the Middle Babylonian Period". Journal of Cuneiform Studies 32 (1): 1722. JSTOR 1359787. 47. ^ J. A. Brinkman (Jul., 1972). "Foreign Relations of Babylonia from 1600 to 625 B. C.: The Documentary Evidence". American Journal of Archaeology 76 (3): 271 281.

^ Sarah C. Melville (2004). "16 Royal Women and the Exercise of Power in the Near East". In Daniel C. Snell. A companion to the ancient Near East. p. 225. 49. ^ Paul Collins (2008). From Egypt to Babylon: the international age 1550-500 BC. Trustees of the British Museum. p. 65. 50. ^ A. K. Grayson (1975). Assyrian and Babylonian chronicles. J. J. Augustin. p. 211. 51. ^ J. A. Brinkman. "The Chronicle Tradition Concerning the Deposing of the Grandson of Aur-uballi I". MSKH I. pp. 418423. 52. ^ Amlie Kuhrt (1995). The ancient Near East, c. 3000-330 BC. Routledge.
48.

Maps
Cities of the Ancient Middle East Nineveh Babylon Jerusalem (20 BCE - 70 CE) Sumer, Elam and Subartu Hurrian Kingdoms and Peoples Israel - The Twelve Tribes The Kingdom of Israel under David and Solomon The Assyrian Empire The Assyrian Empire under Tiglat-Pileser III The Assyrian Empire under Sargon II The Assyrian Empire and Internal Deportations The Babylonian Empire

Cities of the Ancient Middle East

Nineveh

Babylon

Jerusalem (20 BCE - 70 CE )

Sumer, Elam and Subartu

Hurrian Kingdoms and Peoples

Israel - The Twelve Tribes

The Kingdom of Israel under David and Solomon

The Assyrian Empire

At the maximum extent, including some internal kingdoms that kept their own kings as vassals under Assyrian sovereignty (Urartu-Tilgarimmu, Judah).

Other lands outside the Empire had an Assyrian viceroy (Khayappa, Mushri, Dilmun, etc.) but were not considered part of the Empire itself.

The Assyrian Empire under Tiglat-Pileser III Tiglat-Pileser III performed several campaigns to reassert his sovereignty over vassal kingdoms. He carried out two deportations of Israelites: "Tiglat-Pilne'eser king of Ashur carried them away, even the Re'uveni, and the Gadi, and the half-tribe of Menasheh, and brought them to Chalach, and Chavor, and Hara, and to the river of Gozan" (1Chronicles 5:26), that was the deportation of the Tribes on the eastern side of the Jordan; "In the days of Pekach king of Israel came Tiglat-Pil'eser king of Ashur,

and took 'Iyon, and Avel-Beit-Ma'akhah, and Yano'ach, and Kedesh, and Chatzor, and Gil'ad, and the Galil, all the land of Naftali; and he carried them captive to Ashur" (2Kings 15:29); that was the deportation of the northern Tribes, that did not affect Efrayim and western Menasheh.

The Assyrian Empire under Sargon II Salmaneser V besieged Samaria but the final conquest of the city was achieved by Sargon II, that deported about 30,000 Israelites of the Tribes of Efrayim and Menasheh to the cities of Media, besides the previous resettlement areas: "In the ninth year of Hoshea the king of Ashur took Shomron,

and carried Israel away to Ashur, and placed them in Chalach, and on the Chavor, the river of Gozan, and in the cities of the Madai" (2Kings 17:6).

The Assyrian Empire under Assarhaddon and Assurbanipal - Internal Resettlement of Peoples Sargon II replaced the exiled Israelites with deportees from the area of Babylonia and Aram: "The king of Ashur brought men from Bavel, and from Kutah, and from Avva, and from Chamat and Sefarvayim, and placed them in the cities of Shomron instead of the children of Israel; and they possessed Shomron, and lived in the cities" (2Kings

17:24). There is an uncertainty concerning Sefarvayim, name that corresponds to the twin cities of Sippar in Mesopotamia, but the religious practices of those people were not Babylonian but Canaanite (2Kings 17:31), therefore it is probable that such name was applied also to Arvad and Sumur (Simyra, Sibraim) in Phoenicia. Successive resettlements in Samaria were carried out by Assarhaddon and Assurbanipal (Asnappar): "Then wrote Rechum the chancellor, and Shimshai the scribe, and the rest of their companions, the Dinaites, the Afarsatkhi, the Tarpelites, the Afarsi, the Arkevi, the Bavlites, the Shushankhites, the Dehites, the Elamites, and the rest of the nations whom the great and noble Asnappar brought over, and set in the city of Shomron, and in the rest of the country beyond the River, and so forth" (Ezra 4:9,10).

The Babylonian Empire under King Nebukhadnetzar The Babylonian Empire was built by King Nebukhadnetzar and lasted few years after his death. Nebukhadnetzar besieged Jerusalem and performed three deportations of the inhabitants of the Kingdom of Judah to Babylon. With the last deportation he destroyed Jerusalem and almost the whole population went in exile; initially relocated in different lands to those where the deported Northern Israelites dwelled, the exile of Judah lasted only 70 years; after then, only a few of them returned back to Jerusalem. They became numerous throughout the Medo-Persian Empire that succeeded the Babylonian; in that period, they also shared the same lands inhabited by the Northern Israelites.

The Bush Royal Family Part Three Homs, Syria and the Origin of September 9, 2001

Assyria From Wikipedia, the free encyclopedia History of Iraq

This article is part of a series

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Kingdom of Iraq Republic of Iraq

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v t e

Assyria was a Semitic Akkadian kingdom, extant as a nation state from the late 25th or early24th century BC to 608 BC[1] centred on the Upper Tigris river, in northern Mesopotamia (present day northern Iraq), that came to rule regional empires a number of times through history. It was named for its original capital, the ancient city of Assur (Akkadian: Aryu; Aramaic: Aur; Hebrew: Ar; Arabic: r). Assyria was also sometimes known as Subartu, and after its fall, from 605 BC through to the late seventh century AD variously as Athura, Syria (Greek), Assyria (Latin) and Assuristan. The term Assyria can also refer to the geographic region or heartland where Assyria, its empires and the Assyrian people were centred. The modern Assyrian Christian minority in northern Iraq, north east Syria, south east Turkey and north west Iran are the descendants of the ancient Assyrians (see Assyrian continuity).[2][3] Assyria evolved originally as a minor Akkadian kingdom. From the late 24th Century BC Assyrian kings would certainly have been regional leaders only, and subject to Sargon of Akkad who united all the Akkadian speaking peoples of Mesopotamia under the Akkadian Empire which lasted from 2334 BC to 2154 BC. After the fall of the Akkadian Empire circa 2154 BC,[4] and the succeeding Sumerian 3rd Dynasty of Ur, Mesopotamia eventually coalesced into just two separate nations; Assyria in the north, and some century and a half later, Babylonia in the south.

In the Old Assyrian period of the Early Bronze Age, Assyria had been a kingdom of northern Mesopotamia (modern-day northern Iraq), initially competing with their fellow Sumero-Akkadian states in southern Mesopotamia for dominance of the region, and also with the Hurrians to the north in Asia Minor, the Gutians to the east in the Zagros Mountains and the Eblaites and later Amorites in The Levant to the west. During the 20th century BC, it established colonies in Asia Minor, and under king Ilushuma, it asserted itself over southern Mesopotamia also. From the late 19th century BC Assyria came into conflict with the newly created state of Babylonia which eventually eclipsed the older SumeroAkkadian states in the south. Assyria experienced fluctuating fortunes in the Middle Assyrian period. Assyria had a period of empire under Shamshi-Adad I and Ishme-Dagan in the 19th and 18th centuries BC, following this it found itself under short periods of Babylonian and Mitanni-Hurrian domination in the 18th and 15th centuries BC respectively, and another period of great power and empire from 1365 BC to 1076 BC, that included the reigns of great kings such as Ashur-uballit I, Arik-den-ili, TukultiNinurta I and Tiglath-Pileser I. Beginning with the campaigns of Adad-nirari II from 911 BC[5], it again became a great power over the next 3 centuries, overthrowing the Twenty-fifth dynasty of Egypt and conquering Egypt,[1] Babylonia, Elam, Urartu/Armenia, Media, Persia, Mannea, Gutium, Phoenicia/Canaan, Aramea (Syria), Arabia, Israel, Judah, Edom, Moab, Samarra, Cilicia, Cyprus, Chaldea, Nabatea, Commagene, Dilmun and the Hurrians, Sutu and Neo-Hittites, driving the Ethiopians and Nubians from Egypt,[1] defeating the Cimmerians and Scythians and exacting tribute from Phrygia, Magan and Punt among others[6]. After its fall, (between 612 BC and 605 BC), Assyria remained a province and Geo-political entity under the Babylonian, Median, Achaemenid, Seleucid, Parthian, Roman and Sassanid empires until the Arab Islamic invasion and conquest of Mesopotamia in the mid 7th century AD, when it was finally dissolved.[7]

Contents 1 Early history o 1.1 Classical dating 2 Old Assyrian period o 2.1 Assyrian Empire of Shamshi-Adad I o 2.2 Assyria under Babylonian domination o 2.3 Assyrian dynasty restored o 2.4 Assyria under Mitanni domination 3 Middle Assyrian period Assyrian resurgence o 3.1 Assyrian expansion and empire 1390 1076 BC o 3.2 Assyria in the Ancient Dark Ages, 1075912 BC o 3.3 Society in the Middle Assyrian period 4 Neo-Assyrian Empire o 4.1 Expansion, 911-627 BC o 4.2 Downfall, 627-605 BC 5 Assyria after the empire o 5.1 Athura, Assuristan, Assyria province o 5.2 Germany and West Africa theories 6 Language 7 Arts and sciences 8 Legacy and rediscovery 9 See also 10 Notes and references 11 Literature

12 External links

Early history In prehistoric times the region was home to a Neanderthal culture such as has been found at the Shanidar Cave. The earliest Neolithic sites in Assyria were the Jarmo culture circa 7000 BC and Tell Hassuna, the centre of the Hassuna culture, circa 6000 BC. During the 3rd millennium BC, there developed a very intimate cultural symbiosis between the Sumerians and the Semitic Akkadians throughout Mesopotamia, which included widespread bilingualism.[8] The influence of Sumerian (which was

a language isolate and thus not related to any other language) on Akkadian (and vice versa) is evident in all areas, from lexical borrowing on a massive scale, to syntactic, morphological, and phonological convergence.[8] This has prompted scholars to refer to Sumerian and Akkadian in the third millennium as a sprachbund.[8] Akkadian gradually replaced Sumerian as the spoken language of Mesopotamia somewhere after the turn of the 3rd and the 2nd millennium BC (the exact dating being a matter of debate),[9] but Sumerian continued to be used as a sacred, ceremonial, literary and scientific language in Mesopotamia until the 1st century AD. The city of Assur (Ashur) existed since at least before the middle of the third millennium BC (circa 2600 - 2500 BC), although it appears to have been a Sumerian ruled administrative centre at this time rather than an independent state. Assyrian kings are attested as far back as the late 21th to early 24th Century BC, beginning with Tudiya. During the Akkadian Empire (2334-2154 BC) the Assyrians, like all the Akkadian peoples, were subject to the dynasty of Akkad. The Akkadian Empire of Sargon the Great, which united all the Akkadian speaking Semites, including the Assyrians, claimed to encompass the surrounding "four quarters"; the regions north of the seat of the empire in central Mesopotamia had been known as Subartu. The name Azuhinum in Akkadian records also seems to refer to Assyria proper. During the Akkadian Empire, the city of Ashur was a regional administrative center of the Empire, implicated by Nuzi tablets,[10] subject to their fellow Akkadian Sargon and his successors. However, towards the end of the reign of Sargon the Great, the Assyrian faction rebelled against him; "the tribes of Assyria of the upper countryin their turn attacked, but they submitted to his arms, and Sargon settled their habitations, and he smote them grievously". The Akkadian Empire was destroyed by economic decline, internal strife and barbarian Gutian people in 2154 BC. The rulers of Assyria during the period between 2154 BC and 2112 BC may have once again been fully independent as the Gutians are only known to have administered southern Mesopotamia, however there is no information from Assyria bar the king list for this period. Assyria became part of the Empire of the Sumerian 3rd

dynasty of Ur founded in 2112 BC, and appears to have remained lagely under Sumerian domination until the mid 21st century BC. According to some Judaeo-Christian theological traditions, the city of Ashur (also spelled Assur or Aur) was founded by Ashur the son of Shem, who was deified by later generations as the city's patron god. However, there is absolutely no historical basis whatsoever for this tradition in the far older Mesopotamian annals; Assyrian tradition itself lists an early Assyrian king named Ushpia as having dedicated the first temple to the god Ashur in the city in the 21st century BC. It is highly likely that the city was named in honour of the Assyrian god of the same name.

Classical dating George Syncellus in his Chronographia quotes a fragment from Julius Africanus which dates the founding of Assyria to 2284 BC. [11] The Roman historian Velleius Paterculus citing Aemilius Sura states that Assyria was founded 1995 years before Philip V was defeated in 197 BC (at the Battle of Cynoscephalae) by the Romans.[12] The sum therefore 197 + 1995 = 2192 BC for the foundation of Assyria. Diodorus Siculus recorded another tradition from Ctesias, that dates Assyria 1306 years before 883 BC (the starting date of the reign of Ashurnasirpal II) and so the sum 883 + 1306 = 2189 BC.[13] The Chronicle of Eusebius yet provides another date for the founding of Assyria, with the accession of Ninus, dating to 2057 BC, but the Armenian translation of the Chronicle puts back this figure slightly back to 2116 BC. Another classical dating tradition found in the Excerpta Latina Barbari dates the foundation of Assyria, under Belus, to 2206 BC.

Old Assyrian period Of the early history of the kingdom of Assyria, little is positively known. In the Assyrian King List, the earliest king recorded was Tudiya. He was a contemporary of Ibrium of Ebla who appears to have lived in the late 25th or early 24th century BC, according to the king list. Tudiya concluded a treaty with Ibrium for the use of a trading post in The Levant officially controlled by Ebla. Apart

from this reference to trading activity, nothing further has yet been discovered about Tudiya. He was succeeded by Adamu and then a further thirteen rulers (Yangi, Suhlamu, Harharu, Mandaru, Imshu, Harshu, Didanu, Hanu, Zuabu, Nuabu, Abazu, Belu and Azarah) about all of whom nothing is yet known. The earliest kings such as Tudiya, who are recorded as kings who lived in tents were likely to have been independent Akkadian semi nomadic pasturalist rulers. However, Assyrian kings became subject to the Akkadian Empire from the late 24th century BC.[1] These kings, who dominated the region at some point during this period became fully urbanised and founded the city state of Ashur.[14] The first written inscriptions by Assyrian kings appear in the mid 21st century BC. Assyria then consisted of a number of city states and small Semitic Akkadian kingdoms. The foundation of the first true urbanised Assyrian monarchy was traditionally ascribed to Ushpia a contemporary of Ishbi-Erra of Isin and Naplanum of Larsa.[15] circa 2030 BC. He was succeeded in succession by Apiashal, Sulili, Kikkiya and Akiya of whom nothing is yet known. In around 1975 BC Puzur-Ashur I (a contemporary of Shu-ilishu of Larsa and Samium of Isin) founded a new dynasty, and his successors such as Shalim-ahum (died 1946 BC), Ilushuma (19451906 BC), Erishum I (1905- 1867 BC), Ikunum (1867- 1860 BC), Sargon I, Naram-Sin and Puzur-Ashur II left inscriptions regarding the building of temples to Ashur, Adad and Ishtar in Assyria. Ilushuma in particular appears to have been a powerful king and the dominant ruler in the region, who made many raids into southern Mesopotamia between 1945 BC and 1906 BC, attacking the independent Sumero-Akkadian city states of the region such as Isin, and founding colonies in Asia Minor. This was to become a pattern throughout the history of ancient Mesopotamia with the future rivalry between Assyria and Babylonia. However, Babylonia did not exist at this time, but was founded in 1894 BC by an Amorite prince named Sumuabum during the reign of Erishum I. The Amorites had overrun southern Mesopotamia from the mid 20th century BC, deposing native Sumero-Akkadian dynasties and setting up their own kingdoms. However, they were repelled by the Assyrian kings of the 20th and 19th centuries BC. The main rivals to early Assyrian kings during the 22nd, 21st and 20th centuries BC would have been the Hurrians to the north in Asia

Minor, the Gutians to the east in the Zagros Mountains, the Elamites to the south east in what now south central Iran, the Amorites to the west in what is today Syria and the SumeroAkkadian City-States of southern Mesopotamia such as Isin, Ur and Larsa.[1] Assyria had extensive contact with Hittite and Hurrian cities on the Anatolian plateau in Asia Minor. The Assyrians established colonies in Cappadocia, (e.g., at Kanesh (modern Kltepe) from 1945 BC to 1740 BC. These colonies, called karum, the Akkadian word for 'port', were attached to Anatolian cities, but physically separate, and had special tax status. They must have arisen from a long tradition of trade between Assyria and the Anatolian cities, but no archaeological or written records show this. The trade consisted of metal (perhaps lead or tin; the terminology here is not entirely clear) and textiles from Assyria, that were traded for precious metals in Anatolia. Like many city-states in Mesopotamian history, Ashur was, to a great extent, an oligarchy rather than a monarchy. Authority was considered to lie with "the City", and the polity had three main centres of power an assembly of elders, a hereditary ruler, and an eponym. The ruler presided over the assembly and carried out its decisions. He was not referred to with the usual Akkadian term for "king", arrum; that was instead reserved for the city's patron deity Assur, of whom the ruler was the high priest. The ruler himself was only designated as "the steward of Assur" (iiak Assur), where the term for steward is a borrowing from Sumerian ensi(k). The third centre of power was the eponym (limmum), who gave the year his name, similarly to the archons and consuls of Classical Antiquity. He was annually elected by lot and was responsible for the economic administration of the city, which included the power to detain people and confiscate property. The institution of the eponym as well as the formula iiak Assur lingered on as ceremonial vestiges of this early system throughout the history of the Assyrian monarchy.[16]

Assyrian Empire of Shamshi-Adad I In 1813 BC the native Akkadian king of Assyria Erishum II (18191813 BC) was deposed, and the throne of Assyria was usurped by

Shamshi-Adad I (1813 BC 1791 BC) in the expansion of Semitic Amorite tribes from the Khabur River delta. Although regarded as an Amorite, Shamshi-Adad is credited with decendancy from the native ruler Ushpia in the Assyrian King List. He put his son Ishme-Dagan on the throne of a nearby Assyrian city, Ekallatum, and maintained Assyria's Anatolian colonies. Shamshi-Adad I then went on to conquer the kingdom of Mari on the Euphrates putting another of his sons, Yasmah-Adad on the throne there. ShamshiAdad's Assyria now encompassed the whole of northern Mesopotamia and included territory in Asia Minor and northern Syria. He himself resided in a new capital city founded in the Khabur valley, called Shubat-Enlil. Ishme-Dagan inherited Assyria, but Yasmah-Adad was overthrown by a new king called Zimrilim in Mari. The new king of Mari allied himself with king Hammurabi, who had made the recently created, and originally minor state of Babylon a major power. Hammurabi was also an Amorite. Assyria now faced the rising power of Babylon in the south. Ishme-Dagan responded by making an alliance with the enemies of Babylon, and the power struggle continued without resolution for decades. Ishme-Dagan, like his father was a great warrior, and in addition to repelling Babylonian attacks, campaigned successfully against the Turukku and Lullubi who had attacked the Assyrian city of Ekallatum, and against Dadusha, king of Eshnunna and Iamhad (modern Aleppo)

Assyria under Babylonian domination Hammurabi after first conquering Mari, Larsa and Eshnunna eventually prevailed over Ishme-Dagan's successors, and conquered Assyria for Babylon in 1756 BC. With Hammurabi, the various karum colonies in Anatolia ceased trade activity probably because the goods of Assyria were now being traded with the Babylonians. The Assyrian monarchy survived, however the three Amorite kings succeeding Ishme-Dagan; Mut-Ashkur (who was the son of Ishme-Dagan and married to a Hurrian queen), Rimush and Asinum were vassals, dependent on the Babylonians during the reign of Hammurabi.

Assyrian dynasty restored Babylonia lost control over Assyria during the reign of Hammurabi's successor Samsu-iluna. A period of civil war ensued after the deposition of the Amorite vassal king of Assyria Asinum, who was a grandson of Shamshi-Adad I, by a powerful native Akkadian vice regent named Puzur-Sin. A native king named Ashur-dugul then seized the throne with the help of Puzur-Sin, and a period of civil war ensued with five further kings (Ashurapla-idi, Nasir-Sin, Sin-namir, Ipqi-Ishtar and Adad-salulu) all reigning in quick succession. Babylonia seems to have been too powerless to intervene. Finally, a king named Adasi came to the fore circa 1720 BC and completely freed Assyria from any pretence of Babylonian dominance. Adasi drove the Babylonians and Amorites from Assyria during the late 18th century BC and Babylonian power began to quickly wane in Mesopotamia as a whole, although the Amorites would retain control over Babylonia and southern Mesopotamia until 1595 BC when they were overthrown by the Kassites, a people from the Zagros Mountains who spoke a language isolate and were neither Semites nor IndoEuropeans. Adasi was succeeded by Bel-bani (1700-1691 BC). Little is known of many of the kings that followed such as; Libaya (1690-1674 BC), Sharma-Adad I (1673-1662 BC), Iptar-Sin (1661-1650 BC), Bazaya (1649-1622 BC), Lullaya (1621-1618 BC), Shu-Ninua (1615-1602 BC), Sharma-Adad II (1601-1599 BC), Erishum III (1598-1586 BC), and Shamshi-Adad II (1585-1580 BC). However Assyria seems to have been a relatively strong and stable nation, existing undisturbed by its neighbours such as the Hittites, Hurrians, Amorites, Babylonians or Mitanni for well over 200 years. When Babylon fell to the Kassites in 1595 BC, they were unable to make any inroads into Assyria, and there seems to have been no trouble between the first Kassite ruler of Babylon, Agum II and Erishum III of Assyria, and a treaty was signed between the two rulers. Similarly, Ashur-nirari I (1547-1522 BC) seems not to have been troubled by the newly founded Mitanni Empire in Asia Minor, the Hittite empire or Babylon during his 25 year reign. Puzur-Ashur III (1521-1498 BC) of Assyria and BurnaBuriash I the Kassite king of Babylon, signed a treaty defining the borders of the two nations in the late 16th century BC. Puzur-

Ashur III, an energetic ruler, undertook much rebuilding work in Assur, the city was refortified and the southern quarters incorporated into the main city defences. Temples to the moon god Sin (Nanna) and the sun god Shamash were erected in the 15th century BC. He was succeeded by Enlil-nasir I (1497-1483 BC).

Assyria under Mitanni domination The emergence of the Mitanni Empire in the 16th century BC did eventually lead to a period of Mitanni-Hurrian domination in the 15th century. The Mitanni were an Indo-European people who conquered and formed the ruling class over the indigenous Hurrians of Asia Minor/Anatolia. The Hurrians spoke a language isolate and were neither Semites nor Indo-Europeans. Some time after the death of the capable Puzur-Ashur III in 1498 BC, Saushtatar, king of Hanilgalbat (Hurrians of Mitanni), sacked Ashur and made Assyria a largely vassal state. This event is most likely to have happened during the rule of Nur-ili (1483 - 1471 BC). The Assyrian monarchy survived, and the Mitanni influence appears to have been sporadic, and they appear not to have been always willing or able to interfere in Assyrian internal affairs, for example the son of Nur-ili, Ashur-shaduni (1470 BC) was deposed by his uncle Ashur-rabi I in his first year of rule, and similarly, Ashur-nadin-ahhe I (who had made an alliance with Egypt, which sent him a consignment of gold) was deposed by his own brother Enlil-nasir II in 1420 BC. Assyrian kings seemed to have been free of Mitanni influence regarding international affairs at times also, as evidenced by the border treaty between Ashurbel-nisheshu (14171409 BC) and Karaindash of Babylon in the late 15th century. Ashur-rim-nisheshu (14081401 BC) and Ashurnadin-ahhe II (14001391 BC) were the final two kings subject to the Mitanni empire. Eriba-Adad I, a son of Ashur-bel-nisheshu, ascended the throne in 1390 BC and the ties to Mitanni began to unravel. There are dozens of Mesopotamian cuneiform texts from this period, with precise observations of solar and lunar eclipses, that have been used as 'anchors' in the various attempts to define the chronology of Babylonia and Assyria for the early second millennium (i.e., the "high", "middle", and "low" chronologies.)

Middle Assyrian period Assyrian resurgence Middle Assyrian Period 1365 BC934 BC

Map of the Ancient Near East during the Amarna Period (14th century BC), showing the great powers of the day: Egypt (green), Hatti (yellow), the Kassite kingdom of Babylon (purple), Assyria (grey), and Mitanni (red). Lighter areas show direct control, darker areas represent spheres of influence. The extent of the Achaean/Mycenaean civilization is shown in orange. Assur Akkadian Mesopotamian Religion religion Government Monarchy King - 1365 - 1330 Ashur-uballit I BC (first) - 967 - 934 BC Tiglath-Pileser Capital Language(s)

II (last) Historical Mesopotamia era - Independenc 1365 BC e from Mitanni - Reign of 934 BC Ashur-dan II Scholars variously date the beginning of the "Middle Assyrian period" to either the fall of the Old Assyrian kingdom of ShamshiAdad I, or to the ascension of Ashur-uballit I to the throne of Assyria.

Assyrian expansion and empire 1390 - 1076 BC See also: Military history of the Neo-Assyrian Empire By the reign of Eriba-Adad I (1390 BC - 1366 BC) Mitanni influence over Assyria was on the wane. Eriba-Adad I became involved in a dynastic battle between Tushratta and his brother Artatama II and after this his son Shuttarna II, who called himself king of the Hurri while seeking support from the Assyrians. A proHurri/Assyria faction appeared at the royal Mitanni court. EribaAdad I had thus loosened Mitanni influence over Assyria, and in turn made Assyria an influence on Mitanni affairs. Mitanni influence over Assyria collapsed completely during the reign of Ashur-uballit I (1365 BC 1330 BC). Assyrian pressure from the east and Hittite pressure from the north-west, enabled Ashur-uballit I to completely throw off any remaining Mitanni influence and again make Assyria a fully independent and indeed imperial power at the expense of Kassite Babylonia, the Mitanni themselves, Hurrians and the Hittites; and a time came when the Kassite king in Babylon was glad to marry Muballiat-ra, the daughter of Ashur-uballit, whose letters to Akhenaten of Egypt form part of the Amarna letters. This marriage led to disastrous results, as the Kassite faction at court murdered the Babylonian king and placed a pretender on the throne. Assur-uballit promptly invaded Babylonia to avenge his son-in-law, entering Babylon, deposing the king and installing Kurigalzu II of the royal line king there. Ashur-uballit I then attacked and defeated Mattiwaza the

Mitanni king despite attempts by the Hittite king Suppiluliumas, now fearful of growing Assyrian power, attempting to preserve his throne with military support. The lands of the Mitanni and Hurrians were duly appropriated by Assyria, making it a large and powerful empire. Enlil-nirari (1329- 1308 BC) succeeded Ashur-uballit I. He described himself as a "Great-King" (Sharru rab) in letters to the Hittite kings. He was immediately attacked by Kurigalzu II of Babylon who had been installed by his father, but succeeded in defeating him, repelling Babylonian attempts to invade Assyria, counter attacking and appropriating Babylonian territory in the process, thus further expanding Assyria. The successor of Enlilnirari, Arik-den-ili (c. 1307-1296 BC), consolidated Assyrian power, and successfully campaigned in the Zagros Mountains to the east, subjugating the Lullubi and Gutians. In the Levant, he defeated Semitic tribes of the so-called Ahlamu group. He was followed by Adad-nirari I (1295- 1275 BC) who made Kalhu (Biblical Calah) his capital, and continued expansion to the northwest, mainly at the expense of the Hittites and Hurrians, conquering Hittite territories such as Carchemish and beyond. Adad-nirari I made further gains to the south, annexing Babylonian territory and forcing the Kassite rulers of Babylon into accepting a new frontier agreement in Assyria's favour. Although in the latter part of his reign, the Hittites retook some of their lost territory, he was satisfied with his defense of Assyria's eastern frontier against the mountain tribes. Adad-nirari's inscriptions are more detailed than any of his predecessors. He declares that the gods called him to war, a statement used by most subsequent Assyrian kings. He referred to himself again as "The Great King" and conducted extensive building projects in Ashur and the provinces. In 1274 BC Shalmaneser I ascended the throne. He proved to be a great warrior king. During his reign he conquered the powerful kingdom of Urartu in the Caucasus Mountains and the fierce Gutians of the Zagros Mountains in modern Iran. He then attacked the Mitanni-Hurrians, defeating both King Shattuara and his Hittite and Aramean allies, finally completely destroying the Hurrian kingdom in the process. During the campaign against the Hittites, Shattuara cut off the Assyrian army from their supply of food and water, but the Assyrians broke free in a desperate

battle, counter attacked, and conquered and annexed what remained of the Mitanni kingdom. The Hittites tried unsuccessfully to save Mitanni. In alliance with Babylon, they fought an economic war against Assyria for many years. Assyria was now a large and powerful empire, and a major threat to Egyptian and Hittite interests in the region, and was perhaps the reason that these two powers made peace with one another.[17] Like his father, Shalmaneser was a great builder and he further expanded the city of Kalhu (the biblical Calah/Nimrud) at the juncture of the Tigris and Zab Rivers. Shalmaneser's son and successor, Tukulti-Ninurta I (1244 BC -1208 BC), won a major victory against the Hittites and their king Tudhaliya IV at the Battle of Nihriya and took thousands of prisoners. He then conquered Babylonia, taking Kashtiliash IV as a captive and ruled there himself as king for seven years, taking on the old title "King of Sumer and Akkad" first used by Sargon of Akkad. Tukulti-Ninurta I became the first native Mesopotamian to rule the state of Babylonia, its founders having been Amorites, succeeded by Kassites. Tukulti-Ninurta petitioned the god Shamash before beginning his counter offensive.[18] Kashtiliash IV was captured, single-handed by Tukulti-Ninurta according to his account, who trod with my feet upon his lordly neck as though it were a footstool[19] and deported him ignominiously in chains to Assyria. The victorious Assyrian demolished the walls of Babylon, massacred many of the inhabitants, pillaged and plundered his way across the city to the Esagila temple, where he made off with the statue of Marduk.[20] He then proclaimed himself king of Karduniash, king of Sumer and Akkad, king of Sippar and Babylon, king of Tilmun and Meluhha.[18] Middle Assyrian texts recovered at ancient Dr-Katlimmu, include a letter from TukultiNinurta to his sukkal rabiu, or grand vizier, Ashur-iddin advising him of the approach of his general Shulman-mushabshu escorting the captive Kashtiliash, his wife, and his retinue which incorporated a large number of women,[21] on his way to exile after his defeat. In the process he defeated the Elamites, who had themselves coveted Babylon. He also wrote an epic poem documenting his wars against Babylon and Elam. After a Babylonian revolt, he raided and plundered the temples in Babylon, regarded as an act of sacrilege. As relations with the priesthood in Ashur began deteriorating, Tukulti-Ninurta built a new capital city; Kar-Tukulti-Ninurta.[22]

However, Tukulti-Ninurta's sons rebelled and besieged him in his capital. He was murdered and then succeeded by Ashur-nadinapli. Another unstable period for Assyria followed, it was riven by periods of internal strife and the new king only made token and unsuccessful attempts to recapture Babylon, whose Kassite kings had taken advantage of the upheavals in Assyria and freed themselves from Assyrian rule. However, Assyria itself was not threatened by foreign powers during the reigns of Ashur-nirari III, Enlil-kudurri-usur and Ninurta-apal-Ekur (1192-1180 BC), although Ninurta-apal-Ekur usurped the throne from Enlil-kudurriusur. Ashur-Dan I (1179-1133 BC) stabilised Assyria during his unusually long reign. He maintained friendly relations with Babylonia and other neighbours of Assyria, and seems to have quelled internal instability. However, another brief period of internal upheaval followed the death of Ashur-Dan I when his son and successor Ninurta-tukulti-Ashur (1133 BC) was deposed in his first year of rule by his own brother Mutakkil-Nusku and forced to flee to Babylonia. Mutakkil-Nusku himself died in the same year (1133 BC) leaving a third brother Ashur-resh-ishi I (1133 -1116 BC) the throne. This was to lead to a renewed period of Assyrian expansion and empire. As the Hittite empire collapsed from the onslaught of the Phrygians (called Mushki in Assyrian annals), Babylon and Assyria began to vie for Amorite regions (in modern Syria), formerly under firm Hittite control. When their forces encountered one another in this region, the Assyrian king Ashur-resh-ishi I met and defeated Nebuchadnezzar I of Babylon on a number of occasions. Assyria then invaded and annexed Hittite controlled lands in Asia Minor and Aram (Syria), making it once more an imperial power. Tiglath-Pileser I (1115- 1077 BC), vies with Shamshi-Adad I and Ashur-uballit I among historians as being regarded as the founder of the first Assyrian empire. The son of Ashur-resh-ishi I, he ascended to the throne upon his father's death, and became one of the greatest of Assyrian conquerors during his 38 year reign.[23] His first campaign in 1112 BC was against the Phrygians who had attempted to occupy certain Assyrian districts in the Upper Euphrates; after driving out the Phrygians he then overran the Luwian kingdoms of Commagene, Cilicia and Cappadocia, and drove the Hittites from the Assyrian province of Subartu, northeast of Malatia.

In a subsequent campaign, the Assyrian forces penetrated Urartu, into the mountains south of Lake Van and then turned westward to receive the submission of Malatia. In his fifth year, TiglathPileser again attacked Commagene, Cilicia and Cappadocia, and placed a record of his victories engraved on copper plates in a fortress he built to secure his Cilician conquests. The Aramaeans of northern Syria were the next targets of the Assyrian king, who made his way as far as the sources of the Tigris.[23] The control of the high road to the Mediterranean was secured by the possession of the Hittite town of Pethor at the junction between the Euphrates and Sajur; thence he proceeded to conquer the Canaanite/Phoenician cities of (Byblos), Sidon, and finally Arvad where he embarked onto a ship to sail the Mediterranean, on which he killed a nahiru or "sea-horse" (which A. Leo Oppenheim translates as a narwhal) in the sea.[23] He was passionately fond of hunting and was also a great builder. The general view is that the restoration of the temple of the gods Ashur and Hadad at the Assyrian capital of Assur (Ashur) was one of his initiatives.[23] He also invaded and defeated Babylon twice, assuming the old title "King of Sumer and Akkad", forcing tribute from Babylon, although he did not actually depose the actual king in Babylonia, where the old Kassite Dynasty had now succumbed to an Elamite one.

Assyria in the Ancient Dark Ages, 1075-912 BC After Tiglath-Pileser I died in 1076 BC, Assyria was in comparative decline for the next 150 years. The period from 1200 BC to 900 BC was a dark age for the entire Near East, North Africa, Caucasus, Mediterranean and Balkan regions, with great upheavals and mass movements of people. Semitic peoples such as the Arameans, Chaldeans and Suteans moved into areas to the west and south of Assyria, including overrunning much of Babylonia, Indo-European/Iranic peoples such as the Medes and Persians moved into the lands to the east of Assyria, displacing the native Gutians and pressuring Elam and Mannea (which were both ancient non Indo-European civilisations of Iran), and to the north the Indo-European Phrygians overran their fellow Indo European Hittites, Urartians (Armenians) rose in

the Caucasus, and Cimmerians and Scythians around The Black Sea. Egypt was divided and in disarray, and Semitic Israelites were doing battle with Indo-European Philistines for control of southern Canaan. Despite the apparent weakness of Assyria, at heart it in fact remained a solid, well defended nation whose warriors were the best in the world. Assyria, with its stable monarchy and secure borders was in a stronger position during this time than potential rivals such as Egypt, Babylonia, Elam, Phrygia, Urartu, Persia and Media[24] Kings such as Ashur-bel-kala, Eriba-Adad II, Ashur-rabi II, Ashurnasirpal I, Tiglath-Pileser II and Ashur-Dan II successfully defended Assyria's borders and upheld stability during this tumultuous time. Assyrian kings during this period appear to have adopted a policy of maintaining and defending a compact, secure nation, and interspersed this with sporadic punitive raids and invasions of neighbouring territories when the need arose; For example, during the reign of Ashur-rabi II (1013972 BC) Aramaean tribes took the cities of Pitru and Mutkinu (which had been taken and colonized by Tiglath Pileser I.) This led to the Assyrian king attacking the Arameans, forcing his way to the Mediterranean and constructing a stele in the area of Mount Atalur.[25] Similarly, Ashur-Dan II (935912 BC) is recorded as having made punitive raids outside the borders of Assyria to clear Aramean and other tribal peoples from the regions surrounding Assyria. Ashur-dan II concentrated on rebuilding Assyria within its natural borders, from Tur Abdin to the foothills beyond Arbela, he built government offices in all provinces, and as an economic boost, provided ploughs throughout the land, which yielded record grain production.

Society in the Middle Assyrian period Assyria had difficulties with keeping the trade routes open. Unlike the situation in the Old Assyrian period, the Anatolian metal trade was effectively dominated by the Hittites and the Hurrians. These people now controlled the Mediterranean ports, while the Kassites controlled the river route south to the Persian Gulf. The Middle Assyrian kingdom was well organized, and in the firm control of the king, who also functioned as the High Priest of

Ashur, the state god. He had certain obligations to fulfill in the cult, and had to provide resources for the temples. The priesthood became a major power in Assyrian society. Conflicts with the priesthood are thought to have been behind the murder of king Tukulti-Ninurta I. The main Assyrian cities of the middle period were Ashur, Kalhu (Nimrud) and Nineveh, all situated in the Tigris River valley. At the end of the Bronze Age, Nineveh was much smaller than Babylon, but still one of the world's major cities (population ca. 33,000). By the end of the Neo-Assyrian period, it had grown to a population of some 120,000, and was possibly the largest city in the world at that time.[26] All free male citizens were obliged to serve in the army for a time, a system which was called the ilkuservice. A legal code was produced during the 14th-13th century which, among other things, clearly shows that the social position of women in Assyria was lower than that of neighbouring societies. Men were permitted to divorce their wives with no compensation paid to the latter. If a woman committed adultery, she could be beaten or put to death. It's not certain if these laws were seriously enforced, but they appear to be a backlash against some older documents which granted things like equal compensation to both partners in divorce. The women of the king's harem and their servants were also subject to harsh punishments such as beatings, mutilation, and death. Assyria in general had much harsher laws than most of the region. Executions were not uncommon, nor were whippings followed by forced labour. Some offenses allowed the accused a trial under torture/duress. One tablet that covers property rights has brutal penalties for violators. A creditor could force debtors to work for him, but not sell them. The Middle Assyrian Period is marked by the long wars fought during this period that helped build Assyria into a warrior society. The king depended both on the citizen class and priests in his capital, and the landed nobility who supplied the horses needed by Assyria's military. Documents and letters illustrate the importance of the latter to Assyrian society. Assyria needed less artificial irrigation than Babylon, and horse-breeding was extensive. Portions of elaborate texts about the care and training of them have been found. Trade was carried out in all directions. The mountain country to the north and west of Assyria was a

major source of metal ore, as well as lumber. Economic factors were a common cassius bella of war. Assyrian architecture, like that of Babylonia, was influenced by Sumero-Akkadian styles (and to some degree Mitanni), but early on developed its own distinctive style. Palaces sported colourful wall decorations, and seal-cutting (an art learned from Mittani) developed apace. Schools for scribes taught both the Babylonian and Assyrian dialects of Akkadian, and Sumerian and Akkadian literary works were often copied with an Assyrian flavour. The Assyrian dialect of Akkadian was used in legal, official, religious, and practical texts such as medicine or instructions on manufacturing items. During the 13th-10th centuries, picture tales appeared as a new art form: a continuous series of images carved on square stone steles. Somewhat reminiscent of a comic book, these show events such as warfare or hunting, placed in order from the upper left to the lower right corner of the stele with captions written underneath them. These and the excellent cut seals show that Assyrian art was beginning to surpass that of Babylon. Architecture saw the introduction of a new style of ziggurat, with two towers and colorful enameled tiles.

