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Rare Antique Ancient Egyptian Statue queen Tiye & Akhenaten 1398-1338BC

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Seller: shaahmabd (42) 100%, Location: cairo, Ships to: Worldwide, Item: 142538366982 You Are bidding on Rare Antique Ancient Egyptian Statue Queen Tiye while standing while she is putting her hands on 2 of her children As it shows queen tiye putting her hands on her son Akhenaten and her other hand on her hand on her daughter Sitamun. As it shows queen Tiye while standing with her children when they were still young as she is standing with her son Akhenaten which he was first pharaoh to unify gods and worship onle 1 god which is god Aten which is sun such while she is putting her other hand on her eldest daughter sitamun. As queen tiye was wife the great pharaoh Amenhotep III who was strongest pharaoh his period were stable he was lover for hunting fishing also he takes his wife ad his advisor also her son was strongest king Who was first to unify gods and worship 1 god instead of many such . Since queen tiye which is thought to be foriegner is shown here when she was young with her young children she was said that she was strong thats why her husband took her as his advisor also she completed advising her son when he became a king such statues were made during tiye life also there is part of book of dead at the back which remember them to do good things and that there is judgement day after lifealso was taken to her tomb after her death Height: 19 cmWidth: 11 cm Queen Tiye Tiye (c. 1398 BC – 1338 BC, also spelled Taia, Tiy and Tiyi) was the daughter of Yuya and Tjuyu. She became the Great Royal Wife of the Egyptian pharaoh Amenhotep III. She was the mother of Akhenaten and grandmother of Tutankhamun. Tiye's father, Yuya, was a non-royal, wealthy landowner from the Upper Egyptian town of Akhmin, where he served as apriest and superintendent of oxen or commander of the chariotry.Tiye's mother, Thuya, was involved in many religious cults, as her different titles attested (Singer of Hathor, Chief of the Entertainers of both Amun and Min...),which suggests that she was a member of the royal family. suggested that Tiye's father, Yuya, was of foreign origin due to the features of his mummy and the many different spellings of his name, which might imply it was a non-Egyptian name in origin. Some suggest that the queen's strong political and unconventional religious views might have been due not just to a strong character, but to foreign descent.Tiye also had a brother, Anen, who was Second Prophet ofAmun.Ay, a successor of Tutankhamun as pharaoh after the latter's death, is believed to be yet another brother of Tiye; despite no clear date or monument confirming a link between the two, presume this by Ay's origins, also from Akhmin, because he is known to have built a chapel dedicated to the local god Min there, and because he inherited most of the titles that Tiye's father, Yuya, held at the court of Amenhotep III during his lifetime.Tiye was married to Amenhotep III by the second year of his reign. He had been born of a secondary wife of his father and needed a stronger tie to the royal lineage. He appears to have been crowned while still a child, perhaps between the ages of six to twelve. They had at least seven. Tiye wielded a great deal of power during both her husband’s and son’s reigns. Amenhotep III became a fine sportsman, a lover of outdoor life, and a great statesman. He often had to consider claims for Egypt's gold and requests for his royal daughters in marriage from foreign kings such as Tushrattaof Mitanni and Kadashman-Enlil I of Babylon. The royal lineage was carried by the women of Ancient Egypt and marriage to one would have been a path to the throne for their progeny. Tiye became her husband’s trusted adviser and confidant. Being wise, intelligent, strong, and fierce, she was able to gain the respect of foreign dignitaries. Foreign leaders were willing to deal directly through her. She continued to play an active role in foreign relations and was the first Egyptian queen to have her name recorded on official acts.Tiye may have continued to advise her son, Akhenaten, when he took the throne. Her son’s correspondence with Tushratta, the king of Mitanni, speaks highly of the political influence she wielded at court. In Amarna letter Tushratta, king to Mitanni, corresponded directly with Tiye to reminisce about the good relations he enjoyed with her then deceased husband and extended his wish to continue on friendly terms with her son, Akhenaten.Amenhotep III died in Year 38 or Year 39 of his reign (1353 BC/1350 BC) and was buried in the Valley of the Kings however, Tiye is known to have outlived him for as many as twelve years. Tiye continued to be mentioned in theAmarna letters and in inscriptions as queen and beloved of the king. Amarna letter. which is addressed to Tiye, dates to the reign of Akhenaten. She is known to have had a house at Akhetaten (Amarna), Akhenaten's new capital and is shown on the walls of the tomb of Huya – a "steward in the house of the king's mother, the great royal wife Tiyi" – depicted at a dinner table with Akhenaten, Nefertiti, and their