The cost of Thanksgiving dinner for ten has risen 24% since President Joe Biden took office, with grocery prices squeezing American households. By yourNEWS Media NewsroomThe price of a traditional Thanksgiving…

Dear Santa follows the story of a young boy named Liam who, due to a spelling error, accidentally sends his Christmas wish list to Satan instead of Santa. Jack Black stars as the devilish Asmodeus, who decides to respond to Liam’s letter, leading to a series of chaotic events. As Asmodeus wreaks havoc on the holidays, Liam and his family must navigate the unexpected consequences of his wishes. Dear Santa Review Between its not-ready-for-Hallmark performances and its completely mystifying combination of adult and juvenile humor as well as children’s themes, Dear Santa makes Dwayne Johnson’s Red One seem like A Miracle on 34th Street. It’s a black hole of humorless jokes built on a ridiculous premise and written with less skill than most bathroom wall rants. I had to watch it, and that was bad enough. Please don’t make me talk about it anymore. Suffice it to say that every adult involved in its creation is a bad person and a bad parent, and so are those who let their children watch it, knowing what it is.   INAPPROPRIATE ELEMENTS Aside From The Premise? The movie makes Satan into a non-threatening, playful joke and a reasonable fellow who ultimately cares for the well-being of a handful of people. It’s a kids movie. Words, Words, Words It is full of foul language. I stopped counting after a while. Son of a… Countless damns So many hells (as a curse) God’s name it tossed about in vain constantly A talking cat tells a young boy that “Satan is the $h!t. At least one dumb@$$ It’s For Kids There are a number of inappropriate “jokes.” Satan tells a demon, “You really screwed the pooch on that one,” to which the demon replies, “That was one time, and I was going through something.” Jack Black’s character says to an 11-year-old boy, “Why would I touch you? I’m the Devil, not a trusted family member. Are dead kids funny? Because a kid who was once dead is the film’s final punchline. WOKE ELEMENTS Could It Be Satan? It might be rated PG-13, but those responsible for this movie wrote it as a children’s film, and Satan is the good guy. See Above All of the elements in the previous section are in a children’s movie because the ultra-radical progressives who made it have no concept of what it means to protect innocent children. The post Dear Santa first appeared on Worth it or Woke.

A source of inspiration... The post The moment The Last Dinner Party found their sound: “We actually sounded a lot better” first appeared on Far Out Magazine.

from SGT Report: The CIA mainstream media folks like the Axios CEO and the MSNBC mercenaries are absolutely melting down as their collective ships begin sinking into the abyss – and it can’t be stopped whihc is GREAT NEWS for America and humanity. Ding dong the witch is dead!! And the PEDO politicians are being […]

by Brian Shilhavy, Health Impact News: The Russian media is reporting today that airstrikes inside Russia are continuing with American-made ATACMS missiles launched from Ukraine, and they have vowed to retaliate. Russia’s Defense Ministry Vows Retaliation for Ukrainian ATACMS Assault on Kursk Region Upon examining the areas attacked in the Kursk Region, it was confirmed […]

This story was produced by The Hechinger Report, a nonprofit, nonpartisan news outlet focused on education. Every weekday morning for six months, instead of taking college classes, 25-year-old Tamari Natelauri made the 45-minute drive from Philadelphia to Voorhees Township, New Jersey, to go to work at a large accounting firm. It’s her dream job — and she hasn’t even graduated from college yet. By the time she walks across the stage at Drexel University’s commencement ceremony in 2027, Natelauri will have spent 11 years of her life — and a lot of money — on higher education, including seven years at the Community College of Philadelphia, working part-time toward an associate degree in business. She believes it will be worth it, because along with her bachelor’s degree, she will have a year and a half of accounting experience, a professional network, references and a clear idea of the career she wants to build for herself. Tamari Natelauri says she chose Drexel University because of its reputation for getting students relevant work experience. Credit: Caroline Gutman for The Hechinger Report At Drexel, about 94 percent of students take at least one six-month break from classes to get a job — most are paid jobs — in their prospective career field, according to Ian Sladen, the university’s vice president for cooperative education and career development. These work experiences, known as co-ops, have been part of Drexel’s education model since 1919. “I don’t think anyone’s going to the school and not thinking about their future and how the degree will benefit their future,” Natelauri said. “The co-op is an opportunity when you can try yourself in different industries and see which fits better.” Confidence in higher education is slipping nationwide, in part because of the high cost of obtaining a degree and questions about whether it pays off in the workforce. Higher education experts say work-based learning programs like Drexel’s could be part of the solution: Students can pursue their academic studies while simultaneously experiencing how those studies might apply to the workforce and earning some money in the process. “Having outstanding faculty, having outstanding laboratories and teaching facilities, having all of those things is necessary, but it really isn’t sufficient,” said Manny Contomanolis, the former president of the National Association of Colleges and Employers and