Neo-Assyrian Empire

Map of the Neo-Assyrian Empire and its expansions. Main articles: Neo-Assyrian Empire and Military history of the Neo-Assyrian Empire The Neo-Assyrian Empire is usually considered to have begun with the accession of Adad-nirari II, in 911 BC, lasting until the fall of Nineveh at the hands of the Babylonians, Medes, Scythians and Cimmerians in 612 BC.[27] In the Old and Middle Assyrian periods, Assyria had at times been a strong kingdom and imperial power based in northern Mesopotamia, competing for dominance with Babylonia to the south and with the Hittites and Arameans to the west, the Hittite empire and the Phrygians to the north, and the Elamites to the east.

Expansion, 911-627 BC Beginning with the campaigns of Adad-nirari II (911-892 BC), Assyria once more became a great power, growing to be the greatest empire the world had yet seen. He firmly subjugated the areas previously under only nominal Assyrian vassalage, conquering and deporting troublesome Aramean, Neo-Hittite and Hurrian populations in the north to far-off places. Adadinirari II then twice attacked and defeated Shamash-mudammiq of Babylonia, annexing a large area of land north of the Diyala River and the towns of Ht and Zanqu in mid Mesopotamia. He made further gains over Babylonia under Nabu-shuma-ukin I later in his reign. His successor, Tukulti-Ninurta II (891-884 BC) consolidated Assyria's gains and expanded into the Zagros Mountains in modern Iran, subjugating the newly arrived Persians and Medes as well as pushing into central Asia Minor. Ashurnasirpal II (883859 BC) was a fierce and ruthless ruler who advanced without opposition through Aram and Canaan (modern Syria) and Asia Minor as far as the Mediterranean and conquered and exacted tribute from Aramea, Phrygia and Phoenicia among others. Ashurnasirpal II also repressed revolts among the Medes and Persians in the Zagros Mountains, and moved his capital to

the city of Kalhu (Calah/Nimrud). The palaces, temples and other buildings raised by him bear witness to a considerable development of wealth, science, architecture and art. He also built a number of new heavily fortified towns, such as Imgur-Enlil (Balawat), Tushhan, Kar-Ashurnasirpal and Nibarti-Ashur. Ashurnasirpal II also had a keen interest in Botany and Zoology; collecting all manner of plants, seeds and animals to be displayed in Assyria. Shalmaneser III (858823 BC) attacked and reduced Babylonia to vassalage, and defeated Aramea, Israel, Urartu, Phoenicia, the neo Hittite states and the Arabs, forcing all of these to pay tribute to Assyria. Shalmanesser III fought the Battle of Qarqar against an alliance of 12 nations (including Egypt, Israel, Hamath, Phoenicia, the Arabs, Arameans, and neo Hittites among others). His armies penetrated to, The Caucasus, Lake Van and the Taurus Mountains; the Hittites of Carchemish were compelled to pay tribute, and the kingdoms of Hamath and Aram Damascus were subdued. He consolidated Assyrian control over the regions conquered by his predecessors, and by the end of his 27 year reign Assyria was master of Mesopotamia, The Levant, western Iran, Israel, Jordan and much of Asia Minor. Due to old age, in the last 6 years of his reign he passed command of his armies to the "Turtanu" (General) Dayyan-Assur. However, his successor Shamshi-Adad V (822-811 BC) inherited an empire beset by civil war in Assyria, The first years of his reign saw a serious struggle for the succession of the aged Shalmaneser. The revolt was led by Shamshi-Adad's brother Assur-danin-pal, and had broken by 826 BC. The rebellious brother, according to Shamshi-Adad's own inscriptions, succeeded in bringing to his side 27 important cities, including Nineveh. The rebellion lasted until 820 BC, preventing Assyria expanding its empire further until it was quelled. Later in his reign, Shamshi-Adad V successfully campaigned against Babylonia, and forced a treaty in Assyria's favour on the Babylonian king Marduk-zakir-shumi I. In 814 BCE he won the battle of Dur-Papsukkal against the Babylonian king Murdukbalassu-iqbi, and went on to subjugate the Aramean and Chaldean tribes newly settled in parts of Babylonia. He was succeeded by Adad-nirari III (810- 782 BC) who was merely a boy. The Empire was thus ruled by his mother, the

famed queen Semiramis (Shammuramat) until 806 BC. Semiramis held the empire together, and appears to have campaigned successfully in subjugating the Persians and Medes during her regency, leading to the later Iranic myths and legends surrounding her.[28] In 806 BC, Adad-nirari III took the reins of power from Semiramis. He invaded the Levant and subjugated the Arameans, Phoenicians, Philistines, Israelites, neo Hittites, Moabites and Edomites. He entered Damascus and forced tribute upon its king Ben-Hadad III. He next turned eastward to Iran, and subjugated the Persians, Medes and the pre Iranic Manneans, penetrating as far as the Caspian Sea. He then turned south, forcing Babylonia to pay tribute. His next targets were the Chaldean and Sutu tribes who had settled in the far south eastern corner of Mesopotamia, whom he conquered and reduced to vassalage, then the Arabs of the deserts to the south of Mesopotamia were vanquished and forced to pay tribute also. Adad-nirari III died prematurely in 782 BC and this led to a temporary period of stagnation within the empire. Shalmaneser IV (782 - 773 BC) seems to have wielded little authority, and a victory over Argishti I, king of Urartu at Til Barsip is accredited to an Assyrian General ('Turtanu') named Shamshi-ilu who does not even bother to mention his king. Shamshi-ilu also scored victories over the Arameans and neo Hittites, and again, takes personal credit at the expense of his king. Ashur-dan III ascended the throne in 772 BC. He proved to be a largely ineffectual ruler who was beset by internal rebellions in the cities Ashur, Arrapkha and Guzana. He failed to make further gains in Babylonia and Aram (Syria). His reign was also marred by Plague and an ominous Solar Eclipse. Ashur-nirari V became king in 754 BC, his reign seems to have been one of permanent revolution, and he apprears to have barely left his palace in Nineveh apart from a successful campaign in Asia Minor in 750 BC, until he was deposed by Tiglath-pileser III in 745 BC bringing a resurgence to Assyria. Tiglath-Pileser III (745-727 BC) initiated a renewed period of Assyrian expansion; Urartu, Persia, Media, Mannea, Babylonia, Arabia, Phoenicia, Israel, Judah, Samaria, Palestine, Nabatea, Chaldea and the Neo-Hittites were subjugated, Tiglath-Pileser III was declared king in Babylon and the Assyrian empire was now

stretched from the Caucasus Mountains to Arabia and from the Caspian Sea to Cyprus. Tiglath-Pileser III had reorganised the Assyrian army into a professional fighting force, and greatly improved the civil administration of his empire, setting the template for future empires[29] Tiglath-Pileser III introduced eastern Aramaic as the Lingua Franca of Assyria and its vast empire.[30] Shalmaneser V (726-723 BC) consolidated Assyrian power during his short reign, and repressed Egyptian attempts to gain a foothold in the near east. Sargon II (722-705 BC) maintained the empire, driving the Cimmerians and Scythians from Iran, where they had invaded and attacked the Persians who were vassals of Assyria. Mannea, Cilicia Cappadocia and Commagene were conquered, Urartu was ravaged, and Babylon, Aram, Phoenicia, Israel, Arabia, Midas, king of Phrygia and Cyprus were forced to pay tribute. His stele has been found as far west as Larnaca in Cyprus. Sargon II conquered Gurgum, Milid, Tabal and all of the Hittite kingdoms of the Taurus Mountains. He was killed in 705 BC while on a punitive raid against the Cimmerians and was succeeded by Sennacherib. Sennacherib (705-681 BC), a ruthless ruler, defeated the Greeks who were attempting to gain a foothold in Cilicia, and defeated and drove the Nubian ruled Egyptians from the Near East where the Nubian Pharaoh Taharqa had fomented revolt against Assyria. Babylon revolted, and Sennacherib laid waste to the city, defeating its Elamite and Chaldean allies in the process. He then sacked Israel and laid siege to Judah. He installed his own son Ashur-nadin-shumi as king in Babylonia. He maintained Assyrian domination over the Medes, Manneans and Persians to the east, Asia Minor to the north and north west, and the Levant, Phonecia and Aram in the west. Sennacherib was murdered by his own sons in a palace revolt, apparently in revenge for the destruction of Babylon. Esarhaddon (680-669 BC) expanded Assyria still further, campaigning deep into the Caucasus Mountains in the north, breaking Urartu completely in the process. Tiring of Egyptian interference in the Assyrian Empire, Esarhaddon crossed the Sinai Desert, and invaded and conquered Egypt, driving its foreign Nubian/Kushite and Ethiopian rulers out in the process. He

expanded the empire as far south as Arabia and Dilmun (modern Bahrain or Qatar). Esarhaddon also completely rebuilt Babylon during his reign, bringing peace to Mesopotamia as a whole. The Babylonians, Egyptians, Elamites, Cimmerians, Scythians, Persians, Medes, Manneans, Arameans, Chaldeans, Israelites, Phonecians and Urartu were vanquished and regarded as vassals and Assyria's empire was kept secure. Esarhaddon died whilst on route to Egypt to put down a revolt among the native dynasty he had installed. Under Ashurbanipal (669-627 BC) its domination spanned from the Caucasus Mountains in the north to Nubia, Egypt and Arabia in the south, and from Cyprus and Antioch in the west to Persia in the east. Ashurbanipal destroyed Elam and smashed a rebellion led by his own brother Shamash-shum-ukin who was the Assyrian king of Babylon, exacting savage revenge on the coalition of Chaldeans, Nabateans, Arameans, Sutu, Arabs and Elamites who had supported him. An Assyrian governor named Kandalanu was installed to rule Babylonia on Ashurbanipal's behalf. Ashurbanipal crushed the Nubian/Cushite king Tantamani, who had attempted to invade Assyrian controlled Egypt. Persia and Media were regarded as vassals of Ashurbanipal. He built vast libraries and initiated a surge in the building of temples and palaces. After the crushing of the Babylonian revolt Ashurbanipal appeared master of all he surveyed. To the east, Elam was devastated and prostrate before Assyria, the Manneans and the Iranic Persians and Medes were vassals. To the south, Babylonia was occupied, the Chaldeans, Arabs, Sutu and Nabateans subjugated, the Nubian empire destroyed, and Egypt paid tribute. To the north, the Scythians and Cimmerians had been vanquished and driven from Assyrian territory, Urartu (Armenia), Phrygia, Corduene and the neo Hittites were in vassalage, and Lydia pleading for Assyrian protection. To the west, Aramea (Syria), the Phoenicians, Israel, Judah, Samarra and Cyprus were subjugated, and the Hellenised inhabitants of Caria, Cilicia, Cappadocia and Commagene paid tribute to Assyria. Assyria now appeared stronger than ever. However, the long struggle with Babylonia and Elam and their allies, and the constant campaigning to control and expand its vast empire in all directions, left Assyria exhausted. It had been drained of wealth and manpower; the devastated provinces could yield nothing to supply the needs of

the imperial exchequer, and it was difficult to find sufficient troops to garrison the huge empire. At its height Assyria conquered the 25th dynasty Egypt (and expelled its Nubian/Kushite dynasty) as well as Babylonia, Chaldea, Elam, Media, Persia, Ararat (Armenia), Phoenicia, Aramea/Syria, Phrygia, the Neo-Hittites, Hurrians, northern Arabia, Gutium, Israel, Judah, Moab, Edom, Corduene, Cilicia, Mannea and parts of Ancient Greece (such as Cyprus), and defeated and/or exacted tribute from Scythia, Cimmeria, Lydia, Nubia, Ethiopia and others.

Downfall, 627-605 BC The Assyrian Empire was severely crippled following the death of Ashurbanipal in 627 BC the nation descending into a prolonged and brutal series of civil wars involving three rival kings, Ashuretil-ilani, Sin-shumu-lishir and Sin-shar-ishkun. Ashur-etil-ilani came to the throne in 626 BC, and was immediaely beset by a series of internal civil wars. He was deposed in 623 BC, after four years of bitter fighting by Sinshumu-lishir, an Assyrian Turtanu (General) who also briefly occupied and claimed the throne of Babylon in that year. In turn, Sin-shumu-lishir was deposed after a year of warfare by Sin-sharishkun (622 - 612 BC) who was then himself faced with constant rebellion in the Assyrian homeland. This situation led to wholesale revolution in Babylon, and during his reign many Assyrian colonies to the west, east and north similarly took advantage and ceased to pay tribute to Assyria, most significantly the Medes and Persians. By 620 BC, Nabopolassar, a member of the Chaldean tribe from the far southeast of Mesopotamia, had claimed Babylonia in the confusion. Sin-shar-ishkun amassed a large army to eject Nabopolassar from Babylon, however yet another revolt broke out in Assyria proper, forcing the bulk of his army to turn back, where they promptly joined the rebels in Nineveh; similarly, Nabopolassar was unable to make any inroads into Assyria despite its weakened state, being repelled at every attempt, and the next four years saw bitter fighting in Babylonia itself, as the

Assyrians tried to wrest back control.[1] However, Nabopolassar entered into an alliance with the Median king Cyaxares the Great, who had taken advantage of the upheavals in Assyria to free his people from Assyrian vassalage and unite the Iranic Medes and Persians, and the remnants of the Elamites and Manneans, into a powerful Median-dominated force. The Babylonians and Medes, together with the Scythians and Cimmerians to the north, attacked Assyria in 616 BC. After four years of bitter fighting, Nineveh was finally sacked in 612 BC, after a prolonged siege followed by house to house fighting, Sin-shar-ishkun was killed defending his capital. However, Assyrian resistance continued, Ashur-uballit II (612- 608 BC) took the throne, won a few battles, and occupied and held out at Harran (where he founded a new capital) from 612 BC until 609 BC when he was overrun by the Babylonians and Medes. The Egyptians then came to Assyria's aid, Ashur-uballit II and Necho of Egypt made a failed attempt to recapture Harran in 609 BC, Ashur-uballit II was probably killed during this battle, although this is not certain. The next three years saw the Egyptians and the remnants of the Assyrian army vainly attempting to eject the invaders from Assyria. In 605 BC, the Babylonians and Medes defeated the Egyptians and Assyrians at Carchemish, bringing an end to Assyria as an independant political entity.

Assyria after the empire See also: Assyrian continuity Athura, Assuristan, Assyria province Assyria was ruled by Babylon from 605 BC until 539 BC, and in a twist of fate, Nabonidus the last king of Babylon was himself an Assyrian from Harran; however apart from plans to dedicate religious temples in that city, Nabonidus showed little interest in rebuilding Assyria. Nineveh and Kalhu remained in ruins, conversely a number of towns and cities such as Arrapkha, Guzana and Harran remained intact, and Assur and Arbela were not completely destroyed, as is attested by their later revival. However, Assyria spent much of this period in a degree of devastation following its fall.

After this, it was ruled by the Persian Achaemenid Empire (as Athura) from 539 BC to 330 BC (see Achaemenid Assyria). Assyria seems to have recovered dramatically, and flourished during this period. It became a major agricultural and administrative centre of the Achaemenid Empire, and its soldiers were a mainstay of the Persian Army.[31] In fact Assyria even became powerful enough to raise a full scale revolt against the empire in 520 BC. The Persians had spent centuries under Assyrian domination, and Assyrian influence can be seen in Achaemenid art, infrastructure and administration. Early Persian rulers saw themselves as successors to Ashurbanipal, and Mesopotamian Aramaic was retained as the lingua franca of the empire for over two hundred years.[32] Nineveh was never rebuilt however, and 200 years after it was sacked Xenophon reported only small numbers of people living amongst its ruins. In 330 BC, Assyria fell to Alexander the Great, the Macedonian Emperor from Greece; it thereafter became part of the Seleucid Empire and was renamed Syria, a Hurrian, Luwian and Greek corruption of Assyria.[33] It is from this period that the later Syria Vs Assyria naming controversy arises, the Seleucids applied the name not only to Assyria itself, but also to the lands to the west (Aram modern Syria) which had been part of the Assyrian empire. When they lost control of Assyria itself, the name Syria survived and was applied only to the land of Aramea to the west, that had once been part of the Assyrian empire. This was to lead to both the Assyrians from Mesopotamia and Arameans from the Levant being dubbed Syrians in Greco-Roman culture. By 150 BC, Assyria was under the control of the Parthian Empire as Athura (the Parthian word for Assyria) where the Assyrian city of Ashur seems to have gained a degree of autonomy, and temples to the native gods of Assyria were resurrected. A number of neo-Assyrian states arose, namely Adiabene, Osroene and Hatra. In 116 AD, under Trajan, it was taken over by Rome as the Roman Province of Assyria. The Assyrians began to convert to Christianity from Ashurism during the period between the 1st and 3rd centuries AD. Romans and Parthians fought over Assyria and the rest of Mesopotamia until 226 AD, when it was taken over by the Sassanid (Persian) Empire.

It was known as Asuristan during this period, and became a main centre of the Church of the East (now the Assyrian Church of the East), with a flourishing Syriac (Assyrian) Christian culture which exists there to this day. The city of Ashur again flourished, and appears to have gained a great deal of autonomy during this period. The noted Assyriologist Simo Parpola has speculated that it may even have once again been independent for a while prior to being sacked by Shapur I in 256 AD. Temples were still being dedicated to the national god Ashur in his home city and in Harran during the 4th century AD, indicating an Assyrian identity was still strong. After the Arab Islamic conquest in the 7th century AD Assyria was dissolved as an entity. Under Arab rule Mesopotamia as a whole underwent a process of Arabisation and Islamification, and the region saw a large influx of non indigenous Arabs, Kurds, and later Turkic peoples. However, a percentage of the indigenous Assyrian population (known as Ashuriyun by the Arabs) resisted this process, Assyrian Aramaic language and Church of the East Christianity were still dominant in the north, as late as the 11th and 12th centuries AD.[34] The city of Assur was occupied by Assyrians during the Islamic period until the 14th century when Tamurlane conducted a massacre of indigenous Assyrian Christians. After that there are no traces of a settlement in the archaeological and numismatic record.[35] The massacres by Tamurlane massively reduced the Assyrian population throughout Mesopotamia. An Assyrian war of independence was fought during World War I following the Assyrian Genocide suffered at the hands of the Ottomans and their Kurdish allies. Further persecutions have occurred since, such as the Simele Massacre, al Anfal campaign and Baathist and Islamist persecutions.

The Powell Kardashian Connection Part One Germany and West Africa theories Thus far the only people who have been attested with a high level of research to be the descendants of the ancient Mesopotamians are the Assyrian Christians of Iraq and its surrounding areas. Assyria continued to exist as a geopolitical entity until the Arab-

Islamic conquest in the mid 7th century AD, and Assyrian identity, personal names and evolutions of Mesopotamian Aramaic (which still contain many Akkadian loan words) have survived among the Assyrian people from ancient times to this day. (see Assyrian people). However, there have been many claims of ancient mid eastern ancestry (including Assyrian) throughout Europe, Africa and even the Americas, none of which have been supported by mainstream opinion or strong evidence, let alone proof. The most long standing and popularised theory has been the attempts to link Assyrian ancestry to the ancient Germans. The Assyria-Germany connection has an early precedent in Jerome, who compared the Germanic invaders of his day to the threats to the Kingdom of Israel described in the Bible, quoting Psalms 83:8, "Assur also is joined with them".[36] The whole country between the Alps and the Pyrenees, between the Rhine and the Ocean, has been laid waste by hordes of Quadi, Vandals, Sarmatians, Alans, Gepids, Herules, Saxons, Burgundians, Allemanni andalas! for the commonweal!even Pannonians. For "Assur also is joined with them."
[36]

The idea has also some backing in German legend, for example the Gesta Treverorum (a 12th century German medieval chronicle) makes Trebeta son of Ninus the founder of Trier.[37] This legend of Trebeta as having founded Trier is also found in Godfrey of Viterbo's Pantheon (1185) and several other German chronicles of the 12th or 13th century, including the works of Sigebert of Gembloux.[38] The legend is also found cited in compendiums of historical sources from later periods, for example Gottfried Leibniz's Scriptures rerum Brunsvicensium (1710) and the Anthologia veterum latinorum epigrammatum et poematum (1835).[39] As with the West Africa theory, this idea does not have the backing of serious historians, nor contemporary written records of the time in the Near East. There have been no studies or records which show such a link, and it must be pointed out that Ninus and Trebeta were fictional figures, and not historically attested. In

addition, there are no traces of Akkadian or Mesopotamian Aramaic in any Germanic Language. According to a single piece of recent research, refugees from the collapsed Assyrian Empire claim to have reached the region of Lake Chad and founded the kingdoms of Kanem and Kebbi. These alleged refugees claimed the ancestry of Sargon of Akkad (whose dynasty died out some 15 centuries before the fall of Assyria), they also contradictionally claimed ancestry from Nabopolassar, a Babylonian king of Chaldean extraction who played a major part in the destruction of the Assyrian Empire. From the Medieval Arabic king lists of both African states, allegedly copied from earlier lists in ancient Near Eastern languages it appears that the state founders claimed to be deportees of the Assyrian empire who had fled from Syria and Samaria after the defeat of the Egyptian-Assyrian army at Carchemish in 605 BCE.[40] A counterpoint to this argument would be that neither Samaria nor Syria where these refugees were claimed to have originated from were actually ever part of Assyria, but were colonies inhabited largely by Hebrews, Nabateans and Arameans respectively. In addition, there is no evidence whatsoever in Assyrian, Babylonian, Median, Persian, Greek or Egyptian records of the time mentioning deportations of Assyrians from their homelands[7][41] Additionally, the claimants to this ancestry also claim descendancy from Sargon of Akkad (whose dynasty died out over 1500 years before the Assyrian dynasty fell), and from Nabopolassar, who was a Chaldean, politically and militarily opposed to Assyria, and not in fact an Assyrian.[42]

Language During the third millennium BC, there developed a very intimate cultural symbiosis between the Sumerians and the Akkadians, which included widespread bilingualism.[8] The influence of Sumerian on Akkadian (and vice versa) is evident in all areas, from lexical borrowing on a massive scale, to syntactic, morphological, and phonological convergence.[8] This has

prompted scholars to refer to Sumerian and Akkadian in the third millennium as a sprachbund.[8] Akkadian gradually replaced Sumerian as the spoken language of Mesopotamia somewhere around the turn of the 3rd and the 2nd millennium BC (the exact dating being a matter of debate),[9] but Sumerian continued to be used as a sacred, ceremonial, literary and scientific language in Mesopotamia until the 1st century AD. In ancient times Assyrians spoke a dialect of the Akkadian language, an eastern branch of the Semitic languages. The first inscriptions, called Old Assyrian (OA), were made in the Old Assyrian period.[43] In the Neo-Assyrian period the Aramaic language became increasingly common,[44] more so than Akkadian this was thought to be largely due to the mass deportations undertaken by Assyrian kings,[45] in which large Aramaic-speaking populations, conquered by the Assyrians, were relocated to Assyria and interbred with the Assyrians. The ancient Assyrians also used the Sumerian language in their literature and liturgy,[45] although to a more limited extent in the Middle- and Neo-Assyrian periods, when Akkadian became the main literary language.[45] The destruction of the Assyrian capitals of Nineveh and Assur by the Babylonians, Medes and their allies ensured that much of the bilingual elite (but not all) were wiped out. By the 7th century BC, much of the Assyrian population used Akkadian influenced Eastern Aramaic and not Akkadian itself. The last Akkadian inscriptions in Mesopotamia date from the 1st century AD. However, Eastern Aramaic dialects, as well as Akkadian and Mesopotamian Aramaic personal and family names, still survive to this day among Assyrians in the regions of northern Iraq, southeast Turkey, northwest Iran and northeast Syria that constituted old Assyria.[45] After 90 years of effort, the University of Chicago has published an Assyrian Dictionary, whose form is more encyclopedia in style than dictionary.[46]

Arts and sciences Main articles: Art of Mesopotamia and Architecture of Mesopotamia

Relief from Assyrian capital of Dur Sharrukin, showing transport of Lebanese cedar (8th century BC) Assyrian art preserved to the present day predominantly dates to the Neo-Assyrian period. Art depicting battle scenes, and occasionally the impaling of whole villages in gory detail, was intended to show the power of the emperor, and was generally made for propaganda purposes. These stone reliefs lined the walls in the royal palaces where foreigners were received by the king. Other stone reliefs depict the king with different deities and conducting religious ceremonies. Many stone reliefs were discovered in the royal palaces at Nimrud (Kalhu) and Khorsabad (Dur-Sharrukin). A rare discovery of metal plates belonging to wooden doors was made at Balawat (Imgur-Enlil). Assyrian sculpture reached a high level of refinement in the NeoAssyrian period. One prominent example is the winged bull Lamassu, or shedu that guard the entrances to the king's court. These were apotropaic meaning they were intended to ward off evil. C. W. Ceram states in The March of Archaeology that lamassi were typically sculpted with five legs so that four legs were always visible, whether the image were viewed frontally or in profile.

Although works of precious gems and metals usually do not survive the ravages of time, some fine pieces of Assyrian jewelry were found in royal tombs at Nimrud. There is ongoing discussion among academics over the nature of the Nimrud lens, a piece of quartz unearthed by Austen Henry Layard in 1850, in the Nimrud palace complex in northern Iraq. A small minority believe that it is evidence for the existence of ancient Assyrian telescopes, which could explain the great accuracy of Assyrian astronomy. Other suggestions include its use as a magnifying glass for jewellers, or as a decorative furniture inlay. The Nimrud Lens is held in the British Museum.[47] The Assyrians were also innovative in military technology with the use of heavy cavalry, sappers, siege engines etc.

Legacy and rediscovery Main articles: Achaemenid Assyria, Assyriology, and Assyrianism Achaemenid Assyria (539 BC 330 BC) retained a separate identity (Athura), official correspondence being in Imperial Aramaic, and there was even a determined revolt of the two Assyrian provinces of Mada and Athura in 520 BC. Under Seleucid rule (330 BC approximately 150 BC), however, Aramaic gave way to Greek as the official administrative language. Aramaic was marginalised as an official language, but remained spoken in both Assyria and Babylonia by the general populace. It also remained the spoken tongue of the indigenous Assyrian/Babylonian citizens of all Mesopotamia under Persian, Greek and Roman rule, and indeed well into the Arab period it was still the language of the majority, particularly in the north of Mesopotamia, surviving to this day among the Assyrian Christians. Between 150 BC and 226 AD Assyria changed hands between the Parthians and Romans (Roman Province of Assyria) until coming under the rule of Sassanid Persia in 226 AD 651 AD, where it was known as Asuristan.

A number of at least partly neo-Assyrian kingdoms existed in the area between in the late classical and early Christian period also; Adiabene, Hatra and Osroene. Classical historiographers had only retained a very dim picture of Assyria. It was remembered that there had been an Assyrian empire predating the Persian one, but all particulars were lost. Thus Jerome's Chronicon lists 36 kings of the Assyrians, beginning with Ninus, son of Belus, down to Sardanapalus, the last king of the Assyrians before the empire fell to Arbaces the Median. Almost none of these have been substantiated as historical, with the exception of the Neo-Assyrian and Babylonian rulers listed in Ptolemy's Canon, beginning with Nabonassar. The modern discovery of Babylonia and Assyria begins with excavations in Nineveh in 1845, which revealed the Library of Ashurbanipal. Decipherment of cuneiform was a formidable task that took more than a decade, but by 1857, the Royal Asiatic Society was convinced that reliable reading of cuneiform texts was possible. Assyriology has since pieced together the formerly largely forgotten history of Mesopotamia. In the wake of the archaeological and philological rediscovery of ancient Assyria, Assyrian nationalism became increasingly popular among the surviving remnants of the Assyrian people, and has come to strongly identify with ancient Assyria. See also Assyrians portal Ancient Near East portal Assyrian eclipse Chaldo-Assyrians Assyrian people Geography of Mesopotamia Mesopotamian Religion List of Assyrians List of Assyrian settlements List of Assyrian tribes Names of Syriac Christians

Notes and references ^ a b c d e f Georges Roux - Ancient Iraq 2. ^ Saggs notes that: "the destruction of the Assyrian empire did not wipe out its population. They were predominantly peasant farmers, and since Assyria contains some of the best wheat land in the Near East, descendants of the Assyrian peasants would, as opportunity permitted, build new villages over the old cities and carry on with agricultural life, remembering traditions of the former cities. After seven or eight centuries and various vicissitudes, these people became Christians" (The Might that was Assyria, p. 290, ). 3. ^ "Parpola identity_article" (PDF). http://www.jaas.org/edocs/v18n2/Parpola-identity_Article %20-Final.pdf. Retrieved 19 June 2011. 4. ^ Georges Roux, Ancient Iraq, 161-191. 5. ^ Georges Roux - Ancient Iraq 6. ^ Georges Roux - Ancient Iraq a b 7. ^ Parpola, Simo (2004). "National and Ethnic Identity in the Neo-Assyrian Empire and Assyrian Identity in Post-Empire Times" (PDF). Journal of Assyrian Academic Studies (JAAS) 8. ^ a b c d e f Deutscher, Guy (2007). Syntactic Change in Akkadian: The Evolution of Sentential Complementation. Oxford University Press US. pp. 2021. ISBN 9780199532223. http://books.google.com/? id=XFwUxmCdG94C. 9. ^ a b Woods C. 2006 Bilingualism, Scribal Learning, and the Death of Sumerian. In S.L. Sanders (ed) Margins of Writing, Origins of Culture: 91-120 Chicago [1] 10. ^ Malati J. Shendge (1 January 1997). The language of the Harappans: from Akkadian to Sanskrit. Abhinav Publications. p. 46. ISBN 9788170173250. http://books.google.com/books? id=Xb6CZMmwo00C&pg=PA46. Retrieved 22 April 2011. 11. ^ Cory's Ancient Fragments, Isaac Preston Cory, 1832, p. 74. 12. ^ Roman History, Book 1, Chapter 6. 13. ^ The History of Antiquity, Maximilian Duncker, 1877, p. 26-30. 14. ^ Saggs, The Might, 24.
1.

^ According to the Assyrian King List and Georges Roux, Ancient Iraq, p. 187. 16. ^ Larsen, Mogens Trolle (2000): "The old Assyrian citystate". In Hansen, Mogens Herman, A comparative study of thirty city-state cultures: an investigation / conducted by the Copenhagen Polis Centre, p.77-89. 17. ^ Georges Roux, Ancient Iraq, p. 263. a b 18. ^ J. M. Munn-Rankin (1975). "Assyrian Military Power, 1300-1200 B.C.". In I. E. S. Edwards. Cambridge Ancient History, Volume 2, Part 2, History of the Middle East and the Aegean Region, c. 1380-1000 BC. Cambridge University Press. pp. 287288, 298. 19. ^ Albert Kirk Grayson (1972). Assyrian Royal Inscriptions: Volume I. Wiesbaden: Otto Harrassowitz. p. 108. 716. 20. ^ Christopher Morgan (2006). Mark William Chavalas. ed. The ancient Near East: historical sources in translation. Blackwell Publishing. pp. 145152. 21. ^ Frederick Mario Fales (2010). "Production and Consumption at Dr-Katlimmu: A Survey of the Evidence". In Hartmut Khne. Dr-Katlimmu 2008 and beyond. Harrassowitz Verlag. p. 82. 22. ^ George Roux, Ancient Iraq, 263-4. a b c d 23. ^ The encyclopdia britannica: a dictionary of arts, sciences, literature and general information, Volume 26, Edited by Hugh Chrisholm, 1911, p. 968 24. ^ According to George Roux, Ancient Iraq, p. 282-283. 25. ^ Olmstead, A.T. ()1918). 38. pp. 209263. 26. ^ see historical urban community sizes. Estimates are those of Chandler (1987). 27. ^ Chart of World Kingdoms, Nations and Empires All Empires 28. ^ Georges Roux, Ancient Iraq, p. 301-2. 29. ^ George Roux - Ancient Iraq 30. ^ George Roux, Ancient Iraq, p. 308. 31. ^ "Assyrians after Assyria". Nineveh.com. 4 September 1999. http://www.nineveh.com/Assyrians %20after%20Assyria.html. Retrieved 19 June 2011. 32. ^ Van de Mieroop, History, p. 293. 33. ^ "The Terms "Assyria" and "Syria" Again" (PDF). http://www.aina.org/articles/ttaasa.pdf. Retrieved 19 June 2011.
15.

^ According to George Roux and Simo Parpola 35. ^ http://www.assur.de/Themen/Stadtgeschichte_Engl/body_st adtgeschichte_engl.html a b 36. ^ Nicene and Post-Nicene Fathers, letter 123, section 16 37. ^ http://www.medievalcoinage.com/gallery/germanytrier.htm 38. ^ Hammer, William, The Concept of the New or Second Rome in the Middle Ages, Speculum, Vol. 19, No. 1 (Jan., 1944) 39. ^ Hammer, p. 58 40. ^ Lange, Dierk: "An Assyrian successor state in West Africa: The ancestral kings of Kebbi as ancient Near Eastern rulers", Anthropos, 104, 2 (2009), pp. 359-382; id., The founding of Kanem by Assyrian Refugees ca. 600 BCE: Documentary, Linguistic, and Archaeological Evidence, Boston 2011, pp. 31-38. 41. ^ From a lecture by J. A. Brinkman: "There is no reason to believe that there would be no racial or cultural continuity in Assyria, since there is no evidence that the population of Assyria was removed." Quoted in Efram Yildiz's "The Assyrians" Journal of Assyrian Academic Studies, 13.1, pp. 22, ref 24 42. ^ F Leo Oppenheim - Ancient Mesopotamia 43. ^ George Roux - Ancient Iraq page 188 44. ^ Georges Roux -Ancient Iraq - Page 308 45. ^ a b c d Georges Roux - Ancient Iraq p382 46. ^ "Ancient world dictionary finished after 90 years". Associated Press. News.yahoo.com. 4 June 2011. http://news.yahoo.com/s/ap/20110604/ap_on_re_us/us_post card_the90_year_dictionary_project. Retrieved 19 June 2011. 47. ^ Lens, British Museum.
34.

This article incorporates text from Easton's Bible Dictionary (1897), a publication now in the public domain.

Literature Ascalone, Enrico (2007): Mesopotamia: Assyrians, Sumerians, Babylonians (Dictionaries of Civilizations; 1). Berkeley: University of California Press (paperback, ISBN 0520-25266-7). Grayson, Albert Kirk (1975): Assyrian and Babylonian Chronicles (ABC), Locust Valley, N.Y., Augustin; reed. Winona Lake, Eisenbrauns (2000). Healy, Mark (1991). The Ancient Assyrians. London: Osprey. ISBN 1855321637. OCLC 26351868. http://books.google.com/?id=Hodh6fgxDMC&printsec=frontcover&dq=isbn=1855321637. Leick, Gwendolyn (2002): Mesopotamia: The Invention of the City. Penguin Books. Nardo, Don (1998): The Assyrian Empire. San Diego. Olmstead, A. T. (1923): History of Assyria, Chicago. Oppenheim, A. Leo (1964): Ancient Mesopotamia: Portrait of a Dead Civilization. Chicago. Parpola, Simo (2004). "National and Ethnic Identity in the Neo-Assyrian Empire and Assyrian Identity in Post-Empire Times" (PDF). Journal of Assyrian Academic Studies 18 (2). http://www.jaas.org/edocs/v18n2/Parpola-identity_Article %20-Final.pdf. Roux, Georges (1964): Ancient Iraq. 1st ed., 3rd ed., London, Penguin Books, 1992 (paperback, ISBN 0-14012523-X). Saggs, H. W. F. (1984): The Might that was Assyria, London, ISBN 0-283-98961-0 Virginia Schomp (2005). Ancient Mesopotamia: The Sumerians, Babylonians, and Assyrians. New York: Scholastic Library Pub. ISBN 0531167410. OCLC 60341786. Van de Mieroop, Mark (2004): A History of the Ancient Near East, Oxford.

External links Look up Assyria in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Assyria Assyria on Ancient History Encyclopedia Assyrian administrative letters "Assyrian Legacy", Prototype Productions (video) "Assyria", LookLex Encyclopedia Robert William Rogers, The History of Assyria in "btm" format Theophilus G. Pinches, The Religion of Babylonia and Assyria in "btm" format "The Library at Ninevah", In our Time BBC Radio 4 "Assyrians in Arzni-Armenia", Website of the Abovyan city Morris Jastrow, Jr., The Civilization of Babylonia and Assyria: its remains, language, history, religion, commerce, law, art, and literature, London: Lippincott (1915) a searchable facsimile at the University of Georgia Libraries; also available in layered PDF format "Assyria". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. Chisholm, Hugh, ed. (1911). "Babylonia and Assyria". Encyclopdia Britannica (11th ed.). Cambridge University Press.