family and then being escorted by the king to hersunshade.] In an inscription approximately dated to November 21 of Year 12 of Akhenaten's reign (1338 BC), both she and her granddaughter Meketaten are mentioned for the last time. They are thought to have died shortly after that date. This information is corrorborated by the fact that the shrine which Akhenaten created for her—which was later found transported from Amarna to tomb Thebes—bore the later form of the Aten's name which was only used after Year 9 of this pharaoh's reign.If Tiye died soon after Year 12 of Akhenaten's reign (1338 BC), this would place her birth around 1398 BC, her marriage to Amenhotep III at the age of eleven or twelve, and her becoming a widow at the age of forty-eight to forty-nine. Suggestions of a co-regency between Amenhotep III and his son Akhenaten lasting for up to twelve years continue. King pharaoh AkhenatenAkhenaten meaning "Effective for Aten" known before the fifth year of his reign asAmenhotep IV "Amun Is Satisfied, was an Ancient Egyptian pharaoh of the 18th Dynasty ruled for 17 years and died perhaps in 1336 BC or 1334 BC. He is noted for abandoning traditional Egyptianpolytheism and introducing worship centered on the Aten(Sun), which is sometimes described asmonolatristic, henotheistic, or even quasi-monotheistic. An early inscription likens the Aten to the sun as compared to stars, and later official language avoids calling the Aten a god, giving the solar deity a status above mere gods.Akhenaten was father of tuankhamen and husband for Queen Nefertiti Akhenaten has been described as a visionary who cut through the formality of Egyptian religion to establish a connection with one God, the Aten. To some, Akhenaten was the first Monotheist who may have been inspired by Joseph or Moses. However, it is by no means as simple as that. Although Akhenaten's religion did center on one god, it was not strictly monotheistic and was by no means identical to the Israelites. It seems that the Apis cult was maintained and other gods are still mentioned in inscriptions (although they are usually solar gods or personifications of abstract ideas). In fact, the names of the Aten (which were written in a cartouche) describe the god in terms of the other gods.Furthermore, it seems that the personal relationship with the Aten did not extend to the common people, just the Royal Family. Akhenaten and his family are frequently shown worshipping the Aten or simply enjoying everyday activities beneath the protective rays of the Aten disk, reinforcing the link between the king and his god. Ordinary people could not worship the Aten directly, they worshipped the King and the royal family. This gave the king absolute power over secular and religious life in Egypt. For this reason, some have suggested that Akhenaten's reasons were cynically political. They argue that the king was worried about the growing power of the priests of Amun, as his fatherAmenhotep III had been. By establishing a new order which rejected Amun in favour of the Aten (who was accessible primarily to the king) he took religion back from the priests. As well as Nefertiti, Akhenaten surrounded himself with a number of powerful women whom he clearly adored and respected. Each of the royal women had her own sunshade temple where she could worship the Aten. They were generally located within beautiful gardens complete with ritual pools where the wonders of nature could be enjoyed. The Armarna women, in particularNefertiti, seem to have represented the feminine aspect of the Aten as creator. Akhenaten tried to bring about a departure from traditional religion, yet in the end it would not be accepted. After his death, his monuments were dismantled and hidden, his statues were destroyed and his name was not to be included in the king Tradition Religion practice was gradually restored, and when some dozen years later rulers without clear rights of succession from the 18th Dynasty founded a new dynasty, they discredited Akhenaten and his immediate successors, referring to Akhenaten himself as "the enemy" or "that criminal" in archival records Modern interest in Akhenaten and his queenNefertiti comes partly from his connection with Tutankhamun (even though Tutankhamun's mother was not Nefertiti, but a woman named by archaeologists The younger Lady), The future Akhenaten was a younger son ofAmenhotep III and Chief Queen Tiye. The eldest son Crown Prince Thutmose was recognized as the heir of Amenhotep III but he died relatively young and the next in line for the throne was a prince named Amenhotep Book of dead Book of the Dead is an ancient Egyptian funerary text, used from the beginning of theNew Kingdom (around 1550 BCE) to around 50 BCE. