Egypt, ancient

Egypt, ancient

 civilization in northeastern Africa dating from the 3rd millennium BC. Its many achievements, preserved in its art and monuments, hold a fascination that continues to grow as archaeological finds expose its secrets. This article focuses on Egypt from its prehistory up to the Islamic conquest in the 7th century AD. For subsequent history through the contemporary period, see Egypt.

Introduction to ancient Egyptian civilization

Life in ancient Egypt
      Ancient (primitive culture) Egypt can be thought of as an oasis in the desert of northeastern Africa, dependent on the annual inundation of the Nile River to support its agricultural (agricultural economics) population. The country's chief wealth (economic systems) came from the fertile floodplain of the Nile valley, where the river flows between bands of limestone hills, and the Nile delta, in which it fans into several branches north of present-day Cairo. Between the floodplain and the hills is a variable band of low desert that supported a certain amount of game. The Nile was Egypt's sole transportation artery.

      The First Cataract at Aswān, where the riverbed is turned into rapids by a belt of granite, was the country's only well-defined boundary within a populated area. To the south lay the far less hospitable area of Nubia, in which the river flowed through low sandstone hills that in most regions left only a very narrow strip of cultivable land. Nubia was significant for Egypt's periodic southward expansion and for access to products from farther south. West of the Nile was the arid Sahara, broken by a chain of oases some 125 to 185 miles (200 to 300 km) from the river and lacking in all other resources except for a few minerals. The eastern desert, between the Nile and the Red Sea, was more important, for it supported a small nomadic population and desert game, contained numerous mineral deposits, including gold, and was the route to the Red Sea.

      To the northeast was the Isthmus of Suez. It offered the principal route for contact with Sinai (Sinai Peninsula), from which came turquoise and possibly copper, and with southwestern Asia, Egypt's most important area of cultural interaction, from which were received stimuli for technical development and cultivars for crops. Immigrants and ultimately invaders crossed the isthmus into Egypt, attracted by the country's stability and prosperity. From the late 2nd millennium BC onward, numerous attacks were made by land and sea along the eastern Mediterranean coast.

      At first, relatively little cultural contact came by way of the Mediterranean Sea, but from an early date Egypt maintained trading relations with the Lebanese port of Byblos (present-day Jbail). Egypt needed few imports to maintain basic standards of living, but good timber was essential and not available within the country, so it usually was obtained from Lebanon. Minerals such as obsidian and lapis lazuli were imported from as far afield as Anatolia and Afghanistan.

      Agriculture (agriculture, origins of) centred on the cultivation of cereal crops, chiefly emmer wheat (Triticum dicoccum) and barley (Hordeum vulgare). The fertility of the land and general predictability of the inundation ensured very high productivity from a single annual crop. This productivity made it possible to store large surpluses against crop failures and also formed the chief basis of Egyptian wealth, which was, until the creation of the large empires of the 1st millennium BC, the greatest of any state in the ancient Middle East.

      Basin irrigation was achieved by simple means, and multiple cropping was not feasible until much later times, except perhaps in the lakeside area of Al-Fayyūm (Fayyūm, Al-). As the river deposited alluvial silt, raising the level of the floodplain, and land was reclaimed from marsh, the area available for cultivation in the Nile valley and delta increased, while pastoralism declined slowly. In addition to grain crops, fruit and vegetables were important, the latter being irrigated year-round in small plots; fish was also vital to the diet. papyrus, which grew abundantly in marshes, was gathered wild and in later times was cultivated. It may have been used as a food crop, and it certainly was used to make rope, matting, and sandals. Above all, it provided the characteristic Egyptian writing material, which, with cereals, was the country's chief export in Late period Egyptian and then Greco-Roman times.

      Cattle may have been domesticated in northeastern Africa. The Egyptians kept many as draft animals and for their various products, showing some of the interest in breeds and individuals that is found to this day in the Sudan and eastern Africa. The donkey, which was the principal transport animal (the camel did not become common until Roman times), was probably domesticated in the region. The native Egyptian breed of sheep became extinct in the 2nd millennium BC and was replaced by an Asiatic breed. Sheep were primarily a source of meat; their wool was rarely used. Goats were more numerous than sheep. Pigs were also raised and eaten. Ducks and geese were kept for food, and many of the vast numbers of wild and migratory birds found in Egypt were hunted and trapped. Desert game, principally various species of antelope and ibex, were hunted by the elite; it was a royal privilege to hunt lions and wild cattle. Pets included dogs, which were also used for hunting, cats (domesticated in Egypt), and monkeys. In addition, the Egyptians had a great interest in, and knowledge of, most species of mammals, birds, reptiles, and fish in their environment.

      Most Egyptians were probably descended from settlers who moved to the Nile valley in prehistoric times, with population increase coming through natural fertility. In various periods there were immigrants from Nubia, Libya, and especially the Middle East. They were historically significant and also may have contributed to population growth, but their numbers are unknown. Most people lived in villages and towns in the Nile valley and delta. Dwellings were normally built of mud brick and have long since disappeared beneath the rising water table or beneath modern town sites, thereby obliterating evidence for settlement patterns. In antiquity, as now, the most favoured location of settlements was on slightly raised ground near the riverbank, where transport and water were easily available and flooding was unlikely. Until the 1st millennium BC, Egypt was not urbanized to the same extent as Mesopotamia. Instead, a few centres, notably Memphis and Thebes, attracted population and particularly the elite, while the rest of the people were relatively evenly spread over the land. The size of the population has been estimated as having risen from 1 to 1.5 million in the 3rd millennium BC to perhaps twice that number in the late 2nd millennium and 1st millennium BC. (Much higher levels of population were reached in Greco-Roman times.)

      Nearly all of the people were engaged in agriculture and were probably tied to the land. In theory all the land belonged to the king, although in practice those living on it could not easily be removed and some categories of land could be bought and sold. Land was assigned to high officials to provide them with an income, and most tracts required payment of substantial dues to the state, which had a strong interest in keeping the land in agricultural use. Abandoned land was taken back into state ownership and reassigned for cultivation. The people who lived on and worked the land were not free to leave and were obliged to work it, but they were not slaves; most paid a proportion of their produce to major officials. Free citizens who worked the land on their own behalf did emerge; terms applied to them tended originally to refer to poor people, but these agriculturalists were probably not poor. Slavery was never common, being restricted to captives and foreigners or to people who were forced by poverty or debt to sell themselves into service. Slaves sometimes even married members of their owners' families, so that in the long term those belonging to households tended to be assimilated into free society. In the New Kingdom (from about 1539 to 1075 BC), large numbers of captive slaves were acquired by major state institutions or incorporated into the army. Punitive treatment of foreign slaves or of native fugitives from their obligations included forced labour, exile (in, for example, the oases of the western desert), or compulsory enlistment in dangerous mining expeditions. Even nonpunitive employment such as quarrying in the desert was hazardous. The official record of one expedition shows a mortality rate of more than 10 percent.

      Just as the Egyptians optimized agricultural production with simple means, their crafts and techniques, many of which originally came from Asia, were raised to extraordinary levels of perfection. The Egyptians' most striking technical achievement, massive stone building, also exploited the potential of a centralized state to mobilize a huge labour force, which was made available by efficient agricultural practices. Some of the technical and organizational skills involved were remarkable. The construction of the great pyramids (Giza, Pyramids of) of the 4th dynasty (c. 2575–c. 2465 BC) has yet to be fully explained and would be a major challenge to this day. This expenditure of skill contrasts with sparse evidence of an essentially neolithic way of living for the rural population of the time, while the use of flint tools persisted even in urban environments at least until the late 2nd millennium BC. Metal was correspondingly scarce, much of it being used for prestige rather than everyday purposes.

      In urban and elite contexts, the Egyptian ideal was the nuclear family, but, on the land and even within the central ruling group, there is evidence for extended families. Egyptians were monogamous, and the choice of partners in marriage, for which no formal ceremony or legal sanction is known, did not follow a set pattern. Consanguineous marriage was not practiced during the Dynastic period, except for the occasional marriage of a brother and sister within the royal family, and that practice may have been open only to kings or heirs to the throne. Divorce was in theory easy, but it was costly. Women had a legal status only marginally inferior to that of men. They could own and dispose of property in their own right, and they could initiate divorce and other legal proceedings. They hardly ever held administrative office but increasingly were involved in religious cults as priestesses or “chantresses.” Married women held the title “mistress of the house,” the precise significance of which is unknown. Lower down the social scale, they probably worked on the land as well as in the house.

      The uneven distribution of wealth, labour, and technology was related to the only partly urban character of society, especially in the 3rd millennium BC. The country's resources were not fed into numerous provincial towns but instead were concentrated to great effect around the capital—itself a dispersed string of settlements rather than a city—and focused on the central figure in society, the king. In the 3rd and early 2nd millennia, the elite ideal, expressed in the decoration of private tombs, was manorial and rural. Not until much later did Egyptians develop a more pronouncedly urban character.

The king (pharaoh) and ideology: administration, art, and writing
      In cosmogonical terms, Egyptian society consisted of a descending hierarchy of the gods, the king, the blessed dead, and humanity (by which was understood chiefly the Egyptians). Of these groups, only the king was single, and hence he was individually more prominent than any of the others. A text that summarizes the king's role states that he “is on earth for ever and ever, judging mankind and propitiating the gods, and setting order [maʿat, a central concept] in place of disorder. He gives offerings to the gods and mortuary offerings to the spirits [the blessed dead].” The king was imbued with divine essence, but not in any simple or unqualified sense. His divinity accrued to him from his office and was reaffirmed through rituals, but it was vastly inferior to that of major gods; he was god rather than man by virtue of his potential, which was immeasurably greater than that of any human being. To humanity, he manifested the gods on earth, a conception that was elaborated in a complex web of metaphor and doctrine; less directly, he represented humanity to the gods. The text quoted above also gives great prominence to the dead, who were the object of a cult for the living and who could intervene in human affairs; in many periods the chief visible expenditure and focus of display of nonroyal individuals, as of the king, was on provision for the tomb and the next world. Egyptian kings are commonly called pharaohs, following the usage of the Old Testament. The term pharaoh, however, is derived from the Egyptian per ʿaa (“great estate”) and dates to the designation of the royal palace as an institution. This term for palace was used increasingly from about 1400 BC as a way of referring to the living king; in earlier times it was rare.

      Rules of succession to the kingship are poorly understood. The common conception that the heir to the throne had to marry his predecessor's oldest daughter has been disproved; kingship did not pass through the female line. The choice of queen seems to have been free; often the queen was a close relative of the king, but she also might be unrelated to him. In the New Kingdom, for which evidence is abundant, each king had a queen with distinctive titles, as well as a number of minor wives.

      Sons of the chief queen seem to have been the preferred successors to the throne, but other sons could also become king. In many cases the successor was the eldest (surviving) son, and such a pattern of inheritance agrees with more general Egyptian values, but often he was some other relative or was completely unrelated. New Kingdom texts describe, after the event, how kings were appointed heirs either by their predecessors or by divine oracles, and such may have been the pattern when there was no clear successor. Dissent and conflict are suppressed from public sources. From the Late period (664–332 BC), when sources are more diverse and patterns less rigid, numerous usurpations and interruptions to the succession are known; they probably had many forerunners.

      The king's position changed gradually from that of an absolute monarch at the centre of a small ruling group made up mostly of his kin to that of the head of a bureaucratic (bureaucracy) state—in which his rule was still absolute—based on officeholding and, in theory, on free competition and merit. By the 5th dynasty, fixed institutions had been added to the force of tradition and the regulation of personal contact as brakes on autocracy, but the charismatic and superhuman power of the king remained vital.

      The elite of administrative officeholders received their positions and commissions from the king, whose general role as judge over humanity they put into effect. They commemorated their own justice and concern for others, especially their inferiors, and recorded their own exploits and ideal conduct of life in inscriptions for others to see. Thus, the position of the elite was affirmed by reference to the king, to their prestige among their peers, and to their conduct toward their subordinates, justifying to some extent the fact that they—and still more the king—appropriated much of the country's production.

      These attitudes and their potential dissemination through society counterbalanced inequality, but how far they were accepted cannot be known. The core group of wealthy officeholders numbered at most a few hundred, and the administrative class of minor officials and scribes, most of whom could not afford to leave memorials or inscriptions, perhaps 5,000. With their dependents, these two groups formed perhaps 5 percent of the early population. Monuments and inscriptions commemorated no more than one in a thousand people.

      According to royal ideology, the king appointed the elite on the basis of merit, and in ancient conditions of high mortality the elite had to be open to recruits from outside. There was, however, also an ideal that a son should succeed his father. In periods of weak central control this principle predominated, and in the Late period the whole society became more rigid and stratified.

   writing was a major instrument in the centralization of the Egyptian (Egyptian language) state and its self-presentation. The two basic types of writing—hieroglyphs (hieroglyphic writing), which were used for monuments and display, and the cursive form known as hieratic (hieratic script)—were invented at much the same time in late predynastic Egypt (c. 3000 BC). Writing was chiefly used for administration, and until about 2650 BC no continuous texts are preserved; the only extant literary texts written before the early Middle Kingdom (c. 1950 BC) seem to have been lists of important traditional information and possibly medical treatises. The use and potential of writing were restricted both by the rate of literacy, which was probably well below 1 percent, and by expectations of what writing might do. Hieroglyphic writing was publicly identified with Egypt. Perhaps because of this association with a single powerful state, its language, and its culture, Egyptian writing was seldom adapted to write other languages; in this it contrasts with the cuneiform script of the relatively uncentralized, multilingual Mesopotamia. Nonetheless, Egyptian hieroglyphs probably served in the middle of the 2nd millennium BC as the model from which the alphabet, ultimately the most widespread of all writing systems, evolved.

  Book of the DeadThe dominant visible legacy of ancient Egypt is in works of architecture and representational art (popular art). Until the Middle Kingdom, most of these were mortuary: royal tomb complexes, including pyramids and mortuary temples (temple), and private tombs. There were also temples dedicated to the cult of the gods throughout the country, but most of these were modest structures. From the beginning of the New Kingdom, temples of the gods became the principal monuments; royal palaces and private houses, which are very little known, were less important. Temples and tombs were ideally executed in stone with relief decoration on their walls and were filled with stone and wooden statuary, inscribed and decorated stelae (freestanding small stone monuments), and, in their inner areas, composite works of art in precious materials. The design of the monuments and their decoration dates in essence to the beginning of the historical period and presents an ideal, sanctified cosmos. Little in it is related to the everyday world, and, except in palaces, works of art may have been rare outside temples and tombs. Decoration may record real historical events, rituals, or the official titles and careers of individuals, but its prime significance is the more general assertion of values, and the information presented must be evaluated for its plausibility and compared with other evidence. Some of the events depicted in relief on royal monuments were certainly iconic rather than historically factual.

 The highly distinctive Egyptian method of rendering nature and artistic style was also a creation of early times and can be seen in most works of Egyptian art. In content, these are hierarchically ordered so that the most important figures, the gods and the king, are shown together, while before the New Kingdom gods seldom occur in the same context as humanity. The decoration of a nonroyal tomb characteristically shows the tomb's owner with his subordinates, who administer his land and present him with its produce. The tomb owner is also typically depicted hunting in the marshes, a favourite pastime of the elite that may additionally symbolize passage into the next world. The king and the gods are absent in nonroyal tombs, and, until the New Kingdom, overtly religious matter is restricted to rare scenes of mortuary rituals and journeys and to textual formulas. Temple reliefs, in which king and gods occur freely, show the king defeating his enemies, hunting, and especially offering to the gods, who in turn confer benefits upon him. Human beings are present at most as minor figures supporting the king. On both royal and nonroyal monuments, an ideal world is represented in which all are beautiful and everything goes well; only minor figures may have physical imperfections.

      This artistic presentation of values originated at the same time as writing but before the latter could record continuous texts or complex statements. Some of the earliest continuous texts of the 4th and 5th dynasties show an awareness of an ideal past that the present could only aspire to emulate. A few “biographies” of officials allude to strife, but more-nuanced discussion occurs first in literary texts of the Middle Kingdom. The texts consist of stories, dialogues, lamentations, and especially instructions on how to live a good life, and they supply a rich commentary on the more one-dimensional rhetoric of public inscriptions. Literary works were written in all the main later phases of the Egyptian language—Middle Egyptian; the “classical” form of the Middle and New kingdoms, continuing in copies and inscriptions into Roman times; Late Egyptian, from the 19th dynasty to about 700 BC; and the demotic script from the 4th century BC to the 3rd century AD—but many of the finest and most complex are among the earliest.

      Literary works also included treatises on mathematics, astronomy, medicine, and magic, as well as various religious texts and canonical lists that classified the categories of creation (probably the earliest genre, dating back to the beginning of the Old Kingdom, c. 2575 BC, or even a little earlier). Among these texts, little is truly systematic, a notable exception being a medical treatise on wounds. The absence of systematic inquiry contrasts with Egyptian practical expertise in such fields as surveying, which was used both for orienting and planning buildings to remarkably fine tolerances and for the regular division of fields after the annual inundation of the Nile; the Egyptians also had surveyed and established the dimensions of their entire country by the beginning of the Middle Kingdom. These precise tasks required both knowledge of astronomy and highly ingenious techniques, but they apparently were achieved with little theoretical analysis.

      Whereas in the earliest periods Egypt seems to have been administered almost as the personal estate of the king, by the central Old Kingdom it had been divided into about 35 nomes, or provinces, each with its own officials. Administration was concentrated at the capital, where most of the central elite lived and died. In the nonmonetary Egyptian economy, its essential functions were the collection, storage, and redistribution of produce; the drafting and organization of manpower for specialized labour, probably including irrigation and flood protection works, and major state projects; and the supervision of legal matters. Administration and law were not fully distinct, and both depended ultimately on the king. The settlement of disputes was in part an administrative task, for which the chief guiding criterion was precedent, while contractual relations were regulated by the use of standard formulas. State and temple both partook in redistribution and held massive reserves of grain; temples were economic as well as religious institutions. In periods of decentralization similar functions were exercised by local grandees. Markets had only a minor role, and craftsmen were employees who normally traded only what they produced in their free time. The wealthiest officials escaped this pattern to some extent by receiving their income in the form of land and maintaining large establishments that included their own specialized workers.

      The essential medium of administration was writing, reinforced by personal authority over the nonliterate 99 percent of the population; texts exhorting the young to be scribes emphasize that the scribe commanded while the rest did the work. Most officials (almost all of whom were men) held several offices and accumulated more as they progressed up a complex ranked hierarchy, at the top of which was the vizier, the chief administrator and judge. The vizier reported to the king, who in theory retained certain powers, such as authority to invoke the death penalty, absolutely.

      Before the Middle Kingdom, the civil and the military were not sharply distinguished. Military forces consisted of local militias under their own officials and included foreigners, and nonmilitary expeditions to extract minerals from the desert or to transport heavy loads through the country were organized in similar fashion. Until the New Kingdom there was no separate priesthood. Holders of civil office also had priestly titles, and priests had civil titles. Often priesthoods were sinecures: their chief significance was the income they brought. The same was true of the minor civil titles accumulated by high officials. At a lower level, minor priesthoods were held on a rotating basis by “laymen” who served every fourth month in temples. State and temple were so closely interconnected that there was no real tension between them before the late New Kingdom.

Sources, calendars, and chronology
      For all but the last century of Egyptian prehistory, whose neolithic and later phases are normally termed “predynastic,” evidence is exclusively archaeological; later native sources have only mythical allusions to such remote times. The Dynastic period of native Egyptian rulers is generally divided into 30 dynasties, following the Aegyptiaca of the Greco-Egyptian writer Manetho of Sebennytos (early 3rd century BC), excerpts of which are preserved in the works of later writers. Manetho apparently organized his dynasties by the capital cities from which they ruled, but several of his divisions also reflect political or dynastic changes—that is, changes of the party holding power. He gave the lengths of reign of kings or of entire dynasties and grouped the dynasties into several periods, but, because of textual corruption and a tendency toward inflation, Manetho's figures cannot be used to reconstruct chronology without supporting evidence and analysis.

      Manetho's prime sources were earlier Egyptian king lists, the organization of which he imitated. The most significant preserved example of a king list is the Turin Papyrus (Turin Canon), a fragmentary document in the Egyptian Museum in Turin, Italy, which originally listed all kings of the 1st through the 17th dynasty, preceded by a mythical dynasty of gods and one of the “spirits, followers of Horus.” Like Manetho's later work, the Turin document gave reign lengths for individual kings, as well as totals for some dynasties and longer multidynastic periods.

 In early periods the kings' years of reign were not consecutively numbered but were named for salient events, and lists were made of the names. More-extensive details were added to the lists for the 4th and 5th dynasties, when dates were assigned according to biennial cattle censuses numbered through each king's reign. Fragments of such lists are preserved on the Palermo Stone, an inscribed piece of basalt (at the Regional Museum of Archaeology in Palermo, Italy), and related pieces in the Cairo Museum and University College London; these are probably all parts of a single copy of an original document of the 5th dynasty.

      The Egyptians did not date (chronology) by eras longer than the reign of a single king, so a historical framework must be created from totals of reign lengths, which are then related to astronomical data that may allow whole periods to be fixed precisely. This is done through references to astronomical (astronomy) events and correlations with the three calendars in use in Egyptian (Egyptian calendar) antiquity. All dating was by a civil calendar, derived from the lunar calendar, which was introduced in the first half of the 3rd millennium BC. The civil year had 365 days and started in principle when Sirius, or the Dog Star—also known in Greek as Sothis (Ancient Egyptian: Sopdet)—became visible above the horizon after a period of absence, which at that time occurred some weeks before the Nile began to rise for the inundation. Every 4 years the civil year advanced one day in relation to the solar year (with 3651/4 days), and after a cycle of about 1,460 years it would again agree with the solar calendar. Religious ceremonies were organized according to two lunar calendars that had months of 29 or 30 days, with extra, intercalary months every three years or so.

      Five mentions of the rising of Sirius (generally known as Sothic dates) are preserved in texts from the 3rd to the 1st millennium, but by themselves these references cannot yield an absolute chronology. Such a chronology can be computed from larger numbers of lunar dates and cross-checked from solutions for the observations of Sirius. Various chronologies are in use, however, differing by up to 40 years for the 2nd millennium BC and by more than a century for the beginning of the 1st dynasty. The chronologies offered in most publications up to 1985 have been thrown into some doubt for the Middle and New kingdoms by a restudy of the evidence for the Sothic and especially the lunar dates. For the 1st millennium, dates in the Third Intermediate period are approximate; a supposed fixed year of 945 BC, based on links with the Old Testament, turns out to be variable by a number of years. Late period dates (664–332 BC) are almost completely fixed. Before the 12th dynasty, plausible dates for the 11th can be computed backward, but for earlier times dates are approximate. A total of 955 years for the 1st through the 8th dynasty in the Turin Canon has been used to assign a date of about 3100 BC for the beginning of the 1st dynasty, but this requires excessive average reign lengths, and an estimate of 2925 BC is preferable. Radiocarbon and other scientific dating of samples from Egyptian sites have not improved on, or convincingly contested, computed dates. More-recent work on radiocarbon dates from Egypt does, however, yield results encouragingly close to dates computed in the manner described above.