now an associate dean at Harvard University. “Students, especially of today’s generation, love this idea of combining these different learning modalities and really getting the maximum return on their education.” The appeal of such work-based learning programs is growing. Sladen said his office fields inquiries from other colleges about Drexel’s co-op program once or twice a week. Other universities are expanding their career counseling offices and partnering with businesses to shape coursework. The co-op program has been part of Drexel University’s education model since 1919. Credit: Caroline Gutman for The Hechinger Report Yet co-op programs can be challenging for universities to operate. And at a time when many colleges are facing enrollment declines and a growing number are shutting their doors, Drexel’s program has not been enough to help it stave off severe financial challenges. Shortly after classes began this fall, the university announced that it had enrolled 500 fewer first-year students than expected, which it blamed in part on the botched rollout of the Free Application for Federal Student Aid, known as FAFSA. Facing an operating loss of $63 million, Drexel leaders said that they would reduce the university’s workforce including through buyouts and consolidating some schools and programs. Britt Faulstick, executive director of news and media relations at Drexel, said that the co-op program would not be affected. Developed at the University of Cincinnati in 1906, the cooperative education model has long existed at a handful of universities including Northeastern, Rochester Institute of Technology and Georgia Institute of Technology as well as Drexel. Other universities offer smaller-scale versions of the co-op program, for example in certain colleges or departments. The model is also popular at universities in Canada and Mexico. Running a co-op program requires significant time and resources, particularly to build relationships with employers. As a result, some schools offer more limited work opportunities or partner with a third-party company that already has employer connections. Weighed down by negative news? Our smart, bright, weekly newsletter is the uplift you’ve been looking for. [contact-form-7] One such company, Riipen, enables employers to post projects ranging from 10 to 250 hours and matches students with them, as part of a class curriculum or as paid jobs. Students work directly with the employers to complete the project, receiving feedback and accumulating a list of skills and experience. Dana Stephenson, one of Riipen’s co-founders, participated in three co-ops while majoring in business at the University of Victoria in Canada and said he started the company to give more students access to similar training. “What we heard from so many students was, ‘If I could just get my foot in the door, if someone would just give me my first experience, then I could get my next experience,’” Stephenson said.  “And of course, that’s what co-op is for.” Natelauri, who immigrated to the United States from Tbilisi, Georgia, as a teenager, said she was intimidated by the cost of college and did everything she could to limit the loans she took out to pay for her education, including starting at community college and living with her parents. Tamari Natelauri worked at an accounting firm as part of the university’s co-op program, which is designed to give students workplace experience. Credit: Caroline Gutman for The Hechinger Report She chose Drexel because of its reputation for getting students relevant work experience, and also because she could use the money she earned from her co-op jobs to help cover her tuition. Natelauri is among the roughly 25 percent of Drexel students who receive Pell grants (federal financial aid for students from low-income families). Natelauri had some work experience by the time she got to Drexel — she’d worked as a cashier at a Rite Aid and still works part time as an administrative assistant in a dental office — but not all students do. To make sure that students go into their co-ops with basic professional skills and a clear understanding of what it means to have a professional job, Drexel requires them to first pass a one-credit course called Co-op 101. Angela Brennan, who has been teaching the course for 13 years, said it covers what students need to know to apply for, interview for and keep a job. Brennan leads them in exercises to help figure out what kind of job will best align with their skills, interests and values. Students also develop resumes and practice interview skills, including by conducting a recorded virtual job interview that she critiques at the end of the term. And they cover professional communications etiquette: how to send a professional email to your boss, for example, and how to fold and mail a physical document. “They realize that we are not messing around. We do really nitpick every last comma,” Brennan said. “It’s not ‘The Oprah Winfrey Show’: ‘There’s a co-op for you, and a co-op for you. And let’s give everybody a co-op!’” After students pass the Co-op 101 course, an adviser in the university’s career center helps them look for jobs. Most find them through a Drexel website where employers post job openings, which can be located not just in Philadelphia but across the United States and even overseas. There are three rounds of hiring, and Natelauri said the first is considered the most competitive. While the co-op program helps students get exposure to careers, it can also mean more time in school. Drexel students typically graduate in five years and participate in three separate co-ops (half a year during each of the last three years), or four years with one co-op. Roughly six percent of Drexel students opt out of