"wikimapia" "mapquest" by coordinates

"touregypt" "Natural Protectorates Photos "

"National Parks Map" "Egypt map" "Egypt-satellite-image, highways & Governorates"

"Egyptian_National_Railways" "egyptrail stations" "Train travel in Egypt" "timetable"

"Visa ATM" "Bus Schedules / timetables to and from major tourist towns in Egypt:" "Hurghada/Sharm/Hurghada ferry" "egyptianstudents/learnarabic"

TEED

title="Otsi võrgust!"
  1. "Niiluse delta" läände
    1. "بورسعيد" "Bur Sa'id" "Por Saeed" "Port Said" raudtee sõlm, Governorate There are numerous old houses with grand balconies on all floors, giving the city a distinctive look. It's twin city is "Port Fouad" on the eastern side of the canal connected by free ferries running all through the day. Hotel National = an interisting old building by the canal side at Port Said
      1. "Ashtum El Gamil" Protectorate
      2. Tel "Felosiyia"= "Pelusium" Pharonic Fort, "Strasini" 600s AD Justinian's Fort, !! Tell el "Farama" = "Farma" 640 AD Arabic citadel.
      3. "بحيرة المنزلة" = "Manzaleh" = "Manzala" salt water lake, near Port Said: huge numbers of wintering waterbirds
    2. "دمياط‎" = "Thamiates" = "Domyat" = "Dumyat" = "Damiata" = "Damietta" Old Damietta city wall & Fortifications.
      1. "Ezzbet El-Borg" Defensive tower
      2. "Urabi" Fort
      3. Coptic monastery of Saint "Damiana"= "Dimyana"= "Damyana"= "Damyanah"= "Demiana" the founder of female monastic life.
    3. "المنصورة" = "Mansura" raudteejaam, Dakahlia pealinn Many of the older and best established shops and businesses around the city still bear their original Greek names.
      1. Visitors are still shown a small house near the Mosque of El "Muwafiq" which is said to be Louis IX's prison, and a spot near the point where the Bahr el-Sughayyar branches off the Nile is reputed to be the site of the A hazy day view of the Nile branch at Mansura Crusaders' camp.
      2. 6mi/10km southeast of El-Mansura, at the village of El "Baqliya", is Tell el "Naqus", on which are the scanty remains of "Hermopolis Parva", the ancient "Bah", capital of the 15th nome of Lower Egypt in the Graeco-Roman Period.
      3. In the same area as El-Baqliya, 6mi/10 km northeast of the modern town of El "Simbillawein" = "Simbellawein" , are two rubble mounds separated by the village of "Tmeiel-Amdid" and a canal - two cities which were successively capital of the 16th nome of Lower Egypt in the Graeco-Roman period. The remains of a temple dating from the reign of "Amasis" and the massive sarcophagi of the sacred rams which were venerated here can still be seen.
        1. Tell el "Rub" = "Rub'a" ancient "Mendes" = "Djedet" = "Per-banebdjedet" ("House of the Ram Lord of djedet") = Ancient "'Anpet" = "Enebet" (? royal residence of the 29th Dynasty) The area is rich in monuments and remains of Egypt's Old Kingdom and artifacts from the predynastic eras. Mastaba tombs and houses uncovered in 1977. A Late Period (or New Kingdom) temple enclosure along with a red granite naos. Beneath the temple, the remains of an earlier temple possibly of the Middle Kingdom have been discovered. Beneath the Middle Kingdom temple, stratification remains apparently date to the First Intermediate Period. Apparently, a fire occurred about this time period (end of the Old Kingdom or First Intermediate Period). Burnt mudbrick was discovered, along with the bodies of victims who were apparently attempting to escape the fire. South of the Late Period temple, the remains of an Old Kingdom Temple have also been unearthed. Remains of mortuary, industrial, and residential areas.
          1. "Tell Tebilla"
          2. Old Kingdom necropolis estimated to contain over 9,000 interments.
        2. and Tell el "Tmei" , with the remains of ancient "Thmuis"
      4. "Shinnawi" Palace. It was built by an Italian architect in 1928 and is considered the most magnificent of its style outside of Italy. For more luxury villas, head to the "Touryel area.
      5. "Helebi"
      "Domari" Muslim Gypsies. Dialects:
      1. "Nawar"
      2. "Ghagar" live mainly in "Dakahlia" Governorate
      3. "Helebi"
    4. "Avaris" = "αυαρις" = Modern: Tell el-"Dab'a" = Ancient "Per-Ra-mes-su" = Ancient "Pi-Ramses" = Ancient "Pi-Ri'amsese" = Ancient "ħ.t wʕr.t" = Ancient "Hatwaret" Hyksos capital, built atop the ruins of the Middle Kingdom town Rowarty that had been captured by the Hyksos. After their takeover, the Hyksos heavily fortified the city. The site at Tell el-Dab'a, covering an area of about 2 square kilometers, is in ruins today, but shows that at one point, it was a well-developed center of trade. Artifacts excavated at a temple erected in the Hyksos period have produced goods from all over the Aegean world. The temple even has Minoan-like wall paintings that are similar to those found on Crete at the Palace of Knossos. A large mudbrick tomb has also been excavated to the west of the temple where grave-goods, such as copper swords, have been found. Towards the end of the Seventeenth dynasty, Ahmose I, the founder of the Eighteenth dynasty, captured Avaris just before the Hyksos were finally expelled from Egypt, after a water-borne siege. The Hyksos capital was razed to the ground in the aftermath of the Egyptian triumph. Soon after, however, a palace compound was constructed in the early 18th dynasty. It consisted partly of mudbricks from the Hyksos citadel and seems to have functioned as a royal residence. The palace area was settled up to the reign of Amenhotep III, or possibly up to the reign of Ramesses II. In the Nineteenth Dynasty of Egypt, Avaris regained its past glory when Pharaoh Ramesses II founded his new capital at this old site. The city was now called Pi-Ramesses Aa-nakhtu, meaning "Domain of Ramesses II, Great in Victory"[2] though it previously served as a summer palace under Seti I. Pi-Ramesses flourished for a century and poems were written over its splendour. The demise of Egyptian authority abroad during the Twentieth Dynasty of Egypt made the city less significant and it was largely abandoned by c.1130 BC onwards as a royal residence[3] When the Twenty-first Dynasty of Egypt established their capital of Lower Egypt at another site called Tanis in the Egyptian Delta to the north-west of Pi-Ramesses, stone from the abandoned Ramesside temple in Pi-Ramesses was reused and recycled for the creation of great new temples at Tanis by the 21st Dynasty kings.[4] The Pharaohs of the Twenty-first Dynasty of Egypt also transported many old Ramesside obelisks, stelas, statues and sphinxes from Pi-Ramesses to Tanis. The changing waterways of the Nile river Delta likely also have made the site less accessible for river transports. Archeologists have not yet pinpointed the time or place of both major cities in the Exodus namely Pithom and Raamses, and some dispute its historicity. The Biblical Raamses is acknowledged to almost certainly be Ramesses II's vast capital city of Pi-Ramesses, located today at the sites of Tell el-Dab´a and Qantir respectively, whereas the Biblical Pithom or Pi(r)-(A)tum, (literally domain or house of the god Atum) is possibly located at Tell er "Retaba" = "Rataba" --as Kenneth Kitchen argues--rather than Tell el "Maskhuta" "Succoth" = Biblical "Pithom" = Ancient "Tjeku" ( in the Wadi Ancient "Tumilat" about 15 km west of the modern Suez Canal town of Ismailiya: a badly ruined temple to the god Atum. The site was founded by Necho (Nekau) II, well after the probable time of the Exodus associated with the building of a canal, one of the Suez Canal's early predecessors, which cut through the wadi (canyon) and connected with the northern reaches of the Gulf of Suez. Soon after Necho the area declined in importance and the canal became unmanageable. The community seems to have been revived under Ptolemy II, who reopened the canal, as well as establishing a mortuary cult to Arsinoe II in the vicinity. ) These two sites, at "Qantir" and Tell er-Retaba, are 15 to 17 miles (27 km) apart. Fragment of a Minoan fresco found in Avaris is very similar to another fresco from Knossos, Crete. Besides Thera and Crete, only two other sites have a record of Minoan civilization besides Avaris. They are Tell Kabri, and Alalakh in Syria. It is speculated by the excavator of Tell Dab'a (Austrian, Bietak), that there was close contact with the rulers of Avaris, and the large building representing the frescoes allowed the Minoans to have a ritual life in Egypt. French archaeologist Yves Duhoux proposed the existence of a Minoan 'colony' on an island in the Nile delta.[9] These finds may also imply the later arrival of the Sea Peoples. It might be of interest that the Minoan hieroglyph system (Linear A) contains some signs bearing a resemblance to Egyptian hieroglyphs.
    5. "Qantir" = Modern: "Khata'na" the Ramesside capital Pi-Ramesses
    6. "صان الحجر" = "Ṣān al-Ḥaǧar" = "Tanis" = Ancient "Djan'net" Ra'ameses is Per Ramses, today equated with Tanis in the delta region. Tanis was abandoned by the Hyksos after their loss to Ahmase I (c. 1570 BC) afterwhich it fell into ruins. It was not until Seti I (c. 1300 1290 BC) that Tanis was reestablished. The probability of construction at Tanis before 1446 BC is doubtful. So we must assume that Rameses II was the Pharaoh of the oppression at least at its height. There are many problems with this understanding of the text. First, this understanding does not take into account other Scripture that lends information to Exodus chronology. John J. Davis suggests: it is clear that the beginning of the enslavement of Israel and the building of Pithom and Ra amses took place before the birth of Moses. His birth apparently occurred in the latter part of the oppression period as implied by Exodus 2. We know that Moses was eighty years old at the time of the Exodus (Ex.7:7); this simply means that the construction work described in chapter one would have occurred eighty years prior to the date of the exodus. If the late date of the exodus is correct (about 1280 BC), Moses would have been born about 1360 BC, or in the later stages of the Eighteenth Dynasty. It is therefore obvious that Rameses II could not have been the Pharaoh who ordered the Israelites to build the store cities of Exodus 1:11." Secondly, the absence of the prefix Pi in regards to Rameses seems to attest to the fact that the royal residence Pi-Rameses is not in mind (especially with the presence of Pi-thom in the same phrase). The actual site of biblical Rameses has been identified throughout the centuries with Tanis, Tell el-Maskhouta, Tell er-Retebah and Pelusium. The archaeology of these sites seem to point to a 13th century date. However, most scholars are abandoning the sites mentioned above for a site known as Qantir, located south of Tanis. Qantir was excavated by Mahmud Hamz and among his findings were five ostraca inscribed with the name "Pi-Rameses. The site of Pithom has been identified as Tell el-Maskhouta, Tell er-Retebah and recently Heliopolis (On)8 It is interesting to note that the Septuagint adds "and On" to Exodus 1:11. Though the question is not settled, the archaeological evidence 9 and the literary evidence points to either Tell er-Retebah or Heliopolis. Both these sites have existed from at least the Second Intermediate Period (c.1800 1570 BC) through the New Kingdom (c.1570 1090 BC) and would support either a 13th or 15th century date. If we postulate that the Exodus occurred in the mid fifteenth century, then how could the name of Rameses appear prior to the 19th dynasty of Egypt when Rameses reigned? Charles Aling argues that the name Rameses is known from inscriptions in the Middle Kingdom (12th dynasty) 10 Though this probably has no bearing on the city in question, it does show that the name was present before a Rameses ever was Pharaoh. A more plausible theory, is that, Rameses is a modernization, of an obsolete place name added by a later scribe. This could not be so, Albright pointed out, if the identification of Rameses with Tanis was assured. The name Pi-Rameses would not have been used after 1100 BC when the name Tanis was adopted. This is not the case with Qantir. Anachronism is common in the Bible. In Genesis 14:14 we have reference to the city of Dan. Dan would not be called Dan until centuries later. During Abraham's time the city was known as Laish (or Leshem). Obviously, at the time of writing, the 'scribe' would have noticed an obsolete place name and replaced it with one that was more familiar to him.Again in Genesis 47:11, we have reference to the "land of Rameses". No scholar attempts to date this passage to the reign of Rameses II, but see it as anachronistic. If it is true for these two passages, why not for the Exodus 1:11 passage?
    7. "الإسماعيلية" "Ismailia" kubermang "Ismailia museum": kristlikud mosaiigid jm
    8. "الزقازيق" "Zagazig" "Bubastis" = Modern: "Tell Basta" = Ancient "Bast" = "Per-Bastet" 3 km southeast of town. Bubastis was the ancient capital of the 18th nome, and is home to the feast celebrating the cat-goddess Bastet. The capital of Egypt in the 22nd and 23rd Dynasties. There are remains of the temples built by Osorkon II and Nectanebo II. Catacombs where the sacred cats were buried are located behind an Old Kingdom chapel remains that are from the period of Pepi I.
    9. "Suwa" a small ancient Egyptian site about 10 km SW of Zagazig.
    10. "طنطا" "Tanta" a cotton-ginning center and the main railroad hub of the Nile Delta. Tanta is known for its sweets, eaten during the mulid (Arabic: المولد‎) festivals. Three annual festivals are held in Tanta in honor of Ahmad al-Badawi, a revered Sufi figure of the 13th century, who founded the EL-Ahmadiah tariqah and is buried in the main mosque of the city
    11. "دمنهور" "Damanhur" = "Damanhour" = "Hermopolis Parva" = " Ἑρμοῦ πόλις μικρά" = Ancient: "Dmỉ-n-Ḥr.w" "Village of Horus" capital of the Beheira Governorate Flickr: a building in Damanhour city which I took from the train.
    12. "Terenuthis" = Modern: "Kom Abu Billo" < Greco-Roman cemetery & Apollo, who had a temple at the northern edge of the site. Thousands of tombs from the 6th Dynasty of the Old Kingdom through the 4th century AD Coptic Period. The Coptics (Egyptian Christians) were probably established in the area by St. Poemon, known as one of the fathers of the Egyptian Desert who settled in the ruins of the pagan temple during the Christian era. The mud-brick tombs have superstructures which are rectangular or square with barrel vaulted roofs or truncated pyramid shapes. New Kingdom ceramic coffins, sometimes called Philistine type coffins, or "slipper coffins" with large, often unusual and grotesque faces modeled on the lids have been found there, in addition to a special type of stele made during the first four centuries of the Common Era. These non-Egyptian style stele, called "Terenuthis stelae", depict the deceased standing with upraised arms between two columns with Greek pediments, or reclining on a couch. Usually, they have text in demotic or Greek at the base. 70 kilometers northwest of Cairo. It sits on the Rosetta branch of the Nile, and is located on the route to the "Wadi Natrun" , today famous for its monasteries but in ancient times a source for Natrun (salt). The name of the ancient city appears to be connected with the snake goddess Renenutet or Termuthis, so we assume that they were important local deities. Just outside the town of "Tarranam" , a name derived from the Coptic era name of "Terenouti" Ancient: ? Per-Huthor-nbt-Mefket, or the "House of Hathor, Lady of Turquoise" > a temple dedicated to this Goddess, who was also worshiped in the Sinai. This is an alternate guise for Hathor as the Mistress of Mefket (Turquoise). Nasser Canal required a salvage exploration of the site. The ruins of this temple contained blocks with finely carved bas relief scenes depicting Ptolemy I and Hathor. A cattle cemetery associated with the worship of Het-Hert (Hathor) was also found in the vicinity. The temple may have been started by Ptolemy I, the first ruler of Egypt's Greek period Evidence in the tombs suggest that offerings consisting of lettuce, grapes, and wine for the deceased. On occasions, lamps were lit within the tombs, while music was played. Hunting and fishing were common occupations of the people who lived here, but there were also many vintners, potters, jewelers, and other craftsmen. It is possible that some of the foreigners buried in the unusual coffins in the necropolises may have been foreign soldiers employed by Ramesses II in the battle of Qadesh.
    13. "وادي النطرون" = "Scetes" = Wadi "Natrun" = "Shee-Hyt" = "Nitrian" Desert in Beheira Governorate, Egypt 100 km west from Cairo just next the Cairo-Alexandria desert road. A town with the same name is found in this valley. Its name refers to the presence of eight different lakes in the region that produce the natron salt. The modern chemical symbol for sodium, Na, is an abbreviation of that element's new Latin name natrium, which was derived from natron. In Coptic the region was known as Shee-Hyt, meaning the balance of the hearts or the measure of the hearts. In Greek it is known as Scetes, which means the ascetics. In Christian literature, the region is also referred to as the Nitrian Desert. In ancient times, natron was mined here for use in Egyptian burial rites. It is believed that the Holy family visited Wadi El Natrun during their flight into Egypt. The alkali lakes of the Natron Valley provided the Ancient Egyptians with the sodium bicarbonate used in mummification. Today only four of the ancient fortified self-sufficient monasteries have survived, all of which date of the fourth century A.D. still no fee involved, the place has become slightly commercialized and not much solitude for contemplation can be found there any more, busloads of tourists there (not really pilgrims), both foreigners and Egyptians a couple of hours is enough to see what still remains preserved. The trip can be easily done using public transport - first take a bus to Wadi Natrun City from Cairo Turgoman bus station (5EP, buses go every hour and take 2 hours; be careful not leave the bus at an extremely ugly concrete bus station in the middle of nowhere - it is at Sadat City some 20 km before Wadi Natrun City) and then take a "tuk-tuk" (a three-wheel motorcycle taxi known from Asia) to the Monastery of St. Bishoi for 2EP; the "tuk-tuks" come back to the St. Bishoi from time to time so there is no problem to get back. The Monastery of the Syrians is just half a kilometer from the Monastery of St. Bishoi so you can easily walk there and back - but it is no serene desert walk any more as the place between these monasteries is now densely planted and heavily irrigated. Note: In my hotel in Cairo I also asked about a possibility to rent a taxi for a day to tour the monasteries, but got quoted price of some 400EP due to the distance from Cairo.
      1. Pharonic Fortress
      2. The Monastery of Saint "Macarius" the Great Deir "Abu Maqar" It is supposed to be impossible to visit it without a pre-arranged permission - after what I have seen I could blame the monks there not a bit.
      3. the Monastery of the Romans = Deir Anba "Baramus" = "Paromeos" from the outside (by mistake of my taxi driver) and it looked just as commercialized as the Monastery of St. Bishoi
      4. The Monastery of St. "Pishoy" = Deir Amba "Bishoi" is now ringed with several new churches well towering above it and markedly spoiling its atmosphere.
      5. The Syrian Monastery = "Deir as-Suriani" Monastery = "Deir el-Sourian" is still standing alone and does preserve its atmosphere - a would-be guide (insisting on pointing to me some "dificult-to-regognize" images, like the Virgin Mary, I even have to ask the monk at the gate to get rid of him).
      6. Manuscripts from Saint Mary "Deipara"
    14. "رشيد" = "Rosetta" = "Rashid" = "Khito" = "Poulbotine" = "Rashit" raudtee sõlm Ottoman Era Houses 20 Free Camera In no other town in Egypt there can found such unique collection of monumental residences, built with a rare type of brown, well-trimmed and pointed bricks. How these bricks were made still remains a mystery.Second city after Cairo that has the largest concentration of Islamic monuments in Egypt Lying 65 km east of Alexandria, Rosetta dates back to the Protodynastic era , where Menes marched from Upper Egypt to capture the town within his drive to unite both parts of the country and the town was then named " Khito". In the Ptolemic era, the town was renamed " Poulbotine" after the Poulbotinium Temple , dedicated to the worship of of Queen Cleopatra. In the Coptic age, the town was known as Rashit, later converted to Rashid. In later epochs, the town came to known by its present name of Rosetta ( rosy in Latin ).
  2. "Abu Mina" & "Menouthis" , located about 60 kilometers southwest of Alexandria in the ancient Mareotis district, Modern Christian worship in the country, with a feast day celebrated on "November 11th" each year. Indeed, there remains a substantial monastery of Saint "Menas", a place of considerable pilgrimage today, very near the ancient ruins. Basilica with TranseptBasilica with Transept * Sanctuary of St. Menas - 5th & 6th Centuries Church with Nave and Two AislesChurch with Nave and Two Aisles * Sanctuary of St. Menas - 6th Century Church with Central PlanChurch with Central Plan * Sanctuary of St. Menas (east basilica) - 6th Century * Sanctuary of St. Menas (martyrion) - 6th century
  3. "Vahemeri" läände
    1. "Alexandria" raudtee sõlm, Governorate To get around Alexandria take a taxi - they are plentiful and quite cheap: 47EP from airport to downtown, 10EP from downtown to "Moharrem Bay". When heading from Alexandria to Siwa using the West Delta bus company, the buses leave from the new bus terminal in Moharrem Bay (i.e. not from their previous terminal next to the Sidi Gaber train station); they changed the location in September 2007. Hotel Union, single room with a bathroom attached and breakfast for 70EP per night. Alexandria in search for bus station, and after finding no room available at the Hotel Crillon . alternative day in Alex: http://www.lonelyplanet.com/thorntree/thread.jspa?messageID=13293357�
      1. "ⲛⲓⲣⲉⲙ'ⲛⲭⲏⲙⲓ" "'ⲛ'Ⲭⲣⲏⲥⲧⲓ'ⲁⲛⲟⲥ" "The Holy Synod of the Coptic Orthodox Church" In addition to the Coptic Orthodox Church of Alexandria, the following Christian denominations are also present in Egypt:Denomination Number of Egyptian adherents Coptic Orthodox Church of Alexandria 11,400,000 Coptic Evangelical Church 275,000 - 300,000 Coptic Catholic Church 243, 000 - 275,000 [2][3] Greek Orthodox Church of Alexandria 210,000 - 250,000 Melkite Greek Catholic Church 35,000 Armenian Apostolic Church 15,000 - 20,000 Roman Catholic Church 15,000 - 18,000 Episcopal Church in Jerusalem and the Middle East (Anglican Church) 10,000 - 15,000 Maronite Church 9,000 - 11,000 Armenian Catholic Church 6,500 Chaldean Catholic Church 4,500 Syriac Catholic Church 1,500 Seventh-day Adventist Church 852[4] Syriac Orthodox Church 450 - 500
      2. "Rhakotis" Pharonic fort.
      3. "Eliyahu Hanavi Synagogue (Alexandria)"
      4. "St. Mark Coptic Cathedral in Alexandria"
      5. "Catechetical School" of Alexandria is the oldest catechetical school in the world. St. Jerome records that the Christian School of Alexandria was founded by St. Mark himself.[3] Around 190 A.D. under the leadership of the scholar Pantanaeus, (Athenagoras, Clement, Didymus, native Egyptian Origen & his famous Hexapla.15 centuries before Braille, wood-carving techniques were in use there by blind scholars to read and write.
      6. "Greek Orthodox Church of Alexandria" "Greek Orthodox Patriarchate of Alexandria" "Πατριαρχεῖο Ἀλεξανδρείας καὶ πάσης Ἀφρικῆς"
      7. "Coptic Catholic Church" "ⲛⲓⲣⲉⲙ'ⲛⲭⲏⲙⲓ" "'ⲛ'Ⲭⲣⲏⲥⲧⲓ'ⲁⲛⲟⲥ" The Coptic Catholic Church is an Alexandrian Rite sui juris particular Church in full communion with the Pope of Rome rather than the Pope of Alexandria. Unlike the Coptic Orthodox Church, the Catholic Coptic Church does not have any monasteries. However, the Church does have religious groups such as the three communities for women: the Sisters of the Sacred Heart, the Coptic Sisters of Jesus and Mary (both based in Egypt)and the Egyptian Province of the Little Sisters of Jesus. There is also a community of male Franciscans. The offices of the Patriarchate are located in Cairo, but the largest concentration of Coptic Catholics has always been in upper Egypt. Coptic Catholics have several religious orders, modeled on western monastic communities, involved in educational, medical, and charitable activities.
      8. The Melkite Greek Catholic Church (Arabic: "Melkite Greek Catholic Church" "كنيسة الروم الكاثوليك" ‎, Kanīsät ar-Rūm al-Kāṯūlīk) is an Eastern Rite sui juris particular Church of the Catholic Church in communion with the Pope. The Greek element signifies the Byzantine Rite heritage of the church: its liturgy is little different in structure from that of the Eastern Orthodox Church.[5] In Arabic, the official language of the church, is called ar-Rūm al-Kathūlīk (Arabic: الروم الكاثوليك‎), which literally means Greek Catholic. The current Melkite Greek Catholic Patriarch of Antioch and All the East, and Alexandria and Jerusalem is Gregory III Laham. The patriarchate is based in the Syrian capital Damascus. In the Middle East, the church has dioceses in: Patriarchal see of Alexandria, looked after by a protosyncellus.
      1. "Alexandria National Museum" National Museum 30 No Flash
      2. Alexandria Greco-Roman Antiquities Museum 30 Closed will not be open by January.
      3. Catacombs of Kom El-Shoqafa 25 No Cameras
      4. Great Library of Alexandria 10 Free Camera
      5. "Pharos of Alexandria"
      6. "Pompey's Pillar" Includes "Diocletian" Memorial and Amoud El Sawari 15 Free Camera
      7. Alexandria "Greco-Roman fortifications"
      8. Abu El-Abbas Mosque Free Free Camera
      9. "Agami" Fort by French occupation
      10. "Bab Rosetta" Arab Fortification
      11. Alexandria "Jewelry Museum" 35 Closed
      12. Alexandria "Roman Amphitheater" 15 Free Camera
      13. St. Marcos Church Free Free Camera
      14. "Montazah" Palace Gardens (Some days 5.00) 5 Free Camera
      15. Mustafa Kamel & El Anfoushi Tombs 20
      16. "Qaitbey" = "Qait Bey" Castle 20 LE Free camera
      17. "Tapsiris" Tapsiris Magna Greco-Roman Fortress
      18. "Villa of the Birds" 15
    2. "Kafr El Sheikh" Governorate
      1. Lake "Burullus" "Buhayrat al-Burullus" Protected Area for wintering waterfowl and has breeding Little Tern Sterna albifrons, Senegal Coucal Centropus senegalensis and Pied Kingfisher Ceryle rudis;
      2. "Sais" = Modern: "Sa el-Hagar" = Ancient "Zau"
      3. "Sebennytus" = "Σεβέννυτος" = "Sebennytos" = Modern: "Samannud" = Ancient "Tjebnutjer" on the Damietta branch of the Nile in the delta. The capital of Lower Egypt's twelfth nome. East of Sais, in latitude 31° North standing on a peninsula, between a lake (λίμνη Σεβεννυτική, now called "Burlos" = ) and the Nile, was favourably seated for trade and intercourse with Lower Egypt and Memphis. The neglect of the canals, however, and the elevation of the alluvial soil have nearly obliterated its site.
      4. "Garha" 600s AD Roman fort, on "Bardawil" lake
    3. "Abu Haggag"
      1. "Bir Abu Bakr Mahmud"
    4. "Zawia etnooh"
    5. "Sidi Haneish"
    6. "Sisi Matwas"
    7. "Hajjaj al Qasabah"
    8. "Zawyet el Hawala"
    9. "Garawla"
    10. "Matruh" = "مرسى مطروح" = "Paraetonium" = "Paraitonion" = "Παραιτόνιον" Fortifications 1941 AD "Matrouh" (raudtee jaam) Governorate
      1. "Borg al arab" raudtee sõlm "Matrouh El Omayed" Protectorate
      2. "Zawiyet Umm el-Rakham" = "Apis" This is the most westerly fortress currently known and the only to have undergone any large-scale investigation. (about Mediterranean Late Bronze Age in general) Tombs from the 26th Dynasty to the Roman period.
    11. "Marsa Aasi"
    12. "Bir az Zaytun"
    13. "Abbad Abd ar Rawwaf"
    14. "Maaten Shammas"
    15. "Marsa el Tafaya"
    16. "سيدي برّاني" = "Sidi Barrani" Fortifications 1941 AD
    17. "Qaret Abu Faris el-Gharbiya"
    18. "Sallum" raudtee jaam "Sollum" = "السلوم" fortified base camp 1941 AD
    19. "Musaid" > Liibüa
  4. "Liibüa kõrb" lõunasse The Oases and Mediterranean coast

