Tag Archives: egyptian art

Reading the Egyptian Art (I).


Egyptian art had a magical-functional purpose and did not take into consideration the figure of the spectator.

For that reason, we cannot consider Egyptian art from just an aesthetic empiricism. Which makes art feel in a subjective way through sensations.

We must read the Egyptian Art from the technical realization, but also from its ideological-religious motivation, a motivation of a social group that gives the work a collective nature.

Egyptian Art is Objects and Texts.

In ancient Egypt written language and figurative language go together. Usually the images reach where the texts do not arrive and vice versa. For that reason, Objects in Egyptian art must be “read”, as if they were manuscripts or inscriptions.

The art of ancient Egypt is neither as transparent nor as natural as it seems at first sight. Egyptian Art is a figurative art that does not always present evidence and whose images often contain codified information.

Statue of Ramses II from Tanis.

We have a good example in a statue of Ramses II, from Tanis and now in the Cairo Museum At first glance, it is an image of Ramses II child protected by the figure of the god Huron.

However, this, which is pure iconography, has an iconology that turns this statue into a true cryptogram in three dimensions.

Ramses II from Tanis. Ancient Egypt

Ramses II from Tanis. Cairo Museum. Photo: Panoramio

Reading literally every part of this sculpture, we get the following:

• The solar disk that appears on the head of Ramses is “Ra” in Ancient Egyptian.

• The image of Ramses is that of a child and follows the protocol of the infantile effigies: the finger of the right hand to the mouth. We should read this part of the statue as “mes”, which means “child” in Egyptian.

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The Purpose of Art in Ancient Egypt. II


The image in Ancient Egypt had a power in itself.

Why? Because in addition to evoking a reality, they made it arise. In Ancient Egypt everything that was depicted was also happening.

The Power of Scenes on Walls.

The mural scenes that we observe in the mastabas of the Old Kingdom depict very realistically scenes of daily life. However, they did not consist in the memory of an earthly world that the deceased wanted to take to the Hereafter. In the belief of Ancient Egypt those scenes were moments and situations that happened perpetually.

Making Bread. Mastaba of Ty in Saqqara. V Dynasty. Photo Mª Rosa Valdesogo. Ancient Egypt

Making Bread. Mastaba of Ty in Saqqara. V Dynasty. Photo: Mª Rosa Valdesogo.

The depictions of bread manufacture or agricultural and livestock activities provided food for the dead eternally. The iconographic environment surrounding the deceased was an ideal reality in which he would live forever and which was in his best interest.

In the same way, the ancient Egyptian reliefs that invaded the walls and columns of the temples (whether funerary or state) immortalized the rituals that took place in them. It was the way to make the rite always happen.

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The Purpose of Art in Ancient Egypt. I.


The physical space in which an ancient Egyptian plastic production is located is essential to analyse it.

Reliefs, paintings and statues of ancient Egypt we know come mainly from temples and / or tombs, that is, from sacred spaces impregnated with spirituality.

Serdab with the statue of Ti. Mastaba of Ti in Saqqara. VI Dynasty. Photo Mª Rosa Valdesogo. Ancient Egypt.

Serdab with the statue of Ti. Mastaba of Ti in Saqqara. VI Dynasty. Photo: Mª Rosa Valdesogo.

The art of Ancient Egypt was not “contemplated”.

The tombs were houses of eternity that remained closed in perpetuity (except for receiving the funerary cult) and the temples were sacred constructions to which only the royal house and the priesthood had access. Therefore, the mural scenes and sculptures of Ancient Egypt were not conceived for being contemplated.

Egyptian artists did not think of a spectator,..

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Sex in Egyptian Art: the Stele of Sebekaa.


Egyptian art can hide very important information in small pieces.

That is the case of the stele of Sebekaa in British Museum.

Stele of Sebekaa from Thebes. XI Dynasty. Ancient Egypt. British Museum

Stele of Sebekaa from Thebes. XI Dynasty. Photo: British Museum.

This piece of ancient Egyptian art dates from XI Dynasty and it was found in Thebes. In just a space of 70 cm x 60 cm (aprox.) the Egyptian artist could include a number of typical scenes which dominated the corpus of funerary Egyptian art.

Although the whole composition does not have a narrative logic, the greater part of the activities can be identified: butchery, bakery, offerings…

Stele of Sebekaa from Thebes. XI Dynasty. British Museum. Ancient Egypt. On the left a detail of the image of the dead being embraced by a smaller human figure

On the left a detail of the image of the dead being embraced by a smaller human figure.

At the left of the middle register there is an isolated scene, which was not too usual in ancient Egypain art: the dead lies on his bier and he is embraced by a smaller figure. According to the information from the British Museum’s website: The man on the bed is probably the deceased, and the figure on top of him might be one of a variety of goddesses, such as Isis, Nephthys and Nut, who embrace him. Whether there are any sexual connotations in this scene is uncertain”.