      King lists and astronomy give only a chronological framework. A vast range of archaeological and inscriptional sources for Egyptian history survive, but none of them were produced with the interpretation of history in mind. No consistent political history of ancient Egypt can be written. The evidence is very unevenly distributed; there are gaps of many decades; and in the 3rd millennium BC no continuous royal text recording historical events was inscribed. Private biographical inscriptions of all periods from the 5th dynasty (c. 2465–c. 2325 BC) to the Roman conquest (30 BC) record individual involvement in events but are seldom concerned with their general significance. Royal inscriptions from the 12th dynasty (1938–1756 BC) to Ptolemaic times aim to present a king's actions according to an overall conception of “history,” in which he is the re-creator of the order of the world and the guarantor of its continued stability or its expansion. The goal of his action is to serve not humanity but the gods, while nonroyal individuals may relate their own successes to the king in the first instance and sometimes to the gods. Only in the decentralized intermediate periods did the nonroyal recount internal strife. Kings did not mention dissent in their texts unless it came at the beginning of a reign or a phase of action and was quickly and triumphantly overcome in a reaffirmation of order. Such a schema often dominates the factual content of texts, and it creates a strong bias toward recording foreign affairs, because in official ideology there is no internal dissent after the initial turmoil is over. “History” is as much a ritual as a process of events; as a ritual, its protagonists are royal and divine. Only in the Late period did these conventions weaken significantly. Even then, they were retained in full for temple reliefs, where they kept their vitality into Roman times.

      Despite this idealization, the Egyptians were well aware of history, as is clear from their king lists. They divided the past into periods comparable to those used by Egyptologists and evaluated the rulers not only as the founders of epochs but also in terms of their salient exploits or, especially in folklore, their bad qualities. The Demotic Chronicle, a text of the Ptolemaic period, purports to foretell the bad end that would befall numerous Late period kings as divine retribution for their wicked actions.

The recovery and study of ancient Egypt
      European interest in ancient Egypt was strong in Roman times and revived in the Renaissance, when the wealth of Egyptian remains in the city of Rome was supplemented by information provided by visitors to Egypt itself. Views of Egypt were dominated by the classical tradition that it was the land of ancient wisdom; this wisdom was thought to inhere in the hieroglyphic script, which was believed to impart profound symbolic ideas, not—as it in fact does—the sounds and words of texts. Between the 15th and 18th centuries, Egypt had a minor but significant position in general views of antiquity, and its monuments gradually became better known through the work of scholars in Europe and travelers in the country itself; the finest publications of the latter were by Richard Pococke, Frederik Ludwig Norden, and Carsten Niebuhr (Niebuhr, Carsten), all of whose works in the 18th century helped to stimulate an Egyptian revival in European art and architecture. Coptic (Coptic language), the Christian successor of the ancient Egyptian language, was studied from the 17th century, notably by Athanasius Kircher (Kircher, Athanasius), for its potential to provide the key to Egyptian.

  Napoleon I's expedition to and short-lived conquest of Egypt in 1798 was the culmination of 18th-century interest in the East. The expedition was accompanied by a team of scholars who recorded the ancient and contemporary country, issuing in 1809–28 the Description de l'Égypte, the most comprehensive study to be made before the decipherment of the hieroglyphic script. The renowned Rosetta Stone, which bears a decree of Ptolemy V Epiphanes in hieroglyphs, demotic script, and Greek alphabetic characters, was discovered during the expedition; it was ceded to the British after the French capitulation in Egypt and became the property of the British Museum in London. This document greatly assisted the decipherment, accomplished by Jean-François Champollion (Champollion, Jean-François) in 1822.

      The Egyptian language revealed by the decipherment and decades of subsequent study is a member of the Afro-Asiatic (Afro-Asiatic languages) (formerly Hamito-Semitic) language family. Egyptian is closest to the family's Semitic branch but is distinctive in many respects. During several millennia it changed greatly. The script does not write vowels, and because Greek forms for royal names were known from Manetho long before the Egyptian forms became available, those used to this day are a mixture of Greek and Egyptian.

      In the first half of the 19th century, vast numbers of antiquities were exported from Egypt, forming the nucleus of collections in many major museums. These were removed rather than excavated, inflicting, together with the economic development of the country, colossal damage on ancient sites. At the same time, many travelers and scholars visited the country and recorded the monuments. The most important, and remarkably accurate, record was produced by the Prussian expedition led by Karl Richard Lepsius (Lepsius, Richard), in 1842–45, which explored sites as far south as the central Sudan.

      In the mid-19th century, Egyptology developed as a subject in France and in Prussia. The Antiquities Service and a museum of Egyptian antiquities were established in Egypt by the French Egyptologist Auguste Mariette (Mariette, Auguste), a great excavator who attempted to preserve sites from destruction, and the Prussian Heinrich Brugsch (Brugsch, Heinrich Karl), who made great progress in the interpretation of texts of many periods and published the first major Egyptian dictionary. In 1880 Flinders (later Sir Flinders) Petrie (Petrie, Sir Flinders) began more than 40 years of methodical excavation, which created an archaeological framework for all the chief periods of Egyptian culture except for remote prehistory. Petrie was the initiator of much in archaeological method, but he was later surpassed by George Andrew Reisner (Reisner, George Andrew), who excavated for American institutions from 1899 to 1937. The greatest late 19th-century Egyptologist was Adolf Erman of Berlin, who put the understanding of the Egyptian language on a sound basis and wrote general works that for the first time organized what was known about the earlier periods.

      Complete facsimile copies of Egyptian monuments have been published since the 1890s, providing a separate record that becomes more vital as the originals decay. The pioneer of this scientific epigraphy was James Henry Breasted (Breasted, James Henry) of the Oriental Institute of the University of Chicago, who began his work in 1905 and shortly thereafter was joined by others. Many scholars are now engaged in epigraphy.

 In the first half of the 20th century, some outstanding archaeological discoveries were made: Howard Carter (Carter, Howard) uncovered the tomb of Tutankhamen in 1922; Pierre Montet (Montet, Pierre) found the tombs of 21st–22nd-dynasty kings at Tanis in 1939–44; and W.B. Emery and L.P. Kirwan found tombs of the Ballānah culture (the 4th through the 6th century AD) in Nubia in 1931–34. The last of these was part of the second survey of Lower Nubia in 1929–34, which preceded the second raising of the Aswān Dam. This was followed in the late 1950s and '60s by an international campaign to excavate and record sites in Egyptian and Sudanese Nubia before the completion of the Aswān High Dam (Aswan High Dam) in 1970. Lower Nubia is now one of the most thoroughly explored archaeological regions of the world. Most of its many temples have been moved, either to higher ground nearby, as happened to Abu Simbel and Philae, or to quite different places, including various foreign museums. The campaign also had the welcome consequence of introducing a wide range of archaeological expertise to Egypt, so that standards of excavation and recording in the country have risen greatly.

      Excavation and survey of great importance have continued in many places. For example, at Ṣaqqārah, part of the necropolis of the ancient city of Memphis, new areas of the Sarapeum (Serapeum) have been uncovered with rich finds, and a major New Kingdom necropolis is being thoroughly explored. The site of ancient Memphis itself has been systematically surveyed; its position in relation to the ancient course of the Nile has been established; and urban occupation areas have been studied in detail for the first time.

 Egyptology is, however, a primarily interpretive subject. There have been outstanding contributions—for example in art, for which Heinrich Schäfer established the principles of the rendering of nature, and in language. New light has been cast on texts, the majority of which are written in a simple metre that can serve as the basis of sophisticated literary works. The physical environment, social structure, kingship, and religion are other fields in which great advances have been made, while the reconstruction of the outline of history is constantly being improved in detail.

The Predynastic and Early Dynastic periods

Predynastic Egypt
 The peoples of predynastic Egypt were the successors of the Paleolithic (Paleolithic Period) inhabitants of northeastern Africa, who had spread over much of its area; during wet phases they had left remains in regions as inhospitable as the Great Sand Sea. The final desiccation of the Sahara was not complete until the end of the 3rd millennium BC; over thousands of years people must have migrated from there to the Nile valley, the environment of which improved as the region dried out. In this process the decisive change from the nomadic hunter-gatherer way of life of Paleolithic times to settled agriculture (agriculture, origins of) has not so far been identified. Some time after 5000 BC the raising of crops was introduced, probably on a horticultural scale, in small local cultures that seem to have penetrated southward through Egypt into the oases and the Sudan. Several of the basic food plants that were grown are native to the Middle East, so the new techniques probably spread from there. No large-scale migration need have been involved, and the cultures were at first largely self-contained. The preserved evidence for them is unrepresentative because it comes from the low desert, where relatively few people lived; as was the case later, most people probably settled in the valley and delta.

      The earliest known Neolithic (Neolithic Period) cultures in Egypt have been found at Marimda Banī Salāma, on the southwestern edge of the delta, and farther to the southwest, in Al-Fayyūm (Fayyūm, Al-). The site at Marimda Banī Salāma, which dates to the 6th–5th millennium BC, gives evidence of settlement and shows that cereals were grown. In Al-Fayyūm, where evidence dates to the 5th millennium BC, the settlements were near the shore of Lake Qārūn, and the settlers engaged in fishing. Marimda is a very large site that was occupied for many centuries. The inhabitants lived in lightly built huts; they may have buried their dead within their houses, but areas where burials (burial) have been found may not have been occupied by dwellings at the same time. Pottery was used in both cultures. In addition to these Egyptian Neolithic cultures, others have been identified in the Western Desert, in the Second Cataract area, and north of Khartoum. Some of these are as early as the Egyptian ones, while others overlapped with the succeeding Egyptian predynastic cultures.

      In Upper Egypt, between Asyūṭ and Luxor (Al-Uqṣur), have been found the Tasian culture (named for Dayr Tāsā) and the Badarian culture (named for Al-Badārī); these date from the late 5th millennium BC. Most of the evidence for them comes from cemeteries, where the burials included fine black-topped red pottery, ornaments, some copper objects, and glazed steatite beads. The most characteristic predynastic luxury objects, slate palettes for grinding cosmetics, occur for the first time in this period. The burials show little differentiation of wealth and status and seem to belong to a peasant culture without central political organization.

      Probably contemporary with both predynastic and dynastic times are thousands of rock drawings of a wide range of motifs, including boats, found throughout the Eastern Desert, in Lower Nubia, and as far west as Mount ʾUwaynāt, which stands near modern Egypt's borders with Libya and The Sudan in the southwest. The drawings show that nomads were common throughout the desert, probably to the late 3rd millennium BC, but they cannot be dated precisely; they may all have been produced by nomads, or inhabitants of the Nile valley may often have penetrated the desert and made drawings.

      Naqādah I, named for the major site of Naqādah but also called Amratian (Amratian culture) for Al-ʿĀmirah, is a distinct phase that succeeded the Badarian. It has been found as far south as Al-Kawm al-Aḥmar (Hierakonpolis; ancient Egyptian Nekhen), near the sandstone barrier of Mount Silsilah, which was the cultural boundary of Egypt in predynastic times. Naqādah I differs from its Badarian predecessor in its density of settlement and the typology of its material culture but hardly at all in the social organization implied by the archaeological finds. Burials were in shallow pits in which the bodies were placed facing to the west, like those of later Egyptians. Notable types of material found in graves are fine pottery decorated with representational designs in white on red, figurines of men and women, and hard stone mace-heads that are the precursors of important late predynastic objects.

      Naqādah II, also known as Gerzean (Gerzean culture) for Girza (Jirza), is the most important predynastic culture. The heartland of its development was the same as that of Naqādah I, but it spread gradually throughout the country. South of Mount Silsilah, sites of the culturally similar Nubian A Group are found as far as the Second Cataract of the Nile and beyond; these have a long span, continuing as late as the Egyptian Early Dynastic period. During Naqādah II, large sites developed at Al-Kawm al-Aḥmar, Naqādah, and Abydos (Abīdūs), showing by their size the concentration of settlement, as well as exhibiting increasing differentiation in wealth and status. Few sites have been identified between Asyūṭ and Al-Fayyūm, and this region may have been sparsely settled, perhaps supporting a pastoral rather than agricultural population. Near present-day Cairo—at Al-ʿUmāri, Al-Maʿādi, and Wādī Dijlah and stretching as far south as the latitude of Al-Fayyūm—are sites of a separate, contemporary culture. Al-Maʿādi was an extensive settlement that traded with the Middle East and probably acted as an intermediary for transmitting goods to the south. In this period, imports of lapis lazuli provide evidence that trade networks extended as far afield as Afghanistan.

 The material culture of Naqādah II included increasing numbers of prestige objects. The characteristic mortuary pottery is made of buff desert clay, principally from around Qinā, and is decorated in red with pictures of uncertain meaning showing boats, animals, and scenes with human figures. Stone vases, many made of hard stones that come from remote areas of the Eastern Desert, are common and of remarkable quality, and cosmetic palettes display elaborate designs, with outlines in the form of animals, birds, or fish. Flint was worked with extraordinary skill to produce large ceremonial knives of a type that continued in use during dynastic times.

      Sites of late Naqādah II (sometimes termed Naqādah III) are found throughout Egypt, including the Memphite area and the delta region, and appear to have replaced the local Lower Egyptian cultures. Links with the Middle East intensified, and some distinctively Mesopotamian motifs and objects were briefly in fashion in Egypt. The cultural unification of the country probably accompanied a political unification, but this must have proceeded in stages and cannot be reconstructed in detail. In an intermediate stage, local states may have formed at Al-Kawm al-Aḥmar, Naqādah, and Abydos and in the delta at such sites as Buto (modern Kawm al-Farāʿīn) and Sais (Ṣā al-Ḥajar). Ultimately, Abydos became preeminent; its late predynastic cemetery of Umm al-Qaʿāb was extended to form the burial place of the kings of the 1st dynasty. In the latest predynastic period, objects bearing written symbols of royalty were deposited throughout the country, and primitive writing also appeared in marks on pottery. Because the basic symbol for the king, a falcon on a decorated palace facade, hardly varies, these objects are thought to have belonged to a single line of kings or a single state, not to a set of small states. This symbol became the royal Horus name, the first element in a king's titulary, which presented the reigning king as the manifestation of an aspect of the god Horus, the leading god of the country. Over the next few centuries several further definitions of the king's presence were added to this one.

      Thus, at this time Egypt seems to have been a state unified under kings who introduced writing and the first bureaucratic administration. These kings, who could have ruled for more than a century, may correspond with a set of names preserved on the Palermo Stone, but no direct identification can be made between them. The latest was probably Narmer (Menes), whose name has been found near Memphis, at Abydos, on a ceremonial palette and mace-head from Al-Kawm al-Aḥmar, and at the Palestinian sites of Tall Gat and ʿArad. The relief scenes on the palette show him wearing the two chief crowns of Egypt and defeating northern enemies, but these probably are stereotyped symbols of the king's power and role and not records of specific events of his reign. They demonstrate that the position of the king in society and its presentation in mixed pictorial and written form had been elaborated by the early 3rd millennium BC.

      During this time Egyptian artistic style and conventions were formulated, together with writing. The process led to a complete and remarkably rapid transformation of material culture, so that many dynastic Egyptian prestige objects hardly resembled their forerunners.

The Early Dynastic period (c. 2925–c. 2575 BC)
The 1st dynasty (c. 2925–c. 2775 BC)
 The beginning of the historical period is characterized by the introduction of written records in the form of regnal year names—the records that later were collected in documents such as the Palermo Stone. The first king of Egyptian history, Menes, is therefore a creation of the later record, not the actual unifier of the country; he is known from Egyptian king lists and from classical sources and is credited with irrigation works and with founding the capital, Memphis. On small objects from this time, one of them dated to the important king Narmer but certainly mentioning a different person, there are two possible mentions of a “Men” who may be the king Menes. If these do name Menes, he was probably the same person as Aha, Narmer's probable successor, who was then the founder of the 1st dynasty. Changes in the naming patterns of kings reinforce the assumption that a new dynasty began with his reign. Aha's tomb at Abydos is altogether more grandiose than previously built tombs, while the first of a series of massive tombs at Ṣaqqārah, next to Memphis, supports the tradition that the city was founded then as a new capital. This shift from Abydos is the culmination of intensified settlement in the crucial area between the Nile River valley and the delta, but Memphis did not yet overcome the traditional pull of its predecessor: the large tombs at Ṣaqqārah appear to belong to high officials, while the kings were buried at Abydos in tombs whose walled complexes have long since disappeared. Their mortuary cults may have been conducted in designated areas nearer the cultivation.

      In the late Predynastic period and the first half of the 1st dynasty, Egypt extended its influence into southern Palestine and probably Sinai and conducted a campaign as far as the Second Cataract. The First Cataract area, with its centre on Elephantine, an island in the Nile opposite the present-day town of Aswān, was permanently incorporated into Egypt, but Lower Nubia was not.

      Between late predynastic times and the 4th dynasty—and probably early in the period—the Nubian A Group came to an end. There is some evidence that political centralization was in progress around Qustul, but this did not lead to any further development and may indeed have prompted a preemptive strike by Egypt. For Nubia, the malign proximity of the largest state of the time stifled advancement. During the 1st dynasty, writing spread gradually, but because it was used chiefly for administration, the records, which were kept within the floodplain, have not survived. The artificial writing medium of papyrus was invented by the middle of the 1st dynasty. There was a surge in prosperity, and thousands of tombs of all levels of wealth have been found throughout the country. The richest contained magnificent goods in metal, ivory, and other materials, the most widespread luxury products being extraordinarily fine stone vases. The high point of 1st-dynasty development was the long reign of Den (flourished c. 2850 BC).

      During the 1st dynasty three titles were added to the royal Horus name: “Two Ladies,” an epithet presenting the king as making manifest an aspect of the protective goddesses of the south (Upper Egypt) and the north (Lower Egypt); “Golden Horus,” the precise meaning of which is unknown; and “Dual King,” a ranked pairing of the two basic words for king, later associated with Upper and Lower Egypt. These titles were followed by the king's own birth name, which in later centuries was written in a cartouche.

The 2nd dynasty (c. 2775–c. 2650 BC)
      From the end of the 1st dynasty, there is evidence of rival claimants to the throne. One line may have become the 2nd dynasty, whose first king's Horus name, Hetepsekhemwy, means “peaceful in respect of the two powers” and may allude to the conclusion of strife between two factions or parts of the country, to the antagonistic gods Horus and Seth, or to both. Hetepsekhemwy and his successor, Reneb, moved their burial places to Ṣaqqārah; the tomb of the third king, Nynetjer, has not been found. The second half of the dynasty was a time of conflict and rival lines of kings, some of whose names are preserved on stone vases from the 3rd-dynasty Step Pyramid at Ṣaqqārah or in king lists. Among these contenders, Peribsen took the title of Seth instead of Horus and was probably opposed by Horus Khasekhem (Khasekhemwy), whose name is known only from Kawm al-Aḥmar and who used the programmatic epithet “effective sandal against evil.” The last ruler of the dynasty combined the Horus and Seth titles to form the Horus-and-Seth Khasekhemwy, “arising in respect of the two powers,” to which was added “the two lords are at peace in him.” Khasekhemwy was probably the same person as Khasekhem (Khasekhemwy) after the successful defeat of his rivals, principally Peribsen. Both Peribsen and Khasekhemwy had tombs at Abydos, and the latter also built a monumental brick funerary enclosure near the cultivation.

The 3rd dynasty (c. 2650–c. 2575 BC)
      There were links of kinship between Khasekhemwy and the 3rd dynasty, but the change between them is marked by a definitive shift of the royal burial place to Memphis. Its first king, Sanakhte, is attested in reliefs from Maghāra in Sinai. His successor, Djoser (Horus name Netjerykhet), was one of the outstanding kings of Egypt. His Step Pyramid at Ṣaqqārah is both the culmination of an epoch and—as the first large all-stone building, many times larger than anything attempted before—the precursor of later achievements. The pyramid is set in a much larger enclosure than that of Khasekhemwy at Abydos and contains reproductions in stone of ritual structures that had previously been built of perishable materials. Architectural details of columns, cornices, and moldings provided many models for later development. The masonry techniques look to brickwork for models and show little concern for the structural potential of stone. The pyramid itself evolved through numerous stages from a flat mastaba (an oblong tomb with a burial chamber dug beneath it, common at earlier nonroyal sites) into a six-stepped, almost square pyramid. There was a second, symbolic tomb with a flat superstructure on the south side of the enclosure; this probably substituted for the traditional royal burial place of Abydos. The king and some of his family were buried deep under the pyramid, where tens of thousands of stone vases were deposited, a number bearing inscriptions of the first two dynasties. Thus, in perpetuating earlier forms in stone and burying this material, Djoser invoked the past in support of his innovations.

      Djoser's name was famous in later times, and his monument was studied in the Late period. Imhotep, whose title as a master sculptor is preserved from the Step Pyramid complex, may have been its architect; he lived on into the next reign. His fame also endured, and in the Late period he was deified and became a god of healing. In Manetho's history he is associated with reforms of writing, and this may reflect a genuine tradition, for hieroglyphs were simplified and standardized at that time.

      Djoser's successor, Sekhemkhet, planned a still more grandiose step pyramid complex at Ṣaqqārah, and a later king, Khaba, began one at Zawyat al-ʿAryan, a few miles south of Giza. The burial place of the last king of the dynasty, Huni, is unknown. It has often been suggested that he built the pyramid of Maydūm, but this probably was the work of his successor, Snefru. Inscribed material naming 3rd-dynasty kings is known from Maghāra to Elephantine but not from the Middle East or Nubia.

      The organizational achievements of the 3rd dynasty are reflected in its principal monument, whose message of centralization and concentration of power is reinforced in a negative sense by the archaeological record. Outside the vicinity of Memphis, the Abydos area continued to be important, and four enormous tombs, probably of high officials, were built at the nearby site of Bayt Khallaf; there were small, nonmortuary step pyramids throughout the country, some of which may date to the 4th dynasty. Otherwise, little evidence comes from the provinces, from which wealth must have flowed to the centre, leaving no rich local elite. By the 3rd dynasty the rigid structure of the later nomes, or provinces, which formed the basis of Old Kingdom administration, had been created, and the imposition of its uniform pattern may have impoverished local centres. Tombs of the elite at Ṣaqqārah, notably those of Hezyre and Khabausokar, contained artistic masterpieces that look forward to the Old Kingdom.

The Old Kingdom (c. 2575–c. 2130 BC) and the First Intermediate period (c. 2130–1938 BC)

The Old Kingdom
The 4th dynasty (c. 2575–c. 2465 BC)
 The first king of the 4th dynasty, Snefru, probably built the step pyramid of Maydūm and then modified it to form the first true pyramid. Due west of Maydūm was the small step pyramid of Saylah, in Al-Fayyūm, at which Snefru also worked. He built two pyramids at Dahshūr; the southern of the two is known as the Blunted Pyramid because its upper part has a shallower angle of inclination than its lower part. This difference may be due to structural problems or may have been planned from the start, in which case the resulting profile may reproduce a solar symbol of creation. The northern Dahshūr pyramid, the later of the two, has the same angle of inclination as the upper part of the Blunted Pyramid and a base area exceeded only by that of the Great Pyramid at Giza. All three of Snefru's pyramids had mortuary complexes attached to them. Snefru's building achievements were thus at least as great as those of any later king and introduced a century of unparalleled construction.

 In a long perspective, the 4th dynasty was an isolated phenomenon, a period when the potential of centralization was realized to its utmost and a disproportionate amount of the state's resources was used on the kings' mortuary provisions, almost certainly at the expense of general living standards. No significant 4th-dynasty sites have been found away from the Memphite area. Tomb inscriptions show that high officials were granted estates scattered over many nomes, especially in the delta. This pattern of landholding may have avoided the formation of local centres of influence while encouraging intensive exploitation of the land. People who worked on these estates were not free to move, and they paid a high proportion of their earnings in dues and taxes. The building enterprises must have relied on drafting vast numbers of men, probably after the harvest had been gathered in the early summer and during part of the inundation.

      Snefru's was the first king's name that was regularly written inside the cartouche, an elongated oval that is one of the most characteristic Egyptian symbols. The cartouche itself is older and was shown as a gift bestowed by gods on the king, signifying long duration on the throne. It soon acquired associations with the sun, so that its first use by the builder of the first true pyramid, which is probably also a solar symbol, is not coincidental.