Kim Kardashians Family Tree Cont

Rulers of Egypt's 25th Dynasty & Ancient Nubia

Alara and Queen Kasaqa (785-760 BC) Unites Upper Nubia. Founder of Nubian power in the Napatan dynasty. Beginning of the 25th Dynasty Egypt

King Kashta and Queen Pebatjma (760-747 BC) Brother of King Alara. Ruler of Napatan Kush and Egypt. (Began to conquer Egypt from the Libyan pharaohs, starting the 25th dynasty Kushite domination); el-Kurru tomb 8

King Piankhy (Piye) and Queen Aqaluqa & Tabiry (747716 BC) (Son of Kashta) Conquers all of Egypt and rules as pharaoh of Egypt until his death. He is portrayed as a ruler who did not glory in the smiting of his adversaries, as did other kings, but rather preferred treaties and alliances. His victories on a stela (called the Victory Stela ("Hear of what I did, more than the ancestors"), now in the Egyptian Museum. In 716 B.C. Piankhy died after a reign of over thirty years. He was buried in an Egyptian style pyramid tomb at el-Kurru, accompanied by a number of horses, which were greatly prized by the Nubians of the Napatan period. Daughters: Shepenupet II and Qalhata. el-Kurru tomb 17

King Shabaka (Shabaqo) [Great Cat] (716-702 BC) (Piankhy's brother); wife Queen Qalhata. His was the Golden Age of the Nubian domination of Egypt. Throughout his reign Shabaka made many additions to Egyptian temples, such as those at Memphis, Abydos and Esna. Shabaka appointed his son, Horemakhet as High Priest of Amun at Thebes, although the real power in the region lay with his sister Amenirdas I, whose mortuary temple and tomb are at Medinet Habu. Pharaoh Shabaka is noted in the Old Testament, Genesis 10:7. el-Kurru tomb 15

King Shebitqo and Queen Irty (702-690 BC) Son of Shabaka; l Kurru tomb 18 King Taharqa and Queen Naparaye (690-664 BC) Son of Piye Read about The Osirian Temple of Taharqa at Karnak in Egypt Nuri tomb 1. 2007: Sculpture of King Taharqa Found at Karnak

King Tanwetamani wife Queen Malakaye (664-656 BC) Nuri tomb 16 Son of Shabaka. Once the Assyrians had appointed Necho I as king and left Egypt, Tanwetamani marched down the Nile from Nubia and reoccupied all of Egypt including Memphis. Necho I, the Assyrians' representative, was killed in Tanwetamani's campaign. He became King of Egypt for 7 years. In reaction, the Assyrians returned to Egypt in force, defeated Tanwetamani's army in the Delta and advanced as far as south as Thebes, which they sacked. The Assyrian reconquest effectively ended Nubian control over Egypt although Tanwetamani's authority was still recognized in Upper Egypt until his 8th Year in 656 BC when Psamtik I's navy peacefully took control of Thebes and effectively unified all of Egypt. This is the end of the 25th Dynasty Egypt; withdrew to Nubia; moved their administrative center further south to Napata. King Atlanersa and Queen Yeturow (653-643 BC) Taharqa's son. Yeturow sister-wife, daughter of Tanwetamani. Nuri tomb 20 King Senkamanisken and Queen Nasalsa (643-623 BC) (father of Aspelta and Anlamani) Nuri tomb 3

King Anlamani and Queen Madiken (623-593 BC) Son of Senkamaniskens and Nasalsa. Nuri tomb 6 King Aspelta and Queen Kheb (593-568 BC) Nuri tomb 8 King Armantelqo and Queen Amanitakaye (568-555 BC) King of Upper and Lower Egypt. Nuri tomb 9 King Malonaqen and Queen Tagtal (555-542 BC) Nuri tomb 5 King Analmaaye (542-538 BC) Nuri tomb 18 King Amaniastabarqa (538-519 BC) Nuri tomb 2 King Siospiqo (?) Nuri tomb 4 King Nasakhma and Queen Saka-aye (468-463 BC) Nuri tomb 19 King Talakhamani (435-431 BC) Nuri tomb 16 King Irike-Amannote and Queen [Ata]samalo 431-405 BC)

Some researchers think that Irike-amanote may have helped the Egyptians revolt against the invading Persians in 414-13 and 404 BC. Son was King Harsiyotef. Nuri tomb 12 Harsiyotef [Harsiotef] and Queen Batahaliye (404-369 BC) Harsiotefs inscription is especially interesting because it describes the holy site of Gebel Barkal as it was in his day. He speaks of covering temples partly with gold, of laying out gardens and cattle pens, and of rebuilding the old royal palace there, which, he says, had sixty rooms. Son was Nastasen. Nuri tomb 13 King Akhratan (or Akh-Aritene) (350-335 BC) Nuri tomb 14 King Nastasen and Queen Sakhmakh (335-315 BC) In his early reign, a prince from Egypt named Khababash invaded Lower Nubia. Prince Khababash came with transport ships, people, and cattle. Nastasens army defeated the invaders, took their treasure, and dedicated it to the god Amun. Ancient text mentions several other battles against desert peoples. These were also victorious and resulted in the capture of large numbers of cattle, goats, and gold. Nuri tomb 15

King Aktisanes (310-279 BC) Jebel Barkal tomb 11 King Aryamani (?) Jebel Barkal tomb 14 King Kash[...] (?)

Jebel Barkal tomb 15 Meroitic Period (275 BC - 350 AD) -- Meroe King Arnekhamani and Queen (235218 BC) Meroe North tomb 53 King Arqamani (218-200 BC) Meroe North tomb 53 Arqamani builds large pyramids at Meroe. Kalabsha Temple decorations was attributed to the Nubian Pharaoh Arqamani from the 3rd century BC. The building seems to have been finished by the Romans with reference to Caesar Augustus. The Nubian king moves the royal necropolis from Napata to Meroe, a site between the fifth and sixth cataracts. Meroe, already an important center during the Napatan Period, becomes the capital of the Nubian kingdom. Meroe's location at the convergence of a network of caravan roads with trade routes along the White and Blue Niles makes it East Africa's most important center of trade. The Nubians of the Meroitic Period manufacture richly decorated textiles, graceful decorated ceramic vessels, objects of bronze and iron, exceptionally fine gold and cloisonn jewelry, and other luxury items. Kandake Shanakdakhete (170150 BC) Kandake means "great woman" in Meroitic language. Meroe North tomb 11 King Tanyidamani (110-90 BC) Meroe North tomb 20 King Amanikhabale and Queen Kaditede (50-40 BC) Meroe North tomb 2 Romans control Egypt in 30 BC. Meroitic kingdom never became part of the Roman empire although the Romans tried to make it part.

King Teriteqas and Candace Amanirenas (40-10 BC) Meroe North tomb 14 Candace Amanishakheto (10 BC-1 AD) Meroe North tomb 6 King Natekamani and Candace Amanitore (12-20 AD) Son Prince Arikankharer Bible reference: Acts 8:26-40. Meroe North tomb 22 King Shorkaror (20-30 AD) Shorkaror was the third son of Natakamani and Amanitore and the only one to become king. King Amanitenmenmide (50-62 AD) Meroe North tomb 17 Queen Amantombikhatashan (62-85 AD) She is so far only known from her tomb in Meroe. Prince Takidamani (140-155 AD) Meroe West tomb 18 King Teqerideamani II (246-266 AD) King Yesbokheamani (283-306 AD) Meroe North tomb 24 Queen Lahideamani (306-308 AD) Meroe North tomb 26 King Maleqorobar (314-329 AD)

Unknown Queen (308-320 AD) Meroe North tomb 25 Akedaketival (329-340 AD)

350 AD - The traditional theory is that the kingdom at Meroe is destroyed during an invasion by Ezana of the Ethiopian kingdom of Axum. However, the Ethiopian account seems to describe the quelling of a rebellion in lands they already control. It also refers only to the Nuba, and makes no mention of the rulers of Meroe. However, no details of rulers are known after this date, making their survival unlikely.
Kim Kardashian as Royalty: The Biblical Princess of Moses and The Battle for Qedesh Part Three

Partial name directory K page: 0 Namesrecord.com K-king K-kinha K-kiran K-kirimi K-kirine K-kirwa K-kis ... Kadesh Kadesh-caines Kadesha, Kadesha-love, Kadeshanavar ... Kadishman Kadishson, Kadishy, Kadishzon, Kadisi, Kadisia-utomo See, namesrecord.com/lastname/WS18w_K_0 - Cached

Article:

What nationality origin is the kardashian name?

Do the Kardashians look part Armenian Posted 2012-02-13, 08:13 #101 Her mother is not Armenian. It is their father that is 100% Armenian. They do not look as typical Armenians though, but their father does.

Ashur lived at the city of Nineve; and named his subjects Assyrians, who became the most fortunate nation,
beyond others (Antiquities, i, vi, 4): Flavius Josephus It is impossible for me and my people to surrender after seeing the atrocities done to my Assyrian people by your government; therefore my brother is one, my people are many, I would rather lose my brother but not my nation - Mar Shimun XXI Benyamin, Catholicos Patriarch of the Assyrian Church of the East 1887 - 1918 http://www.forumbiodiversity.com/showthread.php? t=28840&page=11

What is the nationality of origin for the last name ESHO?

Answer: Esho or Isho (can also be a first name) is Assyrian (or Mesopotamian). The meaning is Jesus. http://wiki.answers.com/Q/What_nationality_origin_is_the_kardash ian_name

Origin of the name Kardashian

Kadashman Enlil I belonged to the 2nd Babylonian dynasty, the Kassites, and ruled until about 1375 BCE.

See map below depicting the historical city Karduniash

Re: www.reshafim.org.il/ad/egypt/kadashman_enlil.htm
Kardashian root name of Armenian: "Ahlameans" with Kardashian name with Dutch originating from name KarDUniash. (See references below)

Kadesh

Also spelled as Qadesh, Qadishtu, Qetesh, Kent etc.

Originally a Middle Eastern goddess identified with Ashtoret, Kadesh was introduced into the Egyptian pantheon as (transliterated qdS) during the New Kingdom, when the Egyptians came into closer contact with the peoples of the Levant.

She was a love and sex goddess and as such at times given attributes typical of Hathor such as the sistrum. She was generally depicted frontally as a woman, naked or wearing a tight fitting dress, standing on a male lion, holding snakes, lotus stems, or lotus blossoms [1] in her hands and wearing the cow horns and sun-disk of Hathor on her head. Kadesh, Stela in the Egyptian Museum of Turin Kadesh was at times identified with Hathor or Isis and associated with Re, Min and Reshef. On the Turin and other stelae she is called Lady of Heaven, the mistress of all the gods, the eye of Re, without a second. Her name is supposed to be derived from semitic qdS (qedesh), a temple prostitute. [1] Lotus flowers are often depicted in New Kingdom images of festivities or sex where they hover above the heads of the revellers.

Q-D- From Wikipedia, the free encyclopedia This article is about the Semitic triliteral Q-D-S. For the acronym QDS as used in quantum mechanics, see Quantum digital signature. Q-D- (or Q-D-Sh, also transliterated Q-D-S) is a common triconsonantal Semitic root form used in various ancient and modern languages since at least the 3rd millennium BCE.[1][unreliable source?] The meanings expressed by this root are "Holy", "Sacred", "Divine Power", "To Set Apart", and "Sanctuary".[1][2] The root is QD- in Aramaic, Hebrew, Syriac, and reconstructed Phoenician, and Q-D-S in Arabic and Ge'ez. Contents

1 Origins 2 Hebrew 3 Arabic

4 Loanwords 5 See also 6 References 7 Bibliography

Origins meaning "holy" ProtoWest- Phoenici Arama Syria Hebre Arabi English Ge'ez Semit an ic c w c ic Root Q-D- Q-D- Q-D- Q-D- Q-D- Q-D-S Q-D-S Transliterat qudqidd *ud- quddo qd[3] qe qudsion s - - - - Script[Note] -- - -- ^[Note] Semitic scripts are rendered from right-to-left.

Authors note: Notice the Aramaic spelling provided above as GODSA. The Ancient word for the females fluid of life is called the Sa. It is the name Godsa where the original word for GOD is to be found.

The root qd was used frequently in West Semitic languages as a verb meaning "consecrate", whereas in Akkadian texts, the verb conjugated from this root meant to "clean, purify."[4][5] It could also be used as an adjective meaning "holy", and a substantive referring to a "sanctuary, sacred object, sacred personnel."[5] It was used this way in Ugaritic, as for example, in the words qidu (meaning "holy place" or "chapel") and qad(i)u (meaning "consecrated gift" or "cultic personnel").[5] In some Ugaritic texts, qd is used as a divine epithet. For example, the gods are referred to as "the sons of holiness" or "the holy ones" (bn qd),

and in the 2nd millennium BCE epic poem the "Legend of Keret", the hero is described as "the son of El and the offspring of the Benevolent One and qd".[5][6] William Foxwell Albright believed that Qudu (meaning "holiness") was a common Canaanite appellation for the goddess Asherah, and Albright's mentor Frank Moore Cross claimed qd was used as a divine epithet for both Asherah and the Ugaritic goddess, Athirat.[5][7][8] Johanna Stucky claims she may have been a deity in her own right.[9] Depictions of a goddess in inscriptions from Dynastic Egypt, thought to Canaanite since she is referred to as Qd (often transliterated in English as Qedesha, Qudshu or Qetesh), show a woman in the nude, with curly hair and raised arms carrying lilies and serpents.[7][10] Qd is also depicted in the pantheon of gods at Memphis, Egypt possibly indicating worship of her as independent deity there.[10] The word qd also appears in the Pyrgi Tablets, a Phoenician text found in Italy that dates back to 500 BCE.[11]

Hebrew Qudu was later used in Jewish Aramaic to refer to God,[7] and Qud is the proto-form of the Hebrew word qad, meaning "holy".[1] The triconsonantal root Q-D- appears some 830 times in the Hebrew Bible, where it is used to express the notion of holiness, and when attributed to God, is used to refer to his unspeakable nature.[12][13] Its use in the Hebrew Bible evokes ideas of separation from the profane, and proximity to the Otherness of God, while in nonbiblical Semitic texts, recent interpretations of its meaning link it to ideas of consecration, belonging, and purification.[14] The Hebrew language, sacred to Jews, is called "The Holy Tongue" (Hebrew: " Lashon HaKodesh") since ancient times. In addition, the Hebrew term for the Holy Temple in Jerusalem is Beit Hamikdash (Hebrew: " , the holy house"), and Ir Ha-Kodesh (Hebrew: " , City of the Holy"), the latter being one of the tens of Hebrew names for Jerusalem.

Three theological terms that come from this root are Kiddush, which is sanctification of the Sabbath or a festival with a blessing over wine before the evening and noon meals, Kaddish, which is the sanctification prayer, and mourner's prayer, and Kedushah which is the responsive section of the reader's repetition of the Amidah.

Kedeshah, ( ,)one of two different words for prostitute (see sacred prostitution) used in the Hebrew Bible, also derives from the Q-D- root.[15][16] While the word zonah ( )simply meant an ordinary prostitute or loose woman, whereas the word kedeshah literally means "consecrated female". [15][17]
[18]

Whatever the cultic significance of a kedeshah to the Canaanites, who used it to refer to a female deity whose identity is a matter of debate, the Hebrew Bible is quick to use the word for the common prostitute whenever the word kedeshah is used. There are two different words describing places that use this root in the Hebrew Bible. One is Kedesh, which refers to a Canaanite village first documented in Joshua 20:7 and later in 2 Kings 15:29. The other is Kadesh, a place in the south of Ancient Israel, mentioned in Numbers 13:26 and Deuteronomy 2:14. <-scripturetext is better than {{{2}}} {{{3}}} in that it provides multiple versions including the Hebrew source. -->

Arabic The verb form of Q-D-S in Arabic (qadus) means "to be holy" or "to be pure, immaculate".[19][20] Quds can be used as a noun to denote "paradise" or as an adjective meaning "purity" or "holiness".[20] The definite noun form, al-Quds (Arabic: " ,the holy one"), is the most common of seventeen Arabic Names of Jerusalem and derives from the Aramaean word for "temple" (qd).[3][21] The Turkish word for Jerusalem, Kuds, derives from the Arabic name.[22]

Two other names for Jerusalem also derive from the Q-D-S root: Bayt al-Muqqadas ("the holy house") and Bayt al-Maqdis.[19][21][22] The wider area around Jerusalem, or the Holy Land, is referred to in Arabic and in Islamic sources as al ard al-muqaddasa (also Bild al-Muqaddasa), as it is full of shrines and connections to prophets and saints.[19][23] The Christian Bible is known in Arabic as al-Kitb al-Muqaddas.[23] Muqaddas in Arabic means not only "holy" and "sacred", but also "hallowed, sanctified, dedicated, consecrated."[23] Al-Quds also appears in Arabic as part of a phrase to refer to the Holy Spirit, Ru 'l-Quds (or Ru 'l'Qudus), with Ruh meaning "spirit".[24] This phrase appears in the Qur'an a number of times, where it is thought to refer in some cases to the angel Gabriel.[25] The concept of Ru 'l-Quds is also discussed at length by the Sufi mystic, Abd al-Karim al-Jili, who further distinguishes between two other concepts derived from the Q-D-S root in Arabic: qudsi ("holy one") and aqdasi ("most holy one").[24] The qudsi is one who "unceasingly contemplates the Divine consciousness sirr ['secret'], which is his origin" and is "illuminated" by it, whereas the aqdasi ("most holy one") is one who is actually united with this Essence.[24] Qudsi is also used in Arabic to refer to a Jerusalemite, or a native/resident of Jerusalem.[26] It and its derivatives, such as Maqdisi and al-Muqaddasi are used in Arabic surnames or as appellatives assigned to those who come from or live in Jerusalem. The religious terms Hadith Qudsi ("holy hadith") and Tafsir Qudsi ("sacred commentary") also incorporate qudsi, though in this case it is used as an adjective, rather than a noun or pronoun. Tafsir Qudsi is a form of Quranic commentary, while Hadith Qudsi refers to the "utterances of God through the Prophet", thus enjoying a status higher than that the hadith writings in general, though lower than that of the Qur'an.[27] Other derivatives of Q-D-S in Arabic include qudus, which means "purity", "sanctity", "saint" or "holy", and qadas, which is used to refer to a "small cup or plate", often used to put forth offerings at holy sites.[20] Taqdis means to "purify, sanctify, consecrate to God," taqqadus is to "be purified, sanctified, consecrated," and

taqdus means to "play the saint". Istiqdas means "to deem holy."[20] Root: Q-D- ( :)meaning "holy" or "set apart" Hebrew Transliterat Lexical Gender Definition e] ion category masculin qodesh noun holiness e to sanctify; to make qiddesh kiddush verb (Talmudic) to be nhitqadsh betrothed, to be married masculin miqdash noun temple e holy, sacred, miqudash sanctified adjective muqdash dedicated, devoted (Jewish ritual) qidush Kiddush masculin e (Jewish ritual) qadish Kaddish sanctity, purity, q'dusha feminine holiness ; (Jewish ritual) Kedushah masculin (pagan ritual) male qadesh noun e prostitute (pagan ritual) female qdesha feminine prostitute (Canaanite village) qedesh Kedesh (Place in the south qadesh of Ancient Israel) Kadesh
[Not

Loanwords The word "kudos", originally meaning 'the radiant power of the gods' or 'magical force',[28][29] which entered English by way of the

Greek language has been analysed by Martin Bernal as a loanword from the Semitic root Q-D-S.[1]

See also Look up Appendix:List of Proto-Semitic stems in Wiktionary, the free dictionary.

Al-Quds (disambiguation) Bris Kodesh Kadesh Campaign Kadosh Kitb-i-Aqdas Kodesh Hakodashim Qadas Sifrei Kodesh

References Bernal and Moore, 2001, pp. 141142. 2. ^ Becking, 2001, p. 129. 3. ^ a b Kaplony, 2002, p. 218 4. ^ Botterweck et al., 1974, p. 525. a b c d e 5. ^ van der Toorn et al., 1999, p. 415. 6. ^ Khler et al., 1994, p. 1076. a b c 7. ^ Albright, 1990, pp. 121122. 8. ^ Hadley, 2000, p. 49. 9. ^ Johanna Stuckey (2007), The "Holy One", MatriFocus, http://www.matrifocus.com/LAM07/spotlight.htm, retrieved 2008-11-18 a b 10. ^ van der Toorn, et al., 1999, p. 416. 11. ^ Azize, 2005, p. 184.
1.
a b c d

12. ^ Bales, 1991, p. 48. 13. ^ Joosten, 1996, p. 123. 14. ^ Deiss et al., 1996, p. 81.

^ a b Blue Letter Bible, Lexicon results for qdeshah (Strong's H2181), incorporating Strong's Concordance (1890) and Gesenius's Lexicon (1857). 16. ^ Also transliterated qdeshah, qedeshah, qd ,qedashah, kadeshah, kadesha, qedesha, kdesha. A modern liturgical pronunciation would be k'deysha. 17. ^ Associated with the corresponding verb zanah. 18. ^ Blue Letter Bible, Lexicon results for zanah (Strong's H2181), incorporating Strong's concordance (1890) and Gesenius's Lexicon (1857) 19. ^ a b c Hillenbrand, 2000, p. 301. 20. ^ a b c d Steingass, 1990, p. 823. 21. ^ a b Binz, 2005, p. 2. 22. ^ a b Room, 2003, p. 171. 23. ^ a b c Tallis and Netton, 2006, p. 100-101. 24. ^ a b c Nicholson, 1978, pp. 108-110. 25. ^ Hughes and Hughes, 1996, p. 133. 26. ^ Elihay, 2004, p. 435. 27. ^ Glass and Smith, 2001, p. 383. 28. ^ P. Chantraine, dictionnaire tymologique de la langue grecque,' Klincksieck, Paris, 1968 vol.1 (AK) p. 595. Chantraine however argues for an Indo-European etymology, 29. ^ mile Benveniste, le vocabulaire des institutions indo-europennes, Les ditions de Minuit, Paris 1969 vol.2,pp. 5769, relates kudos to Slavic 'udo' but allows that the use of the word in terms of magical power in ancient Greek is anomalous and that the earliest speakers did not appear to understand it well (pp. 6869
15.

Bibliography

Albright, William Foxwell (1990), Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths, EISENBRAUNS, ISBN 0931464013, 9780931464010 Azize, Joseph (2005), The Phoenician Solar Theology: An Investigation Into the Phoenician Opinion of the Sun Found in Julian's Hymn to King Helios, Gorgias Press LLC, ISBN 1593332106, 9781593332105 Bales, Norman (1991), He Died to Make Men Holy, College Press, ISBN 0899002714, 9780899002712 Becking, Bob; Dijkstra, Meindert; Vriezen, Karel J. H. (2001), Only One God?: Monotheism in Ancient Israel and the Veneration of the Goddess Asherah, Continuum International Publishing Group, ISBN 1841271993, 9781841271996 Bernal, Martin; Moore, David Chioni (2001), Black Athena Writes Back: Martin Bernal Responds to His Critics, Duke University Press, ISBN 0822327171, 9780822327172 Binz, Stephen J. (2005), Jerusalem, the Holy City, TwentyThird Publications, ISBN 1585953652, 9781585953653 Botterweck, G. Johannes; Ringgren, Helmer; Fabry, HeinzJosef (1974), Theological Dictionary of the Old Testament, Wm. B. Eerdmans Publishing, ISBN 080282336X, 9780802823366 Deiss, Lucien; Burton, Jane M.-A.; Molloy, Donald (1996), Visions of Liturgy and Music for a New Century, Liturgical Press, ISBN 0814622984, 9780814622988 Elihay, J. (2004), The Olive Tree Dictionary: A Transliterated Dictionary of Conversational Eastern Arabic (Palestinian), Kidron Publishing, ISBN 097597260X, 9780975972601 Glass, Cyril; Smith, Huston (2001), The New Encyclopedia of Islam: A Revised Edition of the Concise Encyclopedia of Islam, AltaMira Press, ISBN 0759101892, 9780759101890 Hadley, Judith M. (2000), The Cult of Asherah in Ancient Israel and Judah: Evidence for a Hebrew Goddess, Cambridge University Press, ISBN 0521662354, 9780521662352

Hillenbrand, Carole (2000), The Crusades: Islamic Perspectives, Routledge, ISBN 0415929148, 9780415929141 Hughes, Thomas Patrick; Hughes, Patrick (1996), A Dictionary of Islam: Being a Cyclopaedia of the Doctrines, Rites, Ceremonies, and Customs, Together With the Technical and Theological Terms, of the Muhammadan Religion, Asian Educational Services, ISBN 8120606728, 9788120606722 Joosten, Jan (1996), People and Land in the Holiness Code: An Exegetical Study of the Ideational Framework of the Law in Leviticus 17-26, BRILL, ISBN 9004105573, 9789004105577 Khler, Ludwig; Baumgartner, Walter; Richardson, Mervyn Edwin John; Stamm, Johann Jakob (1994), The Hebrew and Aramaic Lexicon of the Old Testament, v. 3, E.J. Brill Kaplony, Andreas (2002), The aram of Jerusalem, 3241099: Temple, Friday Mosque, Area of Spiritual Power, Franz Steiner Verlag, ISBN 3515079017, 9783515079013 Room, Adrian (2003), Placenames of the World: Origins and Meanings of the Names for Over 5000 Natural Features, Countries, Capitals, Territories, Cities and Historic Sites, McFarland, ISBN ISBN 0786418141, 978078641814 Nicholson, Reynold Alleyne (1978), Studies in Islamic Mysticism, Routledge, ISBN 0700702784, 9780700702787 Steingass, Francis (1993), Arabic-English Dictionary, Asian Educational Services, ISBN 8120608550, 9788120608559 Tallis, Raymond; Netton, Ian Richard (2006), Islam, Christianity and Tradition: A Comparative Exploration, Edinburgh University Press, ISBN 0748623922, 9780748623921 van der Toorn, K.; Becking, Bob; van der Horst, Pieter Willem (1999), Dictionary of Deities and Demons in the Bible: DDD, Wm. B. Eerdmans Publishing, ISBN 0802824919, 9780802824912

Retrieved from "http://en.wikipedia.org/w/index.php?title=Q-D%C5%A0&oldid=461874144"

Ahmosis (Per) Ankh II

Per Ankh The House of Life is dedicated to revealing the Ancient Egyptian Wisdom. Per Ankh Built the biggest steps of foundations to our modern Civilization. It is the oldest learning University in Ancient Egypt, from there came the most Learned & Wisest men, and they passed on their Knowledge, Wisdom and Culture to bring Order out of Chaos. To Educate, to inform, and to spread the True Knowledge and the understanding of the true Legacy and heritage of the Kemetic Culture. http://perankhgroup.com/index.htm

Contact Information Mobile: +27(0) 84 333 7590 Webmaster : ziad@perankhgroup.com All Artwork, graphics, Images, and Illustration All belong Ziad Nour, the artist, and all are Copyright 2004 by , Ziad Nour, and may not be produced without the authorization of Ziad Nour. All Rights Reserved

Ahmose-ankh From Wikipedia, the free encyclopedia

Ahmose-ankh in hieroglyphs Ahmose-ankh was a prince during the early Eighteenth dynasty of Egypt. He was the son of Pharaoh Ahmose I and Queen Ahmose Nefertari. He was the crown prince but pre-deceased his father, thus the next pharaoh was his younger brother Amenhotep I. His sister was Ahmose-Meritamun. A stela which depicts him with his parents is now in the Luxor Museum. Source

Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 2004, ISBN 0-50005128-3, p.129 Retrieved from "http://en.wikipedia.org/w/index.php? title=Ahmose-ankh&oldid=483673103"

An outline of Kim Kardashians Family Tree Part Four

The 25th Dynasty Nubian Pharaohs

Ancestors of the 25th dynasty

Pharaoh Alara

Queen Kasaka

Royal Children Daughters: Tabiry Abar (Abalo) ? Sons: Piye Shabaka Daughters: Abar. Amenirdis I Khensa? Peksater (Meritamun) Neferukakashta

Kashta

Pebatjma

25th dynasty Rulers of Kush and Egypt Pharaoh Piye (Piankh) Queen Tabiry Khensa Abar Peksater Neferukakashta? Royal Children Sons: Shabaka Shebitqo? Taharqa Har Khaliut Daughters: Arty Qalhata Tabekenamun Naparaye Takahatamun Shepenwepet II Henutneferumut-iryetre Shabaka Qalhata Sons: Tanutamun. Haremakhet ?Shebitko

Daughters: Piye-Ankh-Irty (or Piankharty) Isetemkheb Shabataka Arty (Irty, Araty) Tabekenamun ? Taharqa Tabekenamun Naparaye Takahatamun Atakhebasken [A]salka ? Tanutamun (Tanwetamani) Piankharty (Piye-Arty, Piye-irty) Isetemkheb Maloqi (Malakaye) ? [A]salka ? Sons: Ushanhuru = Nes-Anheret. Nesishutefnut Atlanersa? Daughters: Amenirdis II Yuterow Sons: Atlanersa?

Rulers of Kush after the 25th dynasty Pharaoh Atlanersa Senkamenisken Anlamani Aspelta Queen Royal Children

GEORGE BUSH, ZAPATA OIL and THE 25TH DYNASTY

25th Dynasty, Ancient Egypt (ca. 746 BC to 653 BC) Back to Online Encyclopedia Index

Statue of Egyptian Pharaoh The 25th Dynasty refers to the kings of Kush (which included Nubia) who ruled all or part of Egypt from around 746 to 653 BC. This period parallels the Egyptian Third Intermediate Period (1070-653 BC). The Kushite kings of this period considered themselves the bodily sons of the god Amun; they sought to reunite the ancient original domain of Amun, with Egypt and Nubia as the northern and southern halves. The Third Intermediate Period of Egyptian history represented a fragmentation of central authority in Egypt. Regional chieftains and elites vied for power. Ultimately, Lower Egypt had a kingship in place, but priests of Amun ruled the larger Upper Egypt from Thebes. The Kushite kings in their capital at Napata struck out on military campaigns throughout Egypt to end the civil unrest and political instability. The Kush king Piankye (or Piankhi), also known as Piye or Piya ruling from 743 to 712 BC, conquered and ruled Upper Egypt and

Nubia from Napata and Thebes. One monument associated with his rule depicts the god Amun handing king Piye the crowns of Egypt and Kush. Piye proclaimed himself king of Egypt and "of all lands" on stelae erected in the Temple of Amun of Gebel Barkal. Piyes reign emphasized a revival of the culture of the New Kingdom, a period around 1200 BC. State artisans were encouraged to study masterworks of the New Kingdoms; similarly, the monarchy resurrected the pyramid as a royal tomb type and poured funds and labor into extensive renovations of ancient temples throughout the empire. Piyes successor, his brother Shabaqo (or Shabaka, ca. 712-702 BC), moved the royal residence to Memphis in Upper Egypt. Continuing the tradition of his brother, Shabaqo promoted the culture of ancient Egypt by commissioning the reproduction of religious texts of earlier periods. Later monarchs include Shebitqo ( ca. 702-690 BC) and Taharqa (690-664 BC); the reign of Taharqa was the most glorious of the dynasty with military victories expanding Nubian rule to Libya and Phoenicia. Taharqa however could not turn back the invading Assyrian military forces in Egypt, and he ultimately retreated to Napata. The 25th Dynasty ruled for almost a century and provided Egypt with a revival of its intellectual and artistic roots. This appreciation for the New Kingdom culture also translated into the art and religion of Nubia and Kush. Sources: Ancient Nubia, The Oriental Institute of the University of Chicago, December 2, 2009; http://oi.uchicago.edu/museum/nubia/; Charles Bonnet and Dominique Valbelle, The Nubian Pharaohs: Black kings on the Nile (Cairo: American University in Cairo Press, 2006); History of Nubia, Nubia Museum, 2 December 2009; http://www.numibia.net/nubia/history.htm

Contributor(s): Kemezis, Kathleen University of Washington, Seattle

Kim has Merit

Kim Kardashian as Merit(amun) - Kadish Old Navy's Investigating Kim Kardashian's Reputation ... Petrich is also investigating Kim's reputation as a singer and dancer (ha!) in hopes that a judge will see Kardashian's claims have no merit. Kardashian and her "look-a ... cocoperez.com/2012-01-18-gap-to-investigate-kim... - Cached Old Navy's Investigating Kim Kardashian's Reputation Filed Under: Legal Matters Kim Kardashian Gap Old Navy

Kim Kardashian's reputation is about to be put under Old Navy's microscope! As we've told you before, the reality princess believes the retailer's look-a-like commercial "damaged" her reputation and wants them to pay her $20 million for doing so, but Gap's lawyer is out to rip Kimmy's claims to shreds. Louis Petrich, the top intellectual property lawyer Gap hired last year, is seeking financial records that show how much Bebe and Sears earned from their Kardashian partnerships and why Bebe dropped Kardashian.

Petrich is also investigating Kim's reputation as a singer and dancer (ha!) in hopes that a judge will see Kardashian's claims have no merit.

Kardashian and her "look-a-like" Melissa Molinaro are expected to be called in as witnesses as well as Kim and Melissa's ex Reggie Bush. Awkward. Do U think the judge will side with Old Navy/Gap??? [Image via Mr. Blue/WENN.] Tags: gap, kim kardashian, kim kardashian for bebe, lawsuit, look a like, Louis Petrich, Melissa Molinaro, old navy, reggie bush

Kim has Merit Part Two Kim Kardashian and Amen Hotep I Amen Hotep Articles concerning Kim Kardashian

Amenhotep I From New World Encyclopedia Previous (Amen) Amenhotep I

One of the few surviving threedimensional representations of Amenhotep I contemporary to his reign, now in the Museum of Fine Arts, Boston. Pharaoh of Egypt Reign 15261506 B.C.E. (disputed), 20 years and 7 months in Manetho[1], 18th Dynasty Ahmose I Thutmose I Royal titulary

Predecess or Successor

Consort(s) Children Father

Ahmose-Meritamon Amenemhat (died young), possibly Ahmes Ahmose I

Mother Died Burial

Ahmose-Nefertari 1506 or 1504 B.C.E. Mummy found in Deir elBahri cache, but was likely originally buried in Dra' Abu el-Naga' or KV39

Amenhotep I (sometimes read as Amenophis I and meaning "Amun is satisfied") was the second Pharaoh of the 18th dynasty of Egypt. His reign is generally dated from 1526 to 1506 B.C.E.. He was born to Ahmose I and Ahmose-Nefertari, but had at least two elder brothers, Ahmose-ankh and Ahmose Sapair, and was not expected to inherit the throne. However, sometime in the eight years between Ahmose I's 17th regnal year and his death, his heir apparent died and Amenhotep became crown prince. He then acceded to the throne and ruled for about 21 years. Although his reign is poorly documented, it is possible to piece together a basic history from available evidence. He inherited the kingdom formed by his father's military conquests and maintained dominance over Nubia and the Nile Delta, but probably did not attempt to keep power in Syrio-Palestine. He continued to rebuild temples in Upper Egypt, and revolutionized mortuary complex design by separating his tomb from his mortuary temple, setting a trend which would persist throughout the New Kingdom. After his death, he was deified into the patron god of Deir el-Medina.

Contents [hide] 1 Family 2 Dates and length of reign 3 Foreign policy 4 Cultural and intellectual developments 5 Building projects o 5.1 Mortuary complex o 5.2 Funerary cult 6 Burial, succession, and legacy 7 Notes 8 References 9 External links

10 Credits

Family Amenhotep I was the son of Ahmose I and Ahmose-Nefertari. His elder brothers, the crown prince Ahmose Sapair and Ahmoseankh, died before him, thus clearing the way for his ascension to the throne.[3][4] Amenhotep I probably came to power while he was still young himself, and his mother, Ahmose-Nefertari, appears to have been regent for him for at least a short time.[5] This is evidenced because both he and his mother are credited with opening a worker village at the site of Deir el-Medina.[5] Amenhotep took for his Great Royal Wife, Ahmose-Meritamon, his sister.[6] Another wife's name, Sitkamose, is attested on a nineteenth dynasty stele.[7] Beyond this, his relation to all other possible family members has been questioned. Ahhotep II is usually called his wife and sister,[6] despite an alternate theory that she was his grandmother.[7] He is thought to have had one son by Ahhotep II, Amenemhat, who died while still very young.[6] This remains the consensus, although there are arguments against that relationship as well.[7] With no living heirs, Amenhotep was succeeded by Thutmose I, whom he married to his sister, Aahmes,[6] although once again

there is no definite proof that the two were related. Since Aahmes is never called "King's Daughter" in any inscription, some scholars doubt this relation as well.[7]

Dates and length of reign In the ninth year of Amenhotep I, a heliacal rise of Sothis was observed on the ninth day of the third month of summer.[8] Modern astronomers have calculated that, if the observation was made from Memphis or Heliopolis, such an observation could only have been made on that day in 1537 B.C.E. If the observation was made in Thebes, however, it could only have taken place in 1517.[9] The latter choice is usually accepted as correct since Thebes was the capitol of early 18th dynasty Egypt; hence, Amenhotep I is given an accession date in 1526 B.C.E.,[8] although the possibility of 1546 B.C.E. is not entirely dismissed. Manetho's Epitome states that Amenhotep I ruled Egypt for 20 Years and 7 Months or 21 Years,[1] depending on the source.[10] While Amenhotep I's highest attested official date is only his Year 10, Manetho's data is confirmed by information from a passage in the tomb autobiography of a Magician named Amenemhet. This individual explicitly states that he served under Amenhotep I for 21 Years.[11] Thus, in the high chronology, Amenhotep I is given a reign from around 1546 to 1526 B.C.E. and, in the low chronology, from around 1526 to 1506 B.C.E. or 1525 to 1504 B.C.E.,[12] though individual scholars may vary by a few years.

Foreign policy

Relief of Amenhotep I from Karnak. Amenhotep I's Horus and Two Ladies names, "Bull who conquers the lands" and "He who inspires great terror," are generally interpreted to mean that Amenhotep I intended upon dominating the surrounding nations.[8] Two tomb texts indicate that he led campaigns into Nubia. According to the tomb texts of Ahmose, son of Ebana, Amenhotep later sought to expand Egypt's border southward into Nubia and he led an invasion force which defeated the Nubian army.[13] The tomb biography of Ahmose Pen-Nekhebet says he also fought in a campaign in Kush,[14] however it is quite possible that it refers to the same campaign as Ahmose, son of Ebana.[8] Amenhotep built a temple at Sa,

showing that he had established Egyptian settlements almost as far as the third cataract.[5] A single reference in the tomb of Ahmose Pen-Nekhebet indicates another campaign in Iamu in the land of Kehek.[15] Unfortunately, the location of Kehek is unknown. It was long believed that Kehek was a reference to the Libyan tribe, Qeheq, and thus it was postulated that invaders from Libya took advantage of the death of Ahmose to move into the western Nile Delta.[16] Unfortunately for this theory, the Qeheq people only appeared in later times, and Kehek's identity remains unknown. Nubia is a possibility, since Amenhotep did campaign there, and the western desert and the oases have also been suggested, since these seem to have fallen under Egyptian control once again.[15] Egypt had lost the western desert and the oases during the second intermediate period, and during the revolt against the Hyksos, Kamose thought it necessary to garrison them.[17] It is uncertain when they were fully retaken, but on one stele, the title "Prince-Governor of the oases" was used,[18] which means that Amenhotep's reign forms the terminus ante quem for the return of Egyptian rule.[17] There are no recorded campaigns in Syrio-Palestine during Amenhotep I's reign. However, according to the Tombos Stela of his successor, Thutmose I, when Thutmose led a campaign into Asia all the way to the Euphrates, he found no one who fought against him.[19] If Thutmose did not lead a campaign which has not been recorded into Asia before this recorded one, it would mean that the preceding pharaoh would have had to pacify Syria instead,[20] which would indicate a possible Asiatic campaign of Amenhotep I. Two references to the Levant potentially written during his reign might be contemporary witnesses to such a campaign. One of the candidates for Amenhotep's tomb contains a reference to Qedmi, which is somewhere in Canaan or the Transjordan, and Amenemhet's tomb contains a hostile reference to Mitanni.[21] However, neither of these references necessarily refer to campaigning, nor do they even necessarily date to Amenhotep's reign. The location of Amenhotep's tomb is not certain, and Amenemhet lived to serve under multiple kings who are known to have attacked Mitanni.[21] Records from Amenhotep's reign are simply altogether too scant and too vague to reach a conclusion about any Syrian campaign.

Cultural and intellectual developments

Stele showing Amenhotep I with his mother

Large numbers of statues of Amenhotep have been found, but they are mostly from the Ramessid period,[7] made for his posthumous funerary cult.[18] This makes study of the art of his reign difficult.[18] Based upon his few authentic statues, it appears that Amenhotep continued the practice of copying Middle Kingdom styles.[22] Art in the early 18th dynasty was particularly similar to that of the early Middle Kingdom,[23] and the statues produced by Amenhotep I clearly copied those of Mentuhotep II and Senusret I.[24] The two types are so similar that modern Egyptologists have had trouble telling the two apart.[22] It was probably Amenhotep I who opened the artisan's village at Deir el-Medina which was responsible for all the art which filled the tombs in Thebes' necropolis for the following generations of New Kingdom rulers and nobles.[7] The earliest name found there is that of Thutmose I, however Amenhotep was clearly an important figure to the city's workmen since he and his mother were both its patron deities.[25]

Two important pieces of literature were developed during this period. First, the Book of What is in the Underworld, an important funerary text used in the New Kingdom, is believed to have come into its final form during Amenhotep's reign, since it first appears in the tomb of Thutmose I.[26] The Ebers papyrus, which is the main source for information on ancient Egyptian medicine, seems to date to this time (the mention of the Heliacal rise of Sothis by which the early New Kingdom chronology is usually calculated was found on the back of this document).[26] It appears that during Amenhotep I's reign the first water clock was invented.[27] Amenhotep's court astronomer Amenemheb took credit for creating this device in his tomb biography, although the oldest surviving mechanism dates to the reign of Amenhotep III.[28] This invention was of great benefit for timekeeping, because the Egyptian hour was not a fixed amount of time, but was measured as 1/12th of the night.[28] When the nights were shorter in the summer, these waterclocks could be adjusted to measure the shorter hours accurately.[28] Building projects

Amenhotep I's reconstructed alabaster chapel at Karnak.