    1. "Matruh" >
    2. Ancient Egyptian: "Sekht-am" = "Palm Land", "واحة سيوة‎" = "Wāḥat Sīwah" = from Berber Siwa "prey bird; protector of the sun god Amon-Ra", "Siwa" Oasis Protectorate World's oldest human footprint was discovered in 2007 at Siwa Oasis ? 3 million years. Pharonic fortification, Arab Fort, a lake whose turquoise waters are surrounded by green bamboos and papyrus, all of it ebing set in the middle of sand dunes. Quite an incredible sight. , hot springs. Several buses per day from Siwa to Matrouh operated by the West Delta bus company (12EP) - the first one is scheduled to leave at 7am and to arrive at 11am. From Matrouh there are also several buses per day to Cairo, again operated by the West Delta bus company (46EP) and scheduled to connect to the buses from Siwa (so, there is a bus leaving at 12pm and arriving to Cairo Turgoman Station at about 7pm). located between the Qattara Depression and the Egyptian Sand Sea in the Libyan Desert, nearly 50 km (30 mi) east of the Libyan border, and 560 km (348 mil) from Cairo.[2][3][4] About 80 km (50 miles) in length and 20 km (12 mi) wide with 23,000 people, mostly ethnic Berbers[2] who speak a distinct language of the Berber family known as taSiwit. Its fame lies primarily in its ancient role as the home to an oracle of Amon, the ruins of which are a popular tourist attraction and gave the oasis its name. last year it was easier to go from Siwa to Baharyia than the other way (it was possible to get permission for it in Siwa and not in Baharyia) but I could not find a group of people to share the cost; yet, there is a road under construction there and it may have been completed until now. it is easier to go from alexandria to siwa then head south as far as la kharga. There are no buses from la kharga to luxor but taxis can be chartered for this section of the trip. The trip from siwa to bawiti (bahariya) can easily be arranged in siwa (the guy at the tourist office is really helpfull) .The road from siwa to bahariya has been under construction for years now but is no where near completion, but it is a superb journey across the desert cheaper to go too Siwa than from, because the vehicles where looking for passengers for their returntrip and wanted to go asap, then apparently they started this permit thing. I suggest you search this branch for it, because last week it was a lot of talking about it. There is no public transport between Baharyia and Siwa or opposite. You'll have to rent. There is transport between Asyut and the first/last oasis depending on which way you're going.' Shali (the main settlement of Siwa) - and the surrounding villages as well - are made up of rather ugly breeze-block houses, typically half finished and/or incorporating ruins of old adobe houses. Siwa is the only place in Egypt serving couscous... so enjoy ! tähestiku järgi:
      1. "Tionhe" hot springs = a large pump brings the water into concrete pool.
      2. The fragmentary remains of the oracle temple, with some inscriptions dating from the 4th century BC, lie within the ruins of "Aghurmi"
      3. "Bir Wahid" Permit: $5 and LE 10, or LE 5 and $10. 2 I've been many times but not since 2001 and never needed one. 3 At least all the drivers say you need a permit, and I do remember that the 2005 Lonely Planet mentioned it as well (I think because Bir Wahed is closer to a restricted zone with old landmines).
      4. "Zeitun"
      5. "Gebel Dakrur" View from the Gebel Dakrur, overlooking the oasis and the Birket Siwa in the distance, dominated by the White Mountain.
      6. Gebel al "Mawta" (the Mountain of the Dead) Roman-era necropolis: dozens of rock-cut tombs. Although the oasis is known to have been settled since at least the 10th millennium BC, the earliest evidence of connection with ancient Egypt is the 26th Dynasty, when a necropolis was established.
      7. "Qaret el-Musabberin"
      8. "Shali" the main settlement of Siwa Arab Fortified village The ancient fortress of Siwa, built of natural rock (inselberg), made of salt, mud-brick[2] and palm logs and known as the Shali Ghali ("Shali" for city, and "Ghali", remote), although now mostly abandoned and 'melted', remains a prominent feature, towering five storeys above the modern town. The old adobe town/fortress in the middle of the contemporary town of Shali has been totally ruined by rain in 1926 and is now reduced to nearly a pile of clay, yet elaborately illuminated at night - well, this pile at least offers a good opportunity of nice view all around this large oasis. Around Shali town there are some other historical sites too but they are in pitiful ruins as well and not at all attractive (but I admit I am not too much into ruins). All around Siwa there are many natural lakes, typically very shallow and salty and looking uncomfortably insentient. Also around Siwa there are several mountains of that typical desert flat-top shape - the most accessible of them is Gebel Dakrur some 4km southeast of Shali. Just a kilometer south of Gebel Dakrur there is a good possibility to easily reach some rather fine examples of sand dunes of the Great Sand Sea and bring to life those childhood dreams about the Sahara Desert. Note: The Great Sand Sea is the area of the mysterious "erg" (sandy desert), which covers all the eastern central part of Egypt south of Siwa and east of the other oases (and continues on to Libya) and is practically impenetrable in the east-west direction due to its up to 200m-tall dunes running uninterrupted in north-south direction for hundreds of kilometers - yet, in general the "erg" forms just a minority of Sahara Desert while its 70% is a "hamada" (rocky desert), and "serir" or "reg" (stony desert). Transport: 1. There are several direct buses from Alexandria to Siwa operated by the West Delta bus company (the first bus leaves at 8:30am); the journey costs 27EP and takes about 10 hours with an hour long interruption in Marsa Matrouh. The journey is rather boring - the first half goes along the coastal highway (but too far away from the sea) lined with a lot of newly build but very often uninhabited residential complexes (strange spectacle indeed), the second half crosses a flat "serir" with no features to set your eyes on. 2. Bicycles can be rented at several places in Shali and they make very good means of transport all around Siwa - all of them in quite bad shape. I rented mine at the bicycle shop next the Palm Trees Hotel for 10EP per day (half-day rental for 5EP was also available); the bike remained quite bad even after thorough selection and ordering some improvements, but it was still good enough for the flat terrain. 3. As my next destination after Siwa was Bahariya, I was trying to find some fellow travellers to share the cost of direct transport through desert - the route should have been rather interesting as it passed through all kinds of desert and several uninhabited oases - unfortunately, I could not find anybody in the time window suitable for me and so I went via Cairo in the end (see it described at Bahariya section). In general, the asking price for the transport through desert was from some 1200 to 1800 EP, depending on size of the car (a 4WD car or at least a pick up was needed for the route), and this price would be simply splitted between the passengers; the route would take whole day. When looking for co-passengers go first to the Siwa tourist office and to its director Mr. Mahdi Hweiti (mahdi_hweiti@yahoo.com), who collects information about prospective passengers and put them together. As for local safari companies, I have found the most reasonable (being friendly and looking capable) the Bedouine House at Sadat St. next the Main Square (nasersafari@hotmail.com). Also useful may be Mr. Said Hedawy (saidaghormy@yahoo.com) of the Traditional Handicraft Shop next the East West Restaurant who can put you together with locals possibly going to Bahariya with a pick up (this should be cheaper - some 800EP per car - as you sit in the rear and get good share of sand). Palm Trees Hotel at Shali, single room with shared bathroom and without breakfast for 15EP per night. I have been so happy with the East West Restaurant at the Main Square behind the mosque that I never found reason to try other restaurants. For your trips you can get "falafel" at the food stall just next the East West Restaurant and bread at the hole-in-the-wall shop at the Azmi Kilani St.
      9. "Umm el-'Ebeida"
      10. Al "Arag" caves A small-uninhabited oasis, 30 m below the sea level, completely invisible by the desert level.
      11. "Cleopatra's Bath" an antique natural spring.
      12. "Fatnas" Island, which became a palm-fringed peninsula located on the edge of a saltwater lake. The lake had been partially drained. Island is now surrounded mostly by mud flats.
    3. "Bahariya" oaas "الواحة البحرية" "El-Waha el-Bahariya" "Wahaat al-bahareya"? raudtee sõlm the least technologically advanced Oasis in the country. Located in Sixth of October City Governorate, it has an art museum and the main agricultural products are guavas, mangos, dates, and olives. From Cairo there are several direct buses to Bahariya (some of them go on to Farafra and Dakhla) operated by the Upper Egypt bus company (27EP) - the buses leave from Turgoman Station and stop at Giza and the journey costs 27EP (the first bus leaves Cairo at 7am and arrives to Bawiti around 12pm). Bahariya consists of many villages of which Bawiti is the largest and the administrative center. Qasr is Bawiti's neighboring/twin village. To the east, about ten kilometers away are the villages of Mandishah and el Zabu. A smaller village called Aguz lies between Bawiti and Mandishah. Harrah, the eastern most village, is a few kilometers east of Mandishah and el Zabu. Hiez is the last village, but it may not always be considered as part of Bahariya because it is so far from the rest of the villages, about fifty kilometers south of Bawiti. Also, traditional music is very important to the Wahati people. Flutes, drums, and the simsimeyya (a harp-like instrument) are played at social gatherings, particularly at weddings. The language of the Wahati people has been changed and influenced in new ways as the Cairene dialect is heard on television and in music. Tombs, mummies, ruin of a temple to Alexander the Great, Greco-Roman necropolis = Valley of the Golden Mummies:36 tombs excavated.
      1. "Bawiti" There are remnants of an old but still mainly inhabited adobe village on the south face of the hill in the middle of the contemporary town of Bawiti (the main settlement of Bahariya). There is a strong spring just under the top of the hill, which is an origin for a cluster of little irrigation streams running down along the north face of the hill and watering palm gardens. You need just an evening and/or morning to wander around the old village and the palm gardens to get a full feel of Bahariya. Hotel Alpenblick at Bawiti, single room with shared bathroom (but with a wash-basin in the room) and without breakfast for 50EP per night. cheapie Paradise Hotel is out of business for good (allegedly closed by police). On the main road there were some food stalls serving quite good "falafel" and also fresh fried potatoes and eggplant; bread was also available there at the hole-in-the-wall shop.
      2. "Zed Amun Ef Ankh" tomb on the eastern ridge of the modern city of Bawiti. For one thing, while other tombs had separate burial chambers with square, column (pillar) supports, his is a single room with four rounded columns.
      3. "Awaina"
      4. "Jabal el Hafhuf"
      5. "Az Zabu"
      6. "Harra"
      7. "Giza mines" raudtee sõlm "Iron mine city"
        1. El "Alamain" = "Alamein" > "Vahemere randa" (läbi väeosade)El Alamain
          1. Alamein "Military Museum" 10 20.00 Video
        2. "Awaina" > "Cairo"
      8. "Qasr"
      9. "Sahara el Beyda" = "White Desert" Protectorate 45 km (30 miles) north of Farafra. The desert has a white, cream color and has massive chalk rock formations that have been created as a result of occasional sandstorms in the area. Western Desert trip: I went for a whole-day independent trip to enjoy the scenic desert landscape spread on some 180 km between the oases of Bahariya and Farafra. The area around Bahariya is characterized by the so called Black Desert (Sahara Suda) - its base is flat sandy "serir" plane but there is lots of smallish round hills protruding from this plane; the prime colour everywhere is the yellow colour of sand but all landscape seems to be covered by a cute black "dust", in fact formed by small black volcanic stones, mostly pyrite. By contrast, the area around Farafra features the so called White Desert (Sahara Beida) - the same sandy "serir" plane is here and there replaced with whitish rocky "hamada" outcrops and monoliths, formed of chalk and limestone, and sculpted into sometimes quite picturesque forms and shapes by wind erosion; the ground is sometimes again littered with black stones forming crystals and sticks, and with ancient sea shells turned stone. In between these two areas, there are some other desert features including some sand dunes and typical flat featureless "serir", so a drive from Bahariya to Farafra provides quite a good review of the desert landscapes. The guidebooks also accent the place called "Crystal Mountain" which is in fact a not-especially-interesting small hill distinguished with some quartz outcrops allowing to find there some quite large quartz crystals. In general, there are jeep tours (locally organized by hotels and attached travel agencies both in Bahariya or Farafra) which take in all these features for some 600EP per car; the tours typically leave before midday, spend a night in the White Desert and come back next morning. Problem of these tours is that they normally follow very similar itinerary and especially that they all confluent to the same favorite spot for the night - so forget about any desert solitude experience. Nevertheless, as all the main desert features can be observed just next the sealed road between Bahariya and Farafra, they can be easily accessed by an ordinary car (i.e. no jeep is really needed). Therefore it is generally possible to do the trip independently if you just can find any transport - you can even just take one of the rather infrequent buses and service taxis passing along this road; of course, when you want to spent a night you need to make your own preparations (esp. take enough water). As I wanted to experience a desert solitude, I decided to find in Bahariya my own transport to take me along the sealed road - this proved again to be rather difficult. First I checked in my hotel (Alpenblick) and got quoted the price of 400EP and then I tried to talk to some locals in Bawiti but was told that there were no taxi available in Bahariya; finally I went to Bawiti Tourist Office and the man there referred me quickly to a youngish guy conveniently hanging out in a jeep in front of the Office - I asked for a ride along the paved road starting in the morning and ending in the evening at the White Desert some 20km before Farafra while stopping wherever along the route at my requests, and ended with no better deal but the trip starting at 9am and ending at 5pm for 300EP. Sure as hell, next morning at some 9:30am it was some other old guy who showed up in an old jeep announcing that he was ready to take me to the White Desert but had to be heading back by 3pm - after my objections he took me again to the same man in the Tourist Office who explained me quickly that I had to either take this abridged offer or look for another transport; well, after this nice and clear explanation I settled for whatever was left of the original deal. So, at some 9:45am we went to a gas station for gas and after another half an hour finally sailed for the trip. Anyway, the trip itself was nice enough - we were still slightly ahead of the usual tours so I got chance to stop at the Black Desert and climb one of the hills there alone (I have found the landscape there really nice) just before the tour jeeps started coming in; next we did several stops in some other nice spots along the road (including the not so interesting Crystal Mountain) and some 50 km before Farafra we arrived to a rather small but nice area of white rocks which I was told was the White Desert where I was supposed to get out. Well, it was just some 2pm so I insisted on going on (I wanted to get closer to Farafra to made it easier for me to get a lift there next morning) and so we went on - yet, the interesting area of white rocks quickly turned to a rather uninteresting flat "serir" and so, some 25 km before Farafra, I agreed to be driven back to the original spot of the White Desert and left there (later I found that there was another area of white chalk monoliths next the road some 18 km before Farafra; the main area of the White Desert visited by tours is off-road, several kilometers east of the road) - the guy then left whining that he had no lights and long trip ahead (?!!). Anyway, I chose a spot to put my tent for night not far from the road (with almost no traffic - the guy offered to drive me somewhat further away from the road but I declined that to avoid long walk back to the road next morning with all my stuff) and started my solitary meeting with the desert; the area (though small) had all the promised attributes of the White Desert - limestone rocky outcrops (forming small "hamada"-kind, barren rocky plateau), chalk mushroom-like monoliths, and yellow soft sand patches littered with black pyrite crystals (some of them were nice indeed and made a very good souvenir - found e.g. a nearly perfect octahedron); further away to the west there was a strip of nice steep rocky hills shaped as sugarloaves and behind this strip there was rising a lofty escarpment surrounding the whole Farafra oasis; all this made a nice setting for contemplation and watching the sunset and sunrise. There was almost no wind, and the night was rather warm and very quiet (there was hardly any traffic on the road at night). Next morning I strolled to the road hoping for a ride to Farafra but it turned out to be quite a long exercise in patience and survival; it took me six full hours to get that ride at about 2pm - still, the cars were passing there with frequency of about two in an hour and I got the ride from the first one ideally suited to pick up a guy with a rather big backpack (being it a small lorry with empty rear platform to put my backpack); in any case, the ride later afternoon would be rather safe as the bus and service taxi were supposed to pass there. Anyway, I found this long stay in the Sahara desert definitely interesting and have been rather surprised that it was not so difficult to stay well even in high noon heat - even though there was no wind I did not feel hot and did not need much water when just sitting still in a shadow. The guys who gave me the ride were very nice and refused any money for that 50km long ride - there were several police checkpoints along this distance (and later in other parts of Western Desert as well) and the level of bothering, which police gave to the driver and his mate, was good explanation why nobody was especially eager to pick up a foreigner - they had to answer questions about where they picked me, where me and them were going, etc., and had all the information from their IDs copied to policemen notes; also I had to say which hotel I was going and they were requested and later even tried to drive me right there). To summarize, in spite of another rather annoying experience with Egyptian character, I have found my independent trip very interesting and can recommend it to anybody - I am sure that any fully organized and packed tour would not be so real and complete. Yet, after the experience I would simply go for that 400EP offer of the Hotel Alpenblick.
    4. Al "Haiz" = "Heiz" = "Hayz" Greco-Roman fort. Church with Khurus (Choir)Church with Khurus (Choir) * Al-Hayz - 7th or 8th Century
      1. "Ujun Tab Limun"
      2. "Ain Ris"
    5. "الفرافرة‎" = Qasr "Farafra" is the smallest oasis located in Western Egypt, near latitude 27.06° North and longitude 27.97° East. It is located in the Libyan Desert, approximately mid-way between Dakhla and Bahariya. Farafra has an estimated 5,000 inhabitants (2002) living within its single village and is mostly inhabited by the local Bedouins. Parts of the village has complete quarters of traditional architecture, simple, smooth, unadorned, all in mud colour. Local pride has also secured endeavours to secure local culture. IThe way of life in Farafra shows some visible differences from Siwa and Bahariya; especially the role of women is not so passive any more and some of them clearly show their certain self-reliance - some women work as shopkeepers at shops (even alone), walk around alone, wear less dull clothes (meaning some grave colours other than black), and esp. wear just "chador" (a headcloth completely covering hair but leaving face exposed) instead of "niqab". There are not many donkey carts to be seen there, being replaced with motorcycles. Farafra is quite small and there is not much settlement there beyond the main village called Qasr al-Farafra. There indeed used to be a "qasr" (meaning fortress in Arabic) standing in the middle of contemporary village but there is not much left of it - it has been nearly all replaced with new walled houses set in a right-angled structure. The main attraction of Farafra now are its palm gardens which are far the best developed and kept of all the oases - the irrigation channels are mostly well kept and fully operational and the gardens of individual families are separated by well kept mud walls topped with palm brushwood; these "palm gardens" indeed remind more gardens than fields and typically are neatly splitted into various patches, bearing different kinds of crops, and little groves of various fruit trees. The crops grown in the gardens encompass not only dates, olives and apricots but also oranges, apples, grains, corn, and many kinds of vegetables; some cattle is also kept in some gardens. I liked those palm gardens very much and admired work of their keepers - be sure to visit there when passing Farafra. Buses from Cairo and continuing from Bahariya to Farafra, operated by the Upper Egypt bus company. Hotel Al Waha at Qasr al-Farafra, single room with shared bathroom and without breakfast for 45EP per night the only budget place in Farafra. Restaurant next to the Badr's Museum in Farafra quite close to the Hotel Al Waha. Even the choice of food stalls was very limited at Qasr al-Farafra and I could not find a bread shop.
      1. "'Ain el-Wadi"
      2. "Qasr"
      3. "Bir Setta" hot springs
      4. El "Mufid" lake
    6. "Abu Minqar"
    7. "Garb Mawhub"
    8. "Kasr"
      1. "Budkhula"
      2. "Rashda"
      3. "Mushiya"
      4. "Gidida"
      5. "Qualamun"
      6. "Hindaw"
    9. "الداخلة" = "Al Wāḩāt ad Dākhilah" = al-"Dākhla" = al-"Dakhleh" = "Dakhla" also called the "inner oasis", is one of the seven oases of the Western Desert of Egypt (part of the Libyan Desert) that lies furthest off the main settlements of Egypt. Dakhla Oasis is located at 350 km from the Nile Valley and is also situated between the oases of Farafra and Kharga. It measures some 80 km (50 miles) from east to west and about 25 km (16 mi) from north to south.(Wadi al-Jadid ("New Valley") governorate) Unlike many other oases, it is situated above sea level, as high as 122 metres. Still it is fed by more than 520 springs and ponds. 75,000 people live in 14 different settlements, each strong local identities and customs. Before the road came here, Dakhla must have felt like a planet of its own, where only few inhabitants ever came as far as to the neighbouring oases Kharga and Farafra. The Dakhla oasis is spread along the road in the east-west direction - to the north it is bordered by a tall escarpment and to the south by sand fields and dunes of the Great Sand Sea. The way of life in Dakhla regarding the role of women reminds that of Farafra. However, Dakhla is much larger then Farafra and large part of it is cultivated with old kinds of crops grown on rather large fields (some palm gardens are there too but they form just a minority of the husbandry) - all the setting is very similar to the Nile valley agriculture. The "fellahs" (farmers) go to their fields not only by donkey carts and motorcycles (and also some horse wagons), but many of them also rides their donkeys and even horses - for some reason majority of them also wear straw hats (not seen anywhere else in Egypt) and I could not help it feeling like being in a middle of a western movie. I have found the atmosphere there (esp. at Mut, the main settlement of Dakhla) markedly more pleasant than in other parts of Egypt visited - people seemed to be more friendly and comfortable there. There is not much to see at Mut itself, which looks like a relatively well kept modern town (there are even regularly cleaned wastebaskets there and locals really use them - a thing absolutely unseen anywhere else in Egypt) You can set your base in Dakhla either at Mut or Qasr, Mut being slightly better due to its central location. The tourism season in Dakhla runs from December to March. tähestiku järgi:
      1.  
        1. "Amheida"
        2. "Balat" not far from "Bashendi" , tombs from the 3rd millennium BCE have been found, but generally the funerary complex is closed to visitors. It's a small village some 35 km east of Mut. On a small hill in the middle of Balat sits quite well preserved old adobe settlement - it is still mostly inhabited and allows you to catch a glimpse of original way of life of the Sahara Desert oases. You can see families going about their ordinary life and you can also enter some houses which are already deserted but are still standing more or less preserved (but some parts of the village are already in the ruins too). There is no entrance fee charged - it is just a part of a normal inhabited village. I have been approached by a "guide", who left me alone only after threatening him with police.
        3. "Muzawaka" tombs and "Deir el-Hager" = "Deir al-Hagar" temple are the main attractions of Dakhla.
        4. "Qasr" the best preserved adobe village/fortress Round trip west of Mut: Within a day I climbed the escarpment north of Dakhla to overlook the desert panorama and visited old adobe sections of Qasr and Qalamun. To get to the escarpment I went to Qasr and hired a "taxi especial" there (an empty pick up) to get me to the place called Bir al-Gebel (the place closest to the escarpment and accessible along a paved road) and climbed up from there. Generally recommended way up was to find a sand dune reaching all the way to top of the escarpment and climb along it - it would be safe but for sure very exhausting way. Fortunately, when I was getting near the escarpment in a direction of the nearest dune (slightly to the west of the road end) I came across a jeep trail and later a little path going up the edge; I went along it and it took me relatively comfortably (the surface was not a rock but at least a somewhat braced detritus) almost to the top where I just easily climbed up the remaining rocky cliff along one of many crevices (stil, the rock was quite soft and unstable). The top of the escarpment was a typical "hamada", formed by a flat limestone plateau, which was densely littered with small hard dark-grey stones (probably some kind of hornfel) - everything was grinded smooth by winds (making the stones nice souvenir as paperweights). The escarpment offered nice views of the desert plain bellow with the sand dunes field further south. The escarpment plateau was rather flat but splitted with deep valleys/crevices, making thus walking along it rather difficult - therefore I gave up my original plan to walk closer to Qasr along the plateau and descend there (later I saw that there were indeed dunes all the way to top there too) but simply went back down along the sand dune and back to the road; while walking along this road I was fortunate to get a free lift from a passing motorcyclist all the way to the old fortress at Qasr. The climb was quite nice and interesting experience and I can recommend it without hesitation to anybody ready to put some effort to coping with the climb. Qasr is a village (the second largest settlement in Dakhla some 35 km west of Mut) which harbours a remarkable old adobe village/fortress ("qasr" means fortress in Arabic), hereby the best conserved adobe structure around - it is being kept in a good condition and even further renovated, but it is almost uninhabited and so shown as a rather inanimate museum. There is no entrance fee charged but some locals are often hanging next the main south entrance and insist on guiding you around for a fee. I arrived around midday when there were no would-be guides around (in case you are not so lucky and still want to see the place undisturbed, just circle the outer wall and enter from the north where you should be able to avoid the guides). The fortress was very nice and well worth visiting. Next I went to see another village of Qalamun (there was a side route connecting Qasr and Mut going through Qalamun and there should be pick-ups going along this road - yet, I was hitchhiking while waiting and got a lift after some half an hour waiting before any pick-up actually showed up) 2. There is another good hotel in Dakhla area - El Qasr Guesthouse at Qasr, which is world famous for its very friendly atmosphere and good cooking, all created by the hotel manager Mahmoud (familiarly called Hamda). It gets a lot of good reports from passing travellers and I have not found any complaints (besides Hamda's cheating in domino games - watch out). Allegedly, staying there feels like being a child on school vacations at his/her grandmother's house - little patronized but well cared about; I was only eating there once myself but all was indeed just like that - I was able to ask for a vegetarian lunch but when trying to enquire for the details I was said to just wait and see; the lunch was prepared rather quickly, looked fresh, consisted of several different meals, and it was too big to fit in my stomach sadly shrunk after three weeks in Egypt - by far the best meal I had in Dakhla.
        5. "Kellis" = Modern: "Ismant el-Kharab"
        6. "Mut" = "Mut el-Kharab"
          1. "old town of Mut" = an old adobe village on a hill in the middle of Mut, still partly inhabited.
          Visit of sand dunes: The sand dunes, part of immense "erg" of the Great Sand Sea, begin just south of Dakhla and so are easy to visit - Mut, being on the south edge of Dakhla, provides especially good access to the dunes. I have done the trip there one afternoon and enjoyed the sunset in the dunes and it was quite nice experience. To get there, just head south from Mut's "New Mosque square" - first south along the airport road, when this road turns east at the outskirt of the cultivated land continue south along a dirt road, and when this dirt road turns west after some hundred meters continue still south along some jeep tracks; when the tracks end just head on south into the dunes - after climbing over several sand dunes you will become completely encompassed by sand with no sings of life around you; all this takes some one to two hours of walking. You can wait for the sunset there and then walk back - if you have not wandered too far you should be able to get back to the road with the remaining light; when walking back along the road you will very likely get some offers from passing "fellahs" of a free lift back to Mut on a donkey cart or motorcycle. Transport: 1. I took the service taxi leaving Farafra at 1pm and paid 15EP. The Upper Egypt buses should be also passing Farafra for Dakhla at about 2pm and 2am. 2. There is quite good and extensive system of service-taxi and pick-up transport covering all the Dakhla area. At Mut the main hub for the western Dakhla part is at the main Midan at-Tahrir circle, and for the eastern part it is at the 10th of Ramadan St. next the Mut hospital; there is lots of microbuses and pick ups passing through these hubs and heading for different places - it is very confusing and you need to ask the drivers and/or other locals to find the one heading to your destination; the price is usually flat fee of 1EP, disregarding the distance. While waiting for this transport outside Mut it is common to hitchhike - if you get a lift, you are also expected to pay that 1EP fee. Accommodation: 1. Gardens Hotel at Mut, single room with bathroom attached and without breakfast for 15EP per night. The place was very friendly, the room was small but comfortable and I was very happy there - there were some 30 rooms available but I was the only guest. There was relatively good choice of food stalls at Mut but all of them served just the typical "fuul" and "falafel" menu; the bread was sold at the hole-in-the-wall shops, e.g. at the Al-Wadi St. and Basatenn St.
        7. "Qalamoun" has inhabitants that trace their origins to the Ottomans. which also had a partly inhabited and partly ruined old adobe section. Next this adobe section there were also some quite nice palm gardens, which are otherwise rather rare in Dakhla area. However, Qalamun turned to be somewhat unfriendly, people did not seem to be happy to see me walking around and some of them were asking for "baksheesh" without any attempt to at least pretend to be providing any service at all. I was also followed around by a bunch of small boys who would not go away and even started throwing stones although not being too serious about it.
        8. "Qaret el-Muzawwaqa"
        9. "Abu Ballas" Pottery Hill in the Western Desert of Egypt by Lieut. More and J. Ball in 1917 scientists have wondered by whom, how and when some 400 big earthenware jars were transported to the site of the hill which is situated in the middle of nowhere - about 180 km south-west of Dakhla Oasis. [photo: Tina Ponzellini]
        10. "Mud Lions" Great "leonine deposit"s left behind by the receding water aeons ago. Time and erosion has shaped them into lumpy figures, all facing the same way. A sweeping dune forms the backdrop to curious and unexpected scene in this remote landscape.
    10. "Masara"
    11. "Ismat"
    12. "Ezbet Muftah"
    13. "Ezbet Tileitla"
    14. "Teneida"
    15. "الخارجة" = "Kharga" Oasis, train stopped, Airport‎ no planes, no busses, taxi to Luxor: 5 hours USD60 "New Valley" "Muhafazat al Wadi al Jadid" "Mohafazat el Wadi el Gedid" "Wadi el-Gedid" "Wady EL Gedid" Governorate capital the southernmost of five western oases in the Libyan Desert 200 km to the west of the Nile valley, and is some 150 km long. Regular buses to the other Western oases and to the rest of Egypt, a train to Qena (Nile Valley) > Port Safaga (Red Sea). Kharga means in Arabic "point of departure", in opposition to Dakhla, "point of entrance", which lies further to the west. The population are Berbers. The main town with all modern functions has nothing left of old architecture. There is no oasis feeling to it; unlike all other oasis in this part of Egypt. Still Kharga has sights from 3 millenniums: A chain of Roman fortresses (of mud bricks with some small stone temples with inscribed walls) protecting the Darb el "Arbain" 40 Days (slave)caravan route from Middle Egypt to Sudan. The forts vary for size and function. Traditionally keyhole shaped well, but with a modern pump helping as the pressure of the underground reservoirs has dropped in modern times.
      1. "Ezbet Umm el-Chanayimyimm"
      2. "Mahariq"
      3. "Ezbet Musammad Tuleb" > "Asyut"
      tähestiku järgi:
      1. Ain Umm "Dabadib" Greco-Roman fort,
      2. "Baris"
      3. "Gebel el-Teir" "El Deir" Greco-Roman fort,
      4. Qasr el "Ghueida" = "Ghueita" = "Ghweita" Greco-Roman fort,
      5. Qasr el "Geb" Greco-Roman fort,
      6. "Hibis"
      7. "Kysis" = Modern: "Dush"
      8. Qasr el "Labeka" Greco-Roman fort,
      9. "Nadurs" "Nadura" Greco-Roman fort,
      10. Qasr "Sumaria" Greco-Roman fort,
      11. Qasr el "Zaiyan" = "Zayyan" Greco-Roman fort,
    16.  
      1. "Ezbet Bir Umm el Akshah"
      2. "Ezbet Ain el Tawil"
      3. "Ginah"
      4. "Ezbet Qast Zaiyan"
      5. "Ezbet el-Bir"
      6. "Bulaq"
      7. "Ezbet Algeir"
      8. "Ezbet Sana"
      9. "Ezbet el Gaga"
      10. "Ezbet Ain Barqas"
      11. "Baris"
      12. "Ezbet Dush"
      13. "Ezbet el Maks el Bahari"
      14. "Ezbet el Maks el Qibli" > lõunasse Sudaani piirile
      15. "Gulf El Kebeer" = "Gilf al-Kebir" Protectorate 2007 Area : 48523 km2 Type : Natural and Cultural National Park Protected Area - a remote desert plateau southwest of Egypt near its borders with Sudan and Libya to see the prehistoric rock art preserved for millennia in one of the most isolated reaches of the Sahara.
        1. "Cave of the Swimmers" paintings ! & "Mestekawi-Foggini's cave" paintings !
        2. "Shaw's cave" paintings
        3. "Kebira" Crater, a 950-meter (3,100-foot) impact crater, dating to 50 million years ago crater, and part of a field that spreads over 4,500 square kilometers (1,750 square miles) more than 75 times larger than Earth's next largest known crater field.
        4. On the southern shore of the Sand Sea--on the Egyptian side close to the Libyan border lies a unique geological oddity: the world's only known field of "silica glass" , tiny pebbles of pale green glass, their upper surface polished by the incessant winds. The exact origin of the glass is still unknown. A plausible theory suggests that the sand, which is almost pure silica, was fused by the intense heat of a meteor impact.
  5. "Niilus" lõunasse "Nile Islands Protectorates" All Governorates on the Nile 2 principal Nile branches: W at Rashid & E at Damietta.
    1. "Lower Egypt" (The Nile Delta)