the co-op program, Sladen said, because they want to earn their degree sooner. To Natelauri’s surprise, 19 of the 30 companies she applied to in her first round invited her for an interview, a logistical challenge she worked with her adviser to navigate. The job at the accounting firm was one of her top choices, in part because the pay was $25 per hour. About 85 percent of the co-ops are paid, Sladen said, at an average of $21 per hour. The appeal of work-based learning programs like Drexel’s is growing. Credit: Caroline Gutman for The Hechinger Report Employers often use the co-op program as a talent pipeline, a chance to vet potential job candidates they might hire later. Drexel surveys students a year after they graduate; 88 percent of those who responded in 2023 said they had landed a job in their field and about 48 percent received a job offer from one of their co-op employers, according to Faulstick, the university spokesperson. Nick Bayer, founder and CEO of Saxbys Coffee, offers “student CEO” co-ops to Drexel students (and similar programs under various different names at other universities). Students are in charge of all areas of the operations of an on-campus coffee shop, including ordering goods and supplies, handling profit and loss reports and managing a staff of their peers. About 41 percent of the company’s corporate employees are former Saxbys student leaders (including students from Drexel and other college programs), according to Rosie Clark-Parsons, the company’s director of experiential learning and impact. Bayer, the first in his family to go to college, graduated from Cornell University in 2000. “I entered college and my friends all had great networks, their parents were educated, had white-collar jobs,” he said, whereas he had to build a network from scratch — “before the LinkedIn days.” Bayer, who teaches an entrepreneurship course at Drexel, said that the university and the company both benefit. “We provide a lot of data for faculty members, to use our cafes like a learning living laboratory,” he said. “We do a lot of marketing projects, we’re coming up with product ideas, and we turn these into projects for students.” Research supports the idea that even shorter-term work experience in college can make a difference for students. Data from the Strada Education Foundation, for example, shows that students who have one internship in college are 50 percent less likely to be underemployed after graduation than peers who didn’t have internships. (Strada is among the many funders of The Hechinger Report.) While Drexel officials try to ensure that students’ co-op experiences are more than drudgery, it’s ultimately up to companies what work students do. Jacqueline Augugliaro, 20, who just finished her six-month run as the student CEO of the Saxbys Coffee at Drexel, said she was drawn to the Saxbys co-op in part because it did offer leadership and management experience. Roughly 10 hours of her week were spent on management tasks such as payroll, ordering supplies, taking inventory, creating the work schedule, and doing weekly assignments to reflect on team development, community leadership and financial management, she said. The other 30 hours were spent working as a barista. Despite the manual labor involved in her job, Augugliaro said she felt her experience was valuable. “Usually you’re just like, ‘the intern,’ or, you’re ‘the co-op,’” Augugliaro said. “But here, I have room to make so many decisions, for so much growth.” There are other trade-offs too. Alex Ramirez, a third-year music industry student at Drexel, said there are fewer paid co-op opportunities available in the arts than in other majors. When Ramirez was unable to find a paid co-op opportunity that fit their interests through the university, they looked outside of Drexel’s system and eventually found a small recording studio willing to take them on part time. But the gig was unpaid. Wait, you're not a member yet? Join the Reasons to be Cheerful community by supporting our nonprofit publication and giving what you can. Join Cancel anytime Ramirez worked two or three 12-hour shifts per week and relied on savings to pay rent and other living expenses during that time. (Drexel offers stipends to students who take unpaid co-ops and typically about one-third of those who apply receive the funding, Sladen said. Ramirez said they were not granted any funding.) Still, Ramirez said they got to be a “fly on the wall” as bands came into the studio to record, and occasionally got to practice using the equipment. “I definitely feel like it was worth it, honestly. Like, despite all the money that was lost,” Ramirez said. “It wasn’t something that I could just learn through the classes that Drexel offers.” Natelauri had a similar experience. She said she’s always been good at math and enjoyed accounting classes, but working in an accounting firm gave her a broader perspective. “What we study in school, through my co-op I’ve noticed, is different from what the real accountants do,” Natelauri said. The experience even shaped how she thinks about her future career. Before starting her co-op, she thought she wanted to do work related to taxes and tax returns. But after spending six months examining nonprofit organizations’ financial statements to make sure everything adds up, she’s changed her mind. Having had that opportunity to work in auditing, she said, “it’s what my future will be.” This story about co-op programs was produced by The Hechinger Report, a nonprofit, independent news organization focused on inequality and innovation in education. Sign up for their higher education newsletter. The post From Classroom to Calling: How College Students Are Jumpstarting Their Careers appeared first on Reasons to be Cheerful.