Amenhotep's building projects have been mostly obliterated by later construction projects, so it is difficult to appraise the scope of his building program. From written sources it is known that he

commissioned the architect Ineni to expand the Temple of Karnak.[29] Ineni's tomb biography indicates that he created a 20 cubit gate of limestone on the south side of Karnak.[30] He constructed a Sacred barque chapel of Amun out of alabaster and a copy of the White Chapel of Senusret III, however they were disassembled by Amenhotep III to fill his third pylon.[31] Karnak also contains structures which were apparently built for his Sed festival, but he died before he could use them.[32] A temple was constructed in Nubia at Sa,[5] and he built structures in Upper Egypt at Elephantine, Kom Ombo, Abydos, and the Temple of Nekhbet, but did not build anything in Lower Egypt, like his father.[26]

Mortuary complex Amenhotep I was the first king of Egypt to separate his mortuary temple from his tomb, probably to keep tomb robbers from finding his tomb as easily. The remains of this temple are most probably to be found at the north end of Deir el-Bahri.[33] Deir elBahri appears to have had some sort of funerary significance for Amenhotep, since Theban Tomb 358, the tomb of his queen Ahmose-Meritamon, was also found nearby.[34] However, Amenhotep's temple was located where Hatshepsut intended to build her mortuary temple. Hatshepsut's first plan may have spared the temple, however when she added the lower terrace it was torn down,[35] and only a few bricks inscribed with Amenhotep's name remain.[33] The royal statues inside of the temple were then moved into the nearby funerary temple of Mentuhotep II.[34] The location of Amenhotep's tomb is as of yet unidentified. The tomb was known to be intact during the reign of Ramses IX, but its location was not disclosed.[5] There are two possible sites for the location of Amenhotep I's undiscovered tomb, one high up in the Valley of the Kings, KV39 and the other at Dra' Abu el-Naga', Tomb ANB.[8] Tomb ANB is considered the more likely possibility, because it contains objects bearing his name and the names of some family members.[36] Excavations at KV 39 have indicated that instead it was used as a previous storage area for the Deir el-Bahri Cache[37] and Dra' Abu el-Naga' ANB is considered the more probable location.[5][26]

An image of Amenhotep I from his funerary cult.

Funerary cult Amenhotep was deified upon his death and made the patron deity of the village which he opened at Deir el-Medina.[7][38] His mother, who lived at least one year longer than he did, was also deified upon her death and became part of his litany.[3] As previously mentioned, the vast majority of Amenhotep's statuary comes in the form of a funerary idol from this cult during later periods. When being worshiped, he had three deific manifestations: "Amenhotep of the Town," "Amenhotep Beloved

of Amun," and "Amenhotep of the Forecourt," and was known as a god who produced oracles.[7] Some of the questions asked of him have been preserved on ostraca from Deir el-Medina, and appear to have been phrased in such a way that the idol of the king could nod (or be caused to nod) the answer.[39] He also had a number of feasts dedicated to him which were held throughout the year.[7] During the first month, a festival was celebrated in honor of the appearance of Amenhotep to the necropolis workmen, which probably means his idol was taken to Deir elMedina.[40] Another feast was held on the thirtieth of the fourth month, and then two more were held in the seventh month.[40] The first was the "spreading of the funeral couch for king Amenhotep," which probably commemorated the day of his death.[40] The second, celebrated for four days at the very end of the month, was the "great festival of king Amenhotep lord of the town." Later in Egyptian history, the seventh month was named after this festival, "Phamenoth."[40] Another festival was held on the 27th of the ninth month, and the last known festival was held for several days between at least the eleventh and thirteenth days of the eleventh month, which in all probability commemorated the date of Amenhotep's accession to the throne.
[40]

Further light is shed upon Amenhotep's funerary cult by multiple documents which appear to detail the rituals dedicated to Amenhotep.[41] Three papyri from the time of Ramesses II record the liturgy used by the priests, and reliefs at Karnak and Medinet Habu illustrate select rites and spells.[41] The bulk of the rituals concern preparing for and conducting the daily offerings of libations for the idol, including a recitation of a tp-d-nsw formula, and purifying and sealing the shrine at the end of the day.[42] The remainder of the rites concern how to conduct various feasts throughout the year.[43] In these cases, Amenhotep's idol or a priest representing him is actually officiating the worship of Amun instead of being worshipped himself, which was not a typical cultic practice in ancient Egypt.[44]

Burial, succession, and legacy

The unwrapped mummy of Amenhotep I

Certain scholars have argued that Amenhotep I may have appointed Thutmose I as coregent before his own death. Thutmose I's name appears next to Amenhotep's name on a barque which was used as fill for the third pylon at Karnak,[18] and this is often used as evidence that Amenhotep had appointed Thutmose as coregent. This, however, has failed to convince most scholars who note that it may be a simple case of Thutmose associating himself with his royal predecessor.[7] Alternatively, one text has been interpreted to mean that Amenhotep may have appointed his infant son as coregent, who then preceded him in death.[45] However, the scholarly consensus is that there is too little evidence for either coregency. After Amenhotep died, wherever his tomb was located, his body did not remain there. Amenhotep I's body was found in the Deir el-Bahri Cache above the Mortuary Temple of Hatshepsut[5] and is now in the Egyptian Museum in Cairo. His mummy had apparently not been looted by the 21st dynasty, and the priests who moved the mummy took care to keep the Cartonnage intact. Because of that exquisite face mask, Amenhotep's is the only royal mummy which has not been unwrapped and examined by modern Egyptologists.[5]

Notes W.G. Waddell (trans.), Manetho (Loeb Classical Library, 1940), 109. 2. Clayton, p.100. 3. 3.0 3.1 Grimal, 201. 4. Dodson & Hilton (2004), 126. 5.0 5.1 5.2 5.3 5.4 5.5 5.6 5.7 5. Shaw and Nicholson, 28. 6.0 6.1 6.2 6.3 6. Grimal, 190. 7. 7.0 7.1 7.2 7.3 7.4 7.5 7.6 7.7 7.8 7.9 Bleiberg, 71. 8. 8.0 8.1 8.2 8.3 8.4 Grimal, 202. 9. Helk, Otto, Drenkhahn, 969. 10. Fingerson, Manetho's King List. Retrieved January 7, 2009. 11. Redford, 114. 12. von Beckerath, 189. 13. Breasted, 17-18. 14. Breasted, 18. 15. 15.0 15.1 James, 310. 16. Steindorff, Seele, p.33. 17. 17.0 17.1 James, p. 311. 18. 18.0 18.1 18.2 18.3 Grimal, 203. 19. Breasted, 30. 20. Breasted, 28. 21. 21.0 21.1 James, 309. 22. 22.0 22.1 Freed, 133. 23. Aldred, 146. 24. Ashton, Spanel, 58. 25. Bryan, 224. 26. 26.0 26.1 26.2 26.3 Grimal, 206. 27. Helk, 111-112. 28. 28.0 28.1 28.2 West, 63. 29. Breasted, 19. 30. Breasted, 20. 31. Grimal, 203. 32. J. Dunn, Amenhotep I. Retrieved January 7, 2009. 33. 33.0 33.1 Bryan, 226. 34. 34.0 34.1 Dodson, 42. 35. Dodson, 43. 36. Shaw, 136. 37. Mark Andrews, KV 39, The Tomb of Amenhotep I? Retrieved June 1, 2007.
1.
1.0 1.1

38. The British Museum, Amenhotep I. Retrieved May 20,

2007. 39. Kruchten, 610. 40.0 40.1 40.2 40.3 40.4 40. Redford, 115. 41.0 41.1 41. Nelson, Certain Reliefs, 204. 42. Nelson, Certain Reliefs, 230. 43. Nelson, Certain Reliefs, 232. 44. Nelson, Certain Reliefs (Concluded), 344. 45. Wente, 271. References

Aldred, Cyril. Egyptian Art. London: Thames and Hudson Ltd., 1980. ISBN 0500201803. Ashton, Sally, and Donald Spanel. "Portraiture." The Oxford Encyclopedia of Ancient Egypt. Ed. Donald Redford. Oxford University Press, 2001. ISBN 0195102347. Bleiberg, Edward. "Amenhotep I." The Oxford Encyclopedia of Ancient Egypt. Ed. Donald Redford. Oxford University Press, 2001. ISBN 0195102347. Breasted, James Henry. Ancient Records of Egypt. Chicago: University of Chicago Press, 1906. ISBN 90-04-12989-8. Bryan, Betsy M. "The 18th Dynasty Before the Amarna Period." The Oxford History of Ancient Egypt. Ed. Ian Shaw. pp.218-271. Oxford University Press, 2000. ISBN 0195102347. Clayton, Peter A. Chronicle of the Pharaohs. Thames and Hudson Ltd, 2006. ISBN 0500286280. Dodson, Aidan and Hilton, Dyan. The Complete Royal Families of Ancient Egypt. Thames & Hudson, London, 2004. ISBN 0500051283. Freed, Rita E. "Art," The Oxford Encyclopedia of Ancient Egypt. Ed. Donald Redford. Oxford University Press, 2001. ISBN 0195102347. Grimal, Nicolas. A History of Ancient Egypt. Librairie Arthme Fayard, 1988. ISBN 90-04-12989-8. Helk, Wolfgang, Eberhard Otto, and Rosmarie Drenkhahn. Lexikon der gyptologie I. Wiesbaden, 1975. Kruchten, Jean Marie. "Oracles." The Oxford Encyclopedia of Ancient Egypt. Ed. Donald Redford. Oxford University Press, 2001. ISBN 0195102347.

Nelson, Harold H. Certain Reliefs at Karnak and Medinet Habu and the Ritual of Amenophis I. Journal of Near Eastern Studies, Vol. 8, No. 3 (Jul., 1949). Nelson, Harold H. Certain Reliefs at Karnak and Medinet Habu and the Ritual of Amenophis I-(Concluded). Journal of Near Eastern Studies. Vol. 8, No. 4 (Oct., 1949). Redford, Donald. The Chronology of the Eighteenth Dynasty. Journal of Near Eastern Studies. 25 (1966). Shaw, Ian. Exploring Ancient Egypt. Oxford University Press, 2003. ISBN 019511678X. Shaw, Ian, and Paul Nicholson. The Dictionary of Ancient Egypt. The British Museum Press, 2003. ISBN 0810990962. Steindorff, George, and Keith Seele. When Egypt Ruled the East. University of Chicago, 1963. ISBN 0226771997. Wente, Edward F. Thutmose III's Accession and the Beginning of the New Kingdom. Journal of Near Eastern Studies 1975.

External links

Amenhotep I Retrieved December 7, 2008. Andrews, Mark. KV 39, The Tomb of Amenhotep I?. Retrieved December 7, 2008.

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AMENHOTEP I, THE SECOND KING OF EGYPT'S 18TH DYNASTY by Jimmy Dunn

The son of Ahmose and Queen Ahmose Nefretiri, Amenhotep I was the second king of the 18th Dynasty. He may have ascended to the throne at a relatively young age, for an elder brother had been designated as heir only about five years earlier. He may have even served a brief co-regency with his father, however. He evidently carried on many of the practices of his father, and his mother certainly played an important part in his reign, acting as God's Wife of Amun.. Amenhotep I may have been married to his sister, (Ahmose-) Merytamun, who was a God's Wife of Amun, though there is apparently little documentation to substantiate this relationship. Better known is this king's daughter, Satamun, who is known both from her coffin found in one of the royal mummy caches, and from two statues at central and southern Karnak.

Because of chronology problems, the king's rule is uncertain. We

believe that a heliacal rising of Sirius was seen during his reign, as recorded by the Papyrus Ebers1, which states:

"Ninth year of the reign of his majesty the king of Upper and Lower Egypt, Djeserkare - may he live forever! Festival of the New Year: third month of summer, ninth day - rising of Sirius"

Urk. Iv 44, 5-6

Hence, Nicoloas Grimal tells us in A History of Ancient Egypt:

"If this is evidence for a heliacl rising of Sirius, the astronomical calculation gives the date 1537 BC for the rising, and therefore 1546 BC for the beginning of Amenophis' reign, but only if the astronomical observation was made at Memphis. If, however, the observation was made at Thebes - which would logically have been the reference point if it was the capital - twenty years have to be deducted from the figure, giving the date of 1517 BC for the astronomical event and 1526 BC for the coronation of Amenophis I"

Most Egyptologists assign Amenhotep I a reign of 25 or fewer years. However, it should be mentioned that on a number of his monuments at the Temple of Karnak are found various Jubilee (Sed-festival) scenes. The Sed-festival was normally celebrated after 30 years of the king's rule, but in this case the structure may have been built in anticipation of the festival.

Amenhotep was this kings birth name, which means "Amun is Pleased". He is also known as Amenhotpe I, and Amenophis I by the early Greeks. His throne name was Djeser-ka-re, or "Holy is the Soul of Re". His Horus name was Ka-Waf-Taw (Bull who conquers the land) and his "Two Ladies" name was Aa-nerw (He who inspires great terror).

Regardless of the ferocity of his "Two Ladies" name, Amenhotep I seems to have had a fairly peaceful reign. He may have faced a Libyan uprising his first year as king, but if he did, Amenhotep I successfully overcame the ancient enemies preventing an invasion in the Delta area. We learn from inscriptions provided by Ahmose son of Ebana, with verification from Ahmose-PenNekhbet, that Amenhotep I also led a military expedition into Kush (Nubia) in about year eight of his reign past the second cataract of the Nile, and apparently after his victory, brought captives back to Thebes. However, this appears to have been little more than a skirmish. He appointed a man named Turi as Viceroay of Kush, and established a temple marking Egypt's southern boundary at the Nubian down of Sai.

Because of perhaps a dozen years of peaceful rule during Amenhotep I's reign, his accomplishments included elaborate building work. Amenhotep I repaired and restored many ancient temples along the Nile. We find evidence of his work in Upper Egyptian sites such as Elephantine, Kom Ombo, Abydos and the temple of Nekhbet, but he seems to have done little building work in Lower Egypt. Many of the sites where Amenhotep I built had also seen activity by his father, and at Abydos, for example, he erected a chapel commemorating Ahmose.

But the building projects Amenhotep I is best known for were at the Temple of Karnak in Thebes where he utilized different types of stone including alabaster from Hatnub (and Bosra) and sandstone from the quarries of Gebel el-Silsila. Amenhotep I was responsible for a large, limestone gateway at Karnak that has now been reconstructed. It was decorated with Jubilee festival decorations. The gate may have at one time been the main south entrance that was later replaced by the Seventh Pylon. He also had a bark shrine built for the god Amun that was probably erected in the west front court of the temple. Later, Amenohotep

III would use some of his predecessor's work at Karnak as fill for his Third Pylon, including a sacred bark chapel of the finest alabaster and a limestone copy of the White Chapel of Senusret I. Interestingly, many of Amenhotep I's relief carvings on the limestone monuments at Karnak are so much of a conscious emulation of Senusret I's artists that it has been difficult for archaeologists to determine to whom they should be assigned.

Apparently, his building works were caused him to also restore the mines at Serabit el-Khadim in the Sinai where he also expanded the Middle Kingdom temple of Hathor.

It would seem that by the end of Amenhotep I's reign, the main characteristics of the 18th Dynasty had been established, including a clear devotion to the cult of Amun at Karnak, its successive military conquests in Nubia and its closed royal family with a developing administrative organization drawn from powerful families and collateral relatives.

Amenhotep I was given the rare honor of being declared a titular god upon his death by the priests. He was regarded as the patron god of the Theban necropolis, alongside his mother, Ahmose Nefretiri, who's posthumous renown probably exceeded that of her son. In fact, her name appears in the litany of Amenhotep I's own cult.

Amenhotep I and his mother were especially worshipped at Deir el-Medina on the west bank at Thebes, where the craftsmen and who build and decorated the royal tombs lived. In fact, this community was probably either established in his or his father's

reign. Peret, the third month in ancient Egypt, was devoted to and named after Amenhotep I, and several rituals dramatizing his death, burial and resurrection took place at Deir el-Medina during the month of Peret. However, Amenhotep I became a fairly major deity with a number of festivals throughout the year.

The king and his mother's cult remained strong, particularly at Deir el-Medina, throughout the New Kingdom. However, most houses during the Ramessid era contained, in their front rooms, a scene honoring the two. They were usually depicted with black or blue skin, the colors of resurrection, and so were associated with that religious element.

He was probably the first pharaoh to build his tomb some distance from his mortuary temple, a practice that would be emulated by his successors. While the mortuary temple itself has been located, his tomb remains a mystery. Some Egyptologists believe it to be an uninscribed tomb at Dra Abu elNaga, outside of the Valley of the Kings, while others believe it might be KV 39 within the Valley proper. While we have not established its location, and inspection report on the tomb in year 16 of Ramesses IX's rule reported the tomb to be intact at

that time. His mummy, along with his father's and a number of others, was found in excellent condition in the royal mummy cache of 1881.

Some information appears to indicate that Amenhotep I's son died in infancy, while other resources tell us he died childless. At any rate, his military commander, Tuthmoses (I), who was married to the kings sister, princess Ahmose, assumed the throne upon Amenhotep I's death. There is even a possibility that Tuthmosis I was a grandson of Ahmose, the father of Amenhotep I. He may have even served as a co-regent prior to Amenhotep I's death.

1. It should be noted that Papyrus Ebers, which dates from Amenhotep I's rule and is now in the Leipzig Museum, is one of our main sources of evidence on ancient Egyptian medicine. Also, the existence of a festival calendar recorded on this papyrus, along with other evidence suggesting an increased interest in astronomical observations, suggest that Amenhotep I may possibly have wished to rework earlier calendars.

REFERENCES:

Dat Reference Publisher e Number Chronicle of the Clayton, Peter 199 Thames ISBN 0Pharaohs (The ReignA. 4 and 500By-Reign Record of the Hudson Ltd 05074-0 Rulers and Dynasties of Title Author

Ancient Egypt) Complete Valley of the Kings, The (Tombs and Treasures of Egypt's Greatest Pharaohs) History of Ancient Egypt, A Monarchs of the Nile Oxford History of Ancient Egypt, The

None Stated ISBN 0199 Rubicon Dodson, Aidan 9486955 Press 20-x Oxford ISBN 0200 Shaw, Ian University 190 Press 815034-2 Amenhotep I

Reeves, Nicholas; Wilkinson, Richard H. Grimal, Nicolas

196 6

Thames IBSN 0and 500Hudson Ltd 05080-5

198 Blackwell 8

Amenhotep I depicted in funerary cult time of Ramesses XI

Horus name: Kauwaftau Nebty name: Aaneru Golden Falcon name: Wahrenput Prenomen: Djeserkare Nomen: Amenhotep Djoserkare Amenhotep

Son of King Ahmose and Queen Ahmose Nefertari. He had an older brother Ahmose-Sipair who died before he could ascend the throne. Amenhotep I may have been quite young when he came to the throne, and his mother Ahmose-Nefertari served as regent. According to Manetho Amenhotep reigned for 20 years and 7 months. A record from a tomb seems to confirm this time period.

Wives: Ahmose-Merytamon: She was a wife of Amenhotep I and the daughter of Ahmose I. Her mummified remains were among those discovered at Deir El-Bahri that were re-wrapped and buried by 20th dynasty priests. She appears to have died in her early thirties and had arthritis and scoliosis. Titles: Lady of The Two Lands (nbt-t3wy), Kings Wife (hmt-nisw), Great Kings Wife (hmt-niswt-wrt), Mistress of the Entire Two Lands (hnwt-t3wy-tm), Gods Wife (hmt-ntr), United with the White Crown (khnmt-nfr-hdjt), Kings Daughter (s3t-niswt), Kings Sister (snt-niswt). Later: Kings Mother (mwt-niswt) For more information about her mummy see Theban Mummy project page.

Statue of Kim Kardashian as Ahmose-Meritamen

Queen Ahmose-Merytamen Limestone bust from Thebes (temple of Karnak) From http://www.ancient-egypt.co.uk/index.htm (British Museum) ? Ahhotep II ? Some scholars believe that Queen Ahhotep II was also a wife of Amenhotep and the mother of a son called Amenemhat. There is considerable confusion about queens by the name of Ahhotep. Some think there was only one Queen by that name, while others believe there may have been two or even three Queens by that name. ? Senisoneb ? Amenhotep I was followed on the throne by King Tuthmosis I. It is usually thought that Tuthmosis belonged to a collateral branch of the royal family and that Amenhotep I had no living sons to succeed him to the throne at the time of his death. It is quite interesting that DNA test conducted by Dr Scott Woodward would argue for Tuthmosis I being the natural son of Amenhotep I. A report mentions: " Thutmosis shares a particular allele with Amenhotep ; conventional wisdom says they were not father and son but DNA evidence implies that they were. " (see: http://www.egyptstudy.org/ostracon/archives/Greenf_WoodwDNA _June2001.pdf ) If we are to believe that Amenhotep I is Tuthmosis I's father, then Senisoneb must have been a minor wife (concubine) of Amenhotep I. Abydos: Amenhotep I dedicated a chapel to his father Ahmose in Abydos. A scene from that chapel is now in Brussels (GEM) Thebes: Amenhotep I constructed monuments in Thebes. On the Global Egyptian Museum there is mention of part of a stela: "This fragment of a Stela of Amenhotep the First has a scene divided into two parts: On the right, King Amenhotep the First is shown sitting on the throne followed by his wife, Ahhotep the Second, in front of an offering table. They are receiving an offering from someone who seems to be the king himself. In the other part of the scene, the divine couple, Amun and his consort Mut, is shown sitting to receive the two Nu vases from the king who stands behind the table." (GEM)

Cult of Amenhotep I and his mother Ahmose Nefertari

Stela depicting Amenhotep I and Ahmose Nefertari. Link to Wikimedia Commons and the Lepsius website Abt.3 Band 5 Bl 1

Amenhotep I and his mother Ahmose-Nefertari were later deified and worshipped as gods. There were apparently also several version of Amenhotep I being worshipped: Amenhotep of the Village, Amenhotep of the Forecourt, Amenhotep of the Garden and supposedly some more. In one of her books Tyldesley mentions a statue of Amenhotep being carried through the necropolis. The god would actually pass judgment in legal matters! She mentions that according to a papyrus(?) there was a dispute between Merysekhmet and Kenna concerning some property. The statue stopped outside the tomb of Kaha (TT360) and apparently the statue would move in certain direction. Forwards would mean yes, and backwards would mean no.

A posthumously-created stela depicting Amenhotep I and Ahmose-Nefertari giving offerings to Osiris, now residing in the Brooklyn Museum. (by Keith SchengiliRoberts) We see more evidence of the cult of the royal ancestors in the tomb of Khabeknet.

Click on image to see a larger version of the scene. From Lepsius, Abt 3, Band 5, Bl. 2 The inscriptions (according to Kitchen) "Offering all things good and pure, of bread, beer, oxen, fowl, libation(s), wine , milk and incense, for your spirits - For the lords of eternity, by the hand of the servant in the place of Truth, [...,justified]" Top Row: Lord of Both Lands, Djoserkare, Lord of Crowns Amenophis (I) Lady of Both Lands, Ahmose-Nefertari, may she live and abide Lord of Both Lands, Seqenenre, Lord of Crowns, Ta'o the Valiant, given life like Re Lady of Both Lands, Ahhotep, given life like Re forever King's Sister, Lady of Both Lands, Merytamun, may she live King's Sister, Ta-ireres(?), may she live God's Mother, Kaes-Mut, may she live King's Sister, Sitamun, may she live King's Son, [...] Royal Lady - title and name lost Great Royal Wife, Hent-Tamehu, may she live King's Wife, Tures, may she live God's Wife, Lady of Both Lands,Ahmose, may she live and abide like Re King's Son Sa-pair, may (s)he live, and abide like Re forever and ever. Bottom row:

Officiant: "Offereing all things good and pure to your spirits, to the Lords of the West, by the hand of the Servant of the Place of the Truth, [...]" Lord of Both Lands, Nebhepetre, Lord of Crowns, Mentuhotep (II), given life like Re Lord of Both Lands, Nebpehtyre, Lord of Crowns, Ahmose (I), given life like Re Good God, Lord of Both Lands,Sekhentnebre, given life Lord of Both Lands, Wa[djkhe]perre, Lord of Crowns, Kamose, given life like Re forever King's Son, Binpu, given life like Re King's Son, Wadjmose King's Son, Ramose, given life King's Son, Nebenkhuru (?), given life King's Son Ahmose, given life like Re God's Wife, Lady of Both Lands, Kamose, may she live God's Wife, Lady of Both Lands, Sit-ir-bau, may she live God's Wife, Lady of Both Lands, Ta-khered-qa, may she live forever God's Wife, Lady of Both Lands, [...], [...] [... rest, all lost ...] Some of these men and women are not otherwise known to us. Khabeknet was a Servant in the place of Truth (= royal craftsman) at the time of Rameses II. The cult of Amenhotep and Ahmose Nefertari seems to have been particularly active in the village of the craftsmen in Deir el Medina. Burial place:

Picture of the coffin and mummy (cartonnage intact) of Amenhotep I, from Smith's The Royal Mummies. See Wikimedia Commons Unknown, most probably Thebes. The mummy of Amenhotep I was found in the cache in DB 320. According to the Theban Mummy Project: "The mummy of Amenhotep I is in good condition and has never been unwrapped. It was found with a floral garland, a cartonnage funerary mask, and an orange shroud. A wasp was also found in the coffin. X-rays published in 1967 reveal a bead girdle and a small amulet still within the mummy wrappings. They also show a post-mortem fracture of the lower right arm, which Reeves thinks was probably caused by re-wrapping done in the XXI'st Dynasty. Although broken, the kings arms had been placed across his chest in what was to become the standard position for king's mummies." For more information click here http://www.digitalegypt.ucl.ac.uk/chronology/amenhotepI.html http://en.wikipedia.org/wiki/Amenhotep_I

Amenhotep I Amenhotep I ("menh'tep, ") [key]or Amenophis I ("men'fis) [key], fl. 1570 B.C., king of ancient Egypt, of the XVIII dynasty; son and successor of Amasis I. His chief exploits

were military. He pushed southward into Nubia and reestablished Egypt's boundary at the Second Cataract of the Nile, as previously fixed by Sesostris III. He invaded Syria as far as the Euphrates. His successor, Thutmose I, was not his son. Amenhotep II. or Amenophis II, son and successor of Thutmose III (see under Thutmose I), succeeded (1448 B.C.) as coregent and later ruled alone for 26 years. There are records of his prowess in hunting and horsemanship. He put down a revolt in Syria and maintained his father's conquests. His tomb is at Thebes; he also built extensively at Karnak. On his death (c.1420 B.C.) he was succeeded by his son Thutmose IV (see under Thutmose I). Amenhotep III. or Amenophis III succeeded his father, Thutmose IV, c.1411 B.C. His reign (until c.1372 B.C.) marks the culmination and the start of the decline of the XVIII dynasty. It was the age of Egypt's greatest splendor; there was peace in his Asian empire (in spite of incursions by Bedouins and Hittites) and he invaded Nubia only once. This was the period of extreme elaboration in Egyptian architecture and sculpture. Amenhotep III built extensively at Thebes, Luxor, and Karnak. His wife Tiy was given an unprecedented position as queen consort and exerted much influence over her husband and his son and successor, Ikhnaton. The sources of the solar monotheism of the god Aton, elaborated by Ikhnaton, may be traced to the reign of Amenhotep III. Tablets found at Tel-el-Amarna shed light on the sociopolitical conditions in Egypt and Asia Minor in the 14th cent. B.C. The Columbia Electronic Encyclopedia, 6th ed. Copyright 2007, Columbia University Press. All rights reserved.

Read more: Amenhotep I Infoplease.com http://www.infoplease.com/ce6/people/A0803653.html#ixzz1t4W 7OCsU

Kim Kardashian and Amen Hotep II Amenhotep II Amenophis II

Large statue head of Amenhotep II on display at the Brooklyn Museum. Pharaoh of Egypt 14271401 BC or 14271397 Reign BC, 18th Dynasty Predecess Thutmose III or Successor Thutmose IV Royal titulary Prenomen: Aakheperure Great are the Manifestations of Re[1]

Nomen: Amenhotep Heka Iunu Amun is Satisfied, Ruler of Heliopolis

Horus name: Ka Nakht Wer Pekhty Strong Bull, Great of Power

Nebty name: User Fau Sekha Em Wast Powerful of Splendour, Appearing in Thebes

Golden Horus: Ity Sekhemef em Tau Neb Who seizes by his strength in all lands

Consort(s) Children Father Mother Died Burial

Tiaa Thutmose IV, Amenhotep, Webensenu, Amenemopet, Nedjem, Khaemwaset?, Aaheperkare? Aakheperure? Iaret, Ahmose (?) Thutmose III Merytre-Hatshepsut 1401 or 1397 BC KV35

Amenhotep II (sometimes read as Amenophis II and meaning Amun is Satisfied) was the seventh Pharaoh of the 18th dynasty of Egypt. Amenhotep inherited a vast kingdom from his father

Thutmose III, and held it by means of a few military campaigns in Syria; however, he fought much less than his father, and his reign saw the effective cessation of hostilities between Egypt and Mitanni, the major kingdoms vying for power in Syria. His reign is usually dated from 1427 to 1401 BC. Contents

1 Family and early life 2 Dates and length of reign 3 Foreign affairs 4 Construction projects o 4.1 Reliefs and statues o 4.2 Tomb 5 Personality and later life 6 See also 7 Footnotes 8 References

9 External links Family and early life

Amenhotep II was the son of Thutmose III and a minor wife of the king: Merytre-Hatshepsut. He was not, however, the firstborn son of this pharaoh; his elder brother Amenemhat, the son of the great king's chief wife Satiah, was originally the intended heir to the throne since Amenemhat was designated the 'king's eldest son" and overseer of the cattle of Amun in Year 24 of Thutmose's reign.[2] However, between Years 24 and 35 of Thutmose III, both queen Satiah and prince Amenemhat died, which prompted the pharaoh to marry the non-royal Merytre-Hatshepsut.[3] She would bear Thutmose III a number of children including the future Amenhotep II. Amenhotep II was born and raised in Memphis in the north, instead of in Thebes, the traditional capital.[4] While a prince, he oversaw deliveries of wood sent to the dockyard of Peru-nfe in Memphis, and was made the Setem, the high priest over Lower Egypt.[4] Amenhotep has left several inscriptions touting his athletic skills while he was a leader of the army before his crowning. Amenhotep was no less athletic than his powerful

father. He claims to have been able to shoot an arrow through a copper target one palm thick, and that he was able to row his ship faster and farther than two hundred members of the navy could row theirs.[4] Accordingly some skepticism concerning the truth of his claims has been expressed among Egyptologists.[4] Amenhotep acceded to the throne on the first day of the fourth month of Akhet, but his father died on the thirtieth day of the third month of Peret.[5] If an Egyptian crown prince was proclaimed king but did not take the throne on the day after his father's death, it meant that he served as the junior coregent during his father's reign. A coregency with Thutmose III and Amenhotep II is believed to have lasted for two years and four months.[6] When he assumed power, Amenhotep II was 18 years old according to an inscription from his great Sphinx stela: "Now his Majesty appeared as king as a fine youth after he had become 'well developed', and had completed eighteen years in his strength and bravery."[7] After becoming pharaoh, Amenhotep married a woman of uncertain parentage named Tiaa.[8] As many as ten sons and one daughter have been attributed to him. Amenhotep's most important son was Thutmose IV, who succeeded him; however, there is significant evidence for him having many more children. Princes Amenhotep, Webensenu, Amenemopet, and Nedjem are all clearly attested, and Amenemhat, Khaemwaset, and Aakheperure as well as a daughter, Iaret, are also possible children. Papyrus B.M. 10056, which dates to sometime after Amenhotep II's tenth year, refers to a king's son and setem-priest Amenhotep.[9] This Amenhotep might also be attested in a stele from Amenhotep II's temple at Giza,[10] however the stele's name has been defaced so that positive identification is impossible.[11] Stele B may belong to another son, Webensenu.[11] Webensenu's name is otherwise attested on a statue of Amenhotep's chief architect, Minmose, and his canopic jars and a funerary statue have been found in Amenhotep II's tomb.[12] Another Giza stele, stele C, records the name of a Prince Amenemopet, whose name is otherwise unattested.[11] The same statue with the name

Webensenu on it is also inscribed with the name of prince Nedjem, who is otherwise unattested.[12] There are other references to king's sons from this period who may or may not be sons of Amenhotep II. Two graffiti from Sahel mention a king's son and stable master named Khaemwaset, but specifically which king is his father is unknown.[11] A figure with the name Amenemhet is recorded behind a prince Amenhotep in Theban tomb 64, and assuming this Amenhotep is indeed the king's son from B.M. 10056, Amenemhat would also be Amenhotep II's son.[13] Additionally, a prince Aakheperure is mentioned in a Konosso graffito alongside a prince Amenhotep, and if one again assumes that this Amenhotep was the same person as the one in B.M. 10056, Aakheperure would also have been Amenhotep II's son. However, in both these cases the figure identified as Amenhotep has been identified by some as possible references to the later King Amenhotep III, which would make these two princes sons Thutmose IV.[10] In addition to sons, Amenhotep II may have had a daughter named Iaret, but she could have also been the daughter of Thutmose IV.[11] Two more sons had been attributed to Amenhotep II in the past, however, they have since been proven to be of other parentage. Gauthier catalogued one Usersatet, the "King's son of Kush," (i.e. Viceroy of Nubia) as a son of Amenhotep II, as well as one Re, however, both are now known to be unrelated to the royal family. [14] Usersatet merely served as Amenhotep's chief official in Nubia and was not a blood relative of the king. Dates and length of reign Amenhotep's coronation can be dated without much difficulty because of a number of lunar dates in the reign of his father, Thutmose III. These sightings limit the date of Thutmose's accession to either 1504 or 1479 BC.[15] Thutmose died after 54 years of reign,[16] at which time Amenhotep would have acceded to the throne. Amenhotep's short coregency with his father would then move his accession two years and four months earlier,[6] dating his accession to either 1427 BC in the low chronology,[17] or in 1454 BC in the high chronology. The length of his reign is indicated by a wine jar inscribed with the king's prenomen found in Amenhotep II's funerary temple at Thebes; it is dated to this king's highest known datehis Year 26and lists the name of

the pharaoh's vintner, Panehsy.[18] Mortuary temples were generally not stocked until the king died or was near death; therefore, Amenhotep could not have lived much later beyond his 26th year.[19] There are alternate theories which attempt to assign him a reign of up to 35 years, which is the absolute maximum length he could have reigned. In this chronology, he reigned from 1454 to 1419.[6] However, there are problems facing these theories which cannot be resolved.[20] In particular, this would mean Amenhotep died when he was 52, but an X-ray analysis of his mummy has shown him to have been about 40 when he died. [21] Accordingly, Amenhotep II is usually given a reign of 26 years and said to have reigned from 1427 to 1401 BC.[17] Foreign affairs

A stele, originally from Elephantine and now on display at the Kunsthistorisches Museum, Vienna, recording Amenhotep II's successful campaign against Syria, and dedicating war booty and prisoners to the Temple of Khnum. Amenhotep's first campaign took place in his third regnal year.[22] It is known that the pharaoh was attacked by the host of Qatna while crossing the Orontes river, but he emerged victorious and

acquired rich booty, among which even the equipment of a Mitanni charioteer is mentioned. The king was well known for his physical prowess and is said to have singlehandedly killed 7 rebel Princes at Kadesh, which successfully terminated his first Syrian campaign on a victorious note.[23] After the campaign, the king ordered the bodies of the seven princes to be hung upside down on the prow of his ship.[24] Upon reaching Thebes all but one of the princes were mounted on the city walls.[25] The other was taken to the often rebellious territory of Nubia and hung on the city wall of Napata, as an example of the consequence of rising against Pharaoh and to demoralise any Nubian opponents of Egyptian authority there.[25] Amenhotep called this campaign his first in a Stele from Amada, however he also called his second campaign his first, causing some confusion.[22] The most common solution for this, although not universally accepted, is that this was the first campaign he fought alone before the death of his father and thus before he was the sole king of Egypt, and he counted his second campaign as his first because it was the first that was his and his alone.[26] In April of his seventh year, Amenhotep was faced with a major rebellion in Syria by the vassal states of Naharin and dispatched his army to the Levant to suppress it. This rebellion was likely instigated by Egypt's chief Near Eastern rival, Mitanni.[27] His stele of victory carved after this campaign records no major battles, which has been read a number of ways. It may be that this campaign was more similar to one of the tours of Syria which his father had fought, and he only engaged minor garrisons in battle and forced cities to swear allegiance to himoaths immediately broken after his departure.[28] Alternatively, it appears that the two weeks when Amenhotep would have been closest to Mitanni are omitted from the stele, thus it is possible that his army was defeated on this campaign.[29] Amenhotep's last campaign took place in his ninth year, however it apparently did not proceed farther north than the Sea of Galilee.[30] According to the list of plunder from this campaign, Amenhotep took 101,128 slaves, which is an obviously exaggerated figure.[31] Some of these slaves may have been recounted from the year 7 campaign, such as 15,070 citizens of Nukhash, since Amenhotep did not campaign anywhere near Nukhash on his year 9 campaign.[32] However, even accounting for this recounting, the numbers still are too high to be realistic, and are probably just exaggerated.[33]

After the campaign in Amenhotep's ninth year, Egyptian and Mitannian armies never fought again, and the two kingdoms seem to have reached some sort of peace. Amenhotep records that the kings of Babylon, the Hittites, and Mitanni came to make peace and pay tribute to him after his ninth year, although this may be outlandish boasting.[34] However, a second passage appears on the walls of Karnak, saying that the princes of Mitanni came to seek peace with Amenhotep, and this cannot be so easily explained away.[34] The rising power of the Hittites eventually persuaded Mitanni to seek an ally, and there was definitely a treaty of some sort between Egypt and Mitanni by the time of Amenhotep's successor, but it may be that it was enacted after Amenhotep's campaigns, to try to prevent any more of campaigns of mass deportations.[34] Whenever formal peace was enacted, an informal peace was maintained between Amenhotep and the king of Mitanni. Thereafter, Amenhotep concentrated on domestic matters, with one possible exception. A shrine of Amenhotep's Nubian viceroy shows Amenhotep receiving tribute after a Nubian campaign, but it is not possible to date when this happened.[35] Construction projects

Amenhotep II's cartouche showing later damage and a variation of his nomen (from Karnak) Since Thutmose III had devoted so much energy to expanding Karnak, Amenhotep's building projects were largely focused on enlarging smaller temples all over Egypt. In the Delta, his father's Overseer of Works, Minmose, is attested from an inscription at Tura as overseeing construction of more temples.[4] In upper Egypt, small shrines are attested at Medamud, el-Tod, and Armant. Karnak, despite not receiving the attention given it by his father, also was not totally neglected.[36] He commissioned a column to stand in the courtyard between the fourth and fifth

pylons commemorating the reception of tribute from Mitanni. In Nubia, Amenhotep built at Qasr Ibrim and Semna, and ordered the decoration of the Temple at Kalabsha.[37] However, his most famous Nubian temple was at Amada.[38] Thutmose III had begun constructing a temple which, technically, was dedicated to Horus there, although the presence of Re-Harakhti and Amun-Re is easily observed.[38] Amenhotep completed it and put in it the record of his year 3 campaign on a stele, which was until 1942 the source of most information about Amenhotep's wars.[26] Reliefs and statues

Statue of Amenhotep II at the Egyptian Museum (Turin) Amenhotep II, as kings before him, placed statues of himself both in front of and inside his temples.[citation needed] One shows him as an offering king in kneeling position with an altar (Cairo CG 42073). His statuary may be grouped on the basis of physiognomy and iconography. One can see a development from the statuary of Hatshepsut, Thutmoses III, Amenhotep II, Thutmoses IV, up to Amenhotep III. So the faces of the statues are not so much portraiture as an idealized face expressing artistic tradition and the contemporary ideal of beauty.[citation needed] Tomb Amenhotep's mummy was discovered in March 1898 by Victor Loret in his KV35 tomb in the Valley of the Kings within his original sarcophagus. He had a mortuary temple constructed at the edge of the cultivation in the Theban Necropolis, close to where the Ramesseum was later built, but it was destroyed in ancient times. Amenhotep II's KV35 tomb also proved to contain

a mummy cache containing several New Kingdom Pharaohs including Thutmose IV, Seti II, Ramesses III, Ramesses IV, and Ramesses VI. They had been re-buried in Amenhotep II's tomb by the 21st Dynasty High Priest of Amun, Pinedjem II, during Siamun's reign, to protect them from tomb robbers. The most detailed and balanced discussion on the chronology, events, and impact of Amenhotep II's reign was published by Peter Der Manuelian, in a 1987 book on this king. Personality and later life A stela from this pharaoh's final years highlights his openly contemptuous attitude towards non-Egyptians. The document, which dates to "Year 23 IV Akhet [day] 1, the day of the festival" of Amenhotep II's accession to power, is a copy of a personal letter which the king composed himself to Usersatet, his viceroy of Kush (Nubia).[39] In it, Amenhotep II reminded Usersatet of their military exploits together in Syria and proceeds to criticise the way this official conducted his office as Viceroy.[40] Amenhotep writes: Copy of the order which His Majesty wrote himself, with his own hand, to the viceroy Usersatet. His Majesty was in the [royal] Residence...he spent a holiday sitting and drinking. Look, this order of the king is brought to you...who are in faraway Nubia, a hero who brought booty from all foreign countries, a charioteer...you (are) master of a wife from Babylon and a maidservant from Byblos, a young girl from Alalakh and an old woman from Arapkha. Now, these people from Tekshi (Syria) are worthless--what are they good for? Another message for the viceroy: Do not trust the Nubians, but beware of their people and their witchcraft. Take this servant of a commoner, for example, whom you made an official although he is not an official whom you should have suggested to His Majesty; or did you want to allude to the proverb: 'If you lack a gold battle-axe inlaid with bronze, a heavy club of acacia wood will do'? So, do not listen to their words and do not heed their messages!"[41]

Usersatet was so impressed (or fearful) of Amenhotep's message that he ordered a copy of it to be engraved on a stela "that was

once [located] at the Second Cataract [in Nubia] and is now in Boston."[42] Amenhotep II did not openly record the names of his queens; some Egyptologists theorise that he felt that women had become too powerful under titles such as God's Wife of Amun. They point to the fact that he participated in his father's removal of Hatshepsut's name from her monuments and the destruction of her image. The destruction of Hatshepsut's images began during the coregency of Amenhotep when his father was very old, but stopped during his reign. However, the king may have harboured his father's concern that another woman would sit on the throne. Despite his efforts however it is possible that a female co-regent of Akhenaten ruled as pharaoh before the end of his own 18th dynasty. See also

Eighteenth dynasty of Egypt Family Tree History of Ancient Egypt Footnotes

1. ^ Clayton, Peter. Chronicle of the Pharaohs, Thames &

Hudson Ltd., 1994. p.112 2. ^ Eric Cline & David O'Connor, Thutmose III: A New Biography, University of Michigan Press, Ann Arbor, 2006. p.415 3. ^ Cline & O'Connor, p.415 4. ^ a b c d e Gardiner, Alan. Egypt of the Pharaohs. p. 198. Oxford University Press, 1964. 5. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.21. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. a b c 6. ^ Charles C. Van Siclen. "Amenhotep II," The Oxford Encyclopedia of Ancient Egypt. Ed. Donald Redford. Vol. 1, p.71. Oxford University Press, 2001. 7. ^ Urk. IV. 1279.8-10 8. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.171. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987.

