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UCLA Encyclopedia of Egyptology

UEE: open version

Egyptology has as its object of study the history, practices, and conceptual categories of a culture that was remarkably prolific in terms of written texts, art, architecture, and other forms of material culture. The knowledge of Egyptologists, archaeologists, linguists, geologists, and all other professionals who are involved in research related to Ancient Egypt reflect the interdisciplinary approach that is needed to make sense of such a wealth of information. The peer-reviewed articles of the UEE are written by the world's leading scholars.

In the coming decade we will continue to build the content of the UEE, while a separate web site, the UEE Full Version, will be available starting in 2010. The full version will have enhanced searches, such as a map-search functionality, alphabetical and subject browsing, in-text links, explanations of terminology for non-professionals, an image archive, and Virtual Reality reconstructions. In addition, a Data-Access Level is under development, which links articles with the results of original research. Information on the development of the UEE Full Version can be found at http://www.uee.ucla.edu.

Cover page of Gender-Based Violence

Gender-Based Violence

(2021)

Gender and violence intersected in ancient Egypt in many ways. In general, the ancient Egyptian gender system privileged men and the masculine. Exceptions to this were status dependent. Gendered patterns of violence are evident in cases of mistreatment of women through beating and rape. War-related royal texts used gendered language to frame enemies as feminine and place them lower on the hierarchy vis-à-vis the pharaoh. Enemies were also feminized in visual representations such as temple reliefs. The symbolic violence of gendered language also served to establish indigenous gender hierarchies. Although there is evidence that some Egyptian queens and female rulers organized military operations, there is no evidence for the participation of women in war. In contrast, some goddesses had a strong affiliation with war and violence and were frequently associated with the pharaoh in this regard.

Cover page of British Egyptology (1882-1914)

British Egyptology (1882-1914)

(2021)

The period from 1882 – 1914 has been called the “Golden Age” of Egyptology, but that term is problematic in light of the fact that it was a Golden Age only for Europeans and Americans. In Britain, the founding in 1882 of the Egypt Exploration Fund (EEF, now Egypt Exploration Society [EES]) and the beginning of the Great War in 1914 bookend this tumultuous period of Egyptology. During this period, political, religious, economic, and institutional structures impacted the intellectual development of British Egyptology as practiced both in Britain and in Egypt. The establishment of Egyptology as a university-taught subject was crucial to the field. By 1904, the signing of the Entente Cordiale between France and Britain meant that France recognized diplomatically that Britain occupied Egypt. In turn, the French had control over the direction of the Antiquities Service; however, that service was ultimately under the control of the British.

Cover page of Non-Royal Self-Presentation

Non-Royal Self-Presentation

(2021)

In ancient Egypt the primary intention of creating textual self-presentations—or self-portraiture in words, similar to that in paintings, statuary, and reliefs—was to present the explicit characteristics of protagonists in a corresponding fashion, introducing their values and effectiveness to live and rejoice in immortality, both in the afterlife and in the consciousness and thoughts of Egypt’s subsequent generations. The practice of self-presentation was rooted in Egyptian literature from at least the Third Dynasty, and through the course of dynastic history, it differed in aspect, composition, and theme. Self-presentations show the lives of the elites, vividly portraying their beliefs, culture, and expectations for the afterlife. The relationship between royalty and nobility in self-presentations is alluring and informative and compels us to envision the times and the contingencies in which they were created. These texts also make explicit their owners’ wish to be remembered—not forgotten—after death. The presentation of the non-royal self in ancient Egypt represents a window into its culture and historical periods.

Cover page of Meroe and Egypt

Meroe and Egypt

(2021)

The Meroitic Period, which lasted from the third century BCE to around the mid-fourth century CE, comprises the second of two phases of Kushite empire in the territory of what is today Sudan, the first phase comprising the Napatan era (c. 655 – 300 BCE). While Meroitic culture reflects both Napatan influence and that of periods of Egyptian colonization (during Egypt’s New Kingdom, c. 1550 – 1070 BCE), it is characterized by the emergence of indigenous cultural elements. These include an indigenous script as well as ideological features such as concepts of kingship, burial customs, and the introduction of indigenous deities into the old Egypto-centric pantheon. Meroitic rulers were buried in cemeteries in the regions of (Gebel) Barkal and Meroe. The shift of burial grounds from the vicinity of Barkal to Meroe has led scholars to designate the period and culture as “Meroitic.” There was, however, no cultural break with former times, but rather a continuation and development of prevailing cultural features with the addition of new elements. Special focus is laid on the border area between Ptolemaic and, later, Roman Egypt and the Meroitic Empire, in which both power structures had interests. The politics of both states in Lower Nubia—today territory held by Egypt and Sudan—were of varied intensity during the c. 650 years of the Meroitic Period. Documentation of Meroitic history is hindered by our as yet insufficient understanding of Meroitic texts and thus relies heavily on archaeological data and the factual remains of art and architecture. In general, our knowledge is uneven: some periods are well documented, while for others we have little to no information.