  Beginning around 1070 BCE, ancient Egypt’s Third Intermediate Period is one of the civilization’s most mysterious and least understood. Ushered in by the collapse of the New Kingdom, it was characterized by political instability, foreign rule, and mass immigration. Although often viewed as a dark period of chaos and decline, it birthed a specific religious development that increased in prominence throughout the first millennium BCE: the worship of Isis and Horus as divine mother and child.   Osiris, Isis, and Horus: A Divine Family Divided Triad statuette of Osiris (center), Isis (left), and Horus (right), Ptolemaic Egypt, 664–30 BCE. Source: Metropolitan Museum of Art: New York   The father Osiris, the mother Isis, and the son Horus were three of the most important and revered divinities in the ancient Egyptian pantheon. Their mythological story was closely connected to kingship. To the people, the country’s ruler (or pharaoh) represented a terrestrial version of the god Horus. Osiris was known as the king of the afterlife, with whom the pharaohs, and later others, became identified after death. Isis was cherished as a magical and compassionate protector goddess. Collectively, they formed a family unit known as the Osirian Triad.   During the Third Intermediate Period (1070-664 BCE), which comprised Dynasties 21-25, the worship of Isis and Horus became somewhat detached from the triad. In addition to still being venerated as individual entities and as members of their larger family unit, they were also often depicted as a mother-and-child pair, without Osiris.   Before the start of the 21st Dynasty, there was no large-scale focus on the worship of their mother-child relationship or related themes. They only received significant attention and exposure later, becoming more noticeable during the Libyan-ruled 22nd to 24th Dynasties. Was it just a coincidence that this followed the influx and rise to power of a group of nomadic peoples from beyond Egypt’s western border?   Who Were the Ancient Libyans? Wooden coffin of Pensenhor, a Libyan who settled in Egypt, Thebes, c. 8th century BCE. Source: British Museum: London   When used in reference to the ancient world, “Libyans” is an all-encompassing term that denotes the various nomadic subgroups and tribes that lived to Egypt’s west. Of the many foreigners to come into contact with Egypt throughout the civilization’s history, the Libyans were some of the most enigmatic. Their culture is poorly known, but Egyptian records of military campaigns indicate a long history of conflict with Egypt that spanned centuries. The New Kingdom brought increasingly frequent interaction between the Libyans and the Egyptians. It was during this time that the first permanent Libyan settlements likely arose within Egypt.   After gaining a stable foothold, descendants of some of these people would go on to attain positions of great power and influence in Egypt, culminating in the formation of several lines of pharaohs with Libyan origins. The kings of the first Libyan dynasty (Dynasty 22) traced their lineage back to the Meshwesh, a subgroup that had developed at least one settlement in a northern area of the country known as the Delta (Kitchen, 1990; Leahy, 1985). It is here that the Nile River branches out on its way to the Mediterranean Sea, resulting in a rich, fertile environment suitable for agriculture and fishing. It also may have provided the setting for a key mythological substory that reveals the main elements and themes of Isis and Horus’ relationship as mother and child (Gardiner, 1944).   Isis and Horus in Chemmis Reconstructed lotiform chalice, Thebes c. 1070–664 BCE. Source: Metropolitan Museum of Art   In Osirian mythology, the god-king Osiris was murdered by his brother Seth, who went on to rule. After gathering the remains of her vanquished husband, Isis gave birth to Horus, the rightful heir, who would avenge the death of his father and restore order to Egypt. The overarching story has several episodes. One concerns the nurture and protection of young Horus in an area of delta-like marshland known as “Chemmis.” Horus would not be able to challenge Seth for the throne and re-establish the legitimacy of rule until he was older and strong enough. It was Isis’ job to ensure he reached maturity so he could do that.   Without her husband and aware that Seth would view Horus as a threat, Isis hid her vulnerable infant son amid the reeds and plants of Chemmis. There, she tried to keep him safe. This youthful version of Horus usually goes by the distinctive Greek name of Harpocrates, which means “Horus the child.”   Images of child-like god-kings became more common in artwork during the Third Intermediate Period in general. In the reconstructed chalice pictured above, a young god-king is shown seated, surrounded by marshland. Although this particular youth may not represent Horus specifically, the chalice is shaped like a blue lotus, a flower that grew in abundance in the Delta, where Isis sought refuge.   