  Snefru's successor, Khufu (Cheops), built the Great Pyramid (Giza, Pyramids of) at Giza (Giza, Pyramids of) (Al-Jīzah), to which were added the slightly smaller second pyramid of one of Khufu's sons, Khafre (more correctly Rekhaef, the Chephren of Greek sources), and that of Menkaure (Mycerinus). Khufu's successor, his son Redjedef, began a pyramid at Abū Ruwaysh, and a king of uncertain name began one at Zawyat al-ʿAryan. The last known king of the dynasty (there was probably one more), Shepseskaf, built a monumental mastaba at south Ṣaqqārah and was the only Old Kingdom ruler not to begin a pyramid. These works, especially the Great Pyramid, show a great mastery of monumental stoneworking: individual blocks were large or colossal and were extremely accurately fitted to one another. Surveying and planning also were carried out with remarkable precision.

 Apart from the colossal conception of the pyramids themselves, the temple complexes attached to them show great mastery of architectural forms. Khufu's temple or approach causeway was decorated with impressive reliefs, fragments of which were incorporated in the 12th-dynasty pyramid of Amenemhet I at Al-Lisht. The best known of all Egyptian sculpture, Khafre's Great sphinx at Giza and his extraordinary seated statue of Nubian gneiss, date from the middle 4th dynasty.

      The Giza pyramids form a group of more or less completed monuments surrounded by many tombs of the royal family and the elite, hierarchically organized and laid out in neat patterns. This arrangement contrasts with that of the reign of Snefru, when important tombs were built at Maydūm and Ṣaqqārah, while the King was probably buried at Dahshūr. Of the Giza tombs, only those of the highest-ranking officials were decorated; except among the immediate entourage of the kings, the freedom of expression of officials was greatly restricted. Most of the highest officials were members of the large royal family, so that power was concentrated by kinship as well as by other means. This did not prevent factional strife: the complex of Redjedef was deliberately and thoroughly destroyed, probably at the instigation of his successor, Khafre.

      The Palermo Stone records a campaign to Lower Nubia in the reign of Snefru that may be associated with graffiti in the area itself. The Egyptians founded a settlement at Buhen, at the north end of the Second Cataract, which endured for 200 years; others may have been founded between there and Elephantine. The purposes of this penetration were probably to establish trade farther south and to create a buffer zone. No archaeological traces of a settled population in Lower Nubia have been found for the Old Kingdom period; the oppressive presence of Egypt seems to have robbed the inhabitants of their resources, as the provinces were exploited in favour of the king and the elite.

      Snefru and the builders of the Giza pyramids represented a classic age to later times. Snefru was the prototype of a good king, whereas Khufu and Khafre had tyrannical reputations, perhaps only because of the size of their monuments. Little direct evidence for political or other attitudes survives from the dynasty, in part because writing was only just beginning to be used for recording continuous texts. Many great works of art were, however, produced for kings and members of the elite, and these set a pattern for later work. Kings of the 4th dynasty identified themselves, at least from the time of Redjedef (Re), as Son of Re (the sun god); worship of the sun god reached a peak in the 5th dynasty.

The 5th dynasty (c. 2465–c. 2325 BC)
      The first two kings of the 5th dynasty, Userkaf and Sahure, were sons of Khentkaues, who was a member of the 4th-dynasty royal family. The third king, Neferirkare, may also have been her son. A story from the Middle Kingdom that makes them all sons of a priest of Re may derive from a tradition that they were true worshipers of the sun god and implies, probably falsely, that the 4th-dynasty kings were not. Six kings of the 5th dynasty displayed their devotion to the sun god by building personal temples to his cult. These temples, of which the two so far identified are sited similarly to pyramids, probably had a mortuary significance for the king as well as honouring the god. The kings' pyramids should therefore be seen in conjunction with the sun temples, some of which received lavish endowments and were served by many high-ranking officials.

      Pyramids have been identified for seven of the nine kings of the dynasty, at Ṣaqqārah (Userkaf and Unas, the last king), Abū Ṣīr (Sahure, Neferirkare, Reneferef, and Neuserre), and south Ṣaqqārah (Djedkare Izezi, the eighth king). The pyramids are smaller and less solidly constructed than those of the 4th dynasty, but the reliefs from their mortuary temples are better preserved and of very fine quality; that of Sahure gives a fair impression of their decorative program. The interiors contained religious scenes relating to provision for Sahure in the next life, while the exteriors presented his “historical” role and relations with the gods. Sea expeditions to Lebanon to acquire timber are depicted, as are aggression against and capture of Libyans. Despite the apparent precision with which captives are named and total figures given, these scenes may not refer to specific events, for the same motifs with the same details were frequently shown over the next 250 years; Sahure's use of them might not have been the earliest.

      Foreign connections were far-flung. Goldwork of the period has been found in Anatolia, while stone vases named for Khafre and Pepi I (6th dynasty) have been found at Tall Mardīkh in Syria ( Ebla), which was destroyed around 2250 BC. The absence of 5th-dynasty evidence from the site is probably a matter of chance. Expeditions to the turquoise mines of Sinai continued as before. In Nubia, graffiti and inscribed seals from Buhen document Egyptian presence until late in the dynasty, when control was probably abandoned in the face of immigration from the south and the deserts; later generations of the immigrants are known as the Nubian C Group. From the reign of Sahure on, there are records of trade with Punt, a partly legendary land probably in the region of present-day Eritrea, from which the Egyptians obtained incense and myrrh, as well as exotic African products that had been traded from still farther afield. Thus, the reduced level of royal display in Egypt does not imply a less prominent general role for the country.

      High officials of the 5th dynasty were no longer members of the royal family, although a few married princesses. Their offices still depended on the king, and in their biographical inscriptions they presented their exploits as relating to him, but they justified other aspects of their social role in terms of a more general morality. They progressed through their careers by acquiring titles in complex ranked sequences that were manipulated by kings throughout the 5th and 6th dynasties. This institutionalization of officialdom has an archaeological parallel in the distribution of elite tombs, which no longer clustered so closely around pyramids. Many are at Giza, but the largest and finest are at Ṣaqqārah and Abū Ṣīr. The repertory of decorated scenes in them continually expanded, but there was no fundamental change in their subject matter. Toward the end of the 5th dynasty, some officials with strong local ties began to build their tombs in the Nile valley and the delta, in a development that symbolized the elite's slowly growing independence from royal control.

      Something of the working of the central administration is visible in papyri from the mortuary temples of Neferirkare and Reneferef at Abū Ṣīr. These show well-developed methods of accounting and meticulous recordkeeping and document the complicated redistribution of goods and materials between the royal residence, the temples, and officials who held priesthoods. Despite this evidence for detailed organization, the consumption of papyrus was modest and cannot be compared, for example, with that of Greco-Roman times.

 The last three kings of the dynasty, Menkauhor, Djedkare Izezi, and Unas, did not have personal names compounded with “-Re,” the name of the sun god (Djedkare is a name assumed on accession); and Izezi and Unas did not build solar temples. Thus, there was a slight shift away from the solar cult. The shift could be linked with the rise of Osiris, the god of the dead, who is first attested from the reign of Neuserre. His origin was, however, probably some centuries earlier. The pyramid of Unas, whose approach causeway was richly decorated with historical and religious scenes, is inscribed inside with spells (spell) intended to aid the deceased in the hereafter; varying selections of the spells occur in all later Old Kingdom pyramids. (As a collection, they are known as the Pyramid Texts.) Many of the spells were old when they were inscribed; their presence documents the increasing use of writing rather than a change in beliefs. The Pyramid Texts show the importance of Osiris, at least for the king's passage into the next world: it was an undertaking that aroused anxiety and had to be assisted by elaborate rituals and spells.

The 6th dynasty (c. 2325–c. 2150 BC)
      No marked change can be discerned between the reigns of Unas and Teti, the first king of the 6th dynasty. Around Teti's pyramid in the northern portion of Ṣaqqārah was built a cemetery of large tombs, including those of several viziers. Together with tombs near the pyramid of Unas, this is the latest group of private monuments of the Old Kingdom in the Memphite area.

      Information on 6th-dynasty political and external affairs is more abundant because inscriptions of high officials were longer. Whether the circumstances they describe were also typical of less loquacious ages is unknown, but the very existence of such inscriptions is evidence of a tendency to greater independence among officials. One, Weni, who lived from the reign of Teti through those of Pepi I and Merenre, was a special judge in the trial of a conspiracy in the royal household, mounted several campaigns against a region east of Egypt or in southern Palestine, and organized two quarrying expeditions. In the absence of a standing army, the Egyptian force was levied from the provinces by officials from local administrative centres and other settlements; there were also contingents from several southern countries and a tribe of the Eastern Desert.

      Three biographies of officials from Elephantine record trading expeditions to the south in the reigns of Pepi I and Pepi II. The location of the regions named in them is debated and may have been as far afield as the Butāna, south of the Fifth Cataract. Some of the trade routes ran through the Western Desert, where the Egyptians established an administrative post at Balāṭ in Al-Dākhilah Oasis, some distance west of Al-Khārijah Oasis. Egypt no longer controlled Lower Nubia, which was settled by the C Group and formed into political units of gradually increasing size, possibly as far as Karmah (Kerma), south of the Third Cataract. Karmah was the southern cultural successor of the Nubian A Group and became an urban centre in the late 3rd millennium BC, remaining Egypt's chief southern neighbour for seven centuries. To the north the Karmah state stretched as far as the Second Cataract and at times farther still. Its southern extent has not been determined, but sites of similar material culture are scattered over vast areas of the central Sudan.

      The provincializing tendencies of the late 5th dynasty continued in the 6th, especially during the extremely long reign (up to 94 years) of Pepi II. Increasing numbers of officials resided in the provinces, amassed local offices, and emphasized local concerns, including religious leadership, in their inscriptions. At the capital the size and splendour of the cemeteries decreased, and some tombs of the end of the dynasty were decorated only in their subterranean parts, as if security could not be guaranteed aboveground. The pyramid complex of Pepi II at southern Ṣaqqārah, which was probably completed in the first 30 years of his reign, stands out against this background as the last major monument of the Old Kingdom, comparable to its predecessors in artistic achievement. Three of his queens were buried in small pyramids around his own; these are the only known queens' monuments inscribed with Pyramid Texts.

The 7th and 8th dynasties (c. 2150–c. 2130 BC)
      Pepi II was followed by several ephemeral rulers, who were in turn succeeded by the short-lived 7th dynasty of Manetho's history (from which no king's name is known) and the 8th, one of whose kings, Ibi, built a small pyramid at southern Ṣaqqārah. Several 8th-dynasty kings are known from inscriptions found in the temple of Min at Qifṭ (Coptos) in the south; this suggests that their rule was recognized throughout the country. The instability of the throne is, however, a sign of political decay, and the fiction of centralized rule may have been accepted only because there was no alternative style of government to kingship.

      With the end of the 8th dynasty, the Old Kingdom system of control collapsed. About that time there were incidents of famine and local violence. The country emerged impoverished and decentralized from this episode, the prime cause of which may have been political failure, environmental disaster, or, more probably, a combination of the two. In that period the desiccation of northeastern Africa reached a peak, producing conditions similar to those of contemporary times, and a related succession of low inundations may have coincided with the decay of central political authority. These environmental changes are, however, only approximately dated, and their relationship with the collapse cannot be proved.

The First Intermediate period
The 9th dynasty (c. 2130–2080 BC)
      After the end of the 8th dynasty, the throne passed to kings from Heracleopolis, who made their native city the capital, although Memphis continued to be important. They were acknowledged throughout the country, but inscriptions of nomarchs (nomarch) (chief officials of nomes) in the south show that the kings' rule was nominal. At Dara, north of Asyūṭ, for example, a local ruler called Khety styled himself in a regal manner and built a pyramid with a surrounding “courtly” cemetery. At Al-Miʿalla, south of Luxor, Ankhtify, the nomarch of the al-Jabalayn region, recorded his annexation of the Idfū nome and extensive raiding in the Theban area. Ankhtify acknowledged an unidentifiable king Neferkare but campaigned with his own troops. Major themes of inscriptions of the period are the nomarch's provision of food supplies for his people in times of famine and his success in promoting irrigation works. Artificial irrigation had probably long been practiced, but exceptional poverty and crop failure made concern with it worth recording. Inscriptions of Nubian mercenaries employed by local rulers in the south indicate how entrenched military action was.

The 10th (c. 2080–c. 1970 BC) and 11th (2081–1938 BC) dynasties
      A period of generalized conflict focused on rival dynasties at Thebes and Heracleopolis. The latter, the 10th, probably continued the line of the 9th. The founder of the 9th or 10th dynasty was named Khety, and the dynasty as a whole was termed the House of Khety. Several Heracleopolitan kings were named Khety; another important name is Merikare. There was intermittent conflict, and the boundary between the two realms shifted around the region of Abydos. As yet, the course of events in this period cannot be reconstructed.

      Several major literary texts purport to describe the upheavals of the First Intermediate period—the Instruction for Merikare, for example, being ascribed to one of the kings of Heracleopolis. These texts led earlier Egyptologists to posit a Heracleopolitan literary flowering, but there is now a tendency to date them to the Middle Kingdom, so that they would have been written with enough hindsight to allow a more effective critique of the sacred order.

      Until the 11th dynasty made Thebes its capital, Armant (Greek, Hermonthis (Armant)), on the west bank of the Nile, was the centre of the Theban nome. The dynasty honoured as its ancestor the God's Father Mentuhotep, probably the father of its first king, Inyotef I (2081–65 BC), whose successors were Inyotef II and Inyotef III (2065–16 and 2016–08 BC, respectively). The fourth king, Mentuhotep II (2008–1957 BC, whose throne name was Nebhepetre), gradually reunited Egypt and ousted the Heracleopolitans, changing his titulary in stages to record his conquests. Around his 20th regnal year he assumed the Horus name Divine of the White Crown, implicitly claiming all of Upper Egypt. By his regnal year 42 this had been changed to Uniter of the Two Lands, a traditional royal epithet that he revived with a literal meaning. In later times Mentuhotep was celebrated as the founder of the epoch now known as the Middle Kingdom. His remarkable mortuary complex at Dayr al-Baḥrī, which seems to have had no pyramid, was the architectural inspiration for Hatshepsut's later structure built alongside.

      In the First Intermediate period, monuments were set up by a slightly larger section of the population, and, in the absence of central control, internal dissent and conflicts of authority became visible in public records. Nonroyal individuals took over some of the privileges of royalty, notably identification with Osiris in the hereafter and the use of the Pyramid Texts; these were incorporated into a more extensive corpus inscribed on coffins (and hence termed the Coffin Texts) and continued to be inscribed during the Middle Kingdom. The unified state of the Middle Kingdom did not reject these acquisitions and so had a broader cultural basis than the Old Kingdom.

The Middle Kingdom (1938–c. 1630 BC) and the Second Intermediate period (c. 1630–1540 BC)

The Middle Kingdom
 Mentuhotep II campaigned in Lower Nubia, where he may have been preceded by the Inyotefs. His mortuary complex in Thebes contained some of the earliest known depictions of Amon-Re, the dynastic god of the Middle Kingdom and the New Kingdom. Mentuhotep II was himself posthumously deified and worshiped, notably in the Aswān area. In administration, he attempted to break the power of the nomarchs, but his policy was unsuccessful in the longer term.

      Mentuhotep II's successors, Mentuhotep III (1957–45 BC) and Mentuhotep IV (1945–38 BC), also ruled from Thebes. The reign of Mentuhotep IV corresponds to seven years marked “missing” in the Turin Canon, and he may later have been deemed illegitimate. Records of a quarrying expedition to the Wadi Ḥammāmāt from his second regnal year were inscribed on the order of his vizier Amenemhet, who almost certainly succeeded to the throne and founded the 12th dynasty. Not all the country welcomed the 11th dynasty, the monuments and self-presentation of which remained local and Theban.

The 12th dynasty (1938–c. 1756 BC)
      In a text probably circulated as propaganda during the reign of Amenemhet I (1938–08 BC), the time preceding his reign is depicted as a period of chaos and despair, from which a saviour called Ameny from the extreme south was to emerge. This presentation may well be stereotyped, but there could have been armed struggle before he seized the throne. Nonetheless, his mortuary complex at Al-Lisht contained monuments on which his name was associated with that of his predecessor. In style, his pyramid and mortuary temple looked back to Pepi II of the end of the Old Kingdom, but the pyramid was built of mud brick with a stone casing; consequently, it is now badly ruined.

      Amenemhet I moved the capital back to the Memphite area, founding a residence named Itjet-towy, “she who takes possession of the Two Lands,” which was for later times the archetypal royal residence. Itjet-towy was probably situated between Memphis and the pyramids of Amenemhet I and Sesostris I (at modern Al-Lisht), while Memphis remained the centre of population. From later in the dynasty there is the earliest evidence for a royal palace (not a capital) in the eastern delta. The return to the Memphite area was accompanied by a revival of Old Kingdom artistic styles, in a resumption of central traditions that contrasted with the local ones of the 11th dynasty. From the reign of Amenemhet major tombs of the first half of the dynasty, which display considerable local independence, are preserved at several sites, notably Beni Hasan, Meir, and Qau. After the second reign of the dynasty, no more important private tombs (tomb) were constructed at Thebes, but several kings made benefactions to Theban temples.

 In his 20th regnal year, Amenemhet I took his son Sesostris I (or Senwosret, reigned 1908–1875 BC) as his coregent, presumably in order to ensure a smooth transition to the next reign. This practice was followed in the next two reigns and recurred sporadically in later times. During the following 10 years of joint rule, Sesostris undertook campaigns in Lower Nubia that led to its conquest as far as the central area of the Second Cataract. A series of fortresses were begun in the region, and there was a full occupation, but the local C Group population was not integrated culturally with the conquerors.

      Amenemhet I apparently was murdered during Sesostris's absence on a campaign to Libya, but Sesostris was able to maintain his hold on the throne without major disorder. He consolidated his father's achievements, but, in one of the earliest preserved inscriptions recounting royal exploits, he spoke of internal unrest. An inscription of the next reign alludes to campaigns to Syria-Palestine in the time of Sesostris; whether these were raiding expeditions and parades of strength, in what was then a seminomadic region, or whether a conquest was intended or achieved is not known. It is clear, however, that the traditional view that the Middle Kingdom hardly intervened in the Middle East is incorrect.

      In the early 12th dynasty the written language was regularized in its classical form of Middle Egyptian, a rather artificial idiom that was probably always somewhat removed from the vernacular. The first datable corpus of literary texts was composed in Middle Egyptian. Two of these relate directly to political affairs and offer fictional justifications for the rule of Amenemhet I and Sesostris I, respectively. Several that are ascribed to Old Kingdom authors or that describe events of the First Intermediate period but are composed in Middle Egyptian probably also date from around this time. The most significant of these is the Instruction for Merikare, a discourse on kingship and moral responsibility. It is often used as a source for the history of the First Intermediate period but may preserve no more than a memory of its events. Most of these texts continued to be copied in the New Kingdom.

      Little is known of the reigns of Amenemhet II (1876–42 BC) and Sesostris II (1844–37 BC). These kings built their pyramids in the entrance to Al-Fayyūm while also beginning an intensive exploitation of its agricultural potential that reached a peak in the reign of Amenemhet III (1818–1770 BC). The king of the 12th dynasty with the most enduring reputation was Sesostris III (1836–18 BC), who extended Egyptian conquests to Semna, at the south end of the Second Cataract, while also mounting at least one campaign to Palestine. Sesostris III completed an extensive chain of fortresses in the Second Cataract; at Semna he was worshiped as a god in the New Kingdom.

      Frequent campaigns and military occupation, which lasted another 150 years, required a standing army. A force of this type may have been created early in the 12th dynasty but becomes better attested near the end. It was based on “soldiers”—whose title means literally “citizens”—levied by district and officers of several grades and types. It was separate from New Kingdom military organization and seems not to have enjoyed very high status.

 The purpose of the occupation of Lower Nubia is disputed, because the size of the fortresses and the level of manpower needed to occupy them might seem disproportionate to local threats. An inscription of Sesostris III set up in the fortresses emphasizes the weakness of the Nubian enemy, while a boundary marker and fragmentary papyri show that the system channeled trade with the south through the central fortress of Mirgissa. The greatest period of the Karmah state to the south was still to come, but for centuries it had probably controlled a vast stretch of territory. The best explanation of the Egyptian presence is that Lower Nubia was annexed by Egypt for purposes of securing the southern trade route, while Karmah was a rival worth respecting and preempting; in addition, the physical scale of the fortresses may have become something of an end in itself. It is not known whether Egypt wished similarly to annex Palestine, but numerous administrative seals of the period have been found there.

      Sesostris III reorganized Egypt into four regions corresponding to the northern and southern halves of the Nile valley and the eastern and western delta. Rich evidence for middle-ranking officials from the religious centre of Abydos and for administrative practice in documents from Al-Lāhūn conveys an impression of a pervasive, centralized bureaucracy, which later came to run the country under its own momentum. The prosperity created by peace, conquests, and agricultural development is visible in royal monuments and monuments belonging to the minor elite, but there was no small, powerful, and wealthy group of the sort seen in the Old and New Kingdoms. Sesostris III and his successor, Amenemhet III (1818–c. 1770 BC), left a striking artistic legacy in the form of statuary depicting them as aging, careworn rulers, probably alluding to a conception of the suffering king known from literature of the dynasty. This departure from the bland ideal, which may have sought to bridge the gap between king and subjects in the aftermath of the attack on elite power, was not taken up in later times.

      The reigns of Amenemhet III and Amenemhet IV (c. 1770–60 BC) and of Sebeknefru (c. 1760–56 BC), the first certainly attested female monarch, were apparently peaceful, but the accession of a woman marked the end of the dynastic line.

The 13th dynasty (c. 1756–c. 1630 BC)
      Despite a continuity of outward forms and of the rhetoric of inscriptions between the 12th and 13th dynasties, there was a complete change in kingship. In little more than a century about 70 kings occupied the throne. Many can have reigned only for months, and there were probably rival claimants to the throne, but in principle the royal residence remained at Itjet-towy and the kings ruled the whole country. Egypt's hold on Lower Nubia was maintained, as was its position as the leading state in the Middle East. Large numbers of private monuments document the prosperity of the official classes, and a proliferation of titles is evidence of their continued expansion. In government the vizier assumed prime importance, and a single family held the office for much of a century.

      Immigration from Asia is known in the late 12th dynasty and became more widespread in the 13th. From the late 18th century BC the northeastern Nile River delta was settled by successive waves of peoples from Palestine, who retained their own material culture. Starting with the Instruction for Merikare, Egyptian texts warn against the dangers of infiltration of this sort, and its occurrence shows a weakening of government. There may also have been a rival dynasty, called the 14th, at Xois in the north-central delta, but this is known only from Manetho's history and could have had no more than local significance. Toward the end of this period, Egypt lost control of Lower Nubia, where the garrisons—which had been regularly replaced with fresh troops—settled and were partly assimilated. The Karmah state overran and incorporated the region. Some Egyptian officials resident in the Second Cataract area served the new rulers. The site of Karmah has yielded many Egyptian artifacts, including old pieces pillaged from their original contexts. Most were items of trade between the two countries, some probably destined for exchange against goods imported from sub-Saharan Africa. Around the end of the Middle Kingdom and during the Second Intermediate period, Medjay tribesmen from the Eastern Desert settled in the Nile valley from around Memphis to the Third Cataract. Their presence is marked by distinctive shallow graves with black-topped pottery, and they have traditionally been termed the “Pan-grave” culture by archaeologists. They were assimilated culturally in the New Kingdom, but the word Medjay came to mean police or militia; they probably came as mercenaries.

