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They were meeting potential husbands through family connections but often they would have to decide whether to marry them after a one-hour meeting. A cousin, Saleh says, went through 10 years of this without finding anyone to settle down with. Saleh, 32, wanted to find a better matchmaking method. So he and three other entrepreneurs came up with Harmonica, a dating app he says meets the specific needs of Arab users — and gives people more than an hour to decide their future.
Online dating is an emerging business in Egypt, where arranged marriages are common and meeting a potential life partner without family input is discouraged in mainstream culture. Informal dating often happens discreetly.
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Egyptian life and death
The Met collection of ancient Egyptian art consists of approximately 26, objects of artistic, historical, and cultural importance, dating from the Paleolithic to the Roman period ca. More than half of the collection is derived from the Museum’s thirty-five years of archaeological work in Egypt, initiated in in response to increasing Western interest in the culture of ancient Egypt. The Department of Egyptian Art was established in to oversee the Museum’s already sizable collection of art from ancient Egypt.
The collection had been growing since thanks to individual gifts from benefactors and acquisition of private collections such as the Drexel Collection in , the Farman Collection in , and the Ward Collection in , as well as through yearly subscriptions, from onward, to the Egypt Exploration Fund, a British organization that conducted archaeological excavations in Egypt and donated a share of its finds to subscribing institutions. Also in , the Museum’s Board of Trustees voted to establish an Egyptian Expedition to conduct archaeological excavations at several sites along the Nile.
Instrumental in this decision was J.
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. He gives offerings to the gods and mortuary offerings to the spirits [the blessed dead].
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 Bible. This term for palace was used increasingly from about bce 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 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.
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The ancient Egyptian calendar – a civil calendar – was a solar calendar with a day year. than at Alexandria, a difference which causes Rolf Krauss to propose dating much of Egyptian history decades later than the present consensus.
Glass was highly valued across the Roman Empire, particularly a colorless, transparent version that resembled rock crystal. But the source of this coveted material — known as Alexandrian glass — has long remained a mystery. Now, by studying trace quantities of the element hafnium within the glass, researchers have shown that this prized commodity really did originate in ancient Egypt.
It was during the time of the Roman Empire that drinks and food were served in glass vessels for the first time on a large scale, said Patrick Degryse, an archaeometrist at KU Leuven in Belgium, who was not involved in the new study. Glass was also used in windows and mosaics. All that glass had to come from somewhere. Between the first and ninth centuries A. The enormous slabs of glass they created tipped the scales at up to nearly 20 tons. That glass was then broken up and distributed to glass workshops, where it was remelted and shaped into final products.
But what many people really wanted was colorless glass, so glassmakers experimented with adding different elements to their batches.
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Radiocarbon and other scientific dating of samples from Egyptian sites have not improved on, or convincingly contested, computed dates. More-recent work on.
The Egyptians cultivated plants for their oils and used them extensively in their religion, in cosmetics as well as for medicinal purposes. Aromatic essence and resins were also used in the embalming process. Around the same time, China and India were exploring herbs and aromatic plants too, which would become an integral part of the Indian Ayurvedic medical system. The wisdom of the Egyptians was absorbed by the ancient Greeks: the most well-known physician of that time, Hippocrates c.
The Dark Ages, which came about after the fall of the Roman Empire, heralded a time of great religious oppression. The Church, since it considered bathing a sin, encouraged people to use aromatics to cover the stench — luckily, most of these plants turned out to have anti-bacterial and anti-pesticide properties as well!
But apart from this, the holistic teachings of Hippocrates were all but forgotten. It was not until the Renaissance period that aromatherapy found favour again, and there was a swing back to the wisdom of folk medicine. He was not a believer in the natural health movement but was interested in the properties essential oils exhibited. In he burnt his hand badly in his laboratory, and being the first compound available, he treated his hand with pure undiluted lavender oil.
This not only immediately eased the pain, but helped heal the hand without any sign of infection or scarring.