Isis and Horus in Art and Iconography Statuette of Isis nursing Horus dedicated by the divine adorer Chepenoupet II, c. 780-565 BCE. Louvre Museum   Several other kinds of artifacts that depict Horus the child and his mother became more prominent at the onset of the Third Intermediate Period. One of the most common are small statues made from stone, wood, or metal that show an infant Horus sitting on Isis’ lap (Fazzini, 1988). These statuettes were particularly prevalent in the Late Period (Dynasties 26-30) but also existed during the Libyan dynasties.   Although the material they were sculpted from varies, the scene they depict is the same. Isis (enthroned) is portrayed as a caring and devoted parent, suckling her divine child as she rears him to adulthood.   Glazed composition openwork spacer bead (back), c. 1000–800 BCE. Source: British Museum   Similar iconography appeared on spacer beads from the period. Openwork spacers are small, rectangular decorative items that were used as beads on bracelets. They emerged at the end of the New Kingdom and also show young gods in the protective confines of marshes. In the example above, we can see Isis and Horus (Tait, 1963) in a pose that matches that of the statuettes. They are surrounded by papyrus plants. The other side of the same spacer bead contains an image of the heir to the throne crouched on top of a lotus flower.   Glazed composition openwork spacer bead (front), c. 1000–800 BCE. Source: British Museum   Objects like these not only highlight the mythological importance of the marshes as a place of sanctuary for Isis and Horus the child. They also hint at the protective and regenerative properties with which the mother-and-son pair were identified. As their Chemmis substory and associated themes became more pervasive throughout the first millennium BCE, they functioned as key components of magical amulets and became part of medicinal practices.   Isis and Horus as Protectors and Healers Horus stele (Cippus), Egypt, c. 3rd century BCE. Source: Walters Art Museum   In ancient Egypt, many symbols and amulets were associated with the supernatural powers of Isis and adult Horus. However, the archaeological record reveals that from around the end of the New Kingdom, a special type of magical artifact that featured Harpocrates gained popularity. These amulets or stelae of Horus the child are called cippi, and their function and decoration are also connected to the Chemmis myth.   During his upbringing in the marshes, young Horus was stung by a scorpion and subsequently died. With the help of the god Thoth, Isis brought her son back to life, and because of this, he came to possess protective power over noxious and dangerous animals. Cippi were used as tools to ward off harmful creatures and to help heal people from snake bites and scorpion stings. They contained magical inscriptions over which water was poured (Seele, 1946). Attack victims probably drank or applied this sacred water in the hope it would aid their recovery.   The decoration on these artifacts correlates with their function. A naked Harpocrates holds on to hazardous wildlife as he tramples crocodiles beneath his feet. Some cippi also depict additional scenes that represent the protection Isis gave to Horus in the swamplands of Chemmis. Although most common from the 26th Dynasty, earlier examples indicate the growth of Isis and Horus the child’s mythological themes during the Third Intermediate Period.   What’s in a Name? Plaque inscribed with royal titles, Nile Delta, c. 8th century BCE. Source: Metropolitan Museum of Art   Harpocrates isn’t the only name that signifies the prominence of Isis and Horus’ mother-and-child themes during this era. In addition to their personal names (the names that historians use to refer to them), ancient Egyptian pharaohs also had a series of honorific titles and descriptive names called epithets. One scholar points out that the epithet “son of Isis” often appears in the royal titulary of the Third Intermediate Period (Muhs, 1998). Several kings of the Libyan 22nd and 23rd Dynasties employed it, demonstrating that they intentionally portrayed themselves as sons of the divine mother. This is supported by the fact that the personal name of one 22nd Dynasty ruler (Harsiese) means “Horus son of Isis.”   The name Isetemkheb, meaning “Isis is in Chemmis,” is another personal name that appears frequently in the first millennium BCE. It belonged to a number of royal women (Kitchen, 1973). One Egyptologist traced the name’s development and deduced that it did not appear as a personal name before the end of the New Kingdom (Seele, 1946). Names alluding to the mother-and-child themes of Isis and Horus are also apparent elsewhere.   