Pharaoh Hatshepsuts Deir el-Bahri Temple in Egypt

The Deir el-Bahri Temple Complex (also spelled Deir el-Bahari) includes one of the most beautiful temples in Egypt, perhaps in the world, built by the architects of the New Kingdom Pharaoh Hatshepsut in the 15th century BC. The three colonnaded terraces of this lovely structure were built within a steep half-circle of cliffs on the west bank of the Nile River, guarding the entrance to the great Valley of the Kings. It is unlike any other temple in Egypt--except for its inspiration, a temple built some 500 years earlier. Hatshepsut and Her Reign The pharaoh Hatshepsut (or Hatshepsowe) ruled for 21 years [about 1473-1458 BC] during the early part of the New Kingdom, before the vastly successful imperialism of her nephew/stepson and successor Thutmose (or Thutmosis) III. Although not quite as much of an imperialist as the rest of her 18h Dynasty relatives, Hatshepsut spent her reign building up the wealth of Egypt to the greater glory of the god Amun. One of the buildings she commissioned from her beloved architect (and probable consort) Senenmut or Senenu, was the lovely Djeser-Djeseru temple, rival only to the Parthenon for architectural elegance and harmony. The Sublime of the Sublimes Djeser-Djeseru means Sublime of the Sublimes or Holy of the Holies in the ancient Egyptian language, and it is the best-preserved part of the Deir el-Bahri, Arabic for Monastery of the North complex. The first temple built at Deir el-Bahri was a mortuary temple for Neb-Hepet-Re Montuhotep, built during the 11th dynasty, but few remains of this structure are left. Hatshepsuts temple architecture included some aspects of Mentuhoteps temple but on a grander scale. The walls of Djeser-Djeseru are illustrated with Hatshepsuts autobiography, including stories of her fabled trip to the land of Punt, considered by some scholars likely to have been in the modern countries of Eritrea or Somalia. The murals depicting the trip include a drawing of a grotesquely overweight Queen of Punt. Also discovered at Djeser-Djeseru were the intact roots of frankincense trees, which once decorated the front faà §ade of the temple. These trees were collected by Hatshepsut in her travels to Punt; according to the histories, she brought back five shiploads of luxury items, including exotic plants and animals. After Hatshepsut Hatshepsuts beautiful temple was damaged after her reign ended when her successor Thutmose III had her name and images chiseled off the walls. Thutmose III built his own temple to the west of Djeser-Djeseru. Additional damage was done to the temple at the orders of the later 18th dynasty heretic Akhenaten, whose faith tolerated only images of the Sun god Aten. The Deir el-Bahri Mummy Cache Deir el-Bahri is also the site of a mummy cache, a collection of pharaohs preserved bodies, retrieved from their tombs during the 21st dynasty of the New Kingdom. Looting of pharaonic tombs had become rampant, and in response, the priests Pinudjem I [1070-1037 BC] and Pinudjem II [990-969 BC] opened the ancient tombs, identified the mummies as best they could, rewrapped them and placed them in one of (at least) two caches: Queen Inhapis tomb in Deir el-Bahri (room 320) and the Tomb of Amenhotep II (KV35). The Deir el-Bahri cache included mummies of the 18th and 19th dynasty leaders Amenhotep I; Tuthmose I, II, and III; Ramses I and II, and the patriarch Seti I. The KV35 cache included Tuthmose IV, Ramses IV, V, and VI, Amenophis III and Merneptah. In both caches there were unidentified mummies, some of which were set in unmarked coffins or stacked in corridors; and some of the rulers, such as Tutankhamun, were not found by the priests. The mummy cache in Deir el-Bahri was rediscovered in 1875 and excavated over the next few years by French archaeologist Gaston Maspero, director of the Egyptian Antiquities Service. The mummies were removed to the Egyptian Museum in Cairo, where Maspero unwrapped them. The KV35 cache was discovered by Victor Loret in 1898; these mummies were also moved to Cairo and unwrapped. Anatomical Studies In the early 20th century, Australian anatomist Grafton Elliot Smith examined and reported on the mummies, publishing photos and great anatomical detail in his 1912 Catalogue of the Royal Mummies. Smith was fascinated by the changes in embalming techniques over time, and he studied in detail the strong