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The Dead: An Observer in the Egyptian Art.


Perspective in Egyptian art was special. For us, perspective is the representation on a flat surface of reality how it is seen by human eye. That means that observer is an important element when the artists paints or draw something.

Coffin of Khonsu. XIX Dynasty. From Deir el-Medina. Ancient Egypt.

Coffin of Khonsu. XIX Dynasty. From Deir el-Medina. Photo: Metropolitan Museum of Art of New York.

In Egyptian art the artists had to represent reality, not how it was seen, but how it was.  The Egyptian artisan did not think about depth or vanishing point when drawing, because ancient Egyptian art was not made for being contemplated, but it had a religious purpose.

However in some moment Egyptian art kept in mind the observer’s concept. When the anthropoid coffin appeared in Ancient Egypt, a new surface, with a new shape had to be decorated. This new object offered to the Egyptian artist different spaces for the iconography in the same object.

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Hair in Egyptian Art for Respect and Reverence in Women.


Egyptian artisans of the New Kingdom used hair in their drawings for expressing body movements (dance, body bow…).

This technique, adopted from the way of drawing the professional mourners, was applied to the masculine figures in a respectful attitude. The front lock of hair forwards helped the Egyptian artist to represent the respectful bow in front of deities.

Later on, we find that this same practice was applied also to some femenine figures.

In the Papyrus of Anhai, which dates from XX Dynasty, the dead women was represented  also bending her body to the goods, but her whole mane of hair is shaken forwards. The gesture remembers the one of the mourners covering their faces with their hair.

Papyrus of Anahi. the dead woman with her hair forwards and bending her body as a sign of respect. XX Dynasty. Ancient Egypt . British Museum.

Papyrus of Anahi. the dead woman with her hair forwards and bending her body as a sign of respect. XX Dynasty. Photo: British Museum.

Obviously we are not facing here a mourning rite. The Egyptian artist took the tachnique from the mourning scenes and this way he could stress the gesture of respect of the dead women in front of the goods.

The point here is to see how this practice of the whole mane of hair forwards is applied in Egyptian art to a female figure. While for the dead men the front lock of hair was enough for stressing the respectful attitude. The idea that comes to our mind is that the hair forwards covering the face was in Egyptian art just a female gesture.

Book of the Dead of Henuttawy. XXI Dynasty. Ancient Egypt. British Museum

Book of the Dead of Henuttawy. XXI Dynasty. Photo: British Museum

The Book of the Dead of Henuttawy dates also from XXI Dynasty and shows Henuttawy adoring the rising sun . In this case the body gesture is not just respect, but reverence. She is completely on earth, kneeling and facing the ground, while many locks of hair are falling in front of her head. Here the Egyptian artist utilised this femenine resource of the disheveled hair falling forwards for stressing the reverential attitude of the woman.

Summin up, Egyptian artists used the hair for representing the mourning gestures of women in funerals. This technique was later also adopted in Egyptian art from the New kingdom to express some quotidian body movements (playing music, dancing, bending) and some attitudes related to them (respect and reverence).

 

 

Hair in Egyptian Art for Expressing Respect.


Hair became in Ancient Egypt a resource for expressing things.

The bending hair was used in Ancient Egypt art for drawing body movements.

As some movements were related in ancient egyptian belief to some attitudes, hair was also used for expressing those attitudes. We are referring concretly to “respect”.

The gesture of bending the body forwards was utilised by artists of Ancient Egypt for expressing the respect in front of kings and deities. And the hair forwards became a resource of stressing this gesture of veneration.

Papyrus of Ani. The couple in front of the final judgment. XIX Dynasty. British Museum. Ancient Egypt

Papyrus of Ani. The couple in front of the final judgment. XIX Dynasty. Photo: British Museum.

One good example is the Papyrus of Ani (XIX Dynasty) in the Brisith Museum. In it  we can see the couple bended when coming in front of the final judgment. Ani’s wife appears with her hair slightly forwards, this way the Egyptyian artists emphasized her body movement.

Papyrus of Ani. Ani greeting the Ennead. XIX Dynasty. British Museum. Ancient Egypt

Papyrus of Ani. Ani greeting the Ennead. XIX Dynasty. Photo: British Museum.

This was exagerated in the same papyrus when, after passing the judgment, Ani gets into paradise and greets the gods. In this case Ani is represented with a front lock of hair forwards; the artist stressed the meaning of bending the body as a signof respect.

The papyrus of Ramose (XIX Dynasty) in the Fitzwilliam Museum of Cambridge is too damage, but we can guess the same scene as in the former one. Ramose’s body is greeting the gods, while his body is bended and a front black lock of hair can be discerned.