The Second Intermediate period
      The increasing competition for power in Egypt and Nubia crystallized in the formation of two new dynasties: the 15th, called the Hyksos (c. 1630–c. 1523 BC), with its capital at Avaris (Tell el-Dabʿa) in the delta, and the 17th (c. 1630–1540 BC), ruling from Thebes. The word Hyksos dates to an Egyptian phrase meaning “ruler of foreign lands” and occurs in Manetho's narrative cited in the works of the Jewish historian Flavius Josephus (Josephus, Flavius) (1st century AD), which depicts the new rulers as sacrilegious invaders who despoiled the land. They presented themselves—with the exception of the title Hyksos—as Egyptian kings and appear to have been accepted as such. The main line of Hyksos was acknowledged throughout Egypt and may have been recognized as overlords in Palestine, but they tolerated other lines of kings, both those of the 17th dynasty and the various minor Hyksos who are termed the 16th dynasty. The 15th dynasty consisted of six kings, the best known being the fifth, Apopis, who reigned for up to 40 years. There were many 17th-dynasty kings, probably belonging to several different families. The northern frontier of the Theban domain was at Al-Qūṣiyyah, but there was trade across the border.

      Asiatic rule brought many technical innovations to Egypt, as well as cultural innovations such as new musical instruments and foreign loan words. The changes affected techniques from bronze working and pottery to weaving, and new breeds of animals and new crops were introduced. In warfare, composite bows, new types of daggers and scimitars, and above all the horse and chariot transformed previous practice, although the chariot may ultimately have been as important as a prestige vehicle as for tactical military advantages it conferred. The effect of these changes was to bring Egypt, which had been technologically backward, onto the level of southwestern Asia. Because of these advances and the perspectives it opened up, Hyksos rule was decisive for Egypt's later empire in the Middle East.

      Whereas the 13th dynasty was fairly prosperous, the Second Intermediate period may have been impoverished. The regional centre of the cult of Osiris at Abydos, which has produced the largest quantity of Middle Kingdom monuments, lost importance, but sites such as Thebes, Idfū, and Al-Kawm al-Aḥmar have yielded significant, if sometimes crudely worked, remains. Aside from Avaris itself, virtually no information has come from the north, where the Hyksos ruled, and it is impossible to assess their impact on the economy or on high culture. The Second Intermediate period was the consequence of political fragmentation and immigration and was not associated with economic collapse, as in the early First Intermediate period.

      Toward the end of the 17th dynasty (c. 1545 BC), the Theban king Seqenenre challenged Apopis, probably dying in battle against him. Seqenenre's successor, Kamose, renewed the challenge, stating in an inscription that it was intolerable to share his land with an Asiatic and a Nubian (the Karmah ruler). By the end of his third regnal year, he had made raids as far south as the Second Cataract (and possibly much farther) and in the north to the neighbourhood of Avaris, also intercepting in the Western Desert a letter sent from Apopis to a new Karmah ruler on his accession. By campaigning to the north and to the south, Kamose acted out his implicit claim to the territory ruled by Egypt in the Middle Kingdom. His exploits formed a vital stage in the long struggle to expel the Hyksos.

John R. Baines Peter F. Dorman

The New Kingdom

The 18th dynasty
Ahmose (Ahmose I)
 Although Ahmose (Ahmose I) (ruled c. 1539–14 BC) had been preceded by Kamose, who was either his father or his brother, Egyptian tradition regarded Ahmose as the founder of a new dynasty because he was the native ruler who reunified Egypt. Continuing a recently inaugurated practice, he married his full sister Ahmose-Nofretari. The queen was given the title of God's Wife of Amon. Like her predecessors of the 17th dynasty, Queen Ahmose-Nofretari was influential and highly honoured. A measure of her importance was her posthumous veneration at Thebes, where later pharaohs were depicted offering to her as a goddess (sacred kingship) among the gods.

      Ahmose's campaigns to expel the Hyksos from the Nile River delta and regain former Egyptian territory to the south probably started around his 10th regnal year. Destroying the Hyksos stronghold at Avaris, in the eastern delta, he finally drove them beyond the eastern frontier and then besieged Sharuḥen (Tell el-Fārʿah) in southern Palestine; the full extent of his conquests may have been much greater. His penetration of the Middle East came at a time when there was no major established power in the region. This political gap facilitated the creation of an Egyptian “empire.”

      Ahmose's officers and soldiers were rewarded with spoil and captives, who became personal slaves (slavery). This marked the creation of an influential military class. Like Kamose, Ahmose campaigned as far south as Buhen. For the administration of the regained territory, he created a new office, overseer of southern foreign lands, which ranked second only to the vizier. Its incumbent was accorded the honorific title of king's son, indicating that he was directly responsible to the king as deputy.

      The early New Kingdom bureaucracy was modeled on that of the Middle Kingdom. The vizier was the chief administrator and the highest judge of the realm. By the mid-15th century BC the office had been divided into two, one vizier for Upper and one for Lower Egypt. During the 18th dynasty some young bureaucrats were educated in temple schools, reinforcing the integration of civil (civil service) and priestly sectors. Early in the dynasty many administrative posts were inherited, but royal appointment of capable officials, often selected from military officers who had served the king on his campaigns, later became the rule. The trend was thus away from bureaucratic families and the inheritance of office.

 Ahmose's son and successor, Amenhotep I (ruled c. 1514–1493 BC), pushed the Egyptian frontier southward to the Third Cataract, near the capital of the Karmah (Kerma) state, while also gathering tribute from his Asiatic possessions and perhaps campaigning in Syria. The emerging kingdom of Mitanni in northern Syria, which is first mentioned on a stela of one of Amenhotep's soldiers and was also known by the name of Nahrin, may have threatened Egypt's conquests to the north.

 The New Kingdom was a time of increased devotion to the state god Amon-Re, whose cult largely benefited as Egypt was enriched by the spoils of war. Riches were turned over to the god's treasuries, and as a sign of filial piety the king had sacred monuments constructed at Thebes. Under Amenhotep I the pyramidal form of royal tomb was abandoned in favour of a rock-cut tomb, and, except for Akhenaton, all subsequent New Kingdom rulers were buried in concealed tombs in the famous Valley of the Kings (Kings, Valley of the) in western Thebes. Separated from the tombs, royal mortuary temples were erected at the edge of the desert. Perhaps because of this innovation, Amenhotep I later became the patron deity of the workmen who excavated and decorated the royal tombs. The location of his own tomb is unknown.

Thutmose I and Thutmose II
      Lacking a surviving heir, Amenhotep I was succeeded by one of his generals, Thutmose I (ruled 1493–c. 1482 BC), who married his own full sister Ahmose. In the south Thutmose destroyed the Karmah state. He inscribed a rock as a boundary marker, later confirmed by Thutmose III, near Kanisa-Kurgus, north of the Fifth Cataract. He then executed a brilliant campaign into Syria and across the Euphrates River, where he erected a victory stela near Carchemish.

      Thus, in the reign of Thutmose I, Egyptian conquests in the Middle East and Africa reached their greatest extent, but they may not yet have been firmly held. His little-known successor, Thutmose II (c. 1482–79 BC), apparently continued his policies.

      At Thutmose II's death his queen and sister, Hatshepsut, had only a young daughter; but a minor wife had borne him a boy, who was apparently very young at his accession. This son, Thutmose III (ruled 1479–26 BC), later reconquered Egypt's Asian empire and became an outstanding ruler. During his first few regnal years, Thutmose III theoretically controlled the land, but Hatshepsut governed as regent. Sometime between Thutmose III's second and seventh regnal years, she assumed the kingship herself. According to one version of the event, the oracle of Amon proclaimed her king at Karnak, where she was crowned. A more propagandistic account, preserved in texts and reliefs of her splendid mortuary temple at Dayr al-Baḥrī, ignores the reign of Thutmose II and asserts that her father, Thutmose I, proclaimed her his successor. Upon becoming king, Hatshepsut became the dominant partner in a joint rule that lasted until her death in about 1458 BC; there are monuments dedicated by Hatshepsut that depict both kings. She had the support of various powerful personalities; the most notable among them was Senenmut, the steward and tutor of her daughter Neferure. In styling herself king, Hatshepsut adopted the royal titulary but avoided the epithet “mighty bull,” regularly employed by other kings. Although in her reliefs she was depicted as a male, pronominal references in the texts usually reflect her womanhood. Similarly, much of her statuary shows her in male form, but there are rarer examples that render her as a woman. In less formal documents she was referred to as “King's Great Wife”—that is, “Queen”—while Thutmose III was “King.” There is thus a certain ambiguity in the treatment of Hatshepsut as king.

 Her temple reliefs depict pacific enterprises, such as the transporting of obelisks for Amon's temple and a commercial expedition to Punt; her art style looked back to Middle Kingdom ideals. Some warlike scenes are depicted, however, and she may have waged a campaign in Nubia. In one inscription she blamed the Hyksos for the supposedly poor state of the land before her rule, even though they had been expelled from the region more than a generation earlier.

      During Hatshepsut's ascendancy Egypt's position in Asia may have deteriorated because of the expansion of Mitannian power in Syria. Shortly after her death, the prince of the Syrian city of Kadesh (Kadesh), stood with troops of 330 princes of a Syro-Palestinian coalition at Megiddo; such a force was more than merely defensive, and the intention may have been to advance against Egypt. The 330 must have represented all the places of any size in the region that were not subject to Egyptian rule and may be a schematic figure derived from a list of place-names. It is noteworthy that Mitanni itself was not directly involved.

      Thutmose III proceeded to Gaza with his army and then to Yehem, subjugating rebellious Palestinian towns along the way. His annals relate how, at a consultation concerning the best route over the Mount Carmel ridge, the king overruled his officers and selected a shorter but more dangerous route through the ʿArūnah Pass and then led the troops himself. The march went smoothly, and, when the Egyptians attacked at dawn, they prevailed over the enemy troops and besieged Megiddo.

      Thutmose III meanwhile coordinated the landing of other army divisions on the Syro-Palestinian littoral, whence they proceeded inland, so that the strategy resembled a pincer technique. The siege ended in a treaty by which Syrian princes swore an oath of submission to the king. As was normal in ancient diplomacy and in Egyptian practice, the oath was binding only upon those who swore it, not upon future generations.

 By the end of the first campaign, Egyptian domination extended northward to a line linking Byblos and Damascus. Although the prince of Kadesh remained to be vanquished, Assyria sent lapis lazuli as tribute; Asian princes surrendered their weapons, including a large number of horses and chariots. Thutmose III took only a limited number of captives. He appointed Asian princes to govern the towns and took their brothers and sons to Egypt, where they were educated at the court. Most eventually returned home to serve as loyal vassals, though some remained in Egypt at court. In order to ensure the loyalty of Asian city-states, Egypt maintained garrisons that could quell insurrection and supervise the delivery of tribute. There never was an elaborate Egyptian imperial administration in Asia.

      Thutmose III conducted numerous subsequent campaigns in Asia. The submission of Kadesh was finally achieved, but Thutmose III's ultimate aim was the defeat of Mitanni. He used the navy to transport troops to Asian coastal towns, avoiding arduous overland marches from Egypt. His great eighth campaign led him across the Euphrates; although the countryside around Carchemish was ravaged, the city was not taken, and the Mitannian prince was able to flee. The psychological gain of this campaign was perhaps greater than its military success, for Babylonia, Assyria, and the Hittites (Hittite) all sent tribute in recognition of Egyptian dominance. Although Thutmose III never subjugated Mitanni, he placed Egypt's conquests on a firm footing by constant campaigning that contrasts with the forays of his predecessors. Thutmose III's annals inscribed in the temple of Karnak are remarkably succinct and accurate, but his other texts, particularly one set in his newly founded Nubian capital of Napata, are more conventional in their rhetoric. He seems to have married three Syrian wives, which may represent diplomatic unions, marking Egypt's entry into the realm of international affairs of the ancient Middle East.

      Thutmose III initiated a truly imperial Egyptian rule in Nubia. Much of the land became estates of institutions in Egypt, while local cultural traits disappear from the archaeological record. Sons of chiefs were educated at the Egyptian court; a few returned to Nubia to serve as administrators, and some were buried there in Egyptian fashion. Nubian fortresses lost their strategic value and became administrative centres. Open towns developed around them, and, in several temples outside their walls, the cult of the divine king was established. Lower Nubia supplied gold from the desert and hard and semiprecious stones. From farther south came tropical African woods, perfumes, oil, ivory, animal skins, and ostrich plumes. There is scarcely any trace of local population from the later New Kingdom, when many more temples were built in Nubia; by the end of the 20th dynasty, the region had almost no prosperous settled population.

      Under Thutmose III the wealth of empire became apparent in Egypt. Many temples were built, and vast sums were donated to the estate of Amon-Re. There are many tombs of his high officials at Thebes. The capital had been moved to Memphis, but Thebes remained the religious centre.

      The campaigns of kings such as Thutmose III required a large military establishment, including a hierarchy of officers and an expensive chariotry. The king grew up with military companions whose close connection with him enabled them to participate increasingly in government. Military officers were appointed to high civil and religious positions, and by the Ramesside period the influence of such people had come to outweigh that of the traditional bureaucracy.

      About two years before his death, Thutmose III appointed his 18-year-old son, Amenhotep II (ruled c. 1426–1400 BC), as coregent. Just prior to his father's death, Amenhotep II set out on a campaign to an area in Syria near Kadesh, whose city-states were now caught up in the power struggle between Egypt and Mitanni; Amenhotep II killed seven princes and shipped their bodies back to Egypt to be suspended from the ramparts of Thebes and Napata. In his seventh and ninth years, Amenhotep II made further campaigns into Asia, where the Mitannian king pursued a more vigorous policy. The revolt of the important coastal city of Ugarit was a serious matter, because Egyptian control over Syria required bases along the littoral for inland operations and the provisioning of the army. Ugarit was pacified, and the fealty of Syrian cities, including Kadesh, was reconfirmed.

 Amenhotep II's son Thutmose IV (ruled 1400–1390 BC) sought to establish peaceful relations with the Mitannian king Artatama, who had been successful against the Hittites. Artatama gave his daughter in marriage, the prerequisite for which was probably the Egyptian cession of some Syrian city-states to the Mitannian sphere of influence.

Foreign influences during the early 18th dynasty
 During the empire period Egypt maintained commercial ties with Phoenicia, Crete, and the Aegean (Aegean civilizations) islands. The Egyptians portrayed goods obtained through trade as foreign tribute. In the Theban tombs there are representations of Syrians (Syria) bearing Aegean products and of Aegeans carrying Syrian bowls and amphorae—indicative of close commercial interconnections between Mediterranean lands. Egyptian ships trading with Phoenicia and Syria journeyed beyond to Crete and the Aegean, a route that explains the occasional confusion of products and ethnic types in Egyptian representations. The most prized raw material from the Aegean world was silver, which was lacking in Egypt, where gold was relatively abundant.

      One result of the expansion of the empire was a new appreciation of foreign culture. Not only were foreign objets d'art imported into Egypt, but Egyptian artisans imitated Aegean wares as well. Imported textiles inspired the ceiling patterns of Theban tomb chapels, and Aegean art with its spiral motifs influenced Egyptian artists. Under Amenhotep II, Asian gods are found in Egypt: Astarte and Resheph became revered for their reputed potency in warfare, and Astarte was honoured also in connection with medicine, love, and fertility. Some Asian gods were eventually identified with similar Egyptian deities; thus, Astarte was associated with Sekhmet, the goddess of pestilence, and Resheph with Mont, the war god. Just as Asians resident in Egypt were incorporated into Egyptian society and could rise to important positions, so their gods, though represented as foreign, were worshiped according to Egyptian cult practices. The breakdown of Egyptian isolationism and an increased cosmopolitanism in religion are also reflected in hymns that praise Amon-Re's concern for the welfare of Asians.

      Thutmose IV's son Amenhotep III (ruled 1390–53 BC) acceded to the throne at about the age of 12. He soon wed Tiy, who became his queen. Earlier in the dynasty military men had served as royal tutors, but Tiy's father was a commander of the chariotry, and through this link the royal line became even more directly influenced by the military. In his fifth year Amenhotep III claimed a victory over Cushite rebels, but the viceroy of Cush, the southern portion of Nubia, probably actually led the troops. The campaign may have led into the Butāna, west of the ʿAṭbarah River, farther south than any previous Egyptian military expedition had gone. Several temples erected under Amenhotep III in Upper Nubia between the Second and Third cataracts attest to the importance of the region.

      Peaceful relations prevailed with Asia, where control of Egypt's vassals was successfully maintained. A commemorative scarab from the king's 10th year announced the arrival in Egypt of the Mitannian princess Gilukhepa, along with 317 women; thus, another diplomatic marriage helped maintain friendly relations between Egypt and its former foe. Another Mitannian princess was later received into Amenhotep III's harem, and during his final illness the Hurrian goddess Ishtar of Nineveh was sent to his aid. At the expense of older bureaucratic families and the principle of inheritance of office, military men acquired high posts in the civil administration. Most influential was the aged scribe and commander of the elite troops, Amenhotep (Amenhotep, son of Hapu), son of Hapu, whose reputation as a sage survived into the Ptolemaic period.

 Amenhotep III sponsored building on a colossal scale, especially in the Theban area. At Karnak he erected the huge third pylon, and at Luxor he dedicated a magnificent new temple to Amon. The king's own mortuary temple in western Thebes was unrivaled in its size; little remains of it today, but its famous Colossi of Memnon testify to its proportions. He also built a huge harbour and palace complex nearby. Some colossal statues served as objects of public veneration, before which men could appeal to the king's ka, which represented the transcendent aspect of kingship. In Karnak, statues of Amenhotep, son of Hapu, were placed to act as intermediaries between supplicants and the gods.

      Among the highest-ranking officials at Thebes were men of Lower Egyptian background, who constructed large tombs with highly refined decoration. An eclectic quality is visible in the tombs, certain scenes of which were inspired by Old Kingdom reliefs. The earliest preserved important New Kingdom monuments from Memphis also date from this reign. Antiquarianism is evidenced in Amenhotep III's celebration of his sed (Heb-Sed) festivals (rituals of renewal celebrated after 30 years of rule), which were performed at his Theban palace in accordance, it was claimed, with ancient writings. Tiy, whose role was much more prominent than that of earlier queens, participated in these ceremonies.

      Amenhotep III's last years were spent in ill health. To judge from his mummy and less formal representations of him from Amarna, he was obese when, in his 38th regnal year, he died and was succeeded by his son Amenhotep IV (ruled 1353–36 BC), the most controversial of all the kings of Egypt.

      The earliest monuments of Amenhotep IV, who in his fifth regnal year changed his name to Akhenaton (“One Useful to Aton”), are conventional in their iconography and style, but from the first he gave the sun god a didactic title naming Aton, the solar disk. This title was later written inside a pair of cartouches, as a king's name would be. The king declared his religious allegiance by the unprecedented use of “high priest (priesthood) of the sun god” as one of his own titles. The term Aton had long been in use, but under Thutmose IV the Aton had been referred to as a god, and under Amenhotep III those references became more frequent. Thus, Akhenaton did not create a new god but rather singled out this aspect of the sun god from among others. He also carried further radical tendencies that had recently developed in solar religion, in which the sun god was freed from his traditional mythological context and presented as the sole beneficent provider for the entire world. The king's own divinity (divination) was emphasized: the Aton was said to be his father, of whom he alone had knowledge, and they shared the status of king and celebrated jubilees together.

 In his first five regnal years, Akhenaton built many temples to the Aton, of which the most important were in the precinct of the temple of Amon-Re at Karnak. In these open-air structures was developed a new, highly stylized form of relief and sculpture in the round. The Aton was depicted not in anthropomorphic form but as a solar disk from which radiating arms extend the hieroglyph for “life” to the noses of the king and his family. During the construction of these temples, the cult of Amon and other gods was suspended, and the worship of the Aton in an open-air sanctuary superseded that of Amon, who had dwelt in a dark shrine of the Karnak temple. The king's wife Nefertiti, whom he had married before his accession, was prominent in the reliefs and had a complete shrine dedicated to her that included no images of the king. Her prestige continued to grow for much of the reign.

      At about the time that he altered his name to conform with the new religion, the king transferred the capital to a virgin site at Amarna (Amarna, Tell el-) (Tell el-Amarna; Al-ʿAmārinah) in Middle Egypt. There he constructed a well-planned city—Akhetaton (“the Horizon of Aton”)—comprising temples to the Aton, palaces, official buildings, villas for the high ranking, and extensive residential quarters. In the Eastern Desert cliffs surrounding the city, tombs were excavated for the courtiers, and deep within a secluded wadi the royal sepulchre was prepared. Reliefs in these tombs have been invaluable for reconstructing life at Amarna. The tomb reliefs and stelae portray the life of the royal family with an unprecedented degree of intimacy.

      In Akhenaton's ninth year a more monotheistic (monotheism) didactic name was given to the Aton, and an intense persecution of the older gods, especially Amon, was undertaken. Amon's name was excised from many older monuments throughout the land, and occasionally the word gods was expunged.

 Akhenaton's religious and cultural revolution was highly personal in that he seems to have had a direct hand in devising the precepts of the Aton religion and the conventions of Amarna art. In religion the accent was upon the sun's life-sustaining power, and naturalistic scenes adorned the walls and even the floors of Amarna buildings. The king's role in determining the composition of the court is expressed in epithets given to officials he selected from the lesser ranks of society, including the military. Few officials had any connection with the old ruling elite, and some courtiers who had been accepted at the beginning of the reign were purged. Even at Amarna the new religion was not widely accepted below the level of the elite; numerous small objects relating to traditional beliefs have been found at the site.

      Akhenaton's revolutionary intent is visible in all of his actions. In representational art, many existing conventions were revised to emphasize the break with the past. Such a procedure is comprehensible because traditional values were consistently incorporated in cultural expression as a whole; in order to change one part, it was necessary to change the whole.

      A vital innovation was the introduction of vernacular forms into the written language. This led in later decades to the appearance of current verbal forms in monumental inscriptions. The vernacular form of the New Kingdom, which is now known as Late Egyptian, appears fully developed in letters of the later 19th and 20th dynasties.

      Akhenaton's foreign policy and use of force abroad are less well understood. He mounted one minor campaign in Nubia. In the Middle East, Egypt's hold on its possessions was not as secure as earlier, but the cuneiform tablets found at Amarna recording his diplomacy are difficult to interpret because the vassals who requested aid from him exaggerated their plight. One reason for unrest in the region was the decline of Mitanni and the resurgence of the Hittites. Between the reign of Akhenaton and the end of the 18th dynasty, Egypt lost control of much territory in Syria.

The aftermath of Amarna
      Akhenaton had six daughters by Nefertiti and possibly a son, perhaps by a secondary wife Kiya. Either Nefertiti or the widow of Tutankhamen called on the Hittite king Suppiluliumas (Suppiluliumas I) to supply a consort because she could find none in Egypt; a prince was sent, but he was murdered as he reached Egypt. Thus, Egypt never had a diplomatic marriage in which a foreign man was received into the country.

      After the brief rule of Smenkhkare (1335–32 BC), possibly a son of Akhenaton, Tutankhaten (Tutankhamen), a nine-year-old child, succeeded and was married to the much older Ankhesenpaaten, Akhenaton's third daughter. Around his third regnal year, the king moved his capital to Memphis, abandoned the Aton cult, and changed his and the queen's names to Tutankhamen and Ankhesenamen. In an inscription recording Tutankhamen's actions for the gods, the Amarna period is described as one of misery and of the withdrawal of the gods from Egypt. This change, made in the name of the young king, was probably the work of high officials. The most influential were Ay, known by the title God's Father, who served as vizier and regent (his title indicates a close relationship to the royal family), and the general Horemheb, who functioned as royal deputy and whose tomb at Ṣaqqārah contains remarkable scenes of Asiatic captives being presented to the King.

      Just as Akhenaton had adapted and transformed the religious thinking that was current in his time, the reaction to the religion of Amarna was influenced by the rejected doctrine. In the new doctrine, all gods were in essence three: Amon, Re, and Ptah (to whom Seth was later added), and in some ultimate sense they too were one. The earliest evidence of this triad is on a trumpet of Tutankhamen and is related to the naming of the three chief army divisions after these gods; religious life and secular life were not separate. This concentration on a small number of essential deities may possibly be related to the piety of the succeeding Ramesside period, because both viewed the cosmos as being thoroughly permeated with the divine.