family resemblances among the pharaohs, particularly for the kings and queens in the 18th dynasty: long heads, narrow delicate faces, and projecting upper teeth. But he also noticed that some of the mummies appearances did not match the historical information known about them or the court paintings associated with them. For example, the mummy said to belong to the heretic pharaoh Akhenaten was clearly too young, and the face didnt match his distinctive sculptures. Could the 21st dynasty priests have been wrong? Identifying Mummies Since Smiths day, several studies have attempted to reconcile the identities of the mummies, but without much success. Could DNA resolve the problem? Perhaps, but the preservation of ancient DNA (aDNA) is affected not only by the age of the mummy but by the extreme methods of mummification used by the Egyptians. Interestingly, natron, properly applied, appears to preserve DNA: but differences in preservation techniques and situations (such as whether a tomb was flooded or burned) have a deleterious effect. Secondly, the fact that New Kingdom royalty intermarried may cause a problem. In particular, the pharaohs of the 18th dynasty were very closely related to one another, a result of generations of half-sisters and brothers intermarrying. It is quite possible that DNA family records may never be precise enough to identify a specific mummy. More recent studies have focused on the recurrence of various diseases, using CT scanning to identify orthopedic irregularities (Fritsch et al.) and heart disease (Thompson et al.). Archaeology at Deir el-Bahri Archaeological investigations of the Deir el-Bahri complex were begun in 1881, after objects belonging to the missing pharaohs began to turn up in the antiquities market. Gaston Maspero [1846-1916], director of the Egyptian Antiquities Service at the time, went to Luxor in 1881 and began to apply pressure to the Abdou El-Rasoul family, residents of Gurnah who had for generations been tomb robbers. The first excavations were those of Auguste Mariette in the mid-19th century. Excavations at the temple by the Egyptian Exploration Fund  (EFF) began in the 1890s led by French archaeologist Edouard Naville [1844-1926]; Howard Carter, famous for his work at Tutankhamuns tomb, also worked at Djeser-Djeseru for the EFF in the late 1890s. In 1911, Naville turned over his concession on Deir el-Bahri (which allowed him sole excavators rights), to Herbert Winlock who began what would be 25 years of excavation and restoration. Today, the restored beauty and elegance of Hatshepsuts temple is open to visitors from around the planet. Sources Brand P. 2010. Usurpation of Monuments. In: Wendrich W, editor. UCLA Encyclopedia of Egyptology. Los Angeles: UCLA.Brovarski E. 1976. Senenu, High Priest of Amun at Deir El-Bahri. The Journal of Egyptian Archaeology 62:57-73.Creasman PP. 2014. Hatshepsut and the Politics of Punt. African Archaeological Review 31(3):395-405.Fritsch KO, Hamoud H, Allam AH, Grossmann A, Nur El-Din A-H, Abdel-Maksoud G, Al-Tohamy Soliman M, Badr I, Sutherland JD, Linda Sutherland M et al. 2015. The Orthopedic Diseases of Ancient Egypt. The Anatomical Record 298(6):1036-1046.Harris JE, and Hussien F. 1991. The identification of the eighteenth dynasty royal mummies: A biological perspective. International Journal of Osteoarchaeology 1:235-239.Marota I, Basile C, Ubaldi M, and Rollo F. 2002. DNA decay rate in papyri and human remains from Egyptian archaeological sites. American Journal of Physical Anthropology 117(4):310-318.Naville E. 1907. The XIth Dynasty Temple at Deir El-Bahari. London: Egypt Explorati on Fund.Roehrig CH, Dreyfus R, and Keller CA. 2005. Hatshepsut, From Queen to Pharaoh. New York: Metropolitan Museum of Art.Shaw I. 2003. Exploring Ancient Egypt. Oxford: Oxford University Press.Smith GE. 1912. Catalogue of the Royal Mummies. Imprimerie de Linstitut Francais Darcheologie Orientale. Le Caire.Vernus P, and Yoyotte J. 2003. Book of the Pharaohs. Ithaca: Cornell University Press.Zink A, and Nerlich AG. 2003. Molecular analyses of the American Journal of Physical Anthropology 121(2):109-111.Pharaos: Feasibility of molecular studies in ancient Egyptian material.Andronik CM. 2001. Hatshepsut, His Majesty, Herself. New York: Atheneum Press.Baker RF, and Baker III CF. 2001. Hatshepsut. Ancient Egyptians: People of the Pyramids. Oxford: Oxford University Press.