Book of the Dead (Papyrus of Ramose). Ramose seems to show his front lock of hair. Fitzwilliam Museum. Cambridge. Ancient Egypt.

Book of the Dead (Papyrus of Ramose). Ramose seems to show his front lock of hair. XIX Dynasty. Photo: Fitzwilliam Museum. Cambridge.

Although these examples all date from XIX Dyansty, next week we will see that it was not trendy just at that time,

Hair: a Resource in Ancient Egypt Art for Expressing Movement.


XVIII Dynasty tombs located in Luxor are especially rich in small details, some of them escaping easily from our sight, which give much information about Ancient Egypt.

This is the case of an image in the scene of the banquet in the tomb of Rekhmire (I have to express my gratitude to Dagmar Krejci, who called my attention on it).

Banquet in Rekhmire's tomb.Ancient Egypt. Egyptian Art

Banquet in Rekhmire’s tomb in Gourna. XVIII Dynasty. Photo: Mª Rosa Valdesogo

The whole scene shows many women during the Egyptian banquet being assisted by young girls. These servants are pouring drinks, offering floral necklaces and playing music. The Egyptian artist expressed the youth of those girls by means of their hairstyle, made by lateral fine plaits and a thicker back lock.

musician girls in Rekhmire's tomb. Ancient Egypt

Musician girl playing the long neck lute. Tomb of Rekhmire in Gourna. XVIII Dynasty. Photo courtesy: Dagmar Krejci.

We want to focus on one girl playing a long neck lute, whose hair covers her face. About this girl Dagmar Krejci and Peter Zamarovsky, from Czech Republic, already wrote something, paying especial attention to the lute she is playing.

What about her hair? Watching carefully, we realize that her hairstyle is the same one as her fellows’, with the lateral plaits and the back lock. However her face is covered by the plaits, while the black stroke in her front seems to be her back lock, which is now onwards. Why?

The answer could be in her gesture. This girls is slightly bended forwards for playing the lute. Maybe the Egyptian artist tried to find a way of expressing this position drawing her hair forwards.

However, some other girls in this same scene appear also bended, in many cases with a real nod, and their hairstyle has no changes. Then, which is the difference with our lute player?

We need to consider two things: 1) the long neck of the lute based on the ground and 2) the fact that she is playing while standing. Maybe for playing with this posture she needed to move and this movement was expressed by the Egyptian artist with the change in her hairstyle. So, she was not just playing, but also moving.

Rishi coffin. Right side with the funerary procession. On the left a common mourner shaking hair forwards. XVII-XVIII Dynasty. Thebes. Funerary ceremony in Ancient Egypt.

Rishi coffin. Right side with the funerary procession. On the left a common mourner shaking hair forwards. XVII-XVIII Dynasty. Thebes. Photo: www.metmuseum.org

The movement expressed by means of the hair forwards is not new for us. We have seen all over this blog that it was a resource in Egyptian art for depicting the movement of the Egyptian mourners. On the other hand, in Rekhmire’s tomb there are many new artistic solutions for expressing different things: the girl turning her back, the lateral perspective of the shoulders, the body spinning around, the dynamism of some workers…

Man spinning his body around. Tomb of Rekhmire. Ancient Egypt. Egyptian Art

Man spinning his body around. Tomb of Rekhmire in Gourna. XVIII Dynasty. Photo: Mª Rosa Valdesogo

Girl turning her back. Tomb of Rekhmire. Ancient Egypt. Egyptian Art

Girl turning her back. Tomb of Rekhmire in Gourna. XVIII Dynasty. Photo: Mª Rosa Valdesogo

The XVIII Dynasty was a moment of news in Egyptian art and the young lute player in the tomb of Rekhmire could be a sign of it. The Egyptian artist manipulating her hairstyle, tried to express as real as he could what the young girl was exactly doing: moving herself while playing the lute.

The Ancient Egypt burial and rebirth “narrated” in a fragment of a coffin.


Today I would like just to stress the importance of watching well the pieces in museums all over the world for knowing better Ancient Egypt.

Usually people focus on travelling to Egypt or on watching those big pieces in great museums. It is obviously necessary (if not essential) both. But we cannot undersatimate less famous museums and pieces, which also show us so much about Ancient Egypt culture.

Mourning scene in a fragment of a coffin. V century BC. Ancient Egypt. Museum of Budapest

Fragment of a coffin. V Century BC. Museum of Fine Arts in Budapest.

This is the case of this fragment of a Egyptian coffin dating from the Late Period in the Museum of Fine Arts of Budapest. Apparently the images here are the usual funerary images we can find in some other formats for Ancient Egypt art (walls, stelae…). And it fact, they are. But, we are facing different scenes in the same surface. The point is: are they independent? or Are they conected and telling a sequence?