Cover page of UEE best wishes for 2021

UEE best wishes for 2021

(2020)

Editors and Staff of the UEE wish you a happy, healthy and productive 2021

Cover page of Egyptian Among Neighboring African Languages

Egyptian Among Neighboring African Languages

(2020)

Northeast Africa is dominated by two linguistic macrofamilies, Afroasiatic, with its constituent branches of Egyptian, Semitic, Berber, Cushitic, Chadic, and Omotic, and the Nilo-Saharan languages, with the most relevant phylum being the Eastern Sudanic branch spread across the Sahel and East Africa. On present research, there is evidence for contact between ancient Egyptian and ancient Berber, Cushitic, and Eastern Sudanic languages, with possibilities of contact with Ethiosemitic languages (the Semitic languages of Ethiopia and Eritrea). Evidence of Egypt’s contact with neighboring peoples in Northeast Africa is well established from the archaeological record and historical texts, especially along the Middle Nile (Nubia). The use of linguistic material, including loanwords and foreign names, for reconstructing ancient phases of contact between Egyptians and neighboring peoples is a relatively “untapped” source. The lexical data demonstrates a great familiarity and exchange between Egyptian and neighboring languages, which, in many cases, can be attributed to specific historical phases of contact through trade, expeditionary ventures, or conflict. Impediments remain in reconstructing the ancient “linguistic map” of neighboring Africa and our reliance on modern dictionaries of African languages for identifying ancient loanwords. Despite this, the stock of foreign words in the Egyptian lexicon is incredibly important for piecing together this “map.” In many cases, the ancient Egyptian lexicon contains the earliest data for foreign languages like Meroitic, Beja, or Berber.

Cover page of Amarna: Private and Royal Tombs

Amarna: Private and Royal Tombs

(2020)

The monumental rock-cut tombs of Tell el-Amarna were constructed for members of the elite and for Pharaoh Akhenaten with his family. These monuments are reckoned to be a main source for studying the religion of the so-called “Amarna Period”, their walls bearing for example the widely known “hymns to the Aten”. All tombs are located on the east bank of the Nile, the private tombs in the limestone cliffs and foothills surrounding the city of Akhetaten to the east. Their outline encompasses one to three rooms furnished with columns, statues and reliefs. The burial was foreseen underneath those rooms, following a sloping passage or a shaft. The royal tombs were constructed in remote wadis behind the cliffs, their main axes being sloping passages themselves. The rooms for the burial of the royal family were decorated with relief, too, but special architectural features are limited to pillars. Due to the comparatively short period of occupation of the city, most of the tomb structures have not been completed and not been used for burial.

Cover page of German Egyptology (1882-1914)

German Egyptology (1882-1914)

(2020)

The period from 1882 to 1914 has been termed the “Golden Age” of Egyptology. Under Adolf Erman, the successor of Carl Richard Lepsius, one of Egyptology’s “founding fathers,” who had died in 1884, Egyptology experienced the inauguration of the Ancient Egyptian Dictionary Project in 1897 and the founding of the German Oriental Society in 1898. Erman’s successful effort to send Ludwig Borchardt to Egypt in 1895 was the prelude to a permanent presence of German Egyptology in Egypt. The implementation in 1898 of an international project to create the Catalogue Général (CG) was followed by Borchardt’s appointment as scholarly attaché at the German Consulate General in Cairo in 1899, the construction of “German House” in Western Thebes in 1904, the establishment of the Imperial German Institute in Cairo between 1906 and 1907, and the initiation of a program of excavations and research in Egypt. In 1912 the painted bust of Queen Nefertiti was discovered. During the same decades, the Zeitschrift für Ägyptische Sprache und Altertumskunde (ZÄS), under Erman’s editorship, remained the single most prestigious journal for matters Egyptological. The far-reaching and long-term influence of the “École de Berlin” (Berlin School), headed by Adolf Erman, is a hallmark of the era.

Cover page of Napatan Period

Napatan Period

(2020)

The centuries that followed the 25th Dynasty in Nubia witnessed significant changes in the way the kingdom of Kush related to the outside world: an Assyrian invasion had expelled the Kushite kings from the Egyptian throne, and the geographical focus of Kushite royal activity then gradually shifted southward. This period has also received less scholarly attention than the 25th Dynasty that preceded it—in part because of the difficulties posed by the evidence, but also because of modern influences on the interpretation of ancient history. The surviving texts, art, architecture, and other material culture from the Napatan period are generous sources of information, but each body of evidence shows little connection to the others. In addition, most of the evidence for the period was first discovered in the late nineteenth century and early twentieth century CE, when Sudan was under foreign domination, leading some of the earliest modern interpreters to depict the Nubian region as an isolated backwater during antiquity. During the second half of the twentieth century and the first two decades of the twenty-first century, more recent research has offered alternative interpretations of the Napatan period’s foreign relations, domestic statecraft, and chronology.

Cover page of Emotions

Emotions

(2020)

Emotions have been extensively studied across disciplines, but are best defined within specific cultural contexts. In ancient Egypt, they are presented both as visceral experiences that may be “contained” within or transmitted from the heart or stomach, and as socially constructed strands of personhood. Emotions manifest in gestures, postures, and, to a lesser extent, facial expressions in Egyptian art; the presence or absence of their markers in humans may be connected to decorum and status. Animals are used both in art and script to represent emotional states. Various expressive terms exist to describe emotions linguistically, many of them compounds involving the heart, and emotional states are described in diverse genres of texts throughout time, particularly in New Kingdom love poetry. This discussion presents an overview of how emotions have been identified and studied in ancient Egypt and suggests possible future avenues and domains for research.