9. ^ Peter Der Manuelian, Studies in the Reign of Amenophis

II, p.174. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. a b 10. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.175. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. a b c d e 11. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.176. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. a b 12. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.177. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. 13. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.178. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. 14. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.181. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. 15. ^ Edward F. Wente, Thutmose III's Accession and the Beginning of the New Kingdom, p.267. Journal of Near Eastern Studies, The University of Chicago Press, 1975. 16. ^ Breasted, James Henry. Ancient Records of Egypt, Vol. II p. 234. University of Chicago Press, Chicago, 1906. 17. ^ a b Shaw, Ian; and Nicholson, Paul. The Dictionary of Ancient Egypt. p.28. The British Museum Press, 1995. 18. ^ Der Manuelian, op. cit., pp.42-43 19. ^ Redford, JNES Chronology, p.119 20. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.43. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987. 21. ^ Peter Der Manuelian, Studies in the Reign of Amenophis II, p.44. Hildesheimer gyptologische Beitrge 26, Gerstenbeg Verlag, Hildesheim, 1987.

Read more: http://www.answers.com/topic/amenhotepii#ixzz1t4oypayh

Meritamen (disambiguation) From Wikipedia, the free encyclopedia

Meritamon in hieroglyphs

Meritamon in hieroglyphs Meritamen, also spelled Meritamun, Merytamen, Meryetamen (Beloved of Amun) is an ancient Egyptian female name. Its male counterpart is Meryamen or Meryamun. Its notable bearers are: Ahmose-Meritamen, princess, probably a daughter of Seqenenre Tao II (17th dynasty) Ahmose-Meritamon, queen, wife of Amenhotep I (18th dynasty) Meritamen C, princess and God's Wife, a daughter of Thutmose III and Merytre-Hatshepsut (18th dynasty) Meritamen D, princess, another daughter of Thutmose III and Merytre-Hatshepsut (18th dynasty) Meritamen E, princess and queen, daughter of Ramesses II and Nefertari (19th dynasty)

Meritamen F, a Singer of Amun (21st dynasty). Daughter of Menkheperre and Isetemkheb (C), and hence a granddaughter of Pinudjem I. Meritamen G, princess, owner of an Abydos stela dated to the 25th dynasty by style. It is unknown which pharaoh she was related to. As a throne name:

Twosret (Sitre Meritamen)

Twosret From Wikipedia, the free encyclopedia Twosret Tausret, Tawosret

Twosret playing the sistrum at Amada Temple, Nubia Pharaoh of Egypt 11911190 BC, Reign 19th Dynasty Predecessor Siptah Successor Setnakhte

Royal titulary[show]

Died Burial

1190 BC KV14

Queen Twosret (Tawosret, Tausret) was the last known ruler and the final Pharaoh of the Nineteenth Dynasty. She is recorded in Manetho's Epitome as a certain Thuoris, who in Homer is called Polybus, husband of Alcandara, and in whose time Troy was taken.[2] She was said to have ruled Egypt for seven years, but this figure included the nearly six year reign of Siptah, her predecessor.[3] Consequently, her sole independent reign would have lasted for slightly more than one full year from 1191 to 1190 BC. Her royal name, Sitre Meryamun, means "Daughter of Re, beloved of Amun."[4] Contents [hide]
1 Family 2 Queen, Regent and Pharaoh 3 Monuments and Inscriptions 4 Tomb 5 References

6 Bibliography Family

Nothing is known about the ancestry of Queen Twosret. She was thought to be the second royal wife of Seti II, his other wife being

queen Takhat. There are no known children for Twosret and Seti II, unless KV56 represents the burial of their daughter.[5] Queen, Regent and Pharaoh Theodore Davis identified the Queen and her husband in a cache of jewelry found in tomb KV56 in the Valley of the Kings. This tomb also contained objects bearing the name of Rameses II. There is no consensus about the nature of this tomb. Some (Aldred) thought this was the tomb of a daughter of Seti II and Tawosret, but others (Maspero) thought this was a cache of objects originally belonging with the tomb of Tawosret herself.[6] After her husband's death, she became first regent to Seti's heir Siptah jointly with Chancellor Bay, whom some have identified as the Irsu mentioned in the Harris Papyrus. Siptah was likely a stepson of Twosret since his mother is now known to be a certain Sutailja or Shoteraja from Louvre Relief E 26901.[7] When Siptah died, Twosret officially assumed the throne for herself, as the "Daughter of Re, Lady of Ta-merit, Twosret of Mut",[8] and assumed the role of a Pharaoh. While it was commonly believed that she ruled Egypt with the aid of Chancellor Bay, a recently published document by Pierre Grandet in a BIFAO 100(2000) paper shows that Bay was executed on Siptah's orders during Year 5 of this king's reign. The document is a hieratic ostracon or inscribed potshard and contains an announcement to the workmen of Deir El-Medina of the king's actions. No immediate reason was given to show what caused Siptah to turn against "the great enemy Bay," as the ostracon states. The recto of the document reads thus: Year 5 III Shemu the 27th. On this day, the scribe of the tomb Paser came announcing 'Pharaoh, life, prosperity, and health!, has killed the great enemy Bay'.[9] This date accords well with Bay's last known public appearance in Year 4 of Siptah. The ostraca's information was essentially a royal order for the workmen to stop all further work on Bay's tomb since the latter had now been deemed a traitor to the state.[10] Twosret's reign ended in a civil war which is documented in the Elephantine stela of her successor Setnakhte who became the

founder of the Twentieth dynasty. It is not known if she was overthrown by Setnakhte or whether she died peacefully in her short reign; if the latter is the case, then a struggle must have ensued among various factions at court for the throne in which Setnakhte emerged victorious.

Monuments and Inscriptions It is believed that expeditions were conducted during her reign to the turquoise mines in Sinai and in Palestine and statues have been found of her at Heliopolis and Thebes. Her name is also found at Abydos, Hermopolis, Memphis, and in Nubia. Inscriptions with Twosret's name appear in several locations:

The Bilgai Stela belonged to Twosret. It records the erection of a monument in the area of Sebennytos.[11] A pair statue of Tawosret and Siptah is now in the Munich Glyptotek (no 122). Siptah is shown seated on Twosret's lap.
[11]

In the temple at Amada, Twosret is depicted as a Great Royal Wife and God's Wife.[11] A statue from Heliopolis depicts Twosret and her names are inscribed with a mixture of male and female epithets. Twosret herself is depicted as a woman.[11] A cartouche of hers believed to come from Qantir in the Delta has been found Twosret and Siptah's names has been found associated with the turquoise mines at Serabit el Khadim and Timna (in the Sinai).[12] A faience vase bearing a cartouche of Twosret was found at Tell Deir Alla in Jordan.[12] Twosret constructed a Mortuary temple next to the Ramesseum, but it was never finished and was only partially excavated (by Flinders Petrie in 1897), although recent re-excavation by Richard H. Wilkinson shows it is more complex than first thought. The temple is being excavated by the Tausert Temple Project (2004 to present).

Tomb Twosret's KV14 tomb in the Valley of the Kings has a complicated history; it was started in the reign of Seti II. Scenes show Tawosret accompanying Siptah, but Siptah's name had later been replaced by that of Seti II. The tomb was then usurped by Setnakht, and extended to become the deepest royal tomb in the valley while Tawosret's sarcophagus was reused by Amenherkhepeshef in KV13. Altenmuller believes that Seti II was buried in one of the rooms in KV14 and later reburied in KV15. Others question this scenario.[13] A mummy found in KV35 and known as Unknown Woman D has been identified by some scholars as possibly belonging to Twosret, but there is no other evidence for this other than the correct Nineteenth Dynasty period of mummification.[2]

References
1.

^ Peter Clayton, Chronicle of the Pharaohs, Thames & Hudson Ltd, 1994. pp 156 & 158 a b 2. ^ J. Tyldesley, Chronicle of the Queens of Egypt, 2006, Thames & Hudson 3. ^ Erik Hornung, Rolf Krauss & David Warburton (editors), Handbook of Ancient Egyptian Chronology, Brill: 2006, p.214 4. ^ Clayton, p.158 5. ^ Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 1987 ISBN 0500-05128-3 6. ^ Theban Mapping Project Tomb 56 7. ^ Gae Callender, The Cripple, the Queen & the Man from the North, KMT Volume 17, No.1 (Spring 2006), p.52 8. ^ Tydlesey, Joyce (2006) "The Complete Queens of Egypt"(American University in Cairo Press) 9. ^ Pierre Grandet, "L'execution du chancelier Bay O.IFAO 1864", BIFAO 100(2000), pp.339-345 10. ^ Gae Callender, The Cripple, the Queen & the Man from the North, KMT, Spring 2006, p.54

^ a b c d Vivienne G. Callender, Queen Tausret and the End of Dynasty 19, Studien zur Altgyptischen Kultur, Bd. 32, (2004), pp. 81-104 a b 12. ^ Itamar Singer, Merneptah's Campaign to Canaan, Bulletin of the American Schools of Oriental Research, No. 269 (Feb., 1988), pp. 1-10 13. ^ Theban Mapping Project, Tomb KV14
11.

Bibliography

Gae Callender, The Cripple, the Queen & the Man from the North, KMT, Vol:17 No.1, Spring 2006, pp. 4963 Leonard H. Lesko, A Little More Evidence for the End of the Nineteenth Dynasty, Journal of the American Research Center in Egypt, Vol. 5, (1966), pp. 2932 (accessible through JSTOR)

Women in ancient Egypt

God's Wife of Amun

Hemt-ntjr-nt Imen

Origin - Divine Adoratrice - Celibate Priestess - Princesses from Tanis Chapel-tombs - Function - God's Hand - Rituals on Reliefs - Use of Title - Priestly Attire

Origin The first time this title appears is in the 10th and 12th Dynasties. (Shafer, p 14) It was then held by non-royal women serving Min, Amun and Ptah.

Later, in the beginning of the New Kingdom, it was held by the wife of the king and sometimes the mother of the king. Often it was used in preference to the title of King's Great Wife. The first royal person carrying this title was the wife of Ahmose I, queen Ahmose Nefertari (c. 1470-1505 BC) who passed it on the her daughter Meritamun. From her it was handed to Hatshepsut who held this title before she ascended the throne. Then she had to let go of it and passed it on to her daughter Neferure. From these days onward the title was exclusively used in the cult of Amun, and from the reign of Thutmose III to Thutmose IV the God's Wife of Amun was held by women who married into the royal family only. Divine Adoratrice. A title called 'Divine Adoratrice' (Gr) or duat netjer (ancient Egyptian) also developed alongside of the title of Gods Wife during the New Kingdom. It was held by the daughter of the high priest of Amun under Hatshepsut ( 1473-1458 b.c.) and under Thutmose III (1479-1425 b.c.) by the mother of the great royal spouse. At this time its power was much diminished and during the Third Intermediate it was held together with the title of God's Wife of Amun.

25th-26th dynasties: Princesses from Tanis, Oracles During the 25th and 26th dynasties (747-525 b.c.) the office of god's wife of Amun was at its height politically and economically and was often combined with that of the chief of the priestesses of Amun at Thebes and in southern Egypt. It was during this time held by princesses from the ruling family in Tanis in Lower Egypt, as a means to secure peaceful relations with the Delta area. It included an 'oracle' function, through which political decisions were sanctioned as coming from God.

Chapel-tombs At Medinet Habu, by the eastern gate, are 'chapel-tombs' where several God's Wife of Amun from the 25th and 26th Dynasties

were buried; Shepenwepet II, Amenirdis I, (adopted by the former, and a sister of Shabaka, 716-702) Shepenwepet III and Mehitenweseket. There is also one Amenirdis II who was adopted by Shepenwepet II in the reign of Psamtek (664-525). She is not buried there though, but here is an unbroken line of adopted successions to the office of God's Wife of Amun. The 26th (Saite) Dynasty still kept its hold over Thebes thanks to a great lady by name Ankhesneferibre, daughter of Psammeticus II and adopted by the Divine Adoratrice Nitocris. She took up her office in 584 BC and held it fore almost 60 years.

Function For a long time it was thought that the role of God's Wife referred to the myth of the divine birth of the king, wherein the queen was impregnated by Amun-Re to give birth to the next king. However, there were queens who were mothers to kings without having this title, namely the mother of Hatshepsut and the mother of Amenhotep III. So the god's wife was a priestly office, first associated with royalty in the reign of Ahmose I, beginning with his queen Ahmose Nefertari. Since then royal women included the title in their titularies and were even depicted without any of the insignia of a queen.

Rituals on Reliefs There are scenes in the chapelle rouge, a shrine erected by Hatshepsut at Karnak, where the God's Wife and a male priest is seen facing each other and holding a firebrand, next scene shows the God's Wife turning away and perhaps lighting a brazier (partially damaged). Next, the God's Wife and the priest face each other again, now holding semicircular fans on long handles, with images of bound captives on them. The last scene, also damaged, shows the queen once again turned away from the priest, now perhaps to burn the image of the captive in the lit brazier. There exist other evidence of such rituals for destroying names or images of enemies of the country.

There are other scenes elsewhere, where the God's Wife is seen partaking in worshipping the gods, entering the sacred lake for purification, and following the king into the sanctuary. What we know is that when the king was absent, a deputy priest had the responsibility to take care of the rites. What is not known is if the God's Wife performed these rites if the king was absent. Use of Title Along with the office of God's Wife went land holdings and a staff of male officials for administration, as well as possibly also musicians associated with he cult of Amun. This brought quite some authority with it and often the title God's Wife of Amun was preferred to other royal titles like 'King's Wife', 'Great Royal Spouse', 'King's Principal Wife'or 'King's Mother. Often queens chose only one of their titulary, and this became a significant one. Ahmose Nefertari seemed to have mostly chosen the title of God's Wife of Amun. Hatshepsut seems to have kept it when she became regent for Thutmose III and Robins (p 150) suggests that the title was so important that this was a means to gather authority for Hatshepsut before she claimed the throne. Her daughter Neferure used the title in the same way as her mother, which might tell us that its' importance was meant to continue. However, during the rule of Thutmose II, it greatly diminished in importance and we have to look for the 25th and the 26th Dynasties to see it rise to same heights again.

Priestly Attire After the title became associated with royalty, it became part of the titulary, and often used at occasions when royal insignia were worn. In a few depictions we can see royal women wearing only the priestly attire: a sheath dress which was sometimes tied at the waist, a short wig, a thin fillet knotted at the back of the head and with the loose ends hanging down. This dress is reminding of the one worn by priestesses in the Middle Kingdom. The office of God's Wife remained, except for some intervals, an important one, after the 18th Dynasty the priestly attire disappears almost totally, in favor of the queenly insignia. From the reign of Ramesses VI, the God's Wife was a king's daughter

rather than the wife of a king, but she was still wearing queenly insignia. At this time she is also seen performing the same rituals as had been the king's prerogative until this time and we find her offering and presenting Ma'at to the gods, and also the gods are seen purifying her and offering her life. She was shown almost as a double to the king, her name and titularies imitated the king's. http://www.philae.nu/akhet/GodsWife.html

Great Royal Wife From Wikipedia, the free encyclopedia

Great Royal Wife or Chief King's Wife (Ancient Egyptian: mt nswt wrt) is the term used to refer to the chief wife of the pharaoh of Ancient Egypt. While most Ancient Egyptians were monogamous, the pharaoh would have had other, lesser wives and concubines in addition to the Great Royal Wife. This arrangement would allow the pharaoh to enter into diplomatic marriages with the daughters of allies, as was the custom of ancient kings. In the past the order of succession in Ancient Egypt was thought to pass through the royal women. This theory, referred to as the Heiress Theory, has been rejected ever since the 1980s and is now not accepted by Egyptologists.[1][2] The throne likely just passed to the eldest living son of the pharaoh. The mother of the heir to the throne was not always the Great Royal Wife, but once a pharaoh was crowned, it was possible to grant the mother of the king the title of Great Royal Wife, along with other titles. Examples include Iset, the mother of Thutmosis III,[3] Tiaa, the mother of Tuthmosis IV[4] and Mutemwia, the mother of Amenhotep III.[5]

Great Royal Wifes

New Kingdom
Dynast Name Husband Comments y 18th AhmoseMother of Amenhotep I and Ahmose I dynasty Nefertari Ahmose-Meritamon 18th Sitkamose Ahmose I (?) dynasty 18th AhmoseAhmose I (?) Daughter of Queen Inhapi. dynasty Henuttamehu 18th AhmoseAmenhotep I dynasty Meritamon 18th Ahmose Thutmose I Mother of Hatshepsut dynasty second great royal wife to her father, Thutmose I,[citation 18th needed] Hatshepsut Thutmose II and later, ruling dynasty pharaoh with her daughter, Neferure, as great royal wife 18th Received the title from her Iset Thutmose II dynasty son Thutmose III 18th No evidence documents Neferure (?) Thutmose III dynasty their marriage 18th Satiah Thutmose III dynasty 18th MerytreThutmose III Mother of Amenhotep II dynasty Hatshepsut Received the title from her son Thutmose IV after her husband's death Amenhotep II tried to break 18th the royal lineage by not Tiaa Amenhotep II dynasty recording any of his wives, who may not have been royal, and Tiaa was identified only later, by her son 18th Nefertari Thutmose IV

dynasty 18th dynasty

Iaret

Thutmose IV

Known from a shabti and 18th funerary statue. Thought to Tenettepihu Thutmose IV? dynasty date to the time of Tuthmosis IV? Received the title from her 18th son, Amenhotep III, after her Mutemwia Thutmose IV dynasty husband's death to make his own birth seem royal 18th Tiye Amenhotep III Mother of Akhenaten dynasty 18th Eldest daughter of Sitamun Amenhotep III dynasty Amenhotep III and Tiye 18th Daughter of Amenhotep III Iset Amenhotep III dynasty and Tiye Known from cartouche 18th found on canopic fragments. Nebetnehat Unidentified dynasty She lived during the mid to late 18th dynasty 18th Nefertiti Akhenaten Possible daughter of Ay dynasty 18th Daughter of Akhenaten and Meritaten Smenkhkare dynasty Nefertiti 18th Ankhesename Daughter of Akhenaten and Tutankhamen dynasty n Nefertiti 18th Tey Ay dynasty 18th Probable daughter of Ay and Mutnedjmet Horemheb dynasty Tey God's Wife of Amun From Wikipedia, the free encyclopedia God's Wife of Amun (Egyptian: m.t nr n mn) was the highest ranking priestess of the Amun cult, an important Ancient Egyptian religious institution centered in Thebes during the Egyptian 25th and 26th dynasties (circa 740-525 BC). The office

had political importance as well as religious, since the two were closely related in Ancient Egypt. Although the title is first attested in the Middle Kingdom, its full political potential was not realized until the advent of Egypt's 18th dynasty.

History of the office

The title of God's Wife of Amun first appears during tenth and twelfth dynasties, when the title and position was held by nonroyal women among those serving Min, Amun, and Ptah as priestesses. As the cult rose in importance among the other cults, stronger ties to the rulers became more necessary. Rise and fall in the eighteenth dynasty At the beginning of the New Kingdom the title started to be held by royal women (usually the wife of the king, but sometimes by the mother of the king), when its extreme power and prestige was first evident. The New Kingdom began in 1550 BC with the eighteenth dynasty. These were the rulers who drove the Hyksos out of Egypt and their native city was Thebes, which then became the leading city in Egypt. They believed that their local deity, Amun, had guided them in their victory and the cult rose to national importance. Adjustments to the rituals and myths followed. The title, God's Wife of Amun, "referred to the myth of the divine birth of the king, according to which his mother was impregnated by the god Amun."[1] While the office theoretically, was sacred, it was essentially wielded as a political tool by the serving Egyptian pharaoh to ensure "royal authority over the Theban region and the powerful priesthood of Amun" there.[2] The royal lineage was

traced through its women and, the rulers and the religious institutions were inexorably woven together in traditions that remained quite stable over a period of three thousand years. This title was used in preference to the title, Great Royal Wife, which was the title of the queen who was the consort to the pharaoh and who officiated at the temple. The new title conveyed that the pharaoh would be a demigod upon birth. Previously the pharaoh was considered to become divine only at death. The first royal wife to hold this new title (not to be mistaken with the title of God's Wife) was Queen Ahmose-Nefertari, the wife of Ahmose I, and this event is recorded in a stela in the temple of Amun at Karnak, and the role was a priestly post of importance in the temple of Amun in Thebes. She then passed it on to her daughter Meritamen, who in turn handed it to Hatshepsut, who used it before she ascended the throne as pharaoh. Both Ahmose-Nefertari and Hatshepsut sometimes used the title as an alternative to that of "King's Principal Wife", which shows how important they felt the role was. Hatshepsut passed the title on to her daughter Neferure. A series of scenes in Hatshepsut's Chapelle Rouge show the God's Wife of Amun (her daughter) and a male priest undergoing a ritual or ceremony that seems to be aimed at destroying the names of enemies. Other scenes elsewhere show the God's Wife of Amun worshiping the deities, being purified in the sacred lake, and following the king into the sanctuary. These again show the importance of the role, but give very little indication of the tasks and responsibilities involved. Revival during dynasty twenty through twenty-six The office of the God's Wife of Amun reached the very heights of its political power during the late Third Intermediate Period of Egypt when Shepenupet I, Osorkon III's daughter, was first appointed to this post at Thebes. The Nubian king Kashta, in turn, appointed his daughter, Amenirdis, as her successor. The high status of this office is illustrated by the tomb of Amenirdis at Medinet Habu.[4]

Later during the twenty-sixth dynasty, the Saite king Psamtik I would forcibly reunite Egypt in March 656 BC under his rule and compel the God's Wife of Amun serving at the time, Shepenupet II, daughter of Piye, to adopt his daughter Nitocris as her chosen successor to this position. The office continued in existence until 525 BC under Nitocris' successor, Ankhnesneferibre, when the Persians overthrew Egypt's last Saite ruler, Psamtik III (526525 BC), and enslaved his daughter. Thereafter, the powerful office of God's Wife of Amun disappears from history. Royal women holding the office of God's Wife of Amun included Ahmose-Meritamon - daughter of Ahmose and sister-wife of Amenhotep I Shepenwepet I (prenomen: Khnemet-ib-amun) - daughter of Osorkon III and Karoatjet, served as Gods Wife of Amun from the beginning of her fathers reign, and adopted Amenirdis I Amenirdis I (prenomen: Khaneferumut) - daughter of Kashta, served through the reigns of Shabaka and Shabataka Shepenwepet II (prenomen: Henut-neferumut-iryetre) daughter of Piye, served as Gods Wife from the reign of Taharqa until after year 9 of Psamtik I Amenirdis II - daughter of Taharqa, adopted by Shepenwepet II, may have been passed over after the death of Shepenwepet II to have the position go to Nitokris Nitokris I Shepenwepet III (prenomen: Nebetneferumut) daughter of Psamtik I Ankhnesneferibre (prenomen: Hekatneferumut) - daughter of Psamtik II, adopted by Nitokris I, became Gods Wife of Amun in year 4 of the reign of her brother Wahibre Nitokris II - daughter of Ahmose II and Ankhenesneferibres intended successor, probably never served due to the Persian invasion

References Sources

Ayad, Mariam, God's Wife, God's Servant: The God's Wife of Amun (c. 740-525 BC). Routledge, 2009. Toby Wilkinson, The Thames and Hudson Dictionary of Ancient Egypt, Thames & Hudson, 2005. Strudwick, N & H. Thebes In Egypt, 1999, British Museum Press, London. Watterson, Barbara, Women In Ancient Egypt, 1994, Sutton Publishing, Stroud. Robins, Gay. Women In Ancient Egypt, 1993, British Museum Press, London. Kuhrt, Amelie. The Ancient Middle East - Vol. II, 1995, Routledge, London. Cameron, Averil; Kuhrt, Amlie. Images of Women in Antiquity, 1993, Routledge, ISBN 0-415-09095-4 The Adoption stela of Nitocris: daughter of Psamtik I Footnotes
1.

^ Toby Wilkinson, The Thames and Hudson Dictionary of Ancient Egypt, Thames & Hudson, 2005. p.93 2. ^ Wilkinson, p.93 3. ^ Wilkinson, p.93 4. ^ Wilkinson, p.93

God's Wife of Amun The God's Wife of Amun was the highest ranking priestess in the cult of Amun. She was associated with the temple of Amun in Karnak. When Queen Ahmose Nefertari was given the position of God's Wife, land and property was endowed for this priestly position. The Divine adoratrix was a priestess ranking slightly below the God's Wife and she may have served as a deputy or stand in for the God's Wife. The position of God's Wife of Amun was reserved for royal women. The position was usually given to the mother of the king (in the earlier part of the new kingdom) or to the daughter of a king.

The position of divine adoratrix could be held by non-royal women as well. God's Wife (of Amun) - hmt ntjr (en imn) Divine Adoratrix - dwat ntjr God's Hand - djrt ntjr 18th dynasty Meryetamun: Daughter of Ahmose and sister-wife of Amenhotep I. Her tomb was found in the hills of Thebes. On her coffin is an inscription identifying her: "the King gives a boon to Osiris, the Great God, Lord of Abydos, that he may cause to come forth at the call, bread and beer, beef and fowl, bandages, incense and unguents and all things good and pure on which a god lives, and the sweet north wind, for the spirit of the King's Daughter and Sister, the God's Wife, the King's Great Wife, joined to the Crown of Upper Egypt. Mistress of the Two Lands, Meryet-Amun true of voice with Osiris." From: The Egyptian Expedition 1928-1929: The Museum's Excavations at Thebes by H. E. Winlock The Metropolitan Museum of Art Bulletin, Vol. 24, No. 11, (Nov., 1929), pp. 1+3-34. Merytamun: Daughter of Tuthmosis III and Merytre-Hatshepsut. Depicted in the Hathor shrine behind her father Tuthmosis.

The God's Wife Merytamen depicted behind her father Tuthmosis III. Image from: The Egyptian Expedition 1928-1929: The Museum's Excavations at Thebes by H. E. Winlock The Metropolitan Museum of Art Bulletin, Vol. 24, No. 11, (Nov., 1929) Tiaa: Wife of Amenhotep II and mother of Tuthmosis IV. From this time period we have Hety, Steward of the god's wife of Amun, Scribe, and Counter of cattle of the God's Wife of Amun. He was the son of Nebnufer and Men. His father was also a "Counter of cattle of the God's Wife of Amun". Hety was married to the lady Nefertary. Hety was buried in TT151. [...Mut...] Unidentified God's Wife known from a statue from the temple of Hathor at Dendera. Her titles include God's Wife, King's Chief Wife, His Beloved, and Mistress of the Two Lands. Other epithets include: 'causing hearts to be joyful', 'Sovereign Lady exalted with the Two Feathers', 'soothing her Lord (or Horus, i.e. the King) with her voice'. Her name includes the glyphs for

Mut and speculation about her identity ranges from Mutemwia, to Mutnodjemet, to Mut-Tuya, to Nefertari-Merytmut. Aldred suggested this might be Mutnodjemet, Horemheb's Queen. He based his theory on the fact that the style of dress points to a post Amarna period Queen, which excludes Mutemwia. The titles and epithets are closer to those of the Amarna period and would then point to Mutnodjemet. There is no other evidence that Mutnodjemet served in the capacity of God's Wife. (See also Cyril Aldred: Two Monuments of the Reign of Horemheb, The Journal of Egyptian Archaeology, Vol.

54. (Aug., 1968), p

p. 100-106. )

Back of the statue of the God's Wife of Amun from the Temple of Hathor at Dendera (click on picture for larger image). On the right the staue shown as it lies on the temple grounds. The ribbons of the sash are visible. It appears as though the Queen was shown in a striding position. (Photos courtesy of Sesen) Tawosret: Kings Great Wife, Lady of the Two Lands, Mistress of Upper and Lower Egypt, Gods Wife Wife of Sety II, Regent for Siptah and later declared pharaoh in her own right. Temple of Amada : Tawosret is depicted on one of the doorjambs and her titles are Gods Wife and Great Kings Wife. [DodsonHilton, pg 183] Isis-Ta-Hemdjert: Kings Great Wife, Kings Mother, Gods Wife Wife of Ramesses III and mother of Ramesses IV. Participated in

the installation of her grand-daughter Iset as Gods Wife of Amun. [Dodson-Hilton, pg 192]

Shepenwepet I (prenomen: Khnemet-ib-amun):

Shepenwepet, Khnemet-ib-Amun

Daughter of Osorkon III and Queen Karoatjet. Titles: Kings Daughter, Adoratrix, Gods Wife of Amun. Served as Gods Wife from the beginning of her fathers reign [Dodson-Hilton, pg 231]. Temple of Osiris Heqadjet (Karnak): The inner shrine shows the coronation of Osorkon III and Takelot III. Shepenwepet I is depicted being suckled by a goddess and being crowned (Morkot)

Two different depictions of Shepenwepet I from the Temple of

Osiris Heqadjet from Karnak. Line drawings after photographs from KMT Journal Article. Amenirdis I (Prenomen: Khaneferumut):

Hieroglyphics spelling out the names of Amenirdis Khaneferumut. Created by Jean Rijlant. For full titles and inscriptions see Amenirdis Kings daughter (sat-nesw), Gods Adoratrix (dwat-netjer), Gods Hand (djeret-netjer), Gods Wife of Amun (hemet netjer-enamun). Daughter of Kashta and Queen Pebatjma, Sister of Shabaka and likely sister of Piye, Queen Khensa, Queen Peksater and princess Neferukakashta. (Dodson-Hilton, Pg 238) Amenirdis was installed in Thebes as the heiress to Shepenwepet I by either Kashta (her father) or Piye. As heiress she would have been given the title of Adorer of the God (dwat-netjer). It is not known when Shepenwepet I died and Amenirdis became Gods Wife, but it may have been during the reign of Shabaqa. At that time Amenirdis had adopted her niece Shepenwepet II, daughter of Piye as her successor. Amenirdis died during the reign of Taharqa. She was succeeded by Shepenwepet II (Morkot)

Amenirdis before Amun; On the right: line drawing of Amenirdis.

(Photo by Alain Guilleux - for more detail and more pictures see: temple of Amenirdis) Temple of Osiris Heqadjet (Karnak): Shebitqo (Shabataqa) and Amenirdis add a small court and a pylon to this temple. Amenirdis as shown with Shebitqo making offerings to Amun. Wadi Hamamat: Inscriptions dated to year 12 of Shabaqo can be found and some also mention Amenirdis. [Dodson-Hilton] Statue of Amenirdis from Karnak, now in the Cairo Museum (CM CG565):

Amenirdis is depicted wearing a tripartite wig, with a vulture headdress and three uraei on her brow. She wears a fairly simple

sheet dress and carries a fly whisk in her left hand. [DodsonHilton, pg 235] See also: Alain Guilleux - page for wonderful full length image. Burial: Funerary Chapel in Medinet Habu

Amenirdis I (British Museum) Statue of Amenirdis in the Aswan Museum. Amenirdis is depicted with the vulture headdress, a modius and the double plumes combined with the horned sundisk. The face of the statue is sadly damaged. This image is courtesy of Alain Guilleux. More detailed and full length images appear on his website (link)

From this time period we have: TT37 - Harwa, Chief Steward of the God's Wife Amenardis I. Saite Period. (25th dyn) Parents: Pedemut (Scribe) and Estaweret. Shepenwepet II (Prenomen: Henut-neferumut-iryetre):

Hieroglyphics spelling out the names of Shepenwepet Henutneferumut-iryetre.

Created by Jean Rijlant. For more inscriptions see: Shepenwepet II Daughter of Piye. She was a (half-)sister of King Taharqa, Queen Qalhata (wife of Shabaka) as well as sister to several of Taharqas wives. [Dodson-Hilton, pg 240] Served as Gods Wife from the reign of Taharqa until after year 9 of Psamtik I. Sphinx of Shepenwepet II from the sacred lake at Karnak now in Berlin (7972): Shepenwepet has the body of a lion, but she is depicted with human arms and hands which are stretched out and are holding a ram-headed jar. She wears what seems like a Hathor like wig. Inscription at Wadi Gasus: Psamtik is shown offering to AmunMin. Behind him stands his daughter the adoratrix Neithiqert, behind her stands the Gods Wife Shepenwepet (II). Shepenwepet has the titles Gods Wife and her Mother (hmt ntjr and mut-s). Above and to the right of this inscription are the cartouches of the Gods Wife Shepenwepet and the Adoratrix Amenirdis with the years 19 and 12 associated with them. These inscriptions seem to refer to Shepenwepet I and Amenirdis I. [Dodson-Hilton, pg 242] Amenirdis II:

Name and title of Amenirdis II Created by Jean Rijlant, from Amenirdis II Daughter of Taharqa. Titles: Kings Daughter, Adoratrix, Gods Hand. Adopted as heir by Shepenwepet II. Amenirdis II then adopted Neitiqret I as her own heir in year 9 of Psamtik I. At the death of Shepenwepet II, the title of Gods Wife passed over Amenirdis and the position went to Neitiqret. Amenirdis seems to have remained in office as Adoratrix. [Dodson-Hilton, pg 238] Lintel from Karnak (Temple of Osiris Pedeankh?) (CM JE29254B) From left to right we see: The Adoratrix Shepenwepet (IV) before Amen-Re. The Gods hand Amenirdis (II) before Amen-Re and Mut: Amenirdis is depicted with the vulture headdress and double plumes. Shes offering Maat to Amen-Re and Mut. Shes identified

as Gods Hand Amenirdis, Kings daughter [..]djrt-ntjr (Imn-r-di-s)| sat nsw [..] The Gods Wife Neithiqret before Amen-re and another god. The Adoratrix Shepenwepet (IV) before Amen-Re. [Dodson-Hilton, pg 244] A base of a statue UC14739 records the titles Divine Adoratrix and God's Wife for Amenirdis. Dodson A, The problem of Amenirdis II and the heirs to the office of God's wife of Amun during the twenty-sixth dynasty, Journal of Egyptian archaeology, 2002, vol. 88, pp. 179-186

Facade of tombs mentioning Shepenwepet, Neitiqret and Psamtik. For more detail see: Lepsius, Abt III, Band 8, Page 270 For more images see: Lepsius, Abt III, Band 8, Page 271 and Lepsius, Abt III, Band 8, Page 272 Neitiqert (Nitokris) Shepenwepet III prenomen: Nebetneferumut

Neithiqret merymut, Neb(et)neferumut

Daughter of Psamtik I and Queen Mehytenweskhet Lintel from Karnak (Temple of Osiris Pedeankh?) (CM JE29254B) From left to right we see: The Adoratrix Shepenwepet (IV) before Amen-Re. The Gods hand Amenirdis (II) before Amen-Re and Mut: The Gods Wife Neithiqret before Amen-re and another god. Neithiqret wears the vulture headdress and double plumes. She is offering Maat to the Gods. Shes identified as Gods Wife Neithiqret, Kings Daughter (of) Psamtik (I). The Adoratrix Shepenwepet (IV) before Amen-Re. [Dodson-Hilton, pg 244] A shabti This object can be found in the collection of University College London, UC38078 Temple lintel (from Karnak ?) The lintel shows Necho II, Nitocris I, and Pedehorresnet (c.f. TT196) before several gods and goddesses Cairo, Egyptian Museum, Temp. No. 28.5.25.4. (This scene seems to date to the time of Necho II) (Topological bibliography Reliefs and Paintings by Malek) A lintel (from a temple ?) The inscription shows cartouches of Nitocris I (daughter of Psamtik I) and Shepenwepet II, Gods wife. Dated to the time of Psamtik I (London, Charles Ede Ltd) (Topological bibliography Reliefs and Paintings by Malek) Temple relief Two Nile gods are shown carrying trays with offerings The inscriptions include cartouches of Nitocris I (now in the Robert McDougall Art Gallery.) (Topological bibliography - Reliefs and Paintings by Malek)

Nitocris/Shepenwepet before Amun in TT279 - the tomb of Pabes (Photo by Alain Guilleux - for more info see Pabes page) From this time period we have: TT36 - Ibi: Chief steward of the Divine Adoratrix (likely Nitocris), Late Period temple-tomb Temp. Psametik I. Parents: Ankh-hor (Divine Father) and De-ubasteiri; Wife: Shepenernute. Sons: Pedehor[resnet] and Pedepeneferenirtef. Nitocris and Shepenwepet are mentioned in the tomb. TT 279 - Pabes, Chief steward of the god's wife, Temp. Psametik I. Parents: Pedubaste (Divine father, beloved of the god) and Tasentenhor. Son: Tahorpakhepesh Nitocris is mentioned in the Tomb.