      = "Ta-Mehu" = "land of papyrus." 20 districts / nomes, the first of which was at el "Lisht". The capital of Lower Egypt was "Buto". Its patron goddess was the cobra goddess Wadjet. Lower Egypt was represented by the Low Red Crown Deshret, and its symbol was the papyrus. tähestiku järgi:
      1. "Athribis" = Modern: "Tell Atrib" = Ancient "Hut-Heryib" = "Hut-Tahery-Ibt" north of Cairo, northeast of the modern town of Banha now silted up, near the angle where that branch diverges from the main stream.
      2. "Behbeit el-Hagar"
      3. "Bilbeis"
      4. "Busiris" = Modern: "Abu Sir Bana"
      5. "Buto" = Modern: "Tell el-Fara'in" = Ancient "Pe" The capital of Lower Egypt. The city was an important site in the Predynastic era of Ancient Egypt that includes the cultural developments of ten thousand years from the Paleolithic to 3100 B.C. Archaeological evidence shows that Upper Egyptian culture replaced the Buto-culture at the delta when Upper and Lower Egypt were unified, and the replacement is considered important evidence for the unification of the two portions of Egypt into one entity. At that time Wadjet joined Nekhbet, who was represented as a white vulture and held the same position as the patron of Upper Egypt, and together they were known as the two ladies who were the patrons of the unified Egypt. The image of Nekhbet joined Wadjet on the Uraeus that would encircle the crown of the pharaohs who ruled the unified Egypt.
      6. "Iseum" = Modern: "Behbeit el-Hagar" = Ancient "Hebyt"
      7. "Leontopolis Yahudiya" = Modern: Tell el "Yahudiya" = Ancient "Nay-Ta-Hut" To be found is some earthwork enclosure of the late Middle Kingdom or Second Intermediate Period, containing temple and palace of Ramesses II. Also remains of temple and town of Ancient "Onias" and cemeteries of the Middle Kingdom and later
      8. "Leontopolis" ("City of the Lions") = Modern: Tell el "Muqdam" About 10 kilometers (6.25 miles) southeast of the modern town of "ميت غمر" = "Mit Ghamir" on the Damietta branch of the Nile are the several mounds that represent all that is left of ancient "Taremu" ("Land of the Fish"). The remains cover more than 30 hectares (304,260 square meters). (? home of the kings who ruled during Egypt's 23rd Dynasty, though most now locate the capital of this period at Thebes.) It was also a regional capital during the Greek (Ptolemaic) Period and was probably the center of a powerful Delta kingdom during the Third Intermediate Period (about 1069 through 664 BC). It was also the ancient capital of the Eleventh Lower Egyptian Nome (province). Temple ruins of the local lion-god, "Mihos" on the eastern part of the site. "Treasures of Queen Kama" Her undisturbed sarcophagus with jewelry: a human headed scorpion amulet of gold and inlayed agate. A number of bronze inlay statues of Mihos (the lion) were also discovered in the area. A newer Roman city was built beside the more ancient city. Of the 24 sites documented at the turn of the century, only 9 still survive, due to the expansion of local agricultural land. The site was probably originally located on the ancient Mendesian Nile branch, which slowly migrated eastward over a period of time, with the development of the area expanding towards this migration. There is considerable evidence at the site suggesting trade with Greece and the Levant. One of the remaining sites located about a kilometer from Muqdam produced Third Intermediate Period pottery. Unfortunately, this site has recently been turned over to farmers for agricultural use. Atop the ruins were discovered a red granite torso of Ramesses II, and a red granite block with some of his titles. Other surface discoveries include objects dating mainly from the Saite Period (664-525 BC) through the Late Roman/Coptic Period (about the 4th Century AD). The lowest level may be as much as four or more meters below the water level in places. Within the domestic districts, the excavators have identified neighborhood fragments, including roads and houses. Apparently within this last district was located what was probably a Greek period bronze smelting installation.
      9. "Merimde" = "Merimda" = Modern: "Beni Salama‎" -4500 to -3030 predates the Badarian by about seven hundred years Predynastic Period settlement, Contemporaneous Lower Egyptian communities coexisted with their southern counterparts for more than two thousand years, remaining somewhat culturally separate, but maintaining frequent contact through trade. A site excavated in the 1930's, is situated on the edge of the desert, facing the delta. It covers an area of c.180,000 m2. The inhabitants of Merimde lived within quite humble shelter's (c.3x1.5m) with floors lower than the doorway. The dead were buried within the settlements in shallow oval pits with few grave goods. In later Egyptian culture this trend stops and the whole of the country adopts a more southern style of burial by including lots of goods. Large pits understood to be granaries, have inspired scholars to believe that Merimde pooled together surplus crops in some form of community organisation. Alongside growing cereals people reared cattle, goats and pigs, and hunted animals such as antelope on the grasslands. The Nile supplemented their diets with fish, shellfish, turtle and hippopotami. Pottery found at the site is rather plain and simple in its shape. Various tools made from stone and flint would have been used for butchery, craftwork and felling trees. Some archaeologists believe that pear shaped flint mace heads were used not for killing animals but for use on other humans, and believe that Merimde was possibly at conflict with some other community.
      10. "Naukratis" = "Naucratis " = Modern: Kom "Gi'eif" = "Niqrash" = "Nibeira" = "Ναύκρατις" = "(the city that wields) power over ships" Ancient : "Piemro" = in Egyptian, now Kom Gieif), was a city of Ancient Egypt, on the Canopic branch of the Nile river, 45 mi (72 km) SE of the open sea and the later capital of Ptolemaic Egypt, Alexandria. It was the first and, for much of its early history, the only permanent Greek colony in Egypt; acting as a symbiotic nexus for the interchange of Greek and Egyptian art and culture. In terms of our modern understanding of the Greeks, and in particular the early use of their nascent Greek alphabet, the finds of Naucratis have turned out to be foundational. "The inscriptions on the pottery have yielded what Mr. Ernest Gardner considers - apparently on firm grounds - to be the oldest Ionic inscriptions, as well as some in the Korinthian, Melian, and Lesbian alphabets." Of particular interest are the several examples of an evolutionary variation from the original Phoenician alphabetic script. Much has also been learned by comparing these alphabets with the forms they assumed a century later, forms that were destined to become universal across the Hellenic world.
      11. "Kom el-Hisn" = Ancient "Imu" = "Yamu" Between Kom Abu Billo and Naukratis lies what is left of the ancient town of Imu (imAw), today known as Kom el-Hisn. In Arabic, Kom el-Hisn means "Hill of the Fort
      12. "Saft el-Hinna" = Ancient "Per-Sopdu"
      13. "Shagamba"
      14. Tell el "Sahaba"
      15. Tell "Nabasha" Tell "Far'un" Tell "Bedawi" Near the eastern Delta village of el "Huseiniya" are the ancient remains of the Egyptian city named "Imet" The capital of the local nome and the local deity was Wadjit The outlines of a temple enclosure dedicated to her may still be seen: 215 x 205 meters (705 x 673 ft). From the scant ruins, there appearss to be two temples within the enclosure. The larger of the two was a Ramessid era temple measuring 65 x 30 m (213 x 98 ft 6 in). The smaller temple to the northeast of the Ramessid temple dates from the Late Period, and was 30 x 15m (98 ft 6 in x 49 ft). It was apparently built during the reign of Amasis. There are usurped architectural elements form Middle Kingdom monuments, which seems to imply that there was once a temple of that period here as well. A cemetery unlike the cemeteries of Memphis, Abydos, and Thebes. It consisted of an immense number of small chambers, or isolated groups of chambers, scattered irregularly over a sandy plain. These were built of unbaked brick and roofed using a barrel-vault design. Some of the largest were cased (or lined if subterranean) with limestone. These tomb chambers dated from about the period of the 20th Dynasty (Ramessid period). Unfortunately, most of these tombs had been plundered early on, and some even leveled so that new tombs could be built. In one of the earlier tombs no fewer than two hundred uninscribed funerary statuettes in green-glazed pottery were found. In another, some thirty thousand beads of glass, silver, and lapis lazuli were also discovered. Bronze spear-heads, amulets, scarabs and other items were also turned up in considerable numbers. Last, but in point of interest certainly not least, came the discovery of two sets of masonic (foundation) deposits under the corners of an unimportant building in the cemetery. These consisted of miniature mortars, corn-rubbers, and specimen plaques of materials used in building, such as glazed-ware, various colored marbles, jasper, and the like. A magnificent gray granite sarcophagus inscribed for a prince and priest of the 26th Dynasty, and part of a limestone statue dedicated to Harpakhrat, the "child Horus," whose legendary birthplace was in these Delta marshlands, were also discovered. A black granite altar from the reign of Amenemhet II, two thrones in red sandstone belonging to statues of royal personages of the same line, a colossal seated statue of Ramesses II in black granite, and most interesting of all, a headless black granite sphinx, upon which successive Pharaohs had engraved their cartouches, each in turn erasing the names and titles of his predecessors.
      16. Tell "Qua'"
      17. "Thmuis" = Modern: Tell el "Timai"
      18. "Tura" halfway between modern Cairo and Helwan. It was Egypt's primary quarry for limestone: the finest and whitest of all the Egyptian quarries, so it was used for facing stones for the richest tombs
      19. "Xois" = Modern: "Sakha"
      "Cairo" ! Lennujaama terminalid on teineteisest kaugel. Pole aega eksida. the bookstore of the "American University" Cairo . Guide for Cairo: The guide name was Nibal Gouda (nibal@egyptguest.com, www.egyptguest.com) She picked up my wife at the airport and took her around Cairo using cheap public transport - they visited Giza pyramids site and walked around the Old/Coptic Cairo and parts of the Islamic Cairo; besides showing my wife around and answering her questions, Nibal even recommended good cheap eateries and helped with getting good prices at the Khan el-Khalili "bazaar". The price for the whole day (7am to 9pm) guiding around Cairo was EUR45 (payable also in EP or US$). 1. My wife flew Egypt Air from Sharm el-Sheikh to Cairo for 190EP, using its first flight of the day at 6:35am; the flight took one hour and was one hour delayed but uneventful otherwise. 2. There are several direct trains going from Luxor and Cairo - three "proper" and several more "improper" seating trains (regarding the trains being meant to be used by foreigners - see also the general discussion above in the beginning of this report), and two expensive sleeping trains. I took the first available "proper" seating train, leaving Luxor at 9:30am and arriving to Cairo at 7:30pm; the price was 55EP for a seat in an air-conditioned second class couch (in fact, this was the price for the full train route from Aswan to Cairo - see also above). 3. A good way to get around Cairo is its subway ("metro"), which is very cheap (flat fee of 1EP) and reasonably comfortable. The tickets are sold at every station; no announcement regarding stops is given in the trains so study your route ahead. The metro can be used to get, e.g., to the Turgoman bus station (it is about 200 meters west from the Orabi station), to downtown (about 200 meters east from the Nasser and Sadat stations), or to the Old/Coptic Cairo (just east of the Mar Girgis station). The Metro is safe and fine. Know though that the first carriage and sometimes second one are for females only. If you are female you can travel in any carriage, if male you can't in the front one. 4. There is a lot of taxis circulating around Cairo day and night - find out ahead about "correct" prices, bargain hard, and do not hesitate to leave one for another if the driver is too stubborn (often he will gladly drive rearward to get your business then). 5. According to some guidebooks (incl. LP Egypt) there should be boats called "river taxi" running along the Nile through the city center. These would make nice and cheap way to see the city from different angle, but unfortunately ceased operation two years ago for good. There is still a boat running from a right-bank pier under the Tahrir Bridge somewhere to the Cairo university for 1EP (but I have not tried it myself). 6. Bus form Abdel Moniam Riad (behind the Egyptian museum) to the airport (international terminal) There's one bigger, air-conditioned one that stops less often (LE 2 or so), and then a smaller minibus that takes longer (LE 0.5). http://www.cairo-airport.com/services_transportation.asp Any hotel where you're staying can pick you at the aiport. Accommodation: It is rather difficult to find a room in budget hotels of the central Cairo - be prepared to walk around for some time; sadly, majority of the hotels is in higher stores of various buildings equipped with rather unreliable lifts (not recommended to take them when going to the airport in a hurry). 1. Hotel Richmond, single room with shared bathroom without breakfast for 45EP per night - quite unfriendly place with rather small and shabby rooms and reasonably clean bathrooms; good to pass a night but not so good to spend several days. 2. Hotel New Minerva, single room with shared bathroom (but with a wash-basin in the room) and without breakfast for 50EP per night - rather friendly place and quite comfortable room; the price paid was discounted after my giving up the breakfast (the owners became little morose later saying that this discounting the price was a mistake but they at least did not ask me to change the room or anything; yet, they flatly refused to give me any discount for the last night when I was leaving for the airport at midnight). Before taking this room I tried several other hotels nearby and found no other available room at all; the prices were also higher, sometimes much higher. Pension Roma, very heart of Cairo, very reasonably priced, Anglo Swiss Hotel in Champollian St http://www.pensionroma.com.eg/english/amenities.htm !!! Lialy Hostel 8 Talaat Harb Square. It can not be more central.Egypt. museum is 4-5 minute walk , metro as well( on Tahrir square where is also Am.university if you need that).All shops( if interested) are around as are restaurants(around Orabi square most of them). 72 eek And very important is that although it is on the main square it is quite and you can sleep normally. 1. Free luggage storage 2. Free safety deposit box 3. Free linen and towels 4. Free use of kitchen facilities 5. Free maps and tourist information 6. Rooms include fans 7. Laundry DIY/service 8. 24/7 Reception and Information Desk 9. Discounts to the Internet Cafe 10. No lockouts/Curfews 11. Hostel library plus guidebooks available 12. We take same-day reservations Food: There is surprisingly not so many cheap restaurants suitable for tourists in Cairo (i.e. offering menu written in English and a fair variety of food) but there are some. 1. I enjoyed some good food at the Restaurant Hamman on the Saray al-Ezbekiya St. near the Midan Orabi square. 2. Yet, the best food for me was "koshary" served at the Sayed Hanafy lunch counter on the Orabi St. just south of the Midan Orabi square - I found it truly delicious and one of the best food available in Egypt. The place was very popular also with locals, in fact so popular that there were hardly ever any place available at the tables and so I took all my meals there take away. I strongly recommend trying it if you get anywhere near. 3. There is a good bakery on the Tawfiqiya St. again near the Midan Orabi square where you can get cheap many kinds of Egyptian pastry. 4. Another means of transport you are likely to use is the train servicing the route from Cairo to Luxor and Aswan (on this route the Egyptian tourist police is quite persistent in its effort to make it difficult for you to use a bus). Yet, the train is quite comfortable and allows you to catch interesting sights of Egyptian countryside and so I do recommend using it for this route. There are several classes of seating coaches in the Egyptian trains, the kind of my choice is the air-conditioned 2nd class which I have found sufficiently comfortable (very generous leg space, reasonably clean toilets, even too efficient air-conditioning - again, come prepared), and still reasonably cheap (1st class is more expensive and I have not needed any more comfort, 2nd class without air-condition is rather hot and very crowded); the air-conditioned 1st and 2nd classes are strictly nonsmoking, the rest of classes are smoking (very much so). There are also some night sleeping trains with extremely expensive tickets (payable in US$ only), which I have not even thought about. Basically you are requested to travel on few selected trains only ("guarded" by police) but this rule is not too strict - nevertheless, you are not able to buy tickets for an "improper" train ahead and so need to be prepared for a likely necessity to look for a new place several times; still, you should be able to always find it. When boarding a train without a ticket, you will get the ticket issued by the conductor with a small penalty added (about 10EP) - when there is no place available, you will probably - "Inshallah" (God willing) - get help from the coach servant (at least it looked there has been one in each coach) who will find a place for you for a well deserved "baksheesh" (probably by kicking out some other guy without proper ticket). As for the "proper" trains meant to be used by foreigners, you can buy ticket ahead and book your seat but do not expect not having any problems. First of all, the same problem of choosing your exact seat applies as described for the buses (sure as hell, I got my ticket to the sunny side of the train, the sunshade next to my seat was missing, and the air-conditioning on my coach was not working for some time - they fixed it later - so I anyway moved to other coach and had to change my seat several times). Also, I was buying ticket from Luxor to Cairo and got issued and paid for the ticket valid for the whole train route from Aswan to Cairo - it was explained to me, that the "system" (PC reservation this time) did not allow to reserve the seat from Luxor only and so I had to pay for the whole route (I checked with the information office and tourist police and they all did talk the same !!??); still, I noticed that the Egyptians boarding the train later along the way had their reserved seats but did not pay for full route - so it was a scam again, but an official one this time (nice indeed). In general, your choice is to board an "improper" train without ticket and "baksheesh" your way through, or to buy an overcharged ticket for the "proper" train - the final price will be about the same. Both trains feel about the same, the "improper" one stops slightly more frequently but it is little more fun as it is cheaper and so better available for locals. For train times and info, the touregypt website is great - everything you need. You can buy train tickets to anywhere from anywhere in any major train station as far as I know, and definatly return tickets aren't a problem. In Cairo, you can only independently buy train tickets from the main train station. A ride to Luxor from Cairo will cost you about 80 L.E. ( 12-15$) and its perfectly fine, think soft airplane seats. Its just very cold, any time of year, as air con is on all the time, so bring something warm. :) 5. Other means of transport you may need to use are the so-called "service taxi" and "pick-up". The "service taxi" is a typical microbus running along the preset route, leaving when full (well, overcrowded typically) and stopping anywhere along its way - you may want to use it esp. between oases; it costs just slightly more than a bus, luggage travels free, and smoking is allowed (it makes travelling in that small overcrowded place rather unpleasant as many Egyptians just cannot quit smoking). The "pick-up" is indeed a pick-up truck - sometimes with some seats arranged on its rear, sometimes just an ordinary one - which is used for travelling between villages, esp. off the main road, or within some cities (e.g. Luxor); the ride is usually for a flat fee (very small, typically up to 1EP) no matter how far you go. Yet, typically there are many different routes and there are no signs on the pick-ups, so you need to ask locals who are frequently confused too. Beware that the frequency of this transport is considerably reduced on Fridays. In places where the service taxi and/or pick-ups are running between villages you can also try hitch-hiking as is frequently done by locals too (actually, the locals just stand on side of the road and the drivers stop for them by themselves, but it would probably not work for a foreigner, as "Westerners" are expected to be too rich to need a ride) - you are expected to pay for this ride at least the same price as paid for the pick-up. 6. In the cities you will need to use taxis. There are a lot of them around and they are quite cheap but - as it is typical in "developing countries" - they do not use a meter and so you need to negotiate the price in advance. The asking price is several times the "real" one so it always helps to find out what is the "proper" price - check out your guidebook, look around on the internet, and/or ask in your hotel to get an idea. At Sinai expect much higher prices than in the rest of Egypt but the cars used there are also in much better shape - half of taxis in Cairo are indeed pieces of pathetic junk. In some places the taxis are rarely marked by any sign (Dahab), but otherwise they use some common two-colour pattern (in fact, there are even several kinds of taxis in the biggest cities but it would complicate things too much - just use the small passenger cars which are the cheapest). In some places you can encounter some special kinds of taxi, like donkey carts (Siwa), horse carts (Luxor), or three-wheel "tuk-tuk" vehicles otherwise known esp. from Asia (Wadi Natrun City). In some smaller places there are no private taxi cars available (Western Desert oases) and you need to hire a whole "service taxi" or "pick-up" - they call it "taxi especial" in Egypt - naturally, this is not really cheap. The taxi drivers always look actively for clients so you will hear them shouting on you or blowing their horns but - contrary to what you can read in many trip reports - they are not overly persistent; just use the local customary way of refusing a ride, which is just few quick twists of hand at wrist, and they will stop bothering you. Still, there are some not so typical things about taxis in Egypt too - after stopping the driver always asks first about your destination and many times simply drives away when hearing it - they do it to locals too (this is quite strange for me and I have never encountered it in any other place in the world); another and much more unpleasant thing is that Egyptian taxi drivers have no problem to pick you up without knowing your destination (or understanding what you are saying or both) and drop you just anywhere near ("Inshallah" - and it happened to me even with the Turgoman main bus terminal in Cairo ??!!!) - well, this is annoying indeed and you need to be on guard (during my travels I was always thinking that this could be a problem in an unknown town but I had to go to Egypt to see it happen). 7. Sometimes I also hired a car/taxi for a longer, even a day-long trip and this was usually quite an ordeal (but there have been exceptions too). It seems to me that Egyptian honor code is quite alien to our perception of it - many Egyptians understand a deal as something to stick to as long as they think it is advantageous for them and to drop whenever they do not like it so much any more; yet, of course they are very hurt and angry when you say that they are not delivering as agreed and esp. when you try to give them less money for less work. The longer time beyond the negotiation moment the more likely they get their second thoughts - so when you need to make an agreement for the next day morning you are in a rather difficult situation: if you succeed to negotiate a good deal the guy is not likely to show up or seems not to remember well what the deal was. Also, one of the few things they learned quite well is that highly assertive behaviour we all know from our civil servants or other people holding any kind of monopoly: if you do not like their ideas you quickly get that happy "if-you-do-not-like-it- you-do-not-need-to-take-it" talk and you are facing the choice of either to take a new, highly depleted deal, or risk to lose lots of time with uncertain prognosis. I do not know what to advise here, the only way to be safe would be to strike a deal heavily biased towards the car driver/owner from start - yet, I personally really hate to make a bad behaviour a winning strategy. Besides, sometimes there are exceptions (esp. in places where there is stronger competition) and everything goes smoothly and as agreed. So I would say: negotiate a good deal but not too good, keep your fingers crossed, and be ready for struggle and concessions (good luck). Accommodation: We used budget hotels typically with rooms up to about US$10 (with the exception of Sinai where, if lucky, you would get just about a dorm for this money). In general, the prices for the rooms are very diverse depending on the place, competition, season, and your luck and negotiation skills - for the money mentioned you can sometimes get a quite large air-conditioned room and/or a room with your own bathroom included, or otherwise just a small bare cubicle with some beds only. The price depends on occupancy, so a room is cheaper as single than as double - while being it the same room (I did not see any single-bed rooms at all and quite often paid the single-room price for a room with three or even more beds). If the bathroom is attached to the room, it normally consists in a toilet bowl (never seen a squat toilet) and a shower (and rarely also a bath tube) in single separate room; the shared bathroom is either the same combination or the water closet and shower are in separated cabins. As it is typical in the "developing countries", you are often requested not to put toilet paper into the toilet due to possible plumbing problems - yet, a separate garbage can is rarely provided and you are requested to throw the used paper into the normal trash can; often an outfit for using the Asian/African water-cleaning method is provided but not always. Hot water shower is (surprisingly for me) almost always available even in very hot places and not too good looking hotels - typically they use a small boiler and I have never really had a problem with hot water not being available. A fan is usually provided and it is quite important during the days (a place for a siesta in early afternoon is really needed) and in the evenings but it is not really necessary at nights in the time of year of my visit (October/November), possibly with exception of Luxor any time, and Cairo in October (in the oases there is nice cool at night). The single most important thing for your sleep (and survival at your room even during the day) is to do something about mosquitoes which are very plentiful just about anywhere in Egypt, esp. in the oases, and including the Sinai coast (the only place without mosquitoes was surprisingly Luxor). There is no way you could survive just on a repellent lotion - it is good just for a short time when going about your dinner; at your sleep you would get seriously eaten up. An electric insecticide vaporizer is an option here but I personally prefer a mosquito net - yet, I have never seen a net in any hotel in Egypt and always used my own (it is not always easy to attach the net somewhere - I have made two additional ears to my net allowing to make a tent-like structure out of it and hang it down from a low-lying rope which can usually be attached to some suitable points like picture hooks or door/window hinges). Always ask about breakfast - sometimes it is included even in places where you would not expect it (breakfast typically means a small tea pot, an omelet, a sausage, two or three slices of bread, some fruit, butter, honey, and/or jam); frequently there is a chance to get a discount for the room price when not taking the breakfast. I have found it quite difficult to find an available budget room in Alexandria and esp. Cairo; for Dahab and Sharm I rather booked the rooms for us ahead. Food: Egyptian food seems to be rather good and tasty but it is difficult to get in some places (esp. oases) - it is said that the best food in Egypt is prepared at home and it is rather uncommon for the Egyptians to eat out. Vegetarian food is an important part of Egyptian cuisine but you do not have much choice on the street (I am not a vegetarian but when in tropical areas prefer to resort to vegetarian food to avoid problems). The Egyptian staple food, typically eaten every day by not-so-well locals eating out, esp. "fellahs" (farmers) - is fully vegetarian and consists in "fuul" (boiled fava beans in thick spicy tomato sauce; not too much to my taste) or "falafel" (fried balls or patties made from spiced mashed fava beans and chickpeas; quite tasty; 10 pcs for 1EP), flatbread (typically made of leavened wheat flour; not bad; 20 pcs for 1EP), and sometimes an addition of some fried vegetables like eggplant or potato; all this is dead cheap and can be bought in street stalls everywhere in poorer neighborhoods - it is either made into sandwiches or put separately to plastic sachets. Another cheap vegetarian food is "koshary" (cooked brown lentils, rice, and macaroni put together in spicy tomato sauce) which I have found really delicious but not been able to find it in the street stalls anywhere out of Cairo. All this food is typically sold not really fresh - it is prepared in advance and sold till it run out - so, prefer buy it at places frequented with locals to have chance to get it reasonably fresh ("Inshallah"). In bigger but not too touristy places there are so called "restaurants" but they cannot present any menu (always saying they have it in their head) but they do not really need one as their only offer is chicken and rice, looking not especially tempting (I have never dared to try it), and so called "vegetable" which is some green leaves reminding spinach and sometimes potato chips. In touristy places some cheap restaurants are readily available - and locals happily eat there too - usually they have menu in English and the food there is rather good and tasty. It happened to me once in Cairo (but in not any specially looking small restaurant) that some 10% "service fee" was added to the food, so be careful to avoid surprises (but the information about it was well hidden, written in fine letters and in Arabic only on their English menu - one more thing they may have learned form us). When buying some basic supplies (like bottled water) in shops, shop around esp. if staying longer in the same place - the prices may differ substantially. Money: We used a debit card in ATMs with no problem at all (MasterCard). There were several banks with ATMs - we used HSBC Middle East Bank that had ATMs accepting both MasterCard and VISA cards with a withdrawal limit up to 2400EP. When arriving to the Cairo Airport "old" terminal 1, beware that the only ATM in the arrival hall is in the baggage-claim area before the passport control, behind the control there is no ATM and you need to go to the Departure Hall 2 (HSBC). When changing your remaining money back you can use banks as well as Forex - none of them is charging any commission. Beware, that when using your debit/credit card for making direct payments a 3% surcharge is added to the price. Timing: The timing of our trip was predetermined by the need to wait for the end of Ramadan and Eid Al-Fitr holidays (I cannot believe it is really pleasant and safe to travel in time when everybody is nervous because of not eating during the day and not sleeping at night) but it has shown to be a rather good choice. The seawater was still pleasantly warm at the Gulf of Aqaba and it was not so hot in the south and in the oases. The temperature was clearly going down through November - while it was still quite hot in Cairo on November 3, it was rather pleasantly there around November 17. Besides, coming to Dahab just after Ramadan turned out to be a very good timing too, as there was very few people there, esp. in the beginning of our week-long stay. Safety and pestering: I have found Egypt very safe and reasonably friendly. Both petty and violent crime is virtually non-existent in Egypt as the Muslim ethical codex is very strict in this respect and it is normally - "Al Hamdulillah" (Praise be to God) - applied even to foreigners. The people are generally rather friendly or at least disinterested and I never felt really threatened or resented. As for usual hassling - described as terrible in many trip reports - I have not found it much worse than anywhere in the world regarding shop-keepers or taxi drivers. Of course, the Egyptian omnipresent "baksheesh" culture - meaning constant begging for money while more or less cleverly pretending that there is some service done for you (but sometimes even without it) - is a different story and indeed a very annoying nuisance; I have not encountered any nearly that bad level of it anywhere in the world (maybe in Morocco but I am not sure as I was there with a travel agency and so were sheltered by hired local guides). I do understand that this culture is an offspring of one of the pillars of Islam, the requirement of giving "Zakat" (support of the needy), but I do think this principle has been meant, as in other religions, to be a direction for the giver how to become more understanding and less greedy, and not to be an encouragement for the receiver to expect and even demand gifts as a way of living. In general, nobody is bound to give any money for small common helps (like telling the directions), non-asked services, or even nothing at all; unfortunately even children are often engaged in this practice since their early age - in any case, I strongly believe you should never give money for nothing as your momentary money solve nothing for the poor and it makes them believe that begging is a way how to live instead of finding some sustainable way (South Asian countries are an example that there is a self-sustaining way out for even the poorest parts of the world). Locals are also asked for "baksheesh" frequently and they seem to have no difficulty with ignoring the request or even directly refusing to oblige. And by the way, this culture has unfortunately even worse implications as you are likely to meet people in Egypt who understand their job position as a valid source of their income (it is called "corruption" everywhere else) - e.g., almost all guards at Luxor ancient sites seem to believe that the only reason for them being there is to let people do for money the things which they are precisely supposed to prevent from happening (like taking pictures with a flash in tombs, entering closed places, etc.). Of course, if you really get some help it is absolutely right to reward it as anywhere - common sense will tell you when to pay, just do not feel obliged to throw money around you for nothing. The basic phrase for refusing unwanted offers or requests for "baksheesh" is "la shukran" meaning "no, thanks"; if it does not work drop the "shukran" and say only "la" in a more strict manner and more loudly - usually this is enough. In the cases you are not left alone, use the word "khalas" (enough) said in a very strict manner - very often it works as a spell and persistent tout or children asking for money (or a pen, the world famous substitute for money, which has of course nothing to do with school) just disappear. If still not successful you are facing rather insistent case and you can expect some problems - first try the rather rude "jalla emshi" ("go away" is the most decent meaning) and next the ultimate threat "bolis" (police) - locals, esp. adult, rather take heed of police which, I have been told, is quick to use corporal punishments (I used this word just about once against a would-be guide at Balat in Dakhla and it did help). In general, do not hesitate to call the police, esp. Tourist Police, for help - they are generally always on your side and likely to get you rid of the pest. Nevertheless, I experienced one more case of needing to resort to this threat and that time I got a logical response from a bunch of children asking for money at Qalamun in Dakhla - they replied "where?" as there was indeed no policeman present anywhere near. The only thing you can do next in such case is just to try to ignore the pests but you are not likely to enjoy himself further on anyway - those kids mentioned started throwing stones next but they have been at least still rather irresolute in it and responded by a flight when I pretended to be picking up some stones too - well, they would not likely turn to stoning with any adults around (as Egyptians do understand well that they need tourist money) but I am not sure what will happen when these guys grew out (better visit Egypt now, I guess ...).
      1. "Ben Ezra" Synagogue in "Fustat" presently Old Cairo in a pleasant, shady garden near the churches of St. "Sergius" and St. "Barabara".
      2. "Basatin" cemetery east of Old Cairo
      3. "Chaar Hachamaim" Synagogue Traditionally intermarriage was forbidden among Karaite and Rabbanite communities. They dwelt in Cairo in two contiguous areas: "harat al-yahud al-qara’in" & "harat al-yahud" quarter.
      4. Fustat Arabic city walls
      5. Cairo City Ayyubid Arab Fortification
      6. "Islamic Cairo" "souqs" (markets), mosques (each of them offering different design but common atmosphere of peace) and old medieval buildings - especially the area around the famous "bazaar" (street of shops) of "Khan el-Khalili" was magic with its maze of narrow streets and passageways;
        1. "Wihara al-Ghouri" Whirling Dervishes: free of charge at the Wihara al-Ghouri, 8:30pm every Wednesday and Saturday - elaborate ethnic show of music (sounding very oriental to my ears) and dance (mostly indeed whirling) performed by a highly professional group of men, slightly slipping to a circus production in the end. Arrive before 7pm to get a good seat in the auditorium as the show is also much visited by tourist groups passing through Cairo).
      7. Cairo Arabic Citadel overpriced (entrance fee 40EP) and lacked any atmosphere of real life. Mosque of Mohamed Ali, Cairo built in the early nineteenth century within the Cairo Citadel.
      8. "Cairo Petrified Forest" Protectorate petrified forest in Cairo-Suez road, declared a national protectorate by the minstery of environment, also in the area of New Cairo at the Extension of Nasr city, El Qattamiyya, near El Maadi distrect, Al Farafra oasis[4], Al Fayoum depression and actually the entire western desert
      9. "Wadi Degla" "Wadi Digla" Protectorate
      10. Greco-Roman "Fort Babylon"
      11. "Coptic Museum" 40EP Morcos Smeika Pasha founded the Coptic Museum in 1910 AD to fulfill the needs of displaying monuments referred to that period in order to easily trace the history of Christianity in Egypt. The Museum was erected over a land that was willingly offered by the Christian Church under the presidency of Pope Kerolos V who died in 1927 AD and his successor Abba Yuanis XIXth in 1929 AD. The Museum is located in an area of great historical importance within the precinct of the "Babylon Fort" , one of the remaining monuments referred to the Roman period. Lying over 8000 square meters, buildings and garden included, the Museum has been renovated with the two annexes the ancient and modern aisles and opened for visits in 1984 AD. The objects displayed rise up to 16000 pieces approximately, arranged as possible in chronological order in 12 different sections. The display had been set according to scientific measures. The Coptic Museum, actually one of the Ministry of Culture dependencies, was run by the Coptic Patriarcate till 1931 AD. The average number of visitors range daily from 200 to 250 visitors of different nationalities. Address: Fakhry Abd el Nour street No4. Abbassia. Cairo, Egypt.
      12. Most candidates for the priesthood of Coptic Catholic Church are trained at "St. Leo’s Patriarchal Seminary" , in suburban Cairo. More than 100 Coptic Catholic parishes administer primary schools, and some have secondary schools as well. The church maintains a hospital, a number of medical dispensaries and clinics, and several orphanages.
      13. Most candidates for the priesthood of Coptic Catholic Church are trained at "Hanging Church" the Cairo's most famous Coptic church - first built in the third or fourth century AD.
      14. "Coptic Cairo" a very small place with some of the oldest Cairo monuments - yet, there was principal reconstruction going on. Visit the Coptic Museum there.
      15. Cairo "Agricultural Museum" 20
      16. Dr. Ragab's Papyrus Institute 4
      17. Dr. Ragab's Pharaonic Village 4
      18. Egyptian Antiquities Museum 50
      19. Cairo Antiquities Museum Mummies Hall 100
      20. "Gayer Anderson House" 30
      21. Cairo Islamic Art Museum 30
      22. Cairo Mahmoud Khalil Museum 25
      23. Cairo Mohammed Nagui Museum 20
      24. Cairo Makhtar Museum 1
      25. National Museum of Egyptian Modern Art 20
      26. Cairo October War Panorama 20
      27. Cairo Railway Museum 1.5
      28. Cairo Sultan Hassan Mosque 20
      29. Cairo al-Refai Mosque 20
      30. "Cairo Tower" 60
      31. Cairo Manial Palace 25
      32. Cairo Bayt il-Suhaymy 25
      33. Cairo Hosh il-Basha 15
      Old or Coptic Cairo, Egypt We begin our journey into Old Cairo just opposite of Rhoda Island and below it's southern tip. The area is known to the Egyptians as Masr al-Qadima and stretches down to the sub-area often called Coptic Cairo. Again, appropriate dress covering the body including shoulders and legs is required for entering both Coptic and Islamic monuments. Old Cairo is so named because it is the oldest part of Cairo, and in fact, predates what is now Cairo. Some Egyptologists believe that there was a settlement here as far back as the 6th century BC. Later, the Romans built a fortress here which we call Babylon. Some of these Roman walls still exist. Later, it became a Christian stronghold, with as many as 20 churches built within an area of one square mile. There are only five remaining, but these are certainly a must see when visiting Cairo, along with the earliest Mosque ever built in Egypt. In addition, after the fall of Jerusalem in about 70 AD, the area also saw an influx of that religion into the area, where the oldest synagogue is also located. Most of Pharaonic Egypt is a relic of one of the Worlds first and grandest religions, including the great Pyramids outside Cairo. Yet if the modern world can be said to have four major religions consisting of Christianity, Hinduism, Islam and Judaism, then three of those are represented by some of their most ancient relics in this section of Old Cairo. Coptic Cairo For simplicity, we will head south along Corniche el-Nile until we pass the southern point of Roda Island. Just before we arrive at the Masr al-Qadimah River Bus landing, we will pass the Mosque of Abdin Bey. At the river bus, take the first street available east and away from the Nile. This should lead us to Mar Girgis street. Make a left heading north and look for the first entrance to the right (east). This will lead us into at least part of the area now sometimes called by the government the 'Multi-religious Compound' and the area within Old Cairo known as Coptic Cairo. This main entrance is through perhaps one of the two oldest structures in Cairo, the rounded towers of the western gate of the Roman fortress of Babylon built in 98 AD by Emperor Trajan. The Southern gate is the other oldest structure. The Coptic Museum Here is the Coptic Museum (1), founded in 1908 and it is advisable that we visit this first, for an orientation of the area. Just southwest of here is the Hanging Church (2) (The Church of the Virgin Mary), built into the walls of the Water Gate of the Roman fortress. It is possibly the oldest Christian church in Egypt, dating to around the 4th Century. From here, the possibility exists that one must exit the first entrance due to construction work in the area and head up Mar Girgis north a few steps to a second entrance. This entrance leads into the Monastery and Church of St. George (3). This is not an old church, dating only from 1909, but there has been a church in Coptic Cairo dedicated to he Martyr since the 10th century. Turn left outside the door to St. George and the path leads to the Church of St. Sergius (4) (Abu Serga), which legend has it is built atop one of the sites where the Holy Family rested on their flight from Herod. Continuing on this path brings one first to the Ben Ezra Synagogue (5), which is Egypt's oldest and dates to the 9th Century. Past that is St. Barbara (6), named for the young girl who was martyred for trying to convert her father to Christianity. There is also a gate that leads to the Greek Orthodox cemetery, which surrounds the complex to the east. Old Roman Walls Northern Old Cairo To exiting Coptic Cairo, go back out the door at St. Georges, and take a left back on Mar Girgis and head north. The rubbish fields one passes on the right are actually Fustat, the first Islamic city in Cairo and the origins of modern Cairo. The area was razed to the ground when the Fatimids took Cairo, and the Mamluks made it a dump ground, yet it is one of the most important Islamic archaeological sites in the world. Continuing past this, and veering right at a y in the street we will eventually come to the Mosque of Amr Ibn al-As (7). Though little remains of the original structure, this Mosque is the oldest in Egypt, it's ancestor having been built in 642 AD. The Museum of Islamic Art Port Said Street (formerly Al Khalig Al Misry) on Ahmad Maher Square. The Eastern part of the premises is known as the House (Dar) of Arab Antiquities, while the Western part is known as the Sultanic Library (Book House). The Museum entirely faces Historic Cairo. It has two entrances; one on the north-eastern side and the other the south-eastern side. A beautiful garden with a fountain once led to the first entrance but was later removed. The entrance on Port Said Street features a very luxurious facade, rich with decorations and recesses inspired by Islamic architecture in Egypt from various periods. The Museum is a two-story building; the first floor comprises the exhibition halls and the second floor comprises the general stores. The basement contains a store connected with the Restoration Section. The Museum is considered one of the greatest in the world with its exceptional collection of rare woodwork and plaster, as well as metal, ceramic, glass, crystal, and textile objects of all periods, from all over the Islamic world. It houses more than 102,000 objects. The Museum carries out archaeological excavations in the Fustat Area and has organized a number of National and International Exhibitions. There are many important streets and districts around Cairo. Such as, El-Kheyamia street, El-Mo'iz street, ...etc. The Kornish El Nile Street, for example, is one of the major traffic streams in the city. It goes from Shubra and Shubra El Khiema in the north, all the way to Helwan, the last neighborhood of greater Cairo in the south. There is also the famous Street of Salah Salem, which begins in Heliopolis in the east and ends in Islamic Cairo, near downtown. Sabil Sabil is "source of water" a building that people can get water from it. In the past people doesn't have water pumps, they were getting water from a "Saqqa" man carrying water or "Sabil". In the past reach people was built Sabil and devoted them for ALLah, made them for all people spicially for poor people that couldn't get water easly. We will start with Sabil Mohamed ALi Pasha, and we will continue the others in sha'a ALLah. Wekalate Bazar'a Wekalate El-Goury These Pictures was taken by: Eng. Nasser Youssif Zakaria and Dr. Yehia Waziry Construction Date 909-910 A.H./1504-1505 A.D. Construction Era Circassian Mamluk era Constructor Name Sultan Al-Ashraf Abu Al-Nasr Qunswa Al-Garkassi (Al-Ghouri) Building Type Wekala "craftsmen and market place" Current Statues In Good Condition Historical Lieu Monument Address Al-Tablita Street next to the founder's complex that contains a dome, a sitting logicca, a sabil, a kuttab, a mosque and a house in Al-Azhar quarter Built in 1504 A.D. by Sultan Qunsuwah Al Ghouri, late during the reign of Mamelukes, Wakalat El-Ghouri was originally designed as an inn for accommodating traders coming from all parts of the globe as well as a marketplace for trading goods and a venue for making trade deals. Before the discovery of the Route of Good Hope, Egypt had been the hub of overland trade caravans from east and west. The external stone facade is impressive, with its uniformity of windows. There are a few small windows on the first floor, but the upper stories of the building have three rows of groupings of three windows of varying design. The last row is covered by mashrabiya panels, each panel being three windows wide. The entrance to the courtyard is via a great door mounted in a trilobite arch. Inside, the building is very regular, with the exception of the first floor, which has wide arcades intersected by a gallery. The building is made up of four floors, each comprising 28 rooms with domed ceilings, overlooking a rectangular-shaped courtyard with a mosaic fountain in the middle. As such, Wakalat El-Ghouri still stands out as one of the loftiest and most time-enduring Islamic monuments remaining. It rightly reflects an apex of harmony and symmetry in terms of both Islamic architecture and practical functionality. Mosques in Egypt One of Cairo's many epitaphs is the "City of 1,000 Minarets". Actually, there are more than that, and so it should be no surprise that there are many historical mosques in Egypt, mostly in Cairo. Many western visitors to Egypt may initially have very little interest in seeing these medieval buildings, but on first sight, those with any interest in architecture will be awestruck by their beauty and design. Mosques in Arabic Mosques in Egypt Al-Azhar Mosque Amr Ibn El-Ass Mosque Mohamed Ali Mosque Al - Aqmar Mosque Al Saleh Tala'i Mosque Al - Hakem Mosque Al Saleh Nagm El Din Mosque Barqouque Mosque Qalaqwon Group, "mosque and school" Khanqah Barqouque Ibn Tolon Mosque Because Egypt has seen many influences from any number of different ruling empires, including Abbasid, Fatimid, Ayyubid Mamluk and Ottoman and others, and because Cairo specifically is a city of the world, Egypt offers a fair overview of mosque styles. Furthermore, its mosques date from the earliest periods of Islam up to and of course, including modern varieties. Egypt has some very notable, as well as important mosques, some of which may be visited while others are not open to touristic visits. While most of the tourist mosques are to be found in Islamic Cairo, the oldest of them all, the Amr Ibn El-Aas Mosque, is located in Coptic (Christian, or Old Cairo) and may be visited, while the Al-Azhar Mosque, the location of the World's oldest University and one of the most influential mosques in Islam, is not a tourist facility. Some mosques in Egypt, and particularly Cairo, are actually complexes that include a number of other structures that may, or may not be found attached to other mosques. For example, many mosques include an Islamic school facility, called a madrasa. Others may have mausoleums and tombs, and even hospitals (maristan), along with other structures within the complex. Mosques may be located in strange places. There is a mosque (Abu Al-Haggag Mosque), which creates a rather strange appearance inside the Temple of Luxor in Upper Egypt, and in the Sinai, a Fatimid mosque is incorporated into the famous St. Catherine's monastery. While it is difficult to miss the many mosques in Egypt, as they are everywhere, those visiting the country should take at least a moment out of their busy itineraries to appreciate these grand monuments to Islam. Al Sennary house ,Al Suhamy House ,Al Keretlia house "Gayer Anderson" ,Zienab Khatoon House ,Gamal El Dien Al Dahabi Housi ,Al - Harrawy House , Qasr Bashtak AL- Sennary House Construction Date 1794 A.D. (1209A.H.) Construction Era Ottman era Constructor Name Ibrahim Katkhodah El Sennary Building Type Residential [house] [bayt] Current Statues In Good Condition Historical Lieu Monument Address Southern Cairo, Haret Mong, beside Al-Sayeda Zaynab square, "Sayeda Zaynab mosque" AL- Sennary House Construction Date 1540 - 1670 A.D. (947 - 1041 A.H.) Construction Era Ottman era Constructor Name Amna bint Salim al-Gazzar and 'Abd al-Qadir al-Haddad Building Type Residential [house] [bayt] Current Statues In Good Condition Historical Lieu Monument Address It is located beside courtyard walls of Ibn Tulun mosque. بيت الكريتلية ومتحف جاير أندرسون": الشرح التالى لبيت الكريتلية المكتوب باللغة العربية نقل نصا عن الموقع التالى، وقد فضلت أن أكتبه كله دون حذف أى حرف منه لأنه فعلا قيم جدا، وللأمانة العلمية كذلك. Gates Gates was built to protect Cairo, beceause it was the most important city in Egypt, it was the capital when Gawhar el Saqally open Egypt in Fatemid period, when El Moi'ez ledin ELLah EL Fatemi was the Soltan of Moslims. Cairo was called the citadel or tabia or forte, i.e. stronghold. It looked like a square; 1200m2 in length and 1100m2 in width. It was surrounded with El Bahr El Azeim (the great sea) from the east, the gulf from the west, from the north gardens extended to Mataria and the mount Gabal El Guishi from the south. When the Fatimid reign (969-1171) settled in Cairo under the leadership of El Moez Li-Dinellah it was called "Cairo of El Moez" because they decorated its four suburbs with luxurious buildings, delightful spots and gardens. This increased its delightfulness and beauty. It was the settlement of rulers and princes. El Fostat city was big and important due to plenty of buildings, many people and much of livelihood means, that is why Gawhar El Sakaly was so keen on it. He established the fortified gates (bab) and installed them around it in the four-sided wall. He built El Kantara at Bab El Shairia Street. He also built a wall to quickly surround the Palace. But this was destroyed completely. Multi purposes Those gates did not only defend the country against enemies, but were built also for management and administrative purposes. No one was allowed to enter Cairo or stay there except for its residents, or those who go in for certain reasons and in daytime only. Al-Khayameya street leading to Bab Zuweila The prince of armies, Badr El Gamali, in 1087, built Bab El Fetouh, Bab El Nasr and Bab Zuweila - all were built of storeys. Cairo gates at that time were eight on each side. Saladin El-Ayoubi built the third wall in 1171. He wanted to surround Cairo, Misr El Kadeima Citadel with one wall extended from Bab El Kantara till Bab El Shairia, from Bab El Shairia to Bab El Bahr, from El Makasi Citadel at the end of the northern wall to the River Nile beside El Makasi Mosque. Saladin wished that this wall would join with the one from Bab El Nasr to El Zafar Tower, then on to Bab El Barkia, then Bab El Wazir. Unfortunately, all such dreams did not come true, due to Saladin's death. Some of Cairo Gates still exist and others are no more. Islamic Cairo, Egypt Cairo is Islamic, though some areas are more so than others. Actually, this area is no more Islamic than Central Cairo, but as though walking through a time machine we are transported back to Cairo's past Islamic heritage, to a world of ancient mosques and 1,500 hundred year old markets; to medieval forts and the city that was Salah ad-Din's. One should dress appropriately if sightseeing is in order, though it is not necessary when simply shopping in the Khan. Appropriate clothing involves clothing which will be acceptable in the mosques, with little skin showing, and particularly not legs and shoulders. Wear comfortable shoes that can be easily removed. Almost all of the old Mosques and Islamic Monuments will have Markers To start this journey, we return to Midan Ataba. However, before proceeding into the Islamic district, lets head southwest along Mohammed Ali street to the intersection of Port Said (Bur Said) street and visit the Islamic Museum, which will provide us with some additional knowledge and resources prior to entering Islamic Cairo. We can then proceed northeast on Port Said street until it intersects with Sharia al-Azhar, which we will take to the east (right). We will first pass the carpet market (H) and then the Mosque-Madrassa of al-Ghouri (66) and then his Mausoleum (67) (the black and white buildings, circa 1505 AD), which are both worth a visit. This complex is a beautiful reminder of the Mamluk era of Egypt, when slaves were kings, but it was al-Ghouri who turned the rule over to the Ottomans with his defeat in Syria. Of note is that there are Sufi performances held in the mausoleum. This whirling dance is a must see in the authors opinion. The Wikala of al-Ghouri (68) (the best preserved wikala in Cairo) is just east of the complex, which serves as a theater and concert hall, along with artist's galleries. Skirting the Khan and continuing on al-Azhar street, past the Mosque of Abu Dahab (69) (circa 1774 AD), which currently houses students of the al-Azhar Mosque University, we arrive at the al-Azhar Mosque (70), which was founded in 970 AD. It is one of Cairo's oldest mosques, but perhaps more importantly, it is the world's oldest university and certainly worth a look. The street which runs along the side of the al-Azhar Mosque is Shari Atfa el-Azhari and at the end of this street is Beit Zeinab Khatun (not indicated on map), built in 1468 and refurbished in 1713. The first floor reflects the style of the Mamluks era while the second is Ottoman. Opposite the house is the El-Ayni Mosque, and beyond that are two old houses at the end of Shari Atfa el-Ayni. They are the Beit al-Harrawi, built in the 1700's and close by is Beit Sitt Wassila (circa 1637 AD). See also: Our Online Store, the Virtual Khan el-Khalili Our Khan el-Khalili Section Our Feature Article on the Khan el-Khalili Turning back and heading back up to the front of the Al-Azhar Mosque, we can head north a short distance and we will arrive at Midan Hussein (pictured left). This was the center of medieval Cairo and today remains an important area for some Islamic religious festivals, including Ramadan. To the north of this is a relatively new (1870) Mosque of Sayyidna al-Hussein (71). Though new in terms of Egypt, it is a very sacred site to Muslims and those not of that faith should not enter. Across the street is the Ahmed Pasha Sabil (73), while to the south of the Al-Hussein mosque is the new al-Azhar Park, a mega project that has transformed the surrounding neighborhoods as well as adding needed greenery to the City. The al-Azhar Park offers an excellent view of the surrounding area and is a nice place to take a rest at the Hilltop or Lakeside Cafes. The 'knowing' traveler sometimes dismisses the Khan el-Khalili as a tourist trap, and indeed, all manner of souvenirs may be purchased there, from statues to 'personalized' cartouches to papyrus art. But the Khan (meaning market) predates tourism to the area and was established in the 14th century. Further, most tourists tend to buy souvenirs, and for many items, this is the best and least expensive place to buy them with the most variety. But many things are sold here, and one discovers that the Egyptians are here as well, buying their fabrics and clothes, pots, and other ordinary household needs. Step into this world by heading west Muski street from Midan Hussein. Many of the shops for specific goods are clustered along specific streets, or in specific areas. For example, there is the Coppersmith's street. However, this is less true then most guide books would have one believe. Many shops, particularly those catering specifically to tourists have a variety of different products. Where Muski street crosses al-Muizz li-Din Allah street, two mosques sit opposite each other on either side of Muski. The southern one is the Mosque of al-Ashraf Barsbey (circa 1425 AD) (also known as the Ashrafiya Medersa) (72), which is a complex consisting of a mosque-medersa, a mausoleum and sabil-kuttab, while the northern one is the Mosque of al-Mutahhar (73) (circa 1744 AD) built by Abd el-Rahman Katkhuda. The Mosque of al-Mutahhar has a wonderful marble covered floor. Al-Muizz li-Din Allah street was named for the Fatimid caliph who conquered Cairo in 969 AD and was the main street of medieval Cairo. North of the Khan el-Khalili Up Al-Muizz li-Din Allah past the gold and copper merchants at the northern end of the Khan is the area known as Bein al-Qasreen (between the Palaces) and at one time there were two great palaces here. Today, its minarets, domes and towering buildings leave visitors impressed with the Islamic tradition of the area. We first encounter the Madrassa and Mosoleum of Qala'un (1) to the left (east) side of the street. The Madrassa and Mausoleum of Qala'un is the earliest building in the area (circa 1279 AD) and probably the most interesting to visit. A madrassa was a hospital, and there is still a clinic here, which, remarkably means that this madrassa has been providing medical care for some 700 years. Just behind this building is the Taghri Bardi Mosque. Just north of the Madrassa and Mausoleum of Qala'un is first the Madrassa and Mausoleum of an-Nasir Mohammed (2) (circa 1304 AD, with an ornate arched door seized from a church in Acre), and then the Madrassa and Mausoleum of Barquq (3) (circa 1386 AD) , both on the east (left) side of the street and both of which make for interesting visits. To the north of these, but in the same complex is the Kamiliya Madrassa (4) (Circa 1180-1238 AD) built by Sultan el-Kamil, but little remains of this. The Madrassa and Mausoleum of as-Salih Ayyub (5) (circa 1242-1250 AD) is the first building on the west side of the street across from the Madrassa and Mosoleum of Qala'un. This is one of the first Ayyubid Madrassas and one of the few that survive, though all that remains is a wall surmounted by a minaret. Next is Baybar's Madrassa (6), followed by the Ismail Pasha Sabil-Kuttab (7) (circa 1535), behind which is the Uthman Katkhuda Palace (8) (circa 1350) which was once a Mumluk residence. Continuing North up Al-Muizz li-Din Allah after the Ismail Pasha Sabil-Kuttab is the Beshtak Palace (9) built in 1334 AD by Emir Beshtak. A small, outer door leads to the 13th century Beshtak or El-Fijl Mosque on the first floor of the palace. Further up the street one the right (east), we find the Sabil-Kuttab of Abdel Katkhuda (circa 1744 AD) A sabil is a fountain, while a kuttab is a Quranic (religous) school, and there are several of these remaining in Cairo (the school its atop the fountain). While this may sound like a strange combination, they satisfy tow basic recommendations of the Prophet, which are water for the thirsty and spiritual enlightenment for the ignorant. After the Sabil-Kuttab of Abdel Katkhuda, still on the east side of the street is the Mosque of al-Aqmar (11) (meaning Moonlit, and built in 1125 AD. Sometimes called the Gray Mosque). Up the street just a bit further is Darb al-Asfar street. Making a right here and heading east a few steps we come to Beit as-Suhaymi (12) (house of as-Suhaymi and probably the finest example of an Ottoman house in Cairo). Beit as-Suhaymi To the east in the area between the Sabil-Kuttab of Abdel Katkhuda and the Beit as-Suhaymi (17th Century) are winding streets with a myriad of Islamic buildings one may wish to wonder through. One finds in the streets just behind the Sabil-Kuttab of Abdel Katkhuda the Sheikh Sinan Mausoleum (13), then the Mithqal Mosque (14), followed by the El-Higaziya Mosque (15) and across Al-Gamaliyya the El-Ahmedi Mosque (16) (17th century) is located on the corner of Darb el-Tabalawi to the south, with the Muharram Mosque (17) (circa 1539 located on the corner of Atfa el-Qaffasin and Shari al Gamaliyya) just north of it, the Oda Bashi Wakala (18) behind that which is in front (west) of the Musafirkhana Palace (19) (circa 1779), which is now destroyed by fire. To the north of Muharram Mosque back on Al-Gamaliyya is the Oda Bashi Sabil-Kuttab (20) (circa 1673), whose front has decroative green and blue tiles and surmounted by a wood canopy, and up Al-Gamaliyya on the left (west) is El-Ustadar Mosque (21) and between that and the El-Aqmar are the Bazaraa Wakala (22) (17th century) to the south and the Said el-Saada Mosque (23) to the north. Behind the Beit as-Suhaymi (on Al-Muizz li-Din Allah) to the east is the Qitasbay Sabil-Kuttab (24) and behind that across Al-Gamaliyya is the Qara Sunqur Medersa (25) and behind that the Suleyman Aga Sabil.(26) Back on Al-Muizz li-Din Allah, and heading north again, we next come to the Mosque of Suleyman Aga el-Silahdar (27) (circa 1839 AD) which is worth a visit, and finally to the southeast corner of the Mosque of al-Hakim (28) (completed in 1010 AD). Continuing to the northeast corner of the mosque will bring one to Bab al-Futuh (29) (Gate of Conquest) and the Northern walls, which were built in about 1087 AD to defend the Fatimid city of Al-Qahira. Notably, along the way one may notice the garlic and onion market on the east side of the street. Until about 1850, this was the last slave market in Egypt. Exit the gate and turn right (west) to get a feel for this massive and grand military defense. Walking along the wall, one will next come to the Bab an-Nasr (30) (Gate of Victory) with its square towers. reenter the area through this gate and to ones right sitting along side the al-Hakim Mosque is the Wikala of Qaytbay (31) (a medieval merchants inn circa 1481). One will certainly wish to visit both the al-Hakim and Wikala of Qaytbay, as well as the El-Jashankir Mosque (32) which sits south of the Wikala, but also of interest is the entrance to the top of the Northern Wall from the roof of al-Hakim Mosque. From there, one may walk along the top of the wall and explore the inside of the gates. Just as a note, looking north one sees housing, but this is also what is left of the Bab an-Nasr cemetery. The Northern Cemetary Just outside the North Wall is Al-Galal Street, which we now wish to take along the wall to the south and the Bab an-Nasr Cemetery to the North. Heading east (right, as one exits either of the Northern Gates away from al-Hakim) on this street will finally bring us to the Northern Cemetery. The Northern Cemetery, also known as the City of the Dead, is a true curiosity. It is a cemetery, but also a city of the living. Originally, Cairo's rulers selected the area for their tombs outside the crowed medieval city in a location that was mostly desert. However, dating back to early pharaonic times, Egyptians have not so much thought of cemeteries as places of the dead, but rather places where life begins. Hence, tombs were often thought of as places to entertain, and guest facilities for visitors were often appended to the tombs. So it came to be that squatters as early as the 14th century took up residence in the tombs, living easily alongside the dead. Today, cenotaphs are used as tables, and clothing lines are strung between headstones and the area is fully recognized by the government as both a cemetery and a residential area. One more mystery in a city that once required kings to first be slaves. Upon entering the Cemetery along Al-Galal street, past Salah Salem street, we will encounter the 1967 War Cemetery at the intersection of Ahmed Ibn Inal Street. We can take a short jaunt to the right (north) just past the War Cemetery where we will first find the Mosque of Amir Qurqumas (1507) and then the Religious and Funerary Complex of Sultan Inal (1456). These are, are have been restored by a Polish team. Now back down the street retracing our steps to the south and the intersection with Al-Galal where we entered, make a left heading east and we will pass the tomb of Asfur on the right (south) and come to the Khanqah and Mausoleum of Ibn Barquq which was completed in 1411 AD. Ibn means 'son' and this is the mausoleum of Farag, Ibn Barquq's son. From there, head due south on the road and very shortly we come to the Complex of Sultan Ashraf Barsbey (1432). The dome of the complex is carved with a wonderful star pattern. Inside, the floors are fine marble, and the pulpit is inlaid with ivory. Continuing south, we will come to the Mosque of Qaytbay (circa 1474 AD), who was the last Mamluk ruler in Egypt with much power. The gateway is south of the Mosque. Now heading east again to leave the Northern Cemetery, on Salah Salem, we need to look for Al Azhar street which should be near, and head back to the area of the Khan. South of the Khan el-Khalili to the Citadel We must first trace our way back east to Al-Muizz li-Din Allah past the Khan el-Khalili, and take a left heading south between the buildings of the al-Ghouri complex. Just before we pass the Mosque of al-Fakahani (48) (circa 1145 but rebuilt in the 17th century) there is a small street leading east where Beit Gamal ad-Din (47) (1637) is located at 6 Hara Hoch Qadam (circa 1637). The house is typical of Cairo's upper class of the 17th century. The front has two projecting mashrabiya panels overlooking the street, and is entered via an arched doorway. It has an inner courtyard and a second floor harem chamber. To the east of Al-Muizz li-Din Allah is Hara el-Rum, the old Christian Quarters, which was built outside the city walls originally. In the 11th century, the walls were moved to encompass this area. It was the seat of the Coptic patriarchate until the 19th century. There are a few old Christian monuments here, including the Church and Monastery of St. Tadros and the 6th century Church of the Virgin (El-Adra), which was rebuilt after being destroyed by fire in the 11th and 14th centuries Continuing south on Al-Muizz il-Din Allah we find the Tussan Pasha Sabil (49) (circa 1820) to the east (left), which was built by Mohammed Ali in memory of a son who died at the age of twenty. The kuttab are rooms scattered throughout the building. East of this at the end of Atfa el-Tateri is the Beit Shabshiri (50) built during the 17th century. The house is small, but there is an interior courtyard which is overlooked by projecting mashrabiya panels, lattice windows and galleries. The harem chamber encompasses the whole of the east wing and overlooks the street and courtyard through mashrabiyas. Finally, back on Al-Muizz li-Din Allah we continue south and arrive at another complex of Islamic monuments. Here we find the Bab Zuweila (51), which was built at the same time as the Northern Gates, but which has a much more gruesome history. The Mosque of al-Mu'ayyad (52) is the building to the east (right), completed in 1422 by Al-Mu'ayyad (known as the Red Mosque). The view from the top of the mosques' minarets is said to be about the best in Cairo. Just east of the Bab Zuweila is the Wakala and Sabil-Kuttab of Nafisa al-Beida (53) which is an information center for Islamic Cairo. Built during the 18th century, the rabaa section is still inhabited. The sabil-kuttab is located in the southern section of the building. We can continue south on Al-Muizz li-Din Allah where we will pass the Frag Ibn Barquq Zawia (54) (circa 1408 AD, but all that remains are two reception rooms) Next is the Mahmud el-Kurdi Mosque (55) (circa 1395 AD) on the left (east) which has a mosque-medersa and mausoleum. About 20 more yards to the south is the Inal el-Yusufi Mosque (56) (circa 1392 AD) on the left. It was built in the same style as the Mahmud el-Kurdi Mosque, with the only real difference being the shape of the minarets and decorations. Qaytbay Palace (57) is behind that, but all the remain of this palace built in 1485 is the maqaad, which consist of two ancient columns surmounted by three Gothic arches. However, we want to trace our way back north up Al-Muizz li-Din Allah to Darb al-Ahmar to continue. Just to the south of this intersection is the Mosque of as-Salih Tala'i (58) (founded in 1160 by the emir As-Salih Talai, vizier to the last of the Fatimid caliphs). We will make a right off Al-Muiz li-Din Allah and heading more or less east on Darb al-Ahmar (Red Road). By the way, behind (south) of as-Salih Tala'i is the tent maker's market, which is in fact Radwan Bey Kasbah (59), the only remaining covered market which was built in the 17th century by emir Radwan Bey. This area of Islamic Cairo is called Darb al-Ahmar after the street name, and the first building of interest we come to will be the Mosque of Qijmas al-Ishaqi (60) (circa 1481 AD). This area was built up in the late Mamluk era and this is one of the finest examples of the era's architecture. Though plain on the outside, inside are wonderful stained glass windows, inlaid marble floors and stucco walls. Next door to this is the el-Mihmandar Mosque (61) (circa 1324-5 AD), which has a central courtyard and four iwan. The mausoleum located in the northeast corner has a fluted stone exterior. A little further down Darb al-Ahmar (now actually Sharia at-Tabana) we next come to the Mosque of al-Maridani (62) (circa 1339 AD), known for its confusion of styles and incorporation of pharaonic columns. The mosque is virtually a self contained history of Egypt, with arch designs from the Roman, Christian and Islamic eras. The fountain is Ottoman. Further down Sharia at-Tabana, we pass the Madrassa of Umm Sultan Sha'ban (63) on the right (east). West and behind this mosque is the Beit er-Razzaz (64). The house was refurbished by Katkhuda er-Razzaz in 1778 from the palace originally built by Sultan Qaytbay in the 15th century. It has two courtyards and a beautiful harem chamber. Note the carved work on the vertical wood bays which extend from floor to ceilling. One of the entrances is reached from inside the shops on the Shari el-Tabbana. Tarbay as-Sharifi Mosque Next, we arrive at the Mosque of Aqsungur (65) (originally circa 1347 AD, but added to since then), popularly known as the Blue Mosque for the blue-gray marble on the outside of the building. It is considered a major, must see attraction. A little further we will pass (remainder of monuments are not shown on map), all on the left (east) first the Khayrbak Mosque (circa 1502 - 1520 AD), the Alin Aq Palace (circa 1293 AD), the Tarabay as-Sharifi Mosque (circa 1503 AD) and the Aytmishi Mosque (circa 1383 AD). Just a little further south we pass the el-Mu'ayyad Madrassa (circa 1418 AD), and from here, we soon arrive at the medieval fortress called the Citadel, one of Cairo's best known attractions. Mosque of Khayrbay Leaving the Citadel Just north of the Citadel is Midan Sala ad-Din. The square was built in the 12th century at the same time as the Citadel, and was once a parade ground. To the north is the El-Gawhara el-Lala Mosque (76) (circa 1430 AD) which is very small. East and southeast are the Qanibey Medersa (77) (circa 1503 AD) and the Mahmudiya Medersa (78) (circa 1567-8 AD). Northwest of this is a complex of two mosques, consisting of the Mosque and Madrassa of Sultan Hassan (33) (circa 1356-63 AD), and across from it, the Mosque of ar-Rifai (34) (circa 1869 AD) which is a much newer mosque begun in 1867 with additions as late as 1912. It was built on the site of the Sheikh ar-Rifa'i zawia built in 1122 AD. The Mosque and Madrassa of Sultan Hassan, however, dates from between 1356 and 1363, and is believed to be one of the finest examples of Mamluk architecture in Cairo. Just a little east of this complex on Suyufiya street is the Madrassa of Sungur Sa'adi (35) (circa 1315 AD) and the old Dervish Theater, where the original Dervish monks performed their magnificent whirling dances. However, back at Midan Salah ad-Din we want to head east back towards Central (Modern) Cairo on Saliba (Abdel Meguid) street. Very shortly, we first come to the Sabil-Kuttab of Qaytbay (36) (circa 1479 AD) on the left (south) with its beautiful marble inlays. Next we will pass the Qanibey el-Mohammedi Mosque (circa 1413 AD) on our left, which has a single iwan and a wood ceiling over the courtyard. We will pass between the Mosque of Shaykhu (37) (circa 1349-55 AD) on the right (north) and his Khanqah (38) to the left, then past the Umm Abbas Sabil-Kuttab on the right, which was built in the 19th century, and then the Medersa of Tagri Bardi (circa 1440 AD) (39) on the right and finally arrive at the Sarghatmish Medersa (circa 1356 AD) (40) on the left. North, several blocks from here, are the El-Yusufi Mosque (74) and the Ahmed Efendi Sabil (75). Mosque of Ibn Tulun However, our interest lies in the large Mosque of Ibn Tulun (41) (circa 876-9 AD) behind this, which is a very early Abbasid structure dating to 876 AD, only around 200 years after the Islamic conquest of Egypt. Behind the Mosque is the Gayer-Anderson Museum (42), where the houses which form the museum are at least as interesting as the exhibits within. After visiting the Gayer-Anderson Museum, we need to head back to Abdel Meguid street and continue our journey east past the Sangar Salar Mosque and Mausoleum (cira 1304 AD) (43) on the left and the Sayyida Zeinab Cultural Park on the right and on to Midan Sayyida Zeinab where we will be entering Central Cairo once again. However, The Sabil-Kuttab of Sultan Mustafa (44) is on the north side of the Midan, while the Haram Zeinab Fatatri (45) is on the east side of the Midan. The building on the west side is the Mosque of Sayyida Zeinab (46) which is contemporary with the El-Hussein but rebuilt in 1549, 1761 and 1884. tähestiku järgi:
      1. "Abu Rawash"
      2. "Azhar" park before sun set is quiet with 360 degree view of Cairo. Entrance is 15 minutes walk from Islamic Cairo and it is well worth of spending evening.
      3. "Heliopolis" = Modern: "Tell-Hisn" = Ancient "Iunu" Pharonic Fortifications
      4. "Letopolis" = Modern: "Ausim" = Ancient "Khem"
    2. "الجيزة" "Giza" raudtee sõlm, Governorate
      1. "Hassana Dome" Protectorate
      2. "ممفيس مصر" "Memphis" 30LE Pharonic Fortification of Memphis
        1. "Mit Rahina"
        2. "Dahshur" 25EP Includes Red Pyramid Interior: too discomfortable & hot to enjoy it.
          1. "Bent Pyramid"
          2. "Black Pyramid"
          3. "Red Pyramid"
          4. "White Pyramid"
        3. "Saqqara" 50EL includes step "pyramid" enclosure, "Imhotep" museum, "Teti" pyramid interior, "Menkaure" & "Kagemni" mastabas. Other Mastabas 30LE : "Ty" , "Nefer" , "Irukaptah" , "Niannkh-khnum" , "Khnumhotep" . "Serapeum" is closed
        4. "Sekhemkhet" 's Buried Pyramid
        5. "Gisr el-mudir"
        6. "Haram el-Shawaf"
        7. "Mazghuna"
        8. Pyramid of "Teti"
        9. Pyramid of "Unas"
        10. Pyramid of "Userkaf"
        11. Step Pyramid of "Djozer"
        12. Tombs of sacred animals at Saqqara.
        Church with Nave and Two AislesChurch with Nave and Two Aisles * Monastery of St. Jeremiah (Saqqara) - 7th Century
      3. (Egyptian br wsir; Coptic: ⲃⲟⲩⲥⲓⲣⲓ busiri, the House or Temple of Osiris) "ابوصير" = "Βούσιρις" "Taposiris Magna" = Modern: "Abusir" "Busiris" Several miles south of the Pyramids at Giza, Abusir's smaller pyramids mark the burials of forgotten kings and queens of the 5th dynasty (2470-2350 B.C.). Viewed from the Complex of Djoser, Saqqara. Here also is a cemetery of shaft tombs from the sixth century B.C., when the Persians invaded Egypt." Vana Heptanomite Busiris linna ligi on hauakoopad (catacombs) (Pliny xxxvi. 12. s. 16). Linnast lõunas laiub kalmeväli Memphis'eni. 5. valitsejapõlve kalmistu 7 (astmik)kääpaga. Need on 4. põlve omist pisemad ja kehvast kohalikust kivist: Nyuserre Ini (terveim), Neferirkare (70m astmed kivipuruga tasandunud) & Sahure, lõpetamata Neferefre.
      4. "Abu Gorab" = "Abu Ghurab"
      5. "Zawyet el Aryan"
      tähestiku järgi:
      1. "Memphite Necropolis"
        1. "Helwan"
        2. "Zawyet el'Aryan"
    tähestiku järgi:
    1. "Giza Necropolis" 50 L.E + an extra 50 to go into the great pyramid, less for the other 2 pyramids 50EP; hefty extra fees requested to enter pyramids internal spaces too many people and their buses (allowed to park just next to each of the pyramids) I rented the taxi to ride pyramid sites through my hotel (New Minerva): 100-150 EP for the whole day . its discreet driver was always waiting and knew the places well (and even fully conformed to my request not to drive me to any shops, alabaster factories and so); in the morning we went first to Giza to get there just at the time of opening, then to Dahshur, and finally to Saqqara; at Giza the car was waiting outside (by the back entrance near the Sphinx) but all the monuments there were close by and there was no reason to multiply the number of cars on the premises, at Dahshur and Saqqara the car was allowed to parking lots next the monuments (ask the driver to drive you between the two main pyramids at Dahshur - they are quite far apart, and between the several car parks near various monuments at Saqqara). (Giza Plateau)
      1. Giza Solar Boat Museum 40 LE
      2. Giza Sound and Light Show 75 LE
      3. "Khufu" 's Pyramid (Great Pyramid) Entering 100
      4. "Khafre" 's Pyramid Entering 25
      5. "Menkaure" 's Pyramid Entering 40 Closed
      6. "بو الهول" "The Father of Fear" = "Great Sphinx of Giza" The largest monolith statue in the world, it stands 73.5 metres (241 ft) long, 6 m (20 ft) wide, and 20 m (65 ft) high. ( 3rd millennium BC?) it is the earliest known monumental sculpture.
  6. "Wasta" raudtee sõlm ->
  7. The area from about Al Fayyum to Asyut is usually referred to as "Middle Egypt"