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as Book of Coming Forth by Day.Another translation would be Book of Emerging Forth into the Light. "Book" is the closest term to describe the loose collection of textsconsisting of a number of magic spells intended to assist a dead person's journey through the Duat, or underworld, and into the afterlife and written by many priests over a period of about 1000 years.The original Egyptian name for the text, transliterated rw nw prt m hrw,] is translated as Book of Coming Forth by Day.Another translation would be Book of Emerging Forth into the Light. "Book" is the closest term to describe the loose collection of texts consisting of a number of magic spells intended to assist a dead person's journey through the Duat, or underworld, and into the afterlife and written by many priests over a period of about 1000 years.The Book of the Dead was part of a tradition of funerary texts which includes the earlierPyramid Texts and Coffin Texts, which were painted onto objects, not papyrus. Some of the spells included were drawn from these older works and date to the 3rd millennium BCE. Other spells were composed later in Egyptian history, dating to the Third Intermediate Period (11th to 7th centuries BCE). A number of the spells which made up the Book continued to be inscribed on tomb walls and sarcophagi, as had always been the spells from which they originated. The Book of the Dead was placed in the coffin or burial chamber of the deceased.There was no single or canonical Book of the Dead. The surviving papyri contain a varying selection of religious and magical texts and vary considerably in their illustration. Some people seem to have commissioned their own copies of the Book of the Dead, perhaps choosing the spells they thought most vital in their own progression to the afterlife. TheBook of the Dead was most commonly written in hieroglyphic or hieratic script on a papyrusscroll, and often illustrated with vignettesdepicting the deceased and their journey into the afterlife. The Book of the Dead is made up of a number of individual texts and their accompanying illustrations. Most sub-texts begin with the word ro, which can mean mouth, speech, a chapter of a book, spell, utterance, or incantation. This ambiguity reflects the similarity in Egyptian thought between ritual speech and magical power. In the context of the Book of the Dead, it is typically translated as either "chapter" or "spell". In this article, the word "spell" is used.At present, some 192 spells are known,[]though no single manuscript contains them all. They served a range of purposes. Some are intended to give the deceased mystical knowledge in the afterlife, or perhaps to identify them with the gods: for instance, Spell 17, is an obscure and lengthy description of the god Atum.Others are incantations to ensure the different elements of the dead person's being were preserved and reunited, and to give the deceased control over the world around him. Still others protect the deceased from various hostile forces, or guide him through the underworld past various obstacles. Famously, two spells also deal with the judgement of the deceased in theWeighing of the Heart ritual.Such spells as 26-30, and sometimes spells 6 and 126 relate to the heart, and were inscribed on scarabs.The texts and images of the Book of the Deadwere magical as well as religious. Magic was as legitimate an activity as praying to the gods, even when the magic was aimed at controlling the gods themselves.[] Indeed, there was little distinction for the Ancient Egyptians between magical and religious practice.The concept of magic (heka) was also intimately linked with the spoken and written word. The act of speaking a ritual formula was an act of creation;there is a sense in which action and speech were one and the same thing.] The magical power of words extended to the written word. Hieroglyphic script was held to have been invented by the god Thoth, and the hieroglyphs themselves were powerful. Written words conveyed the full force of a spell.This was even true when the text was abbreviated or omitted, as often occurred in later Book of the Dead scrolls, particularly if the accompanying images were present.The Egyptians also believed that knowing the name of something gave power over it; thus, the Book of the Dead equips its owner with the mystical names of many of the entities he would encounter in the afterlife, giving him power over them.The spells of the Book of the Dead made use of several magical techniques which can also be seen in other areas of Egyptian life. A number of spells are for magical amulets, which would protect the deceased from harm. In addition to being represented on a Book of the Dead papyrus, these spells appeared on amulets wound into the wrappings of a mummy.Everyday magic made use of amulets in huge numbers. Other items in direct contact with the body in the tomb, such as headrests, were also considered to have amuletic value.A number of spells also refer to Egyptian beliefs about the magical healing power of such book. He has to confront a formidable array of gods: Bone-Crusher, Shining-Tooth, Blood-Consumer, Flint-Eyes, Entrail-Consumer ]and many others with less frightening names assembled here from many places all over Egypt. He declares himself innocent of wrong-doing towards the gods and his fellow men. These protestations of guiltlessness of trespasses against society and cultic rules remained remarkably unchanged during the course of history. They, and similar passages in the Instructions literature, are accepted as being the standard of ancient Egyptian ethical behaviour. The writing down of these declarations and the knowledge of the gods' names