Facade of tombs mentioning Shepenwepet, Neitiqret and

Psamtik. For more detail see: Lepsius, Abt III, Band 8, Page 270 For more images see: Lepsius, Abt III, Band 8, Page 271 and Lepsius, Abt III, Band 8, Page 272 Neitiqert (Nitokris) Shepenwepet III prenomen: Nebetneferumut

Neithiqret merymut, Neb(et)neferumut Daughter of Psamtik I and Queen Mehytenweskhet Lintel from Karnak (Temple of Osiris Pedeankh?) (CM JE29254B) From left to right we see: The Adoratrix Shepenwepet (IV) before Amen-Re. The Gods hand Amenirdis (II) before Amen-Re and Mut: The Gods Wife Neithiqret before Amen-re and another god. Neithiqret wears the vulture headdress and double plumes. She is offering Maat to the Gods. Shes identified as Gods Wife Neithiqret, Kings Daughter (of) Psamtik (I). The Adoratrix Shepenwepet (IV) before Amen-Re. [Dodson-Hilton, pg 244] A shabti This object can be found in the collection of University College London, UC38078 Temple lintel (from Karnak ?) The lintel shows Necho II, Nitocris I, and Pedehorresnet (c.f. TT196) before several gods and goddesses Cairo, Egyptian Museum, Temp. No. 28.5.25.4. (This scene seems to date to the time of Necho II) (Topological bibliography Reliefs and Paintings by Malek) A lintel (from a temple ?) The inscription shows cartouches of Nitocris I (daughter of Psamtik I) and Shepenwepet II, Gods wife. Dated to the time of Psamtik I (London, Charles Ede Ltd) (Topological bibliography Reliefs and Paintings by Malek)

Temple relief Two Nile gods are shown carrying trays with offerings The inscriptions include cartouches of Nitocris I (now in the Robert McDougall Art Gallery.) (Topological bibliography - Reliefs and Paintings by Malek)

Nitocris/Shepenwepet before Amun in TT279 - the tomb of Pabes (Photo by Alain Guilleux - for more info see Pabes page) From this time period we have: TT36 - Ibi: Chief steward of the Divine Adoratrix (likely Nitocris), Late Period temple-tomb Temp. Psametik I. Parents: Ankh-hor (Divine Father) and De-ubasteiri; Wife: Shepenernute. Sons: Pedehor[resnet] and Pedepeneferenirtef. Nitocris and Shepenwepet are mentioned in the tomb. TT 279 - Pabes, Chief steward of the god's wife, Temp. Psametik I. Parents: Pedubaste (Divine father, beloved of the god) and Tasentenhor. Son: Tahorpakhepesh Nitocris is mentioned in the Tomb.

Shepenwepet IV Possibly a daughter of King Nekau II and Queen Khedeb-neith-

hirbinet. Served as Gods Adoratix. Lintel from Karnak (Temple of Osiris Pedeankh?) (CM JE29254B)

From left to right we see: The Adoratrix Shepenwepet (IV) before Amen-Re. Shepenwepet is shown shaking two sistra before Amen-Ra. Shes shown with the High Steward of the Adoratrix Pedihorresnet. Shepenwepet wears the vulture headdress and double plumes. The Gods hand Amenirdis (II) before Amen-Re and Mut: The Gods Wife Neithiqret before Amen-re and another god. The Adoratrix Shepenwepet (IV) before Amen-Re. [Dodson-Hilton, pg 244]

Ankhenesneferibre (Prenomen: Hekaneferumerymut):

Ankhnesneferibre Hekaneferu-merymut Daughter of Psamtik II and Queen Takhuit. Titles: Kings Daughter of his Body, Great of Sceptre, Gods Wife of Amun, High Priest(ess) of Amun.

Ankhnesneferibre as depicted in Karnak. For the image on the left and more see: Lepsius, Abt III, Band 8, Page 273

For the image on the right and more see: Lepsius, Abt III, Band 8, Page 274 Adopted by Neitiqret as recorded on a stela in Karnak. Became Gods Wife of Amun in year 4 of the reign of her brother Wahibre. After her fathers accession she was given the title of High Priest of Amun. The post of High Priest seems to have been vacant after Harkhebi served in that role during the reign of Psamtik I. [Dodson-Hilton]

On the left we see Psamtik before Amun and Mut. On the right Ankhnesneferibre (followed by the steward Seshonq) stands before Amun and Khons. The Adoption Stela, from: Leahy A., The adoption of Ankhnesneferibre at Karnak Sarcophagus Lid now in the British Museum (BM EA32)

The black basalt lid shows the Gods wife carrying a crook and

flail. She wears a beautiful pleated robe and wears the vulture headdress topped with the double plumes as well as the horned sun-disk. [Dodson-Hilton, pg 245] Statue of Ankhnesneferibre from Karnak, now in the Nubian Museum) Ankhnesneferibre is depicted with a short Nubian style wig. She has one uraeus on her brow. The wig is topped with a uraeus encircled modius which in turn is topped by double plumes in combination with the horned sundisk. Statue of Bastet with the name and title of Ankhnesneferibre UC36443 Leahy A., The adoption of Ankhnesneferibre at Karnak, Journal of Egyptian archaeology, 1996, vol. 82, pp. 145-165 From this time period we have: TT 197 - Pedeneith, Chief steward of the God's Wife of Amun, the Divine Adoratrix Ankhnesneferibre, Temp. Psametik II Parents: Psammethek and Tadehubaste TT 242 - Wahibra, Chamberlain of the god's wife of Amun Ankhnesneferibra, Late Period - Saite Parents: Pedeamunnai and Mutardais; Wife: Tadepanehep. Sons: Psammethek (Chamberlain to the God's Wife) and Pedehorresnet called Harpemai. TT 27 - Sheshonq, high steward of the divine adoratrix Anknesneferibre, Temp. Apries and Amasis. Parents: Harsiesi (Chamberlain of the divine adoratrix) and Tahibet.There is mention in the tomb of a son named Harsiesi, chamberlain of the divine adoratrix, Head of the secrets of the God's Wife Nitocris in the House of Purification. Nitokris II: Daughter of Ahmose II and Ankhenesneferibres intended successor. Probably never served due to the Persian invasion.

Info comes from: 1. Dodson and Hilton: The Complete Royal Families of Ancient Egypt, London 2004 2. Porter and Moss, Topographical Bibliograpy of Ancient Egyptian

Hieroglyphic Texts, Reliefs and Paintings: The Theban Necropolis, Part One: Private Tombs. Second Edition. Griffith Institute. Oxford. 1994 3. Schmidt, Heike C., Ein Fall von Amtsanmassung? Die Gottesgemahlin Nefertari-Meritenmut, GM 140 (1994), 81-92. Also see: Betsy Bryan, Property and the Gods Wives of Amun, Johns Hopkins University, pdf file Comments: email barta@slu.edu http://euler.slu.edu/~bart/egyptianhtml/kings%20and %20Queens/God's_Wife_of_Amun.html

Ahmose-Meritamun

Wikipedia

colspan="2" valign="top" style="background:;" | Ahmose-Meritamun in hieroglyphs

Ahmose Meritamun Child of Iah, Beloved of Amun Ahmose-Meritamun

Fragmentary colossal bust of AhmoseMeritamon, wearing a wig fashioned after a style associated with Hathor British Museum Born Disappeared Died Resting place TT358 in Thebes Spouse Amenhotep I Pharaoh Ahmose I Parents Queen AhmoseNefertari For other Egyptian ladies called Meritamen see Meritamen (disambiguation) Ahmose-Meritamun (or Ahmose-Meritamon) was a Queen of Egypt during the early Eighteenth dynasty of Egypt. She was both the sister and the wife of Pharaoh Amenhotep I. She died fairly young and was buried in tomb TT358 in Deir el-Bahari.

Contents

1 Biography 2 Death and burial 3 References 4 See also

Biography Ahmose-Meritamun was the royal daughter of Ahmose I and Ahmose Nefertari, and became the Great Royal Wife of her brother Amenhotep I, pharaoh of Ancient Egypt in the eighteenth dynasty. [1] Meritamun took over the role of God's Wife of Amun from her mother Ahmose Nefertari. Other titles recorded for Meritamun include: lady of the two lands (nbt-t3wy), (Great) Kings Wife (hmt-niswt(-wrt)), mistress of the entire two lands (hnwt-t3wytm), gods wife (hmt-ntr), united with the white crown (khnmt-nfrhdjt), kings daughter (s3t-niswt), and kings sister (snt-niswt). The title kings mother (mwt-niswt) is also recorded in later sources, even though she was never the mother of a king. [2] A limestone statue of this queen was discovered by Giovanni Belzoni while he was working in Karnak in 1817.[3] Ahmose-Meritamun is depicted in the tomb of Inherkau (TT359)) which dates to the 20th dynasty as one of the "Lords of the West". She is shown in the top row behind Queen Ahhotep I and in front of Queen Sitamun.[1]

Death and burial Her remains were discovered at Deir el-Bahri in TT358 in 1930 by Winlock. Her mummy was found in two cedarwood coffins and a cartonage outer case. Her mummy had been rewrapped and reburied by priests who had found her tomb that had been vandalized by robbers. It appears that she died when she was

relatively young, with evidence of being afflicted with arthritis and scoliosis. [4] The outer coffin (now in the Egyptian Museum, JE 53140) is over 10 ft in size and is made from cedar planks which are joined and carved to a uniform thickness throughout the coffin. The eyes and eyebrows are inlaid with glass. The body is carefully carved with chevrons painted in blue to create the illusion of feathers. The coffin was covered in gold which had been stripped in antiquity. The inner coffin was smaller, but still over 6 ft tall. The inner coffin had also been covered in gold but stripped of this precious metal. The mummy had been carefully rewrapped during the reign of Pinudjem. Inscriptions record that the linnen used in the reburial was made in year 18 of Pinudjem by the High Priest of Amun Masaharta. The reburial took place in year 19, month 3 of the winter, day 28. [5] References
1.

Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 2004, ISBN 0500-05128-3, p.123, 127, 129 2. Grajetzki, Ancient Egyptian Queens: A Hieroglyphic Dictionary, Golden House Publications, London, 2005, ISBN 978-0954721893 3. "Upper part of a limestone statue of Queen AhmoseMerytamun," The British Museum Web site. 4. Tyldesley, Joyce. Chronicle of the Queens of Egypt. Thames & Hudson. 2006. p. 91, ISBN 0-500-05145-3 5. H. E. Winlock, The Tomb of Queen Meryetamun: I The Discovery, The Metropolitan Museum of Art Bulletin New Series, Vol. 33, No. 2 (Summer, 1975), pp. 77-89; Article Stable URL: http://www.jstor.org/stable/3258743
1.0 1.1

See also

Eighteenth dynasty of Egypt Family Tree

Kashta From Wikipedia, the free encyclopedia Kashta in hieroglyphs

Throne Name Maa-Re M3-R Translation: Re is Just

Nomen Kashta k3 t3 Kushite King of Napata Predecessor: Alara Successor: Piye Wife: Pebatjma Kashta was a king of the Kushite Dynasty and the successor of Alara. His name translates literally as "The Kushite".[1]

Contents [hide]
1 Family 2 Kushite rule of Upper Egypt under Kashta 3 Burial

4 References Family

Kashta is thought to be a brother of his predecessor Alara.[2] Both Alara and Kashta were thought to have married their sisters. These theories dates back to the work of Dunham and Macadam, but Morkot points out that there is no clear evidence to support these assumptions.[3] Kashta's only known wife was Pebatjma. Several children and possible children are recorded: King Piye - Thought to be a son of Kashta. Possibly a son of Pebatjma King Shabaka - Mentioned as a brother of Amenirdis I, and hence a son of Kashta and Pebatjma.[2][3] Queen Khensa - Wife of Piye, thought to be a daughter of Kashta[3] and possibly Pebatjma.[2] Queen Peksater (or Pekareslo) - She was married to Piye and was buried in Abydos. She may have died while accompanying Piye on a campaign to Egypt.[3] Laming and Macadam suggest she was an adopted daughter of Pebatjma.[4] God's Wife of Amun Amenirdis I. A statue of Amenirdis mentions she is the daughter of Kashta and Pebatjma. [3] Neferukakashta - Thought to be a daughter of Kashta and possibly Pebatjma.[2]

Kushite rule of Upper Egypt under Kashta While Kashta ruled Nubia from Napata, which is 400 km north of Khartoum, the modern capital of Sudan, he also exercised a strong degree of control over Upper Egypt by managing to install his daughter, Amenirdis I, as the presumptive God's Wife of Amun in Thebes in line to succeed the serving Divine Adoratrice of Amun, Shepenupet I, Osorkon III's daughter. This development was "the key moment in the process of the extension of Kushite power over Egyptian territories" under Kashta's rule since it officially legitimized the Kushite takeover of the Thebaid region.[5] The Hungarian Kushite scholar Lszl Trk notes that there were probably already Kushite garrisons stationed in Thebes itself during Kashta's reign both to protect this king's authority over Upper Egypt and to thwart a possible future invasion of this region from Lower Egypt.[6] Trk observes that Kashta's appearance as King of Upper and Lower Egypt and peaceful takeover of Upper Egypt is suggested both "by the fact that the descendants of Osorkon III, Takelot III and Rudamun continued to enjoy a high social status in Thebes in the second half of the 8th and in the first half of the 7th century" [BCE] as is shown by their burials in this city as well as the joint activity between the Divine Adoratrice Shepenupet I and the God's Wife of Amun Elect Amenirdis I, Kashta's daughter.[7] A stela from Kashta's reign has been found in Elephantine (modern day Aswan)--at the local temple dedicated to the God Khnum which attests to his control of this region.[8] It bears his royal name or prenomen: Nimaatre. Egyptologists today believe that either he or more likely Piye was the Year 12 Nubian king mentioned in a well-known inscription at Wadi Gasus which associates the Adopted God's Adoratice of Amun, Amenirdis, Kashta's daughter together with Year 19 of the serving God's Wife of Amun, Shepenupet.[9] Kashta's reign length is unknown. Some sources credit Kashta as the founder of the 25th dynasty since he was the first Kushite king known to have expanded his kingdom's influence into Upper Egypt.[10] Under Kashta's reign, the native Kushite population of his kingdom, situated between the third and fourth Cataracts of the Nile, became rapidly 'Egyptianized' and adopted Egyptian traditions, religion and

culture.[11] Kashta's successor was Piye. Kashta was the 25th dynasty of Egypt. Burial The pyramids of el-Kurru contain the tombs of Kashta and several of his successors. The highest part of the cemetery contains 4 tumulus tomb (Tum.1,2,4 and 5). To the east of the tumulus tombs we find row of at least eight pyramids. One of them partially intrudes on a tumulus tomb (Tum.19). The southern most of this row of pyramids belong to Kashta (presumably to) his wife Pebatjma. Before this row is another row of pyramids which includes those of Piye, Shabaka and Tanutamani. To the south of the (presumed) pyramid of Pebatjma one has to cross the southern wadi to reach the southern pyramids. These are the pyramids of the Queens: Naparaye (K.3), Khensa (K.4), Qalhata (K.5), and Arty (K.6).[12] References ^ Nicholas Grimal, A History of Ancient Egypt (Oxford: Blackwell Books), 1992. p.334 a b c d 2. ^ Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 2004, ISBN 0-500-05128-3, p.234-240 a b c d e 3. ^ Morkot, Robert G., The Black Pharaohs: Egypt's Nubian Rulers, The Rubicon Press, 2000, ISBN 0948695-24-2 4. ^ Dows Dunham and M. F. Laming Macadam, Names and Relationships of the Royal Family of Napata, The Journal of Egyptian Archaeology, Vol. 35 (Dec., 1949), pp. 139-149, JSTOR 5. ^ Lszl Trk, The Kingdom of Kush: Handbook of the Napatan-Meroitic Civilization. (Handbuch der Orientalistik 31), Brill 1997. pp.148-49 6. ^ Trk, p.150 7. ^ Trk, p.149 8. ^ Grimal, p.335 9. ^ Boardman, John The Cambridge Ancient History Volume 3, Part 1: The Prehistory of the Balkans, the Middle East and the Aegean World, Tenth to Eighth Centuries BC Cambridge University Press, 2nd edition 1982 ISBN 9780521224963 p.570 [1]
1.

^ The New Encyclopdia Britannica: Micropdia, Vol.8, 15th edition, 2003. p.817 11. ^ Britannica, p.817 12. ^ D. M. Dixon, The Origin of the Kingdom of Kush (Napata-Mero), The Journal of Egyptian Archaeology, Vol. 50 (Dec., 1964), pp. 121-132
10.

Pebatjma From Wikipedia, the free encyclopedia Pebatjma in hieroglyphs

[1]

Pebatjma (Pebatma) was a Nubian queen dated to the Twentyfifth Dynasty of Egypt. She was the wife of King Kashta.[2] She is mentioned on a statue of her daughter Amenirdis I, now in Cairo (42198). She is also mentioned on a door-jamb from Abydos.[3]

Family Pebatjma was the wife of King Kashta. Several children and possible children are recorded:

King Piye - Thought to be a son of Kashta and thus possibly a son of Pebatjma King Shabaka - Mentioned as a brother of Amenirdis I, and hence a son of Kashta and Pebatjma.[2][1] Queen Khensa - Wife of Piye, thought to be a daughter of Kashta[1] and possibly Pebatjma.[2] Queen Peksater (or Pekareslo) - She was married to Piye and was buried in Abydos. She may have died while

accompanying Piye on a campaign to Egypt.[1] Laming and Macadam suggest she was an adopted daughter of Pebatjma.[3] God's Wife of Amun Amenirdis I. A statue of Amenirdis mentions she is the daughter of Kashta and Pebatjma. Neferukakashta - Thought to be a daughter of Kashta[1] and possibly Pebatjma.[2] Possible identification with Pabtamer Pabtamer in hieroglyphs

[1]

Pa-abt-ta-mer It is possible but by no means certain that Pebatjma is identical to a royal woman named Pabtamer (Pa-abt-ta-mer). A stela from Abydos belonging to a general named Paqattereru (Pekatror) records how this general was called upon by Osiris for the burial of his mother Pabtamer who had the beautiful name Meres-Nip ("beloved of Napata" or "She who loves Napata"). She holds the titles Chantress of Amun, King's Sister, King's daughter, and Mother of the Adorer of the God. It has been suggested that Paabt-ta-mer is an Egyptianization of the name Pebatjma. The problem with the identification is that Pa-abt-ta-mer holds slightly different titles than those recorded for Pebatjma on other monuments. Furthermore, the title of King's daughter is slightly problematic as there is no known king who could be her father. Paqattereru is not a King's son, and these facts may point to Paabt-ta-mer being an otherwise unknown wife of either Piye or Taharqa, and the mother of either Shepenupet II or Amenirdis II.[1]

References
1. ^

Morkot, Robert G., The Black Pharaohs: Egypt's Nubian Rulers, The Rubicon Press, 2000, ISBN 0-948695-242
a b c d e f g

Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 2004, ISBN 0500-05128-3, p.234-240 a b 3. ^ Dows Dunham and M. F. Laming Macadam, Names and Relationships of the Royal Family of Napata, The Journal of Egyptian Archaeology, Vol. 35 (Dec., 1949), pp. 139-149, JSTOR
a b c d

2. ^

Origin of the name Asher

Ahmose-Meritamun From Wikipedia, the free encyclopedia Ahmose-Meritamun in hieroglyphs

Ahmose Meritamun Child of Iah, Beloved of Amun Ahmose-Meritamun

Fragmentary colossal bust of AhmoseMeritamon, wearing a wig fashioned after a style associated with Hathor British Museum Resting TT358 in Thebes place Spouse Amenhotep I Pharaoh Ahmose I Parents Queen Ahmose-Nefertari For other Egyptian ladies called Meritamen, see Meritamen (disambiguation). Ahmose-Meritamun (or Ahmose-Meritamon) was a Queen of Egypt during the early Eighteenth dynasty of Egypt. She was both the sister and the wife of Pharaoh Amenhotep I. She died fairly young and was buried in tomb TT358 in Deir el-Bahari. Contents

1 Biography 2 Death and burial 3 References 4 See also

Biography Ahmose-Meritamun was the royal daughter of Ahmose I and Ahmose Nefertari, and became the Great Royal Wife of her brother Amenhotep I, pharaoh of Ancient Egypt in the eighteenth dynasty.[1] Meritamun took over the role of God's Wife of Amun from her mother Ahmose Nefertari. Other titles recorded for Meritamun include: lady of the two lands (nbt-t3wy), (Great) Kings Wife (hmt-niswt(-wrt)), mistress of the entire two lands (hnwt-t3wytm), gods wife (hmt-ntr), united with the white crown (khnmt-nfrhdjt), kings daughter (s3t-niswt), and kings sister (snt-niswt). The title kings mother (mwt-niswt) is also recorded in later sources, even though she was never the mother of a king.[2] A limestone statue of this queen was discovered by Giovanni Belzoni while he was working in Karnak in 1817.[3] Ahmose-Meritamun is depicted in the tomb of Inherkau (TT359)) which dates to the 20th dynasty as one of the "Lords of the West". She is shown in the top row behind Queen Ahhotep I and in front of Queen Sitamun.[1]

Scene from the tomb of Inherkau dating to the Twentieth dynasty of Egypt. Top row, right to left: Amenhotep I, Ahmose I, Ahhotep I, Ahmose-Meritamun, Sitamun, Siamun?, Ahmose-Henuttamehu, Ahmose-Tumerisy, Ahmose-Nebetta, Ahmose Sapair. Bottom row, right to left: Ahmose-Nefertari, Ramesses I, Mentuhotep II, Amenhotep II, Tao II, Ramose?, Ramesses IV, ?, Tuthmosis I.

Death and burial Her remains were discovered at Deir el-Bahri in TT358 in 1930 by Winlock. Her mummy was found in two cedarwood coffins and a cartonage outer case. Her mummy had been rewrapped and reburied by priests who had found her tomb that had been vandalized by robbers. It appears that she died when she was relatively young, with evidence of being afflicted with arthritis and scoliosis.[4] The outer coffin (now in the Egyptian Museum, JE 53140) is over 10 ft in size and is made from cedar planks which are joined and carved to a uniform thickness throughout the coffin. The eyes and eyebrows are inlaid with glass. The body is carefully carved with chevrons painted in blue to create the illusion of feathers. The coffin was covered in gold which had been stripped in antiquity. The inner coffin was smaller, but still over 6 ft tall. The inner coffin had also been covered in gold but stripped of this precious metal. The mummy had been carefully rewrapped during the reign of Pinudjem. Inscriptions record that the linnen used in the reburial was made in year 18 of Pinudjem by the High Priest of Amun Masaharta. The reburial took place in year 19, month 3 of the winter, day 28.[5] References Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 2004, ISBN 0500-05128-3, p.123, 127, 129 2. ^ Grajetzki, Ancient Egyptian Queens: A Hieroglyphic Dictionary, Golden House Publications, London, 2005, ISBN 978-0-9547218-9-3 3. ^ "Upper part of a limestone statue of Queen AhmoseMerytamun," The British Museum Web site. 4. ^ Tyldesley, Joyce. Chronicle of the Queens of Egypt. Thames & Hudson. 2006. p. 91, ISBN 0-500-05145-3 5. ^ H. E. Winlock, The Tomb of Queen Meryetamun: I The Discovery, The Metropolitan Museum of Art Bulletin New
a b

1. ^

Series, Vol. 33, No. 2 (Summer, 1975), pp. 77-89; Article Stable URL: http://www.jstor.org/stable/3258743

Excerpts from the article:

Meritamun and her crazy wig

Thursday, September 1, 2011

(Picture is from glenn-cook.com, a very thorough and interesting genealogy site.)

One of the characters who appears in The Sekhmet Bed is Meritamun, the mother of Ahmose, who is the main character. Egyptologists know her as Ahmose-Meritamun, and many people in her family, male and female, had an "Ahmose" tacked onto their name somewhere. I thought so many Ahmoses would make the readers' heads spin, so I shortened her name (and some others.) In my book, she's just Meritamun. As I did my research, I noticed that Meritamun was almost always depicted in an enormous wig, much larger than the women's

styles that were fashionable in the 18th Dynasty. I couldn't find any other prominent women from Meritamun's lifetime who were frequently shown with such big hair. Meritamun's wig was absolutely huge, sweeping out from her face dramatically with volume that would make all the back-combed and hairsprayed dames of the 80s sick with envy. I guess it's easy to make your hair do whatever you want when it's a wig! Since enormous hair wasn't a popular fashion statement for women in the 18th Dynasty (the hot trend was longer wigs with braided or banded locks, decorated with beads of precious stones and metals as well as with ornamental hair picks), I figured there must have been some reason why Meritamun, a relatively young queen from a highly respected royal family, bucked the trend. In reality, her reason was probably "I'm the queen and I can do whatever I want." But in my book, I gave her big hair a more crucial political role. It hides a secret that the real AhmoseMeritamun really did struggle with...one that may have been a political hindrance that she wanted to hide. Wigs were popular for men and women in ancient Egypt, up until the Greek period around 300 BCE. They were made of real human hair (the rekhet, or peasants, probably grew their hair long and then cut it and sold it to wig makers) and the best were made so well that they have survived thousands of years in tombs, remaining in relatively good condition. The hair was woven over a head form and would fit a bit loosely on the head, loose enough that a small cushion could be placed on the crown of the head for comfort. Some of the wigs -- like Meritamun's -were large and heavy, and the fancy ones were weighted down with decorations. The cushion and the extra breathing room would have been welcome features in the hot Egyptian sun. http://lavenderironside.blogspot.com/2011/09/meritamun-andher-crazy-wig.html Posted by Lavender at 7:21 AM Email ThisBlogThis!Share to TwitterShare to Facebook Labels: Egyptian history Authors note:

As anyone ban see, this so-called wig is a giant statue of the Queen wearing the Nemes Headdress as all Pharaohs wore, and is named after the Pharaoh Men, also known as Menes, whose original name of Men descends all Men and Women.

Crowns and headdresses The red crown of Lower Egypt the Deshret crown dates back to pre-dynastic times. A red crown has been found on a pottery shard from Naqada, and later king Narmer is shown wearing the red crown on both the Narmer macehead and the Narmer palette.

The white crown of Upper Egypt the Hedjet crown is shown

on the Qustul incense burner which dates to the pre-dynastic period. Later, King Scorpion was depicted wearing the white crown, as was Narmer. See articles on Kim Kardashians flour episode which also showered upon her hair. This headdress usually depicts both a Spitting Cobra alongside one of a Vulture. Let it be noted that Vultures are habitually known to pick their victims clean once attacked by these creatures, they are also well-known to raise their children pretty-much by themselves. The Uraeus The earliest evidence we have of the use of the Uraeusa rearing cobrais from the reign of Den from the First dynasty of Egypt. The cobra supposedly protected the pharaoh by spitting fire at its enemies. See, wikipedia; Wilkinson, Toby A.H. Early Dynastic Egypt Routledge, 2001 ISBN 978-0415260114

Khat and Nemes headdresses

Wilkinson, Toby A.H. Early Dynastic Egypt Routledge, 2001 ISBN 978-0415260114

The khat headdress consists of a kind of kerchief whose end is tied almost like a ponytail. The earliest depictions of the khat headdress comes from the reign of Den, but is not found again until the reign of Djoser.

Den The Nemes headdress dates from the time of Djoser. The statue from his Serdab in Saqqara shows the king wearing the nemes headdress.[8] Can you spell Cat?

Khat (apparel)

From Wikipedia, the free encyclopedia The khat was a head cloth worn by the nobility of Ancient Egypt. Simpler than the nemes head-dress, it did not have pleats or stripes, and hung down open in the back rather than being tied together.[1]

History The khat dates to the reign of the First Dynasty king Den at least. On an ivory label found at Abydos, Den is shown wearing the khat and brandishing a mace.[2] Archaeological examples made of linen have been found.[3] References

Toby A. H. Wilkinson, Early Dynastic Egypt, Routledge 1999 Notes

1. ^ Brooklyn Museum online Ancient Egypt glossary.

Accessed March 29, 2006. 2. ^ Wilkinson, op.cit., p.196 3. ^ Griffith Institute: Carter Archives - 256-4pbi. Accessed January 8, 2012.

Explanation of The Crowns of The Pharaohs and Their Queens

Clothing in Ancient Egypt Part 6 Headdresses and Crowns While there was little distinction between any individuals clothing, something else was needed to distinguish one being

from another, specifically the pharaoh and the gods and goddesses from the common people. Headdresses and crowns were one of the distinguishing characteristics of the ancient Egyptians.

At one point in the history of ancient Egypt, the country was divided between Upper and Lower Egypt. These separated lands had their own rulers who wore the crowns of their office. The red crown, or Deshret, was associated with Upper Egypt. The white crown, or Hedjet, was associated with Lower Egypt. When the two lands were combined, the pharaoh was often represented wearing first one crown, then another, as is seen on the Narmer Palette. By the 4th Dynasty, while not common, the pharaoh was represented wearing both crowns at once. This combined crown was known as the Pschent (http://www.touregypt.net). By the Middle Kingdom, the Double Crown had replaced the single red or white crowns (http://www.touregypt.net).

Another crown or headdress associated with the pharaoh is the Nemes headdress. It is most famously represented by the funerary mask of Tutankhamen and is also seen on the Sphinx. It consists of a single cloth, usually striped, bound tightly across the forehead with two loose pieces of the same fabric hung down on either side of the head behind the ears and over the shoulders. The excess cloth was tied in a single plait and allowed to hang down the spine. The forehead portion of this headdress sports the uraeus, an upright flared cobra goddess known as Wadjet, and the vulture goddess, Nekhbet. Often, a plain form of this same headdress was worn by people other than the pharaoh, and would be called the khat headdress (http://www.egyptologyonline.com).

One final crown is commonly associated with the pharaoh and that is the blue crown, or the war crown. It appears slightly flared, the flares beginning in front of the ears and raising to the back. It has a rotund, bulbous front. Often, the goddess Wadjet is yet again standing at the pharaohs forehead (http://www.touregypt.net). The crowns and headdresses described above pertain to the pharaoh in his more human form, but other crowns associated with gods and goddesses were often combined with these headdresses to associate the pharaoh with a particular deity. Each deity had their own headdress to distinguish themselves from each other.

Amun wears a flat-topped crown with a long ribbon streaming from the back. It is topped with two tall feathers and, when combined with Ra to become Amun-Ra, the sun disk rests between the feathers (http://www.touregypt.net). Isis wears the definitive hieroglyph of her name, the throne of Egypt. Later, she took on aspects of Hathor and was often shown with the sun disk and cow horn headdress originally associated with Hathor (http://www.touregypt.net).

Osiris usually wears the atef crown, or the white crown with two feathers on either side (http://www.touregypt.net). Nephthys wears the hieroglyphs that give her her title, woman of the house. It is the hieroglyph of a house surmounted by a basket (http://www.touregypt.net).

Maat, the goddess of truth, wears a single feather in her headband. It is this feather that the deads hearts are weighed against to prove them worthy of an afterlife (http://www.touregypt.net). Mut is interesting as she is the only goddess to wear the double crown of Upper and Lower Egypt. She also often wears the vulture crown associated with Egyptian queens as her name contains the vulture hieroglyph which produces the sound mw (http://www.touregypt.net). Seshat, the scribe goddess, wears the hieroglyph of her name, a seven or nine pointed star, or perhaps a flower with the aforementioned number of petals, crowned by a downturned pair of horns or crescent moon. There is some debate as to whether her symbol consists of a star or a flower. As she is the one who decides the length of a kings life and the ancient symbol for an Egyptian king was in fact a flower, it could be that her symbol is the flower (http://www.touregypt.net).

Queens of Egypt wore headdresses, much like the pharaohs did. The headdress most commonly worn by queens was the vulture cap associated with the goddess Nekhbet. The vulture and Nekhbet were associated with motherhood. To further emphasize their maternal role, the queens headdresses often had elements pertaining to Hathor, such as the cow horns with the solar disk (http://www.touregypt.net). During the reign of Akhenaten, the Heretic King, such adornments were no longer pertinent to the monotheistic religion Akhenaten had implemented. The queen was no longer required to make such deific connections. Nefertiti, the legendary beauty, had no call to wear the vulture headdress. Instead she wore a tight-fitting, flat-topped crown. After the reign of the Hereitic King, the old polytheistic religion was reinstated and the old headdresses of the queens were once again necessary (http://www.egyptologyonline.com).

613 Commandments of the Torah and The Doomsday (alpha 168) Clock From: http://www.alternatehistory.com/discussion/showthread.php? t=141896 631-622 BC--Revolution in Egypt. For the past century, Egypt has chafed under the ruleof the foreign kings of Kush (who are reigning in Egypt as the 25th Dynasty). The city ofSais has as its nomarch a man named Psamtik, who is descended from the last Pharaohof the Saite 24th Dynasty. He has been for some time, intriguing with King Kuzi Tesubof Hatti, seeking support for a rebellion against the Kushite rulers of Egypt. Psamtik has gained financial support for his efforts, but no promise of troops or other direct aid.However, the financial aid proves to be enough. Psamtik builds an army around a core ofGreek mercenaries, and in 631 BC marches against the forces of Pharaoh Senkamanisken. Senkamanisken is defeated outside Memphis, and flees to the south, setting up his base atThebes. Psamtik is left in control of Lower Egypt (the Delta Region), where he declareshimself Pharaoh, beginning the 26th Dynasty. For the next nine years, there will bewarfare between Upper Egypt (under Senkamanisken) and Lower Egypt (under Psamtik). 631 BC to 609 BC--In a long reign, Pharaoh Psamtik I establishes the pattern of kingshipwhich will prevail in the new 26th dynasty. The attitude of the Saite Pharaohs towardsthe kingship will be radically different from the Egyptian tradition. The lifestyle of thepharaohs of Sais will be much less ostentatious, to the point of being considered frugal bycontemporary writers. And there will be no return to the ancient traditions under later kings. Psamtik will strengthen royal power over the provincial warlords and thepriesthood by abrogating feudal and clerical immunities and privileges. Psamtik will alsoencourage Greek settlement within Egypt. Psamtik will make extensive use of Greekmercenaries in the army, and Psamtik will build a cities, the greatest of which is calledNaukratis, where Greek scholars and merchants will be settled, and endow these Greekcommunities with land and rights. Psamtik will also cultivate friendly relations withHatti, by whose aid he was able to overthrow the Kushite tyranny over Egypt.

TREASON IN HIGH PLACES The Mockery of Kadish by the European Jews KADESH -------------------------------------------------------------------------------KADESH (Heb. ,)name of several places in Ere Israel and Syria to which a sacred character is attributed. http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_001 1_0_10530.html (4) Kadesh on the Orontes, a major city in the Canaanite period on the Orontes River, identified with Tell Nab Mind south of Lake Homs. Together with Megiddo, Kadesh headed the coalition of Canaanite kings against Thutmosis III in their great battle in c. 1468 B.C.E. Although confined with the other defeated kings within the walls of Megiddo, the king of Kadesh succeeded in escaping the Egyptian siege and Kadesh was conquered only during Thutmosis' sixth campaign, in his eighth year. In the 14th century B.C.E. the city came under Hittite influence, as indicated by the *El-Amarna letters. It was conquered at the beginning of the 13th century by Seti I as shown in a stele discovered by Pzard in his excavations at Kadesh. A relief depicting Seti's conquest may be preserved in the Karnak temple in Egypt but some scholars interpret it as referring to Kadesh in Galilee. During the reign of Ramses II, a famous battle between the Egyptians and the Hittites (c. 1280 B.C.E.) took place near Kadesh; it actually terminated in a defeat for the Egyptians and Kadesh remained in the possession of the Hittites. According to the peace treaty concluded after the battle, the border between the two kingdoms in the Lebanon al-Biq was moved south of a Kadesh. Further information on the city is lacking. It was apparently destroyed in the invasion of the Sea Peoples at the beginning of the 12th century B.C.E. and its place was taken over in the Israelite period by Riblah on the Orontes south of Kadesh.

The border of Lebo-Hamath in the Bible corresponds to the Egyptian border south of Kadesh. Excavations from 1975 reveal a settlement at the site in the sixth millennium B.C.E. and then reoccupation in the third millennium. The settlement was apparently destroyed around 1600 B.C.E. and reestablished by the time mentioned in the sources, i.e., 1468. KADDISH -------------------------------------------------------------------------------KADDISH (Aram. " ;holy"), a doxology, most of it in Aramaic, recited with congregational responses at the close of individual sections of the public service and at the conclusion of the service itself. There are four main types of Kaddish: (a) THE WHOLE (OR COMPLETE) KADDISH, the text of which is as follows: Glorified and sanctified be God's great name throughout the world which He has created according to His will. May He establish His kingdom in your lifetime and during your days, and within the life of the entire house of Israel, speedily and soon; and say, Amen. The congregational response, which is repeated by the *sheli'a ibbur is May His great name be blessed forever and to all eternity. Blessed and praised, glorified and exalted, extolled and honored, adored and lauded be the name of the Holy One, blessed be He, beyond all the blessings and hymns, praises and consolations that are ever spoken in the world; and say Amen. May the prayers and supplications of the whole house of Israel be accepted by their Father in heaven; and say, Amen. May there be abundant peace from heaven and life, for us and for all Israel; and say, Amen.

He who creates peace in His high places, may He create peace for us and for all Israel; and say Amen. It is recited by the sheli'a ibbur after each *Amidah (virtually concluding the whole service), except in the morning service when it comes after the prayer U-Va le-iyyon. (b) THE "HALF" KADDISH consists of the above text with the exception of the concluding passage, from "May the prayers and supplications " until the end of the prayer. It is also recited by the sheli'a ibbur and functions as a link between the sections of each service. In the morning service, the "Half " Kaddish is recited after the psalms (*Pesukei de-Zimra), the Amidah (or the *Taanun, when that is said), and the Reading of the Law. In the afternoon service, it is recited before the Amidah; in the evening service before Ve-Hu Raum (when the special psalms before it are recited) and before the Amidah. It is also recited before the *Musaf service. (c) THE KADDISH DE-RABBANAN ("the scholars' Kaddish") consists of the whole Kaddish with "May the prayers and supplications ," however, replaced by, "[We pray] for Israel, for our teachers and their disciples and the disciples of their disciples, and for all who study the Torah, here and everywhere. May they have abundant peace, loving-kindness, ample sustenance and salvation from their Father Who is in heaven; and say, Amen." The prayer then continues with the passage "May there be abundant peace from Heaven " It is recited by mourners after communal study and in the synagogue, particularly after the reading of *Ba-Meh Madlikin (Shab. 2) on Friday nights, after the early morning service, and after *Ein KeElohenu. (d) THE MOURNERS' KADDISH contains the full text of the whole Kaddish with the exception of the line "May the prayers and supplications " It is recited by the close relatives of the deceased (see: *Mourning) after the *Aleinu, at the end of each service, and may be repeated after the reading of additional psalms.