Probably many “western” visitors looking at that piece would watch it from top to down. So, first the scarab, second the winged goddess Maat, then the mummy with Anubis and the two mourners Isis and Nephtys, and finally the mummy on the boat. In that order, there is no sequence at all.

However, the decoration is on a sacred surface, on a funerary surface, and had to have a funerary meaning. Because in Ancient Egypt belief, the art had a practical purpose. In this case, and taking into consideration that these images belonged to an Egyptian cadaver, they had to be there related of the resurrection of the mummy.

Mourning scene in a fragment of a coffin. V century BC. Ancient Egypt. Museum of Budapest

The corpse neing transported to the necropolis.

Firstly the corpse was transported to the necropolis and he/she had to to cross the Nile, and that is what the Egyptian artists drew at the bottom of the piece.

Restoring rites. Anubis emblaming the corpse and Isis and Nephtys at both ends making the mourning rite. Ancient Egypt

Restoring rites. Anubis emblaming the corpse and Isis and Nephtys at both ends making the mourning rite.

Once in the necropolis took place the restoring rites for giving back the life to the death. That is, Anubis embalming the mummy and the two professional mourners in the role of Isis and Nephtys making the mourning rite for giving back the vital faculties to the body.

The winged goddess Maat, and the scarab with the solar disk. Ancient Egypt.

The winged goddess Maat, Egyptian goddess of order, truth and righteousness; and the scarab with the solar disk, Egyptian icon of rebirth.

Afterwards the dead entered in the Hereafter, but before being accepted there he/she had to overcome the final judgment (psicostasia). Here the dead had to show that on earth he/she had behaved following the Maat’s rules, that is correctly, since she (here the winged goddess) was the goddess of order and righteousness.

Once it was proven that he/she had been righteous, he/she could enter into the Heaven. The final resurrection was a fact. The scarab with the solar disk is a typical Egyptian icon of rebirth.

Summing up, this fragment of coffin should be “read” from bottom (funeral) to top (resurrection); only like that the two middle registers have a meaning: the restoring rites and the final judgment.

Let’s  watch at Ancient Egypt art with an Ancient Egypt logic.

 

 

 

An Egyptian Ostracon with a Disheveled Mourner.


Funerals of Ancient Egypt are usually known thanks to funerary scenes from the tomb walls. However, small objects can also give a very useful information.

Ostracon with funerary scene. New Kingdom. Manchester Museum. Ancient Egypt

Ostracon with funerary scene. New Kingdom. Manchester Museum.

That is the case of a limestone ostracon from Thebes and in the Manchester Museum (Acc. no. 5886), which dates from the New Kingdom. An Egyptian artist drew on it an ink sketch with a scene of a funeral.

The scene represents an Egyptian burial (there is a post written by Campbell Price in the blog ofthe Manchester Museum). The plan of the tomb is seen from a bird’s-eye view, while the members of the funerary team and the coffin are shown from a front view (the combination of different visual plans was normal in Egyptian art).

Ostracon with funerary scene. Detail of common mourners. New Kingdom. Manchester Museum. Ancient Egypt.

Ostracon with funerary scene. Detail of the common mourners. New Kingdom. Manchester Museum.

Outside the tomb a group of mourners are standing while weeping and a priest is with them burning incense and pouring water. Although it is not too clear, it seems that the artist pretended to draw one of these women with a lock of hair falling in front of her face. It should be pointed out that, while the three others appear with her raised arms, the mourner with the hair falling on her face has her arms hanging down.

Why? Egyptian artists had several ways of representing the lament: tears droping on the face, raised arms, arms crossing on the chest, hands covering the face, hands over the head, hair falling forwards, hair covering the face…Probably the artist who drew this sketch chose to represent three common mourners with raised arms and another one with hair falling on her face.

Common Mourners in the tomb of Rekhmire. Ancient Egypt.

Common Mourners in the tomb of Rekhmire. Photo: Mª Rosa Valdesogo Martín.

In fact, a very similar solution found the Egyptian artist  in the tomb of Rekhmire (TT100), where some mourners are kneeling with their hands on their head, some others are standing with crossed arms on their chests and another one stands also with crossed arms but with the mane of hair covering her face.

Relief from the tomb of Amenemhat (TT 82)

Painting from the tomb of Amenemhat (TT 82)

Also in the tomb of Amenemhat (TT82) we can see a group pf common mourners among who, some raise their arms, some cover their faces with their hands and two make the nwn gesture of shaking hair forwards. With them a priests holds an incense burner and a purifying water vessel. The same scene as we can see in the ostracon of the Manchester Museum.

The scene of this ostracon could be considered as an schematic way (or an “ostracon version”) of the nwn gesture made by a common mourner.