was powerful magic, forcing the gods to accept his protestations of innocence, above all when they were repeated:I am pure.I am pure.I am pure.I am pure. The scales are topped by Maat, goddess of Justice, Truth and Order, wearing a feather on her head. Ammut, Devourer of the Dead, whose... forepart is like that of a crocodile, the middle of her body is like that of a lion, her hind quarters are like those of a hippopotamusThe Papyrus of Ani from the description of the beast Am-mitis ready to destroy the deceased if his heart should be full of sin and consequently too heavy. The deceased, well aware that he has not led a life as completely blameless as one might have hoped, implores his heart not to give him away, reminds it that their fate is intertwined, promises bliss in the hereafter, and even appeals to its altruism: a judge is happiest when his decision is favourable to the deceased.O my heart of my being!Do not rise up against me as witness,Do not oppose me in the tribunal,Do not rebel against me before the guardian of the scales!You are my ka within my body,The Khnum who prospers my limbs.Go to the good place prepared for us,Do not make my name stink before them,The magistrates who put people in their places!If it's good for us it's good for the judge,It pleases him who renders judgment.Do not invent lies before the god,Before the great god, the lord of the west,Lo, your uprightness brings vindication!The Papyrus of Ani A jar containing the heart is placed on one of the pans, while the other is weighed down by the feather of Maat. Anubis does the weighing, giving the scales a nudge in the right direction with the ankh. Thoth, god of wisdom who had given mankind the hieroglyphs, writes down the decision. Just as the Egyptians in this world liked to document everything, so did their gods in the next."Come," says Thoth, "why have you come?""I have come and I press forward so that I may be announced.""What now is your condition?""I am purified from evil things, I am protected from the evil deeds of those who live in their days: I am not among them.""Now I will announce you. But who is he whose heaven is fire, whose walls are cobras, and whose floor is a stream of water? Who is he, I say?""He is Osiris.""Come forward, then, you will be announced to him. Your cakes will come from the Eye of Ra, your beer from the Eye, your meals of the dead from the Eye. This has been decreed for the Osiris the overseer of the house of the overseer of the seal, Nu, triumphant." Horus leads the way, holding an ankh. The deceased follows him freely to meet Osiris, with whom he will be identified as one of his followers.His heart is righteous, and it hath come forth from the Balance; it hath not sinned against any god or any goddess. Thoth hath weighed it according to the decree pronounced unto him by the Company of the Gods, and it is most true and righteous. Grant thou that cakes and ale may be given unto him, and let him appear in the presence of the god Osiris, and let him be like into the Followers of Horus for ever and ever. He is received by the god of the Duat, the Realm of the Dead, and his two sisters, Isis and Nephthys. The four sons of Horus stand on a lotus flower growing out of the waters over which stands the throne of Osiris Behold, I am in thy presence, O Lord of Amentet (the West). There is no sin in my body. I have not spoken that which is not true knowingly, nor have I done anything with a false heart. Grant thou that I may be like unto those favoured ones who are in thy following, and that I may be an Osiris greatly favoured of the beautiful god, and beloved of the Lord of the Two Lands, I who am a veritable royal scribe who loveth thee, Ani, whose word is true before the god Osiris. And now begins the dangerous journey of the new Osiris through the Underworld. Thanks to the Opening of the Mouth ceremony he is capable to utter the spells necessary to complete his journeyBehold, I will gather together to myself this charm from the person with whom it is [and from the place] wherein it is [and it shall come to me] quicker than a greyhound, and swifter than light. Hail, thou who bringest the Ferry-Boat of Ra, thou holdest thy course firmly and directly in the north wind as thou sailest up the river towards the Island of Fire which is in Khert-Neter (the necropolis, i.e. the realm of the dead). Behold, thou shalt gather together to thee this charm from wheresoever it may be, and from whomsoever it may be with [and it shall come to me] quicker than a greyhound, and swifter than light. It (the charm) made the transformations of Mut; it fashioned the gods [or] kept them silent; by it Mut gave the warmth [of life] to the gods. Behold, these words of power are mine, and they shall come unto me from wheresoever they may be, or with whomsoever they may be, quicker than greyhounds and swifter than light. . Paymet- We accept paypal shipment- takes from 14 days or 21 days after shipment may be less- we will ship after 5 days from payment-We ship world wide condition-As you can see in picture returns- we refund you money after you return the peice Condition: As shown At picture, Provenance: Luxor, Material: Stone

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