Donation stela of Osorkon I, Memphis Region, c. 924–889 BCE. Source: Metropolitan Museum of Art   Donation stelae, like the one pictured above, show the names of temples, gods, and goddesses that were presented with gifts. One expert who made a comprehensive study of these monumental records noted the names of the receiving deities (Meeks, 1979). His work reveals that several donations were made to Harpocrates and Isis of Chemmis. Although these stelae were rare before the 22nd Dynasty, they further highlight the pervasiveness of the mother-and-child thematic worship of Horus and Isis in the Libyan era.   The Libyan Link Head fragment from a statue of Osorkon II, Tanis, c. 874–835 BCE. Source: Penn Museum   Shrouded in darkness and mystery, the history of the nomadic Libyan migrants whose descendants went on to rule Egypt is still not fully understood. From the vulnerability of their initial New Kingdom settlements, they gradually gained strength and influence as they climbed the social strata of Egypt until they sat on the throne. That the increased popularity of the divine mother-and-child mythological themes of Isis and Horus parallels the Libyans’ rise to power suggests a close connection. But for what reason?   While there is no single widely accepted explanation for the phenomenon, there are some interesting possibilities. The scant evidence available hints that the ancient Libyans may have placed special emphasis on the concept of immediate family, the idea of succession, and the roles of women. If true, the mythology of Osiris, Isis, and the young Horus might have provided a relatable cultural anchor for them in their new home. As the setting of the Chemmis tale mirrored the physical environment of their own Delta settlements, it would have been particularly easy to identify with.   One scholar has suggested that the Libyans might have originally had the aim of setting up a “nomadic state” in Egypt (O’Connor, 1990). Another has pointed out that their use of existing iconography might have been beneficial to them by making it easier for Egyptians to accommodate the rule of foreigners (Leahy, 1985). Did they strategically link themselves to an element of established mythology to capitalize on the country’s instability?   A Lasting Legacy Greco-Roman Period statuette of Harpocrates, possible Alexandria, c. 50 BCE. Source: Cleveland Museum of Art   The reasons and motivations for Libyan settlement in Egypt are unclear. Some may have initially been prisoners of war, but their growth and ascension demonstrate similarities to young Horus’ evolution in Chemmis. With Isis’ protection, he survived in the Delta marshland until he became old and strong enough to stake his claim to rule the country. After taking root at the start of the Third Intermediate Period, the pair’s adoration as divine mother and child also developed and matured.   The veneration of the mother and child was prevalent through the Late Period and into Greco-Roman times. Their mythology continued to manifest in art and even became visible in architecture. Some people have hypothesized that later representations of Isis and her infant son may have influenced the traditional Christian imagery of Mary and baby Jesus. Whether true or not, such theories offer us a thought-provoking reminder of the interplay that occurs when different cultures converge.   Consideration of ancient historical developments like this one raises questions that are still relevant today. More people live abroad now than at any other time in human history. What beliefs do they carry with them when they emigrate? How do they adapt existing ideas and customs to forge new identities for themselves in a different land? How do they affect long-term change in the societies they live in?   Bibliography   Fazzini, R. A. (1988). Iconography of Religions XVI, Egypt Dynasty XXII-XXV. E. J Brill. Gardiner, A. H. (1944). Horus the Behdetite. Journal of Egyptian Archaeology 30. Egypt Exploration Society, 23-61. Kitchen, K. A. (1990). The Arrival of the Libyans in Late New Kingdom Egypt. In Leahy, A. (ed.), Libya & Egypt c.1300–750 BCE. SOAS, CNMES & SLS, 15-27. Leahy, A. (1985). The Libyan Period in Egypt: An Essay in Interpretation. Libyan Studies 16, 51-65. Meeks, D. (1979). Les Donations aux Temples dans l’Égypte du Ier Millénaire avant J-C. In Lipinski, E. (ed.), State and Temple Economy in the Ancient Near East II. Orientaliste, 605-687. Muhs, B. (1998). Partisan Royal Epithets in the Late Third Intermediate Period and the Dynastic Affiliations of Pedubast I & Iuput II. Journal of Egyptian Archaeology 84. Egypt Exploration Society, 220-223. O’Connor, D. (1990). The Nature of Tjemhu (Libyan) Society in the Later New Kingdom. In Leahy, A. (ed.), Libya & Egypt c.1300–750 BCE. SOAS, CNMES & SLS, 29-115. Seele, K. (1946). Oriental Institute Museum Notes. Horus on the Crocodiles. Journal of Near Eastern Studies 6. Cambridge University Press, 43-52. Tait, G. A. D. (1963). The Egyptian Relief Chalice. Journal of Egyptian Archaeology 49. Egypt Exploration Society, 93-139.