    tähestiku järgi:
    1. "Akoris" = Modern: "Tihna el-Gebel"
      1. "Fraser Tombs"
    2. "Ankyronpolis" = Modern: "Hiba" = Ancient "Teudjoi"
    3. "Antinoopolis" = Modern: "Sheikh 'Ibada" Basilica with Nave and Four AislesBasilica with Nave and Four Aisles * Antinoopolis (Antinoe) - 4th Century Church with Nave and Two AislesChurch with Nave and Two Aisles * Antinoopolis (Antinoe) - 5th & 6th Centuries Church with Khurus (Choir)Church with Khurus (Choir) * Antinoopolis (Antinoe) - 7the Century
    4. "Deir el-Bersha"
    5. "Deir el-Gabrawi"
    6. "Dishasha"
    7. "Dja" = Modern: "Medinet Madi" = Ancient "Narmouthis" Basilica with Nave and Four AislesBasilica with Nave and Four Aisles * Madinat Madi (Narmuthis) - 5th & 6th Centuries
    8. Tel El "'Amarna" = Ancient "Akhetaten" 25 LE
    9. "Sheikh Sa'id"
    10. "Hermopolis Magna" = Modern: "Ashmunein" = Ancient "Khmun" Basilica with TranseptBasilica with Transept 5th Century
    11. "Heirakonpolis" = "Hebenu" = Modern: "Kom el-Ahmar" For most of Egypt's ancient history, it was a land of fortifications. To some extent, all Egyptian ceremonial buildings, including temples and even funerary complexes, were intended to function as bastions of order and harmony, requiring at least symbolic fortifications to protect them from the surrounding chaos. And from the very beginning, we find references to Egypt's attempts to fortify their country, for the Memphis of Menes, united Egypt's earliest King, was known as Ineb-Hedj, meaning "the White Wall". In fact, the earliest surviving Egyptian fortifications were built to protect towns rather than to defend frontiers. Probably the first evidence for an Egyptian fortress is a Predynastic ceramic model of a building, discovered by Flinders Petrie at Abadiyeh, which appears to show two men peering over a crenellated wall. However, the oldest surviving remains of fortifications are the early dynastic settlements in Upper Egypt at Kom el-Ahmar (Heirakonpolis) and at "Elkab" (Elkab Pharonic Fortifications).
      1. "Beni Hasan"
      2. "Speos Artemidos" = Modern: "Istabl 'Antar"
      3. "Zawyet el-Maiyitin"
    12. "Hur" = Ancient "Herwer"
    13. "Meir"
    14. "Oxyrhynchus" = Modern: "Bahnasa" = Ancient "Per-Medjed" The first Christians in Egypt were mainly Alexandrian Jews such as Theophilus, whom Saint Luke the Evangelist addresses in the introductory chapter of his gospel. When the Church of Alexandria was founded by Saint Mark [2]during the reign of the Roman emperor Nero, a great multitude of native Egyptians (as opposed to Greeks or Jews) embraced the Christian faith. Christianity spread throughout Egypt within half a century of Saint Mark's arrival in Alexandria as is clear from the New Testament writings found in Bahnasa, in Middle Egypt, which date around the year 200 A.D., and a fragment of the Gospel of John, written in Coptic, which was found in Upper Egypt and can be dated to the first half of the second century. In the second century, Christianity began to spread to the rural areas, and scriptures were translated into the local language, namely Coptic.
    15. "Sharuna"
    16. "Tuna el-Gebel" = "Tuna el-Gabal"
    17. 15 LE
    "Fayyum" "Faium" "Faiyum" "Fayoum" "Fayum" raudtee sõlm, Governorate Temple of Stones Greco-Roman fort, Fayoum.[23] [19] Survey of the "Moeris" Basin from the late 19th century The Faiyum Oasis is a distinctive region with character between the main Nile Valley and other desert oases. It is a depression in the desert immediately to the west of the Nile south of Cairo. Its area is estimated to varry between 490 mi² (1,270 km²) and 656 mi² (1700 km²). Much of its floor is fields watered by a channel of the Nile, the Bahr Yussef, as it drains into a desert depression to the west of the Nile Valley. The Bahr Yussef veers west through a narrow neck of land north of Ihnasya, between the archaeological sites of El-Lahun and Gurob near Hawara; it then branches out, providing rich agricultural land in the Faiyum basin, draining into the large saltwater Lake Moeris (Birket Qarun). Lake Moeris was freshwater in prehistory but is today a saltwater lake. It is a source for tilapia and other fish for the local area. Differing from the typical oases, whose fertility depends on water obtained from springs, the cultivated land in the Faiyum is formed of Nile mud brought down by the Bahr Yussef, 15 miles (24 km) in length. Between the beginning of Bahr Yussef at El-Lahun to its end at the city of Faiyum, several canals branch off to irrigate the Faiyum Governorate. The drainage water flows into Lake Moeris. Over 400 mile² (1,000 km²) of the Faiyum Oasis is cultivated, the chief crops being cereals and cotton. The completion of the Aswan Low Dam ensured a fuller supply of water, which enabled 20,000 acres (80 km²) of land, previously unirrigated and untaxed, to be brought under cultivation in the three years 1903-1905. Three crops are obtained in twenty months. The province is noted for its figs and grapes of exceptional quality. Olives are also cultivated. Rose trees are very numerous, and most of the attar of roses of Egypt is manufactured in the province. Faiyum also possesses an excellent breed of sheep. When the Mediterranean Sea was a hot dry hollow near the end of the Messinian Salinity Crisis in the late Miocene, Faiyum was a dry hollow, and the Nile flowed past it at the bottom of a canyon (which was 8000 feet deep or more (where Cairo is today). After the Mediterranean reflooded at the end of the Miocene, the Nile canyon became an arm of the sea reaching inland further than Aswan. Over geological time that sea arm gradually filled with silt and became the Nile valley. Eventually the Nile valley bed silted up high enough to let the Nile in flood overflow into the Faiyum hollow and make a lake in it. The lake is first recorded from about 3000 BC, around the time of Menes (Narmer). However, for the most part it would only be filled with high flood waters. The lake was bordered by neolithic settlements, and the town of Crocodilopolis grew up on the south where the higher ground created a ridge. In 2300 BC, the waterway from the Nile to the natural lake was widened and deepened to make a canal which is now known as the Bahr Yussef. This canal fed into the lake. This was meant to serve three purposes: control the flooding of the Nile, regulate the water level of the Nile during dry seasons, and serve the surrounding area with irrigation. There is evidence of ancient Egyptian pharaohs of the twelfth dynasty using the natural lake of Faiyum as a reservoir to store surpluses of water for use during the dry periods. The immense waterworks undertaken by the ancient Egyptian pharaohs of the twelfth dynasty to transform the lake into a huge water reservoir gave the impression that the lake itself was an artificial excavation, as reported by classic geographers and travellers [1]. The lake was eventually abandoned due to the nearest branch of the Nile dwindling in size from 230 BC. Faiyum was known to the ancient Egyptians as the twenty-first nome of Upper Egypt, Atef-Pehu ("Northern Sycamore"). In ancient Egyptian times, its capital was Sh-d-y-t (usually written "Shedyt") [2], called by the Greeks Crocodilopolis, and refounded by Ptolemy II as Arsinoe. This region has the earliest evidence for farming in Egypt, and was a center of royal pyramid and tomb-building in the Twelfth dynasty of the Middle Kingdom, and again during the rule of the Ptolemaic dynasty. Faiyum became one of the breadbaskets of the Roman world. For the first three centuries AD, the people of Faiyum and elsewhere in Roman Egypt not only embalmed their dead but also placed a portrait of the deceased over the face of the mummy wrappings, shroud or case. The Egyptians continued their practice of burying their dead, despite the Roman preference for cremation. Preserved by the dry desert environment, these Faiyum portraits make up the richest body of portraiture to have survived from antiquity. They provide us with a window into a remarkable society of peoples of mixed origins —Egyptians, Greeks, Romans, Syrians, Libyans and others — that flourished 2,000 years ago in Faiyum. The Faiyum portraits were painted on wood in a pigmented wax technique called encaustic.[3] In the late first millennium AD, the arable area shrank, and settlements around the edge of the basin were abandoned. These sites include some of the best-preserved from the late Roman Empire, notably Karanis, and from the Byzantine and early Arab Periods, though recent redevelopment has greatly reduced the archaeological features. For late-period Ancient Egyptian names of the Faiyum oasis and places within it, see http://fayum.arts.kuleuven.be/general/name.html . "Colonial-type" village names (villages named after towns elsewhere in Egypt and places outside Egypt) show that much land was brought into cultivation in the Faiyum in the Greek and Roman periods. Archaeology There are, especially in the neighborhood of the lake, many ruins of ancient villages and cities. Mounds north of the city of Faiyum mark the site of Crocodilopolis. In January 2008, Egypt's supreme council of antiquities announced the discovery of an ancient city of farmers dating back to 5200 BC. The site, which probably sat at the edge of Faiyum lake at the time, is still largely buried in the sand, although excavations have revealed walls and houses built of terracotta and limestone, along with foundations of ovens and grain stores. [4] Birket Qarun lake In the Faiyum oasis is Birket Qarun (Arabic for Lake of Qarun), which abounds in fish, notably bulti, of which considerable quantities are sent to Cairo. In ancient times this lake was much larger, and the ancient Greeks and Romans called it Lake Moeris. Cities and Towns The Faiyum oasis contains the city of Faiyum. It also comprises several other towns, among them Sinnūris and Tāmīya to the north of Faiyum, and Sanhūr and Ibshawāi on the road to the lake. See also * Crocodilopolis * Faiyum * Faiyum Governorate * Lake Moeris * Bahr Yussef * Fayum mummy portraits * Roman Egypt * Phiomia (an extinct relative of the elephant, named after Faiyum) * Farafra * The Alchemist
    1. "Lake Qarun" Protectorate
    2. "Wadi El Rayan" Protectorate
    tähestiku järgi:
    1. "Crocodilopolis" = Hellenistic: "Arsinoe"
    2. "Kahun" space bar Click Here to Shop the Virtual Khan el-Khalili, the Store for Egypt Lovers Egypt features story Kahun, Middle Kingdom Workers' Village By Marie Parsons Flinders Petrie, the father of modern EgyptologyThe pyramid now called el-Lahun stands north of the modern town of that name and was built by Senusret II, c. 1895 BCE, during the period known as the Middle Kingdom of ancient Egypt. Flinders Petrie, who discovered and excavated the pyramid and its ancient temples and town, gave the name Kahun, since they stood in the vicinity of the modern town of el-Lahun, close to the Faiyum. Papyri found in the town give the ancient name as Hetep-Senwosret, or, "King Senusret is at peace, or is satisfied." Kahun overlooks the lakeside region to which the kings of the 12th dynasty devoted much attention. The Faiyum, or She-resy in ancient Egyptian, meaning "the Southern Lake", is a large fertile depression, connected with the Nile by a river arm known as the Bahr Yusuf. The 12th dynasty kings, including Senusret II, had moved their capital to el-Lisht, and constructed dams to irrigate the area. Petrie discovered the town of Kahun in the desert adjoining the north side of the pyramid temple. Kahun is larger than the other known pyramid towns (though since there are not that many discovered to date, this comparison may be meaningless.) He saw traces of brick walls, houses and pottery, indicating that herein lived the workmen building the pyramid and its temple and their houses and storehouses The town also housed the priests and lay personnel responsible for the king’s mortuary cult. . Tools of the builders of the pyramidsBeside the town lay a temple, the Valley Temple to the pyramid of King Senusret II to the west. Foundation deposits in this more distant valley temple included four sets of seven bronze tools, chisels, knives and hatchet, strings of beads, couple of pieces of copper ore, a piece of galena and pottery vessels and baskets. Beautiful Middle Kingdom period jewelry was found south of the pyramid, in the tomb of Princess Sithathor-iunet. Mastabas and graves dating from the Middle Kingdom through to Roman times lie in the neighborhood of this pyramid. Layout of the workers village at the pyramid at KahunPetrie found that the town’s general outline was in a square, walled on the east, north, and west sides, open on the south to the Nile plain. The town wall extended along the north, west, and partly along the east sides. Though today the south side is open to the Nile Valley, Petrie had discovered the remains of a gateway at the east wall, so he concluded that the wall in this portion was missing. Buildings adjoined the wall on each side. The town was roughly square, measuring 384 meters on the north and 335 meters on the west. The ground slopes gradually, the highest point on the northwest being the "acropolis." At least three town districts, separated by walls, can be distinguished. The first, is the acropolis, perhaps intended for the king himself, the second, the east quarter, with large mansions centered around a court, and consisting of as many as 70 or 80 rooms, the west quarter of smaller uniform dwellings each with 4 to 12 rooms. The larger houses each had a court with columns around the middle, and in the center stood a small stone tank. The roofs were of beams overlaid with straw bundles and plastered with mud, but some were of brickwork. The doors too were arched in brick. Immediately south of the "acropolis" may have stood a temple. Many references in the papyri indicate that the town did possess its own temple, to the falcon star-god Sopdu, Lord of the East, and possessed its own priesthood. Early construction drawingsThe town possessed a haty’a, or mayor, an office of the vizier, where legal proceedings took place, an office for an administrative official called the wehemu. Pottery and tools were often found in the houses. In one house, a basket with a lid was found containing hatchets, chisels and a bowl made of copper. Discoveries of goods were also made under the houses. For example, a statuette of a dancer and a pair of ivory "castanets," as well as babies buried in wooden boxes, often accompanied by necklaces and other items. Cylinders containing the king’s name were on these necklaces. Beside the pottery were found balls of thread, linen cloth, knives and tools of copper and flint, a copper mirror, fishing nets, wooden hoes, rakes, brick-mold, plasterers’ floats, mallets, copper chisels with wooden handles. Games were also found, such as dolls, a woven sling, draught-boards. Pieces of furniture also, such as a finely-made slender char of dark wood inlaid with ivory pegs. Blue glazed pottery was not unusual. Papyri were also discovered, some carefully sealed up, such as the wills of Uah and Antefmeri. A hymn of praise to Senusret III, some pages of a medical work, a veterinary papyrus, mathematical works, and parts of legal letters, accounts and memoranda were also found. The pyramid at KahunOne group of papyri derives from the temple of the royal cult and is concerned with temple organization and temple personnel, the other covers the life and business of the community involved with many other aspects. A few documents actually deal with work outside Kahun, on a construction project for King Amenemhet III, possibly his own pyramid complex. Projects such as the dragging of stone by gangs of workmen, farming and measuring of land belonging to the temple estates, are subjects of some of these papyri. Some of the legal documents included the amt-pr, a deed which recorded the transfer of property from one individual to another. One such will by a man named Mery transferred his priestly office and title of his property, house and contents, to his son, who would take on his office. Other wills refer to members of one family. For example, the will of Sahu, an architect, leaves all his property and his slaves to his brother Uah, also an architect and priest of Sopdu, the falcon-god. Uah in turn left a will, mentioned above, which transfers this property to his wife, giving her the freedom to pass it on to any of their children. The next documents were the aput, official lists of a man’s household, giving the names of the family members, and their slaves. The third group of documents is the am rem.f lists. These were accounts which referred to the superintendents and workmen. Some were lists kept by the scribes for themselves, others formed part of an official journal which recorded the rations of the workmen, their attendance at the site, and some division of land and property. The journal is of course interesting for its records, but it also highlights another aspect of the workmen’s activities. It contains abstracts of a communication and reply centering round the apparent temporary withdrawal of manpower. Some people were remaining at home instead of attending their work. The vizier or secretary suggested ascertaining what orders had actually been given, and to stop the people coming to the palace to air their grievances. Considering there is a record of a strike out at Deir el-Medina several centuries later on, this incident in the12th dynasty might foreshadow it. The workers may have realized their potential power, and had gotten into the habit of staying away from the construction sites until their grievances were resolved. In the 19th Dynasty the temple was cannibalized by Ramesses II for his own temple at Heracleopolis. By Petrie’s time, it was little more than a ruin. But soundings and other archaeological work and study continue, and perhaps this first of the pyramid towns to be discovered will yield more secrets. Sources: * Ten Years’ Digging in Egypt by Flinders Petrie * Ancient Egypt, Anatomy of a Civilization by Barry J. Kemp * The Pyramid Builders of Ancient Egypt by Rosalie David * The Cultural Atlas of Ancient Egypt by John Baines and Jaromir Malek Archives Return to Tour Egypt Shop the Virtual Khan el-Khalili, the Store for Egypt Lovers Click Here to Mass Email Egypt Travel Companies to Request Tours Contact Tour Egypt | Advertise | Search This Site | Search Egypt Web | Reader Photos Design, Layout and Graphic Art by Jimmy Dunn, an InterCity Oz, Inc. Employee All content, Graphic Art, Design, Layout, and Scripting Code Copyright 1999-2003 by InterCity Oz, Inc. A Planned Town of the Middle Kingdom: Kahun - Pyramid town for senwosret ii’s cult, The town’s function, Description of the town, Elite houses, Small houses, Sources PYRAMID TOWN FOR SENWOSRET II’S CULT. In 1889 the English archaeologist W. M. F. Petrie, the founder of scientific archaeology in Egypt, excavated the pyramid town he called Kahun. The town was located just over one kilometer from the valley temple of Senwosret II’s pyramid complex at Lahun. The Egyptians built the town to house the priests, administrative personnel, and workers who maintained the cult of Senwosret II at the pyramid after his death. The texts found here reveal that the town’s name was originally Hotep-Senwosret , “Senwosret is Satisfied.” The town’s urban planning reveals the extent of social stratification in this period and the failure of planning to meet everyone’s needs. THE TOWN’S FUNCTION. Beyond proximity to the pyramid complex of Senwosret II, the texts found in the town reveal its function. One group of texts deals almost exclusively with the administration of the pyramid complex. A second group, which has never fully been published, deals with a wider circle of people. Some of the documents deal with places outside Kahun, even including construction at a project in the reign of Amenemhet III, 50-75 years after the town’s founding. DESCRIPTION OF THE TOWN. The town was square, roughly 384 meters by 335 meters. The streets run north/south and east/west in a grid pattern, aligned both with the cardinal points of the compass and the pyramid complex of Senwosret II. Such a grid pattern could only be the result of advance planning. One main street on the north side of the town runs east/west with ten large houses on it that Petrie called mansions. One of the mansions is located on the highest point in town, an area Petrie called the acropolis. On the west side of the town, closest to the pyramid complex, there were 220 small houses. The small houses were located on streets that ran east/west. Each of these streets ran into a wider north/south street that led to the gate nearest the valley temple. The town’s plan clearly reveals two social classes living in separate quarters. ELITE HOUSES. The large houses built for the elite were 2,520 square meters (27,125 square feet)—huge houses in any time or place. A staircase carved into the bedrock led from street level to the house on the acropolis. The house itself appears similar to the other large houses on the street, but Petrie believed this house belonged to the mayor because of its position. All the elite houses were rectangular in shape with internal divisions that were also a series of rectangles. The archaeologist Barry Kemp has compared the house plans at Kahun with contemporary models of houses found in tombs. He found that the focus of the house was a central courtyard that often contained a pool and garden. The walls surrounding the court were plastered and painted in black, blue, yellow, and white. A portico at one end of the courtyard had wooden columns, also brightly painted. Even the flat roof of the portico was painted blue with gold stars on the underside. From the courtyard, it was easy to reach a reception room, the equivalent of an American living room. This room usually had four columns supporting the roof. Arranged around the reception room were bedrooms with built-in platforms for beds in alcoves. Arranged around the bedrooms were additional, smaller courtyards that allowed light and air into them. The house also had workrooms and granaries to store grain. The models show that these workrooms included a bakery, brewery, cattle shed, and butchering area. These houses provided a lot of space and privacy to the members of the elite class at Kahun. SMALL HOUSES. The small houses contained about 120 square meters (1,291 square feet). According to the surviving texts, the people who lived there were manual laborers, soldiers, low-level scribes, doorkeepers for the temple, and singers and dancers of both sexes for the temple. The houses themselves have no regular plan, though they are all basically rectangular in outline and also in the internal divisions. The English archaeologist Barry Kemp suggests that the residents remodeled an original standard plan to suit each family’s needs. A series of census documents for the town provides a glimpse of who lived in these houses and the function of these dwellings. The soldier Hori, his wife Shepset, and their son Sneferu originally occupied one house. At some point Shepset’s mother and five sisters joined the household, raising the number of residents from three to nine. By the time Sneferu was an adult, his mother, grandmother, and three aunts lived in the house with him. This fluctuation shows the likelihood that the residents made internal adjustments to the plan to accommodate larger and smaller numbers of people living in them at different times. SOURCES Alexander Badawy, A History of Egyptian Architecture: The First Intermediate Period, the Middle Kingdom, and the Second Intermediate Period (Berkeley: University of California Press, 1966). Barry Kemp, Ancient Egypt: Anatomy of a Civilization (London and New York: Routledge, 1989). Citing this material Please include a link to this page if you have found this material useful for research or writing a related article. Content on this website is from high-quality, licensed material originally published in print form. You can always be sure you're reading unbiased, factual, and accurate information. Src: A Planned Town of the Middle Kingdom: Kahun - Pyramid town for senwosret ii’s cult, The town’s function, Description of the town, Elite houses, Small houses, Sources
    3. "Lahun"
    4. "Lisht"
    5. "Hawara" 30LE
    6. "Herakleopolis Magna" = Modern: "Ihnasiyyah al-Madinah" = Ancient "Henen-Nesut"
    7. "Kom Medinet Ghurab"
    8. "Meidum" 30LE
    9. "Sidment el-Gebel"
    10. "Seila"
    11. "Tarkhan"
  8. "Beni Suef"
  9. "Northern Upper Egypt"

    Upper Egypt = "Ta Shemau" which means "the land of reeds." "صعيد مصر‎" = "Sa'id Misr" from the cataract boundaries of modern-day Aswan to the area between El "Aiyat" and "Zawyet Dahshur" , south of Cairo. The northern section of Upper Egypt, between El-Aiyat and "Asyut" is sometimes known as Middle Egypt. Modern inhabitants of Upper Egypt are known as Sa'idis; they generally speak "Sa'idi" Arabic. The first nome was roughly where modern "Aswan" is and the twenty-second was at modern "Atfih" = "Aphroditopolis" , just to the south of Cairo. Upper Egypt was represented by the tall White Crown Hedjet, and its symbol was the flowering lotus. In modern Egypt, the title Prince of the Sa'id (meaning Prince of Upper Egypt) was used by the heir apparent to the Egyptian throne. Although the Egyptian monarchy was abolished in 1953, the title continues to be used by Muhammad Ali, Prince of Said. tähestiku järgi:
    1. 25 LE "Abydos" = Ancient "Abedju" An Old Kingdom fortress at Abydos, the funerary enclosure of Ancient "Khasekhemwy" , was built to protect the temple of Osiris. It was surrounded by a massive inner wall made of mud bricks, about twelve meters high, six meters thick at the base, about five meters wide at the top, and a five meter tall outer wall with a gap of about three meters between them. This arrangement prevented sappers from attacking the foot of the main wall under cover of portable shelters. Apart from the gates and posterns there were no openings in the walls such as loopholes, machicolations or the like. The main entrance was near the north eastern corner, with further gates in the south and east walls. The gap in the outer wall could be closed with wooden doors. Behind this gate there was a courtyard with another narrow passage leading into a further court surrounded by the main and two retaining walls. One had to pass through a sally-port to gain access to the interior. This layout gave the defenders the advantage of height for a considerable amount of time. The attackers could be showered with arrows and other projectiles without being able to respond in kind. The entrance in the eastern wall had similar characteristics, consisting of narrow passages to slow down the attackers, forced changes in the direction in which they had to proceed, and courtyards surrounded by walls, which were manned by archers. Abydos - 25 L.E
      1. "'Araba el Madfuna"
      2. "Kom el-Sultan"
      3. "Umm el-Qa'ab"
      4. "Shunet ez Zebib"
      5. "Osireion"
    2. "Apollinopolis Parva" = Modern: "Qus" = Ancient "Gesa" = "Gesy" Necropolis
    3. "Antaeopolis" = Modern: "Qaw el-Kebir" = Ancient "Tjebu" = "Djew-Qa"
    4. "Athribis" = Modern: "Wannina" = Ancient "Hut-Repyt"
    5. "Beit Khallaf"
    6. "Tentyris" = Modern: "Dendera" = Modern: "Dendara" = Ancient "Iunet" = "Tantere" - 25 L.E Dendera Temple complex Coordinates: 26°8′30″N, 32°40′13″E Dendera Temple complex, (Ancient Egyptian: Iunet or Tantere). located about 2.5 km south-east of Dendera, Egypt. It is one of the best preserved complexes in Egypt. The area was used as the sixth Nome of Upper Egypt, south of Abydos. The whole complex covers some 40,000 square meters and is surrounded by a hefty mud brick enclosed wall. Dendera was a site for chapels or shrines from the beginning of history of ancient Egypt: * Temple of the birth of Isis, * Sacred Lake, * Sanatorium, * Mammisi of Nectanebo II, * Christian Basilica, * Roman Mammisi, * a Bark shine, * Gateways of Domitian & Trajan and * the Roman Kiosk. The all overshadowing building in the Complex is the main temple, namely Hathor temple (historically, called the Temple of Tentyra): 1. Large Hypostyle Hall 2. Small Hypostyle Hall 3. Laboratory 4. Storage Magazine 5. Offering Entry 6. Treasury 7. Exit to Well 8. Access to Stairwell 9. Offering Hall 10. Hall of the Ennead 11. Great Seat and Main Sanctuary 12. Shrine of the Nome of Dendera 13. Shrine of Isis 14. Shrine of Sokar 15. Shrine of Harsomtus 16. Shrine of Hathor's Sistrum 17. Shrine of gods of lower Egypt 18. Shrine of Hathor 19. Shrine of the Throne of Re 20. Shrine of Re 21. Shrine of Menat collar 22. Shrine of Ihy 23. The Pure Place 24. Court of the First Feast 25. Passage 26. Staircase to Roof Reliefs of Cleopatra VII and her son by Julius Caesar, Caesarion Hathor Temple has a relief sometimes known as the Dendera light because of a controversial fringe thesis about its nature. The Dendera light images comprise three stone reliefs (one single and a double representation) in the Hathor temple at the Dendera Temple complex located in Egypt. The view of Egyptologists is that the relief is a mythological depiction of a djed pillar and a lotus flower, spawning a snake within, representing aspects of Egyptian mythology. In contrast to this interpretation, there is an fringe science suggestion that departs significantly from the views of Egyptologists arguing that it is actually a representation of an Ancient Egyptian lightbulb. The Dendera necropolis is a series of mastaba tombs. The necropolis dates from the Early Dynastic Period of the Old Kingdom to the First Intermediate Period of Egypt. The necropolis runs the eastern edge of the western hill and over the northern plain. The subterranean Hathor temple tombs total 12 chambers. Some reliefs are dated to as late as Ptolemy XII Neos Dionysos reign. The crypts reportedly were used for storing vessels and divine iconography. An opening in the "Flame Room" floor leads to a narrow chamber with representations on the walls of the objects which were kept in them. In the second chamber, a relief depicts Phiops of the Sixth Dynasty. He holds a statuette of the Ihi to four images of Hathor. In the crypt, reached from the "Throne room", Ptolemy XII has jewelry and offerings for the gods.
    7. "Diospolis Parva" = Modern: "Hiw" = Ancient "Hut-Sekhem"
    8. "Hawawish"
    9. "Salamuni"
    10. "Khemmis" = "Panopolis" = Modern: "Akhmin" = Ancient "Ipu" = Ancient "Khent-Min"
    11. "Khenoboskion" = Modern: "Qasr" = "Saiyad"
    12. "Naga ed-Der"
    13. "Nag' el-Madamud" Ancient "Mabu"
    Shanhur "Lykopolis" = Ancient "Zawty" Modern: "Asyut", raudtee jaam, Governorate The most senior position after the Pope of the Coptic Orthodox Church of Alexandria is the oldest consecrated Metropolitan of the Throne, who is now Mikhail, the Metropolitan of the Holy Metropolis of Asyut ( "Lycopolis" ), ( "Hieracon" ) and ( "Apollonopolis Parva" ) and Abbot of the Monastery of "Saint Macarius" the Great, in "Scetes" , Lower Egypt. (Consecrated in 1946). "Assuit"
    1. "Wadi El Assuti" Protectorate
    2. "Badarian Culture" was named for the "Badari" site near "Der Tasa" Badarian culture and the successor Naqada series are generally regarded as precursors to Dynastic Egyptian civilization. The earliest known evidence of Egyptian hieroglyphic inscriptions appeared during the predynastic period on Naqada III pottery vessels, dated to about 3200 BC. ]tAwy ('Two Lands') in hieroglyphs
  10. "Sohag", raudtee jaam, Governorate
    1. "burials" found at "Der Tasa" , a site on the east bank of the Nile between Asyut and "Akhmim".
  11. "Southern Upper Egypt"