 Under Tutankhamen a considerable amount of building was accomplished in Thebes. His Luxor colonnade bears detailed reliefs of the traditional beautiful festival of Opet; he decorated another structure (now only a series of disconnected blocks) with warlike scenes. He affirmed his legitimacy by referring back to Amenhotep III, whom he called his father. Tutankhamen's modern fame comes from the discovery of his rich burial in the Valley of the Kings. His tomb equipment was superior in quality to the fragments known from other royal burials, and the opulent display—of varying aesthetic value—represents Egyptian wealth at the peak of the country's power.

 Tutankhamen's funeral in about 1323 BC was conducted by his successor, the aged Ay (ruled 1323–19 BC), who in turn was succeeded by Horemheb. The latter probably ruled from 1319 to c. 1292 BC, but the length of his poorly attested reign is not certain. Horemheb dismantled many monuments erected by Akhenaton and his successors and used the blocks as fill for huge pylons at Karnak. At Karnak and Luxor he appropriated Tutankhamen's reliefs by surcharging the latter's cartouches with his own. Horemheb appointed new officials and priests not from established families but from the army. His policies concentrated on domestic problems. He issued police regulations dealing with the misbehaviour of palace officials and personnel, and he reformed the judicial system, reorganizing the courts and selecting new judges.

The Ramesside period (19th and 20th dynasties)
 Horemheb was the first post-Amarna king to be considered legitimate in the 19th dynasty, which looked to him as the founder of an epoch. The reigns of the Amarna pharaohs were eventually to be subsumed into his own, leaving no official record of what posterity deemed to be an unorthodox and distasteful interlude. Having no son, he selected his general and vizier, Ramses, to succeed him.

Ramses I and Seti I
       Ramses I (ruled 1292–90 BC) hailed from the eastern Nile River delta, and with the 19th dynasty there was a political shift into the delta. Ramses I was succeeded by his son and coregent, Seti I, who buried his father and provided him with mortuary buildings at Thebes and Abydos.

      Seti I (ruled 1290–79 BC) was a successful military leader who reasserted authority over Egypt's weakened empire in the Middle East. The Mitanni state had been dismembered, and the Hittites had become the dominant Asian power. Before tackling them, Seti laid the groundwork for military operations in Syria by fighting farther south against nomads and Palestinian city-states; then, following the strategy of Thutmose III, he secured the coastal cities and gained Kadesh. Although his engagement with the Hittites was successful, Egypt acquired only temporary control of part of the north Syrian plain. A treaty was concluded with the Hittites, who, however, subsequently pushed farther southward and regained Kadesh by the time of Ramses II. Seti I ended a new threat to Egyptian security when he defeated Libyans attempting to enter the delta. He also mounted a southern campaign, probably to the Fifth Cataract region.

      Seti I's reign looked for its model to the mid-18th dynasty and was a time of considerable prosperity. Seti I restored countless monuments that had been defaced in the Amarna period, and the refined decoration of his monuments, particularly his temple at Abydos, shows a classicizing tendency. He also commissioned striking and novel reliefs showing stages of his campaigns, which are preserved notably on the north wall of the great hypostyle hall at Karnak. This diversity of artistic approach is characteristic of the Ramesside period, which was culturally and ethnically pluralistic.

 Well before his death, Seti I appointed his son Ramses II, sometimes called Ramses the Great, as crown prince. During the long reign of Ramses II (1279–13 BC), there was a prodigious amount of building, ranging from religious edifices throughout Egypt and Nubia to a new cosmopolitan capital, Pi Ramesse, in the eastern delta; his cartouches were carved ubiquitously, often on earlier monuments. Ramses II's penchant for decorating vast temple walls with battle scenes gives the impression of a mighty warrior king. His campaigns were, however, relatively few, and after the first decade his reign was peaceful. The most famous scenes record the battle of Kadesh (Kadesh, Battle of), fought in his fifth regnal year. These and extensive accompanying texts present the battle as an Egyptian victory, but in fact the opposing Hittite coalition fared at least as well as the Egyptians. After this inconclusive struggle, his officers advised him to make peace, saying, “There is no reproach in reconciliation when you make it.” In succeeding years Ramses II campaigned in Syria; after a decade of stalemate, a treaty in his 21st year was concluded with Hattusilis III, the Hittite king.

      The rise of Assyria and unrest in western Anatolia encouraged the Hittites to accept this treaty, while Ramses II may have feared a new Libyan threat to the western delta. Egyptian and Hittite versions of the treaty survive. It contained a renunciation of further hostilities, a mutual alliance against outside attack and internal rebellion, and the extradition of fugitives. The gods of both lands were invoked as witnesses. The treaty was further cemented 13 years later by Ramses II's marriage to a Hittite princess.

      The king had an immense family by his numerous wives, among whom he especially honoured Nefertari. He dedicated a temple to her at Abū Simbel (Abu Simbel), in Nubia, and built a magnificent tomb for her in the Valley of the Queens (Queens, Valley of the).

 For the first time in more than a millennium, princes were prominently represented on the monuments. Ramses II's fourth surviving son, Khaemwese, was famous as high priest of Ptah at Memphis. He restored many monuments in the Memphite area, including pyramids and pyramid temples of the Old Kingdom, and had buildings constructed near the Sarapeum at Ṣaqqārah. He was celebrated into Roman times as a sage and magician and became the hero of a cycle of stories.

      Ramses II's 13th son, Merneptah (ruled 1213–04 BC), was his successor. Several of Merneptah's inscriptions, of unusual literary style, treat an invasion of the western delta in his fifth year by Libyans, supported by groups of Sea Peoples (Sea People) who had traveled from Anatolia to Libya in search of new homes. The Egyptians defeated this confederation and settled captives in military camps to serve as Egyptian mercenaries.

      One of the inscriptions concludes with a poem of victory (written about another battle), famous for its words “Israel (Judaism) is desolated and has no seed.” This is the earliest documented mention of Israel; it is generally assumed that the Exodus of the Jews from Egypt took place under Ramses II.

      Merneptah was able to hold most of Egypt's possessions, although early in his reign he had to reassert Egyptian suzerainty in Palestine, destroying Gezer in the process. Peaceful relations with the Hittites and respect for the treaty of Ramses II are indicated by Merneptah's dispatch of grain to them during a famine and by Egyptian military aid in the protection of Hittite possessions in Syria.

Last years of the 19th dynasty
      Upon the death of Merneptah, competing factions within the royal family contended for the succession. Merneptah's son Seti II (ruled 1204–1198 BC) had to face a usurper, Amenmeses, who rebelled in Nubia and was accepted in Upper Egypt. His successor, Siptah, was installed on the throne by a Syrian royal butler, Bay, who had become chancellor of Egypt. Siptah was succeeded by Seti II's widow Tausert, who ruled as king from 1193 to 1190 BC, counting her regnal years from the death of Seti II, whose name she restored over that of Siptah. A description in a later papyrus of the end of the dynasty alludes to a Syrian usurper, probably Bay, who subjected the land to harsh taxation and treated the gods as mortals with no offerings in their temples.

The early 20th dynasty: Setnakht and Ramses III
      Order was restored by a man of obscure origin, Setnakht (ruled 1190–87 BC), the founder of the 20th dynasty, who appropriated Tausert's tomb in the Valley of the Kings. An inscription of Setnakht recounts his struggle to pacify the land, which ended in the second of his three regnal years.

      Setnakht's son Ramses III (ruled 1187–56 BC) was the last great king of the New Kingdom. There are problems in evaluating his achievements because he emulated Ramses II and copied numerous scenes and texts of Ramses II in his mortuary temple at Madīnat Habu, one of the best-preserved temples of the empire period. Thus, the historicity of certain Nubian and Syrian wars depicted as his accomplishments is subject to doubt. He did, however, fight battles that were more decisive than any fought by Ramses II. In his fifth year Ramses III defeated a large-scale Libyan invasion of the delta in a battle in which thousands of the enemy perished.

      A greater menace lay to the north, where a confederation of Sea Peoples (Sea People) was progressing by land and sea toward Egypt. This alliance of obscure tribes traveled south in the aftermath of the destruction of the Hittite empire. In his eighth regnal year Ramses III engaged them successfully on two frontiers—a land battle in Palestine and a naval engagement in one of the mouths of the delta. Because of these two victories, Egypt did not undergo the political turmoil or experience the rapid technical advance of the early Iron Age in the Near East. Forced away from the borders of Egypt, the Sea Peoples sailed farther westward, and some of their groups may have given their names to the Sicilians, Sardinians, and Etruscans. The Philistine and Tjekker peoples, who had come by land, were established in the southern Palestinian coastal district in an area where the overland trade route to Syria was threatened by attacks by nomads. Initially settled to protect Egyptian interests, these groups later became independent of Egypt. Ramses III used some of these peoples as mercenaries, even in battle against their own kinfolk. In his 11th year he successfully repulsed another great Libyan invasion by the Meshwesh tribes. Meshwesh prisoners of war, branded with the king's name, were settled in military camps in Egypt, and in later centuries their descendants became politically important because of their ethnic cohesiveness and their military role.

      The economic resources of Egypt were in decline at that time. Under Ramses III the estate of Amon received only one-fifth as much gold as in Thutmose III's time. Even at the great temple of Madīnat Habu, the quality of the masonry betrays a decline. Toward the end of his reign, administrative inefficiency and the deteriorating economic situation resulted in the government's failure to deliver grain rations on time to necropolis workers, whose dissatisfaction was expressed in demonstrations and in the first recorded strikes (strike) in history. Such demonstrations continued sporadically throughout the dynasty. A different sort of internal trouble originated in the royal harem, where a minor queen plotted unsuccessfully to murder Ramses III so that her son might become king. Involved in the plot were palace and harem personnel, government officials, and army officers. A special court of 12 judges was formed to try the accused, who received the death sentence.

      Many literary works date to the Ramesside period. Earlier works in Middle Egyptian were copied in schools and in good papyrus copies, and new texts were composed in Late Egyptian. Notable among the latter are stories, several with mythological or allegorical content, that look to folk models rather than to the elaborate written literary types of the Middle Kingdom.

      Ramses III was succeeded by his son Ramses IV (ruled 1156–50 BC). In an act of piety that also reinforced his legitimacy, Ramses IV saw to the compilation of a long papyrus in which the deceased Ramses III confirmed the temple holdings throughout Egypt; Ramses III had provided the largest benefactions to the Theban temples, in terms of donations of both land and personnel. Most of these probably endorsed earlier donations, to which each king added his own gifts. Of the annual income to temples, 86 percent of the silver and 62 percent of the grain was awarded to Amon. The document demonstrates the economic power of the Theban temples, for the tremendous landholdings of Amon's estate throughout Egypt involved the labour of a considerable portion of the population; but the ratio of temple to state income is not known, and the two were not administratively separate. In addition, the temple of Amon, which figures prominently in the papyrus, included within its estates the king's own mortuary temple, for Ramses III was himself deified as a form of Amon-Re, known as Imbued with Eternity.

The later Ramesside kings
      The Ramesside period saw a tendency toward the formation of high-priestly families, which kings sometimes tried to counter by appointing outside men to the high priesthood. One such family had developed at Thebes in the second half of the 19th dynasty, and Ramses IV tried to control it by installing Ramessesnakht, the son of a royal steward, as Theban high priest. Ramessesnakht participated in administrative as well as priestly affairs; he personally led an expedition to the Wadi Ḥammāmāt (present-day Wādī Rawḍ ʿĀʾid) quarries in the Eastern Desert, and at Thebes he supervised the distribution of rations to the workmen decorating the royal tomb. Under Ramses V (ruled 1150–45 BC), Ramessesnakht's son not only served as steward of Amon but also held the post of administrator of royal lands and chief taxing master. Thus, this family acquired extensive authority over the wealth of Amon and over state finances, but to what extent this threatened royal authority is uncertain. Part of the problem in evaluating the evidence is that Ramesside history is viewed from a Theban bias, because Thebes is the major source of information. Evidence from Lower Egypt, where the king normally resided, is meagre because conditions there were unfavourable for preserving monuments or papyri.

      A long papyrus from the reign of Ramses V contains valuable information on the ownership of land and taxation. In Ramesside Egypt most of the land belonged to the state and the temples, while most peasants served as tenant farmers. Some scholars interpret this document as indicating that the state retained its right to tax temple property, at an estimated one-tenth of the crop.

       Ramses VI (ruled 1145–37 BC), probably a son of Ramses III, usurped much of his two predecessors' work, including the tomb of Ramses V; a papyrus refers to a possible civil war at Thebes. Following the death of Ramses III and the disrupted migrations of the late Bronze Age, the Asian empire had rapidly withered away, and Ramses VI is the last king whose name appears at the Sinai turquoise mines. The next two Ramses (ruled 1137–26 BC) were obscure rulers, whose sequence has been questioned. During the reigns of Ramses IX (ruled 1126–08 BC) and Ramses X (1108–04 BC), there are frequent references in the papyri to the disruptions of marauding Libyans near the Theban necropolis.

      By the time of Ramses IX the Theban high priest had attained great local influence, though he was still outranked by the king. By Ramses XI's 19th regnal year the new high priest of Amon, Herihor—who seems to have had a military background and also claimed the vizierate and the office of viceroy of Cush—controlled the Theban area. In reliefs at the temple of Khons at Karnak, Herihor was represented as high priest of Amon in scenes adjoining those of Ramses XI. This in itself was unusual, but subsequently he took an even bolder step in having himself depicted as king to the exclusion of the still-reigning Ramses XI. Herihor's limited kingship was restricted only to Thebes, where those years were referred to as a “repeating of [royal] manifestations,” which lasted a decade.

      With the shrinkage of the empire, the supply of silver and copper was cut off, and the amount of gold entering the economy was reduced considerably. During the reign of Ramses IX the inhabitants of western Thebes were found to have pillaged the tombs of kings and nobles (already a common practice in the latter case); the despoiling continued into the reign of Ramses XI, and even the royal mortuary temples were stripped of their valuable furnishings. Nubian troops, called in to restore order at Thebes, themselves contributed to the depredation of monuments. This pillaging brought fresh gold and silver into the economy, and the price of copper rose. The price of grain, which had become inflated, dropped.

      The Ramesside growth of priestly (priesthood) power was matched by increasingly overt religiosity. Private tombs, the decoration of which had been mostly secular until then, came to include only religious scenes; oracles were invoked in many kinds of decisions; and private letters contain frequent references to prayer and to regular visits to small temples to perform rituals or consult oracles. The common expression used in letters, “I am all right today; tomorrow is in the hands of god,” reflects the ethos of the age. This fatalism, which emphasizes that the god may be capricious and that his wishes cannot be known, is also typical of late New Kingdom Instruction Texts, which show a marked change from their Middle Kingdom forerunners by moving toward a passivity and quietism that suits a less expensive age.

      Some of the religious material of the Ramesside period exhibits changes in conventions of display, and some categories have no parallel in the less abundant earlier record, but the shift is real as well as apparent. In its later periods, Egyptian society, the values of which had previously tended to be centralized, secular, and political, became more locally based and more thoroughly pervaded by religion, looking to the temple as the chief institution.

      While Ramses XI was still king, Herihor died and was succeeded as high priest by Piankh (Piye), a man of similar military background. A series of letters from Thebes tell of Piankh's military venture in Nubia against the former viceroy of Cush while Egypt was on the verge of losing control of the south. With the death of Ramses XI, the governor of Tanis, Smendes, became king, founding the 21st dynasty (known as the Tanite).

Egypt from 1075 BC to the Macedonian invasion

The Third Intermediate period (1075–656 BC)
The 21st dynasty
 At the end of the New Kingdom, Egypt was divided. The north was inherited by the Tanite 21st dynasty (1075–c. 950 BC), and although much of the southern Nile River valley came under the control of the Theban priests (the northern frontier of their domain was the fortress town of Al-Hība), there is no indication of conflict between the priests and the Tanite kings. Indeed, the dating of documents, even at Thebes, was in terms of the Tanite reigns, and apparently there were close family ties between the kings and the Thebans. Piankh's son, Pinudjem I, who relinquished the office of high priest and assumed the kingship at Thebes, was probably the father of the Tanite king Psusennes I. Some members of both the Theban priestly and the Tanite royal lines had Libyan names. With the coming of the new dynasty, and possibly a little earlier, the Meshwesh Libyan military elite, which had been settled mainly in the north by Ramses III, penetrated the ruling group, although it did not become dominant until the 22nd dynasty.

      Beginning with Herihor and continuing through the 21st dynasty, the high priests' activities included the pious rewrapping and reburial of New Kingdom royal mummies. The systematic removal of such goods from the royal tombs by royal order during the 20th dynasty necessitated the transfer of the royal remains in stages to two caches—the tomb of Amenhotep II and a cliff tomb at Dayr al-Baḥrī—where they remained undisturbed until modern times. Dockets pertaining to the reburial of these mummies contain important chronological data from the 21st dynasty.

      The burials of King Psusennes I (ruled c. 1045–c. 997 BC) and his successor, Amenemope (ruled c. 998–c. 989 BC), were discovered at Tanis, but little is known of their reigns. This was a period when statuary was usurped and the material of earlier periods was reused. At Karnak, Pinudjem I, who decorated the facade of the Khons temple, usurped a colossal statue of Ramses II, and Psusennes I's splendid sarcophagus from Tanis had originally been carved for Merneptah at Thebes. Much of the remains from Tanis consists of material transported from other sites, notably from Pi Ramesse.

      After the demise of Egypt's Asian empire, the kingdom of Israel eventually developed under the kings David and Solomon. During David's reign, Philistia served as a buffer between Egypt and Israel; but after David's death the next to the last king of the 21st dynasty, Siamon, invaded Philistia and captured Gezer. If Egypt had any intention of attacking Israel, Solomon's power forestalled Siamon, who presented Gezer to Israel as a dowry in the diplomatic marriage of his daughter to Solomon. This is indicative of the reversal of Egypt's status in foreign affairs since the time of Amenhotep III, who had written the Babylonian king, “From of old, a daughter of the king of Egypt has not been given to anyone.”

Libyan rule: the 22nd and 23rd dynasties
      The fifth king of the 21st dynasty, Osorkon I (ruled c. 979–c. 973 BC), was of Libyan descent and probably was an ancestor of the 22nd dynasty, which followed a generation later. From Osorkon's time to the 26th dynasty, leading Libyans in Egypt kept their Libyan names and ethnic identity, but in a spirit of ethnicity rather than cultural separatism. Although political institutions were different from those of the New Kingdom, the Libyans were culturally Egyptian, retaining only their group identity, names, and perhaps a military ethos. Toward the end of the 21st dynasty the Libyan leader of Bubastis, the great Meshwesh chief Sheshonk I (the biblical Shishak), secured special privileges from King Psusennes II (ruled c. 964–c. 950 BC) and the oracle of Amon for the mortuary cult of his father at Abydos. The oracle proffered good wishes not only for Sheshonk and his family but, significantly, also for his army. With a strong military backing, Sheshonk eventually took the throne. His reign (c. 950–929 BC) marks the founding of the 22nd dynasty (c. 950–c. 730 BC). Military controls were established, with garrisons under Libyan commandants serving to quell local insurrections, so that the structure of the state became more feudalistic. The dynasty tried to cement relations with Thebes through political marriages with priestly families. King Sheshonk's son Osorkon married Psusennes II's daughter, and their son eventually became high priest at Karnak. By installing their sons as high priests and promoting such marriages, kings strove to overcome the administrative division of the country. But frequent conflicts arose over the direct appointment of the Theban high priest from among the sons of Libyan kings and over the inheritance of the post by men of mixed Theban and Libyan descent. This tension took place against a background of Theban resentment of the northern dynasty. During the reign of Takelot II, strife concerning the high priestship led to civil war at Thebes. The king's son Osorkon was appointed high priest, and he achieved some semblance of order during his visits to Thebes, but he was driven from the post several times.

      The initially successful 22nd dynasty revived Egyptian influence in Palestine. After Solomon's death (c. 936), Sheshonk I entered Palestine and plundered Jerusalem. Prestige from this exploit may have lasted through the reign of Osorkon II (ruled c. 929–c. 914 BC). In the reign of Osorkon III (ruled c. 888–c. 860 BC), Peywed Libyans posed a threat to the western delta, perhaps necessitating a withdrawal from Palestine.

      The latter part of the dynasty was marked by fragmentation of the land: Libyan great chiefs ruled numerous local areas, and there were as many as six local rulers in the land at a time. Increased urbanization accompanied this fragmentation, which was most intense in the delta. Meanwhile, in Thebes, a separate 23rd dynasty was recognized.

      From the 9th century BC a local Cushite state, which looked to Egyptian traditions from the colonial period of the New Kingdom, arose in the Sudan and developed around the old regional capital of Napata. The earliest ruler of the state known by name was Alara, whose piety toward Amon is mentioned in several inscriptions. His successor, Kashta, proceeded into Upper Egypt, forcing Osorkon IV (ruled c. 777–c. 750 BC) to retire to the delta. Kashta assumed the title of king and compelled Osorkon IV's daughter Shepenwepe I, the God's Wife of Amon at Thebes, to adopt his own daughter Amonirdis I as her successor. The Cushites stressed the role of the God's Wife of Amon, who was virtually the consecrated partner of Amon, and sought to bypass the high priests.

The 24th and 25th dynasties
      Meanwhile, the eastern capital in the Nile River delta, Tanis, lost its importance to Sais in the western delta. A Libyan prince of Sais, Tefnakhte, attempting to gain control over all Egypt, proceeded southward to Heracleopolis after acquiring Memphis. This advance was met by the Cushite ruler Piye (now the accepted reading of “Piankhi," ruled c. 750–c. 719 BC), who executed a raid as far north as Memphis and received the submission of the northern rulers (in about 730 BC). In his victory stela, Piye is portrayed as conforming strictly to Egyptian norms and reasserting traditional values against contemporary decay.

      After Piye returned to Cush, Tefnakhte reasserted his authority in the north, where, according to Manetho, he was eventually succeeded by his son Bocchoris as the sole king of the 24th dynasty (c. 722–c. 715 BC). Piye's brother Shabaka meanwhile founded the rival 25th dynasty and brought all Egypt under his rule (c. 719–703 BC). He had Bocchoris burned alive and removed all other claimants to the kingship.

      In this period Egypt's internal politics were affected by the growth of the Assyrian Empire. In Palestine and Syria frequent revolts against Assyria were aided by Egyptian forces. Against the power of Assyria, the Egyptian and Nubian forces met with little success, partly because of their own fragmented politics and divided loyalties.

      Although the earlier years of King Taharqa (ruled 690–664 BC), who as second son of Shabaka had succeeded his brother Shebitku (ruled 703–690 BC), were prosperous, the confrontation with Assyria became acute. In 671 BC the Assyrian king Esarhaddon entered Egypt and drove Taharqa into Upper Egypt. Two years later Taharqa regained a battered Memphis, but in 667 BC Esarhaddon's successor, Ashurbanipal, forced Taharqa to Thebes, where the Cushites held ground. Taharqa's successor, Tanutamon, defeated at Memphis a coalition of delta princes who supported Assyria, but Ashurbanipal's reaction to this was to humiliate Thebes, which the Assyrians plundered. By 656 the Cushites had withdrawn from the Egyptian political scene, although Cushite culture survived in the Sudanese Napatan and Meroitic kingdom for another millennium.