The Ptolemaic temple in Sohag, Egypt. Source: Egypt’s Supreme Council of Antiquities/University of Tübingen, Germany.   An Egyptian-German archaeological team recently excavated a well-preserved Ptolemaic temple pylon. The ancient entrance gate was discovered at the Athribis archaeological site just north of Cairo, Egypt.   Ptolemaic Temple Once Boasted 60-Foot Pylon Towers Source: Egypt’s Supreme Council of Antiquities/University of Tübingen, Germany.   Archaeologists from Germany’s University of Tübingen collaborated with the Egyptian Ministry of Tourism to excavate the Ptolemaic temple pylon, which dates back over two millennia. The pylon consists of two towers that flank a central entrance gate, presumably to a temple complex. It is about 167 feet wide and originally stood up to 60 feet tall. Researchers say the newly-discovered Ptolemaic temple pylon is comparable to that of Luxor Temple, one of the most famous ancient Egyptian temple complexes. The most recent excavations at the Athribis site have focused on the Ptolemaic temple pylon’s northern tower. Archaeologists are now shifting their focus towards the area behind the pylon, where they hope to discover more temple remains.   Hieroglyphs Point to King Ptolemy VIII Source: Egypt’s Supreme Council of Antiquities/University of Tübingen, Germany.   Hieroglyphic inscriptions at the Ptolemaic temple reveal that King Ptolemy VIII, who ruled during the 2nd century BCE, was responsible for the decoration of the pylon. He also likely ordered its construction. Ptolemy VIII was the younger son of King Ptolemy V and Queen Cleopatra I. He was known for his political prowess and the military conflict he had with his older siblings, Ptolemy VI and Cleopatra II.   The Ptolemaic period lasted from 305 to 30 BCE. It began when Alexander the Great appointed one of his generals, Ptolemy I, to rule over ancient Egypt. Alexander, a ruler of the ancient Greek kingdom of Macedon, had conquered Persian-controlled Egypt in 332 BCE. Afterward, Greek and Egyptian cultures became more integrated, which is reflected in the remains of ancient art and architecture. The Ptolemaic dynasty went on to become the longest—and the last—dynasty of ancient Egypt before its incorporation into the Roman Republic.   What Is the Athribis Archaeological Site? Room F6 of the Great Temple of Athribis in Sohag, Egypt. Source: Wikipedia Commons.   Athribis, an ancient city in Lower Egypt, was most powerful during the Ptolemaic era, but it remained occupied through the Roman and Byzantine periods. The city was once an important hub for the worship of the god Min-Re, his wife, the lion-headed goddess Repyt, and their son, the child god Kolanthes. The archaeological site of Athribis is located near modern-day Sohag, Egypt. It is about 25 miles north of Cairo on the eastern bank of the Damietta branch of the Nile River. The site spans over 74 acres and includes a main temple complex, various settlements, necropolises, and ancient quarries. Archaeologists have periodically worked on Athribis since the 19th century—and consistently since 2003—but it has yet to be fully excavated.

November 28, 2024

Folk and folk rock bands are responsible for some of the most progressive music ever made. Not only that, but they influenced the rock world as we know it