    "Qina" "Quena" "Kena" "Qena" raudtee sõlm, Governorate Al-Heita Greco-Roman fort, Eastern desert
    1. "Ombos" = Modern: "Naqada" = Ancient "Nubt" Church with Naves Roofed with CupolasChurch with Naves Roofed with Cupolas * Monastery of St. Victor (Naqada) - 12th Century !!!
    2. "Uqsur" = "Luxor" = Ancient: "Ipet-Resyt" There are Christian sections in Luxor (one is just north of the train station entrance) but you will not notice no other difference but the crosses and statuettes. The sites in Luxor itself (i.e. the Luxor and Karnak temples) can be easily visited on foot within a day, to visit all the sites on the opposite West Bank of the Nile you need to use some sort of transport (it may be e.g. public transport pick up, rented bicycle, taxi, or even a tour) go as early as possible (read your guidebook and check the opening hours of ticket office and the sites) and start with the most popular sites (I made a mistake to visit the Valley of the Queens around midday and had difficulties to really enjoy it in very noisy crowds). After thorough research, I visited "only" the Karnak Temple (entrance fee 50EP), Valley of the Queens (25EP), Medinet Habu (25EP), Tombs of the Nobles (20EP for the tombs of Sennofer and Rekhmire), and Deir al-Madinah (25EP); from the outside I else surveyed the Luxor Temple, Hatshepsut Temple, Ramesseum, and Colossi of Memnon (as for the famous Valley of the Kings, I skipped it completely for its overcrowding - it is sometimes called "Valley of the buses"). Karnak and Medinet Habu temples were both enormous but also featured some very nice reliefs, and the paintings in all the tombs visited were very nice. Transport: 3. The best way to get to the West Bank is to take a public ferry for the flat tourist fee of 1EP (locals pay even less) - the boats leave very frequently from their pier just next the Luxor Temple and cross the river in some 10 minutes; you can even take a bicycle along for free. There are also much more expensive motor boats, which do exactly the same service as the public boats; besides you can also rent one of the famous "feluccas" (local wooden sailing boats) - I have no idea how typical it was, but I usually seen them being pulled by motor boats as there was no wind to propel them. 4. A good way to get around the West Bank is using a bicycle rented either in Luxor or on the West Bank. The bike is good not only for travelling between individual ancient sites but also for touring around some West Bank villages allowing to observe the life of Egyptian "fellahs" - those villages represent another world completely different from the tourist ghetto of Luxor. The bikes can be usually rented through any hotel (the fee may be as low as 5EP per day) but do not expect to get any really roadworthy bike this way - as the terrain of the West Bank is rather hilly I strongly recommend to look around for some bike workshops also renting their bikes (there are some in the streets around the northeast corner of the Luxor Temple) as you have at least some choice there and a chance to ask for some adjustments. However, I needed quite a lot of effort to find a bike boasting with at least reasonably functional brakes, and I had to pay 30EP for it at the rental place on Mohammed Farid St. near the Luxor Temple. 1. There is no direct public transport between Dakhla and Luxor, so it is necessary to go by bus to Asyut and switch to train there (it would be also possible to go to Al Kharga and take a direct train from there but this train goes just once a week on Saturday). There are several direct buses per day from Dakhla to Asyut operated by the Upper Egypt bus company (25EP) - the first one is scheduled to leave at 6am and to arrive around 12pm (but expect delays). From Asyut there are many trains going south to Luxor but majority of them are slow (so called "ordinary") trains not really enjoyable to go with; still, some of the trains are also the fast trains with the air-conditioned 2nd class seating coaches (my favorite class), which take some fiwe hours to get to Luxor; yet, just some of these trains are supposed to be used by tourists - see also the general discussion above in the beginning of this report (I took the train not supposed to be used by tourists - in fact, I was even put on it by a policeman - and found the ride quite enjoyable). 2. Travelling by train along the Nile valley provides a good opportunity to catch sights of life of majority of Egyptian population, the "fellahs" (farmers). The train passes along their little fields and irrigation channels bringing water from the Nile river to their fields, and you can see "fellahs" working their fields all day long (strangely, they seem not to take any "siesta" and work even in the midday heat). Just south of Asyut you can even glimpse still used the"shadoof", a famous ancient device - a kind of lever - used to pump water from the Nile to irrigation channels ever since the times of faraons (now mostly replaced with motor pumps). 3. Hussein Ali Keliey GSM (002)0124133207 taksojuht Luxorist, kes vedas meid Taksoga mööda läänekalda templeid nii kaua kui templeid külastasime nii kaua tema ootas meid, ja terve päeva sisustamise ja meile aja kulutamisele läks takso arve 150 pounti ehk siis 300.- kr 6 in peale, sinna juurde lisandusid siis templite piletid. Laeval pakutava ekskursiooni ja meie enda sama omal käel tehtud eksursiooni võit oli ühe inimese peale 600.- eek. Accommodation: Oasis Hotel, single room with air condition and shared bathroom without breakfast for 15EP per night - the room was in fact a dormitory with four beds but the competition was fierce in Luxor as in middle of November it was still before the full season (yet I was probably also getting real good in bargaining, as the owners got their second thoughts during my stay and started to speak about putting some more guests to my assigned room or moving me to another room, which I of course flatly refused as our deal was very clear - my advice here is to hold to your key and never ever leave it in the hotel - as they often ask you - or you may get some unpleasant surprise). Before the Oasis Hotel, I also tried the Grand Hotel and found it too filthy even for the discounted price of 15EP per night. Note: The Oasis Hotel were located at the place where the LP Egypt Guide, Edition 2006 puts the Nubian Oasis Hotel, while a rather upscale hotel of that name was located near). Food: Abu Masoud Restaurant on the Station St. close to the train station, where I got my best food in Egypt - a really delightful vegetarian "moussaka" for 15EP (I was deeply regretting not to find the place sooner). Another good restaurant was the Mish Mish Restaurant on the Televizyon St. Church with Nave and Two AislesChurch with Nave and Two Aisles * Luxor - 6th Century
      1. Luxor "East Bank"
        1. "Karnak Temple" = Ancient "Ipet-Isut" 50 Camera OK
          1. Temple of "Amenhotep IV"
          2. Precinct of "Amon-Re"
          3. Precinct of "Montu"
          4. Precinct of "Mut"
          5. Karnak "Open Air Museum" 40
          6. Karnak "Temple Sound & Light Show" 75
        2. Luxor Temple of Amun 40 Camera OK
        3. "Luxor Museum" 55
        4. Luxor "Mummification Museum" 40
      2. Luxor "West Bank"
        1. Mortuary Temple of "Amenhotep III"
          1. Colossi of "Memnon" Free Camera OK
        2. Mortuary Temple of "Ramesses II" = "Ramesseum" "Ramessum" 25 Camera OK
        3. "دير المدينة" = "Dier al-Madina" = "Deir el-Medina" = "Deir al-Madinah" = "Deir el-Madinah" = "the convent of the town": this is because at the time of the Muslim conquest of Egypt, the village's Ptolemaic temple had been converted into a Christian church. One legend maintains that the inhabitants of the village worshiped Amenhotep I as the founder and protector of the artisans' guild. = Ancient "Set Maat her imenty Waset" ="The place of Ma'at (or "place of truth") west of Thebes." village of artisans in the Valley of the Kings during the New Kingdom period (18th to 20th dynasties) on the west bank of the Nile, across the river from modern-day Luxor. The workmen of the village often referred to themselves as "servants in the place of truth". The patron of the village was the cobra-goddess Meretseger, who was said to dwell atop the pyramid-shaped mountain al-Qurn that stands between Deir al-Madinah and the Valley of the Kings. Its importance largely lies in the large number of ostraca found there, which provided revolutionary insights into matters of everyday society and economics in the New Kingdom. The site is also noteworthy for a number of tombs belonging to local artists that have been excavated, the sumptuous decorations of which indicate that the village residents placed no less importance on their own afterlife than on that of their employers.
          1. "Temple of Hathor"
          2. "Workmen's Village"
          3. "Workmen's Tombs"
          4. Shrine to "Meretseger & Ptah"
          5. "Pashedu" 20LE
          6. "Sennedjem", "Inherkau" Temple 25LE
        4. "Wadi el-Muluk" = Luxor Kings valley Combo Pricing any Three of: 70.00 + Train 2.00
          1. "Ramses I" OR "KV16"
          2. "Ramses III" OR "KV11"
          3. "Ramses VII" OR "KV1"
          4. "Ramses IX" OR "KV6"
          5. "Seti II" OR "KV15"
          6. "Amenhotep II" OR "KV35"
          7. Tausert OR Sethnakhte OR KV14
          8. "Merneptah" OR "KV8"
          9. "Tuthmosis III" OR "KV34"
          10. "Saptah" OR "KV47"
          "Tutankhamun" OR "KV54" 80 LE No Camera
        5. "Biban el-Harim" = "Valley of the Queens"
          1. "Titi", "Amenherkhopshef", "Kahemwaset" 25 LE
          2. "Nefertari" 20 LE No Camera/Closed Permission Required
    3. "دندرة" = "Dendera"
    4. "Thebes" = "Teeba" = Modern: "Luxor" = Ancient "Niwt-rst" = "Waset" Thebes Pharonic fortifications. For most of pharaonic Egypt's history Thebes was the administrative centre of Upper Egypt. After its devastation by the Assyrians its importance declined. Under the Ptolemies the city of Ptolemais took over the role of capital of Upper Egypt. tähestiku järgi:
      1. "Deir el-Bahri"
        1. Mortuary Temple of "Hatshepsut" 25.00 + Train 1.00 Camera OK beautifully preserved tombs. few people
        2. Mortuary Temple of "Mentuhotep II"
        3. Mortuary Temple of "Thotmose III"
      2. "Malqata"
        1. Palace of "Amenhotep III"
        2. "Deir el-Shelwit"
      3. "Madinat Habu" = "Medinet Habu" = "Medinat Habu" 25 LE Camera OK New Kingdom Pharonic fortification. The simplest types of these forts feature a single vertical enclosure battlemented and opening through a central or side doorway. The top of the wall runs at one straight horizontal level, with semicircular, triangular or rectangular battlements, while bastions, probably rising at the corners, have cantilever machicolation similar to those represented in the paintings of Egyptian forts from the Middle Kingdom at Beni Hassan. In a representation of a Libyan fort we find a typical example of a fortress with double enclosures with towers. Here, three small towers rise above each of the outer and inner enclosures. These may have served as observation posts. In a representation of Ascalon in the Ramesseum, one single tower rises above the outer enclosure, while the balconies of the inner enclosure are enlarged to small cantilever chambers provided with windows, resembling the turrets in mediaeval military architecture. No strongholds of this era remain, but the temple of Ramesses III at Medinet Habu shows a number of features characteristic of New Kingdom fortification. A crenellated outer stone wall 4 meters high protects the whole eastern side. The entrance which passes through a massive bastion, is slightly wider than a meter and flanked by two guardrooms. The two-towered migdol is 22 meters high with its front measuring 25 meters wide. It surrounds and controls a courtyard which one has to cross in order to enter the temple. Its walls have windows and loopholes that are high enough to be inaccessible to the enemy on the ground. There was also a parapet along the edge of the flat roof. Its foundation wall is five meters high and has a slight inclination. The reason for this is twofold. First, the wall becomes less vulnerable to sapping and secondly, the projectiles dropped from above bounce off the inclined stone wall, changing their direction and hurtling on a horizontal trajectory into the massed enemies. At strategic places large depots were built. At Tharu (Tjalu, possibly identical with Sile) on the eastern border between Egypt and Asia, we find an interesting example of such. here, a canal bordered with reeds and lively with crocodiles marks the boundary, and the structure stretched to both banks connected by a bridge. On the Egyptian side, a court surrounded by a wall and having two portals, one toward the land and the other to the bridge, is flanked by two series of three rooms each. A portal at the opposite end of the bridge opens onto the remaining part of the buildings, consisting mainly of a court opening on the Asiatic side through a gateway topped by a window that appears much like those at Medinet Habu. In the south, the fortresses of Nubia seem to have been maintained, with all of the fortresses under the central command of Buhen. Now, these fortresses appear to be symbolic from the standpoint of defense, for we find temples and settlements built outside any enclosures. However, it was entirely possible that as in the Middle Kingdom, they may have been used as springboards for military campaigns deeper into Africa. The fortresses were often improved during the New Kingdom, mostly in response to such technological weapon innovations as the chariot. A series of lookout posts were built, consisting of clusters of rough stone huts at strategic high points along the banks so that strong communications could be maintained between the forts. All information, however trivial, was conveyed back to the military headquarters in Thebes. Church with Nave and Two AislesChurch with Nave and Two Aisles * Madinat Habu - 7th Century
        1. Mortuary Temple & Palace of "Ramesses III"
        2. Mortuary Temple of "Ay & Horemheb" 20 LE
      4. Mortuary Temple of "Merneptah" = "Merenptah" 20 LE
      5. Mortuary Temple of "Ramesses IV"
      6. Mortuary Temple of "Thutmose IV"
      7. Mortuary Temple of "Thutmose III"
      8. "Qasr el-'Aguz"
        1. Temple of "Thoth"
      9. "Qurna"
        1. Mortuary Temple of "Seti I" 25 L.E Camera OK
      10. "Tombs of the Nobles"
        1. "Assasif"
        2. "Keref" , "Anchhor" 20
        3. "Khokha" Area 20
        4. "Khons" , "Userhet" , "Benia" 12
        5. "Nakht" , "Menna" 20 No Camera
        6. "Dra' Abu el-Naga'"
        7. "Pabasa" 20
        8. "Qurnet Murai"
        9. "Ramose" , "Userhet" , "Khaemhet" 25
        10. "Rekmire" , "Sennefer" 25
        11. "Roy" , "Shuroy" 12
        12. "Sheikh Abd el-Qurna"
        13. "Tarif"
    5. tähestiku järgi: "Aphroditopolis" = Modern: "Gebelein" = Ancient "Per-Hathor"
    6. "Apollinopolis" Magna = Modern: "Idfu" = "Edfu" = "Edfo" = Ancient "Djeba" = "Mesen" 40 LE Edfu (also spelt Idfu or in modern French as Edfou and known in antiquity as Behdet) is an Egyptian city, located on the west bank of the Nile River between Esna and Aswan, with a population of approximately sixty thousand people. For the ancient history of the city, see below. Edfu is the site of the Ptolemaic Temple of Horus and an ancient settlement, Tell Edfu (described below). About 5 km (3 miles) north of Edfu are remains of ancient pyramids.Contents The town is known for the major Ptolemaic temple, built between 237 BCE to 57 BCE, into the reign of Cleopatra VII. Of all the temple remains in Egypt, the Temple of Horus at Edfu is the most completely preserved. Built from sandstone blocks, the huge Ptolemaic temple was constructed over the site of a smaller New Kingdom temple, oriented east to west, facing towards the river. The later structure faces north to south and leaves the ruined remains of the older temple pylon to be seen on the east side of the first court. Ancient Tell Edfu The remains of the ancient settlement of Edfu are situated about 50 m to the west of the Ptolemaic temple - To the left of the older temple Pylon. This settlement is known as Wetjeset-hor and the Latin name was Apollinopolis Magna. According to Notitia Dignitatum, part of Legio II Traiana Fortis was camped in Apollo superior, which was the Roman name for the town. Although unassuming and unglamorous to the visiting tourists, Tell Edfu is a monument that contains evidence of more Egyptian history and is of more archaeological interest than the Ptolemaic temple. Although major parts of the settlement show severe signs of erosion, cut away or have been exposed during sebakh-digging, enough is preserved to gain information from as far back as the Predynastic Period. The remains of the settlement (tell) provides an insight into the development of Edfu as a provincial town from the end of the Old Kingdom until the Byzantine period. The settlement at Edfu was the capital of the Second Upper Egypt nome, and played an important role within the region. The oldest part of the town which can be dated to the late Old Kingdom lies on the eastern part of the tell, not far from the Ptolemaic temple. There is evidence that the town flourished during the First Intermediate Period when it expanded extensively to the west. Interestingly, it is one of few settlements in southern Egypt that thrived when it seems that the north, especially around the delta, was in economic decline. Today, the Tell Edfu monument is preserved in some areas up to 20 m high and contains complete archaeological sequences of occupation dating to the Old Kingdom until the Graeco-Roman period, more than 3000 years of history, therefore providing ideal conditions to study the development of a provincial town. A central part of the site was explored by Henri Henne from the Institute for Egyptology in Lille in 1921 and 1922. His team identified the remains of a small sanctuary from the Late or Ptolemaic period, possibly the Osiris chapel built by Psamtek I. Henne was followed by Octave Guéraud in 1928 then y Maurice Alliot in 1931 who each explored and excavated different aspects of the settlement remains. The top layers of the settlement containing the Byzantine, Roman and Ptolemaic remains and the Old and Middle Kingdom cemetery at the southern western corner were recorded by a Franco-Polish mission in the late 1930s, directed by Kazimierz Michałowski and B. Bruyère and Bernard Mathieu. Three elaborate reports on the archaeology of Tell Edfu were only partially published by the Franco-Polish mission. In 1954, a second Polish mission headed by Maria Ludwika Bernhard also explored the settlement. Unfortunately, since the mid 1950s no new detailed discoveries or thorough research has been completed at the tell except for recent work done by Barry Kemp, from the University of Cambridge, and by PhD students. No larger remains dating earlier than the 5th Dynasty have been found at Edfu. The ancient cemetery comprised mastabas of the Old Kingdom as well as later tombs. Before the beginning of the New Kingdom, the necropolis was transferred to Hager Edfu, to the west and then in the Late period to the south at Nag’ el-Hassaya. The entire area was called Behedet. The god Horus was herein worshipped as Horus Behedet. One of these mastabas belonged to Isi, a local administrator, who, it was quoted was the "great chief of the Nome of Edfu" in the Sixth Dynasty. Isi lived during the reign of King Djedkare Isesi of the Fifth and into the reign of Pepi I of the Sixth Dynasties. He was an administrator, judge, chief of the royal archives and a "Great One among the Tens of the South" [ref?]. Isi later became a living god and was so worshipped during the Middle Kingdom. As the Sixth Dynasty and the Old Kingdom drew to a close, local regional governors and administrative nobles took on a larger power in their areas, away from the royal central authority. Edfu pyramid ruins The remains of one of seven small provincial step pyramids built along the Nile Valley, is situated about 5km north of Edfu near the west bank village of Naga el-Goneima. The structure was built from rough reddish sandstone and rises to a present height of 5.5 m. The pyramid has been loosely attributed to King Huni of the Third Dynasty. The purpose of these pyramids is unknown. Apollonopolis Magna Apollonopolis Magna or Apollinopolis Magna (Greek: πόλις μεγάλη Ἀπόλλωνος, Strabo xvii. p. 817; Agartharch. p. 22; Plin. v. 9. s. 11; Plut. Is. et Osir. 50; Aelian. Hist. An. x. 2; Ptol. iv. 5. § 70; Ἀπολλωνία, Steph. Byzant. s. v.; Ἀπολλωνιάς, Hierocl. p. 732; It. Ant. p. 160, 174; Not. Imp. Orient. c. 143; Latin: Apollonos Superioris [urbs]). Ptolemy (l. c.) assigns Apollinopolis to the Hermonthite nome, but it was more commonly regarded as the capital town of the nome Apollopolites.[1] Under the Roman emperors it was the seat of a bishop's see, and the head-quarters of the Legio II Trajana. Its inhabitants were enemies of the crocodile and its worshippers. The ancient city derived its principal reputation from two temples, which are considered second only to the Temple of Dendera as specimens of the sacred structures of Egypt. The larger temple is in good preservation, and is being excavated (see Edfu). The smaller temple, sometimes, but improperly, called a Typhonium, is apparently an appendage of the latter, and its sculptures represent the birth and education of the youthful deity, Horus, whose parents Noum, or Kneph and Athor, were worshipped in the larger edifice. The principal temple is dedicated to Noum, whose symbol is the disc of the sun, supported by two asps and the extended wings of a vulture. Its sculptures represent (Rosellini, Monum. del Culto, p. 240, tav. xxxviii.) the progress of the Sun, Phre-Hor-Hat, Lord of Heaven, moving in his bark (Bari) through the circle of the Hours. The local name of the district round Apollinopolis was Hat, and Noum was styled Hor-hat-kah, or Horus, the tutelary genius of the land of Hat. This deity forms also at Apollinopolis a triad with the goddess Athor and Hor-Senet. The members of the triad are youthful gods, pointing their finger towards their mouths, and before the decipherment of the hieroglyphics were regarded as figures of Harpocrates. The entrance into the larger temple of Apollinopolis is a gateway (πυλών) 50 feet high, flanked by two converging wings (πτερά) in the form of truncated pyramids, rising to 107 feet (33 m). The wings contain ten stories, are pierced by round loop-holes for the admission of light, and probably served as chambers or dormitories for the priests and servitors of the temple. From the jambs of the door project two blocks of stone, which were intended, as Ddnon supposes, to support the heads of two colossal figures. This propylaeon leads into a large square, surrounded by a colonnade roofed with squared granite, and on the opposite side is a pronaos or portico, 53 feet (16 m) in height, and having a triple row of columns, six in each row, with variously and gracefully foliaged capitals. The temple is 145 feet (44 m) wide, and 424 feet (129 m) long from the entrance to the opposite end. Every part of the walls is covered with hieroglyphics, and the main court ascends gradually to the pronaos by broad steps. The whole area of the building was surrounded by a wall 20 feet (6.1 m) high, of great thickness. Like so many of the Egyptian temples, that of Apollinopolis was capable of being employed as a fortress. It stood about a third of a mile from the river. The sculptures, although carefully and indeed beautifully executed, are of the Ptolemaic era, the earliest portion of the temple having been erected by Ptolemy VI Philometor in 181 BC. The Temple of Edfu is an ancient Egyptian temple located on the west bank of the Nile in the city of Edfu which was known in Greco-Roman times as Apollonopolis Magna, after the chief god Horus-Apollo.[1] It is the second largest temple in Egypt after Karnak and one of the best preserved. The temple, dedicated to the falcon god Horus, was built in the Ptolemaic period between 237 and 57 BCE. The inscriptions on its walls provide important information on language, myth and religion during the Greco-Roman period in ancient Egypt. In particular, the Temple's inscribed building texts "provide details [both] of its construction, and also preserve information about the mythical interpretation of this and all other temples as the Island of Creation."[2] There are also "important scenes and inscriptions of the Sacred Drama which related the age-old conflict between Horus and Seth."[3] They were translated by the German Edfu-Project. Edfu was one of several temples built during the Ptolemaic period, including Dendera, Esna, Kom Ombo and Philae. Its size reflects the relative prosperity of the time.[4] The present temple, which was begun "on 23 August 237 BCE, initially consisted of a pillared hall, two transverse halls, and a barque sanctuary surrounded by chapels."[5] The building was started during the reign of Ptolemy III and completed in 57 BCE under Ptolemy XII. It was built on the site of an earlier, smaller temple also dedicated to Horus, although the previous structure was oriented east-west rather than north-south as in the present site. A ruined pylon lies just to the east of the current temple; inscriptional evidence has been found indicating a building program under the New Kingdom rulers Ramesses I, Seti I and Ramesses II. The temple of Edfu was dedicated by Ptolemy VIII on 10 September 142 BCE.[6] The front pranaos was built between 140-124 BCE and the construction of the temple's colonnaded court and 36 m high pylon followed between 116-71 BCE.[7] The pylon features an intriguing system of stairways and chambers, which receive light through slots in the facade.[8] To its east beside the courtyard are the remains of a pylon of Ramesses III, which faces towards the landing stage on the Nile.[9] The temple's: "pranaos is 12.5 m high and 34 m wide with three rows of sic composite-capitals pillars. Built into its screen wall...is on the left a chapel for the rites of the 'house of the morning' and on the right a library room. To the side of the pillared hall beyond, on the east, opposite the treasury is a room for the preparation of ointments. Beyond this lies the offering table hall with the hall of the Divine Ennead beyond."[10] A naos of Nectanebo II, a relic from an earlier building, is preserved in the inner sanctuary, which stands alone while the temple's barque sanctuary is surrounded by nine chapels.[11] Reliefs on the walls of the Temple of Edfu The temple of Edfu fell into disuse as a religious monument following Theodosius I's edict banning non-Christian worship within the Roman Empire in 391 CE. As elsewhere, many of the temple's carved reliefs were razed by followers of the Christian faith which came to dominate Egypt. The blackened ceiling of the hypostyle hall, visible today, is believed to be the result of arson intended to destroy religious imagery that was now considered pagan. Over the centuries, the temple became buried to a depth of 12 meters (39 ft) beneath drifting desert sand and layers of river silt deposited by the Nile. Local inhabitants built homes directly over the former temple grounds. Only the upper reaches of the temple pylons were visible by 1798, when the temple was identified by a French expedition. In 1860 Auguste Mariette, a French Egyptologist, began the work of freeing Edfu temple from the sands. Today Edfu is nearly intact and it is the best preserved example of an ancient Egyptian temple in Egypt.[12] The Temple of Edfu's archaeological significance and high state of preservation has made it a center for tourism in Egypt and a frequent stop for the many riverboats that cruise the Nile. In 2005, access to the temple was revamped with the addition of a visitor center and paved carpark.[13] A sophisticated lighting system was added in late 2006 to allow night visits.[14] Inside the Temple of Edfu. Religious significance The temple of Edfu is the largest temple dedicated to Horus and Hathor of Dendera.[15] It was the center of several festivals sacred to Horus. Each year, "Hathor travelled south from her temple at Denderah to visit Horus at Edfu, and this event marking their sacred marriage was the occasion of a great festival and pilgrimage."
    7. "Mo'alla" = Ancient "Hefat"
    8. "Eileithyiaspolis" Modern: "Kab" = Ancient "Nekheb" I was up before sunrise to catch the early morning ferry over to Luxor with Robin to meet Sam and Abdul with his taxi. We were travelling with the 7.00am convoy towards Aswan, but had permission to leave it to visit el-Kab, roughly halfway between Esna and Edfu. With the convoy rattling ahead of us along the main road like a bloated snake, our taxi, with a small police escort all to ourselves, crossed a railway line and followed it through a village. It was a beautiful clear morning as we drove along the track leading towards the Wadi Hellal and the site of el-Kab, with its high vertical cliffs. I knew we were fortunate to be allowed to come here as, at the time of this first visit, the site was not officially open. When we pulled up by some low concrete buildings that constituted an empty ticket office and deserted cafeteria, several guards came out to greet us. We asked if we could first drive down the wadi and were told no problem. There are times when the road is impassable, often broken up after a rain storm has washed away the surface, but it would seem that at present the condition of the road was good enough. One of the guards got into the taxi with us and off we went. Hugging the East Bank of the Nile, El-Kab is one of the oldest settlements in Egypt and in ancient times was known as Nekheb which, with its sister town Nekhen (Hierakonpolis) on the West Bank, was the home of the vulture goddess Nekhbet. Leading into the Eastern Desert, the valley provides evidence of many Nubian gods who were also worshipped there because during the New Kingdom, el-Kab was on the northern limits of the region presided over by the Viceroy of Kush (Nubia). The road through the Wadi Hellal runs 4km east towards the desert, but we first stopped after only a few hundred kilometres, where there was a Ptolemaic rock-cut sanctuary dedicated to Nekhbet. A long restored staircase led up the hill, through a stone gateway with carved lintel and into the paved courtyard of a small temple. This consisted of two decorated chambers hewn into the cliff, with Hathor-headed columns and a sanctuary deep inside. A stela of Rameses II was cut into the facade and there were also Ramesside reliefs which probably gives the shrine an earlier origin. Closer to the road was a tiny square single-roomed stone structure known locally as el-Hammam (The bath?), a little chapel built by the Viceroy of Nubia, Setau and dedicated to the deified Rameses II and local gods. The reliefs inside were shallow and poorly preserved. Back in the taxi we continued further into the wadi, a desolated wide scrubby plain with high cliffs bounding it to the north and south. After about 2km we arrived at a large isolated jagged rock by the road, known locally as Vulture Rock. Some say it is the shape of the rock which suggests its name, while others tell of the colonies of vultures in the area. I could see neither the shape nor the birds and decided it must have been named for the Vulture Goddess Nekhbet herself. Around the back of the rock there are many well-preserved rock carvings and inscriptions dating from prehistoric times to the late Old Kingdom. Petroglyphs of primitive birds, animals, boats and strange undecipherable shapes were bruised into the surface of the rock and several small smoothed panels contained more recognisable hieroglyphs, left by travellers and pilgrims to this once sacred place. I managed to pick out the names of kings Teti and Pepy, but couldn’t find Snefru which is said to be the earliest king’s name carved here. Another couple of kilometres into the desert and we stopped before a small free-standing temple built for Tuthmose IV and Amenhotep III and dedicated to Hathor and Nekhbet. This had obviously been restored and a low wall surrounded a paved courtyard before the single chamber of the temple. Inside there were some beautiful colourful reliefs depicting rituals for the goddess Nekhbet, which were apparently restored in late antiquity. On the facade is a text by Prince Khaemwaset, the son of Rameses II, announcing his father’s jubilee in year 42, as well as graffiti by other passing travellers. As the sun rose higher and hotter out in the desert, we made our way back along the road to the wadi entrance to see several New Kingdom tombs cut high up into the cliff. After climbing up a long concrete staircase we arrived on a terrace and visited the tombs of Ahmose Pennekhbet (EK2), Paheri (EK3), Setau (EK4), Ahmose, son of Ibana (EK5) and Renni (EK7) each with their lovely colourful painted reliefs. Although we asked to visit the walled town just across the main road, we were not allowed on this occasion, but we did stand and look at the massive mudbrick enclosure walls for a while before getting back into Abdul’s taxi for the journey back to Luxor. Luckily we didn’t have to wait for the next convoy but were allowed to carry on back by ourselves - a much more leisurely drive. El-Kab really is an important site, even more so since 2000 For details of the recent discoveries see: egyptsites.co.uk Su , I am a student from Barcelona (Spain), and seeing your site, I found pictures of abydos of predynastic tombs, you might say as I can reach them, and if we needed any special permission .
    9. "Gebel el-Silsila" = Ancient "Kheny"
    10. "Hermonthis" = Modern: "Armant" = Ancient "Iuny" Basilica with Nave and Four AislesBasilica with Nave and Four Aisles * Pbow - 4th & 5th Centuries * Armant (Mermonthis) - 6th Century
    11. "Hierakonpolis" = Modern: "Kom el-Ahmar" = Ancient "Nekhen" Necropolis etc. The main city of predynastic Upper Egypt, whose patron deity was the vulture goddess Nekhbet.
    12. Upper Nile is between Luxor and Kom Ombo and has the highest concentration of wintering waterbirds in Egypt including Red-crested Pochard Nettina rufina and Ferruginous Duck Aythya nyroca; "كوم أمبو" = "Ombos" = Modern: "Kom Ombo" = Ancient "Nubt" 25 LE Coptic: ⲉⲙⲃⲱ Embo; Greek: Ὄμβοι Omboi, Ptol. iv. 5. § 73; Steph. B. s. v.; It. Anton. p. 165) or Ombos (Juv. xv. 35) or Latin: Ambo (Not. Imp. sect. 20) and Ombi – is an agricultural town in Egypt famous for the Temple of Kom Ombo. It was originally an Egyptian city called Nubt, meaning City of Gold (not to be confused with the city north of Naqada that was also called Nubt/Ombos). It became a Greek settlement during the Greco-Roman Period. The town's location on the Nile 50 km north of Aswan (Syene) gave it some control over trade routes from Nubia to the Nile Valley, but its main rise to prominence came with the erection of the temple in the 2nd century BC. In antiquity the city was in the Thebaid, the capital of the Nomos Ombites, upon the east bank of the Nile; latitude 24° 6′north. Ombos was a garrison town under every dynasty of Egypt, Pharaonic, Macedonian, and Roman, and was celebrated for the magnificence of its temples and its hereditary feud with the people of. Ombos was the first city below Syene at which any remarkable remains of antiquity occur. The Nile, indeed, at this portion of its course, was ill-suited to a dense population in antiquity. It runs between steep and narrow banks of sandstone, and deposits but little of its fertilizing slime upon the dreary and barren shores. There are two temples at Ombos, constructed of the stone obtained from the neighboring quarries of Hadjar-selseleh. The more magnificent of two stands upon the top of a sandy hill, and appears to have been a species of Pantheon, since, according to extant inscriptions, it was dedicated to Aroeres (Apollo) and the other deities of the Ombite nome by the soldiers quartered there. The smaller temple to the northwest was sacred to Isis. Both, indeed, are of an imposing architecture, and still retain the brilliant colors with which their builders adorned them. They are, however, of the Ptolemaic age, with the exception of a doorway of sandstone, built into a wall of brick. This was part of a temple built by Tuthmosis III in honor of the crocodile-headed god Sobek. The monarch is represented on tress, the door-jambs, holding the measuring reed and chisel, the emblems of construction, and in the act of dedicating the temple. The portions of the larger temple present an exception to an almost universal rule in Egyptian architecture. It has no propylon or dromos in front of it, and the portico has an uneven number of columns, in all fifteen, arranged in a triple row. Of these columns thirteen are still erect. As there are two principal entrances, the temple would seem to be two united in one, strengthening the supposition that it was the Pantheon of the Ombite nome. On a cornice above the doorway of one of the adyta is a Greek inscription, recording the erection, or perhaps the restoration of the sekos by Ptolemy VI Philometor and his sister-wife Cleopatra II, 180-145 BC. The hill on which the Ombite temples stand has been considerably excavated at its base by the river, which here strongly inclines to the Arabian bank. Cleopatra VII image at the Temple of Kom Ombo Cleopatra VII image at the Temple of Kom Ombo The crocodile was held in especial honor by the people of Ombos; and in the adjacent catacombs are occasionally found mummies of the sacred animal. Juvenal, in his 15th satire, has given a lively description of a fight, of which he was an eye-witness, between the Ombitae and the inhabitants of Tentyra, who were hunters of the crocodile. On this occasion the men of Ombos had the worst of it; and one of their number, having stumbled in his flight, was caught and eaten by the Tentyrites. The satirist, however, has represented Ombos as nearer to Tentyra than it actually is, these towns, in fact, being nearly 100 miles from each other. The Roman coins of the Ombite nome exhibit the crocodile and the effigy of the crocodile-headed god Sobek. In Kom Ombo there is a rare engraved image of Cleopatra VII in the walls of the main temple and also the engraving of what is though to be the first representation of medical instruments for performing surgery, including scalpels, curettes, forceps, dilator, scissors and medicine bottles dating from the days of the Roman Egypt. At this site there is another Nilometer used to measure the level of the river waters. On the opposite side of the Nile was a suburb of Ombos, called Contra-Ombos. A painting from the ceiling of the temple at Kom Ombo A painting from the ceiling of the temple at Kom Ombo The city was a bishopric before the Muslim conquest, and Ombos was a titular see of the Roman Catholic Church, Ombi; which has been vacant since 1966. Karol Wojtyła (the future Pope John Paul II) was titular bishop of Ombi from 1958 until 1963, when he was appointed Archbishop of Kraków. Most of the 60,000 villagers are native Egyptians although there is a large population of Nubians who were displaced from their land upon the creation of Lake Nasser. Kenuzi-Dongola [kzh] 100,000 in Egypt (1996). Ethnic population: 100,000 in Egypt. 40% in the Upper Nile valley, mainly at "Kom Ombo", the rest in various cities. Alternate names: Dongola-Kenuz, Nile Nubian, "Dongolawi" ( , "Metok" ( i. Dialects: "Dongola" ( , "Kenuz" ( ( "Kenuzi" ( , "Kunuzi" ( , "Kenzi" ( ). Classification: Nilo-Saharan, Eastern Sudanic, Eastern, Nubian, Central, Dongolawi "Nobiin" [fia] 200,000 in Egypt (1996). 40% in the Upper Nile Valley, mainly near "Kom Ombo"; the rest in various cities. Alternate names: "Fiadidja-Mahas" , "Mahas-Fiadidja" , "Fadicca" , "Fadicha" , "Fedija" , "Fadija" , "Fiadidja" , "Fiyadikkya" , Fedicca "Kassala" , Nile Nubian, "Mahas" , "Sukot" . Classification: Nilo-Saharan, Eastern Sudanic, Eastern, Nubian, Northern
    13. "إسنا" = "Lates niloticus" > "Latopolis" = "Λατόπολις" = "πόλις Λάτων" = "Polis Laton" = "Λάττων" = Modern: "Esna" = Ancient "Iunyt" = "Senet" = "Tasenet" = "Ta-senet" 15 LE On the west bank of the River Nile, 55 km south of Luxor, in Qena Governorate. < Nile perch, Lates niloticus appears in sculptures, among the symbols of the goddess Neith, associated by the ancient Greeks as Pallas-Athene, surrounded by the oval shield or ring indicative of royalty or divinity. Held sacred, the Lates niloticus was buried in a cemetery west of the town. The temple, dedicated to this triad – Khnum and Neith, and Hak their offspring, was built of red sandstone: six rows of four columns each all of which however differ from each other. Although the scale of the ruins are impressive, their sculptures and hieroglyphics attest to the decline of Egyptian art. The west wall features reliefs of Ptolemy VI Philometor and Ptolemy VIII Physcon. The "pronaos", which alone exists, resembles in style that of Apollonopolis Magna (Edfu), and was begun not earlier than the reign of Claudius (41-54 AD), and completed in that of Vespasian, whose name and titles are carved on the dedicatory inscription over the entrance. On the ceiling of the pronaos is the larger Latopolitan Zodiac. The name of the emperor Geta, the last ruler that can be read in hieroglyphics, although partially erased by his brother and murderer Caracalla (212), is still legible on the walls of Latopolis. Before raising their own edifice, the Romans seem to have destroyed even the basements of the earlier Egyptian temple. The ceremonial way, which probably linked the quay to the temple, has disappeared. The quay bears cartouches of Marcus Aurelius. The cemetery west of the town, where the Lates niloticus was buried, also contains human burials dating of the Middle Kingdom to the Late Period. Those who entered this temple were expected to fastidiously cut their fingernails and toenails, remove other body hair, wash their hands with natron (a natural occuring salt), "be dressed in linen (they were forbidden from wearing wool), and not to have had sexual intercourse for several days."The temple, which has only been partially excavated, is about 200 meters from the river and some 9 meters below street level. Qadan and Sebilian Cultures (Late Paleolithic): analyses of pollen found at archaeological sites indicate that the Sebilian culture (also known as Esna culture) were gathering wheat and barley. Domesticated seeds were not found (modern wheat and barley originated in Turkey and Israel). It has been hypothesized that the sedentary lifestyle used by farmers led to increased warfare, which was detrimental to farming and brought this period to an end. Another culture of hunters, fishers, and gathering peoples using stone tools replaced them.
    14. "Medamud"
    15. "Tuphium" = Modern: "Tod" = Ancient "Djerty"
  12. "Lower Nubia"

    1. Aswan reservoir is between the old Aswan Dam and the High Dam with wintering Eurasian Wigeon Anas penelope, Common Pochard Aythya ferina and Tufted Duck A. fuligula; Lake Nasser which is one of the world's largest man made lakes with wintering Black-necked Grebe Podiceps nigricollis and Great White Pelican Pelecanus onocrotalus and breeding Egyptian Goose Alopochen aegyptiaca, Senegal Thick-knee Burhinus senegalensis and Spur-winged Lapwing Vanellus spinosus. "Aswan" "Syene" "Assuan" raudtee sõlm, Governorate Aswan Abu Simbel Temple 70 Botanical Gardens 5 High Dam 10 Nubian Museum 40 Aswan Museum 25 Philae Temple (Does not include boat) 40 Philae Temple Sound and Light Show 33 Tombs of the Nobles 20 Unfinished Obelisk 25 Kalabsha Temple 25 St. Simeon Monastery 25 Kalabsha Temple 25 Aswan: Unfinished Obelisk 30/15 Nubian Museum 50/25 St Simeons Monastery 25/15 High Dam 20 Edfu Temple 50/25 Kom Ombo Temple 30/15 Abu Simbel 90/48.5 Dendara, Abydos 35/20 Sound & Light Shows (Giza, Karnak, Philae/ 75 11:30am Upper Egypt Bus co. to Abu Simbel. 3. Minibus to Abu Simbel return ASW 13.00 4. Minibus to Luxor on the way Kom Ombo arr. Lux at 13.00 felucca: 3 days is not enough. The guys on the Nile on the Corniche and arrange something with them for the next day. Be sure to specify what you want, whether food is included, get all the details right before you start. Or you can go through the Tourist office or your hotel. A travel agent or someone like Backpacker Concierge, hotel Sharia Keylany in Aswan, www.kelanyhotel.com They arrange good felucca trips and is also a good place to stay. I think the best price I got was almost 30us$ per day (full board, exclude the water and drinks you have to buy by yourself) with a nubian guy (Zezo)(infl@urtravels.net) contact person is Ihab. So is $30/LE 165 a day per person a reasonable rate for a full-board felucca on a three-day trip, other than water and drinks? after getting some stupid quotes from 2 other captains( 800EL to Kom Ombo for 2 people for 2 days, 1 night. Then you need to pay for your ownb way back to Luxor.) I happened on these other travelers inthe street who took me to their hotel and I got a 2 day, 2 night felucca cruise to Kom Obko including all foods, stop at Kom Ombo, mimbus to Edfu temple and Luxor for 140EL.( $30!) I would have prefered to go all the way by Felucca to Ensa but all the guys were saying it either wasnt possible as the waters are lower now or that it tok 6 day. I spoke to a girl who went all the way to Ensa 2 weeks ago, I think she said it was a 2 day 2 night trip. Don't be too much in a hurry to decide. You'll end up paying more. Also, the captains hanging around the cheapest hotels usually give you better price than those who hang around more expensive hotels. tähestiku järgi:
      1. "Alam el Halfa" Fortifications 1941 AD Aswan > Wadi Halfa / Khartoum Aswan > Wadi Halfa tickets at the Aswan Port (near the High dam) on the day of the trip, and sometimes the day before. Any cab driver will know the place. No reservations, unless something has changed. They will tell you in Cairo (if you ask) that they can do this, but they cannot as far as I know. The ferry leaves Monday (sometimes mid-afternoon, sometimes after dark) and arrives Tuesday, something less than 24 hours later. Site permits are available--not sure about photo permits as I never got one (photos are here). You will not need travel permits for the trip Aswan > Wadi Halfa / Khartoum no matter what direction you do it in, from Wadi Halfa to Dongola took me about 12 hours in a really poor vehicle but I gather the road is getting better. When I travelled in August 2007,there was only one boat per week on Monday afternoon,arriving Tuesday. A hotel in Aswan got me the ticket,which are available from an office in Aswan town,but it has limited opening times. I had to obtain a travel permit in Wadi Halfa,the morning after arrival.Buses only left to Agri in the afternoon,and took until after dark to reach there.Dongola is another few hours ride away,which I did on a later day.Nothing moves in Abri on a Friday.
      2. A possible early (Old Kingdom) fort at "Kubban", some 60 miles south of modern Aswan, evidently intended to protect the Egyptian copper and gold mining expeditions in the Wadi Allaqi.
      3. "Agilkia" Island
      4. "Elephantine" Island The most elaborate fortifications during Egypt's Middle Kingdom, however, seem to have been built in the south. Originally, the border with Kush (Nubia) was marked by the town of Elephantine, naturally defended by its island location, the first Nile Cataract, and a thick, surrounding defensive wall. The original name of this settlement was "Swn", meaning "trade", from which the modern name Aswan derives. Apparently, this reflects the commercial nature of the southern border. A felucca across to the island 80 m away from the Aswan river bank: gardens, ruins, Nilometre, have an icecream, after 2 hours back in the felucca and continue around the island past the Old Cataract hotel and it all only takes an afternoon. Elephantine Jewish temple In the Elephantine papyri, caches of legal documents and letters written in Aramaic amply document the lives of a community of Jewish soldiers stationed in there as part of a frontier garrison in Egypt for the Achaemenid Empire.
      5. "New Kalabsha"
      6. "Northern Granite Quarries"
      7. "Nubia Museum" : Prehistory Cave, King Taharkka, who was born in Nubia, and ruled the whole of Egypt, Nubian people; the "Kenuz" who speak "Matuki" ; the "Fadija" who speak their own language and the Arabs of "Aliqat" , who moved to Nubia from Sinai in the 18th Century, royal cemetery at "Ballana" , south of Abu Simbel = the richest discovery ever made in Nubia, contains many breath-taking objects, such as a massive silver royal crown, together with the quartz, crystal and jasper beads that would have hung around the king's neck.
      8. "Southern Granite Quarries"
      9. جزيرة "فيلة" = Arabic: "Anas el Wagud" = Egyptian: remote place or the end or the angle island "Pilak" = "P'aaleq" = Greek: "Φιλαί" = "Philae" Island - the previous site of an Ancient Egyptian temple complex in southern Egypt. The complex is now located on the nearby island of "Agilika" = معبد فيله على جزيرة "أجيليكا" =. Philae is mentioned by numerous ancient writers, including Strabo (i. p. 40, xvii. pp. 803, 818, 820), Diodorus (i. 22), Ptolemy (iv. 5. § 74), Seneca (Quaest. Nat. iv. 1), Pliny the Elder (v. 9. s. 10), and was, as the plural name both in the Greek and Latin denotes, the appellation of two small islands situated in latitude 24° North, just above the cataract of Syene (in Ancient Egyptian: Swenet =trade). Groskurd (Strab. vol. iii. p. 399) computes the distance between these islands and Syene at about 61.5 miles (99 km). Philae proper, although the smaller island, is, from the numerous and picturesque ruins formerly there, the more interesting of the two. Prior to the inundation, it was not more than 1250 English feet, or rather less than a quarter of a mile, long, and about 400 feet (120 m) broad. It is composed of Syenite stone: its sides are steep and perhaps escarped by the hand of man, and on their summits was built a lofty wall encompassing the island. For Philae, being accounted one of the burying-places of Osiris, was held in high reverence both by the Egyptians to the north and the Ethiopians (Aethopians in Greek) to the south, and it was deemed profane for any but priests to dwell therein, and was accordingly sequestered and denominated the unapproachable (̓́αβατος, Plut. Is. et Osir. p, 359; Diod. i. 22). It was reported too that neither birds flew over it nor fish approached its shores. (Senec. Quaest. Nat. iv. 2.) These indeed were the traditions of a remote period; since in the time of the Macedonian kings of Egypt, Philae was so much resorted to, partly by pilgrims to the tomb of Osiris, partly by persons on secular errands, that the priests petitioned Ptolemy Physcon (170-117 BC) to prohibit public functionaries at least from coming thither and living at their expense. The obelisk on which this petition was engraved was brought into England by Mr. Bankes, and its hieroglyphics, compared with those of the Rosetta stone, threw great light upon the Egyptian phonetic alphabet. The islands of Philae were not, however, merely sacerdotal abodes; they were the centres of commerce also between Meroë and Memphis. For the rapids of the cataracts were at most seasons impracticable, and the commodities exchanged between Egypt and Ethiopia were reciprocally landed and re-embarked at Syene and Philae. The neighbouring granite-quarries attracted hither also a numerous population of miners and stonemasons; and, for the convenience of this traffic, a gallery or road was formed in the rocks along the east bank of the Nile, portions of which are still extant. Philae also was remarkable for the singular effects of light and shade resulting from its position near the Tropic of Cancer. As the sun approached its northern limit the shadows from the projecting cornices and mouldings of the temples sink lower and lower down the plain surfaces of the walls, until, the sun having reached its highest altitude, the vertical walls are overspread with dark shadows, forming a striking contrast with the fierce light which embathes all surrounding objects. (Ritter, Erdkunde, vol. i. p. 680, seq.) Construction Nubian Monuments Philae An image of the Temple of Philae in the foreground and the Nile river Trajan's Kiosk inside the temple of Philae Panoramic view at the Philae TempleThe most conspicuous feature of both islands was their architectural wealth. Monuments of very various eras, extending from the Pharaohs to the Caesars, occupy nearly their whole area. The principal structures, however, lay at the south end of the smaller island. The most ancient were the remains of a temple for Hathor built in the reign of Nectanebo I during 380-362 BCE, was approached from the river through a double colonnade. Nekhtnebef is his Homen and he became the founding pharaoh of the thirtieth and last dynasty of native rulers when he deposed and killed Nefaarud II. Hathor is named alternatively, Athor, and was associated with their goddess, Aphrodite, by the Greeks. For the most part, the other ruins date from the Ptolemaic times, more especially with the reigns of Ptolemy Philadelphus, Ptolemy Epiphanes, and Ptolemy Philometor (282-145 BC), with many traces of Roman work in Philae dedicated to Ammon-Osiris. In front of the propyla were two colossal lions in granite, behind which stood a pair of obelisks, each 44 feet (13 m) high. The propyla were pyramidal in form and colossal in dimensions. One stood between the dromos and pronaos, another between the pronaos and the portico, while a smaller one led into the sekos or adytum. At each corner of the adyturn stood a monolithal shrine, the cage of a sacred hawk. Of these shrines one is now in the Louvre, the other in the Museum at Florence. Beyond the entrance into the principal court are small temples or rather chapels, one of which, dedicated to Hathor (Athor), is covered with sculptures representing the birth of Ptolemy Philometor, under the figure of the god Horus. The story of Osiris is everywhere represented on the walls of this temple, and two of its inner chambers are particularly rich in symbolic imagery. Upon the two great propyla are Greek inscriptions intersected and partially destroyed by Egyptian figures cut across them. The inscriptions belong to the Macedonian era, and are of earlier date than the sculptures, which were probably inserted during that interval of renaissance for the native religion which followed the extinction of the Greek dynasty in Egypt in 30 BC by the Romans. The monuments in both islands indeed attested, beyond any others in the Nile-valley, the survival of pure Egyptian art centuries after the last of the Pharaohs had ceased to reign. Great pains have been taken to mutilate the sculptures of this temple. The work of demolition is attributable, in the first instance, to the zeal of the early Christians, and afterward, to the policy of the Iconoclasts, who curried favour for themselves with the Byzantine court by the destruction of heathen images as well as Christian ones. The soil of Philae had been prepared carefully for the reception of its buildings–being levelled where it was uneven, and supported by masonry where it was crumbling or insecure. For example, the western wall of the Great Temple, and the corresponding wall of the dromos, were supported by very strong foundations, built below the pre-inundation level of the water, and rested on the granite which in this region forms the bed of the Nile. Here and there steps were hewn out from the wall to facilitate the communication between the temple and the river. At the southern extremity of the dromos of the Great Temple was a smaller temple, apparently dedicated to Isis; at least the few columns that remained of it are surmounted with the head of that goddess. Its portico consisted of twelve columns, four in front and three deep. Their capitals represented various forms and combinations of the palm branch, the dhoum-leaf, and the lotus-flower. These, as well as the sculptures on the columns, the ceilings, and the walls were painted with the most vivid colors, which, owing to the dryness of the climate, have lost little of their original brilliance. In 1902, the Aswan Low Dam was completed on the Nile River by the British. This threatened many ancient landmarks, including the temple complex of Philae, with being submerged. The dam was heightened twice, from 1907–12 and from 1929–34, and the island of Philae was nearly always flooded. In fact, the complex was not underwater only when the dam's sluices were open, from July to October. It was postulated that the temples be relocated, piece by piece, to nearby islands, such as Bigeh or Elephantine. However, the temples' foundations and other architectural supporting structures were strengthened instead. Although the buildings were physically secure, the island's attractive vegetation and the colors of the temples' reliefs were washed away. Also, the bricks of the Philae temples soon became encrusted with silt and other debris carried by the Nile. Rescue project By 1960, UNESCO had decided to move many of the endangered sites along to Nile to safer ground. Philae's temple complex was moved, piece by piece, to Agilkai, 550 meters away, where it was reassembled and remains today. That project lasted from 1977 to 1980. Nearby Prior to the inundation, a little west of Philae lay a larger island, anciently called "Senem" = "Snem" or "Senmut" , but now "Beghé" = "بجح" . It is very precipitous, and from its most elevated peak affords a fine view of the Nile, from its smooth surface south of the islands to its plunge over the shelves of rock that form the First Cataract. Philae, Beghé, and another lesser island divided the river into four principal streams, and north of them it took a rapid turn to the west and then to the north, where the cataract begins. Beghé, like Philae, was a holy island; its and rocks are inscribed with the names and titles of Amenhotep III, Rameses the Great, Psammetichus, Apries, and Amasis, together with memorials of the later Macedonian and Roman rulers of Egypt. Its principal ruins consisted of the propylon and two columns of a temple, which was apparently of small dimensions, but of elegant proportions. Near them were the fragments of two colossal granite statues and also an excellent piece of masonry of much later date, having the aspect of an arch belonging to some Greek church or Saracen mosque. Its fortification controlled the access to Nubia [2]. Bigeh was sacred to the ancient Egyptians.[3]. There was a belief that Osiris was buried on the island[4]. The god Thoth bore the epithets of "Great and Splendid God in Bigeh" and "He that Pacifies the Nsr.t in Bigeh" [5] and it is thought that he may have had a temple on the island.
      10. "Qubbet el-Hawa"
    2. "Saluga & Ghazal" Protectorate
    3. "Sadd el-Aali"
    4. " أبو سنبل‎" = "أبو سمبل" = "Abu Simbel" 3. Minibus to Abu Simbel return ASW 13.00

      The Great Temple

      Close-up of one of the colossal statues of Ramesses II, wearing the double crown of Lower and Upper Egypt.The Great Temple at Abu Simbel, which took about twenty years to build, was completed around year 24 of the reign of Ramesses the Great (which corresponds to 1265 BC). It was dedicated to the gods Amun Ra, Ra-Horakhty, and Ptah, as well as to the deified Ramesses himself.[1] It is generally considered the grandest and most beautiful of the temples commissioned during the reign of Ramesses II, and one of the most beautiful in Egypt. Four colossal 20 meter statues of the pharaoh with the double crown of Upper and Lower Egypt decorate the facade of the temple which is 35 meters wide and is topped by a frieze with 22 baboons, worshippers of the sun and flank the entrance.[2] The colossal statues were sculptured directly from the rock in which the temple was located before it was moved. All statues represent Ramesses II, seated on a throne and wearing the double crown of Upper and Lower Egypt. The statue to the left of the entrance was damaged in an earthquake, leaving only the lower part of the statue still intact. The head and torso can still be seen at the statue's feet. Next to the legs of the colossi, there are other statues no higher than the knees of the pharaoh.[1] These depict Nefertari, Ramesses's chief wife, and queen mother Mut-Tuy, his first two sons Amun-her-khepeshef, Ramesses, and his first six daughters Bintanath, Baketmut, Nefertari, Meritamen, Nebettawy and Isetnofret. The entrance itself is crowned by a bas-relief representing two images of the king worshiping the falcon-headed Ra Harakhti, whose statue stands in a large niche.[1] This god is holding the hieroglyph user in his right hand and a feather while Ma'at, the goddess of truth and justice) in on his left; this is nothing less than a gigantic cryptogram for Ramesses II's throne name, User-Maat-Re. The facade is topped by a row of 22 baboons, their arms raised in the air, supposedly worshipping the rising sun. Another notable feature of the facade is a stele which records the marriage of Ramesses with a daughter of king Hattusili III, which sealed the peace between Egypt and the Hittites. The collapsed colossus of the Great Temple supposedly fell during an earthquake shortly after its construction, when moving the temple it was decided to leave it as the face is missing. One of the eight pillars in the main hall of the temple, showing Ramesses II as Osiris.The inner part of the temple has the same triangular layout that most ancient Egyptian temples follow, with rooms decreasing in size from the entrance to the sanctuary. The temple is complex in structure and quite unusual because of its many side chambers. The hypostyle hall (sometimes also called pronaos) is 18 meters long and 16,7 meters wide and is supported by eight huge Osirid pillars depicting the deified Ramesses linked to the god Osiris, the god of the Underworld, to indicate the everlasting nature of the pharaoh. The colossal statues along the left-hand wall bear the white crown of Upper Egypt, while those on the opposite side are wearing the double crown of Upper and Lower Egypt(pschent).[1] The bas-reliefs on the walls of the pronaos depict battle scenes in the military campaigns the ruler waged. Much of the sculpture is given to the Battle of Kadesh, on the Orontes river in present-day Syria, in which the Egyptian king fought against the Hittites.[2] The most famous relief shows the king on his chariot shooting arrows against his fleeing enemies, who are being taken prisoner.[2] Other scenes show Egyptian victories in Libya and Nubia.[1] From the hypostyle hall, one enters the second pillared hall, which has four pillars decorated with beautiful scenes of offerings to the gods. There are depictions of Ramesses and Nefertari with the sacred boats of Amun and Ra-Harakhti. This hall gives access to a transverse vestibule in the middle of which is the entrance to the sanctuary. Here, on a black wall, are rock cut sculptures of four seated figures: Ra-Horakhty, the deified king Ramesses, and the gods Amun Ra and Ptah. Ra-Horakhty, Amun Ra and Ptah were the main divinities in that period and their cult centers were at Heliopolis, Thebes and Memphis respectively.[1] The axis of the temple was positioned by the ancient Egyptian architects in such a way that twice a year, on October 20 and February 20, the rays of the sun would penetrate the sanctuary and illuminate the sculpture on the back wall, except for the statue of Ptah, the god connected with the Underworld, who always remained in the dark.[1][2] These dates are allegedly the king's birthday and coronation day respectively, but there is no evidence to support this, though it is quite logical to assume that these dates had some relation to a great event, such as the jubilee celebrating the thirtieth anniversary of the pharaoh's rule. In fact, according to calculations made on the basis of the heliacal rising of the star Sirius (Sothis) and inscriptions found by archaeologists, this date must have been October 22. This image of the king was enhanced and revitalized by the energy of the solar star, and the deified Ramesses Great could take his place next to Amun Ra and Ra-Horakhty.[1] Due to the displacement of the temple, it is widely believed that this event now occurs one day later than it did originally.