All four forms of the Kaddish are recited standing, facing Jerusalem. In some communities, the whole congregation stands, in others only the mourners. If one stands at the beginning of the Kaddish, however, one should not sit down before the response "May His great name be blessed " When the Kaddish is recited at the burial service, an addition, stressing the eschatological aspect of the Kaddish, is made to the opening paragraph. It is also added to the Kaddish recited at the celebration marking the conclusion of the study of a Talmud tractate (Siyyum). The Kaddish is characterized by an abundance of praise and glorification of God and an expression of hope for the speedy establishment of His kingdom on earth. The brief reference to the latter ("May He establish His kingdom") in the usual Ashkenazi version is expanded by the Sephardim with ve-Yama purkaneih ve-karev meshieih ("May He make His salvation closer and bring His Messiah near"). The congregational response "May His great name be blessed for ever and to all eternity" is the kernel of the prayer (Sifre to Deut. 32:3). The verse is akin to Daniel 2:20 (in Aramaic), to Job 1:21, and to Psalm 113:2 (in Hebrew), and to the eulogy "Blessed be the name of His glorious kingdom for ever and ever," which was recited in the Temple (Yoma 3:8). According to R. Joshua b. Levi, "joining loudly and in unison in [this] congregational response " has the power of influencing the heavenly decree in one's favor (Shab. 119b; cf. Mid. Prov. 10). The simple form in which the eschatological pleas are phrased and the lack of allusion to the destruction of the Temple indicate the antiquity of the Kaddish prayer. The opening phrase, "Magnified and sanctified be His great name in the world " (whose origin is Ezek. 38:23), shows affinities to the "Lord's Prayer" (Matt. 6:913); similar phrases were apparently used in a variety of public and private prayers (e.g., that of thanksgiving for rain, cited in TJ, Ta'an. 1:3, 64b). The Kaddish prayer was not originally part of the synagogue service. The Talmud (Sot. 49a, and Rashi ad loc.) specifically records that it first served as a concluding prayer to the public aggadic discourse which was also conducted in Aramaic. The Kaddishde-Rabbanan testifies to this connection. Special verses were even inserted into the Kaddish de-Rabbanan, for the nasi, resh galuta, and the heads of the academies (cf. Schechter in Gedenkbuch D. Kaufmann (1900), Hebr. part 524), or, as in Yemen, for such distinguished scholars

as Maimonides (Letter of Namanides to the French Rabbis, in Kove Teshuvotha-Rambam, Leipzig edition (1859), 9a). The Kaddish is mentioned as part of the prescribed synagogue daily prayers for the first time in tractate Soferim (c. sixth century C.E.). By geonic times, it had become a statutory synagogue prayer requiring the presence of ten adult males. The name Kaddish is first mentioned in Soferim 10:7, and the explanatory passage beginning "Blessed and praised etc." (which is recited in Hebrew) was added for non-Aramaic speakers. The plea for the acceptance of the prayer ("May the prayers and supplications etc."), the prayer for the welfare of the supplicants ("May there be abundant peace from heaven "), and the concluding passage ("He who creates peace etc.," cf. Job 25:2), were all later additions. The German and Italian text, quoted above, is derived from Seder Rav *Amram (ed. by D. Hedegard, 1951) but exhibits local variations. In the Yemenite rite, the phrase le-ella u-le-ella ("much beyond all praises") is repeated all the year round, and not only during the *ten days of penitence. In Jerusalem and Safed the word kaddisha is added in the Kaddishde-Rabbanan ending "in this holy place and everywhere," and according to the Mazor Romanyah, several additions were made to the passage "May the prayers and supplication " On the other hand, the final invitation to the congregation to respond "amen" (i.e., ve-imru, "and say") is neither in the Seder Rav Amram nor in other old manuscripts. The practice of mourners reciting the Kaddish seems to have originated during the 13th century, at the time of severe persecutions in Germany by the Crusaders. No reference is made to it in the Mazor Vitry (the comment on page 74 is a later interpolation). According to a late aggadah (originating in Seder Eliyahu Zuta), R. *Akiva rescued a soul from punishment in hell by urging the latter's sons to recite the verse "May His great name be blessed " The idea was already earlier expressed in Sanhedrin 104a. The mourner's Kaddish, now recited for 11 and not the full 12 months of the mourning period (according to the Sh. Ar., YD 376:4, the longer period implies a disrespectful view of the parents' piety), is also recited on the *yahrzeit. It has been suggested that the Kaddish became the mourner's prayer

because of the mention of the resurrection of the dead in the messianic passage at the beginning. (The phrase, however, no longer occurs in most versions today.) The Kaddish is not properly "a prayer for the soul of the departed," but an expression of the idduk ha-din ("justification of judgment") by the bereaved, conforming to the spirit of the maxim: "Man is obliged to give praise for the evil [that befalls him] even as he gives praise for the good" (Ber. 9:5). However, the prayer is popularly thought to be a "prayer for. the dead" to the extent that a son, in Yiddish, is often called "a Kaddish," and a man is said to have died "without leaving a Kaddish." Musical Rendition The various forms and functions of the Kaddish in the service are matched by a variety of musical configurations. Melodies range from simple parlando recitatives to elaborate solo productions, from light tunes in the popular taste to most solemn and impressive compositions. Salamone de *Rossi even set the entire text for three- and five-part chorus (Ha-Shirim asher li-Shelomo, Venice, 1623, nos. 1 and 16). Nevertheless, some guiding principles may be ascertained from the multiplicity of Kaddish tunes. In the Ashkenazi rite, the Kaddish before the Amidah (especially in the Musaf prayer) is distinguished by a striving for sublime melodic expression (see *Music, Jewish, Ex. 30; and *MiSinai Niggunim, Ex. 1, nos. 3, 7, 9); its music is sometimes identical with that of the following Avot benediction. The Sephardim emphasize rather the Kaddish preceding Barekhu, by means of elaborate coloraturas (Idelsohn, Melodien, 2 (1922), 97, no. 50; 4 (1930), 137, no. 32; 195, no. 220), or by melodic identity with the said benediction. In the Ashkenazi synagogues, certain liturgical situations evoke Kaddish melodies of a definite character or form. The Kaddish which closes the Musaf prayer is preferably sung to a lively and gay tune, sometimes in a dancelike manner (earliest example notated by Benedetto Marcello in his Estro Poetico-Armonico, Venice, 172427). During festivals A Kaddish melody sung before Barekhu in the Sephardi morning service on Rosh Ha-Shanah. Barekhu is sung to the same melody. From O. Cahby (ed.), Liturgie Sephardi no 65, 1959. Courtesy World Sephardi Federation, London.

the Kaddish over the Torah scroll and that before the evening Amidah are "labeled" with musical motives characteristic of the feast in question. On Simat Torah, which closes the cycle of holidays, the characteristic motives of all the festivals are assembled in the "Year-Kaddish." The particular tunes anchored in local traditions are also worth mentioning, such as the so-called Trommel ("drumming") Kaddish which used to be sung in Frankfurt on the Main on "Purim Vinz" the 20th of Adar, commemorating that day in 1616 when, after the *Fettmilch persecution, the Jews were brought back into the town "with trumpets and drums" as described in Elhanan Helen's Megillat Vinz (see F. Ogutsch, Der Frankfurter Kantor, 1930, 103, no. 319). The famous "Kaddish" of R. *Levi Isaac of Berdichev, A Din-Toyre mit Got, is a kind of introduction to the liturgical Kaddish, in which Levi Isaac addresses and rebukes God in an extended "prose poem" whose melody comprises elements of the High Holiday liturgy (see Idelsohn, Melodien, 10 (1932), XII, 29, no. 104). Leonard Bernstein's Kaddish (his Symphony no. 3, 1963) for narrator, choir, and orchestra is also a kind of "lawsuit with God" centering on the Kaddish and is thus a descendant of Levi Isaac's song. [Hanoch Avenary] Women and Kaddish Responsa literature, historical sources, and contemporary testimony indicate that at least since the 17th century some women have recited the mourner's Kaddish, both at home during shiva and at daily services in the synagogue. Saying Kaddish at the grave during the funeral was also a customary practice among devout women in certain communities. The earliest known responsum in which the issue of women and Kaddish is discussed appears in the late 17th-century work of R. Jair Hayyim Ben Moses Samson *Bacharach, known as the avvat Yair. Based on a particular set of circumstances in Amsterdam, R. Bacharach's responsum, which became known as "the Amsterdam case," concludes that women may recite Kaddish, but the nuances of the responsum are used by various rabbis in different ways. Among those who restrict the Amsterdam case, arguing variously for limitations on women's expression of grief through public recitation of Kaddish, are the Be'er Heitev, Gesher ha-ayyim,

Mishpetei Uziel, Matteh Ephraim, and Aseh Lekha Rav. R. Israel Meir *Lau, former Ashkenazi chief rabbi in Israel, and Reuven Fink in the U.S. are adamant in their opposition to women's saying Kaddish. While R. Bacharach, who realized that he was transforming social practice, also articulated caution, those who restrict his opinion project a general fear of women's entering the public religious sphere. This apprehension is absent in the vocal minority of decisors who offer lenient interpretations of the Amsterdam case, often adding specific details relevant to changed social circumstances. Examples are found in the writings of R. Joseph B. *Soloveitchik, R. Aaron *Soloveitchik, R. Moshe Leib Blair, and R. Yehuda Herzl Henkin. In 1916, Henrietta *Szold expressed her conviction that it was never intended by Jewish law and custom that women should be exempt from positive commandments if they were able to perform them, writing, "And of the Kaddish I feel sure this is particularly true" (letter to Haym Peretz, in Four Centuries of Jewish Women's Spirituality, ed. E. Umansky and D. Ashton (1992), 16465). Among Modern Orthodox women at the beginning of the 21st century, the recitation of Kaddish is widespread. In Reform, Reconstructionist, and most Conservative practice, women recite the mourner's Kaddish as a matter of course and are also counted among the ten persons required to constitute the minyan required for communal worship. In recent years, several women have written personal testimonies about reciting Kaddish in Orthodox settings. These include E.M. Broner (Mornings and Mourning: A Kaddish Journal (1994)) and Sara Reguer and Deborah E. Lipstadt (in essays anthologized in On Being a Jewish Feminist, ed. S. Heschel (1983; rep. 1995), 17781, 2079). [Rochelle L. Millen (2nd ed.)] BIBLIOGRAPHY: D. de Sola Pool, The Old Jewish-Aramaic Prayer, the Kaddish (1909); Karel, in: Ha-Shilo'a, 35 (1918), 3649, 42630, 5217; Elbogen, Gottesdienst, 9298; Abrahams, Companion, xxxixf., lxxxviiif.; Idelsohn, Liturgy, 8488; J. Heinemann, Ha-Tefillot bi-

Tekufat ha-Tanna'im ve-ha-Amora'im (19662), index, 189, S.V.; Heinemann, in: JSS, 5 (1960), 26480. ADD. BIBLIOGRAPHY: R.L. Millen, Women, Birth, and Death in Jewish Law and Practice (2004); D. Golinkin, Halakhah for Our Time: A Conservative Approach to Jewish Law (1991); idem (ed.), Responsa of the Va'ad Halakhah of the Rabbinical Assembly of Israel, vol. 3 (1997); W. Jacob (ed.), American Reform Responsa: Collected Responsa of the Central Conference of American Rabbis, 18891983 (1983). https://www.jewishvirtuallibrary.org/jsource/news1108.html -------------------------------------------------------------------------------Source: Encyclopaedia Judaica. 2008 The Gale Group. All Rights Reserved.

KIM KARDASHIAN NAME LINK TO KADISH, QEDESH, ETC. K page: 0 Namesrecord.com K-king K-kinha K-kiran K-kirimi K-kirine K-kirwa K-kis ... Kadesh Kadesh-caines Kadesha Kadesha-love Kadeshanavar ... Kadishman Kadishson Kadishy Kadishzon Kadisi Kadisia-utomo namesrecord.com/lastname/WS18w_K_0 - Cached
Ahmose (II) (Amasis) Khnemibre (570-526 BC) King of the 26th Dynasty. The reign of the king marks the high point of the 26th Dynasty in terms of wealth and prosperity. Under Ahmose (II) Naukratis, the Greek colony in Egypt was formally founded: the city became the main trading point between Egyptians and Greeks. Herodotus and Egyptian sources

relate that the king was a drinker and philanderer: this may, though, be a literary motif rather than an accurate record. Horus name: Semenmaat Nebty name: Zaneit-sepedtawy Golden Falcon name: Setepnetjeru Prenomen: Khnemibre Nomen: Ahmose Burial place: Sais (Herodotus visited it) King Ah Mose - Per Ankh King Ah Mose the Great. Queen Ahmose-Nofretari, Wife of King Ah Mose www.perankhgroup.com/king_ahmose.htm - Cached Ahmose 2 Other spelling: Amasis King of Ancient Egypt 570-526 BCE, 44 years, listed as the 5th ruler of the 26th Dynasty. Ahmose 2 took power through a violent mutiny against the ruling King Apries with Babylonian support. The official reason for this action was the unsuccessful attack on Libya under Apries' leadership. Egypt prospered under Ahmose 2, and many monuments were built during his reign. Much of the national growth came from his moderate foreign policy, supporting Babylonia in their struggle with Persia. He also reduced friction in the army by splitting Greek and Egyptian troops. After his death, he was succeeded by his son Psametik 3 who would rule for less than a year before a Persian invasion. Ahmose II (Site not responding. Last check: 2007-10-10) Ahmose II came to the throne after the defeat of the Pharaoh Wahibre at the battle of Momemphis. Public and military disgust at this defeat led to a popular revolt against Wahibre and the promotion of Ahmose to the throne. This was probably on the orders of Ahmose who held him personally responsible for the defeat. www.akhet.co.uk /klahmos2.htm (83 words)

The Biblical Moses

Amasis II From Wikipedia, the free encyclopedia (Redirected from Ahmose II) Amasis II Ahmose II

A fragmentary statue head of Amasis II Pharaoh of Egypt Reign Predeces sor Successo r 570526 B.C.E., 26th dynasty Apries

Psamtik III

Royal titulary[show]

Tentkheta, mother of Psamtik III Nakhtubasterau Tadiasir? Psamtik III Pasenenkhonsu Ahmose (D) Tashereniset II ? Tashereniset I 526 B.C.E.

Children

Mother Died

Amasis II (Greek: ) or Ahmose II was a pharaoh (570 B.C.E. 526 B.C.E.) of the Twenty-sixth dynasty of Egypt, the successor of Apries at Sais. He was the last great ruler of Egypt before the Persian conquest.[2] Contents

1 Life 2 Egypt's wealth 3 Tomb and desecration

4 Gallery of images 5 References

6 Further reading

Life Most of our information about him is derived from Herodotus (2.161ff) and can only be imperfectly verified by monumental evidence. According to the Greek historian, he was of common origins.[3] A revolt which broke out among native Egyptian soldiers gave him his opportunity to seize the throne. These troops, returning home from a disastrous military expedition to Cyrene in Libya, suspected that they had been betrayed in order that Apries, the reigning king, might rule more absolutely by means of his Greek mercenaries; many Egyptians fully sympathized with them. General Amasis, sent to meet them and quell the revolt, was proclaimed king by the rebels instead, and Apries, who had now to rely entirely on his mercenaries, was defeated. Apries was either taken prisoner in the ensuing conflict at Memphis before being eventually strangled and buried in his ancestral tomb at Sais, or fled to the Babylonians and was killed mounting an invasion of his native homeland in 567 B.C.E. with the aid of a Babylonian army. An inscription confirms the struggle between the native Egyptian and the foreign soldiery, and proves that Apries was killed and honourably buried in the third year of Amasis (c.567 B.C.E.).[citation needed] Amasis then married Chedebnitjerbone II, one of the daughters of his predecessor Apries, in order to legitimise his kingship.[citation needed] Some information is known about the family origins of Amasis: his mother was a certain Tashereniset as a bust statue of this lady, which is today located in the British Museum, shows.[4] A stone block from Mehallet el-Kubra also establishes that his maternal grandmotherTashereniset's motherwas a certain Tjenmutetj.
[5]

Herodotus describes how Amasis II would eventually cause a confrontation with the Persian armies. According to Herodotus, Amasis, was asked by Cambyses II or Cyrus the Great for an

Egyptian ophthalmologist on good terms. Amasis seems to have complied by forcing an Egyptian physician into mandatory labor causing him to leave his family behind in Egypt and move to Persia in forced exile. In an attempt to exact revenge for his forced exile, the physician would grow very close with Cambyses and would suggest that Cambyses should ask Amasis for a daughter in marriage in order to solidify his bonds with the Egyptians. Cambyses complied and requested a daughter of Amasis for marriage.[6] Amasis worrying that his daughter would be a concubine to the Persian king refused to give up his offspring; Amasis also was not willing to take on the Persian empire so he concocted a trickery in which he forced the daughter of the ex-pharaoh Apries, whom Herodotus explicitly confirms to have been killed by Amasis, to go to Persia instead of his own offspring.[6][7][8] This daughter of Apries, was none other than Nitetis, who was as per Herodotus's account, "tall and beautiful." Nitetis naturally, betrayed Amasis and upon being greeted by the Persian king explained Amasis's trickery and her true origins. This infuriated Cambyses and he vowed to take revenge for it. Amasis would die before Cambyses reached him, but his heir and son Psamtik III would be defeated by the Persians.[6][8] Herodotus also describes that just like his predecessor, Amasis II relied on Greek mercenaries and council men. One such figure was Phanes of Halicarnassus, who would later on leave Amasis, for reasons Herodotus does not clearly know but suspects were personal between the two figures. Amasis would send one of his eunuchs to capture Phanes, but the eunuch is bested by the wise council man and Phanes flees to Persia, meeting up with Cambyses providing advice in his invasion of Egypt. Egypt would finally be lost to Persians during the battle of Pelusium.[8]

Egypt's wealth

This head probably came from a temple statue of Amasis II. He wears the traditional royal nemes head cloth, with a protective uraeus serpent at the brow. Circa 560 BCE. Although Amasis thus appears first as champion of the disparaged native, he had the good sense to cultivate the friendship of the Greek world, and brought Egypt into closer touch with it than ever before. Herodotus relates that under his prudent administration, Egypt reached a new level of wealth; Amasis adorned the temples of Lower Egypt especially with splendid monolithic shrines and other monuments (his activity here is proved by existing remains). Amasis assigned the commercial colony of Naucratis on the Canopic branch of the Nile to the Greeks, and when the temple of Delphi was burnt, he contributed 1,000 talents to the rebuilding. He also married a Greek princess named Ladice daughter of King Battus III and made alliances with Polycrates of Samos and Croesus of Lydia. Under Amasis or Ahmose II, Egypt's agricultural based economy reached its zenith. Herodotus who visited Egypt less than a century after Amasis II's death writes that: It is said that it was during the reign of Ahmose II that Egypt attained its highest level of prosperity both in respect of what the river gave the land and in respect of what the land yielded to men and that the number of inhabited cities at that time reached in total 20,000[9]

His kingdom consisted probably of Egypt only, as far as the First Cataract, but to this he added Cyprus, and his influence was great in Cyrene. In his fourth year (c.567 B.C.E.), Amasis was able to defeat an invasion of Egypt by the Babylonians under Nebuchadrezzar II; henceforth, the Babylonians experienced sufficient difficulties controlling their empire that they were forced to abandon future attacks against Amasis.[10] However, Amasis was later faced with a more formidable enemy with the rise of Persia under Cyrus who ascended to the throne in 559 B.C.E.; his final years were preoccupied by the threat of the impending Persian onslaught against Egypt.[11] With great strategic skill, Cyrus had destroyed Lydia in 546 B.C.E. and finally defeated the Babylonians in 538 B.C.E. which left Amasis with no major Near Eastern allies to counter Persia's increasing military might.[11] Amasis reacted by cultivating closer ties with the Greek states to counter the future Persian invasion into Egypt but was fortunate to have died in 526 B.C.E. shortly before the Persians attacked.[11] The final assault instead fell upon his son Psamtik III, whom the Persians defeated in 525 B.C.E. after a reign of only six months.[12]

Tomb and desecration Amasis II died in 526 BC. He was buried at the royal necropolis of Sais, and while his tomb was never discovered, Herodotus describes it for us: [It is] a great cloistered building of stone, decorated with pillars carved in the imitation of palm-trees, and other costly ornaments. Within the cloister is a chamber with double doors, and behind the doors stands the sepulchre.[13] Herodotus also relates the desecration of Ahmose II/Amasis' mummy when the Persian king Cambyses conquered Egypt and thus ended the 26th Saite dynasty: [N]o sooner did [... Cambyses] enter the palace of Amasis that he gave orders for his [Amasis's] body to be taken from the tomb where it lay. This done, he proceeded to have it treated with every possible indignity, such as beating it with whips, sticking it with goads, and plucking its hairs. [... A]s the body had been

embalmed and would not fall to pieces under the blows, Cambyses had it burned.[14] References1.^ a b Clayton, Peter A. Chronicle of the Pharaohs: The Reign-by-Reign Record of the Rulers and Dynasties of Ancient Egypt. Thames & Hudson. p195. 2006. ISBN 0-500-28628-0 2.^ Lloyd, Alan Brian (1996), "Amasis", in Hornblower, Simon; Spawforth, Anthony, Oxford Classical Dictionary (3rd ed.), Oxford: Oxford University Press, ISBN 0-19-521693-8 3.^ Mason, Charles Peter (1867). "Amasis (II)". In William Smith. Dictionary of Greek and Roman Biography and Mythology. 1. Boston: Little, Brown and Company. pp. 136137. http://www.ancientlibrary.com/smith-bio/0145.html. 4.^ Aidan Dodson & Dyan Hilton, The Complete Royal Families of Ancient Egypt, Thames & Hudson, 2004. pp.245 & 247 5.^ Dodson & Hilton, pp.245 & 247 6.^ a b c Herodotus. The History of Herodotus Volume I,Book II. pp. 246250. http://books.google.com/books? id=1uQaAAAAMAAJ&pg=PA245&dq=Herodotus+Amasis#v=onep age&q=Herodotus%20Amasis&f=false. 7.^ Sir John Gardner Wilkinson (1837). Manners and customs of the ancient Egyptians: including their private life, government, laws, art, manufactures, religions, and early history; derived from a comparison of the paintings, sculptures, and monuments still existing, with the accounts of ancient authors. Illustrated by drawings of those subjects, Volume 1. J. Murray. pp. 195. http://books.google.com/books? id=YLZjAAAAMAAJ&pg=PA195&dq=death+of+Amasis+Herodotu s#v=onepage&q=death%20of%20Amasis %20Herodotus&f=false. 8.^ a b c Herodotus (Trans.) Robin Waterfield, Carolyn Dewald (1998). The Histories. Oxford University Press, US. pp. 170. http://books.google.com/books? id=Or5CKl1ObX4C&pg=PA170&dq=Phanes+of+Halicarnassus#v =onepage&q=Phanes%20of%20Halicarnassus&f=false. 9.^ Herodotus, (II, 177, 1) 10.^ Alan B. Lloyd, 'The Late Period' in The Oxford History of Ancient Egypt (ed. Ian Shaw), Oxford Univ. Press 2002 paperback, pp.381-82 11.^ a b c Lloyd. (2002) p.382 12.^ The New Encyclopdia Britannica: Micropdia, Vol.9 15th edition, 2003. p.756

13.^ Amasis 14.^ Herodotus, The Histories, Book III, Chapter 16 Ahmose-ankh From Wikipedia, the free encyclopedia

Ahmose-ankh in hieroglyphs Ahmose-ankh was a prince during the early Eighteenth dynasty of Egypt. He was the son of Pharaoh Ahmose I and Queen Ahmose Nefertari. He was the crown prince but pre-deceased his father, thus the next pharaoh was his younger brother Amenhotep I. His sister was Ahmose-Meritamun. A stela which depicts him with his parents is now in the Luxor Museum. Source

Aidan Dodson & Dyan Hilton: The Complete Royal Families of Ancient Egypt. Thames & Hudson, 2004, ISBN 0-50005128-3, p.129

The Daniel Prophecy Becomes Reality 1290 1335

The inauguration of Barack Obama as the 44th President of the United States took place on Tuesday, January 20, 2009.

January = 1 January 20 = 12 January 20, 2009 = 1290 January 20, 2009 to April 20, 2012 totals 1335 days. The Ancient Egyptian God of Chaos is named SET/SETH which is also an alphanumeric 44. Barack Obama is our 44th President. Barack Obama was actually born in Syria. As we later explore Barack Hussein Obama worked with George Bush Sr., and Jr., in a hodge-podge of conspiracy and other acts of treason against Gods Chosen People Ancient Egypt Library: The Armarna Letters from Burnaburiash ... To Naphkhururia, king of Egypt, thus speaks Burnaburiash, king of Karduniash, your ... Now (with respect to this): The Assyrians, vassals of mine, I have not sent to ... www.ancientegyptonline.co.uk/EA7.html - Cached

The Story of Tony Rezko

Tony Rezko From Wikipedia, the free encyclopedia

Ties to Barack Obama History In 1990, after Barack Obama was elected president of the Harvard Law Review, Rezmar Corp. offered him a job, which Obama turned down. Obama instead took a job with the firm of Davis, Miner, Barnhill & Galland,[29] which primarily worked on civil rights cases. The firm also represented Rezmar and helped the company get more than $43 million in government funding. The firm's former senior partner, Allison S. Davis, later went into business with Rezko and, in 2003, was appointed to the Illinois State Board of Investment by Governor Blagojevich at Rezko's request.[7][30] On July 31, 1995, the first ever political contributions to Obama were $300 from a lawyer, a $5,000 loan from a car dealer, and $2,000 from two food companies owned by Rezko.[31] Starting in 2003, Rezko was one of the people on Obama's U.S. Senate campaign finance committee, which raised more than $14 million.[7] Rezko threw an early fundraiser for Obama that Chicago Tribune reporter David Mendelland claims was instrumental in providing Obama with seed money for his U.S. Senate race.[2] Obama in 2007-08 identified over $250,000 in campaign contributions to various Obama campaigns as coming from Rezko or close associates, and said that he donated almost two-thirds of that amount to nonprofit groups.[32][33]

Real estate dealings (From 526 BC Obama vs. Eric Robert Powell Why So Syrias?) In 2005 Obama purchased a new home in the Kenwood District of Chicago for $1.65 million (which was $300,000 below the asking price but represented the highest offer on the property) on the same day that Rezko's wife, Rita Rezko, purchased the adjoining

empty lot from the same sellers for the full asking price.[34] Obama acknowledged bringing his interest in the property to Rezko's attention,[35] but denied any coordination of offers. According to Obama, while the properties had originally been a single property, the previous owners decided to sell the land as two separate lots, but made it a condition of the sales that they be closed on the same date. Obama also stated that the properties had been on the market for months, that his offer was the best of two bids, and that Ms. Rezko's bid was matched by another offer, also of $625,000, so that she could not have purchased the property for less.[36] After it had been reported in 2006 that Rezko was under federal investigation for influence-peddling, Obama purchased a 10 foot (3.0 m) wide strip of Ms. Rezko's property for $104,500, $60,000 above the assessed value.[7][34] According to Chicago Sun-Times columnist, Mark Brown, "Rezko definitely did Obama a favor by selling him the 10-foot strip of land, making his own parcel less attractive for development."[37] Obama acknowledges that the exchange may have created the appearance of impropriety, and stated "I consider this a mistake on my part and I regret it."[36] On December 28, 2006, Ms. Rezko sold the property to a company owned by her husband's former business attorney. That sale of $575,000, combined with the earlier $104,500 sale to the Obamas, amounted to a net profit of $54,500 over her original purchase, less $14,000 for a fence along the property line and other expenses.[38][39] In October 2007, the new owners put the still vacant land up for sale again, this time for $1.5 million.[40]

Obama's letters In June 2007, the Sun-Times published a story about letters Obama had written in 1997 to city and state officials in support of a low-income senior citizen development project headed by Rezko and Davis. The project received more than $14 million in taxpayer funds, including $885,000 in development fees for Rezko and Davis. Of Obama's letters in support of the Cottage View Terrace apartments development, Obama spokesman Bill Burton said, "This wasn't done as a favor for anyone, it was done

in the interests of the people in the community who have benefited from the project. I don't know that anyone specifically asked him to write this letter nine years ago. There was a consensus in the community about the positive impact the project would make and Obama supported it because it was going to help people in his district." Rezko's attorney responded that "Mr. Rezko never spoke with, nor sought a letter from, Senator Obama in connection with that project.[41] In the South Carolina Democratic Party presidential debate on January 21, 2008, Senator Hillary Clinton said that Obama had been associated with Rezko, whom she referred to as a slum landlord.[42] The L.A. Times indicated that its own review showed Rezko played a deeper role in Obama's political and financial biography than Obama has acknowledged.[43] Within days of the debate, a photo of Rezko posing with Bill and Hillary Clinton surfaced. When asked about the photo, Hillary Clinton commented "I probably have taken hundreds of thousands of pictures. I wouldn't know him if he walked in the door."[44] References ^ Chicago Sun-Times. 2012-01-22. http://posttrib.suntimes.com/news/politics/9001435418/tony-rezko-sentenced-to-10-12-years-in-kickbackscheme.html. a b c d e f 2. ^ Merriner, James L.. "Mr. Inside Out". Chicago Magazone. http://chicagomag.com/core/pagetools.php? pageid=7030&url=%2FChicago-Magazine%2FNovember2007%2FMr-Inside-Out%2F&mode=print. Retrieved 200805-10. a b c d e f g 3. ^ Jackson, David; Chase, John (2006-10-12). "Rezko's life a story of pizza and politics". Chicago Tribune. http://www.chicagotribune.com/news/local/chi0610120112oct12,0,3093652.story. Retrieved 2007-02-06. 4. ^ a b c d e Novak, Tim (2007-04-24). "Broken promises, broken homes". Chicago Sun-Times.
1.

http://www.suntimes.com/news/metro/355099,cst-nwsrez24a.article. Retrieved 2008-05-10. 7. ^ Novak, Tim (2007-04-23). "Obama and his Rezko ties". Chicago Sun-Times. http://www.suntimes.com/news/metro/353829,CST-NWSrez23.article. Retrieved 2008-03-05.
a b c d

^ now Miner, Barnhill & Galland. Morain, Dan (200804-06). "Obama's lawyer days: brief and not all civil rights". Los Angeles Times. Archived from the original on 2008-0410. http://web.archive.org/web/20080410052901/http://www.lat imes.com/news/politics/la-naobamalegal6apr06,0,26672.story. Retrieved 2008-05-10. 2. ^ Novak, Tim (2007-11-11). "How reform-minded City Hall critic became a cozy insider". Chicago Sun-Times. http://www.suntimes.com/news/politics/644511,CST-NWSdavis11.article. Retrieved 2008-05-10. 3. ^ Novak, Tim (2007-04-23). "Obama and his Rezko ties". Chicago Sun\Times. http://www.suntimes.com/news/metro/353829,CST-NWSrez23.article. Retrieved 2008-05-10. 4. ^ Chris Fusco; David McKinney, Tim Novak, and Abdon M. Pallasch (2008-03-16). "Obama explains Rezko relationship to Sun-Times". Chicago Sun-Times. http://www.suntimes.com/news/politics/obama/844634,oba masun031508.article. Retrieved 2008-03-16. 5. ^ Drew, Christopher; McIntire, Mike (2007-06-14). "An Obama Patron and Friend Until an Indictment". The New York Times. http://www.nytimes.com/2007/06/14/us/politics/14rezko.htm l?pagewanted=1. Retrieved 2008-03-05. a b 6. ^ Ray Gibson; David Jackson (2006-11-01). "Rezko owns vacant lot next to Obama's home". Chicago Tribune. http://www.chicagotribune.com/news/local/chi0611010273nov01,0,1188525.story?page=1. Retrieved 2008-03-04. 7. ^ "Asked who approached her about the house, Schwan [the seller's broker] told Salon, 'I honestly don't remember. Tony Rezko lived across the street, so he'd been interested in the lot.'"McClelland, Edward (2008-02-01).
1.

"How close were Barack Obama and Tony Rezko?". Salon.com. http://www.salon.com/news/feature/2008/02/01/rezko/print. html. Retrieved 2008-05-10. a b 8. ^ McKinney, Dave; Fusco, Chris (2006-11-05). "Obama on Rezko deal: It was a mistake". Chicago SunTimes. http://www.suntimes.com/news/124171,CST-NWSobama05.article. Retrieved 2008-05-10. 9. ^ Brown, Mark (2006-11-02). "Obama's dealings with Rezko buy a parcel of questions". Chicago Sun-Times. http://www.suntimes.com/news/politics/121104,CST-NWSbrown02.article. Retrieved 2008-05-10. 10. ^ The $54,500 figure is before any property tax and other expenses Ms. Rezko incurred during her ownership 11. ^ Jackson, David; Ray Gibson (2007-02-24). "Rezko sells lot next to Obama". Chicago Tribune. http://www.chicagotribune.com/news/politics/obama/chi0702240237feb24,0,5895873.story. Retrieved 2008-03-04. 12. ^ Novak, Tim (2007-10-10). "Lot next to Obama can be yours for $1.5M". Chicago Sun-Times. http://www.suntimes.com/news/politics/obama/595915,CSTNWS-obama10.article. Retrieved 2008-03-04. 13. ^ Novak, Tim (2007-06-13). "Obama's letters for Rezko". Chicago Sun-Times. http://www.suntimes.com/news/politics/425305,CST-NWSobama13.article. Retrieved 2008-05-10. 14. ^ Healy, Patrick; Zeleny, Jeff (2008-01-22). "Obama and Clinton Tangle at Debate". The New York Times. http://www.nytimes.com/2008/01/22/us/politics/22dems.htm l? em&ex=1201150800&en=6ae2b7e80f2fc272&ei=5087%0A . Retrieved 2008-05-10. 15. ^ Morain, Dan; Hamburger, Tom (2008-01-23). "Obama dogged by ties to donor". Los Angeles Times. http://articles.latimes.com/2008/jan/23/nation/na-rezko23. Retrieved 2011-10-10. 16. ^ "Photo Surfaces Showing Sen. Clinton Posing With Chicago Landlord Rezko". FOXNews. 2008-01-25. http://youdecide08.foxnews.com/2008/01/25/photosurfaces-showing-sen-clinton-posing-with-chicago-landlordrezko. Retrieved 2008-05-10.

Obama, Aleppo, Syria and his family ties Article Connections dating back to 526BC, Akhenaton IV, Eric Robert Powell, Qedesh and The Battle for Qedesh

Friday, October 29, 2010 OBAMA: THE SYRIAN CONNECTION

"THE INVESTIGATOR," SANTA BARBARA NEWS-PRESS, JUNE 28th, 2008 Chicago is playing host to a story that is virtually ignored by the media almost everywhere else in the United States. Namely, the conviction earlier this month of Antoin "Tony" Rezko on 16 counts of corruption -- and a connecting probe that threatens to bring down Illinois Governor Rod Blagojevich. Rezko is remanded in custody while awaiting sentence in September. So, who is Tony Rezko, and why should his conviction merit our attention? A naturalized American citizen born in Aleppo, Syria, in 1955, Rezko is an influence peddler and slumlord--and one of Democrat presidential hopeful Barack Obama's earliest financial supporters. The two met in 1990 when Obama attended Harvard Law School; they became better acquainted between 1993 and 1995 when Obama worked for the Chicago law firm David Miner

Barnhill, whose specialty was representation of low-income housing developers, including Rezko, with whom Obama liaised. In 1995, when Obama launched his campaign for the Illinois state senate, Rezko immediately flexed his financial muscle to the candidate's benefit. Eight years later Rezko joined Obama's U.S. Senate campaign finance committee. In a sweetheart deal that continues to badger Obama's presidential aspirations, Rezko with his wife, Rita, joined Mr. and Mrs. Obama in the purchase of adjacent properties in the Kenwood neighborhood of Chicago. Rezko was indicted in October 2006, accused of receiving kickbacks from companies seeking state business, $10,000 of which went to Obama's U.S. Senate campaign (donated to charity after word of it leaked). Rezko has links to Nadhmi Auchi, 71, an Iraqi-born billionaire and resident of the UK since 1980. Auchi owns the Luxembourg-headquartered General Mediterranean Holdings, a $5 billion to $6 billion company focused on the worldwide hotel industry and used by Iraqi dictator Saddam Hussein as a mechanism through which to purchase weapons. Auchi loaned Rezko $3.5 million dollars on May 23, 2005--one month before the Obamas and Rezkos bought their adjacent Chicago properties for $2.275 million. A few years earlier, Auchi was convicted in France of corruption and fraud, and implicated in the "oil-for-food" scandal. He was given a 15-month suspended sentence and fined the equivalent of $3 million. Since 2005, Auchi has been banned--as an undesirable alien-from entering the United States. Earlier that same year he loaned money to the Obama campaign through his Panamanian company Fintrade, and attended a fundraiser at the Chicago Four Seasons Hotel, although both Obama and Auchi have matching "no recollection" memories of ever having met. Rezko connects to another Iraqi-born (dual U.S. citizen) named

Aiham Alsammarae, 57, who put up $1.9 million of Rezko's $8.5 million bail when he was first jailed in early April. Alsammarae had met Rezko at the Illinois Institute of Technology in the late 1970s while both were students. In July 2003, Alsammarae was appointed Iraq's Minister of Electricity--a ministry he then plundered. He got caught, was convicted of corruption and imprisoned. But several months after his family and friends sought help from Obama's office, Alsammarae escaped--on Dec. 19, 2006--during a transfer from one Baghdad prison to another. In a well-planned operation, Alsammarae changed cars three times and flew in a private plane (which had been waiting a week) to Jordan, where a new U.S. passport awaited him. From Jordan, Alsammarae made a quick business trip to Dubai--to check on ill- gotten gains (he siphoned $650 million from Iraqi reconstructionfunds)--and flew to the US. Alsammarae now resides at his palatial home in Chicago, even though he remains on Interpol's fugitive watch list. This is where the connections grow even murkier and we break new ground. According to a former senior CIA operations officer who was chief of a large station overseas, "Nadhmi Auchi links to a Syrian named Nadi Sajid, who is bagman to President Bashar El-Assad of Syria. Auchi and Sajid are directly connected in an influence peddling business to bring American and British politicians into their camp." Added the former CIA operations officer, who requested anonymity from The Investigator: "These people aren't interested in friendship. They develop relationships for the specific purpose of making more money. They especially like to establish links with American and British politicians because of their need for visas and travel flexibility and movement of money." Was the Clinton campaign aware of the Syrian web into which Barack Obama has been snagged? "Hillary knows that Obama is tied to the Syrians," said the former CIA operative. "But she

wouldn't use it (in her campaign)." With Rezko in prison, Mr. Auchi persona non grata, and Alsammarae stuck in the United States, how can Syria's President Assad and the mysterious Nadi Sajid be of any influence? "Look at the list of people who came up with bail money for Rezko," said the former senior CIA operative, who has extensive experience in the Middle East. "A number of Syrian-Americans have put their homes on the line. How many people do you know would mortgage their lives to spring your bail? The Arab culture is family- and community-based. The guys who want to influence things will always find a way." In all the murkiness, one thing is clear: Syria adores Obama. Journalist Judith Miller visited Damascus recently and reported, "Obamamania has definitely infected the heart of Arab nationalism. The political elite seemed captivated by Mr. Obama well before it was clear that the Democrats' charismatic young superstar would be the party's presidential nominee." Calls from The Investigator to Auchi and Alsammarae for comment were not returned. Posted by Robert Eringer at 9:48 AM

Saturday, June 20, 2009 Obama: Ancient Egyptian Glyph "Looks Like Me"

During his recent visit to Egypt, President Barack Obama toured the Pyramids and the Tomb of Qar with Secretary General of the Egyptian Supreme Council of Antiquities, Zahi Hawass. Obama is seeking to repair the United States' relationship with Muslims worldwide after decades of policies bolstering the state of Israel and two wars in Afghanistan and Iraq. In a genuinely unscripted moment in the tomb, Obama astutely noticed the Metu Neter glyph, "hr", which means "face". Most media outlets covered the humorous moment as Obama exclaimed "That looks like me! Look at those ears!" However the outlets have not explored the fact that the Ancient Egyptians chose to represent such a fundamental word with an image of a man with very clear African features.