The Late period (664–332 BC)
      Assyria, unable to maintain a large force in Egypt, supported several delta vassal princes, including the powerful Psamtik I of Sais. But the Assyrians faced serious problems closer to home, and Psamtik (or Psammetichus I, ruled 664–610 BC) was able to assert his independence and extend his authority as king over all Egypt without extensive use of arms, inaugurating the Saite 26th dynasty. In 656 Psamtik I compelled Thebes to submit. He allowed its most powerful man, who was Montemhat, the mayor and the fourth prophet of Amon, to retain his post, and, in order to accommodate pro-Cushite sentiments, he allowed the God's Wife of Amon and the Votaress of Amon (the sister and daughter of the late king Taharqa) to remain. Psamtik I's own daughter Nitocris was adopted by the Votaress of Amon and thus became heiress to the position of God's Wife. Essential to the settling of internal conflicts was the Saite dynasty's superior army, composed of Libyan soldiers, whom the Greeks called Machimoi (“Warriors”), and Greek and Carian (Caria) mercenaries, who formed part of the great emigration from the Aegean in the 7th and 6th centuries BC. Greek pirates raiding the Nile delta coast were induced by Psamtik I to serve in his army and were settled like the Machimoi in colonies at the delta's strategically important northeastern border. Trade developed between Egypt and Greece, and more Greeks settled in Egypt.

      The Saite dynasty generally pursued a foreign policy that avoided territorial expansion and tried to preserve the status quo. Assyria's power was waning. In 655 BC Psamtik I marched into Philistia in pursuit of the Assyrians, and in 620 BC he apparently repulsed Scythians from the Egyptian frontier. During the reign of his son Necho II (610–595 BC), Egypt supported Assyria as a buffer against the potential threat of the Medes (Media) and the Babylonians (Babylonia). Necho was successful in Palestine and Syria until 605 BC, when the Babylonian Nebuchadrezzar (Nebuchadrezzar II) inflicted a severe defeat on Egyptian forces at Carchemish. After withdrawing his troops from Asia, Necho concentrated on developing Egyptian commerce; the grain that was delivered to Greece was paid for in silver. He also built up the navy and began a canal linking the Nile with the Red Sea. Under Psamtik II (ruled 595–589 BC) there was a campaign through the Napatan kingdom involving the use of Greek and Carian mercenaries who left their inscriptions at Abu Simbel; at the same time, the names of the long-dead Cushite rulers were erased from their monuments in Egypt. Psamtik II also made an expedition to Phoenicia accompanied by priests; whether it was a military or a goodwill mission is unknown.

      The next king, Apries (ruled 589–570 BC), tried unsuccessfully to end Babylonian domination of Palestine and Syria. With the withdrawal of Egyptian forces, Nebuchadrezzar destroyed the temple in Jerusalem in 586 BC. In the aftermath of his conquest, many Jews (Judaism) fled to Egypt, where some were enlisted as soldiers in the Persian army of occupation. Apries' army was then defeated in Libya when it attacked the Greek colony at Cyrene, some 620 miles (1,000 km) west of the Nile delta; this led to an army mutiny and to civil war in the delta. A new Saite king, Amasis (or Ahmose II (Amasis); ruled 570–526 BC), usurped the throne and drove Apries into exile. Two years later Apries invaded Egypt with Babylonian support, but he was defeated and killed by Amasis, who nonetheless buried him with full honours. Amasis returned to a more conservative foreign policy in a long, prosperous reign. To reduce friction between Greeks and Egyptians, especially in the army, Amasis withdrew the Greeks from the military colonies and transferred them to Memphis, where they formed a sort of royal bodyguard. He limited Greek trade in Egypt to Sais, Memphis, and Naukratis, the latter becoming the only port to which Greek wares could be taken, so that taxes on imports and on business could be enforced. Naukratis prospered, and Amasis was seen by the Greeks as a benefactor. In foreign policy he supported a waning Babylonia, now threatened by Persia; but six months after his death in 526 BC the Persian Cambyses II (ruled as pharaoh 525–522 BC) penetrated Egypt, reaching Nubia in 525.

      As was common in the Middle East in that period, the Saite kings used foreigners as mercenaries to prevent foreign invasions. An element within Egyptian culture, however, resisted any influence of the resident foreigners and gave rise to a nationalism that provided psychological security in times of political uncertainty. A cultural revival was initiated in the 25th dynasty and continued throughout the 26th. Temples and the priesthood were overtly dominant. In their inscriptions the elite displayed their priestly titles but did not mention the administrative roles that they probably also performed. Throughout the country, people of substance dedicated land to temple endowments that supplemented royal donations. The god Seth, who had been an antithetic element in Egyptian religion, came gradually to be proscribed as the god of foreign lands.

      The revival of this period was both economic and cultural, but there is less archaeological evidence preserved than for earlier times because the economic centre of the country was now the delta, where conditions for the preservation of ancient sites were unfavourable. Prosperity increased throughout the 26th dynasty, reaching a high point in the reign of Amasis. Temples throughout the land were enhanced and expanded, often in hard stones carved with great skill. The chief memorials of private individuals were often temple statues, of which many fine examples were dedicated, again mostly in hard stones. In temple and tomb decoration and in statuary, the Late period rejected its immediate predecessors and looked to the great periods of the past for models. There was, however, also significant innovation. In writing, the demotic script, the new cursive form, was introduced from the north and spread gradually through the country. Demotic was used to write a contemporary form of the language, and administrative Late Egyptian disappeared. Hieratic (hieratic script) was, however, retained for literary and religious texts, among which very ancient material, such as the Pyramid Texts, was revived and inscribed in tombs and on coffins and sarcophagi.

      The Late period was the time of the greatest development of animal worship in Egypt. This feature of religion, which was the subject of much interest and scorn among classical writers, had always existed but had been of minor importance. In the Late and Ptolemaic periods, it became one of the principal forms of popular religion in an intensely religious society. Many species of animals were mummified and buried, and towns sprang up in the necropolises to cater for the needs of dead animals and their worshipers. At Ṣaqqārah the Apis bull, which had been worshiped since the 1st dynasty, was buried in a huge granite sarcophagus in ceremonies in which royalty might take part. At least 10 species—from ibises, buried by the million, to dogs—were interred by the heterogeneous population of Memphis, Egypt's largest city.

Egypt under Achaemenid rule
The 27th dynasty
 According to the Greek historian Herodotus, who visited Egypt in about 450 BC, Cambyses II's (Cambyses II) conquest of Egypt was ruthless and sacrilegious. Contemporary Egyptian sources, however, treat him in a more favourable light. He assumed the full titulary of an Egyptian king and paid honour to the goddess Neith of Sais. His unfavourable later reputation probably resulted from adverse propaganda by Egyptian priests, who resented his reduction of temple income. Darius I, who succeeded Cambyses in 522 BC and ruled as pharaoh until 486 BC, was held in higher esteem because he was concerned with improving the temples and restored part of their income, and because he codified laws as they had been in the time of Amasis. These stances, which aimed to win over priests and learned Egyptians, were elements of his strategy to retain Egypt as a lasting part of the Persian Empire. Egypt, together with the Libyan oases and Cyrenaica, formed the sixth Persian satrapy (province), whose satrap resided at Memphis, while Persian governors under him held posts in cities throughout the land. Under Darius I the tax burden upon Egyptians was relatively light, and Persians aided Egypt's economy through irrigation projects and improved commerce, enhanced by the completion of the canal to the Red Sea.

      The Persian defeat by the Athenians at Marathon (Marathon, Battle of) in 490 BC had significant repercussions in Egypt. On Darius I's death in 486 BC, a revolt broke out in the delta, perhaps instigated by Libyans of its western region. The result was that the Persian king Xerxes (Xerxes I) reduced Egypt to the status of a conquered province. Egyptians dubbed him the “criminal Xerxes.” He never visited Egypt and appears not to have utilized Egyptians in high positions in the administration. Xerxes' murder in 465 BC was the signal for another revolt in the western delta. It was led by a dynast, Inaros, who acquired control over the delta and was supported by Athenian forces against the Persians. Inaros was crucified by the Persians in 454 BC, when they regained control of most of the delta. In the later 5th century BC, under the rule of Artaxerxes I (ruled 465–425 BC) and Darius II Ochus (ruled 423–404 BC), conditions in Egypt were very unsettled, and scarcely any monuments of the period have been identified.

The 28th, 29th, and 30th dynasties
      The death of Darius II in 404 BC prompted a successful rebellion in the Nile delta, and the Egyptian Amyrtaeus formed a Saite 28th dynasty, of which he was the sole king (404–399 BC). His rule was recognized in Upper Egypt by 401 BC, at a time when Persia's troubles elsewhere forestalled an attempt to regain Egypt.

      Despite growing prosperity and success in retaining independence, 4th-century Egypt was characterized by continual internal struggle for the throne. After a long period of fighting in the delta, a 29th dynasty (399–380 BC) emerged at Mendes. Achoris (ruled 393–380 BC), its third and final ruler, was especially vigorous, and the prosperity of his reign is indicated by many monuments in Upper and Lower Egypt. Once again Egypt was active in international politics, forming alliances with the opponents of Persia and building up its army and navy. The Egyptian army included Greeks both as mercenaries and as commanders; the mercenaries were not permanent residents of military camps in Egypt but native Greeks seeking payment for their services in gold. Payment was normally made in non-Egyptian coins, because as yet Egypt had no coinage in general circulation; the foreign coins may have been acquired in exchange for exports of grain, papyrus, and linen. Some Egyptian coins were minted in the 4th century, but they do not seem to have gained widespread acceptance.

      Aided by the Greek commander Chabrias of Athens and his elite troops, Achoris prevented a Persian invasion; but after Achoris's death in 380 BC his son Nepherites II lasted only four months before a general, Nectanebo I (Nekhtnebef; ruled 380–362 BC) of Sebennytos, usurped the throne, founding the 30th dynasty (380–343 BC). In 373 BC the Persians attacked Egypt, and, although Egyptian losses were heavy, disagreement between the Persian satrap Pharnabazus and his Greek commander over strategy, combined with a timely inundation of the delta, saved the day for Egypt. With the latent dissolution of the Persian Empire under the weak Artaxerxes II, Egypt was relatively safe from further invasion; it remained prosperous throughout the dynasty.

      Egypt had a more aggressive foreign policy under Nectanebo's son Tachos (ruled c. 365–360 BC). Possessing a strong army and navy composed of Egyptian Machimoi and Greek mercenaries and supported by Chabrias and the Spartan (Sparta) king Agesilaus (Agesilaus II), Tachos (in Egyptian called Djeho) invaded Palestine. But friction between Tachos and Agesilaus and the cost of financing the venture proved to be Tachos's undoing. In an attempt to raise funds quickly, he had imposed taxes and seized temple property. Egyptians, especially the priests, resented this burden and supported Tachos's nephew Nectanebo II (Nekhtharehbe; ruled 360–343 BC) in his usurpation of the throne. The cost of retaining the allegiance of mercenaries proved too high for a nonmonetary economy.

      Agesilaus supported Nectanebo in his defensive foreign policy, and the priests sanctioned the new king's building activities. Meanwhile, Persia enjoyed a resurgence under Artaxerxes III (Ochus), but a Persian attack on Egypt in 350 BC was repulsed. In 343 BC the Persians once again marched against Egypt. The first battle was fought at Pelusium and proved the superiority of Persia's strategy. Eventually the whole delta, and then the rest of Egypt, fell to Artaxerxes III, and Nectanebo fled to Nubia.

      The 4th century BC was the last flourishing period of an independent Egypt and was a time of notable artistic and literary achievements. The 26th dynasty artistic revival evolved further toward more-complex forms that culminated briefly in a Greco-Egyptian stylistic fusion, as seen in the tomb of Petosiris at Tūnah al-Jabal from the turn of the 3rd century BC. In literature works continued to be transmitted, and possibly composed, in hieratic, but that tradition was to develop no further. Demotic literary works began to appear, including stories set in the distant past, mythological tales, and an acrostic text apparently designed to teach an order of sounds in the Egyptian language.

The second Persian period
      Artaxerxes dealt harshly with Egypt, razing city walls, rifling temple treasuries, and removing sacred books. Persia acquired rich booty in its determination to prevent Egypt from further rebelling. After the murder of Artaxerxes III, in 338 BC, there was a brief obscure period during which a Nubian prince, Khabbash, seems to have gained control over Egypt, but Persian domination was reestablished in 335 BC under Darius III Codommanus. It was to last only three years.

Edward F. Wente John R. Baines Peter F. Dorman

Macedonian and Ptolemaic Egypt (332–30 BC)

The Macedonian (Macedonia) conquest
 In the autumn of 332 BC Alexander the Great invaded Egypt with his mixed army of Macedonians (Macedonia) and Greeks (ancient Greek civilization) and found the Egyptians ready to throw off the oppressive control of the Persians. Alexander was welcomed by the Egyptians as a liberator and took the country without a battle. He journeyed to Siwa Oasis in the Western Desert to visit the Oracle of Amon, renowned in the Greek world; it disclosed the information that Alexander was the son of Amon. There may also have been a coronation at the Egyptian capital, Memphis, which, if it occurred, would have placed him firmly in the tradition of the kings (pharaohs); the same purpose may be seen in the later dissemination of the romantic myth that gave him an Egyptian parentage by linking his mother, Olympias, with the last king, Nectanebo II.

      Alexander left Egypt in the spring of 331 BC, dividing the military command between Balacrus, son of Amyntas, and Peucestas, son of Makartatos. The earliest known Greek documentary papyrus, found at Ṣaqqārah in 1973, reveals the sensitivity of the latter to Egyptian religious institutions in a notice that reads: “Order of Peucestas. No one is to pass. The chamber is that of a priest.” The civil administration was headed by an official with the Persian title of satrap, one Cleomenes of Naukratis. When Alexander died in 323 BC and his generals divided his empire, the position of satrap was claimed by Ptolemy (Ptolemy I Soter), son of a Macedonian nobleman named Lagus. The senior general Perdiccas, the holder of Alexander's royal seal and prospective regent for Alexander's posthumous son, might well have regretted his failure to take Egypt. He gathered an army and marched from Asia Minor to wrest Egypt from Ptolemy in 321 BC; but Ptolemy had Alexander's corpse, Perdiccas's army was not wholehearted in support, and the Nile crocodiles made a good meal from the flesh of the invaders.

The Ptolemaic dynasty
 Until the day when he openly assumed an independent kingship as Ptolemy I Soter, on Nov. 7, 305 BC, Ptolemy used only the title satrap of Egypt, but the great hieroglyphic Satrap stela, which he had inscribed in 311 BC, indicates a degree of self-confidence that transcends his viceregal role. It reads, “I, Ptolemy the satrap, I restore to Horus, the avenger of his father, the lord of Pe and to Buto, the lady of Pe and Dep, the territory of Patanut, from this day forth for ever, with all its villages, all its towns, all its inhabitants, all its fields.” The inscription emphasizes Ptolemy's own role in wresting the land from the Persians (though the epithet of Soter, meaning “Saviour,” resulted not from his actions in Egypt but from the gratitude of the people of Rhodes for his having relieved them from a siege in 315 BC) and links him with Khabbash, who had laid claim to the kingship during the last Persian occupation in about 338 BC.

      Egypt was ruled by Ptolemy's descendants until the death of Cleopatra VII (Cleopatra) on Aug. 12, 30 BC. The kingdom was one of several that emerged in the aftermath of Alexander's death and the struggles of his successors. It was the wealthiest, however, and for much of the next 300 years the most powerful politically and culturally, and it was the last to fall directly under Roman dominion. In many respects, the character of the Ptolemaic monarchy in Egypt set a style for other Hellenistic (Hellenistic Age) kingdoms; this style emerged from the Greeks' and Macedonians' awareness of the need to dominate Egypt, its resources, and its people and at the same time to turn the power of Egypt firmly toward the context of a Mediterranean world that was becoming steadily more Hellenized.

The Ptolemies (305–145 BC)
 The first 160 years of the Ptolemaic dynasty are conventionally seen as its most prosperous era. Little is known of the foundations laid in the reign of Ptolemy I Soter (304–282 BC), but the increasing amount of documentary, inscriptional, and archaeological evidence from the reign of his son and successor, Ptolemy II Philadelphus (285–246 BC), shows that the kingdom's administration and economy underwent a thorough reorganization. A remarkable demotic text of the year 258 BC refers to orders for a complete census of the kingdom that was to record the sources of water; the position, quality, and irrigation potential of the land; the state of cultivation; the crops grown; and the extent of priestly and royal landholdings. There were important agricultural (agriculture, origins of) innovations in this period. New crops were introduced, and massive irrigation works brought under cultivation a great deal of new land, especially in Al-Fayyūm, where many of the immigrant Greeks were settled.

      The Macedonian-Greek character of the monarchy was vigorously preserved. There is no more emphatic sign of this than the growth and importance of the city of Alexandria. It had been founded, on a date traditionally given as April 7, 331 BC (but often cited as 332 BC), by Alexander the Great on the site of the insignificant Egyptian village of Rakotis in the northwestern Nile River delta, and it ranked as the most important city in the eastern Mediterranean until the foundation of Constantinople in the 4th century AD. The importance of the new Greek city was soon emphasized by contrast to its Egyptian surroundings when the royal capital was transferred, within a few years of Alexander's death, from Memphis to Alexandria. The Ptolemaic court cultivated extravagant luxury in the Greek style in its magnificent and steadily expanding palace complex, which occupied as much as a third of the city by the early Roman period. Its grandeur was emphasized in the reign of Ptolemy II Philadelphus by the foundation of a quadrennial festival, the Ptolemaieia, which was intended to enjoy a status equal to that of the Olympic Games. The festival was marked by a procession of amazingly elaborate and ingeniously constructed floats, with scenarios illustrating Greek religious cults.

 Ptolemy II gave the dynasty another distinctive feature when he married his full sister, Arsinoe II, one of the most powerful and remarkable women of the Hellenistic age. They became, in effect, co-rulers, and both took the epithet Philadelphus (“Brother-Loving” and “Sister-Loving”). The practice of consanguineous marriage (incest) was followed by most of their successors and imitated by ordinary Egyptians too, even though it had not been a standard practice in the pharaonic royal houses and had been unknown in the rest of the native Egyptian population. Arsinoe played a prominent role in the formation of royal policy. She was displayed on the coinage and was eventually worshiped, perhaps even before her death, in the distinctively Greek style of ruler cult that developed in this reign.

      From the first phase of the wars of Alexander's successors the Ptolemies had harboured imperial ambitions. Ptolemy I won control of Cyprus and Cyrene and quarreled with his neighbour over control of Palestine. In the course of the 3rd century a powerful Ptolemaic empire developed, which, for much of the period, laid claim to sovereignty in the Levant, in many of the cities of the western and southern coast of Asia Minor, in some of the Aegean islands, and in a handful of towns in Thrace, as well as in Cyprus and Cyrene. Family connections and dynastic alliances, especially between the Ptolemies and the neighbouring Seleucids (Seleucid kingdom), played an important role in these imperialistic ambitions. Such links were far from able to preserve harmony between the royal houses (between 274 and 200 BC five wars were fought with the Seleucids over possession of territory in Syria and the Levant), but they did keep the ruling houses relatively compact, interconnected, and more true to their Macedonian-Greek origins.

      When Ptolemy II Philadelphus died in 246 BC, he left a prosperous kingdom to his successor, Ptolemy III Euergetes (246–221 BC) . His reign saw a very successful campaign against the Seleucids in Syria, occasioned by the murder of Euergetes' sister, Berenice, who had been married to the Seleucid Antiochus II. To avenge Berenice, Euergetes marched into Syria, where he won a great victory. He gained popularity at home by recapturing statues of Egyptian gods originally taken by the Persians. The decree promulgated at Canopus (Canopus, Decree of) in the delta on March 7, 238 BC, attests both this event and the many great benefactions conferred on Egyptian temples throughout the land. It was during Euergetes' reign, for instance, that the rebuilding of the great Temple of Horus at Idfū (Apollinopolis Magna) was begun.

      Euergetes was succeeded by his son Ptolemy IV Philopator (221–205 BC), whom the Greek historians portray as a weak and corrupt ruler, dominated by a powerful circle of Alexandrian Greek courtiers. The reign was notable for another serious conflict with the Seleucids, which ended in 217 BC in a great Ptolemaic victory at Raphia in southern Palestine. The battle is notable for the fact that large numbers of native Egyptian soldiers fought alongside the Macedonian and Greek contingents. Events surrounding the death of Philopator and the succession of the youthful Ptolemy V Epiphanes (205–180 BC) are obscured by court intrigue. Before Epiphanes had completed his first decade of rule, serious difficulties arose. Native revolts in the south, which had been sporadic in the second half of the 3rd century BC, became serious and weakened the hold of the monarch on a vital part of the kingdom. These revolts, which produced native claimants to the kingship, are generally attributed to the native Egyptians' realization, after their contribution to the victory at Raphia, of their potential power. Trouble continued to break out for several more decades. By about 196 BC a great portion of the Ptolemaic overseas empire had been permanently lost (though there may have been a brief revival in the Aegean islands in about 165–145 BC). To shore up and advertise the strength of the ruling house at home and abroad, the administration adopted a series of grandiloquent honorific titles for its officers. To conciliate Egyptian feelings, a religious synod that met in 196 BC to crown Epiphanes at Memphis (the first occasion on which a Ptolemy is certainly known to have been crowned at the traditional capital) decreed extensive privileges for the Egyptian temples, as recorded on the Rosetta Stone.

      The reign of Ptolemy VI Philometor (180–145 BC), a man of pious and magnanimous character, was marked by renewed conflict with the Seleucids after the death of his mother, Cleopatra I (Cleopatra I Syra), in 176 BC. In 170/169 BC Antiochus IV (Antiochus IV Epiphanes) of Syria invaded Egypt and established a protectorate; in 168 BC he returned, accepted coronation at Memphis, and installed a Seleucid governor. But he had failed to reckon with the more powerful interests of Rome (ancient Rome). In the summer of 168 BC a Roman ambassador, Popillius Laenas, arrived at Antiochus's headquarters near Pelusium in the Delta and staged an awesome display of Roman power. He ordered Antiochus to withdraw from Egypt. Antiochus asked for time to consult his advisers. Laenas drew a circle around the king with his stick and told him to answer before he stepped out of the circle. Only one answer was possible, and by the end of July Antiochus had left Egypt. Philometor's reign was further troubled by rivalry with his brother, later Ptolemy VIII Euergetes II Physcon. The solution, devised under Roman advice, was to remove Physcon to Cyrene, where he remained until Philometor died in 145 BC; but it is noteworthy that in 155 BC Physcon took the step of bequeathing the kingdom of Cyrene to the Romans in the event of his untimely death.

Dynastic strife and decline (145–30 BC)
      Physcon was able to rule in Egypt until 116 BC with his sister Cleopatra II (except for a period in 131–130 BC when she was in revolt) and her daughter Cleopatra III. His reign was marked by generous benefactions to the Egyptian temples, but he was detested as a tyrant by the Greeks, and the historical accounts of the reign emphasize his stormy relations with the Alexandrian populace.

      During the last century of Ptolemaic rule, Egypt's independence was exercised under Rome's protection and at Rome's discretion. For much of the period Rome was content to support a dynasty that had no overseas possession except Cyprus after 96 BC (the year in which Cyrene was bequeathed to Rome by Ptolemy Apion) and no ambitions threatening Roman interests or security. After a series of brief and unstable reigns, Ptolemy XII Auletes acceded to the throne in 80 BC. He maintained his hold for 30 years, despite the attractions that Egypt's legendary wealth held for avaricious Roman politicians. In fact, Auletes had to flee Egypt in 58 BC and was restored by Pompey's (Pompey the Great) friend Gabinius in 55 BC, no doubt after spending so much in bribes that he had to bring back Rabirius Postumus, one of his Roman creditors, to Egypt with him to manage his financial affairs.