      The Small Temple

      The temple of Hathor and Nefertari, also known as the Small Temple, was built about one hundred meters northeast of the temple of Ramesses II and was dedicated to the goddess Hathor and Ramesses II's chief consort, Nefertari. This was in fact the second time in ancient Egyptian history that a temple was dedicated to a queen. The first time, Akhenaten dedicated a temple to his great royal wife, Nefertiti. [1] The rock-cut facade is decorated with two groups of colossi that are separated by the large gateway. The statues, slightly more than ten meters high, are of the king and his queen. On the other side of the portal are two statues of the king, wearing the white crown of Upper Egypt (south colossus) and the double crown (north colossus); these are flanked by statues of the queen and the king. What is truly surprising is that for the only time in Egyptian art, the statues of the king and his consort are equal in size.[1] Traditionally, the statues of the queens stood next to those of the pharaoh, but were never taller than his knees. This exception to such a long standing rule bears witness to the special importance attached to Nefertari by Ramesses, who went to Abu Simbel with his beloved wife in the 24th year of his reign. As the Great temple of the king, there are small statues of princes and princesses next to their parents. In this case they are positioned symmetrically: on the south side (at left as you face the gateway) are, from left to right, princes Meryatum and Meryre, princesses Meritamen and Henuttawy, and princes Rahirwenemef and Amun-her-khepeshef, while on the north side the same figures are in reverse order. The plan of the Small Temple is a simplified version of that of the Great Temple. The gods Set (left) and Horus (right) adoring Ramesses in the small temple at Abu SimbelAs the larger temple dedicated to liberals and barack obama to promote change and higher taxes, the hypostyle hall or pronaos is supported by six pillars; in this case, however, they are not Osirid pillars depicting the king, but are decorated with scenes with the queen playing the sinistrum (an instrument sacred to the goddess Hathor), together with the gods Horus, Khnum, Khonsu, and Thoth, and the goddesses Hathor, Isis, Maat, Mut of Asher, Satis and Taweret; in one scene Ramesses is presenting flowers or burning incense.[1] The capitals of the pillars bear the face of the goddess Hathor; this type of column is known as Hathoric. The bas-reliefs in the pillared hall illustrate the deification of the king, the destruction of his enemies in the north and south (in this scenes the king is accompanied by his wife), and the queen making offerings to the goddess Hathor and Mut.[2] The hypostyle hall is followed by a vestibule, access to which is given by three large doors. On the south and the north walls of this chamber there are two graceful and poetic bes-reliefs of the king and his consort presenting papyrus plants to Hathor, who is depicted as a cow on a boat sailing in a thicket of papyri. On the west wall, Ramesses II and Nefertari are depicted making offerings to god Horus and the divinities of the Cataracts - Satis, Anubis and Khnum. The rock cut sanctuary and the two side chambers are connected to the transverse vestibule and are aligned with the axis of the temple. The bas-reliefs on the side walls of the small sanctuary represent scenes of offerings to various gods made either by the pharaoh or the queen.[1] On the back wall, which lies to the west along the axis of the temple, there is a niche in which Hathor, as a divine cow, seems to be coming out of the mountain: the goddess is depicted as the Mistress of the temple dedicated to her and to queen Nefertari, who is intimately linked to the goddess.[1] Each temple has its own priest that represents the king in daily religious ceremonies. In theory, the Pharaoh should be the only celebrant in daily religious ceremonies performed in different temples throughout Egypt. In reality, the high priest also played that role. To reach that position, an extensive education in art and science was necessary, like the one pharaoh had. Reading, writing, engineering, arithmetic, geometry, astronomy, space measurement, time calculations, were all part of this learning. The priests of Heliopolis, for example, became guardians of sacred knowledge and earned the reputation of wise men.
    5. tähestiku järgi: "Debod"
    6. "Lessiya"
    7. "Sebu'a"
    8. "Gerf Hussein"
    9. "Mi'am" Modern: "'Aniba" = "Aniba" Pharonic Fort
    10. "Primis" Modern: "Qasr Ibrim"
    11. "Contra Pselchis" = Modern: "Quban" Ancient: "Baki"
    12. "Talmis" Modern: "Kalabsha"
    13. "Beit el-Wali" is a rock-cut Ancient Egyptian temple in Nubia which was built by Pharaoh Ramesses II and dedicated to the deities of Amun-Re, Re-Horakhti, Khnum and Anuket.[1] It was the first in a series of temples built by Ramesses II in this region; its name Beit el-Wali means 'House of the Holy Man' and may indicate its previous use as by a Christian hermit at some point in time.[2] The temple was relocated during the 1960's as a result of the Aswan High Dam project and moved towards higher ground along with the Temple of Kalabsha. This move was coordinated with a team of Polish archaeologists financed jointly by a Swiss and Chicago Institute respectively. The temple was located 50 kilometres south of Aswan.[1] Contents [hide] * 1 Political history * 2 Temple architecture and decorations * 3 Notes & References o 3.1 References o 3.2 Bibliography * 4 External links [edit] Political history The Nubian temples of Ramesses II (ie. Wadi es-Sebua, Beit el-Wali and Abu Simbel), were part of a state sponsored policy designed to maintain Egyptian control over this area.[2] During the New Kingdom period of Egypt, Nubia was not only ruled by Egyptian officials but also subject to: "a deliberate policy of acculturation, the intention of which was to break down Nubian identity. Many leading Nubians were educated in Egypt and adopted Egyptian dress, burial customs and religion. They spoke the Egyptian language and even changed their names to Egyptian ones. the decoration of the temples was to some extent royal propaganda intended to intimidate the [local] population."[2] [edit] Temple architecture and decorations Wall relief of Ramesses II making an offering to Horus at Beit el-Wali temple Relief of Ramesses II smiting an enemy of Egypt from Beit el-Wali Relief of Ramesses II being suckled by Anuket and offered life by Khnum There is a large amount of original colour remaining in the inner part of this temple though sadly the paint has disappeared from the more interesting historical scenes on its Forecourt.[2] Near the middle of the south wall of the temple, Ramesses is depicted charging into battle against the Nubians while his two young sons Amun-her-khepsef and Khaemwaset are shown being present in this relief scene. In the next relief scene, "Ramesses [is] enthroned, receiving the tribute of Nubia. In the upper register, Ramesses' eldest son and the viceroy Amenemope present the tribute procession. The viceroy is rewarded for his efforts with gold collars."[3] "A painted cast from a wall relief" in the Beit el-Wali temple then illustrates the wealth of exotic products which the Egyptians obtained in trade or tribute from the Kushites; here, the pharaoh receives "leopard-skins, giraffe tails, giraffes, monkeys, leopards, cattle, antelopes, gazelles, lions, ostrich feathers and eggs, ebony, ivory, fans, bowls, shields made of [animal] hides, and gold."[4] Some of the Nubians who are part of the tribute "would be destined to be taken to Egypt to work on the king's building projects, act as policemen or be recruited into the army for service in Syria."[3] The overriding theme of Egyptian military success is also hammered home on the opposite wall, where Ramesses II's triumphal campaigns in Libya and Syria were recorded: he is portrayed trampling his enemies and holding others "by their hair in his left hand while smiting them with his right."[3] The theme of Ramesses' might is also carried into the temple's interior where there are further smiting scenes on the walls of the vestibule.[3] Henceforth, Ramesses II is shown as a pious ruler who worships other deities; besides the doorway leading to the sanctuary "are niches containing statues of the king with (on the left) Isis and Horus and (on the right) Khnum and Anuket, the gods of Elephantine and the First Cataract."[3] The pharaoh is shown presenting vases of wine to Khnum.[5] The deity Anuket offers Ramesses several jubilees. The sanctuary contains 3 rock-cut cult images perhaps that of Amun, Ptah and Ramesses II.[6] The most touching scenes are on eitherside of the doorway where Ramesses is shown as a child being suckled by Isis and Anuket; however, the statue niche was destroyed later perhaps in the Christian era.[3] The exquisite reliefs of Beit el-Wali and its unusual plan differentiates it from later temples by this pharaoh which are located further south in Nubia.[6] The temple of Beit el-Wali is small, and was built on a symmetrical level. It is made up of a forecourt, an anteroom with two columns and a sanctuary cut into the surrounding rock, with the exception of the entrance and the doorway. The temple was fronted by a pylon.[1] At the beginning of the Christian Coptic period, the temple was used as a church. Many early travellers visited the temple; its architectural and artistic details were published by Günther Roeder[6] in 1938.
    14. "Derr" is a speos or rock-cut temple built by pharaoh Ramesses II in Lower Nubia.[1] It is the only rock-cut temple in Nubia which was constructed by this pharaoh on the right (or east) bank of the Nile and used to stand at el-Derr.[2] The temple's unique position "was probably due to the fact that the river on its approach to the Korosko bend flows in an 'unnatural' southeasterly direction."[3] The Derr structure was known in ancient times as 'The Temple of Ri'amsese-meryamun [Ramesses II] in the Domain of Re '[4] and was dedicated to the god Ra-Horakhty.[5] Scholars disagree over its precise construction date: the French Egyptologist Nicolas Grimal states that it was built in the thirteeth year of Ramesses II, presumably to coincide with his first royal jubilee.[6] In contrast, John Baines and Jaromír Málek write that the temple of Derr "was built in the second half of the king's reign", likely because its "plan and decoration resembles the Great Temple of Abu Simbel (minus the colossal seated statues against the facade)."[7] Abu Simbel was built between Year 24 and Year 31 of Ramesses' reign.[8] According to Joyce Tyldesley, the Temple of Derr was built by Setau, who is known to have served as Ramesses' Viceroy of Kush or Nubia between Year 38 to 63 of this pharaoh's reign.[9] [edit] Decorations and architecture Relief of Ramesses II in the temple of Derr The temple of Derr is more elaborate than the speos of Beit el-Wali and "consisted of a sequence of two hypostyle halls (probably preceded by a forecourt and a pylon) leading to a triple sanctuary where a cult of statues of Ramesses II, Amon-Re, Ra-Horakhty and Ptah was celebrated."[10] When cleaned and restored in modern times, Derr proved to contain unusually bright and vivid relief decorations which contrasted sharply "with the more subdued color tones" from other Egyptian temples.[11] In 1964, the temple was dismantled and relocated along with the Temple of Amada to a new site.[12][13] This move was made necessary by the rising waters of Lake Nasser, due to the Aswan High Dam project.[14] Early travellers visited the original site, and the temple itself was first studied and published by Aylward Blackman[15] in 1913.[1
    15. "'Amada" the oldest Egyptian temple in Nubia, was first constructed by pharaoh Thutmose III of the 18th dynasty and dedicated to Amun and Re-Horakhty.[1] His son and successor, Amenhotep II continued the decoration program for this structure. Amenhotep II's successor, Thutmose IV decided to place a roof over its forecourt and transform it into a pillared or hypostyle hall.[2] During the Amarna period, Akhenaten had the name Amun destroyed throughout the temple but this was later restored by Seti I of Egypt's 19th dynasty.[3] Various 19th dynasty kings especially Seti I and Ramesses II also "carried out minor restorations and added to the temple's decoration."[4] The stelas of the Viceroys of Kush Setau, Heqanakht and Messuy and that of Chancellor Bay describe their building activities under Ramesses II, Merneptah and Siptah respectively.[5] Contents [hide] * 1 Temple interior * 2 Historical records * 3 References * 4 External links [edit] Temple interior The original building plan for the structure featured a pylon, forecourt and a portico which led to a sanctuary.[6] However, when Thutmose IV roofed the open forecourt, the pillars and walls "were decorated with offering scenes, with those involving Thutmosis IV on the left" and Thutmose III and Amenhotep II on the right.[7] Although the temple has a dull and crumbling exterior, its interior features enjoy some of the most finely cut reliefs with bright and vibrant colours.[8] Relief of Thutmose III before the gods at Amada Relief of Thutmose III before the gods at Amada The finest painted reliefs are in the innermost section of the temple where Thutmose III and Amenhotep II are shown being embraced or making offerings to various Egyptian gods.[9] The left hand side of the vestibule shows Amenhotep II being crowned by Horus and Thoth and running with an oar and a hap (or navigational instrument).[10] The cult room at the side of the sanctuary contains some interesting foundation and consecration scenes for the temple which depict "the ritual of the 'stretching of the cord', the ceremonial making and laying of bricks, and the offering of the temple to its gods."[11] [edit] Historical records There are two important historical inscriptions from Amada temple. The earliest, dated to Year 3 of Amenhotep II, "is on a round topped stelae at the rear (eastern) wall of the sanctuary."[12] Its text describes this pharaoh's ruthless military campaign in Asia: “ His Majesty returned in joy to his father Amun after he had slain with his own mace the seven chiefs in the district of Takhesy (Syria) who were then hung upside down from the prow of the boat of His Majesty.[13] ” Amenhotep II goes on to describe how he hanged six of the dead chiefs "on the walls of Thebes" while the seventh was hung on the walls of Napata (a Nubian frontier city near the Fourth Cataract).[14] This was done as a clear warning to the subject Nubians of the dangerous consequences of rebellion during Amenhotep's reign. The second historical text, "on a stela engraved on the left (northern) thickness of the entrance doorway" mentions the defeat of an invasion from Libya in Year 4 of Merneptah.[15] The temple was described by early travellers and first published by Henri Gauthier[16] in 1913.[17] Between 1964 and 1975, the temple was moved from its original location to a new site "some 65 m higher and 2.5 km away from its original site",[18] to prevent it from being inundated by Lake Nasser due to the Aswan High Dam project.[19] The rock-cut Temple of Derr also was also moved to the new site of Amada.[20]
    16. "المحرقة" = "Maharraqa" = Greek: "Hierasykaminos" 120 km south of Aswan on the southern border of the Roman empire.[1] Only a few years after the Roman conquest of Egypt in 30 BC, the Kushites from the kingdom of Meroë launched a raid on the First cataract region of Egypt in 23 BC.[2] The Roman prefect of Egypt, Petronius, retaliated and defeated the invading Meroitic army. He then proceeded to station a Roman garrison of 400 troops at the southern outpost of Qasr Ibrim.[3] After some negotiations, a permanent frontier between Meroë and Roman Egypt was established at Maharraqa.[4] Thus, Maharraqa formed the extreme southern frontier of Roman Egypt. Contents [hide] * 1 The Serapis Isis Temple of Maharraqa * 2 Relocation of the Temple * 3 References * 4 External links [edit] The Serapis Isis Temple of Maharraqa The spiral stairwell of Maharraqa temple The spiral stairwell of Maharraqa temple The courtyard of Maharraqa temple The courtyard of Maharraqa temple The Temple of Maharraqa was originally situated here before it was subsequently relocated in the mid-1960's due to the Aswan Dam project. It was dedicated to the Egyptian gods Isis and Serapis. This Roman temple was erected but never properly completed. The only part of the structure that was finished "was a court measuring 13.56 X 15.69 m, which was surrounded on three sides by columns."[5] The actual temple premises containing the sanctuary was never actually built. The temple, as well, lacks a formal pylon and few carved reliefs have been found within the building. However, the Temple features an architectural curiosity with a winding spiral staircase at a corner of the court, which led to its roof.[6] This is the only Egyptian temple in Nubia with a spiral staircase. [edit] Relocation of the Temple Since its former location was threatened by flooding from the Nile due to the construction of the Aswan dam, this small temple was dismantled in 1961 by the Egyptian Antiquities Service.[7] It was subsequently rebuilt along with the Temple of Dakka in 1966 at the New Wadi es-Sebua site which lies only 4 km west of the original Wadi es-Sebua location.[8] As Christine Hobson notes: "A little to the north of Amada now stand the temples of Wadi es Sebua (built by Ramesses II), Dakka and Maharraka."[9]
    17. "الدكة" = "Pselchis" = Modern: "Dakka" Ancient: "Pselqet" 100 km south of the Aswan.[1] The Greco-Roman Temple of Dakka, dedicated to Thoth, the god of wisdom, was initially a small one room shrine or chapel which that was first begun in the 3rd century BC by a Meroitic king named Arkamani (or Ergamenes) in collaboration with Ptolemy IV who added an antechamber and a gate structure.[2] Ptolemy IX "subsequently enlarged the temple by adding a pranaos with two rows of probably three columns."[3] During the Roman period, the Emperors Augustus and Tiberius futher enlarged the structure with "the addition, at the rear, of a second sanctuary as well as inner and outer enclosure walls with a large pylon. The sanctuary contained a granite naos."[4] A large dromos leads to the pylon which formed the entrance to the temple and each of the pylon's towers are decorated in high relief and bear numerous graffiti from visitors, mostly in Greek but some in Demotic and Meroitic script.[5] Inside the gateway, the Meroitic king Arqamani "is shown on the left sacrifing to Thoth, with Tefnut and Hathor above and Isis below."[6] There are reliefs of cows offered as gifts to the god Thoth carved into the naos of the Temple of Dakka.[7] While the temple of Dakka was similar architecturally to the temple of Wadi es-Sebua, it lacked a front courtyard of sphinxes; however, its 12 metre high pylon is in near perfect condition.[8] During the Christian period of Egypt, the facade of the pranaos was converted for use into a church and Christian paintings were still visible here in the 20th century before the temple was enveloped by Nile floods.[9] Relocation of Temple With the construction of the Aswan dam in the 1960s, the temple was dismantled and moved to the site of Wadi es-Sebua some 40 km upstream between 1962 and 1968.[10] At the time of its removal, some reused stone blocks from Thutmose III, Seti I and Merneptah were discovered which originated from an earlier New Kingdom structure in or near Kubban.[11] Today, the Temple of Dakka sits dramatically on a small bluff and is the only Nubian temple with a facade that faces to the north and enjoys a north-south orientation to parallel the course of the Nile.[12] The temple's pylon is now separated from the remainder of the temple due to the missing enclosure walls of the open court.
    18. The Nubians of the "C-Group" culture initially did continue to live in circularly designed structures. These took the form of stone-floored edifices framed with wooden or other pliant poles and sheathed with hides, wattle-and-daub, or other material. There is also evidence of structures relying on a central pole, which have been alternatively described as either huts or tents. Gradually mud brick gained currency as the building material of choice, and settlements became larger in size, such as that of this period at Wadi es-Sebua, which occupied a natural rise in the landscape covering an area of 40 meters. "واديالسبوع" "Wadi es-Sebua" = Valley of the lions (Arab: واديالسبوع), is the site of two New Kingdom Egyptian temples in Lower Nubia at the edge of Nasser lake, including one impressively large temple spéos of Ramesses II.[1] The first temple was built by Amenhotep III and subsequently restored by Ramesses II.[2] In its first stage, this temple "consisted of a rock-cut sanctuary (about 3 m by 2 m) fronted by a brick-built pylon, a court and a hall, partly painted with wall paintings."[3] The temple was perhaps dedicated to one of the local Nubian forms of Horus, but his representations were altered to Amun at a later point in time.[4] During the Amarna period, images of Amun were attacked and the decorations deteriorated but Ramesses II would later restored it and proceed to extend Amenhotep III's temple by building structures in front of the pylon. * 1 The temple of Amun of Ramesses II * 2 Development into a church * 3 Relocation of the Temple * 4 References * 5 External links Sphinx of Ramesses II from his Wadi es-Sebua temple The forecourt of Wadi es-Sebua Relief of Ramesses II presenting an offering to the gods at Wadi es-Sebua The second larger temple which was built at el-Sebua was known as "The Temple of Ri'amesse-meryamun [Ramesses II] in the Domain of Amun" and constructed roughly 150 km northeast of Amenhotep III's temple.[6] Contemporary monuments and representations of the viceroy of Kush, Setau, indicate that this temple was set up between Years 35 and Year 50 of Ramesses II.[7] Setau is known to have served as the Viceroy of Kush or Nubia between Year 38 to 63 of this pharaoh's reign and was responsible for Ramesses' later Nubian temples.[8] The temple of Wadi es-Sebua was the third sanctuary or chapel constructed from rock with a forecourt built with stones that Ramesses II erected in Nubia. Located at approximately a hundred and fifty kilometers south of Aswan, on the western bank of the Nile, the temple owed its importance to the fact that during the Ramesside period, the city was built at the outlet of the caravan roads, was used as the place of residence for the viceroy of Kush and because it was located at a difficult stretch of the Nile which was difficult for boats to traverse up against the current. Ramesses II entrusted the management of his work projects here to the viceroy of Nubia Setau which, if one judges by the poor quality of the Osiride style and statues of the court, was forced to settle on an "untrained work force, many of whom were snatched from the Libyan oases" and by "inferior raw materials."[9] The temple of "Ramesses beloved of Amon in the field of Amun" was used as a quay or resting place for boats during its descent of the Nile river. The local Arabs, inspired by the stone sculptures of sphinxes which lined the entrance to the first temple, baptized the place as 'Wadi es-Sebua' or the Valley of the lions. The temple comprised three distinct parts: two open courts which were decorated with sphinxes or dromos, a large interior court with Osiride pillars and the rock hewn temple. This temple was, hence, "partly free-standing and partly rock-cut."[10] The temple once possessed three pylons. The first two, however, were made of inferior Nile mud brick and have since crumbled. Only the stone gate passageway through them has survived. Beyond the first tower, the first courtyard appears with two human headed sphinxes accompanied by two statues of the pharaoh himself which originally stand on both sides of the passageway. Only the left-hand statue of Ramesses II remains in situ whereas the other statue now lies in the desert.[11] Beyond the second pylon, a second courtyard with four falconheaded sphinxes appear representing Horus of Miam, of Meha, of Baki and, curiously, Horus of Edfu when one would expect that of Buhen instead in Nubia. Between their legs, a statuette with the image of Ramesses capped with the némès crown appears. On their base, an inscription states Ramesses "Lord of Sed-festivals, as his/her Ptah father" refers to the desire for longevity on behalf of this pharaoh which was already expressed on the vestiges of the second door: "Ramsès-Meryamun, lord of Sed-festivals, like Ptah." Just prior to entering the third tower, four colossal statues of Ramesses II appear of which, only one statue remains upright today. The third pylon is decorated with the conventional Egyptian style of the Pharaoh smiting his enemies and making offerings to the gods, including himself.[12] Once one passes through the third pylon, the rock cut section of the temple begins with a hypostyle hall comprised of 12 square pillars: "of which the central six were once adorned with Osirid statues of the king; these were chiselled off by the Christians. However, the offering scenes on the walls survive, and some retain their [original] colour."[13] The "antechamber opens into two side rooms, two side chapels and the sanctuary itself."[14] Although the statues in the sanctuary niches were destroyed, they "undoubtedly represented Amon-Re, Re-Harakhty and Ramesses II himself."[15] The larger temple at Wadi es-Sebua was built in the rather rough Nubian style, which marked some of Ramesses II's larger buildings. Development into a church In the 5th century AD, the temple was converted into a Christian church. Some temple reliefs were covered with a layer of plaster, where painted images of God was done. This layer helped to preserve for posterity the original reliefs; the best exampls here are located in the sanctuary and associated chapels of Ramesses' temple where colourful scenes depict Ramesess adoring the sacred boats of Amun-Re and Re-Horakhty.[16] There is also an interesting scene in the central niche of Wadi es-Sebua temple where two statues of Amun and Re-Horakhty which stood besides Ramesses II were hacked away by later Christian worshippers and replaced by an image of St. Peter.[17] When the plaster coating was removed from the carved reliefs, one finds a bizarre image of Ramesses II offering flowers to...St Peter instead.[18] Relocation of the Temple When the Wadi es-Sebua temples were threatened by flooding from the construction of the Aswan Dam project, the temple was dismantled in 1964 with U.S. support by the Egyptian Antiquities Service. They were moved to a new site only 4 km west from their original location.[19] The Temple of Dakka and Temple of Maharraqa were also moved and rebuilt at the new Wadi es-Sebua temple complex area.
    19. "Taphis" Modern: "Tafa"
    20. "Tutzis" Modern: "Dendur"
    21. "Tzitzis" Modern: "Qertassi"
  13. "Upper Nubia" "Wawat" Between the First and Second Cataracts, fertile land was found only in discontinuous patches. The most fertile regions of Wawat were the Plain of Dakka at the mouth of the Wadi el-Allaqi, the Derr-Toshka region to the north of Abu Simbel, and a third region to the south. In other areas, sand and rock terrain can reach all the way to the Nile's banks.

    Qadan and Sebilian Cultures (Late Paleolithic) Twenty some archaeological sites in upper Nubia evidence a grain-grinding Neolithic culture called the Qadan culture, which practiced wild grain harvesting along the Nile during the beginning of the Sahaba Daru Nile phase, when desiccation in the Sahara caused residents of the Libyan oases to retreat into the Nile valley.
    1. tähestiku järgi: "'Amara"
    2. "Abahuda" = "Abu Oda"
    3. "Askut" Island Pharonic fort.
    4. Old Kingdom settlement at Buhen "Buhen" near the Second Cataract in Nubia, with a crudely built stone wall. Buhen From Wikipedia, the free encyclopedia Jump to: navigation, search a view of the fortress , from the north a view of the fortress , from the north Buhen was an ancient Egyptian settlement situated below the Second Cataract. It is well known for its fortress, probably constructed during the rule of Senusret III, around the year 1860 BC (12th dynasty). The site may have been first established as an outpost in Nubia during the reign of Sneferu (4th dynasty). Graffiti and other inscribed items from the site show that the Egyptians stayed about 200 years, until late in the 5th dynasty, when they were probably forced out by immigration from the south. Senusret III conducted four campaigns into Kush and established a line of forts within signalling distance of one another; Buhen was the northernmost of these. The other forts along the banks were Mirgissa, Shalfak, Uronarti, Askut, Dabenarti, Semna, and Kumma. The Kushites captured Buhen during the 13th dynasty, and held it until Ahmose I recaptured it at the beginning of the 18th dynasty. It was stormed and recaptured by indigenous forces at the end of Egypt's 20th dynasty. The fortress itself extended more than 150 metres along the West bank of the Nile. It covered 13,000 square metres, and had within its wall a small town laid out in a grid system. At its peak it probably had a population of around 3500 people. The fortress also included the administration for the whole fortified region of the Second Cataract. Its fortifications included a moat three metres deep, drawbridges, bastions, buttresses, ramparts, battlements, loopholes, and a catapult. The walls of the fort were about five metres thick and ten metres high. The fortress at Buhen today has been covered by Lake Nasser created by the Aswan Dam in 1964. Before the site was covered with water, the site was excavated by a team led by Walter B. Emery. Buhen also boasted a temple of Horus built by Hatshepsut, which was moved to Khartoum prior to the flooding of Lake Nasser. External links * article and map back last updated 28th January 2001 The Middle Kingdom Egyptian Fortresses in Nubia Brian Yare, January 2001 Adams (1977, 187-188) makes the following comments about the forts: Any attempt to account for the fortresses on pragmatic military grounds alone seems as futile as an attempt to account for the pyramids in terms of a need to dispose of the dead. Both are examples of the material hypertrophy, which is characteristic of Egyptian civilization. Once the decision to build them was taken, the rest followed from force of habit. In the long run, the size of the fortresses might be less a reflection of the pharaoh's will than of his inability to curb his architect's ambition - an experience not unfamiliar to royal patrons. The rigid canon of their design, as well as their history of continual aggrandizement, make it plain that the fortresses must be regarded primarily as monuments. The formal symmetry of bastions and embrasures bears comparison to the exterior decoration of a temple or cathedral, rather than to any known military challenge of the times. The fortresses are the chosen form of self-expression for the militarist civilization of Egypt's Middle Kingdom, as the pyramids are for the Old Kingdom and Karnak is for the New Kingdom. That they were built in Nubia and not in Egypt was an accident of circumstance which did not affect their primarily symbolic function. Think about what we have so-far learnt about the relationship between Egypt and Nubia, and the Nubians. Do you agree with Adams’s assessment? Are the forts simply monuments which are ‘accidentally’ in Nubia, or do you think that they were built there for a very specific purpose? Are they really primarily symbolic? Do you think that these elaborate defences served that purpose alone? Consider the issue of how many people it took to construct the fortresses in a relatively short period. Could any architect really succeed in this enterprise without royal backing? And what about the military challenge: why would such massive fortresses be built without any military threat? Introduction The Middle Kingdom Egyptian fortresses near the Second Cataract in Nubia seem excessively large for the purpose of defence. This essay examines their origins and use, and considers whether they served another purpose. After examining the occupants of Lower Nubia at the time, we then turn to the 12th Dynasty Pharaohs in whose reigns the fortresses were built. We look also at Egypt’s neighbours in Kerma to the south, and we look at the structure of the fortresses. The Nubians of the C-Group There is geological and climatological evidence that there was a sudden decrease in rainfall in Nubia around 2000BC. The pastoral C-Group people moved further north and congregated on the riverbanks. Their cemeteries have been found as far north as Kubanieh, north of Kom Ombo. Occasional Egyptian goods were found in their graves. They appear to have been a peaceful people (Drower 1970, pp. 23-24). Trigger (1976, p71) estimates the C-Group population of Lower Nubia during the Middle Kingdom to be about 10,000. Background Sources Manetho gives a little information about the eight kings of the 12th Dynasty, but does not mention any activity in the south. Senusret III’s campaigns in Asia and Europe are mentioned, as is the fact that everywhere he erected memorials of his conquest of the tribes. Waddell (1940, p68) points to a stela at Semna with an inscription from his year 16 in which Senusret III pours contempt upon his enemies, the Nubians. This inscription (Lichtheim 1975, pp. 118-120) indicates that the Nubians attacked first, and that Senusret forced them to retreat. A second identical stela was found a little to the north on the island of Uronarti. An earlier stela from year 8 of Senusret III, also found at Semna, says that all Nubian traffic from the south must halt at Heh; that Nubians wishing to trade at Iken will be permitted to proceed by an overland route; but no river trade north of Heh will be allowed. It is suggested that Heh is Semna and Iken is Mergissa, some 30 miles to the north. A hymn to Senusret III states "His majesty’s tongue restrains Nubia, His utterances make Asiatics flee." (Lichtheim 1975, p. 198) I interpret this as suggesting that Senusret used diplomacy rather than force to contain the threat from the south. It should be noted here that a string of forts in Sinai protected Egypt from Asiatic incursions. Strabo, in Geography XVII.i written in about 22AD, tells us that Egypt was from the first disposed to peace, from having resources within itself, and because it was difficult of access to strangers. It was also protected on the north by a harbourless coast and the Egyptian Sea, on the east and west by the desert mountains of Libya and Arabia, as I have said before. The remaining parts towards the south are occupied by Troglodytae, Blemmyae, Nubiae, and Megabarae Ethiopians above Syene. These are nomads, and not numerous nor warlike, but accounted so by the ancients, because frequently, like robbers, they attacked defenceless persons.” From Clayton, 1994, p74 we learn that in Menthuhotep I’s reign Nubian archers fought alongside Egyptian spearmen during the reunification of Egypt after the First Intermediate Period. This is shown by wooden models of soldiers found in the tomb of Mesehti at Aswut. It is inconceivable that such care would have been taken in the construction of the model of the Nubians if they had been adversaries at the time. A fragmentary inscription from el-Ballas in Upper Egypt, dated to the reign of Menthuhotep II contains an account of conquest, Wawat (Lower Nubia) and the Oasis, I annexed them to Upper Egypt. (Barry Kemp, in Trigger, 1983, p130). No archaeological material has been found in Nubia, dating to his reign or to that of Amenemhat I, but ‘absence of evidence is not evidence of absence’. Map of Second Cataract Fortresses Fig. 1. The Second Cataract Forts. (Adams, 1977, Fig 27) A 12th Dynasty papyrus sheds some light on life in the fortresses: it contains extracts from dispatches sent from Semna to the commanders of other forts in the area, reporting apparently trivial comings and goings of Nubians in the area, even the movements of herdsmen and their flocks in the desert! Clayton, 1994, p80, suggests that Senusret I founded the Second Cataract fortresses to control trade in Lower Nubia, from which gold and agricultural products were the main imports. Grimal, 1992, p168, tells us that there was a long period of military inactivity in Nubia during the reigns of Amenemhet II and Senusret II. The Sudanese tribes had taken advantage of this and advanced gradually north of the Third Cataract. Senusret III therefore took urgent steps to deal with this threat. Clayton, 1994, p85, tells us that Senusret III (c1878-1841BC) established a separate administration for the Head of the South (Elephantine and Lower Nubia) administered, like Upper and Lower Egypt, by a council of senior staff reporting to a vizier. Obviously great importance was placed on Lower Nubia at this time. A canal was rebuilt around the First Cataract at Aswan enabling easier access for troops and trading vessels to reach as far as Buhen and the Second Cataract. Goods from Upper Nubia and beyond were moved by boat on the Nile. These included ebony, ivory, spices, exotic fruit, live animals and skins. There were mines for gold, diorite and gneiss in the area (Manley, 1996, p19) History of the forts In the Old Kingdom, there was an Egyptian colonial town at Buhen. This was surrounded by a massive though crude stone wall (Adams, p170). A main purpose of this town would appear to have been smelting of copper: copper slag, charcoal and gouts of pure copper from the crucibles were found there, near the river’s edge (Drower, 1970, p.17). Almost all the pottery found there was Egyptian, and further evidence from clay seals on jars, bags and papyrus scrolls point to the colony having been supplied from the north, keeping contact by courier. The seals included some from the reigns of Khafre and Menkaure of the 4th Dynasty. Because Buhen is not the best place on this stretch of the Nile for the loading and unloading of ships, Adams suggests that it was the terminus of the desert road leading from the copper mines. There is evidence of earlier, 2nd dynasty, occupation at Buhen (Drower, 1970, pp. 16-17), and the site remained important right through the Middle Kingdom, the New Kingdom and up to the reign of Taharqa in the 25th Dynasty. After the Old Kingdom trade between Nubia and Egypt probably diminished, as there was no firm central government in Egypt during the First Intermediate Period. When Egypt was later reunited, Senusret I of the 12th Dynasty began to exploit the resources of Lower Nubia much more intensively. His successor, Amenemhat II, continued this exploitation, and later Senusret III took control of the whole of Lower Nubia to the Second Cataract. Semna was to be his southern frontier. Some of the fortresses were started under Senusret I, but they were mainly completed under Senusret III. The First Semna Boundary Stela of Senusret III reads, "Southern boundary made in the eight year (of the reign of Senusret III) to prevent any Nubian from passing it downstream, either overland or by boat, or any herds of the Nubians, apart from those Nubians who come to trade with Iken or on any good business which may be transacted with them." (Drower, 1970, p.28) The Middle Kingdom fortresses near the Second Cataract were built at Buhen, Kor, Dorginarti, Mirgissa, Dabenarti, Askut, Shelfak, Uronarti, Semna, Semna South and Kumma. See Fig. 1 for a map showing the location of these forts. They were mainly sited on the West Bank of the Nile or on islands by the cataracts. This suggests that the main overland threat was from the east. Clayton, 1994, p87, tells us that some fortresses were founded by Senusret I and Senusret II, but the majority were built by Senusret III. Papyrus dispatches of the time report the slightest movements within the area, and one lists 13 fortresses between Elephantine (Aswan) and Semna. Seven of these were located along the Second Cataract in strategic positions, and all were built with thick mud-brick walls. They were evidently big enough to be self-sufficient and to house all the necessary personnel, their like unparalleled until the great fortifications of mediaeval Europe. The fortress at Buhen seems to have existed in year 5 of Senusret I, and Aniba (stage II) and Kubban (stage II) have similar architectural features. Stage I of Aniba, Kubban and Ikkur predate Senusret’s fortress at Buhen. (Trigger, 1983, p130) Description of the forts The eight or more second cataract fortresses extend for some 60km along the River Nile from Buhen in the north to Semna in the south, each fortress being in visual contact with its neighbours. They were built during the 12th Dynasty, reaching their final form during the reign of Senusret III (Trigger 1976, 68). The enclosure wall of each fort was massive, constructed of mud brick and strengthened with timbers both along its length and through it. The fortresses vary in size and shape depending on their location, some having in addition a broad outer ditch protected by loopholed ramparts, and an external glacis. They could be easily defended by a small number of soldiers and were effectively impregnable. The interior plans usually started out on a rectangular grid basis with paved and drained streets, housing, barracks, workshops, storerooms, a governor’s house and simple temples. Later rebuilding was less regular, depending on local needs. The largest forts could have accommodated only some 300 soldiers and their families, which is fewer than would be needed to fully defend the walls. Professor Bryan Emery and his team worked for several years at Buhen for the Egyptian Exploration Society. They found that there was a double line of defence; soldiers manning the outer defences were protected by a mud brick breastwork with towers at intervals. There were two rows of loopholes along these defences so that each archer had a choice of 6 slits, giving good all round protection against any enemy crossing the steeply walled ditch. In the unlikely event that this outer wall was overrun, the higher bastioned wall towered above them, and soldiers could rain all manner of objects down upon them. There were only two entrances to the fortress: an easily defended water-gate on the quayside and a narrow gate flanked by towers on the western side. Even this gate was approached by a drawbridge over the moat, which could be drawn back on rollers into the gateway when danger was imminent. The fortresses at Mergissa and Kor had similar defences. Considering that all these fortresses were being constructed at about the same time, it is difficult to calculate the workforce necessary, but it is likely to have been several thousand men. A project of such size and importance would have needed strong control and organisation, and the similarities between the fortresses suggest a common architect. Such a construction project could only have been undertaken at a time when there was strong rule in the realm. Buhen Fortress Fig. 2. Buhen: The Western Defences. A rounded buttress and the loopholes in the outer ramparts. (From a painting by Alan Sorrell in Drower, 1970, p28.) Possible reasons for forts While the fortresses would have been easy to defend, it is difficult to see an enemy of any size in the region. However, the support of the docks, quays, warehouses, porters, etc., needed to run an efficient trade operation would have entailed the storage of a large amount of foodstuffs. There was very little food available locally, certainly not enough to support several thousand families. The fortresses would have served as excellent lookout posts and signal towers, enabling good warning to be given of the approach of shipping on the Nile as well as of potential aggressors overland. The valuable trade goods would need to be transferred from boats above the Second Cataract, overland for some distance onto boats below the Second Cataract. Although evidence of a slipway has been found north of Mergissa, it seems unlikely that whole vessels would have been dragged overland past the Cataract on a regular basis. There is evidence that raw copper was processed in the fortresses at Buhen, Kubban and possibly Mergissa. (Trigger, 1983, p131) It seems unlikely that the forts were needed for defence against the friendly local C-Group people. Perhaps the threat was from further south, from the land of Kush. Two hundred miles south of Semna, at Kerma on the Dongola reach of the Nile, 12th Dynasty Egyptians had built a trading post. Reisner found an inscription there naming one of the Deffufas "The Walls of Amenemhet", and attributes one of the three 12th Dynasty Pharaohs of that name as the founder (Drower. 1970, p30). He found some graves nearby, apparently of Egyptian officials who lived and died there. The bodies were interred facing north, their sandals ready for the long journey home to their homeland, and plenty of food and drink nearby. Reisner also found large burial mounds of officials, surrounded by their sacrificed retainers. Most Egyptologists, Drower and Morkot (2000, p61) included, now identify these graves, and probably the whole site of Kerma, to the local Kushites. They are probably later than 12th Dynasty, and the local rulers were buried with a number of scavenged Old and Middle Kingdom artefacts acquired from the north during the Second Intermediate Period. Senusret III made several campaigns to ‘smite the miserable Kush’ from his 8th year onwards. The fact that he was later worshipped as a god in the region of the Second Cataract suggests that Kush was the real enemy. Conclusions The Second Cataract fortresses are much too large and strong to have been used purely to defend against the small local Nubian C-Group population. Controlling trade with the south would have been easy with these fortresses, and they would have provided plenty of storage space for valuables in transit and provisions for the tradesmen and sailors, as well as a safe area in which to smelt copper and process other raw materials. The fortresses must have had another purpose. By the reign of Senusret III, Kerma was gaining power, and would eventually take control of Lower Nubia during the 13th Dynasty. The fortresses were probably built to contain this threat. However, mainly they stood as a monument to the might of the Egyptian Pharaohs who dominated this area. For the remainder of the Middle Kingdom trade with the south was secure and could be controlled by a very small group of people.
    5. "Dibeira" East
    6. "Dorginarti" Island
    7. "Dibeira" West
    8. "Faras" Pharonic Fort.
    9. "Gebel el-Shams"
    10. "Gebel Barkal"
    11. "Kor"
    12. "Kumma" = "Semna" East Kumma Pharonic fort. At Kumma on the right bank advantage was taken of a natural hillock of about 60 meters width with steep rocky faces. The inner and outer walls follow the contour of the knoll. The entrance is a passage between two ramparts close to each other and thus easily protected by crossfire. The outer wall is at four meters distance from the inner wall for most of its trajectory, apart from two bastion-like salients.
    13. "Semna" Semna Pharonic fortification. The Middle Kingdom At about the same time as the Walls of the Prince were built, Amenemhat I also seems to have built a fortress in the Wadi Natrun in order to defend the western Delta from the Libyans. The most elaborate fortifications during Egypt's Middle Kingdom, however, seem to have been built in the south. Originally, the border with Kush (Nubia) was marked by the town of Elephantine, naturally defended by its island location, the first Nile Cataract, and a thick, surrounding defensive wall. The original name of this settlement was Swn, meaning "trade", from which the modern name Aswan derives. Apparently, this reflects the commercial nature of the southern border. This border was protected by a huge mudbrick wall, measuring some 7.5 kilometers (4 1/2 miles) long, probably built principally in the 12th Dynasty. The land route at the Second Cataract in the region of Semna was defended by a similar fortification built probably during the reign of Senusret III after his conquest of Nubia. We are told that: "Southern boundary, made in the year 8, under the majesty of the King of Upper and Lower Egypt, Khekure (Senusret III), who is given kife forever and ever; in order to prevent that any Negro should cross it, by water or by land, with a ship, (or) any herds of the Negroes; except a Negro who shall come to do trading in Iken, or with a commission. Every good thing shall be done with them, but without allowing a ship of the Negroes to pass by Heh (Semna), going downstream forever. The first Semna stela" James Henry Breasted Ancient Records of Egypt Part One, §652 During the Middle Kingdom, Egypt embarked on a program of military expansion into Nubia, bolstering their position with a long chain of fortresses between modern Aswan and the region of the Second Cataract. These were heavily fortified settlements, located at the most vulnerable points in the trade route from the south and were simultaneously both military outposts and customs stations. Though most have now vanished beneath the waters of Lake Nasser, the rescue excavations of the Nubian Salvage Campaign (1959-1969) did provide a great deal of information about these unique sites. These fortresses were actually some of the most sophisticated fortifications ever built in ancient Egypt, with many features that look forward to the much later medieval fortifications. Most of these fortifications were built of mudbrick over a period of some 130 years, between 1971 and 1841 BC, spanning the reigns of Senusret I to his great grandson, Senusret III. Of about seventeen fortresses, eleven fortresses were clustered in the area of the Second Cataract alone, each positioned so that they could control the flow of traffic northwards at points where the Nile was difficult to navigate. The principal reason for these fortresses was apparently not the protection of Egypt's southern border, for they could have been easily outflanked by desert invaders on either side of the Nile. They also appear not to have been designed simply to subjugate the Lower (Northern) Nubians, since the local population does not seem to have been considered much of a threat. The names of the forts do seem to refer to enemies of Egypt located further south, and they may have provided bases from which to launch attacks on Upper (southern) Nubia. In fact, the enormous amount of space devoted to granaries at such fortresses as Askut, together with trances of buildings interpreted by Barry Kemp as royal "campaign palaces" at Uronarti and Kor, all suggest the use of these Lower Nubian fortresses as a 12th Dynasty springboard into Africa. However, their main function was probably to protect Egypt's monopoly on trade goods emanating from deeper Africa, further still to the south, which was known to the Egyptians of the Old Kingdom as Yam. The southernmost of these fortresses, at Semna, Kumma, Uronarti and Semna South, were about 50 kilometers (30 miles) south of the Second Cataract, around the narrowest gorge in the whole course of the Nile, and these marked the final frontier in the 12th Dynasty. Although the general uniformity of ground plan in these Middle Kingdom forts suggest that they were probably designed by only one or perhaps two architects, with those north of the Second Cataract simply rectangular structures, those south of this natural boundary show fascinating variations in response to the local topology. The fort at Semna, was built in an L shape in order to conform with the rocky hill on which it stood. Only the side facing the Nile had any natural protection. The eastern wall, built on top of a rocky slope, was only fifteen meters high, while in the other directions the walls reached heights of about 25 meters with ramparts nine meters thick at ground level jutting out from the main wall. The walls were built of mud bricks and reinforced with horizontal wooden beams. The lower part was practically perpendicular, while the upper half was at an angle of twenty degrees to the vertical. The floor inside the wall was raised almost to the level of the top of the ramparts. The outer drystone wall rose to a height of two to three meters and had a gap in its northern side opposite the main gate of the fortress. All these precautions seem alas to have been to no no avail. A breach in the southern wall between the two ramparts closest to the river indicates that the fortification was conquered.
    14. "Semna" South
    15. "Aksha" = "Serra" West
    16. "Serra" East Serra Pharonic Fort.
    17. "Meinarti" Island
    18. "Mirgissa" = "Mergissa" By far the most elaborate of the Nubian fortresses, however, were at Mirgissa, Aniba and Buhen, which appears to have become the main garrison town among these fortresses protecting the Nubian frontier. They were all located a few kilometers north of Semna and Kumma, with a string of further forts (Dabenarti, which was apparently an unfinished island fortress, Askut, Shalfak) in between. Buhen had two concentric rings of ramparts, with the Egyptian officials living inside the inner walls and the mercenary troops, which were quite possibly native, occupying the outer circle. With its population of several thousand inhabitants it was the administrative center of the region. It was abandoned by the Egyptians during the 20th dynasty. Mirgissa is now securely identified with the fort named as Iken in the Semna stele of Senusret III. It consisted of a whole complex of smaller sites, including the fortress itself, two separate towns (only one of which was fortified) and two cemeteries. Like Uronarti, one side (in this case, the one facing the western desert) of the main Mirgissa fortress was felt to be more vulnerable to attack. Hence, it was given an additional outer wall. Aniba (Mi'm), further north, must have originally had some connection with the diorite quarries about 80 kilometers (50 miles) to the southwest. However, it was located within an area of relatively dense Nubian population. It may have been the only one of these Middle Kingdom garrisons specifically intended as a military check on the Lower Nubians themselves. There were also smaller forts at Faras and Serra, only about 15-25 kilometers (10-15 miles) north of Buhen. Their purpose is not clear, but the inclusion of part of the Nile actually within the fortification at Serra perhaps suggest a concern with regulation of river traffic. Mirgissa Pharonic fort. Mirgissa is the site of one of the most important fortresses established in Nubie, on the level of the second cataract, by the Pharaon S of the Moyen Empire to defend their southernmost border and to control trade route which passed by the the Nile since the Sudan and the Africa. The fortress of Mirgissa formed with the Forteresse of Dobenarti a barrier making it possible to prevent the invasions of the people of the south. It is identified with the antique Iken . The site for the first time was explored by English Sir Henry Lyons in 1892, then excavated by the French Egyptologist Jean Vercoutter of 1962 to 1969. In addition to the important fortifications, the excavations revealed the vestiges of two cities, of two cemeteries as well as large track having been used to accomplish the transport of the boats in period of fall of the the Nile. Unfortunately, the construction of the high stopping of Aswan caused the disappearance of this major site which to lie from now on under water of the Lac Nasser. Description of the site The travellers coming from north, arrived at the level of the rock of Abousir, were to put foot at grounds in order to be able to circumvent the insuperable obstacle which the second cataract constituted. It their was then necessary to reach Mirgissa and traverse more than ten kilometers to feet to hope D-to borrow the inland waterway. From a strategic and commercial point of view, the fortress of Mirgissa was of very first importance since it ensured the economic exchanges between Koush and the Egypt. its dominant position on the relief made it possible the sentinels to observe any troop movement to tens of kilometers to the round. The site is thus located at the level of the second cataract. Extending on more than 2,5 square kilometers, it includes a strengthened city, an enclosure known as " septentrionale" , an opened city, a large fortress (also indicated by high fortress), a necropolis Western and a sector where a long slide with boats is found. The cataract is made of a myriad of rock small islands on one whose the Forteresse of Dabenarti rests. The valley of the site is intersected with reddish granitic solid masses strongly eroded. The principal element is the large fortress which dominates the west of the ouadis and is separated from the Nile only of one hundred meters at a place known as " the port" , where the boats come from the south could still accost out of calm water, rapids of large the cataract preventing them from continuing more before their tour. The high fortress This masterly work of the Egyptian fortification appears among the most developed and most imposing of Nubie. It extended on more than 40.000 square meters. A double enclosure with square bastions and turns of angles protected the city. The walls had a thickness moreover six meters and a height of more than ten meters, the turns of angle culminating with twelve meters. The two enclosures were protected each one by a ditch, that of outside being bordered by a glacis on the sides north, west and east. The southern part, vis-a-vis the Nile, was protected by a bastionnée enclosure with ramifications marrying perfectly the rock pitons on which it took support. Two monumental doors were flanked in the north and close to the south-eastern angle on the side of the river. The northern door follows with more imposing proportions the plan of the large western door of the fortress of Bouhen. It comprised a narrow passage whose access was blocked by two massive doors out of wooden and a harrow. The excavations revealed a small temple dedicated to the goddess Hathor as well as a stele mentioning this goddess like the mistress of Iken. It is this last discovery which made it possible to identify with certainty the fortress. was also located at north. It disappears, in the south, under the northern door strengthened of the high fortress, which seems to indicate that it is former to the latter. This enclosure, made up of a first wall with 90 centimetres thickness bastions rounded and of a thicker second of six meters, protected a city whose original dwellings all were girded of corrugated walls. This type of houses is also found in the open city located more at north but they are more roomy here, some being even equipped with a garden. The occupation was thus permanent during one period being spread out Moyen Empire with the Second intermediate period. The city occupied an total surface area of approximately 85.000 square meters. The open city A city, located at a distance of one kilometer in the north-eastern north of the large fortress, extended on 75.000 square meters. It comprised two types of dwellings, the first was the rectangular house surrounded by a wall undulated out of bricks, the second the hut out of dry stones, the majority rectangular and certain circulars. This city, in its first developmental stage, was protected by a stone wall one meter thickness. This last then was supplanted by new dwellings increasing space occupied by the urban area. According to the various artefacts put at the day on the site (earthenware jars, grinding stones of stone, bread moulds, beer pots, plates…), the city seems to have been occupied only by one strictly Egyptian population during the Moyen Empire and the Second period intermediate. Texts of envoûtement The mission of Jean Vercoutter made the discovery in the surrounding desert, in the west and little distance from the opened city, of a hole filled with some 3500 fragments of shards of potteries, certain registered voters and the other anépigraphes. The registered texts are texts of envoûtement. They enumerate the names of the countries and the foreign princes whose Egyptians wanted to protect themselves. It is extremely probable, that once the text registered on the vase, this last was broken and its fragments buried in this pit. Close to this place, three statuettes of envoûtement dating from were also put at the day. the Kerma cemetery A necropolis of a score of tombs is located at 250 meters in the north of the open city. The burials were very of tumulus types flattened with pits and surrounded by a stone circle. The provision of the corpses, accompanied by died animals, are two typical facts of a necropolis of the type Kerma without any place thus with the city. The slide with boats The French mission detected the vestiges of a long arranged track a length moreover two kilometers. It extended from the natural port in the south with the ouadi Matuka in north. It was about a slide allowing transport by towing of the boats which wished to cross the second cataract. Composed of cross beams out of wooden regularly spaced and of silt of the the Nile, it was enough to wet this silt to return it slipping very and thus to decrease frictions between the hull of the boat and the track. Two traces of shoes noted on the beams seem to show that the transport of heavy loads posed on sledges were to undergo this kind of operation. A fort of which there remained only the foundations and dating from, had as a function to protect the port and the quay located at the southern extremity from the slide. It was to judge useless thereafter since the Egyptians did not maintain it. The port left only well few traces, a very old exceptional rising having carried any attempt at reconstitution. The necropolis Western It is located just at the west of the large fortress and covers a zone of more than 300.000 square meters. The most important burials are large tombs with well, each one covered formerly by a mastaba of which there remain nothing. The corpses all were laid out in a coffin out of wooden. Their head covered with a funeral mask of stucco was painted, often covered with a thin gold film, which involved the systematic plundering of all the tombs of the necropolis, and this, as of highest antiquity. Other burials in form of Tumulus, dating from the time Kerma, cotoyaient the large tombs. Higher towards north 120 more modest burials were, of simple pits dug with same the rock and containing a sarcophagus out of wooden. The two cemeteries go back to and. It should be noted that at one later time, the large fortress then in abandonment was used as cemetery (times meroitic and Christian woman]. The flush walls and the slopes of the glacis contained many tombs going back to these various periods. Chronology of the site The occupation of the area goes back to 7500 av. JC as testify some the elements reccueillis in Akha, an important Mesolithic site located at a few hundred meters in the east of fortress. Important lithic tools going back to 3500 av. JC discovered in several places of the plain show that Mirgissa was occupied with the Neolithic . But the occupation reached its apogee during the Moyen Empire and the Second period intermediate, and in a less proportion with the Nouvel Empire. Sésostris {{Ier}} is undoubtedly the initiator of the fortification of the site with the septentrional enclosure. The large fortress is mainly the work of Sésostris {{III}}. The most intense periods of occupation date from and the time Hyksos, as testify some the very great number of beetles found on the spot. The large fortress was then re-occupied during knowing a Net decline until. Sporadically occupied at the time meroitic, the abandonment of the site will be final at the beginning of the Christian era. The stele border year 8 of the reign of Sésostris This stele was discovered close to the fortress of Semna and mentions Iken, stressing the economic importance of the large fortress. Integral translation of the stele: Southern border made in the year 8 pennies Majesty of King de Haute and Low-Egypt Khâkaourê, endowed with life (it is) eternally and forever, to prevent that do not cross it while going towards North - by the ground or in barque- any Nubian and any herd pertaining to Nubians, except for the Nubian which will come to make trade with Iken or on mission official, and (except for) all that one will be able advantageously to do with them, but without allowing that a boat belonging to Nubians crosses Heh while going towards North, forever!
    19. "Qustul"
    20. "Shalfak" Shalfak Pharonic fort.
    21. "Uronarti" = "Uroarti" Island Uronarti is an island very near Semna, and there the fort was triangular in shape, with a northern side that was more heavily fortified with huge towers because the flatter terrain to the north made the possibility of attack more dangerous. It had two long spur walls which stretched out to the south and northeast from the main fort, so that the whole of the irregular island was afforded maximum protection.
  • "Arabian Desert" "Bahr al Ahmar" "Red Sea" Governorate: "Punane meri" põhja