Core Theoretical Perspectives in Counselling - 2052 Words

In this essay Im going to describe and evaluate the three core theoretical perspectives in counselling, personal centred, cognitive behavioural and psychodynamic I will look at the general theory, the view of the person in therapy, the blocks to functioning of the person in therapy and the goals and techniques of each theory. I will compare and contrast the three approaches looking at the similarities and differences between the three counselling perspectives and how the counsellor in each theory differ in their techniques to counselling their clients. The person centred counsellor needs according to Carl Rogers to have three core conditions which are unconditional positive regard, empathy and congruence towards their clients however†¦show more content†¦The second stage is the anal stage which is from age 1 to 3 years at this stage the child’s obsession and pleasure comes from the anus. The third stage is the phallic stage which is from age 3 to 6 years this was the most controversial stage of Freuds theory in psychosexual development Freud believed at this age a child would begin to identify with the parents of their own gender, boys at this stage will develop and unconscious longing for their mothers he called this the Oedipus complex and girl’s at this stage discovering that they have no penis and struck by penis envy this he called the Electra complex. The fourth stage the latency stage a child goes through from age 6 to 12 years and is a calm period of the child development. The fifth stage is the genit al stage where puberty begins and sexual changes occur. Freud believed if the child did not pass through any of these stages successfully then they would become fixated in this stage. 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The Spaces and Practice of Early Christian Assembly Free Essays

The most public of spiritual assemblages in the Roman Empire were big jubilations and festivals held in the public temples.† Worshippers believed that propinquity to the Godhead within a temple that is, the comparative distance between oneself and the image or venerated artefact of the Godhead housed within the edifice imbued the person with power† ( Halgren, 1957 ) , the closer 1 could near the God, they believed, the stronger and more auspicious the connection. , accessing infinite nearest the manifestation of the God was restricted to merely a few persons, priests who had been decently educated and initiated in the significances and patterns are allowed by tradition in such a holy topographic point, Access to the temple was besides decreed by tradition and closely regulated by jurisprudence. We will write a custom essay sample on The Spaces and Practice of Early Christian Assembly or any similar topic only for you Order Now â€Å"The longitudinal axis of the Judaic temple, for case, ran through a series of dividers and other limits that designated infinites reserved for specific groups—at the outer border of the infinite, Gentiles were allowed ; so, closer in, Judaic adult females and kids ; closer still, Judaic work forces ; and eventually, the priests† ( Richardson, 2002 ) . Religious pattern at this period was non restricted to temples, nevertheless. Smaller meetings frequently took topographic point in sanctuaries and chapels, every bit good as in rented suites. For illustration, at the same clip that the followings of Jesus began coming together, the believers of the God Mithras were besides increasing in figure and by the 3rd century were run intoing takes topographic point in little sanctuaries called mithraeums, suites designed to presume a cave or the underworld. In these irregular infinites, benches lined the two long walls and a little shrine or communion table was arranged at the terminal of the room. â€Å"The ceilings were normally vaulted and decorated with stars to stand for the celestial spheres, In this confidant scene, initiated believers enter the same infinite as the shrine and participated in communalWorship† ( white, 1990 ) . Similarly, by the 2nd century, Jews had an arranged temples and supplication halls in once private houses converted for the intent. One crude illustration, at Delos, had been created through the devastation of a wall that exist two next suites, ensuing in a individual big room. Benches linedthe walls of this assembly room, and a carven marble chair busying one wall provided a focal point. â€Å"No Torah shrine was found in this room, although Torah niches have been found in other early temples, including that at Priene, where another house renovated sometime in the 2nd century was found† ( White,1990:49 ) . Within these infinites, worship patterns were diverse, dwelling of a diverseness of supplications and Holy Eucharists. As members of the Roman Empire began to follow the Jesus spiritual group, they adapted these familiar patterns and infinites for their new intents, inculcating them with new significances. â€Å"The held meetings of the followings of Christ in the first few coevalss after his decease were of three major types, all versions of the patterns of other spiritual groups, peculiarly those of the Jews, for so the followings were Judaic, every bit good as other Roman and Greek faiths. Most of these meetings Involved a shared repast, existent or symbolic, for in the Greco-Roman universe, widening cordial reception by sharing a repast was a cardinal signifier of societal interactThese communal repasts brought Christians together to larn about their religion, to idolize, and to portion experiences, but they besides functioned to make coherence within the new community of Christians† . ( Jeanne, 2008:16 ) , Harmonizing to L. Michael White points out that, communal repasts formed ‘‘the centre of family ( koinonia ) ’’ by bespeaking that a societal relationship existed among those gathered and therefore ‘‘served to specify the worshipping community, the church ( ekklesia ) in family assembly.’’ ( White, 1990 ) . Among these meeting types, the agape repast, or love banquet, was most of import, and although it drew upon Greco-Roman pattern in many ways, it subtitute the imbibing and carousing that traditionally followed Roman banquets with instruction and worship. Those who gathered at a Christian repast would convey some nutrient point with them as an offering for the repast normally bread, wine, or angle merely as many people do today in what is normally known as the potluck supper. Harmonizing to Osiek et EL Balch, eating excessively rapidly upon reaching, nevertheless, would ensue in deficient nutrient for those who arrived subsequently, and therefore Paul adviced the Corinthians that ‘‘when you come together to eat, delay for one another, ’’ promoting those who could non wait to eat to make so at place before they came ( 1 Cor. 11:33–34 ) . Such advice, which counters common Roman pattern, indicates that the emerging Christian pattern was still comparatively flexible and informal, with new etiquette or regulations easy being introduced into the meetings.â€Å"After the repast, those gathered would portion a ceremonial breakage and feeding of staff of life, followed by a approval and sharing of a cup of vino, marking Jesus’ pronouncement for his recollection at the Last Supper† . ( Macy, 2005 ) After this, they would prosecute in a assortment of larning and worship activities, which, harmonizing to historiographer s Carolyn Osiek and David L. Balch, included ‘‘singing, instruction, and prophesying† . The 3rd type of assemblage was the Eucharistic meeting, wer they shared Meal, this was transformed into a symbolic rite focused entirely on staff of life and vino as figure of speechs for the flesh and blood of Christ. The development of the agape and funerary repasts, thath did include a sharing of staff of life and vino in recollection of Christ, most have preceded the outgrowth of Eucharistic patterns, merely when and how the strictly Eucharistic assemblage emerged is ill-defined. Like the agape repasts, these Eucharist repasts took topographic point in private places, but over the 2nd and 3rd centuries important alterations in services indicate they were going progressively formalized both in leading and in activities. â€Å"Justin, in the 2nd century, refers to the individual taking the service as the presider or the president, but by the 3rd century, the organisational Structures of the Christian motion developed into an episcopos, a Grecian term intending ‘‘overseer’’ or, in modern idiom, a bishop ; the term priest besides became popular. The service itself was altering every bit good, described by Justin and his modern-day Ignatius, the bishop of Antioch, as symbo lic or representational, a jubilation of Christ’s forfeit of his ain flesh and blood.† ( Macy, 2005 ) By the 3rd century, the turning popularity of these representational services would necessitate a particular infinite that would suit them, taking to the creative activity of formal assembly suites. ( Mercer, 1985 ) â€Å"The 4th type of early Christian meeting took topographic point out of doors, such as the meeting of the followings of Jesus on the Mount of Olives shortly after his decease, a narrative related in The Letter of Peter to Philip, which was found among other Gnostic texts at Nag Hammadi in Upper Egypt.† ( Elaine Pagels, 1989 ) Little is known, nevertheless, about such out-of-door meetings, in portion because they seem to hold been used largely by Gnostic groups, whose beliefs and patterns challenged those of the emerging orthodoxy and were accordingly stricken from Orthodox civilization and paperss. Outdoor worship therefore became associated with dissident groups and fell out of favour. What must be kept in head, nevertheless, is that despite the differences among these early types of worship, early Christian worship infinites and patterns were extremely diverse. â€Å"No individual, original, pure Christian pattern of all time existed.† ( Bradshaw, 1992:30 ) From the earliest period, Christian groups expressed their thoughts about Jesus and God in different ways, and those thoughts, runing from the eventual orthodoxy of the major episcopates in Rome, Antioch, and Carthage to the Gnostic positions of the Marcionites, Donatists, and Montanists, were extremely diverse. Early Christians expressed their spiritual thoughts through a assortment of spiritual patterns ways, merely as modern-day Christians do. 2.1.2The infinites and Practice of Early Christian assembly Most Biblical bookmans, archeologists and classicists, agree that the meeting of Christians, like those of other spiritual groups, by and large occur topographic point in the places of frequenters, that is, in Greco-Roman houses. The phrase ‘‘meeting from house to house, ’’ found repeatedly in the Gospel texts, good characterized thepractice of early Christians. The physical worlds of those infinites, and the places in peculiar, along with the cultural imposts of the period, strongly influenced emerging Christian pattern. To understand how, it helps to hold some cognition of the physical features of those places Architectural and textual grounds of Greco-Roman houses in the first and 2nd centuries point out that several assortments existed. Give the long, hot summers of the Mediterranean part, the houses of the wealthiest place proprietors were used as worship infinites ; opening into a series of suites arranged around an oasis-like unfastened infinite that brought air and visible radiation into the house. â€Å"Entry into the house was gained through a anteroom or hallway. Within a Grecian house, this led to a room in which the family frequenter conducted concern, and beyond this was the bosom of the house: the courtyard, which was roofless but lined by columns that supported an overhead fretwork that would be covered with flora to protect the residents from the Sun. In a Roman or Latin house, the anteroom off the street by and large led right into an atrium, or unfastened courtyard, which would be unfastened to the sky and incorporate an impluvium ; a shallow pool that gathered rainwater ( fig. 2.1 ) .