 In 52 BC, the year before his death, Auletes associated with himself on the throne his daughter Cleopatra VII (Cleopatra) and his elder son Ptolemy XIII (Ptolemy XIII Theos Philopator) (who died in 47 BC). The reign of Cleopatra was that of a vigorous and exceptionally able queen who was ambitious, among other things, to revive the prestige of the dynasty by cultivating influence with powerful Roman commanders and using their capacity to aggrandize Roman clients and allies. Julius Caesar pursued Pompey to Egypt in 48 BC. After learning of Pompey's murder at the hands of Egyptian courtiers, Caesar stayed long enough to enjoy a sightseeing tour up the Nile in the queen's company in the summer of 47 BC. When he left for Rome, Cleopatra was pregnant with a child she claimed was Caesar's. The child, a son, was named Caesarion (Ptolemy XV Caesar) (“Little Caesar”). Cleopatra and Caesarion later followed Caesar back to Rome; but, after his assassination in 44 BC, they returned hurriedly to Egypt, and she tried for a while to play a neutral role in the struggles between the Roman generals and their factions.

 Her long liaison with Mark Antony (Antony, Mark) began when she visited him at Tarsus in 41 BC and he returned to Egypt with her. Between 36 and 30 BC the famous romance between the Roman general and the eastern queen was exploited to great effect by Antony's political rival Octavian (Augustus) (the future emperor Augustus). By 34 BC Caesarion was officially co-ruler with Cleopatra, but his rule clearly was an attempt to exploit the popularity of Caesar's memory. In the autumn Cleopatra and Antony staged an extravagant display in which they made grandiose dispositions of territory in the east to their children, Alexander Helios, Ptolemy, and Cleopatra Selene. Cleopatra and Antony were portrayed to the Roman public as posing for artists in the guise of Dionysus and Isis or whiling away their evenings in rowdy and decadent banquets that kept the citizens of Alexandria awake all night. But this propaganda war was merely the prelude to armed conflict, and the issue was decided in September 31 BC in a naval battle at Actium (Actium, Battle of) in western Greece. When the battle was at its height Cleopatra and her squadron withdrew, and Antony eventually followed suit. They fled to Alexandria but could do little more than await the arrival of the victorious Octavian 10 months later. Alexandria was captured and Antony and Cleopatra committed suicide—he by falling on his sword, she probably by the bite of an asp—in August of 30 BC. It is reported that when Octavian reached the city he visited and touched the preserved corpse of Alexander the Great, causing a piece of the nose to fall off. He refused to gaze upon the remains of the Ptolemies, saying “I wished to see a king not corpses.”

Government and conditions under the Ptolemies
      The changes brought to Egypt by the Ptolemies were momentous; the land's resources were harnessed with unparalleled efficiency with the result that Egypt became the wealthiest of the Hellenistic (Hellenistic Age) kingdoms. Land under cultivation was increased, new crops were introduced (especially important was the introduction of naked tetraploid wheat, Triticum durum, to replace the traditional husked emmer, Triticum dicoccum). The population, estimated at perhaps three to four million in the late Dynastic period, may have more than doubled by the early Roman period to a level not reached again until the late 19th century. Some of the increase was due to immigration; particularly during the 2nd and 3rd centuries many settlers were attracted from cities in Anatolia (Asia Minor) and the Greek islands, and large numbers of Jews came from Palestine. The flow may have decreased later in the Ptolemaic period, and it is often suggested, on slender evidence, that there was a serious decline in prosperity in the 1st century BC. If so, there may have been some reversal of this trend under Cleopatra VII.

      The foundation of the prosperity was the governmental system devised to exploit the country's economic resources. Directly below the monarch were a handful of powerful officials whose authority extended over the entire land: a chief finance minister, a chief accountant, and a chancery of ministers in charge of records, letters, and decrees. A level below them lay the broadening base of a pyramid of subordinate officials with authority in limited areas, which extended down to the chief administrator of each individual village (kōmarchēs). Between the chief ministers and the village officials stood those such as the nome-steward (oikonomos) and the stratēgoi, whose jurisdiction extended over one of the more than 30 nomes of Egypt, the long-established geographic divisions. In theory this bureaucracy could regulate and control the economic activities of every subject in the land, its smooth operation guaranteed by the multiplicity of officials capable of checking each upon the other. In practice, it is difficult to see a rigid civil-service mentality at work, involving clear demarcation of departments; specific functions might well have been performed by different officials according to local need and the availability of a person competent to take appropriate action.

      By the same token, rigid lines of separation between military, civil, legal, and administrative matters are difficult to perceive. The same official might perform duties in one or all of these areas. The military was inevitably integrated into civilian life because its soldiers were also farmers who enjoyed royal grants of land, either as Greek (ancient Greek civilization) cleruchs (holders of allotments) with higher status and generous grants, or as native Egypt machimoi with small plots. Interlocking judiciary institutions, in the form of Greek and Egyptian courts (chrēmatistai and laokritai), provided the means for Greeks and Egyptians to regulate their legal relationships according to the language in which they conducted their business. The bureaucratic power was heavily weighted in favour of the Greek speakers, the dominant elite. Egyptians were nevertheless able to obtain official posts in the bureaucracy, gradually infiltrating to the highest levels, but in order to do so they had to Hellenize.

      The basis of Egypt's legendary wealth was the highly productive land, which technically remained in royal ownership. A considerable portion was kept under the control of temples, and the remainder was leased out on a theoretically revocable basis to tenant-farmers (tenant farming). A portion also was available to be granted as gifts to leading courtiers; one of these was Apollonius, the finance minister of Ptolemy II Philadelphus, who had an estate of 10,000 arourae (about 6,500 acres [2,630 hectares]) at Philadelphia in Al-Fayyūm. Tenants and beneficiaries were able to behave very much as if these leases and grants were private property. The revenues in cash and kind were enormous, and royal control extended to the manufacture and marketing of almost all important products, including papyrus, oil, linen, and beer. An extraordinarily detailed set of revenue laws, promulgated under Ptolemy II Philadelphus, laid down rules for the way in which officials were to monitor the production of such commodities. In fact, the Ptolemaic economy was very much a mixture of direct royal ownership and exploitation by private enterprise under regulated conditions.

 One fundamental and far-reaching Ptolemaic innovation was the systematic monetarization (monetary policy) of the economy. The monarchy also controlled this from top to bottom by operating a closed monetary system, which permitted only the royal coinage to circulate within Egypt. A sophisticated banking system underpinned this practice, operating again with a mixture of direct royal control and private enterprise and handling both private financial transactions and those that directed money into and out of the royal coffers. One important concomitant of this change was an enormous increase in the volume of trade, both within Egypt and abroad, which eventually reached its climax under the peaceful conditions of Roman rule. There the position and role of Alexandria as the major port and trading entrepôt was crucial: the city handled a great volume of Egypt's domestic produce, as well as the import and export of luxury goods to and from the East and the cities of the eastern Mediterranean. It developed its own importance as an artistic centre, the products of which found ready markets throughout the Mediterranean. Alexandrian glassware and jewelry were particularly fine, Greek-style sculpture of the late Ptolemaic period shows especial excellence, and it is likely that the city was also the major production centre for high-quality mosaic work.

 The Ptolemies were powerful supporters of the native Egyptian religious foundations, the economic and political power of which was, however, carefully controlled. A great deal of the late building and restoration work in many of the most important Egyptian temples is Ptolemaic, particularly from the period of about 150–50 BC, and the monarchs appear on temple reliefs in the traditional forms of the Egyptian kings. The native traditions persisted in village temples and local cults, many having particular associations with species of sacred animals or birds. At the same time, the Greeks created their own identifications of Egyptian deities, identifying Amon with Zeus, Horus with Apollo, Ptah with Hephaestus, and so on. They also gave some deities, such as Isis, a more universal significance that ultimately resulted in the spread of her mystery cult throughout the Mediterranean world. The impact of the Greeks is most obvious in two phenomena. One is the formalized royal cult of Alexander and the Ptolemies, which evidently served both a political and a religious purpose. The other is the creation of the cult of Sarapis (Serapis), which at first was confined to Alexandria but soon became universal. The god was represented as a Hellenized deity and the form of cult is Greek, but its essence is the old Egyptian notion that the sacred Apis bull merged its divinity in some way with the god Osiris when it died.

      The continuing vitality of the native Egyptian artistic tradition is clearly and abundantly expressed in the temple architecture and the sculpture of the Ptolemaic period. The Egyptian language continued to be used in its hieroglyphic and demotic forms until late in the Roman period, and it survived through the Byzantine period and beyond in the form of Coptic. The Egyptian literary tradition flourished vigorously in the Ptolemaic period and produced a large number of works in demotic. The genre most commonly represented is the romantic tale, exemplified by several story cycles, which are typically set in the native, Pharaonic milieu and involve the gods, royal figures, magic, romance, and the trials and combats of heroes. Another important category is the Instruction Text, the best known of the period being that of Ankhsheshonq, which consists of a list of moralizing maxims, composed, as the story goes, when Ankhsheshonq was imprisoned for having failed to inform the king (pharaoh) of an assassination plot. Another example, known as Papyrus Insinger, is a more narrowly moralizing text. But the arrival of a Greek-speaking elite had an enormous impact on cultural patterns. The Egyptian story cycles were probably affected by Greek influence, literary and technical works were translated into Greek, and under royal patronage an Egyptian priest named Manetho of Sebennytos wrote an account of the kings of Egypt in Greek. Most striking is the diffusion of the works of the poets and playwrights of classical Greece among the literate Greeks in the towns and villages of the Nile River valley.

      Thus there are clear signs of the existence of two interacting but distinct cultural traditions in Ptolemaic Egypt. This was certainly reflected in a broader social context. The written sources offer little direct evidence of ethnic discrimination by Greeks against Egyptians, but Greek and Egyptian consciousness of the Greeks' social and economic superiority comes through strongly from time to time; intermarriage was one means, though not the only one, by which Egyptians could better their status and Hellenize. Many native Egyptians learned to speak Greek, some to write it as well; some even went so far as to adopt Greek names in an attempt to assimilate themselves to the elite group.

      Alexandria occupied a unique place in the history of literature, ideas, scholarship, and science for almost a millennium after the death of its founder. Under the royal patronage of the Ptolemies and in an environment almost oblivious to its Egyptian surroundings, Greek culture was preserved and developed. Early in the Ptolemaic period, probably in the reign of Ptolemy I Soter, the Alexandrian Museum (Greek: Mouseion, “Seat of the Muses”) was established within the palace complex. The geographer and historian Strabo, who saw it early in the Roman period, described it as having a covered walk, an arcade with recesses and seats, and a large house containing the dining hall of the members of the Museum, who lived a communal existence. The Library of Alexandria (together with its offshoot in the Sarapeum) was indispensable to the functioning of the scholarly community in the Museum. Books were collected voraciously under the Ptolemies, and at its height the library's collection probably numbered 500,000 or more papyrus rolls, most of them containing more than one work.

      The major poets of the Hellenistic (Hellenistic Age) period, Theocritus, Callimachus, and Apollonius of Rhodes, all took up residence and wrote there. Scholarship flourished, preserving and ordering the manuscript traditions of much of the classical literature from Homer onward. Librarian-scholars such as Aristophanes Of Byzantium and his pupil Aristarchus (Aristarchus Of Samothrace) made critical editions and wrote commentaries and works on grammar. Also notable was the cultural influence of Alexandria's Jewish community, which is inferred from the fact that the Pentateuch was first translated into Greek at Alexandria during the Ptolemaic period. One by-product of this kind of activity was that Alexandria became the centre of the book trade, and the works of the classical authors were copied there and diffused among a literate Greek readership scattered in the towns and villages of the Nile valley.

      The Alexandrian achievement in scientific fields was also enormous. Great advances were made in pure mathematics, mechanics, physics, geography, and medicine. Euclid worked in Alexandria in about 300 BC and achieved the systematization of the whole existing corpus of mathematical knowledge and the development of the method of proof by deduction from axioms. Archimedes was there in the 3rd century BC and is said to have invented the Archimedean screw (Archimedes screw) when he was in Egypt; Eratosthenes (Eratosthenes of Cyrene) calculated the Earth's circumference and was the first to attempt a map of the world based on a system of lines of latitude and longitude; and the school of medicine founded in the Ptolemaic period retained its leading reputation into the Byzantine era. Late in the Ptolemaic period Alexandria began to develop as a great centre of Greek philosophical studies as well. In fact, there was no field of literary, intellectual, or scientific activity to which Ptolemaic Alexandria failed to make an important contribution.

Alan Edouard Samuel Alan K. Bowman

Roman and Byzantine (Byzantine Empire) Egypt (30 BC–AD 642)

Egypt as a province of Rome
 “I added Egypt to the Empire of the Roman (ancient Rome) people.” With these words the emperor Augustus (as Octavian was known from 27 BC) summarized the subjection of Cleopatra's kingdom in the great inscription that records his achievements. The province was to be governed by a viceroy, a prefect with the status of a Roman knight (eques) who was directly responsible to the emperor. The first viceroy was the Roman poet and soldier Gaius Cornelius Gallus (Gallus, Gaius Cornelius), who boasted too vaingloriously of his military achievements in the province and paid for it first with his position and then with his life. Roman senators were not allowed to enter Egypt without the emperor's permission, because this wealthiest of provinces could be held militarily by a very small force, and the threat implicit in an embargo on the export of grain supplies, vital to the provisioning of the city of Rome and its populace, was obvious. Internal security was guaranteed by the presence of three Roman legions (later reduced to two), each about 6,000 strong, and several cohorts of auxiliaries. In the first decade of Roman rule the spirit of Augustan imperialism looked farther afield, attempting expansion to the east and to the south. An expedition to Arabia by the prefect Aelius Gallus in about 26–25 BC was undermined by the treachery of the Nabataean Syllaeus, who led the Roman fleet astray in uncharted waters. Arabia was to remain an independent though friendly client of Rome until AD 106, when the emperor Trajan (ruled AD 98–117) annexed it, making it possible to reopen Ptolemy II's canal from the Nile to the head of the Gulf of Suez. To the south the Meroitic (Meroe) people beyond the First Cataract had taken advantage of Gallus's preoccupation with Arabia and mounted an attack on the Thebaid. The next Roman prefect, Petronius, led two expeditions into the Meroitic kingdom (c. 24–22 BC), captured several towns, forced the submission of the formidable queen, who was characterized by Roman writers as “the one-eyed Queen Candace,” and left a Roman garrison at Primis (Qaṣr Ibrīm). But thoughts of maintaining a permanent presence in Lower Nubia were soon abandoned, and within a year or two the limits of Roman occupation had been set at Hiera Sykaminos, some 50 miles (80 km) south of the First Cataract. The mixed character of the region is indicated, however, by the continuing popularity of the goddess Isis among the people of Meroe and by the Roman emperor Augustus's foundation of a temple at Kalabsha dedicated to the local god Mandulis.

      Egypt achieved its greatest prosperity under the shadow of the Roman peace, which, in effect, depoliticized it. Roman emperors or members of their families visited Egypt— Tiberius's nephew and adopted son, Germanicus; Vespasian and his elder son, Titus; Hadrian; Septimius Severus (Severus, Septimius); Diocletian—to see the famous sights, receive the acclamations of the Alexandrian populace, attempt to ensure the loyalty of their volatile subjects, or initiate administrative reform. Occasionally its potential as a power base was realized. Vespasian, the most successful of the imperial aspirants in the “Year of the Four Emperors,” was first proclaimed emperor at Alexandria on July 1, AD 69, in a maneuver contrived by the prefect of Egypt, Tiberius Julius Alexander. Others were less successful. Gaius Avidius Cassius (Avidius Cassius, Gaius), the son of a former prefect of Egypt, revolted against Marcus Aurelius in AD 175, stimulated by false rumours of Marcus's death, but his attempted usurpation lasted only three months. For several months in AD 297/298 Egypt was under the dominion of a mysterious usurper named Lucius Domitius Domitianus. The emperor Diocletian was present at the final capitulation of Alexandria after an eight-month siege and swore to take revenge by slaughtering the populace until the river of blood reached his horse's knees; the threat was mitigated when his mount stumbled as he rode into the city. In gratitude, the citizens of Alexandria erected a statue of the horse.

      The only extended period during the turbulent 3rd century AD in which Egypt was lost to the central imperial authority was 270–272, when it fell into the hands of the ruling dynasty of the Syrian city of Palmyra. Fortunately for Rome, the military strength of Palmyra proved to be the major obstacle to the overrunning of the Eastern Empire by the powerful Sāsānian (Sāsānian dynasty) monarchy of Persia.

      Internal threats to security were not uncommon but normally were dissipated without major damage to imperial control. These included rioting between Jews and Greeks in Alexandria in the reign of Caligula (Gaius Caesar Germanicus; ruled AD 37–41), a serious Jewish revolt under Trajan (ruled AD 98–117), a revolt in the Nile delta in AD 172 that was quelled by Avidius Cassius, and a revolt centred on the town of Coptos (Qifṭ) in AD 293/294 that was put down by Galerius, Diocletian's imperial colleague.

Administration and economy under Rome
      The Romans introduced important changes in the administrative system, aimed at achieving a high level of efficiency and maximizing revenue. The duties of the prefect of Egypt combined responsibility for military security through command of the legions and cohorts, for the organization of finance and taxation, and for the administration of justice. This involved a vast mass of detailed paperwork: one document from AD 211 notes that in a period of three days 1,804 petitions were handed into the prefect's office. But the prefect was assisted by a hierarchy of subordinate equestrian officials with expertise in particular areas. There were three or four epistratēgoi in charge of regional subdivisions; special officers were in charge of the emperors' private account, the administration of justice, religious institutions, and so on. Subordinate to them were the local officials in the nomes (stratēgoi and royal scribes) and finally the authorities in the towns and villages.

      It was in these growing towns that the Romans made the most far-reaching changes in administration. They introduced colleges of magistrates and officials who were to be responsible for running the internal affairs of their own communities on a theoretically autonomous basis and, at the same time, were to guarantee the collection and payment of tax quotas to the central government. This was backed up by the development of a range of “liturgies,” compulsory public services that were imposed on individuals according to rank and property to ensure the financing and upkeep of local facilities. These institutions were the Egyptian counterpart of the councils and magistrates that oversaw the Greek cities in the eastern Roman provinces. They had been ubiquitous in other Hellenistic kingdoms, but in Ptolemaic Egypt they had existed only in the so-called Greek cities (Alexandria, Ptolemais in Upper Egypt, Naukratis, and later Antinoöpolis, founded by Hadrian in AD 130). Alexandria lost the right to have a council, probably in the Ptolemaic period. When it recovered its right in AD 200, the privilege was diluted by being extended to the nome capitals (mētropoleis) as well. This extension of privilege represented an attempt to shift more of the burden and expense of administration onto the local propertied classes, but it was eventually to prove too heavy. The consequences were the impoverishment of many of the councillors and their families and serious problems in administration that led to an increasing degree of central government interference and, eventually, more direct control.

      The economic resources that this administration existed to exploit had not changed since the Ptolemaic period, but the development of a much more complex and sophisticated taxation system was a hallmark of Roman rule. Taxes in both cash and kind were assessed on land, and a bewildering variety of small taxes in cash, as well as customs dues and the like, was collected by appointed officials. A massive amount of Egypt's grain was shipped downriver both to feed the population of Alexandria and for export to Rome. Despite frequent complaints of oppression and extortion from the taxpayers, it is not obvious that official tax rates were all that high. In fact the Roman government had actively encouraged the privatization of land and the increase of private enterprise in manufacture, commerce, and trade, and low tax rates favoured private owners and entrepreneurs. The poorer people gained their livelihood as tenants of state-owned land or of property belonging to the emperor or to wealthy private landlords, and they were relatively much more heavily burdened by rentals, which tended to remain at a fairly high level.

      Overall, the degree of monetarization and complexity in the economy, even at the village level, was intense. Goods were moved around and exchanged through the medium of coin on a large scale and, in the towns and the larger villages, a high level of industrial and commercial activity developed in close conjunction with the exploitation of the predominant agricultural base. The volume of trade, both internal and external, reached its peak in the 1st and 2nd centuries AD. However, by the end of the 3rd century AD, major problems were evident. A series of debasements of the imperial currency had undermined confidence in the coinage, and even the government itself was contributing to this by demanding increasing amounts of irregular tax payments in kind, which it channeled directly to the main consumers—army personnel. Local administration by the councils was careless, recalcitrant, and inefficient; the evident need for firm and purposeful reform had to be squarely faced in the reigns of Diocletian and Constantine.

Society, religion, and culture
      One of the more noticeable effects of Roman rule was the clearer tendency toward classification and social control of the populace. Thus, despite many years of intermarriage between Greeks and Egyptians, lists drawn up in AD 4/5 established the right of certain families to class themselves as Greek by descent and to claim privileges attaching to their status as members of an urban aristocracy, known as the gymnasial class. Members of this group were entitled to lower rates of poll tax, subsidized or free distributions of food, and maintenance at the public expense when they grew old. If they or their descendants were upwardly mobile, they might gain Alexandrian citizenship, Roman citizenship, or even equestrian status, with correspondingly greater prestige and privileges. The preservation of such distinctions was implicit in the spread of Roman law and was reinforced by elaborate codes of social and fiscal regulations such as the Rule-Book of the Emperors' Special Account. The Rule-Book prescribed conditions under which people of different status might marry, for instance, or bequeath property and fixed fines, confiscations, and other penalties for transgression. When an edict of the emperor Caracalla conferred Roman citizenship on practically all of the subjects of the empire in AD 212, the distinction between citizens and noncitizens became meaningless; but it was gradually replaced by an equally important distinction between honestiores and humiliores (meaning, roughly, “upper classes” and “lower classes,” respectively), groups that, among other distinctions, were subjected to different penalties in law.

      Naturally, it was the Greek-speaking elite that continued to dictate the visibly dominant cultural pattern, though Egyptian culture was not moribund or insignificant; one proof of its continued survival can be seen in its reemergent importance in the context of Coptic Christianity (Coptic Orthodox Church of Alexandria) in the Byzantine period. An important reminder of the mixing of the traditions comes from a family of Panopolis in the 4th century, whose members included both teachers of Greek oratory and priests in Egyptian cult tradition. The towns and villages of the Nile valley have preserved thousands of papyri that show what the literate Greeks were reading (e.g., the poems of Homer and the lyric poets, works of the classical Greek tragedians, and comedies of Menander). The pervasiveness of the Greek literary tradition is strikingly demonstrated by evidence left by an obscure and anonymous clerk at Al-Fayyūm village of Karanis in the 2nd century AD. In copying out a long list of taxpayers, the clerk translated an Egyptian name in the list by an extremely rare Greek word that he could only have known from having read the Alexandrian Hellenistic poet Callimachus; he must have understood the etymology of the Egyptian name as well.

      Alexandria continued to develop as a spectacularly beautiful city and to foster Greek culture and intellectual pursuits, though the great days of Ptolemaic court patronage of literary figures had passed. But the flourishing interest in philosophy, particularly Platonic philosophy, had important effects. The great Jewish philosopher and theologian of the 1st century, Philo of Alexandria ( Philo Judaeus), brought a training in Greek philosophy to bear on his commentaries on the Old Testament. This anticipates by a hundred years the period after the virtual annihilation of the great Jewish community of Alexandria in the revolt of AD 115–117, when the city was the intellectual crucible in which Christianity developed a theology that took it away from the influence of the Jewish exegetical tradition and toward that of Greek philosophical ideas. There the foundations were laid for teaching the heads of the Christian catechetical school, such as Clement of Alexandria (Clement of Alexandria, Saint). And in the 3rd century there was the vital textual and theological work of Origen, the greatest of the Christian Neoplatonists, without which there would hardly have been a coherent New Testament tradition at all.