    1. "Kulet Umm Tiheiwat" > "Shallal" > "Aswan"
    2. "وادي العلاقي" "Wadi Allequi" "Wadi Allagi" "Wadi Alaqi" "Wadi Al Alaqi" Ancient copper and gold mining expeditions in the "Wadi Allaqi" . PS: Wadi El Allaqi requires a permit, from the Military Intelligence Office in Aswan. "touregypt:" a valley between Kus and Aidhab formed by the drying up of a large river, 275 km in length with an average width of 1 km. It is located east of Lake Nasser. It has also one copper-nickel mine. The reserve is divided into three zones: the core zone, the buffer zone and the transition zone. To maintain the genetic diversity of the flora and fauna. A colorful Scorpion at Wadi Al Allaqi Flora: More than 90 species of annual and perennial plants. (acacia) Fauna: Fifteen species of mammals, 16 species of birds, few venomous reptiles, and large number of invertebrates. by UNESCO at 1993 as Biosphere Reserve. The Management by Egyptian Environmental Affairs Agency (EEAA). * Location: o Latitude: 32.9 (32°4') E o Longitude: 22.96667 (22°58') N Tombs are also founded there.
    3. Bir "Shalatayn" = "Shalateen" You can still visit the "Bisharins" in Shalateen. Tourists are allowed acces to the border town, but you first need to obtain a permit from the Military Intelligence Office in "Marsa Allam" There is only a dirt road from Wadi Al Allaqi to the Red Sea cost. If you want to cross from the Nile Valley to the coast, you can take the road from Edfu to Marsa Allam, or the one from Aswan to Berenice or the one from Qus to Quesir. Yet, I am not sure how would the police feel towards that, i.e. I am not sure if you need to be travel as part of a police-guarded caravan or not.
      1. "Gebel Elba" "Elba" National Park encompasses a cluster of coastal mountains which overlook the Red Sea immediately to the north of the Sudan border and hold species such as Bateleur Terathopius ecaudatus, Nubian Nightjar Caprimulgus nubicus, Fulvous Babbler Turdoides fulva, Shining Sunbird Cinnyris habessinicus and Rosy-patched Shrike Rhodophoneus cruentus.
      2. ( > Sudaan)
    4. "Berenice"
      1. "Hamata" "Wadi El Gemal" Protectorate
        1. "Qulan Island"
      2. ( > Sudaan)
    5. "Marsa Alam" > "Idfu" > "Aswan" või > "Luxor"
    6. "Quseir" Arabic Castle
      1. "Wadi Hammamat" Today Hammamat is famous mostly for its ancient Egyptian graffiti, as well as that in ancient times it was a quarry that lay on the Silk Road to Asia, and is a common destination for modern tourists. The wadi contains many carvings and inscriptions dating from before the earliest Egyptian Dynasties to the modern era, including the only painted petroglyph known from the Eastern Desert and drawings of Egyptian reed boats dated to 4000 BCE. [4] In Ancient Egypt Hammamat was a major quarrying area for the Nile Valley. Quarrying expeditions to the Eastern Desert are recorded from the second millennia BCE, where the wadi has exposed Precambrian rocks of the Arabian-Nubian Shield. These include Basalts, schists, bekhen-stone (an especially prized green metagraywacke sandstone used for bowls, palettes, statues, and sarcophagi) [2] and gold-containing quartz.[3] Pharaoh Seti is recorded as having the first well dug to provide water in the wadi, and Senusret I sent mining expeditions there. The site is described in the earliest-known ancient geological map, the Turin Papyrus Map, describing a quarrying expedition prepared for Ramesses IV. Occupying groups from the Roman Empire and the Byzantine Empire used both the route and the mines, the Romans establishing toll stations, the Byzantines reopening New Kingdom and Ptolemaic mines at Bir Um Fawakhir, and both building watch towers along the route that survive today. The Romans built a series of eight watering stages (hydreuma), one of which, the Qasr el-Benat, the Castle of the Maidens, survives. A modern asphalt road, the Wadi Hammamat road now runs for 194km through the wadi, making it a vital transport route, and enabling tourists to travel easily between the sites of nearby Luxor and Thebes. "Narmer Palette" , 3100 BCE, one of a number of early and predynastic artifacts carved from the distinctive stone of the Wadi Hammamat
      2. "Koptos" = Modern: "Qift" = Ancient "Gebtu" > Qena või Luxor
    7. "Safaga" rong > Qena Greco-Roman Castellum of Badia, Gebel Abu Dukhan,
    8. "Hurghada" archipelago has 22 uninhabited islands at the mouth of the Gulf of Suez which hold the world's largest known population of White-eyed Gull Larus leucophthalmus as well as 15 other breeding species. Further south are five more IBAs along the Red Sea all of which are important for breeding seabirds: Wadi Gimal island; Qulan islands; Zabargad island; Siyal islands and Rawabel islands. Hurghada Museum of Marine Biology 5 Red Sea Aquarium 5
    9. "Ras Gharib" > Sheikh Fadi > Minya või Beni Suef Saint Samuel the Confessor is a Coptic Orthodox saint, venerated in all Oriental Orthodox Churches. He is most famous for his torture on the hands of the Chalcedonian but Monothelite Byzantines, for his witness of the Arab invasion of Egypt, and for having built the monastery that carries his name in Mount Qalamoun, currently in the Upper Egyptian governorate of Al Minya. He carries the label confessor because he endured torture for his Christian faith, but was not a martyr. Samuel was born in 597 AD in the city of Daklube, Egypt, to a non-Chalcedonian priest called Arselaos. He spent most of his early years as a disciple of Saint Agathon at the Monastery of Saint Macarius the Great in Scetes, Egypt, where he was ordained a priest. Samuel became known for his great ascetism, and for abstaining from food and drink a week at a time. While at the Monastery of Saint Macarius the Great, a Byzantine imperial envoy attempted to convince the desert monks to confess the Chalcedonian faith. Samuel became jealous and seized the imperial letter and rent it into pieces saying "Excommunicated is this tome and everyone who believes in it and cursed is everyone who might change the Orthodox faith of our Holy Fathers." Seized with anger, the envoy ordered Samuel to be beaten with pins and to be hanged up by his arms, and that his face be smitten. One of the strikes enucleated one of his eyes. Samuel was also beaten by Cyrus, the Chalcedonian patriarch of Alexandria. The latter also ordered Samuel to be driven away from the Nitrian Desert. After leaving Scetes, Samuel dwelt in Mount Qalamoun, currently in the Upper Egyptian governorate of Al Minya. At Mount Qalamoun, Samuel founded a monastery that carries his name and that still exists to this day. Samuel also suffered at the hands of sun-worshiping Berbers who took him captive for some time. In his captivity, he met and befriended Youannis the Archpriest of Scetes, who was also captured by the Berbers. When the Berbers failed to convince Samuel to worship the sun, they tied his leg with an iron chain to that of a maiden, and sent them to attend the camels, hoping that the maiden would seduce Samuel and win him as a sun-worshipper. Yet, Samuel did not deny his faith and remained strong in his Christian faith. Eventually, after healing his master's son who was on the verge of death, he was released and permitted to return to Mount Qalamoun. After his return, he prophesized about and witnessed the Arab invasion of Egypt in 641 AD. Samuel the Confessor departed in 8 Koiak (18 December) 693 AD.
    10. "Zafarana" > Beni Suef
    11. "Ain Sukhna"
    12. "Bir Thamadah" > Maadi > Cairo
    13. rong > "Sadd el-Aali" > rong
    14. "Suways" "Suez" "Suess" > rong Ismailia või Cairo
      1. "Bar Lev" Line 1960s of fortifications on Eastern side of Suez Canal (by Israel occupation forces).
      2. "Kolsum" Pharonic & Modern castle
      3. "Adgerud" Modern castle
      4. "Gebet El Zeit" is on the west side of the Gulf of Suez from El "Qa" plain and has a similar role for soaring migratory birds with birds of prey such as European Honey Buzzard Pernis apivorus, Levant Sparrowhawk Accipiter brevipes, Common Buzzard Buteo buteo and Steppe Eagle Aquila nipalensis most numerous in spring.
  • "South Sinai"

    Governorate > itta tähestiku järgi:
    1. "Maghara" Gebel Maghara has a great diversity of land forms and desert habitats and as a result, holds a unique combination of species including a large proportion of Egypt's Sahara-Sindian biome restricted species and seven breeding lark species including Greater Hoopoe-Lark Alaemon alaudipes, Desert Lark Ammomanes deserti, Greater Short-toed Lark Calandrella brachydactyla and Dunn's Lark Eremalauda dunni;
    2. "Rud el-'Air"
    3. "Serabit el-Khadim"
    4. "Tell Kedwa"
    1. "Shatt" > Suess
    2. "Port Taufiq"
    3. "Uyun Musa" > Wadi al Jifah
    4. "Ras Misalla"
    5. "Sudr"
    6. "Wadi Sidr"
      1. itta > "Bir Abu Garad"
      2. "Qa'lat el Jundi" vare
      3. "Wadi al butum"
      4. "Marba Dabthan"
      5. "Qalet el Nakhi" > Bir Hassana
      6. "Thamad" > "Ras el Masri"
    7. "Ras Sedr" = "Ras el Sudr" "Qalaat Al-Gindi" Arabic Castle 1182 / 1184 AD (by Saladin = Salah El-Din)
    8. "Asl"
    9. "Ras Matarma"
    10. "Gharandal"
    11. "Hammam Faraun"
    12. "Abu Zenima"
    13. "Umm Bugma"
    14. "Ras abu rudeis"
      1. "Jabal Abu Treifia"
      2. "Wadi Rummanah"
      3. "Feiran" Oasis > Wadi Umm Rawa
      4. "Jabal Ghurabi" Oasis > Wadi Umm Rawa
    15. "Abu durba"
    16. "Bir Nasrani"
    17. "Bir Abu Suwayrah"
    18. "Jabal Hammam" "Saidna Musa"
    19. "Tor"
    20. "Gebeli"
      1. "Jabal Shaykh al Arab"
      2. "St. Catherine Monastery" , Mt. "Santa Catherine, Egypt" , Mt. "Santa Katrine" National Park Saint Catherine's Monastery Greco-Roman fortification, St. Catherine mountain, Sinai ( by Justinian I 548–565) "colored canyon" Sinai going from Dahab to St. Catherine's, a well-traveled tourist route, requires a special permit and it was checked at at least two different checkpoints last April St Katherine Protectorate occupies much of the central part of South Sinai and contains Egypt's highest peaks and holds most of Egypt's Sahara-Sindian biome species and is an outpost for Verreaux's Eagle Aquila verreauxii, Fan-tailed Raven Corvus rhipidurus, Tristram's Grackle Onychognathus tristramii, and Sinai Rosefinch Carpodacus synoicus; Sinai mountains tour: We went for a whole-day trip to the Sinai mountains consisting of a short visit of the St. Katherine monastery and a half-day trek to the top of Mt. Sinai (also called Mt. Moses or "Jebel Musa", 2285 m asl). The trip was a very lucky result of a tour which did not work out for the tour agency and turned to private trip for us. In general, the tour to the St. Katherine monastery and Mt. Sinai was another very popular tour offered in Dahab by many hotels and travel agencies which pooled their clients together to rented microbuses (maybe with a guide too but I would not know) - there were two options: (i) the "night trip" consisting in a late night drive to St. Katherine, night climb of the mountain, watching sunrise, descent, visit of the monastery, and return back to Dahab around midday (60EP per person, immensely popular option easy to find - yet, we hate night climbing with no views and even more mass climbing, so it was out for us), and (ii) the "day trip" consisting in a morning drive to St. Katherine, morning visit of the monastery, afternoon climb of the mountain, watching sunset, night descent, and night return back to Dahab (100EP per person, much less popular option - difficult to get as there has to be at least four persons signed in for it). Besides, the whole area around St. Katherine lies within the St. Katherine Protectorate with admission fee of US$3 per person (really payable in US$). The St. Katherine monastery (open daily 9:30-11:45am except Fridays, Sundays, and Greek Orthodox holidays; free admission) consists in quite small walled construction rather nicely set in a deep desert valley. Majority of the monastery is closed to the visitors and you are just allowed to enter - via a small adjacent yard - the nice and interesting basilica of St. Catherine. You do not need much time to see the accessible parts - about an hour is enough. We have been there on Saturday and the monastery was packed full with visitors making it difficult to really feel spirituality of the place.
      3. "Jebel Katrina" the highest mountain of Sinai lying few kilometers southwest of Mt. Sinai To spend a night at St. Katherine village and climb Mt. Katherine proved to be too difficult and costly. Fist of all, as a guide was supposed to be obligatory for any trips around St. Katherine I contacted local "expert", Mr. Sheik Mousa, known to have a monopoly for guiding (in fact I read later that Mr. Farag of the Fox Camp was now allowed to provide these services too) and he asked the price of 180EP per person for a single guide - incredibly outrageous price for that well established path on Mt. Katherine where no guide was clearly needed (well, no surprise when he had that near monopoly); I guess, in St. Katherine village you may get a better price but all this setup looked rather ill-favoured to me and I generally hated rewarding people for bad behaviour. You may manage to avoid taking that overpriced and needless guide but beware it is technically illegal and the locals would have no reason to let you do it. Second, it appeared not so easy to get to St. Katherine village from Dahab or Sharm: there should be a bus every day going there and back but I were told that it was very un-dependable and might fail to go several days in a row; even trying to get a ride with tours going there from Dahab and Sharm every day might be tricky - I were told that normally the tour microbuses went just when fully booked and you might find free seat just when somebody decided to stay at St. Katherine village which was rather rare. Anyway, when it proved to exist so easy way to avoid crowds on Mt. Sinai I would say it makes no sense to go through so much struggle. Parem võtke gebelyya hõimu teejuht ja matkake gebel Katarina või mõne muu läheduses asuva mäe tippu.
      4. "Mt Moses" = "Jebel Musa" = "Mt Sinai" 2285 m asl We signed for this tour with the Sphinx Safari (based in the New Sphinx Hotel) for a discounted price of 90EP per person but we were very lucky as all the other persons in our group cancelled and the aforementioned travel agency turned out to be very exceptionally honest; it did not try to dump the problem on our heads but simply kept its commitment by renting a private air-conditioned car to drive us there and back for the given price. Thus we have got an ideal possibility to organize the trip very cheap (other obvious option would be to hire a more expensive taxi for a day) in our own pace and enjoyed it very much. There were two different paths leading to the top of Mt. Sinai: the main easy path used also by camels, and the shorter but strenuous stairway forking south from the main path just next the southeast wall of the monastery (beware of an incorrect description given in the publication "Mount Sinai - A Walking Trail Guide" and else, that put the fork further east along the main path somewhat away from the monastery). We started up the main path at about 2pm and had the mountain almost for ourselves all the way up (even the kiosks along the path normally selling overpriced drinks were closed); the hike was quite pleasant due to a breeze, not hot at all; it took us some three hours of easy walk to get up (the last 500 meters was a craggy staircase). From the top, there is a nice view of the surrounding barren mountains; yet, the sunset itself is not esp. scenic as the mountain range westward from Mt. Sinai is higher than the one eastward and so there are no effects of changing colours around - just watching the sun hiding behind the range. After sunset head down the staircase till you have some light (lasting some half an hour after sunset), the rest of main path is fine and easy to walk even at night (still, if there is not enough of moonlight, do not forget a flashlight). There is a legend spreading about the guides being obligatory even for the Mt. Sinai climb but it has proved to be complete nonsense (another Egyptian scam) - we have been never asked about it and the policemen at the check point did not care; just some local hopefuls have offered their services but had not been persistent at all. My clear recommendation is not to take any guide as he would be nothing but nuisance there - you for sure do not need one on that wide path even when being completely alone, just say no and walk on. 35-50 EUR: põlev põõsas ja mägi kust 10 käsu tahvlid alla visati, pange soojalt riidesse ja probleemi pole. Alustasime hotellist õhtul kell 22.00 ja järgmine päev kell 14 olime tagasi. Meie käisime hoopis päevasel ajal, kuuekesi. Nabq Bay kandist peatasime kohaliku mikrobussi, see toimetas meid oma sõbra juurde, kellel mugavustega mikrobuss, enne olime kokku leppinud hinnas - 700 LE. Sõit kestis kaks ja pool tundi, vahepeal oli umbes viis passikontrolli. Kloostris taheti 3 USD per nägu. Enne seda ujus ligi üks beduiin, kes mäeleminekuks giiditeenust pakkus - küsis 50LE (pärast allajõudmist hakkas oluliselt rohkem nõudma, natuke tippi sai, umbes pool esialgsest hinnast). Ülesmäge jalutasime tsipa alla kolme tunni, alla umbes kaks. Jahe oli päevaselgi ajal, igaks juhuks sõrmikud-sallid kaasa.
      5. > Feiran
    21. "Ras rayah"
    22. "Sharm el Sheikh" fortification by Egypt 1954 AD
      *Schedule is subject to change without prior notice, please contact us to confirm
      DAY	DEP. TIME	ROUTE
      SATURDAY	09:00	HURGHADA/SHARM
      17:00	SHARM/HURGHADA
       
      MONDAY	05:00	HURGHADA/SHARM
      18:00	SHARM/HURGHADA
       
      Tuesday 	09:00	HURGHADA/SHARM
      17:00	SHARM/HURGHADA
       
      THURSDAY	09:00	HURGHADA/SHARM
      17:00	SHARM/HURGHADA
      
      Rates per person - Egyptian Pounds (L.E.)
       	Adult	Child
      Foreigners One way 	250 LE	150 LE
      Foreigners Two ways (Return) 	475 LE	285 LE
      