† ( Osiek et el Balch, 1997:6 ) the private infinites of the place surrounds the courtyard and several closed suites reserved for the members of the family. â€Å"The cardinal parts of antediluvian houses—the anterooms, atria, were considered much more public in character. Such houses, peculiarly those in which the concern of the wealthy was routinely carried out, welcomed the entry of people from the street.† ( Halgren,1957:19 ) . How to cite The Spaces and Practice of Early Christian Assembly, Essay examples

Goal Achieved By Having A Linkedin Account -Myassignmenthelp.Com

Question: Discuss About The Goal Achieved By Having A Linkedin Account? Answer: Introducation The goal which I want to achieve by having linked in accounting is establishing myself as a Thought Leader through making people believe that I have the skill on understanding in exact manner in comparison to anyone else. Through LinkedIn account I want to explore and share my own thoughts and knowledge with people. I would do same through answering inquiries in QA section and will build strong relationship between the team member and experts. The advantage to broadening network is attained by each LinkedIn user and same would be used by me through joining or creating group. As it is one of the appropriate platform to be part of educative and informative group where knowledge and other data is shared in easiest way; thus account will be used to achieve the goal. Action plan for achieving the goal The goal of being a Thought leader through proving me different from others will be attained in following manner: The initiate of achieving the goal will be done through building a killer LinkedIn profile. I will provide details relating to my talent and skills in summary section of profile so that it could be easily accessed. Some keywords will be used to make it more interactive as well as attractive. It will provide an ease in gaining attraction of people. I will highlight my qualification, experience and the projects completed by me; so that people have appropriate knowledge about me. Lastly, I will join group and follow companies so that I create a broad network which will assist me in attaining my goal. LinkedIn can be said as a strategic tool for cultivating your network and developing your own brand (McCabe, 2017). Thus, I will make strong connections in order to achieve my goal to present myself as a Thought Leader. I have joined groups and followed companies relating to corporate accounting and has been able to explore my knowledge in areas such as Marketing, Taxation etc. As the articles provided by this companies has enhanced by previous level of knowledge. In present scenario, strong connections are necessity of attaining connections and the fact cannot be denied that LinkedIn account assist is marketing these bonds (Pinder-Darling, 2016). With existing level of connection and followers, I am able to know about various topics of accounts through reading articles on weekly basis and it also provide me details relating to actual commercial view of Corporate Accountancy and same will assist me in my business too. The companies to whom I currently follow are: Westpac, Property Council My professional identity has attained a next level in LinkedIn, as I have broadened my network from 100 connections to 250 connections along with many companies and groups which I follow. Moreover, I am able to make connection with individuals with whom I could share and discuss my vision and manner of achieving goals for accomplishing it. LinkedIn has allowed me to make strong external relationship which has allowed me to be part of functions and seminars relating to subjects such as corporate accounting, taxation. The knowledge gained through attending this program has made me expert in my own subjects. The development in my professional identity can be evidenced through assessing my participation in my LinkedIn account. Moreover, I have made strong connections with the companies and groups relating to accounts, finance and taxation. Breitbarth (2016), asserted that it is necessary for a professional to have appropriate knowledge regarding its subjects before providing any opinion relating to same. By actively engaging with groups through my LinkedIn account, I am now able to provide solutions to problem relating to these subjects. I will use Linked account in future to continue broadening my corporate accounting knowledge. For same I will actively engage with the account and will recognize my peers relating to my industry for their expertise. Presently, I have made 40 acknowledgements through participating in post; articles etc and I will make efficient efforts to increase the same. Further, I will make more connections with companies relating to corporate accounts to that I could enhance my knowledge and explore more about the same. References Books and journals Breitbarth, W., 2016.The Power Formula for LinkedIn Success (-Completely Revised): Kick-start Your Business, Brand, and Job Search. Greenleaf Book Group. McCabe, M.B., 2017. Social media marketing strategies for career advancement: An analysis of LinkedIn. Journal of Business and Behavioral Sciences, 29(1), P.85. Pinder-Darling, A., 2016. LinkedIn: A Community of Practice.