Just last year when Nfr-Ka Ma'at and I travelled to Egypt, one of our older students noticed the glyph and commented on its appearance. "Why would they make the face so African if they weren't actually reflecting on themselves?" I wonder if Obama would have made his comment if the glyph was clearly a European with protruding ears? Can you imagine what Hawass must have been thinking? You can't tell me he hasn't already pondered this. In response to African American protesters calling for acknowledgement that the Black African heritage of the Pharaoh Tutankhamun in 2007, Hawass stated: "Tutankhamun was not [B]lack, and the portrayal of ancient Egyptian civilisation as black has no element of truth to it." To make his comments even more confusing, Hawass continued, "Egyptians are not Arabs and are not Africans despite the fact that Egypt is in Africa." I'm quite sure Hawass was both surprised and disquieted by Obama's impromptu response to seeing his image ... our image ... etched in stone for all to remember.

Take a look at a picture of the glyph for yourself at the far right. Note the image's broad nose, wide lips and even what seems to be rows of tightly curled locks! Who were the Ancient Egyptians? Why do you continue to ask this question? Our ancestors knew we would have been forced into lands, that we would have been forced not to speak our names. They etched our images in stone for eternity. Shem em Hetep (Go Forth in Peace)!

ARTICLES ON OBAMA'S COMMENTS ON THE KEMETIC GLYPH FOR FACE:

CBS News http://www.cbsnews.com/blogs/2009/06/04/politics/politicalhotsh eet/entry5062724.shtml MSNBC http://firstread.msnbc.msn.com/archive/2009/06/04/1953704.asp x

ARTICLE ON HAWASS RESPONDING TO AFRICAN AMERICAN PROTESTERS AT HIS SPEECH ON TUTANKHAMUN: Independent Online (Quote taken from this article)http://www.int.iol.co.za/index.php? set_id=1&click_id=31&art_id=nw20070925175335472C333850 POSTED BY DJEDEN MA'AT ATEN-RA AT 4:16 AM SHARETHIS LABELS: AFRICAN EGYPT , BLACK EGYPTIANS , METU NETER , OBAMA , TUTANKHAMUN , ZAHI HAWASS

APRIL 7, 2012 4:00 A.M. Obama Funds the Egyptian Government A Muslim Brotherhoodcontrolled government gets $1.5 billion. By Andrew C. McCarthy

Khairat el-Shater

Andrew C. McCarthy In October 2010, on the eve of the Islamic revolution that the media fancies as the Arab Spring, the Supreme Guide of the Muslim Brotherhood called for jihad against the United States. Authors note: The Muslim Brotherhood is an Israeli/Sunni operation. End note

Article cont You might think that this all but unnoticed bombshell would be of some importance to policymakers in Washington. It was not. It is not. This week, the Obama administration quietly released $1.5 billion in foreign aid to the new Egyptian government, now dominated by a Brotherhood-led coalition in parliament soon to be joined by an Ikhwan (i.e., Brotherhood) luminary as president. It is not easy to find the announcement. With the legacy media having joined the Obama reelection campaign, we must turn for such news to outlets like the Kuwait News Agency. There, we learn that, having dug our nation into a $16 trillion debt hole, President Obama has nevertheless decided to borrow more money from unfriendly powers like China so he can give it to an outfit that views the United States as an enemy to be destroyed. This pot of gold for Islamic supremacists is the spoils of a Brotherhood charm offensive. Given the organizations unabashed goals and hostility towards the West, it was U.S. policy, until recently, to avoid formal contacts with the Brotherhood although agents of the intelligence community and the State Department have long engaged in off-line communications with individual MB members. By contrast, the Obama administration from its first days has embraced the Ikhwan both the mothership, whose leaders were invited to attend Obamas 2009 speech in Cairo despite its then-status as a banned organization under Egyptian law, and the Brotherhoods American satellites, which have been invited to advise administration policymakers despite their notorious record of championing violent jihadists and repressive sharia.

Obama has overlooked the MBs intimate ties to Hamas, which self-identifies as the Ikhwans Palestinian branch and is formally designated a terrorist organization under American law. Administration officials have absurdly portrayed the Brothers as secular and moderate, although the organization, from its founding in the 1920s, has never retreated an inch from its professed mission to establish Islams global hegemony. The administration further hailed the Brotherhoods triumph in post-Mubarak legislative elections and made a point of abandoning the policy against formal MB contacts though, in now-familiar Obama fashion, it simultaneously claimed that this outreach broke no new ground. And this week, the White House hosted a Brotherhood delegation to broaden our engagement with Egypts new political actors, as an administration spokesman put it. In this, Obama officials were quick to exploit the cover theyve gotten from the transnational-progressive wing of the Republican party: The administration spokesman stressed that Senators John McCain and Lindsey Graham and others have met with members of the MB during their visits to Egypt. The useful-idiot brigade also includes the House Democracy Partnership, a bipartisan cadre of congressmen that traipsed over to Egypt on its recent tour of the Arab Spring countries. On the agenda was a confab with Khairat el-Shater, the Brotherhoods newly announced presidential candidate. Shater is Washingtons new darling. That much is clear from an unintentionally hilarious dispatch from the New York Times David Kirkpatrick, who portrays the Brotherhood as Americas indispensable ally against Egypts ultraconservatives. Sure, they may be the worlds leading exemplar of what Kirkpatrick gently calls political Islam, but our policy geniuses reckon the Brothers are much to be preferred over the Salafis reputedly,

the more hardcore Islamic supremacists. As the Times elaborates, the Obama administration is alarmed by the rise of a charismatic Salafist, Hazem Salah Abu Ismail, who has shot to second place in the polls. Shater, the theory goes, could overtake Ismail and lead Egypt in the Brotherhoods more pragmatic direction. What the Times neglects to tell you is that Ismail, the extremist, is actually an Ikhwan guy. His father was a popular Islamist and he has already run for office twice as a Brotherhood candidate. These impeccable Islamist credentials make him broadly appealing not only to Salafists but to Brotherhood enthusiasts, as the Hudson Institutes Samuel Tadros details in the best report to date on state of the Brotherhood in the aftermath of the revolution. (It is found in the latest edition of the essential series, Current Trends in Islamist Ideology.) There is little substantive daylight between Ismail and Shater the Brotherhood and Salafists disagree mainly on the pace of change, not the direction. And what about Shater? The Times dutifully reports that he embodies the Brotherhoods pragmatic focus on stable relations with the United States and Israel and free-market economics. But what is most pragmatic about him and his Brothers is their understanding of Western opinion elites gullible, biddable, and desperate to believe Middle Eastern Islam, which the Brotherhood exemplifies, is unthreatening. The Brotherhoods actual agenda is to destabilize the United States and destroy Israel. And touching as the Times newfound fondness for free-market economics may be, the Brotherhoods goal is to smash the Western model and impose sharia economics a major component in a program whose totalitarian elements may have some allure for the Obama Left but which few Americans would regard as free.

Shater is the MBs Deputy Guide. He is a revered figure: jailed by the Mubarak Regime for much of the past two decades and regarded as the Iron Man of the Brotherhood movement. Naturally, the Western press the folks who package the Brothers as moderates, pragmatists, and even secularists render Shater as a businessman. But he happens to be the businessman the Brotherhood has tasked to shape its comprehensive strategy for post-Mubarak Egypt. The Ikhwan refer to this as the Nahda Project the Islamic Renaissance. It turns out that a year ago in Alexandria, Shater delivered a lengthy, remarkable lecture, Features of Nahda: Gains of the Revolution and the Horizons for Developing. The Hudson Institute learned of the lecture, which is now available on YouTube, and this week released the first installment of a translation. Speaking in Arabic to like-minded Islamists rather than credulous Congress critters, Shater was emphatic that the Brotherhoods fundamental principles and goals never change only the tactics by which they are pursued. You all know that our main and overall mission as Muslim Brothers is to empower Gods religion on earth, to organize our life and the lives of the people on the basis of Islam, to establish the Nahda [i.e., the renaissance or rise] of the Ummah [the notional global Muslim nation] and its civilization on the basis of Islam, and to subjugate people to God on earth. He went on to reaffirm the time-honored plan of the Brotherhoods founder, Hassan al-Banna, stressing the need for both personal piety and internal organizational discipline in pursuing the goal of worldwide Islamic hegemony. Moreover, even as the Times portrayed him as Americas salvation from a Salafi-controlled Egypt, Shater was cutting a deal with what the Associated Press described as hard-line Salafi scholars and clerics. In exchange for their support, he promised

to form a council of clerics that would review all legislation to ensure that it complies with sharia. No one should be remotely surprised. As Samuel Tadros outlines in his essay, the Egyptian Brotherhoods political arm, the Freedom and Justice Party, has released a 93-page platform that proposes to put every aspect of human life under shariacompliant state regulation. The document is unmistakably antiWestern and virulently anti-Israeli in its orientation structuring civil society on the foundation of Arab and Islamic unity; making the strengthen[ing] of Arab and Islamic identity the goal of education; making treaties (including, of course, the Camp David accords, by which the secular, pro-American Sadat regime made peace with Israel) subject to approval by the population (i.e., the same people who just elected Islamists by a landslide); and describes Israel, the Zionist entity [as] an aggressive, expansionist, racist and settler entity. This is the Muslim Brotherhood the rabidly anti-American organization President Obama has courted for nearly four years and on whom he just decided to rain down a billion-and-a-half more American taxpayer dollars. It was two years into Obamas term that Shaters superior, MB Supreme Guide Muhammad Badi, delivered a fiery sermon in Arabic, of course reminding Muslims of Allahs commandment to wage jihad for His sake with [their] money and lives, so that Allahs word will reign supreme and the infidels word will be inferior. Applying this injunction, Badi exclaimed that jihad which he called resistance is the only solution against the Zio-American arrogance and tyranny. Wounded by jihadists in Iraq and Afghanistan, the United States, Badi pronounced, is now experiencing the beginning of its end, and is heading towards its demise. Sounds like an indispensable ally to me.

 Andrew C. McCarthy is the author, most recently, of The Grand Jihad: How Islam and the Left Sabotage America.

Barack Hussein Obama and his Middle East Connection Commentary by Peter M. Friedman Does Barack Hussein Obama have a real Middle East connection? Dr. Khalid Abdullah Tariq al-Mansour, describes himself as "an internationally acknowledged adviser to heads of state and business leaders in Africa, Asia, the Middle East and North America." He is well known within the black community as a lawyer, an orthodox Muslim, a black nationalist, an author, an international deal-maker, an educator, and an outspoken enemy of Israel. A graduate of Howard University with a law degree from the University of California [Berkeley], al-Mansour sits on numerous corporate boards, including the Saudi African Bank and Chicagobased LaGray Chemical Co. LaGray, which was formed to do business in Africa, counts former Nigerian President General Abdusalam Abubakar on its advisory board. Born Donald Warden, al-Mansour changed his name after studying Islam and learning Arabic. Said al-Mansour, "I found that Khalid Abdullah Tariq al-Mansour, if you put em together, it means that, if Im eternally the slave of God, and I follow the right path, I will always be victorious. I liked that. So that became my name.' During his days at Berkeley, Donald Warden served as a mentor to young Black Panthers Huey Newton and Donald Seale. Al-Mansours rise to fame and fortune began with an introduction to the Saudi king in Riyadh, Saudi Arabia, in 1977. 'I was asked by a Saudi friend he was a student down in Newport (Calif.) to go home with him to Riyadh. His friend was a member of the royal family and planned to ask the king for money to help with his studies in the United States.

He met and befriended Saudi Prince Alwaleed bin Talal, the worlds 19th-wealthiest person, when the prince was studying at Menlo College in California in the late 1970s. Al-Mansours law partner was representing the prince in a court case in California. After getting a degree in business administration from Menlo in 1979, Prince Alwaleed went back to Saudi Arabia determined to become extremely successful. (He now owns stock in Newscorp, which owns Fox News and the Dow Jones! Hes also the Saudi Prince who attempted to give Rudy Juliani a $10 million dollar check on 9-12, which Rudy refused! Hes also the Saudi Prince, Nephew of the King of Saudi Arabia, who gave $20 million to Elena Kagan and Larry Summers at Harvard to set up an Islamic Studies Program, which sponsored the Islamic Finance 101 seminar at the US Treasury on November 6, 2008! You can see the program on www.IslamThreat.com) Is this why Obama bowed so low to the King of Saudi Arabia two years ago, or are there more reasons?

The two began to work together, and the prince asked him to help him invest in Africa. Al-Mansour says he and the prince flew from country to country as he introduced the prince to heads of state. So where did Al-Mansour run into Barack Obama? One-time New York City mayoral candidate Percy Sutton contacted him some 20 years ago to write a letter of recommendation to support the admission of a young man named Barack Obama to Harvard Law school. Al-Mansour thought perhaps a letter from Sutton would carry more weight because Sutton was a frequent lecturer there. Sutton did so, and said he believed that Al-Mansour was also raising money to help support Obama's education. Obama has said that he worked his way through school, with the help of student loans. The Obama campaign told everyone that Obama self-financed his three years at Harvard Law School with loans, and did not receive any scholarship from Harvard Law school. [Obama spokesman] LaBolt denied that Obama received any financial assistance from Harvard or from outside parties. At the time, Harvard cost around $25,000 a year, or $75,000 for the three years that Obama attended. And as president of the Harvard Law Review, he received no stipend from the school. So if the figures cited by the Obama campaign for the Senators student loans are accurate, that means that Obama came up with more than $32,000 over three years from sources other than loans to pay for tuition, room and board. Where did he find the money? Did it come from friends of Khalid Al Mansour? And why would a radical Muslim activist with ties to the Saudi royal family be raising money for Barack Obama? Is Obamas overt support for the Muslim Brotherhood and the Middle East unrest payback?

America is now embroiled in three wars with Muslim-controlled countries, Iraq, Afghanistan, and now Libya. What is the End Game? What do we know? We do know that revolutions are taking place all over the Middle East and North Africa Tunisia, Algeria, Libya, Egypt, Syria, Jordan, Saudi Arabia, Yemen, Lebanon, Bahrain, and some of the minor Emirates like Oman, all Muslim-controlled. From media reports it appears as though these have been spontaneous uprisings dedicated to removing dictatorships and monarchies, and imposing democracy in their places. Lets connect the dots! First off, these uprisings are not spontaneous as American media and our government report and want us to believe. They have been very carefully orchestrated, admitted now by the American government, at least in Libya. But, there are signs that the others have been orchestrated as well. Here are facts: 1. BHO spent six years of his life in Indonesia studying the Koran 2. BHO spent twenty years in Reverend Wrights church in Chicago learning all about Liberation Theology and antiSemitism, and hatred for Jews and Israel. 3. BHO befriended Palestinian Rashid Kalidi and Syrian Tony Rezko. 4. BHO was inaugurated on January 20th, 2009 as President. 5. BHO made a speech about Israel and the Palestinians to the UN on May 18th, 2009 demanding that there should be a sovereign Palestinian state. 6. BHO met with Netanyahu prior to his speech to the UN. 7. BHO made a speech in Cairo on June 4th, 2009 at Cairo University extolling democracy. BHO invited the outlawed Muslim Brotherhood to attend. 8. On June 9th, 2009 BHO had a confrontational phonecall with Netanyahu from the Oval Office where BHO had his picture taken with his feet on the Resolute desk with the soles of his shoes pointed at the camera clear symbol of insult in the Middle East. 9. Iran rigged election protests begin on June 15th, 2009 BHO does nothing. 10. BHO visited with Netanyahu in the White House on March 24th, 2010 with Netanyahu ushered out the rear entrance, and

no photos taken of them. BHO withdrew without inviting Netanyahu to dinner. BHO then canceled Bidens Israel visit. 11. BHO met with Netanyahu in DC on July 3rd, 2010 trying to mend their relationship. 12. BHO makes a speech at the UN on September 23rd, 2010 stating his assumption that there will be a Palestinian state by September, 2011. 13. Uprising starts in Tunisia in December, 2010. 14. Uprising in Egypt begins on January 25th, 2011 after the Tunisia revolt is successful. 15. Uprising starts in Yemen in January, 2011. 16. Uprising starts in Algeria in February, 2011. 17. Uprising starts in Bahrain in February, 2011. 18. Uprising starts in Iran in February, 2011. 19. Uprising starts in Iraq in February, 2011. 20. Uprising starts in Jordan in February, 2011. 21. Uprising starts in Libya in February, 2011. 22. Uprising starts in Morocco in February, 2011. 23. Uprising starts in Oman in February, 2011. 24. Uprising starts in Kuwait in March, 2011. 25. Uprising starts in Saudi Arabia in March, 2011. 26. Uprising starts in Syria in March, 2011. 27. The US/NATO creates No-Fly Zone in N. Libya and bombs Qaddafi government forces. 28. March 29th, 2011 the White House confirms BHO signed a finding in early March allowing the CIA to intervene in Libya and supply weapons to the rebels in spite of BHOs speech on March 28th, 2011 denying it. 29. March 30th, 2011 the media releases information that BHO had US personnel and NGOs in Egypt coordinating the Egyptian uprising prior to the start. Now the plot thickens! Because of the Congressman Anthony Weiner Twittering, a bright light has been focused on his new Wife, a devout Muslim named Huma Abedin. In fact, Abedin has been at the right hand of Hillary Clinton since the Clintons were in the White House in 1996. Abedin was originally brought in as an intern (hmmmmmm), but has steadily risen to become Hillarys indispensible go-for.

In the recent article by Walid Shoebat, he provides some real insight into possible Muslim Brotherhood connections: Was Huma Abedin wife of Anthony Weiner and deputy chief of staff to Hillary Clinton unaware that her mother was reported as a member of the Muslim Brotherhood? Did Western media miss what has been revealed in several Arab newspapers and left secret in American government circles? Al-Liwa Al-Arabi (translated here) claims to have leaked an extensive list, partially published by Al-Jazeera and several other major Arab newspapers, that includes Humas mother, Saleha Abedin, in the Brotherhoods secret womens division known as the Muslim Sisterhood or International Womens Organization (IWO). Information about the IWO can readily be found at the Muslim Brotherhoods official website. An excerpt from its goal, translated from the Arabic, states: The Women Organizations goal, in accordance with the Muslim Brotherhood rules, is to gain and acquire a unified global perception in every nation in the world regarding the position of women, and the necessity of advocacy work at all levels in accordance with the message of the Brotherhood, as written in Women in Muslim Society, and the rearing of women throughout the different stages of life [emphasis added]. The Egyptian paper Al-Dostor revealed that the Sisterhood includes 63 international members across 16 different countries a claim confirmed by the Arab Center for Studies, headed by researcher Abdul Rahim Ali. Neither Huma nor any major Western media outlets even mention this bit of common knowledge in the Arab world.

But there is more. Also confirmed by Arab sources is that Huma Abedin has a brother who works at Oxford University named Hassan Abedin. Oxford, which has long been infiltrated by Islamists who founded the Oxford Centre for Islamic Studies (OCIS), has Humas brother listed as a fellow and partner with a number of Muslim Brotherhood members on the Board including al-Qaeda associate Omar Naseef and the notorious Muslim Brotherhood leader Sheikh Yusuf Qaradawi. Both have been listed as OCIS trustees. Naseef continues to serve as Board chairman. In 2009, Qaradawis role within Oxford and the Muslim Brotherhood was championed by the notorious Sheikh Rached Ghannouchi of Al-Nahda a Muslim Brotherhood affiliate now active in Tunisia. OCIS has even presented an award for great scholarly achievement to Brotherhood member Shaykh Abd AlFattah Abu Gudda, whose personal history goes back to the Brotherhoods founder, Hasan al-Banna. Even the Sunday Times acknowledges that the cradle of Islamic jihad Al-Azhar University actively attempts to establish links with OCIS, where Humas brother serves. Was Huma unaware of all this as she accompanied Hillary Clinton to the Dar El-Hekma womens college in Saudi Arabia? Humas mother is co-founder and vice dean at the college and an active missionary on issues regarding Muslim women. Another member listed as belonging to the Sisterhood mentioned by Al-Jazeera is Suheir Qureshi. Alongside Humas mother, Saleha Abedin, as well as Secretary of State Hillary Clinton, who was brought in due to her connection with Huma, Qureshi spoke on issues of women in Muslim society. An Arabic news report of what happened during Hillarys visit stated that: Suheir Qureshi spoke of how elated she was of Hillarys historic visit. Saleha Abedin spoke after Suheir Qureshi and beamed in the presence of Secretary Clinton. Salehas speech preceded the former first ladys. Then Hillary stood. She donned a broad smile as she approached the podium.Clinton started with a

strong word and she spent a long time complimenting Dr. Saleha Abedin regarding her daughter. Hillary explained that Huma holds an important and sensitive position in her office. She ended her speech by speaking of Saleha Abedins daughter (Huma), that a person must be happy if mentioned in a positive light but there is no happiness that equals the compliment given to children in front of a parent [emphasis added]. It is sacrilege in Islam for Humas mother to accept the reality that her daughter is married to a Jew. Yet neither Saleha nor Humas brother Hassan denounces her marriage to Weiner, especially when it was considered null and void by some of the highest authorities on Islamic Sharia rulings. Humas brother has been key in furthering the Islamic agenda and has worked with Saudi Prince Alwaleed bin Talal on a program of spreading Islam to the west. A detailed report from 2007 shows that Naseef was identified as the likely force behind the Abedin familys departure from Kalamazoo, Michigan, to Jeddah, Saudi Arabia, circa 1977 the same year that the Muslim Sisterhood was established.

In 2008, Dr. Mumen Muhammad wrote about why Huma vowed to stay with Hillary even if the latter were to lose the presidential nomination to Obama: Abedin assures in press releases of her continuance on the path with Hillary Clinton, even if Clinton failed as a candidate. The candidates aides and other influential figures in the Democratic Party assure that they do not disregard Abedin running for election or taking her position in the political arena with the help in successive political administrations of the Clinton family itself [emphasis added]. Hillary Clinton signed a document less than one month prior to her trip to Saudi Arabia with Huma that lifted the ban on Tariq Ramadan, allowing him entry into the United States. (Ramadan is the grandson of the founder of the Muslim Brotherhood, Hasan alBanna, and has ties to Islamic terrorist groups.) The Clinton family played a key role in promoting Fethullah Glen, the extremely powerful Turkish imam and notorious Islamist conspirator, as he fled Turkey for the United States after attempting to overthrow Turkeys secular government. (He was indicted on this charge in 2000.) In 2008, the former president heaped praise on Glen, giving him a clean slate. Glen has been given refuge and has even had sermons aired on Turkish television during which he explained to his followers how to best seize power from the Turkish government: You must move in the arteries of the system without anyone noticing your existence until you reach all the power centers until the conditions are ripe.Until that time, any step taken would be too early like breaking an egg without waiting the full forty days for it to hatch. It would be like killing the chick inside [emphasis added]. Glen expressed this sentiment in another sermon as well: The philosophy of our service is that we open a house somewhere and, with the patience of a spider, we lay our web to wait for people to get caught in the web; and we teach those who do [emphasis added]. Serving with Humas brother as an Oxford Centre trustee is Abdullah Gl, Turkeys president himself. He considers himself a follower of Fethullah Glen, according to Wikileaks. Huma Abedins charm, family connections, and access to highly sensitive state secrets as admitted by Hillary herself can have significant consequences. What absolutely must be known

is if this circle of public servants was made aware of all these ties to potential enemies of the state. To make matters more interesting, on September 9, 2006, Abedin purchased a DC condo for $649,000 on a meager income from the White House of less than $28,000 at the time of purchase! How did she qualify for the mortgage? Further, She has appeared in Vogue in a high-fashion expose, and is known to have original designer clothes and accessories, not knock-offs purchased from Ebay! Where does the money come from to afford this life-style? Is She being funded by Middle East connections?

A more important question might involve the relationship between her, Hillary, and Obama. If Obama is beholden in some fashion to the Saudis as well as the Muslim Brotherhood, then questions must be asked: 1. Is it plausible that he wanted Hillary to be Secretary of State to keep Huma Abedin next to her in order to be privy to the highest secrets of our State Department? 2. Is it plausible that Huma Abedin is an agent of the Brotherhood passing information to them through her Mother and Brother, known members of the Brotherhood? 3. Is it plausible that Obamas meetings with the Brotherhood in Egypt and America, prior to his speech in Cairo on June 4, 2009, were arranged through these connections? 4. Is Hillary intimately involved with Huma Abedin as it has been rumored, and is she just a dupe or possibly being blackmailed? 5. Did Huma Abedin marry Congressman Weiner in order to gain secret information for the Brotherhood based on the various important committees of which he was a member? 6. What involvement did Bill Clinton have relating to the marriage of Abedin, a devout Muslim, to Congressman Weiner, a Jew, in violation of Islam and the Koran? If Huma Abedin is an agent of Saudi Intelligence America is in big trouble! To investigate this further it will be necessary to deconstruct the 2008 Presidential Democratic Primary between Hillary Clinton and Barack Obama. What information did Hillary and Obama have on each other? How was it used by their campaigns?

Obama Helps the Muslim Brotherhood's War on Egyptian Women By Mark Whittington By Mark Whittington | Yahoo! Contributor Network Sun, Apr 8, 2012

COMMENTARY | President Barack Obama has hit upon a reelection strategy, according to Reuters, by wooing working women and accusing Republicans of waging a "war on women." Yet Obama is hosting the Muslim Brotherhood at the White House, according to AFP. This represents a kind of doublethink that would have shocked George Orwell. It seems the Obama administration is capable of accusing Republicans of hating women for not wanting to see the Catholic Church hand out free birth control contrary to the Church's doctrine. While it is doing this, it is treating with a terrorist group that has as its governing platform the imposition of Sharia Law, which would send Egyptian women into lives of degradation and oppression. The Muslim Brotherhood looks to capture not only the Egyptian Parliament but is now running a candidate for president of that country. This seems to be just fine for the White House. It has released $1.5 billion in foreign aid to the nascent Muslim Brotherhood government whose "war on women" is very real and will have lasting consequences, according to the National Review. The shamelessness of the Obama position is shameless almost beyond the human capacity to comprehend. While trying to scare American women into believing that the evil Republicans are going to force them into become barefoot and pregnant, the White House proposes to help an Islamist terrorist group do far worse to Egyptian women. The imposition of Sharia Law in Egypt will make women in that country no better than chattel, discriminated against by both law and religious custom. Under the previous regime, as oppressive as it was in some ways, Egyptian women had some measure of equality. Now they are being subjected to "virginity tests," for which an Egyptian doctor was recently acquitted in a controversial ruling, according to USA Today. It seems that the Obama administration's hypocritical behavior should give an opening to Republican opponents. The Obama administration has not only failed to speak out against the war on women being conducted by the Muslim Brotherhood and its Islamist allies, but is actually treating with the terrorists, and is paying them. In effect, President Obama is paying Islamists in

Egypt to degrade and oppress women while pointing fingers at Republicans. Has there ever been an administration so bereft of shame?

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Obama: 18th Dynasty Egyptian Pharaoh?

Feb 28, '09 2:21 PM by Lorie for everyone

President Barack Obama looks amazingly like Akhenaten the father of monotheism. Michelle Obama looks amazingly like Akhenaten's mother, Queen Tiye. Akhenaten had two daughters by Nefertiti. They look amazingly like Malia and Sasha. The code names of Renegade, Renaissance, Radiance and Rosebud correlate well with the ancient depiction of the Royal Family.

I have been showing off my art work of Barack Obama as Akhenaten to see what people think. Admittedly, most of my

friends already see the world differently than your average citizen. Let's just say they already come with a conspiracy bent. My hope is to instill wonder in our world and to say that things just might be a little stranger than you thought. I would show my friends this picture and say, "What do you think?" Without any other comment. They would say, "Well, he does look a lot like Akhenaten." My jaw would dangle just a bit. I say, "OK, I understand that you do not know that this woman next to Barackhenaten is Akhenaten's mother, Queen Tiye." "That's really her face?" They ask. I say, "I have done nothing to alter their faces. I simply found a photo that was facing the right direction and their mouth was closed. I cut the face in half and super-imposed it on the ancient busts." "That is amazing!" "It gets even stranger." I say, "I found that Akhenaten had two daughters from Queen Nefertiti... I wait for it. "They do look like Akhenaten's children!" "Notice in this ancient frieze of Akhenaten and Nefertiti with their two girls, what is the other most prominent features of this picture?" I ask. "Didn't Akhenaten worship the sun god Aten?" "Yes" "Oh, and the flowers." "Exactly. Do you know the code names the secret service gave

the first family?" "Isn't that a secret?" "I guess it should be but, no, it was in the news. Their names are Renegade, Renaissance, Radiance, and Rosebud." "Radiance and Rosebud?" "Absolutely. Here look for yourself." "Well, what do you think now?" I ask. "Are there family connections?" Come on, what are the odds that a woman that looks exactly like the mother of Akhenaten would marry a man who looks exactly like Akhenaten and have two children that look exactly like the offspring of Akhenaten and Nefertiti? As a kid my mind was open to such possibilities. As I studied the pyramids and ancient astronauts, I knew mummification had a mysterious property that we in the, then, 20th century could not reproduce. Our new mummies decompose. The ancient Egyptian mummies did not. I knew this allowed for the retrieval of a viable cell for cloning and I pondered if there would be some day when "they" would bring back the Pharaohs. I was thinking of some Armageddon script when the dead would walk the Earth. What I never thought of was, the clones coming out as the first family of America! "Today is a great day to live." They say. "Amazing!"

Look Familiar?

Pharaoh Akhenaten was known as the Heretic King. He was the tenth King of the 18th Dynasty.

The very controversial Akhenaten and his family lived in the great religious center of Thebes, city of the God Amun. There were thousands of priests who served the Gods. Religion was the 'business' of the time, many earning their living connected

to the worship of the gods. All indications are that as a child Akhenaten was a family outcast. Scientists are studying the fact that Akhenaten suffered from a disease called Marfan Syndrome, a genetic defect that damages the body's connective tissue. Symptoms include, short torso, long head, neck, arms, hand and feet, pronounced collarbones, pot belly, heavy thighs, and poor muscle tone. Those who inherit it are often unusually tall and are likely to have weakened aortas that can rupture. They can die at an early age. If Akhnaton had the disease each of his daughters had a 50-50 change of inheriting it. That is why his daughters are shown with similar symptoms. Akhenaten was the son of Amenhotep III and Queen Tiy, a descendent of a Hebrew tribe. In 1352 BC. Akhenaten ascended the throne, succeeding his father Amenhotep III who had died. Akhenaten was just a teenager at the time, but it was the desire of Queen Tiy that he rule. In some version of the story, it is written that father and son shared the throne briefly. Akhenaten's reign lasted 16 years. This was a difficult time in Egyptian history. Many scholars maintain that Akhenaten was responsible for this decline, but evidence suggests that it had already started. Akhenaten's Great Royal Wife was Queen Nefertiti. It is accepted that Akhenaten and Nefertiti had six daughters. No son was ever shown in reliefs. The names of the daughters were; Meritaten (1349 BC) Meketaten and Ankhenspaaten (1346 BC) - Neferneferuaten (1339 BC) - Neferneferure and Setepenre (1338). In 1337 BC the official family, with all six of Nefertiti's daughters was shown for the last time. In 1336 BC Meketaten died in childbirth. In 1335 Nefertiti seemed to vanish, assumed dead.

It was said that one day Akhenaten had a vision wherein he saw a sun disc between two mountains. He felt that God was guiding him to make change. He was shown the God, Aten, as the Sun Disk - the Light. He felt guided by Aten to build a city between the two mountains. In the sixth year of his reign Akhenaten rejected the Gods of Thebes. They were never part of his childhood anyway since he had been shunned as a child. Akhenaten had declared for the first time in recorded history that there was only one God - the concept of monotheism. Overnight he turned 2,000 years of Egyptian religious upside down... Nefertiti's prominent role in Egyptian royal rule and religious worship reflects her influence in the public sphere. During the early years of her royal reign, Nefertiti as part of her religious conversion changed her name. Nefertiti which means "Thebeautiful-one -is come" became Neferneferuaten-Nefertiti or "The-Aten-is -radiant-of-radiance [because] the-beautiful-one-is come". A different interpretation of the name change, translated Neferneferuaten to mean--"Perfect One of the Aten's Perfection". Following his wife's lead, Amenhotep IV changed his name in the fifth year of his reign to Akhenaten. In 1342 BC the seat of government was transferred to Akhetaten.

Tomb 55 in the Valley of the Kings Of all the royal mummies ever discovered none has ever caused more controversy then the one found in tomb 55 of the Valley of the Kings. At the beginning of the 20th Century, Theodore Davis, a wealthy American excavating in Egypt, discovered a tomb in which a burial from the Armana period had been reinterred. This tomb was clearly unfinished, and the burial a hasty one. Gilded wooden inlay panels on the floor and against the wall. They bore

the damaged image of Akhenaten worshiping the sun disc and the name of Queen Tiy. In a niche were four beautiful alabaster jars that held the internal organs of the mummies. Lying on the floor was a badly damaged but beautiful coffin made with thousands of paste inlays and semi-precious stones in the shape of protective wings. The cartouches containing the occupants name had been hacked out. When they opened the coffin they found a mummy wrapped in gold-leaf. But as they touched the mummy it crumbled to dust leaving the excavators with a pile of disarticulated bones at the bottom of the coffin. But beneath the skeleton, the last sheet of gold, seemed to have the damaged named of Akhenaten written on it. The pelvis was wide like a female's. The head was elongated. What really became of Akhenaten's mummy still remains a mystery. Fragments of sculpture and carving from the royal tomb at Akhetaten shows that his body was originally put there, but no sign of the mummy remains. It is possible that followers of the Aten feared for it's destruction, which would deny him eternal life, and moved the body to a place of safety. Akhenaten is perhaps unfairly not credited with being a particularly successful Pharaoh. Records seem to indicate that he allowed Egyptian influence wane but this may not be true. These ideas are based on the famous Amarna Tabletsfound in Akhetaten in many of which Egyptian vassal cities plead for assistance, but no replies are preserved. As there is no surviving record of Egyptian territory being lost at this time it is possible that Akhenaten was merely skillfully playing one city against the other to achieve through diplomacy what would otherwise require military force. The Amarna Tablets - Letters The el-Amarna letters, a collection of correspondence between various states and Egypt, were found in the remains of the ancient city of Akhetaten, built by Akhenaten around 1370 BCE.

Some of the documents belong to the time of Amenhotep III, while others are from the time of Akhenaten. They provide invaluable insight into the foreign affairs of several countries in the Late Bronze Age. The first Amarna tablets were found by local inhabitants in 1887. They form the majority of the corpus. Subsequent excavations at the site have yielded less than 50 out of the 382 itemized tablets and fragments which form the Amarna corpus known to date. The majority of the Amarna tablets are letters. These letters were sent to the Egyptian Pharaohs Amenophis III and his son Akhenaten around the middle of the 14th century B.C. The correspondents were kings of Babylonia, Assyria, Hatti and Mitanni, minor kings and rulers of the Near East at that time, and vassals of the Egyptian Empire. Almost immediately following their discovery, the Amarna tablets were deciphered, studied and published. Their importance as a major source for the knowledge of the history and politics of the Ancient Near East during the 14th Century B.C. was recognized. The tablets presented several difficulties to scholars. The Amarna tablets are written in Akkadian cuneiform script and present many features which are peculiar and unknown from any other Akkadian dialect. This was most evident in the letters sent from Canaan, which were written in a mixed language (Canaanite-Akkadian). The Amarna letters from Canaan have proved to be the most important source for the study of the Canaanite dialects in the pre-Israelite period.

More to the story He changed Egypts artistic style to an almost comedic form by instructing artists to do caricature portrayals of their subjects. (that's odd)

"This statue from Akhenaten's temple at Karnak is the threedimensional equivalent of the relief above. This is the classic early period look of Akhenaten: feminine curves, heavy thighs and belly, half-closed eyes, full lips, and a long face and neck characterized representations of the king. (some say he was bisexual but others say he had a genetic disease that caused his own body to be rather feminine) During the early years, there was a tendency for the artists to make Akhenaten's family members look like clones (did they say clones?) of him. Here, at right, is an early representation of either Nefertiti or Tiye, looking very much like images of Akhenaten from the early years. This cloning went out of fashion with the advent of the later style of Amarna art. This statue from Akhenaten's temple at Karnak is the three-dimensional equivalent of the relief above. This is the classic early period look of Akhenaten: feminine curves, heavy thighs and belly, half-closed eyes, full lips, and a long face and neck characterized representations of the king. http://www.heptune.com/art.html The Mystery of Akhenaten: Genetics or Aesthetics? "His odd appearance was particularly prominent in art from the early part of the reign. One early statue portrays the king in the nude and without genitalia of any kind." http://www.heptune.com/Marfans.html Prev: The Bankers Manifesto Next: Well beyond Treason....

Obama Helps the Muslim Brotherhood's War on Egyptian Women By Mark Whittington

By Mark Whittington | Yahoo! Contributor Network Sun, Apr 8, 2012

COMMENTARY | President Barack Obama has hit upon a reelection strategy, according to Reuters, by wooing working women and accusing Republicans of waging a "war on women." Yet Obama is hosting the Muslim Brotherhood at the White House, according to AFP. This represents a kind of doublethink that would have shocked George Orwell. It seems the Obama administration is capable of accusing Republicans of hating women for not wanting to see the Catholic Church hand out free birth control contrary to the Church's doctrine. While it is doing this, it is treating with a terrorist group that has as its governing platform the imposition of Sharia Law, which would send Egyptian women into lives of degradation and oppression. The Muslim Brotherhood looks to capture not only the Egyptian Parliament but is now running a candidate for president of that country. This seems to be just fine for the White House. It has released $1.5 billion in foreign aid to the nascent Muslim Brotherhood government whose "war on women" is very real and will have lasting consequences, according to the National Review. The shamelessness of the Obama position is shameless almost beyond the human capacity to comprehend. While trying to scare American women into believing that the evil Republicans are going to force them into become barefoot and pregnant, the White House proposes to help an Islamist terrorist group do far worse to Egyptian women. The imposition of Sharia Law in Egypt will make women in that country no better than chattel, discriminated against by both law and religious custom. Under the previous regime, as oppressive as it was in some ways, Egyptian women had some measure of equality. Now they are being subjected to "virginity tests," for which an Egyptian doctor was recently acquitted in a controversial ruling, according to USA Today.

It seems that the Obama administration's hypocritical behavior should give an opening to Republican opponents. The Obama administration has not only failed to speak out against the war on women being conducted by the Muslim Brotherhood and its Islamist allies, but is actually treating with the terrorists, and is paying them. In effect, President Obama is paying Islamists in Egypt to degrade and oppress women while pointing fingers at Republicans. Has there ever been an administration so bereft of shame?