      You can take a bus (night, I think) from Hurghada to Sharm: longer and is less comfortable, of course. Similarly to Dahab, the reef in the Sharks Bay forms a very narrow flat shallow strip everywhere along the coast, starting right from the shore with long-time dead corals and ending with sloping drop to sandy bottom some 6 meters below. It is possible to snorkel there right off the coast and the entry to the sea is very easy as many resorts have a jetty allowing easy crossing of the wall top and using a ladder to enter and leave the sea. It is always quite a few people around you when swimming or snorkelling in the Bay but considering the crowds the reef in the Bay is in a surprisingly good shape, the corals are alive and nice and there is even more species of fish than in Dahab area and they are even less afraid of swimmers. The seawater temperature is even little higher than in Dahab. 1. Swimming: With its easy access to sea, the Sharks Bay is quite a good place for swimmers. All the resorts have some kind of sandy beach with sunbeds provided and all kind of facilities available. 2. Snorkelling: You can snorkel anywhere along the coast in the Bay. In general there is little more people in water at left half of the Bay but the fish is fed there and so it is abundant (seen big Napoleon wrasse there); in right half of the Bay there is less people and you can see there some scarcer kinds of fish (seen tiger ray, eagle ray, and big moray) - access there is, e.g., via a small beach just south the pier for boats to Tiran Island. Average visibility is above 20 meters. 3. Diving: I have not been diving there but there is again a lot of diving centers everywhere in the area offering boat diving trips all around, e.g. to the world class Ras Mohammed N.P. and Tiran Straight. In general, diving in Sharm el-Sheikh area is considerably more expensive than in Dahab, partly because of necessity to use boats - yet even diving trips to the Ras Mohammed N.P. are cheaper, when bought in Dahab. 1. It was fairly easy to get to Sharm from Dahab as there were many buses serving this route during the day; the taxi in Dahab from its main part to the bus station (built in the middle of nowhere somewhat away) was 10EP. 2. To get around Sharm you need to take a taxi. Yet, the taxi drivers there are really spoiled by rich package tourists and so even the basic prices are rather high and on top of it, it is next to impossible to get them for travellers just passing through (the drivers seem to be skilled psychologists who can clearly see who you are). The taxi prices for local experts can be found at this very useful page of the user "mr.small" at the Virtual Tourist site - yet, I have not found it possible to haggle down to those prices within my lifetime. For comparison: the taxi from Sharks Bay to the airport should be about 20EP according to "mr.small" - on my first ride I just handed this amount to the driver and he become genuinely hurt and I just pacified him with another 5EP and walked away, on my second try I haggled for the price before the ride and got it down just to 30EP (while promising to get out on the main road in front of the airport thus saving the driver from paying 5EP entrance fee to the airport premises - it was about 100m walk from there); the price for the Ras Mohammed trip should be up to 100EP according "mr.small". Good luck... 3. Otherwise, there should be cheap "pick ups" running along "Peace Road", the main coastal artery of Sharm, but this road is quite far away from the Sharks Bay. Accommodation: Sharks Bay Umbi Diving Village (sharksbay.com), bamboo hut with shared bathroom and very good breakfasts for EUR15/12 per double/single per night (the one called "View Hut" at their website); the room booked ahead via internet. According to my research this accommodation should be the cheapest one (!!!) in the Sharm area and I chose it also because of its proximity to the airport and good reputation of Sharks Bay for snorkelling (proved true). The hut was OK, hot during the day (there were no fan provided) but OK at night, bathroom was near and OK too; the hut was sitting on the top of a cliff just above the beach, offering a good view of Tiran Island and not so nice vicinity (resorts all around); there was some noise of the planes landing on near airport (very busy day and night) but it was not so bad to disturb our sleep. The other huts were unoccupied so the booking ahead was not probably necessary but it was free and I would hate to stay anywhere else for even more money - for booking they just requested a debit/credit card number to be able to get compensation in case of booking cancel but I paid cash for the accommodation. The Village facilities were OK and included a supermarket, good restaurant, and beach with some sunbeds and a jetty for easy sea access. Note: When snorkelling "early" in the morning (everybody is sleeping there till 9am) I got a bad surprise of not founding my bag left on the beach (with just some basics like towel and so) after coming back - it turned out later that it was removed by Village security and put to some storage (I asked them to put information about this practice to their welcoming informing letter). Pigeon House was the only budget place. Food: There were no other options in Sharks Bay area but the shops and restaurants of the resorts there. Fortunately, the prices in the supermarket of the Village were still reasonable and its restaurant was quite good and not so expensive. The breakfast was served buffet style with quite a good choice (and you could also get a take-away pack on request a day before). Besides the usual and not-so-cheap full meals on the Village restaurant menu it was possible to get very tasty and reasonably cheap "starters", which were quite filling and sufficient to keep us happy. Both Sharm and Hurghada are both by the sea, you can swim, snorkel etc at both. Bus from Sharm to Cairo: The cheapest is East Delta, unreliable and they have to stop at every checkpoint. Superjet: 70l.e. one way only have to stop at two checkpoints so the trip is 8 hours. Desert Safari: a Bedouins Dinner + Party: Belly Dancer and Sufi Dance- www.URTRAVELS.net were the cheapest, professional and friendly info@urtravels.net a guy IHAB. Better to get to Mt. Sinai from Nuweiba .
    23. "Ras Mohamed" National Park Sinai Ras Mohammed National Park $20.00 St. Catherine's Monastery $20.00 Beni Hassan Tombs 25 Ras Mohammed N.P. trip: The Ras Mohammed National Park is allegedly one of the best diving and snorkelling spots in the world and I have no reason to dispute this statement. I went there for a whole-day snorkelling trip using a rented taxi and it was indeed one of the best snorkelling I have ever done. The Park is constituted by a long narrow peninsula and in particular by a huge endless wall reef all around it. Especially corals there were just incredible - they came in all kinds, colours and sizes; there was of course also a lot of fish but for my uneducated eyes there were no species not seen before, the fish was just bigger in size (saw several real big Napoleon wrasses there). Average visibility there is well above 20 meters. 1. Snorkelling tips: The coast in the Park is rather rugged and the surf is considerable and so an access to the sea is not that easy - there is just a few beaches where you can enter the sea relatively easily without any danger to damage the corals or hurt yourself. There are four main beaches in the Park - namely the Main Beach, Aqaba Beaches, Yolanda Beach, and Quay Beach - and all of them are well worth visiting. The southeast Main Beach borders rather deep and wide bay - the long shallow swim out of it ends abruptly with an immense vertical wall going straight into the blue depth (the depths there is supposed to be nearly 800 meters - gulp!!) - when swimming over the reef edge you may need to fight off the fear of falling right down to unseen bottom; when the tide is low it may become difficult to get over the reef top so get the tide table and plan your visit there for the high tide. Also, the Main Beach is the most popular with tours and swimmers and so you may like to go there early morning to enjoy this incredible place alone. The east Aqaba Beaches is a string of narrow beaches bordering very narrow reef top covered with sharp sporadic corals and ending with another vertical bottomless wall; the surf on this site is rather big and so crossing those few meters of the reef top may not be so easy. The south Yolanda Beach is next the Main Beach and borders a narrow inlet filled in with a flat reef top which is too shallow to swim over it on low tide - enter through a short path over the narrow reef top on the east side of the bay to get to another vertical wall. The last but not least Quay (Suez) Beach clearly differs from the previous ones - it is the only one bordering the considerably less deep Red Sea (all the others border the Gulf of Aqaba) and you may also see there slightly different species of fish and corals; the beach is not so nice and therefore very quiet and the entry to the sea there is easy disregarding the tide. It is said that there may be strong currents around southeast tip of the peninsula so exercise caution when swimming there - but I have not encountered any currents myself. 2. Logistic tips: The Park is supposed to be open from dawn to sunset, the entrance fee is US$5 per person (really payable in US$). To visit, you can join a boat or bus tour organized by many hotels and travel agencies in Sharm for some 150EP, resp. 200EP per person (including the entrance fee and lunch) but I would recommend it just to people not so passionate and determined about snorkelling as myself - I have seen the tour clients to be herded around by their guides on their overly short visits and quickly lead back to the shore for another meal, or quickly recalled by their boat horn to come back home. Instead I strongly recommend you to hire a taxi for whole day and enjoy the Park in your own pace - I hired an ordinary taxi at Sharks Bay for 250EP and I considered it worth every pound spent. In fact, you should be able to get it cheaper (allegedly as low as for 100EP), but it was quite a struggle for me to get even what I managed - it was once again that Egyptian wall of reluctance and lies. At first I discussed the matter with the pick-up driver who brought us to Sharks Bay from the bus station and took his very reasonable asking price 150EP without any haggling (the deal included early morning trip to the Sharm airport and whole day in the park) but he had never showed up for the appointment (as I understood later, he was probably running an unofficial taxi which was technically illegal at Sinai and he probably got his second thoughts); so, we were stuck in the early morning dark without any transport but managed to get my wife to the airport in time. Next I tried to get an ordinary taxi for the day on the main road next the airport and got one with a driver asking 200EP but it turned out later that he probably did not understand my English and thought it would be just for a one-way trip to the Park - after having things explained by other taxi drivers somewhere where he brought me to found out what was going on (by the way, a typical thing often done by non-English speaking taxi drivers) he was asking 400EP which I refused and so was taken back to Sharks Bay for 30EP. After getting organized again I went for another try and this time got - after some haggling - that final deal of 250EP at Sharks Bay at about 7am (I had read before that you could get a better deal by getting a taxi to the Sharm "Old Market" (wherever it was) and trying to find a cheaper taxi there but I figured that the two rides would add up anyway to about the same price and I was really regretting the time passing by). Anyway, this driver knew better what he was doing and drove me to the Park and around it without many problems. Yet, it was not so easy altogether: first, in the morning the driver was maintaining that the Park was opening as late as 9am but after my insistence he went there right away - when we got to the gate it was open but deserted and the driver was afraid to go in, so he even called somewhere by his mobile and got there an approval to ride on (so this actually saved me from paying the Park entrance fee for myself and for the car - it would be US$10 altogether); second, in the Park the driver started with another one, this time maintaining that we were supposed to leave the Park by 3pm - yet this was probably just a hoax because when I got out of water after my last swim at about 3:30pm he was talking to some policemen and when he started again saying that we had a problem now I eimply asked those policemen and they clearly saw none problem at all, next the driver said there would be a problem at the Park gate but when we drove through it some time after 4pm the policemen there did not take a notice of us; so, all these talkings were either just a try to make his pre-paid day shorter or possibly the result of my - rather typical - breaking of an unused path (obviously, the tours did not spend so much time in the Park). In any case, if you are any serious about snorkelling (and the Park is very much worth any effort) definitely hire your own transport, go early in, and enjoy it as long you manage to float. Located 30 km south of the Red Sea gem that is Sharm, this 850 km2 area was declared a National Park in 1983. It is Egypt’s very first national park. Spending a day in Ras Mohamed National Park, I started with the visitors’ center in Marsa Gazlani, where a very helpful ranger provided me with tons of information and patiently answered my never-ending flow of questions. He even showed me a short documentary featuring the national park; a special screening, just for me. Not all the park is open for visitors, some areas are closed for scientific research. Nonetheless, parts accessable to visitors are well-connected with dirt roads, in addition to informative signs that guide you through your visit; no need to worry, you won’t get lost. With its location at the meeting point of the Gulf of Suez and the Gulf of Aqaba, the underwater world is simply unreal, with more than 200 species of corals, soft and hard, in addition to 1,000 species of fish. If you are a diver you will be fascinated by Ras Mohamed’s unique diving sites, whether its most famous Yolanda and Sharks Reefs or its eel-infested Eel Garden. Don’t get frustrated — if you are less adventurous, not really into diving or just like me, with a compulsive fear of sharks — snorkelling would be a good compromise. Trust me, even if you are a snorkeller, Ras Mohamed knows know how to treat you best with its amazingly beautiful sites, unparalleled elsewhere on the Red Sea Coast. Enough water, I want to breathe some air. And no air fresher than that of the Mangrove Channel where Avicennia Marina mangrove thickets brush the scenery with a stroke of lively green. Mangrove plays a key role in the environment, acting as a resting and nesting place for migratory and resident birds. It also provides a shelter and nursery grounds for a number of marine organisms. In addition, Mangrove forms natural wave-breakers that slow down the speed of tidal waves and helps protect against coastal erosion. With its strategic location, Ras Mohamed National Park is en route of bird migration. If you are an avid bird watcher try to make it to the park in either spring or autumn when hordes of birds flock the area. While White Stork and various water fowl are among the migrating birds, endemic White-Eyed Gull Piscivor Osprey are among the year-round residents. And birds are not the only creatures by the seashore. Go to the beach and stay put for a minute or two – you will certainly be greeted by other residents like the Ghost Crab. Camping is also an option, so if you feel you have not gotten enough of the park, you can actually spend the night there. There is a designated camping area where you'll need to pay the related fee at the main entrance gate and check in before sunset. Camping in the wild is absolutely prohibited in Ras Mohamed National Park. Useful Tips - Ras Mohamed National Park admission fee costs LE 5 per vehicle, LE 5 for Egyptians, $5 for foreigners. - Several tour operators arrange for one day excursions to Ras Mohamed National Park, in addition to diving centers arranging for boat dives. - As Ras Mohamed National Park lies in sector “A” (according to the 1979 Egyptian-Israeli Peace Treaty) “Sinai Only Visa” is not applicable. It is a two-week free visa obtained upon arrival permitting you into the eastern part of Sinai (sectors B, C & D); for instance, it allows you to go to Sharm El-Sheikh but not west of it. Key National Parks Regulations - Take pictures, leave footprints, other than that taking any material, living or dead, i.e. corals, fish, shells, plants or fossils is not tolerated. - Please adhere to the designed roads, don’t stray from the marked tracks. - Walking on the reef is not allowed, it has disastrous effects on the ecology. - Feeding or catching fish is not allowed; no need to worry, they will have lunch.
    24. "Naama"
    25. "Tiran" island at the mouth of the Gulf of Aqaba has breeding Sooty Falcon Falco concolor, Osprey Pandion haliaetus and seven waterbird species including Eurasian Spoonbill Platalea leucorodia and White-eyed Gull Larus leucophthalmus;
    26. "Nabq" "Nebk" "Nabaq" Protectorate contains mountain and wadi desert habitats which support Sahara-Sindian species and waterbirds which breed in the mangroves along the Red Sea;
    27. "Jabal Umm Barqah"
    28. "Wadi Mahash" "Bedouin owned and managed eco-lodge situated in the beautiful surroundings of Wadi Mahash on the shores of the Red sea"
    29. "Jabal Samra"
    30. "Dahab" Dahab is one of the few places in Egypt where snorkeling and / or shore diving is pretty easy. Access to nice spots are available in Dahab. You can easily arrange a day with a local agency and then visit the greatest spots around Dahab (e.g. Blue hole, Moray gardens etc.). Its not expensive at all. Answers to your questions: 1. No, its not too cold in November. The water is about 20-23 degrees, as is the regular temp. Might be a bit windy and nights can be cold, but the sun is always shining (in day time that is). If you think it's too cold, you can always rent a wetsuite. 2. There are more than enough dive-shops available in Dahab for you to rent gear and it is pretty cheap, I might ass. If my memory serves me right, I paid about 25 euros for a weeks rent on snorkelstuff. 3. Reef shoes are necessary for you to enter the water. The water was always a bit chilly for me by November when I lived there. But there was always still plenty of people in the sea. It's usually quite nice weather until about 2pm, when it can start to get a bit chillier. As mentioned above though, you can always hire a shortie if you do find it too cold. There are plenty of places to snorkel, most within walking distance of the main stretch of Dahab. Be sure to head out for a day to Blue Hole, which is amazing. There are restaurants out there to relax in as well. No need to organise this with a dive shop, just jump in a taxi and go. Will cost you 80l.e. for a taxi (this is a return price, they usually just wait for you, or arrange a time to come back). Also head down to Lagoona which is a protected area 20mins walk down the promanade (or a 10le. taxi ride). Crystal water and usually no-one around. Just be sure to take plenty of water with you as there are no facilities (there is some shade built). The only place that you would need to arrange to go to with a dive shop is if you are heading to South. This is a 20min taxi ride away, and you need to get a permission to go there (pay 5l.e.) but a dive shop will organise this easily for you. Reef shoes are not a bad idea, as they would make it a lot easier at some sites, including Eel Garden and South. Even Lighthouse some people find hard to enter on the pebbles. Most hotels also function as dive shops, I believe. I rented my mask & fins for 5EP per day (less than a dollar) from my hotel, but prices may have raised since 2005. They were standard-issue, and I have a friend who likes to bring her mask because it is the kind that closes when water hits it so you don't accidentally breathe any in, so if that matters to you you might want to bring... There aren't really any hostels as such. The so-called camps are in fact budget hotels, with anything from basic rooms with shared bathroom, to more comfortable ones with your own bath. There may be some camps that stil have shared rooms, which would be as close to a hostel dorm as it gets in Dahab. I like Bishbishi camp. By downtwon Dahab, I assume you mean the central accomodation and restaurant area in Mashraba and Assallah rather than "Dahab City", where the bus station is located, right? Activities: Diving, snorkelling, St Katherine's, Mit Sinai, While Canyon, Coloured Canyon, Camel Safari ... Dahab Dorms (also known as Red Sea Relax). About 8 Euro a night incl. buffet breakfast and free accom if you dive with them. They organise Mt Sinai, St Catherines and desert trips as well. You can find them on www.red-sea-relax.com Dahab Dahab sea and marine-life tips: There is a wall reef all along the coast all around Dahab just next the shore, corals there are alive, colourful and fine and attract a lot of nice and unafraid fish. The reef forms a narrow flat shallow strip almost everywhere along the coast, starting right from the shore with long-time dead corals and ending with sloping drop to depths (very deep in some parts) - the reef wall is all covered with alive corals of all kinds and some sporadic corals also appear on the seaside of the flat reef top. So, it is possible to snorkel or dive there right off the coast without needing a boat, but the reef layout together with quite common surf makes it rather difficult to enter the sea without damaging the corals and hurting oneself - you need to find one of the rare places where there is either natural or more often man-made entry, typically one of the places used by divers. Seawater temperature was quite pleasant in the end of October and there was no problem to swim for over an hour without getting cold through. The tide difference is not too big in the Gulf of Aqaba (up to a meter at full/new moon). Average visibility in the sea is above 20 meters. 1. Swimming: Dahab is not really place for swimmers, entry to the sea is usually difficult and there is hardly any beach there - one exception is the Mashraba dive site entry where there is something like a small, stony and rather dirty beach. There would by a very good place for swimming in the sheltered Lagoon area but it is now all taken by completely careless windsurfers from adjacent resorts - thus, if there is any wind swimming there is very dangerous. 2. Snorkelling: In and around Dahab you can snorkel just about anywhere from the shore providing you can find a way to enter the sea safely - the best entering places are those used by divers. There is lots of all kinds of reef fish to be seen there, esp. abundant is otherwise rare lion fish. Two sites good for snorkelling in Dahab itself are the Lighthouse and Mashraba and there are some more in walking distance; also, in front of some dive centers in Dahab there is some sort of entry path established over the reef top. You can also easily hire a taxi to take you to the sites north or south of Dahab or join a snorkelling trip there organized by many hotels and/or dive centers. We have found the Mashraba site right in the middle of Dahab very good for snorkelling - there is lots of fish there (we have even spotted a turtle there one morning) and also esp. good entry to the see via a little beach; the Lighthouse is also good. Snorkelling in the morning is very good in general as the reef wall is well lit by rising sun and you can spot some less common marine creatures. When there is windy the surf may become quite strong making entering the sea very difficult at many sites - in such case head either to the Mashraba, or better by taxi to the southern sites (Golden Blocks, Moray House, Three Pools) which are somewhat sheltered (a 5EP entrance fee has to be paid when going to the southern sites); the sites in the Lagoon are out now. 3. Diving: In general, diving in Dahab is very good and quite cheap and I can recommend it without any hesitation. There is an incredible number of diving centers there - the prices for diving are generally quite moderate but there are differences; typically they prefer divers buying several-dive packages and offer a good discount for it. As I am no passionate diver myself I was looking for a dive center offering good prices for individual dives - after thorough search and discussion of things via the internet I picked up the Divers House (divershouse.com) which offered the best prices: EUR18 per dive and EUR25 for the check dive and for a night dive; the prices included equipment rental and transport to the dive sites (and it was also important to me that they always took along for free my non-diving wife to enjoy snorkelling); you can generally discuss your preferences regarding the dive sites, but the exact site to go is (understandably) always decided by the divemaster according to the particular weather situation. I did six dives with them - they were rather efficient, their divemaster and equipment were quite good (well, the flash light I got rented for the night dive was very weak). The check dive is requested from the divers not diving during last six months - it is just an ordinary dive starting with just several under-water exercises like picking up the lost regulator and taking off you mask; it is generally required at all Sinai dive centers and it is supposed to be the general PADI requirement but I have never been asked to go through it before in other places of the world. The dives were quite good - the corals in Dahab are in a rather good shape and you can see all kinds of corals there (including some soft ones) and usual variety of reef fish and some scarcer fish too (seen crocodile fish, stone fish, big moray, barracudas). I have done my first night dive there but I have found it rather not worth it (not sure if it was typical night dive yet) - I was quite surprised that there was hardly any fish around and we were looking esp. for "macro stuff". Note: Beware that the Napoleon Reef and Lagoon dive sites are not dived any more as the area has been taken over by windsurfers. Sinai desert tour: We went for a whole-day tour to the Sinai desert interior using the services of Dahab travel agencies. The tour used a jeep for transport and consisted in a drive north of Dahab, walk through the Coloured Canyon, ride along the Ghazala Valley to the Ain Hudra oasis, walk through the White Canyon, and drive back to Dahab - it was the most popular so called "jeep safari" offered in Dahab by many hotels and travel agencies which pooled their clients together to rented jeeps accompanied by a guide; the usual cost was 150EP per person, we got it for the discounted price of 135EP in our hotel (Penguin Village). The trip was very interesting and allowed to get a good idea what the Sinai desert was about. Both canyons were quite nice and walks was not too difficult, strenuous, or hot (yet, beware that the Coloured Canyon is not so colourful in reality as it is on pictures, the colours seem to be rather pale for the eyesight - being there I thought all the available pictures had been somehow manipulated but we got exactly same colourful pictures themselves from there; also beware that the White Canyon is more grey than really white); the Ain Hudra was a very nice exemplary little oasis in the middle of desert (just few date palms, several houses, some camels and goats, and a nice pool). The tour organization was OK (still, our guide wasted a lot of time talking to some friends so long at the beginning that we had to rush it in the end and got out of the White Canyon some 10 minutes before night dark) and definitely worth its cost. Note: Originally, I was trying to organize a private tour for us, taking in the White Canyon and Ain Hudra and ending in the village of St. Katherine, but it would cost a fortune and I just gave up. Also, the Rough Guides Egypt Guide gives a mention of a village of Sheikh Hamid (and even its position on included chart map) on the road to St. Katherine just in the place where the dirt road leading to the White Canyon entrance forks from it, and I was considering to find accommodation there and get a transport from there to the White Canyon - but I could not get any further information about this village and when we were actually passing this road we found out that there was no real village there (there was just some fenced settlement looking very much as an army camp). Transport: 1. To get to Dahab from Cairo, we first flew to Sharm al-Sheikh and then got a taxi. The Egypt Air flight (their first of the day at 5am) cost 340EP for both of us, took one hour, was on time and uneventful. From the Sharm airport you should be always take a taxi but it was said to be very difficult to get a good deal with price up to about 200EP per car. We rather settled for an airport pick-up deal offered by our hotel (Penguin Village) that sent a car for us for EUR25 (about 200EP) and saved us from that ordeal after a night travel with no sleep (the price given was charged for the whole car and the car sent for us was a small microbus - so if you would be able to find any other travellers heading for Dahab you would get a ride real cheap). A daily bus to Luxor via Hurghada leaves Dahab in the late afternoon. Accommodation: Penguin Village Hotel (penguindahab.com), double room with bathroom attached and breakfasts for EUR10 per night (the one called "Camp Style Ensuite" at their website); the room booked ahead via internet together with the airport pick-up. 2. As for buying supplies we were getting the best prices from a cheerful owner of the small shop next the King Chicken Bedouin Restaurant.
    31. "Mamlah"
    32. "Wadi Umm Rawa"
    33. "Abu Galum" Protectorate
    34. "Wadi Amran"
    35. "Saiadin"
    36. "Talet"
    37. "Nunrun"
    38. "Nuweiba" "Nweiba'" Arabic Castle 1893 Places to go: you can do some safaris there ,i would recoment the coloured canyon, the white canyon , ain hudra, wadi kid And Nabq, nawamisa . or you can go snorkling and i would recomend Shuttan itself ,blue hole in dahab (visit dahab and the Lagoon while you are there), "Abou galloum" (you can do that by camels from dahab) . Dahab is a backpackers disney land for backpackers. I much prefer the area north of Nuweiba. Granted, snorkelling is better in Dahab. The latest bus you could catch, and make the ferry, is the night bus travelling overnight from Cairo to Nuweiba. Bus times from Cairo to Nuweiba are Cairo - Torgamon Bus Station ( Tel 02 2576 2293 ) at 06.00 hrs, 09.30 hrs & 22.15 hrs ( add 30 - 45 mins for Abasseya Bus Station - Tel 02 2342 4753 - or 45 - 60 mins from Al Mazhar Bus Station - Tel 02 2419 8533 ). Check these times though as they do change frequently. The fast ferry leaves at 3:30pm. Find the timetable at http://www.abmaritime.com.jo. The ferry crossing only takes one hour, you do have to be there a couple of hrs ahead of time, and there are usually hold-ups. Is there any reason you do not want to travel to Aqaba via Israel? This may be an easier option for you, and is very easy. Cairo to Taba is only about 6hrs.
    39. "Nekhal" = "Nakhl" = "Nekhel" 1516 AD citadel (by Al-Ashraf Qansuh al-Ghawri) 1910s Turkish Fortifications
    40. "Wadi Tawr Ahmar"
    41. "Zaman" 1990s Touristic Castle
    42. "Ras el Barqa"
    43. "Taba" Protectorate Wadi Gerafi holds nearly all of Egypt's Sahara-Sindian species and is one of the few areas in Egypt for a breeding (in small numbers) and wintering subspecies of Houbara Bustard Chlamydotis undulata macqueenii which some authorities consider to be a full species MacQueen's Bustard Chlamydotis macqueenii. An extensive wadi system in eastern-central Sinai. The wadi's catchment area extends from the El Tih Plateau in the south and the Israeli border in the east, to a ridge of hills in the north and west that separate this watershed from that of Wadi El Arish. The wadi and its numerous tributaries cut through slightly undulating gravel-plains and low-lying limestone country with scattered hills. The main tributaries that flow into Wadi Gerafi include Wadi Tamarani and Wadi El Beida. This wadi system flows north-east, eventually reaching Wadi Araba in the Negev. Vegetation is largely restricted to runnels, depressions and wadis, although wide torrent-beds are largely devoid of vegetation. A fairly dense growth of large Acacia trees lines the main wadi and its major tributaries, forming open parkland. Retama forms dense, bushy cover along the fringes of wadis and in depressions. Other dominant flora includes Hammada, Panicum and Fagonia. Bedouins, who have scattered settlements and cultivation along the wadi system, sparsely inhabit the area. -There is a land border tax of 63 pounds per person when leaving Taba to other parts of Egypt. Upon entry the passports (EU) were stamped "Sinai only". I asked if we could have full Egypt visas but they said only if we were with a tour group. We should have got a visa in Aqaba or Eilat - but we didn't. One guy in Sharm (Ihab) he is working in a travel agency there, He got me the visa in Sharm first and then I traveled to Cairo. You can't travel or fly to Cairo without Visa. His email address is info@URTRAVELS.net also his phone number is 011 2 88 66 11.
      1. "Pharaoh Island" 1116 AD Pharaoh Island Fort (by Baldwin) 1184 AD Salah El-Din castle 1910s Turkish Fortifications at Salah El Din Castle
      2. "Naqab Al-Aqaba" 1516 AD Fort (by Al-Ashraf Qansuh al-Ghawri).
      3. "Aiyla" 1116 Ad fort (by Baldwin), Aiyla city, Aqaba bay.
      4. "Aiyla" Island Castle 1181 AD (by Ayyobids).
    44. "Al-Soubak" 1115 AD Fort (by Baldwin), Wadi Araba.
    45. "Ras el Masri" > Qalet el nakhi > Arish (Vahemere rannal)
  • "North Sinai" Governorate > läände

    1. "Tell Ahmer" = "Tell Ahmar" = "القنطرة شرق" = "Qantara" = "Qantarah"
      1. "Tell-Huba" ?= "Habwa" Fort (by Seti I) 1200s BC Tel
      2. "Tal Abou Sayfi" South of Qantara Sharq city: 200 AD Roman Fort of Tal Abou Sayfi (by Emperor Maximinus Thrax), Circa 100 BC Ptolemaic Fort
      3. "Qantara East" Pharonic fort
      4. The Way of Horus 1200s BC coastal & Sinai forts. "Tharu" Siinai poolsaarelt leitud kindluslinn kandis nime Tharu ja see paikneb tänapäeva Qantara linnast kolme kilomeetri kaugusel, Kindluslinn asus jumal Horuse nime kandva sõjatee alguses. See tee kulges Vahemere suunas. Sõjakindluse ja linna asupaigast leiti mitmeid kiviplaate, millel mainitakse kolme vaaraod – Tuthmosis II-st, kes valitses alates 1512. aastast e.kr. ja kes alustas sinna paika sõjalise tugikoha rajamist ning Set I-st ja Ramses II-st. Leiupaik paljastas kindlusejäänused, mis arheoloogide sõnul pärinevad Ramses II ajast ning selle suurus on 500 korda 250 meetrit ning kaitsetornide kõrgus oli neli meetrit. «Uuringud näitasid, et tegemist on Egiptuse armee tugipunktiga. Seda kasutati Uuest Riigist (1550–1069 e.kr.) kuni Ptolemaioste perioodi (332–30 e.kr.) lõpuni, Kleopatra surmani. Selle sõjafordi kuju on sarnane templite kujuga,» selgitas arheoloog Maksoud. Arheoloogi kinnitusel on see leiupaik Põhja-Siinais esimene, kus on leitud Uue Riigi ajast pärit tempel. Lisaks leiti ka ladude jäänuseid, kus armee hoidis igapäevaeluks vajalikke asju – viljaladu, relvaladu, religioosseteks üritusteks vajalike asjade panipaik ja jumalakujude ladu.
    2. "Gilbana"
    3. "Romani"
    4. "Bir Qatia" "Boto" Pharonic Fort of Seti I 1200s BC, "Qatiyah" = "Qatia" = "Katia" = "Qatiya" = "Katiya" = "Katie" = "Kattieh" = "iias" Fort, West of sinai (1799 AD by General Lograng of Napoleon Army). [8].
    5. 1200s BC "Baer Al-Abd" = "Beer Al Abd" = "Bir El Abd" Fort, Unknown time Pharonic El "Tina" castle, Unknown time Al "Mohammadyia" Arab Fort,
    6. "Sabkhet El Mustabig"
    7. "Mazar"
    8. "Zaraniq" "Zaranik" bird Protectorate is an extension of Lake Bardawil on its eastern side and is important as a bottleneck for migrant waterbirds;
    9. "Maadan"
    10. "Rhinocorura" = "Arish" 1516 citadel by Al-Ashraf Qansuh al-Ghawri 1910s Turkish Fortifications
      1. "Lahfen" Unknown time Roman castle near Al-Arish.
      2. "Hosna" 1910s Turkish Fortifications at Hosna, middle Sinai.
        1. "qaseema" Unknown time Byzantine fort
        2. "Ain al Qudairat" Unknown time fort
    11. "Ezbet abu Sagal"
      1. "Abu Aweigila" > Nitsanei Sinai = Kadesh Barne'a > Kmehin (Israel)
          > itta
        1. "Quseima" includes two drinking water sources at
          1. "Ain El Gedeirat" and
          2. "Ain Qadis"
          which are important for Pin-tailed Pterocles alchata, Black-bellied P. orientalis, Spotted P. senegallus and Crowned Sandgrouse P. coronatus and this IBA is the only known site in Egypt for breeding Golden Eagle Aquila chrysaetos.
        2. "Huwaylat as Samn"
        3. "Wadi al Kharjat"
        4. "Tabaqat Mitmatna"
        5. "Tabaqat Mitmatna"
        6. "Bir Hassana" > Bagdad > Bir el Thamada
          1. > lõunasse "Salah ah-Din Fortress"
          2. "Qalet el Nakhi" > Wadi al Jifah
          3. "Marba Dabthan"
          4. "Thamad" > Ras el Masri
        7. "Tabaqat Mitmatna"
      2. "Bagdad" > Bir el Hamma > Bir Hassana
    12. "Masayada" "Kharruba"
    13. "Ahrash" Protectorate
    14. "Sheik Zuwayid" > Kerem Shalom (Israel)
    15. lõunasse "Gorah" > Be'er Milka (Israel) > Kmehin
  • AJALUGU

    1. "Predynastic Egypt" < 3100 BC beginning of the Pharaonic monarchy beginning with King Narmer

      "cultures" must not be interpreted as separate entities but as largely subjective divisions used to facilitate easier study of the entire period.
      Timeline
      (All dates are approximate)
      Neolithic, from 10th millennium BC 
      ca. 9500 BC: Wild grain harvesting along the Nile, grain-grinding culture creates world's earliest stone sickle blades
      ca. 8000 BC: Migration of peoples to the Nile, developing a more centralized society and settled agricultural economy
      ca. 7500 BC: Importing animals from Asia to Sahara
      ca. 7000 BC: Agriculture -- animal and cereal -- in East Sahara
      ca. 7000 BC: in Nabta Playa deep year-round water wells dug, and large organized settlements designed in planned arrangements
      ca. 6000 BC: Rudimentary ships (rowed, single-sailed) depicted in Egyptian rock art
      Copper Age and large-scale Stone Construction, from 6th millennium BC. First hammered native copper tools appearing. 
      ca. 4th millennium BC: Metal replacing stone -- farming and hunting equipment, jewelry; tanning animal skins; intricate basket-weaving
      ca. 6th millennium BC: possible early Alchemy as evidenced by common knowledge of animal-skin tanning [1]
      ca. 5500 BC: Stone-roofed subterranean chambers and other subterranean complexes in Nabta Playa containing buried sacrificed cattle -- preludes Hathor belief in Ancient Egypt
      ca. 5000 BC: Archaeoastronomical stone megalith in Nabta Playa, world's earliest known astronomy [2]
      ca. 5000 BC: Badarian contacts with Syria; furniture, tableware, models of rectangular houses, pots, dishes, cups, bowls, vases, figurines, combs
      ca. 4500 BC: Geometric spatial designs adorning Naqada pottery [3]
      ca. 4400 BC: finely-woven linen fragment [4]
      ca. 4300 BC: Beaker culture-pottery, world's earliest known [5]
      Inventing prevalent, from 4th millennium BC 
      By 4000 BC, the world's earliest-known: 
      Alchemy (see Alchemy in Ancient Egypt)
      Cosmetics (antimony)
      Donkey domestication
      Harps
      Iron works (see Iron Age)
      Mortar (masonry)
      Pottery hieroglyph writing in Girza [6]
      ca. 4000 BC: 
      Flutes
      early medicine [7]
      4th millennium BC: Gerzean tomb-building, including underground rooms and burial of furniture and amulets, -- preludes Osiris belief in Ancient Egypt
      4th millennium BC: Cedar imported from Lebanon [8]
      ca. 3500 BC: Lapis lazuli imported from Badakshan and / or Mesopotamia (see Silk Road)
      ca. 3500 BC: possible Silk Road expansion (see Silk Road)
      ca. 3500 BC: Double clarinets, Lyres (see Music of Egypt)
      ca. 3500 BC: Senet, world's oldest-(confirmed) board game
      ca. 3500 BC: Faience, world's earliest-known glazed ceramic beads
      
      1. "Late Paleolithic Egypt"
        1. "Qadan Culture" Twenty some archaeological sites in upper Nubia evidence a grain-grinding Neolithic culture called the Qadan culture, which practiced wild grain harvesting along the Nile during the beginning of the Sahaba Daru Nile phase, when desiccation in the Sahara caused residents of the Libyan oases to retreat into the Nile valley.
        2. "Esna Culture" "Sebilian Culture" In Egypt, analyses of pollen found at archaeological sites indicate that the Sebilian culture (also known as Esna culture) were gathering wheat and barley. This does not seem to be an indicator of farming, as domesticated seeds were not found, and the modern varieties of wheat and barley do not originate in Egypt, but in Turkey and Israel.[2] It has been hypothesized that the sedentary lifestyle used by farmers led to increased warfare, which was detrimental to farming and brought this period to an end.[2] Another culture of hunters, fishers, and gathering peoples using stone tools replaced them.
      2. "Mesolithic Egypt"
      3. "Chalcolithic Egypt" "Eneolithic Egypt"
      4. "Neolithic Egypt"
        1. "Faiyum A Culture"around 6,000 BC Neolithic settlements have been found all over Egypt.[3] Weaving is evidenced for the first time during the Faiyum A Period, but unlike later Egyptian settlements, their dead were buried very close to and sometimes, inside their own settlements. Although archaeological sites reveal very little about this time, an examination of the many Egyptian words for city can provide a hypothetical list of reasons for why the Egyptians settled. In Upper Egypt, the words for city indicate that they functioned for trade and protection of livestock, for protection from the flood on high ground, or, as sacred sites for deities.[5] This seems to be the era in which agriculture arrived in Egypt from the near East, with crops and livestock domesticated in Turkey.
        2. "Tasian Culture" The Tasian culture was the next to begin in Upper Egypt. The culture group is named for the burials found at "Der Tasa", a site on the east bank of the Nile between Asyut and Akhmim. The Tasian culture group is notable for producing the earliest blacktop-ware, a type of red and brown pottery, which has been painted black on its top and interior.[4] This pottery is vital to the dating of predynastic Egypt. Because all dates for the predynastic period are tenuous at best, WMF Petrie developed a system called Sequence Dating by which the relative date, if not the absolute date, of any given predynastic site can be ascertained by examining the handles on pottery. As the predynastic period progressed, the handles on pottery evolved from functional to ornamental, and the degree to which any given archaeological site has functional or ornamental pottery can be used to determine the relative date of the site. Since there is little difference between Tasian and Badarian pottery, the Tasian Culture overlaps the Badarian place on the scale between S.D. 21 and 29 significantly.[6] From the Tasian period onward, it appears that Upper Egypt was influenced strongly by the culture of Lower Egypt.
        3. "Badarian Culture" named for the "Badari" site near "Der Tasa", followed the Tasian culture, however similarities between the two have lead very many to not differentiate between them at all. The Badarian Culture continued to produce the kind of pottery called Blacktop-ware (although its quality was much improved over previous specimens), and was assigned the Sequence Dating numbers between 21 and 29.[6] The significant difference, however, between the Tasian and Badarian culture groups, which prevents scholars from completely merging the two together, is that Badarian sites use copper in addition to stone, and thus are chalcolithic settlements, while the Tasian sites remain Neolithic, and are considered technically, part of the Stone Age.[6] Badarian flint tools continued to develop into sharper and more shapely blades, and the first faience and more was developed.[8] Distinctly Badarian sites have been located from Nekhen to a little north of Abydos.[9] It appears that the Fayum A culture and the Badarian and Tasian Periods overlapped significantly, however, the Fayum A culture was considerably less agricultural, and was still Neolithic in nature.
        4. "Amratian Culture" = "Naqada I Culture" named after the site of "Amra", about 120 km south of "Badari". El-Amra was the first site where this culture group was found without being mingled with the later Gerzean culture group, however, this period is better attested at the "Naqada" site, thus it also is referred to as the Naqada I culture.[8] Black-topped ware continues to be produced, but white cross-line ware, a type of pottery which has been decorated with close parallel white lines being crossed by another set of close parallel white lines, begins to be produced during this time. The Amratian period falls between S.D. 30 and 39 in Petrie's Sequence Dating system.[10] Trade between Upper and Lower Egypt is attested at this time, as new excavated objects attest. A stone vase from the north has been found at el-Amra, and copper, which is not present in Egypt, apparently was imported from the Sinai, or perhaps from Nubia. Obsidian[11] and an extremely small amount of gold[10] were both definitively imported from Nubia during this time. Trade with the oases also was likely.[11] New innovations such as mud-brick buildings for which the Gerzean period is well known also to begin during this time, attesting to cultural continuity, however, they did not reach nearly the widespread use that they were known for in later times.[12] Additionally, oval and theriomorphic cosmetic palettes appear to be used in this period, however, the workmanship is still very rudimentary and the relief artwork for which they were later known is not yet present.
        5. "Gerzean Culture" = "Naqada II Culture" named after the site of "Gerzeh", was the next stage in Egyptian cultural development, and it was during this time that the foundation for Dynastic Egypt was laid. Gerzean culture is largely an unbroken development out of Amratian Culture, starting in the delta and moving south through upper Egypt, however, failing to dislodge Amratian Culture in Nubia.[14] Gerzean sites are identified by the presence of pottery which is assigned values from S.D. 40 through 62, and is distinctly different from Amratian white cross-lined wares or black-topped ware.[10] Gerzean pottery was painted mostly in dark red with pictures of animals, people, and ships, as well as geometric symbols which appear to derive from pictures of animals.[14] Furthermore, the handles became "wavy" and reached a nearly totally decorative phase (although technically wavy handles can be found as early as S.D. 35).[10] Gerzean culture coincided with a significant drop in rainfall,[15] and farming produced the vast majority of food,[14] although paintings from this time indicate that hunting was not entirely forgone. With increased food supplies, Egyptians adopted a greatly more sedentary lifestyle, and larger settlements grew to cities with about 5,000 residents.[14] It was in this time that Egyptian city dwellers stopped building out of reeds, and used the mud-brick, which was developed in the Amratian Period, en masse to build their cities.[14] Egyptian stone tools, while still in use, moved from bifacial construction to ripple-flaked construction, copper was used to make all kinds of tools as well,[14] and also for the first time, copper weaponry turns up.[9] Silver, gold, lapis, and faience were used ornamentally,[14] and the grinding palettes used for eye-paint since the Badarian period began to be adorned with relief carvings.[9] Tombs also begin to be constructed in classic Egyptian style, being modeled to resemble normal houses, and sometimes composed of multiple rooms.[11] Although excavations in the delta have still to be meticulously undertaken, these traits are interpreted as having come largely from the north, and are probably not indigenous to Upper Egypt.
        6. "Foreign contact" Although the Gerzean Culture is now clearly identified as being the continuation of the Amratian period, significant amounts of Mesopotamian influences worked their way into Egypt during the Gerzean which were interpreted in previous years as evidence of a Mesopotamian ruling class, the so called Dynastic Race, coming to power over Upper Egypt. In recent years however, this theory has been discounted. Nonetheless, distinctly foreign objects and art forms entered Egypt during this period which are indicative of trade contacts with several parts of Asia. Objects such as the "Gebel el-Arak" knife handle, which has patently Mesopotamian relief carvings on it, have been found in Egypt,[16] and the silver which appears in this period can only have been obtained from Asia Minor.[14] In addition, Egyptian objects are created which are clearly mimicking Mesopotamian forms, although not slavishly.[17] Cylinder seals appear in Egypt, as well as recessed paneling architecture, the Egyptian reliefs on cosmetic palettes are clearly made in the same style as the contemporary Mesopotamian Uruk culture, and the ceremonial mace heads which turn up from the late Gerzean and early Semainean are crafted in the Mesopotamian "pear-shaped" style, instead of the Egyptian native style.[15] The route of this trade is difficult to determine, but contact with Canaan does not predate the early dynastic, so it is usually assumed to have been by water.[18] During the time when the Dynastic Race Theory was still popular, it was theorized that Uruk sailors circumnavigated Arabia, but a Mediterranean route, probably by middlemen through Byblos is more likely, as evidenced by the presence of Byblian objects in Egypt.[18] Nonetheless, the fact that so many Gerzean sites are at the mouths of Wadys which lead to the Red Sea is indicative of some amount of trade via the Red Sea (though Byblian trade potentially, could cross the Sinai and resume sea travel as well).[19] Also, it is considered unlikely that something as complicated as recessed panel architecture could have worked its way into Egypt by proxy, and at least a small contingent of migrants, is often suspected.[18] Nonetheless, Egyptologists usually take great pains to note that the Gerzean Culture is still by far predominantly indigenous to Egypt.
        7. "Naqada III Culture" = "Semainean Culture" The Naqada III period is generally taken to be identical with the Protodynastic period, during which Egypt was unified. Naqada III is notable for being the first era with hieroglyphs (even though it is sometimes said to be later), the first regular use of serekhs, the first irrigation (water routed for farming), and the first appearance of royal cemeteries.
    2. "Protodynastic Egypt"
    3. "Early Dynastic Egypt" A unified kingdom was founded circa 3150 BC by King "Menes" , giving rise to a series of dynasties that ruled Egypt for the next three millennia. Egyptians subsequently referred to their unified country as "Ptawy" , meaning "two lands", and later "kemet" (Coptic: "kīmi" ), the "black land", a reference to the fertile black soil deposited by the Nile river. Egyptian culture flourished during this long period and remained distinctively Egyptian in its religion, arts, language and customs. The first two ruling dynasties of a unified Egypt set the stage for the Old Kingdom period, c.2700−2200 BC., famous for its many pyramids, most notably the Third Dynasty pyramid of "Djoser" and the Fourth Dynasty "Giza" Pyramids.
    4. "Old Kingdom OF Egypt"
    5. "First Intermediate Period OF Egypt" ushered in a time of political upheaval for about 150 years.
    6. "Middle Kingdomd OF Egypt" Stronger Nile floods and stabilization of government, however, brought back renewed prosperity for the country in the Middle Kingdom c. 2040 BC, reaching a peak during the reign of Pharaoh Amenemhat III.
    7. "Second Intermediate Period OF Egypt" A second period of disunity heralded the arrival of the first foreign ruling dynasty in Egypt, that of the Semitic Hyksos. The Hyksos invaders took over much of Lower Egypt around 1650 BC and founded a new capital at Avaris. They were driven out by an Upper Egyptian force led by Ahmose I, who founded the Eighteenth Dynasty and relocated the capital from Memphis to Thebes.
    8. "New Kingdom OF Egypt" (c.1550−1070 BC) began with the Eighteenth Dynasty, marking the rise of Egypt as an international power that expanded during its greatest extension to an empire as far south as Jebel "Barkal" in Nubia, and included parts of the Levant in the east. This period is noted for some of the most well-known Pharaohs, including Hatshepsut, Thutmose III, Akhenaten and his wife Nefertiti, Tutankhamun and Ramesses II. The first known self-conscious expression of monotheism came during this period in the form of Atenism. Frequent contacts with other nations brought new ideas to the New Kingdom. The country was later invaded by Libyans, Nubians and Assyrians, but native Egyptians drove them out and regained control of their country.
    9. Iron age = "Third Intermediate Period OF Egypt" refers to the time in Ancient Egypt from the death of Pharaoh Ramesses XI in 1070 BC to the foundation of the Twenty-Sixth Dynasty by Psamtik I in 664 BC, following the expulsion of the Nubian rulers of the Twenty-Fifth Dynasty.
    10. "First Persian Period OF Egypt" The Thirtieth Dynasty was the last native ruling dynasty during the Pharaonic epoch. It fell to the Persians in 343 BC after the last native Pharaoh, King Nectanebo II, was defeated in battle. Later, Egypt fell to the Greeks and Romans, beginning over two thousand years of foreign rule.
    11. "Late Period OF Egypt"
    12. "Second Persian Period OF Egypt"
    13. "Ptolemaic Egypt"
    14. "Roman Egypt"
    15. "Byzantine Egypt" Before Egypt became part of the Byzantine realm, Christianity had been brought by Saint Mark the Evangelist in the AD first century. Diocletian's reign marked the transition from the Roman to the Byzantine era in Egypt, when a great number of Egyptian Christians were persecuted. The New Testament had by then been translated into Egyptian. After the Council of Chalcedon in AD 451, a distinct Egyptian Coptic Church was firmly established.
    16. "Muslim Egypt" The Byzantines were able to regain control of the country after a brief Persian invasion early in the seventh century, until in AD 639, Egypt was invaded by the Muslim Arabs. The form of Islam the Arabs brought to Egypt was Sunni. Early in this period, Egyptians began to blend their new faith with indigenous beliefs and practices that had survived through Coptic Christianity, giving rise to various Sufi orders that have flourished to this day.
    17. "Fatimid Egypt" Muslim rulers nominated by the Islamic Caliphate remained in control of Egypt for the next six centuries, including a period for which it was the seat of the Caliphate under the Fatimids.
    18. "Ayyubid Egypt" With the end of the Ayyubid dynasty, the Mamluks, a Turco-Circassian military caste, took control about AD 1250. They continued to govern even after the conquest of Egypt by the Ottoman Turks in 1517.
    19. "Mamluk Egypt" With the end of the Ayyubid dynasty, the Mamluks, a Turco-Circassian military caste, took control about AD 1250.
    20. "Ottoman Egypt" Mamluks continued to govern even after the conquest of Egypt by the Ottoman Turks in 1517.
    21. "Kavalali Mehmed Ali Pasha" The brief French Invasion of Egypt led by Napoleon Bonaparte in 1798 had a great social impact on the country and its culture. Native Egyptians became exposed to the principles of the French Revolution and had a chance to exercise self-governance.[12] The expulsion of the French in 1801 by Ottoman, Mamluk, and British forces was followed by four years of anarchy in which Ottomans, Mamluks, and Albanians who were nominally in the service of the Ottomans, wrestled for power. Out of this chaos, the commander of the Albanian regiment, Muhammad Ali (Kavalali Mehmed Ali Pasha) emerged as a dominant figure and in 1805 was acknowledged by the Sultan in Istanbul as his pasha (viceroy) in Egypt; the title implied subordination to the Sultan but this was in fact a polite fiction: Ottoman power in Egypt was finished and Muhammad Ali, an ambitious and able leader, established a dynasty that was to rule Egypt (at first really and later as British puppets) until the revolution of 1952. His primary focus was military: he annexed Northern Sudan (1820-1824), Syria (1833), and parts of Arabia and Anatolia; but in 1841 the European powers, fearful lest he topple Byzantium itself, checked him: he had to return most of his conquests to the Ottomans, but he kept the Sudan and his title to Egypt was made hereditary. A more lasting consequence of his military ambition is that it made him the moderniser of Egypt. Anxious to learn the military (and therefore industrial) techniques of the great powers he sent students to the West and invited training missions to Egypt. He built industries, a system of canals for irrigation and transport, and reformed the civil service. For better or worse, the introduction in 1820 of long-staple cotton, the Egyptian variety of which became famous, transformed Egyptian agriculture into a cash-crop monoculture befor the end of the century. The social effects of this were enormous: it led to the concentration of agriculture in the hands of large landowners, and, with the additional trigger of high cotton prices caused by the United States' civil war production drop, to a large influx of foreigners who began in earnest the exploitation of Egypt for international commodity production.
    22. "British protectorate" Muhammad Ali was succeeded briefly by his son Ibrahim (in September 1848), then by a grandson Abbas I (in November 1848), then by Said (in 1854), and Isma'il (in 1863). Abbas I was cautious. Said and Ismail were ambitious developers; unfortunately they spent beyond their means. The Suez Canal, built in partnership with the French, was completed in in 1869. The expense of this and other projects had two effects: it led to enormous debt to European banks, and caused popular discontent because of the onerous taxation it necessitated. In 1875 Ismail was forced to sell Egypt's share in the canal to the British government. Within three years this led to the imposition of British and French controllers who sat in the Egyptian cabinet, and, "with the financial power of the bondholders behind them, were the real power in the government."[14] Local dissatisfaction with Ismail and with European intrusion led to the formation of the first nationalist groupings in 1879, with Ahmad Urabi a prominent figure. In 1882 he became head of a nationalist-dominated ministry committed to democratic reforms including parliamentary control of the budget. Fearing a diminishment of their control, Britain and France intervened militarily, bombarding Alexandria and crushing the Egyptian army at the battle of Tel el-Kebir.[15] They reinstalled Ismail's son Tewfik as figurehead of a de facto British protectorate.[16] In 1914 the Protectorate was made official, and the title of the head of state, which had changed from pasha to khedive in 1867, was changed to sultan, to repudiate the vestigal suzerainty of the Ottoman sultan, who was backing the Central powers in World War One. Abbas II was deposed as khedive and replaced by his uncle, Husayn Kamil, as sultan.
    /////////////////////////////////////////// View of Cairo, the largest city in Africa and the Middle East. The Cairo Opera House (bottom-right) is the main performing arts venue in the Egyptian capital.
    Live rates at 2008.09.26 07:34:17 UTC 
    1.00 EGP	=	1.96664 EEK
    Egypt Pounds 	 	Estonia Krooni 
    1 EGP = 1.96664 EEK	 	1 EEK = 0.508481 EGP
    
    15.00 USD	=	81.7778 EGP
    United States Dollars 	 	Egypt Pounds 
    1 USD = 5.45185 EGP	 	1 EGP = 0.183424 USD
    
    10.00 EUR	=	79.5689 EGP
    Euro 	 	Egypt Pounds 
    1 EUR = 7.95689 EGP	 	1 EGP = 0.125677 EUR
    
    RIIKI SISENEMISE JA RIIGIS VIIBIMISE TINGIMUSED
    
    Eesti kodanikele väljastatakse turistiviisa 30 päevaks piirilt. Lähim Egiptuse saatkond asub Helsingis. HEA TEADA Mida peaksid teadma Egiptusesse reisimisel Pass peab kehtima vähemalt kolm kuud pärast soovitava viisa perioodi lõppu. Olukorras, kus Eesti kodanik reisib Egiptusesse liinilennuga, kuid soovib tagasi Eestisse reisida tšarterlennuga, tuleb Egiptusest lahkudes selleks taotleda eraldi luba Egiptuse tsiviillennundusametist. Tšarterlennu eest vastutab lendu organiseeriv turismifirma. Egiptuses on reede ja laupäev puhkpäevad, mil riigiasutused on suletud. Visa costs 11 € OR 15 $. They do not accept coins but if you give them lets say 10 and 5 euro you will get 4 euro back, in coins of course. Taxi is 40-50 pounds ( 6 euro+),bus 2 pounds and takes double time to downtown. This can also be paid in Egyptian pounds, about 90l.e. There is only a small exit fee if you exit at the Taba border (to go to Israel). It's only a few l.e. If you enter Egypt by this way, there is also an entry fee (or Sinai fee) which is collected 100m down the road from the bus station. I mention these only as I know the OP is going to Petra, though not sure if going overland or with the ferry. Most banks have ATM's, but it does depend on what card you've got. They're all over Cairo, Luxor and Aswan. There are no ATM machines on Luxor West Bank at the moment, plenty on the East Bank. The limit varies between 2000 and 4000 Egyptian pounds, whatever your limit is usually they'll only dispense up to that. There is one near me that'll give you 6000 but you have to do 3000 twice to get it. Don't forget to let your card company know, if they're bothered, that you're in Egypt. It has been known many times for a card to be stopped. There have been stories of ATM's keeping the cards or overcharging or generally mucking about but I use mine every week in Cairo at different places and never had a problem. Travellers checks aren't so common at all now. You may struggle to get them cashed. I used my Visa card in bank ATMs to withdraw money everywhere I went in Egypt this year with no problems. Not all ATMs take Visa but most seem to - they will have the Visa sign on them. This also included places that are a bit off the usual tourist track - Assyut, Minya and Mut in Dahkla Oasis, as well as Cairo, Luxor and Aswan. If you really suspect that a particular ATM is going to give you trouble, go into the bank and they will do it over the counter - but you need to push them as they will want you to use the ATM. Also a lot of the international hotels, such as the Hilton chain, have an actual bank branch inside the hotel that is open 7 days a week which can be handy.
    Egyptian Christian Churches
    
    
    Basilica with TranseptBasilica with Transept
        * Al-Hawariya (Marea) - 6th Century
    
    Church with Nave and Two AislesChurch with Nave and Two Aisles
        * Kellia (the Cells) - 5th though 7th Centuries
        * Churches of Old Cairo - 7th Century
        * Umm al-Burigat - 7th Century
        * Kom Namrud - 6th Century
        * Monastery of Apa Bane - 6th Century
        * Monastery of Al-Balayza - (probably) 6th Century
    
    Triconch ChurchTriconch Church
        * Monastery of Apa Bane - 6th Century
        * White Monastery 5th Century
        * Red Monastery - 5th Century
        * Monastery of St. Pachomius (Akmim) - 6th Century
        * Dandara - 6th century
        * Deir al-Matmar - 6th Century
        * Deir Abu Matta - 6th Century
    
    Church with Khurus (Choir)Church with Khurus (Choir)
        * Monasteries of Sketis - 7th through 9th Centuries
        * Churches of Old Cairo - 7th through 9th Centuries
        * Monastery of the Archangle Gabriel (Deir al-Naqlun) - 10th & 11th Centuries
        * Monastery of St. Anthony - 12th Century
        * Manqabad - 7th Century
        * Monastery of Ain Saaf - 7th Century
    
    Church with Naves Roofed with CupolasChurch with Naves Roofed with Cupolas
        * Monastery of the Potter - 12th Century
        * Monastery of the Martyrs - 11th & 12th Centuries
        * Monastery of al-Kubbaniya - 10th & 11th Centuries
        * Monastery of St. Simeon - 10th & 11th Centuries