      Outside the Greek ambience of Alexandria, traditional Egyptian religious institutions continued to flourish in the towns and villages; but the temples were reduced to financial dependence on a state subvention (syntaxis), and they became subject to stringent control by secular bureaucrats. Nevertheless, like the Ptolemies before them, Roman emperors appear in the traditional form as Egyptian kings on temple reliefs until the mid-3rd century; and five professional hieroglyph cutters were still employed at the town of Oxyrhynchus in the 2nd century. The animal cults continued to flourish, despite Augustus's famous sneer that he was accustomed to worship gods, not cattle. As late as the reign of Diocletian (285–305), religious stelae preserved the fiction that in the cults of sacred bulls (best known at Memphis and at Hermonthis [Armant]) the successor of a dead bull was “installed” by the monarch. Differences between cults of the Greek type and the native Egyptian cults were still highly marked, in the temple architecture as in the status of the priests. Priests of Egyptian cults formed, in effect, a caste distinguished by their special clothing, whereas priestly offices in Greek cults were much more like magistracies and tended to be held by local magnates. Cults of Roman emperors, living and dead, became universal after 30 BC, but their impact is most clearly to be seen in the foundations of Caesarea (Temples of Caesar) and in religious institutions of Greek type, where divine emperors were associated with the resident deities.

      One development that did have an important effect on this religious amalgam, though it was not decisive until the 4th century, was the arrival of Christianity. The tradition of the foundation of the church of Alexandria by St. Mark (Mark, Saint) cannot be substantiated, but a fragment of a text of the Gospel According to John provides concrete evidence of Christianity in the Nile valley in the second quarter of the 2nd century AD. Inasmuch as Christianity remained illegal and subject to persecution until the early 4th century, Christians were reluctant to advertise themselves as such, and it is therefore difficult to know how numerous they were, especially because later pro-Christian sources may often be suspected of exaggerating the zeal and the numbers of the early Christian martyrs. But several papyri survive of the libelli—certificates in which people swore that they had performed sacrifices to Greek, Egyptian, or Roman divinities in order to prove that they were not Christians—submitted in the first official state-sponsored persecution of Christians, under the emperor Decius (ruled 249–251). By the 290s, a decade or so before the great persecution under Diocletian, a list of buildings in the sizeable town of Oxyrhynchus, some 125 miles (200 km) south of the apex of the delta, included two Christian churches, probably of the house-chapel type.

Egypt's role in the Byzantine Empire
 Diocletian was the last reigning Roman emperor to visit Egypt, in AD 302. Within about 10 years of his visit, the persecution of Christians ceased. The end of persecution had such far-reaching effects that from this point on it is necessary to think of the history of Egypt in a very different framework. No single point can be identified as the watershed between the Roman and Byzantine (Byzantine Empire) period, as the divide between a brighter era of peace, culture, and prosperity and a darker age, supposedly characterized by more-oppressive state machinery in the throes of decline and fall. The crucial changes occurred in the last decade of the 3rd century and the first three decades of the 4th. With the end of persecution of Christians came the restoration of the property of the church. In 313 a new system of calculating and collecting taxes was introduced, with 15-year tax cycles, called indictions (indiction), inaugurated retrospectively from the year 312. Many other important administrative changes had already taken place. In 296 the separation of the Egyptian coinage from that of the rest of the empire had come to an end when the Alexandrian mint stopped producing its tetradrachms, which had been the basis of the closed-currency system.

      One other event that had an enormous effect on the political history of Egypt was the founding of Constantinople (now Istanbul) on May 11, 330. First, Constantinople was established as an imperial capital and an eastern counterpart to Rome itself, thus undermining Alexandria's traditional position as the first city of the Greek-speaking East. Second, it diverted the resources of Egypt away from Rome and the West. Henceforth, part of the surplus of the Egyptian grain supply, which was put at 8 million artabs (about 300 million litres) of wheat (one artab was roughly equivalent to one bushel) in an edict of the emperor Justinian of about 537 or 538, went to feed the growing population of Constantinople, and this created an important political and economic link. The cumulative effect of these changes was to knit Egypt more uniformly into the structure of the empire and to give it, once again, a central role in the political history of the Mediterranean world.

      The key to understanding the importance of Egypt in that period lies in seeing how the Christian church came rapidly to dominate secular as well as religious institutions and to acquire a powerful interest and role in every political issue. The corollary of this was that the head of the Egyptian Church, the patriarch of Alexandria, became the most influential figure within Egypt, as well as the person who could give the Egyptian clergy a powerful voice in the councils of the Eastern Church. During the course of the 4th century, Egypt was divided for administrative purposes into a number of smaller units but the patriarchy was not, and its power thus far outweighed that of any local administrative official. Only the governors of groups of provinces (vicarii of dioceses) were equivalent and the praetorian prefects and emperors were superior; when a patriarch of Alexandria was given civil authority as well, as happened in the case of Cyrus, the last patriarch under Byzantine rule, the combination was very powerful indeed.

      The turbulent history of Egypt in the Byzantine period can largely be understood in terms of the struggles of the successive (or, after 570, coexisting) patriarchs of Alexandria to maintain their position both within their patriarchy and outside it in relation to Constantinople. What linked Egypt and the rest of the Eastern Empire was the way in which the imperial authorities, when strong (as, for instance, in the reign of Justinian (Justinian I)), tried to control the Egyptian Church from Constantinople, while at the same time assuring the capital's food supply and, as often as not, waging wars to keep their empire intact. Conversely, when weak they failed to control the church. For the patriarchs of Alexandria, it proved impossible to secure the approval of the imperial authorities in Constantinople and at the same time maintain the support of their power base in Egypt. The two made quite different demands, and the ultimate result was a social, political, and cultural gulf between Alexandria and the rest of Egypt and between Hellenism (Hellenistic Age) and native Egyptian culture, which found a powerful new means of expression in Coptic Christianity. The gulf was made more emphatic after the Council of Chalcedon (Chalcedon, Council of) in 451 established the official doctrine that Christ was to be seen as existing in two natures, inseparably united. The council's decision in effect sent the Egyptian Coptic (now Coptic Orthodox) Church off on its own path of Monophysitism, which centred around a firm insistence on the singularity of the nature of Christ.

      Despite the debilitating effect of internal quarrels between rival churchmen, and despite the threats posed by the hostile tribes of Blemmyes and Nubade in the south (until their conversion to Christianity in the mid-6th century), emperors of Byzantium still could be threatened by the strength of Egypt if it were properly harnessed. The last striking example is the case of the emperor Phocas, a tyrant who was brought down in 609 or 610. Nicetas, the general of the future emperor Heraclius, made for Alexandria from Cyrene, intending to use Egypt as his power base and cut off Constantinople's grain supply. By the spring of 610 Nicetas's struggle with Bonosus, the general of Phocas, was won, and the fall of the tyrant duly followed.

      The difficulty of defending Egypt from a power base in Constantinople was forcefully illustrated during the last three decades of Byzantine rule. First, the old enemy, the Persians, advanced to the Nile delta and captured Alexandria. Their occupation was completed early in 619 and continued until 628, when Persia and Byzantium agreed to a peace treaty and the Persians withdrew. This had been a decade of violent hostility to the Egyptian Coptic Christians; among other oppressive measures, the Persians are said to have refused to allow the normal ordination of bishops and to have massacred hundreds of monks in their cave monasteries. The Persian withdrawal hardly heralded the return of peace to Egypt.

      In Arabia events were taking place that would soon bring momentous changes for Egypt. These were triggered by the flight of the Prophet Muḥammad (Muhammad) from Mecca to Medina and by his declaration in AD 632 of a holy Islamic war against Byzantium. A decade later, by Sept. 29, 642, the Arab general ʿAmr ibn al-ʿĀṣ was able to march into Alexandria, and the Arab conquest of Egypt, which had begun with an invasion three years earlier, ended in peaceful capitulation. The invasion itself had been preceded by several years of vicious persecution of Coptic Christians by Cyrus, the Chalcedonian patriarch of Alexandria, and it was he who is said to have betrayed Egypt to the forces of Islam.

      The Islamic conquest was not bloodless. There was desultory fighting at first in the eastern delta, then Al-Fayyūm was lost in battle in 640, and a great battle took place at Heliopolis (now a suburb of Cairo) in July 640 in which 15,000 Arabs engaged 20,000 Egyptian defenders. The storming and capture of Trajan's old fortress at Babylon (on the site of the present-day quarter called Old Cairo) on April 6, 641, was crucial. By September 14 Cyrus, who had been recalled from Egypt 10 months earlier by the emperor Heraclius, was back with authority to conclude a peace. Byzantium signed Egypt away on Nov. 8, 641, with provision for an 11-month armistice to allow ratification of the treaty of surrender by the emperor and the caliph. In December 641 heavily laden ships were dispatched to carry Egypt's wealth to its new masters. Nine months later the last remnants of Byzantine forces had left Egypt in ships bound for Cyprus, Rhodes, and Constantinople, and ʿAmr ibn al-ʿĀṣ had taken Alexandria in the name of the caliph. The new domination by the theocratic Islamic caliphate was strikingly different from anything that had happened in Egypt since the arrival of Alexander the Great almost a thousand years earlier.

Byzantine government of Egypt
      The reforms of the early 4th century had established the basis for another 250 years of comparative prosperity in Egypt, at a cost of perhaps greater rigidity and more-oppressive state control. Egypt was subdivided for administrative purposes into a number of smaller provinces, and separate civil and military officials were established (the praeses and the dux (duke), respectively). By the middle of the 6th century the emperor Justinian was eventually forced to recognize the failure of this policy and to combine civil and military power in the hands of the dux with a civil deputy (the praeses) as a counterweight to the power of the church authorities. All pretense of local autonomy had by then vanished. The presence of the soldiery was more noticeable, its power and influence more pervasive in the routine of town and village life. Taxes were perhaps not heavier than they had been earlier, but they were collected ruthlessly, and strong measures were sanctioned against those who tried to escape from their fiscal or legal obligations. The wealthier landowners probably enjoyed increased prosperity, especially as a result of the opportunity to buy now state-owned land that had once been sold into private ownership in the early 4th century. The great landlords were powerful enough to offer their peasant tenants a significant degree of collective fiscal protection against the agents of the state, the rapacious tax collector, the officious bureaucrat, or the brutal soldier. But, if the life of the average peasant did not change much, nevertheless the rich probably became richer, and the poor became poorer and more numerous as the moderate landholders were increasingly squeezed out of the picture.

The advance of Christianity
      The advance of Christianity had just as profound an effect on the social and cultural fabric of Byzantine Egypt as on the political power structure. It brought to the surface the identity of the native Egyptians in the Coptic Church (Coptic Orthodox Church of Alexandria), which found a medium of expression in the development of the Coptic language—basically Egyptian written in Greek letters with the addition of a few characters. Coptic Christianity also developed its own distinctive art, much of it pervaded by the long-familiar motifs of Greek mythology. These motifs coexisted with representations of the Virgin and Child and with Christian parables and were expressed in decorative styles that owed a great deal to both Greek and Egyptian precedents. Although Christianity had made great inroads into the populace by 391 (the year in which the practice of the local polytheistic religions was officially made illegal), it is hardly possible to quantify it or to trace a neat and uniform progression. It engulfed its predecessors slowly and untidily. In the first half of the 5th century a polytheistic literary revival occurred, centred on the town of Panopolis, and there is evidence that fanatical monks in the area attacked non-Christian temples and stole statues and magical texts. Outside the rarefied circles in which doctrinal disputes were discussed in philosophical terms, there was a great heterogeneous mass of commitment and belief. For example, both the Gnostics (Gnosticism), who believed in redemption through knowledge, and the Manichaeans, followers of the Persian prophet Mani, clearly thought of themselves as Christians. In the 4th century a Christian community, the library of which was discovered at Najʾ Ḥammādī (Najʿ Ḥammādī) in 1945, was reading both canonical and apocryphal gospels as well as mystical revelatory tracts. At the lower levels of society magical practices remained ubiquitous and were simply transferred to a Christian context.

      By the mid-5th century Egypt's landscape was dominated by the great churches, such as the magnificent Church of St. Menas (Abū Mīna), south of Alexandria, and by the monasteries (monastery). The latter were Egypt's distinctive contribution to the development of Christianity and were particularly important as strongholds of native loyalty to the Monophysite Church. The origins of Antonian communities, named for the founding father of monasticism, St. Anthony of Egypt (Anthony of Egypt, Saint) (c. 251–356), lay in the desire of individuals to congregate about the person of a celebrated ascetic in a desert location, building their own cells, adding a church and a refectory, and raising towers and walls to enclose the unit. Other monasteries, called Pachomian—for Pachomius (Pachomius, Saint), the founder of cenobitic monasticism—were planned from the start as walled complexes with communal facilities. The provision of water cisterns, kitchens, bakeries, oil presses, workshops, stables, and cemeteries and the ownership and cultivation of land in the vicinity made these communities self-sufficient to a high degree, offering their residents peace and protection against the oppression of the tax collector and the brutality of the soldier. But it does not follow that they were divorced from contact with nearby towns and villages. Indeed, many monastics were important local figures, and many monastery churches were probably open to the local public for worship.

      The economic and social power of the Christian church in the Nile River valley and delta is the outstanding development of the 5th and 6th centuries. By the time of the Arab invasion, in the mid-7th century, the uncomplicated message of Islam might have seemed attractive and drawn attention to the political and religious rifts that successive and rival patriarchs of the Christian church had so violently created and exploited. But the advent of Arab rule did not suppress Christianity in Egypt. Some areas remained heavily Christian for several more centuries.

Alan K. Bowman

Additional Reading

From prehistory to the Second Intermediate Period
The most detailed presentation of Egyptian history, with full bibliographies arranged by subject, is the multivolume Cambridge Ancient History, though volumes 1 and 2 no longer reflect current knowledge. More recent overviews are presented in Ian Shaw (ed.), The Oxford History of Ancient Egypt (2003); and Nicolas Grimal, A History of Ancient Egypt (1992; originally published in French, 1988). A more anthropological perspective is found in Barry J. Kemp, Ancient Egypt: Anatomy of a Civilization, 2nd ed. (2003). Wolfgang Helck, Eberhard Otto, and Wolhart Westendorf (eds.), Lexikon der Ägyptologie (1975– ), is the basic reference work in Egyptology, of which 6 volumes had appeared by 1986 with an additional volume of corrections and indexes by Wolfgang Helck published in 1992. Michael A. Hoffman, Egypt Before the Pharaohs: The Prehistoric Foundations of Egyptian Civilization (1979, reissued 1984), and Béatrix Midant-Reynes, The Prehistory of Egypt from the First Egyptians to the First Pharaohs (2000; originally published in French, 1992) are comprehensive general works on prehistory; while Lech Krzyżaniak, Early Farming Cultures on the Lower Nile: The Predynastic Period in Egypt (1977), focuses on the transition to agriculture and on Lower Egypt. General studies include Cyril Aldred, The Egyptians, rev. ed. (1984); and John Ruffle, Heritage of the Pharaohs: An Introduction to Egyptian Archaeology (1977); as well as other works cited below under the specific periods on which they focus. General histories include B.G. Trigger et al., Ancient Egypt: A Social History (1983), containing four essays on the main periods, concentrating on relations with Africa and including valuable bibliographies; and Sir Alan Gardiner, Egypt of the Pharaohs (1961), a personal history, notable for the use made of ancient Egyptian texts. William W. Hallo and William Kelly Simpson, The Ancient Near East: A History (1971), is a reliable brief introduction; and Étienne Drioton and Jacques Vandier, L'Égypte: des origines à la conquête d'Alexandre, 4th ed. (1962, reprinted 1984), remains valuable for its critical discussions. A detailed discussion of various historical periods can be found in Toby A.H. Wilkinson, Early Dynastic Egypt (2001; originally published, 1999); Jean Vercoutter, L'Égypte et la vallée du Nil, Tome 1: des origines à la fin de l'Ancien Empire 12000–2000 av. J.C. (1992), and Claude Vandersleyen, L'Egypte et la vallée du Nil, Tome 2: de la fin de l'Ancien empire à la fin du Nouvel Empire (1995). John A. Wilson, The Burden of Egypt: An Interpretation of Ancient Egyptian Culture (1951, reprinted 1965), is a selective historical study. William C. Hayes, The Scepter of Egypt, 2 vol. (1953–59), is a detailed cultural history of Egypt to the end of the 20th dynasty, based on the collections in the Metropolitan Museum of Art, New York City. Wolfgang Helck, Geschichte des alten Ägypten (1968, reprinted 1981), is still the best general history; his Beziehungen Ägyptens zu Vorderasien im 3. und 2. Jahrtausend v. Chr., 2nd ed. (1971), is the fundamental work on foreign relations, and his Wirtschaftsgeschichte des Alten Ägypten im 3. und 2. Jahrtausend vor Chr. (1975), covers institutions and economics. Rolf Krauss, Sothis- und Monddaten: Studien zur astronomischen und technischen Chronologie Altägyptens (1985), is a vital chronological study for the 2nd and 1st millennia BC; its dates are adopted in this article with minor variations. John Baines and Jaromír Málek, Atlas of Ancient Egypt (1980), is a concise, geographically oriented survey. Hermann Kees, Ancient Egypt: A Cultural Topography (1961, reprinted 1977; originally published in German, 2nd ed., 1958; 3rd German ed., 1977), studies a number of major sites in depth. Karl W. Butzer, Early Hydraulic Civilization in Egypt: A Study in Cultural Ecology (1976), is a useful discussion of geographic and environmental conditions and their relation to the development of ancient Egyptian civilization. Claude Vandersleyen et al., Das alte Ägypten (1975), is the most comprehensive survey of Egyptian art. W. Stevenson Smith, The Art and Architecture of Ancient Egypt, rev. ed., edited by William Kelly Simpson (1981), is an excellent general account; and for the Old Kingdom, Smith's History of Egyptian Sculpture and Painting in the Old Kingdom, 2nd ed. (1949), is still a fundamental source. Miriam Lichtheim, Ancient Egyptian Literature: A Book of Readings, 3 vol. (1973–80), offers an excellent collection of texts in translation, covering the Old, Middle, and New Kingdoms and the Late Period. A smaller selection of readings is available in William Kelly Simpson (ed.), The Literature of Ancient Egypt: An Anthology of Stories, Instructions, and Poetry, new ed. (1973); while James B. Pritchard (ed.), Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. (1969), contains a wide selection of Egyptian material in translation. Studies of administration include Klaus Baer, Rank and Title in the Old Kingdom (1960, reprinted 1974); to which Nigel Strudwick, The Administration of Egypt in the Old Kingdom: The Highest Titles and Their Holders (1985), adds a vast amount of detail. Wolfgang Helck, Zur Verwaltung des Mittleren und Neuen Reichs (1958), with a separately published index volume (1975), is the basic work on the succeeding periods.

From the New Kingdom to 332 BC
The rise of the New Kingdom is treated in Jürgen Von Beckerath, Untersuchungen zur politischen Geschichte der Zweiten Zwischenzeit in Ägypten (1964). Donald B. Redford, History and Chronology of the Eighteenth Dynasty of Egypt: Seven Studies (1967) and Joyce Tyldesley, Hatchepsut: The Female Pharaoh (1996) include a reevaluation of Hatshepsut. An informative account of the New Kingdom empire at its height is David O'Connor and Eric H. Cline (eds.), Amenhotep III: Perspectives on His Reign (1998). For the controversial Amarna period, Rolf Krauss, Das Ende der Amarnazeit: Beitr. zur Geschichte u. Chronologie d. Neuen Reiches (1978); and Donald B. Redford, Akhenaten, the Heretic King (1984), offer strongly contrasting interpretations. Cyril Aldred, Akhenaten, King of Egypt (1988), is a good collection of the overall evidence for the period, and inscriptions of the time are translated by William J. Murnane, Texts from the Amarna Period in Egypt (1995). For the Ramesside period, K.A. Kitchen, Pharaoh Triumphant: The Life and Times of Ramesses II King of Egypt (1982), sets its subject in context, presenting the New Kingdom in general as well as Ramses' own reign. Edward F. Wente, Late Ramesside Letters (1967), deals with material from the end of the same period. The major work on the economy at that time is J.J. Janssen, Commodity Prices from the Ramessid Period: An Economic Study of the Village of Necropolis Workmen at Thebes (1975). John Romer, Ancient Lives: Daily Life in Egypt of the Pharaohs (1984), presents the life of the same community. T.G.H. James, Pharaoh's People: Scenes from Life in Imperial Egypt (1984), is concerned with lifestyles of higher ranks of society in the same general period. K.A. Kitchen, The Third Intermediate Period in Egypt (1100–650 B.C.), 2nd rev. ed. (1986), is the basic work on the period. Hermann Kees, Das Priestertum im ägyptischen Staat, vom neuen Reich bis zur Spätzeit (1953), with an index volume, Indices und Nachträge (1958), is a comprehensive analysis of the Egyptian priesthoods. This fundamental institution of the Late Period is also valuably treated in Serge Sauneron, The Priests of Ancient Egypt (1960, reprinted 1980; originally published in French, 1957). The period from the Saite 26th dynasty until Alexander the Great is addressed in Friedrich K. Kienitz, Die politische Geschichte Ägyptens vom 7. bis 4. Jahrhundert vor der Zeitwende (1953), based on both Egyptian and classical sources. Alan B. Lloyd, Herodotus, Book II, 2 vol. (1975–76), contains much material on the Late Period.Peter F. Dorman

Hellenistic and Roman Egypt
Valuable analyses of the period in general include Harold I. Bell, Egypt, from Alexander the Great to the Arab Conquest: A Study in the Diffusion and Decay of Hellenism (1948, reprinted 1980); Alan K. Bowman, Egypt After the Pharaohs, 332 B.C.–A.D. 642: From Alexander to the Arab Conquest (1986); and Roger S. Bagnall, Egypt in Late Antiquity (1993). The basic general works on the papyri are L. Mitteis and U. Wilcken, Grundzüge und Chrestomathie der Papyruskunde, 2 vol. in 4 (1912, reprinted 1963); and E.G. Turner, Greek Papyri: An Introduction (1968, reissued 1980), with its illustrated companion, Greek Manuscripts of the Ancient World (1971).Ptolemaic Egypt is treated in Dorothy J. Crawford, Kerkeosiris: An Egyptian Village in the Ptolemaic Period (1971); P.M. Fraser, Ptolemaic Alexandria, 3 vol. (1972); J. Grafton Milne, A History of Egypt Under Roman Rule, 3rd rev. ed. (1924); Orsolina Montevecchi, La papirologia (1973); Alan E. Samuel, From Athens to Alexandria: Hellenism and Social Goals in Ptolemaic Egypt (1983); Naphtali Lewis, Greeks in Ptolemaic Egypt: Case Studies in the Social History of the Hellenistic World (1986); E.E. Rice, The Grand Procession of Ptolemy Philadelphus (1983); M. Rostovtzeff, The Social & Economic History of the Hellenistic World, 3 vol. (1941, reprinted with corrections 1972); Sarah B. Pomeroy, Women in Hellenistic Egypt: From Alexander to Cleopatra (1984); Dorothy J. Thompson, Memphis Under the Ptolemies (1988); and Günther Hölbl, History of the Ptolemaic Empire (2001; originally published in German, 1994).Roman Egypt is the focus of A.C. Johnson, Roman Egypt to the Reign of Diocletian, vol. 2 in Tenney Frank (ed.), An Economic Survey of Ancient Rome, 6 vol. (1933–40, reprinted 1975); A.H.M. Jones, The Cities of the Eastern Roman Provinces, 2nd ed. (1971, reprinted 1983); and Naphtali Lewis, Life in Egypt Under Roman Rule (1983). Studies of Byzantine Egypt include Alfred J. Butler, The Arab Conquest of Egypt and the Last Thirty Years of the Roman Dominion, 2nd ed., revised by P.M. Fraser (1978); Edward Rochie Hardy, The Large Estates of Byzantine Egypt (1931, reprinted 1968), and Christian Egypt: Church and People: Christianity and Nationalism in the Patriarchate of Alexandria (1952); Allan Chester Johnson and Louis C. West, Byzantine Egypt: Economic Studies (1949, reprinted 1967); and Colin H. Roberts, Manuscript, Society, and Belief in Early Christian Egypt (1979).Alan K. Bowman

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