Imibiko nezithombe zaseGibhithe Lasendulo

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El IGibhithe lasendulo Akusishiyelanga nje kuphela amaphiramidi, amathempeli amakhulu, kanye nama-mummy afihliwe yimfihlakalo; futhi kuphefumulele, iminyaka engaphezu kwamakhulu amabili, indlela ekhethekile yokuhamba, ukubuka, kanye nokulandisa izindaba. Kusukela kubahambi bokuqala besifazane abahamba bodwa abakhuphukela eNayile kuya kubathwebuli bezithombe abathwele ama-tripod asindayo, izwe lamaFaro seliyindawo efanele yokubika, izincwadi zokuhamba, kanye namaphrojekthi emivubukulo ahlanganisa isayensi, ezokuvakasha, kanye nokuthakazelisa.

Kuyo yonke ikhulu le-19 nengxenye enkulu yekhulu lama-20, ababhali, abavubukuli, kanye nabasunguli bezithombe Bayishintshe unomphela indlela esiqonda ngayo iGibhithe. Izincwadi zabo, izincwadi, ama-negative, kanye namapuleti engilazi awagcinanga nje ngokuqopha amathempeli namathuna, kodwa futhi abonisa impilo yansuku zonke osebeni lweNayile, ukwanda kwezokuvakasha ezihleliwe, kanye nendima evame ukuthuliswa ye- Izisebenzi zaseGibhitheLolu hambo oludlula emibikweni nasezithombeni zaseGibhithe Lasendulo luhlola umlando walo, amasu abawasebenzisa, nokuthi konke lokhu kuqhubeka kanjani kuthonya indlela esibona ngayo le mpucuko namuhla.

Abesifazane abahamba ngezinyawo abashintshe i-Egyptology

Maphakathi nekhulu le-19, lapho ukuhamba wedwa njengowesifazane kwakuyinto engavamile, ULucie Duff Gordon Wanquma ukuhlala eLuxor ukuze athuthukise impilo yakhe. Ehlushwa isifo sofuba futhi efuna isimo sezulu esomile, wagcina ehlala ngokoqobo ngaphezu kweThempeli laseLuxor, endaweni ebizwa ngokuthi iMaison de France, isakhiwo esakhiwe emanxiweni endlu engcwele. Ukusuka lapho, wabhalela umndeni wakhe eLondon cishe nsuku zonke, izincwadi ezazichaza ngemininingwane engavamile ezombusazwe zendawo, amasiko enkolo, impilo entshonalanga yeNayile, kanye nobuhlobo bakhe obuseduze nezakhamuzi zaseGibhithe ezizungezile.

Lezo zincwadi kamuva zaba yincwadi “Izincwadi Ezivela EGibhithe”Enye yezindaba zokuqala ezinkulu zanamuhla zaleli zwe eyabhalwa ngowesifazane, ukubhala kwakhe, ngokungafani namanoveli othando angaleso sikhathi, kwakufana nochungechunge lwemibiko yezenhlalo: kwakuchaza ukungezwani kwezepolitiki, impilo yansuku zonke ema-souk, kanye nombono wethempeli ngefasitela lakhe, namakamela, izimbongolo, nezinja zigcwalisa umgwaqo ngomsindo. Isibonelo sakhe—ukuhlala yedwa, ukuxubana nabantu bendawo, nokubhala ngobuqotho—kwavula indlela yesizukulwane sonke sabahambi besifazane.

Omunye wabathonya kakhulu, ngokusho kukaDuff Gordon, kwakungu U-Amelia EdwardsUmbhali wenoveli waseBrithani, ngemva kokufunda izincwadi zomanduleli wakhe, waqala uhambo ngoNayile phakathi kuka-1873 no-1874 nomngane wakhe uLucy Renshaw. Bahamba nge-dahabiya ebizwa ngokuthi iPhilae, uhlobo lwesikebhe sendlu, futhi bahlanganisa cishe lonke uhambo lwakudala: amaphiramidi aseGiza naseSaqqara, amathuna aseBeni Hassan, amathempeli aseDendera naseLuxor, amathuna aseTheban, i-Esna, i-Aswan, ne-Abu Simbel. Ngaleso sikhathi, cishe azikho izikhumbuzo ezinkulu ezazisalungisiweEziningi zangcwatshwa ingxenye, zambozwa yisihlabathi, noma zagcinwa zisesimweni esibi kakhulu.

Ngesikhathi ehlala eLuxor, u-Edwards wayefuna ukubona indlu endala kaDuff Gordon iseduze. Lapho eyithola ichitheke kancane futhi ithempeli limbozwe yizinqwaba zezitini, Washaqeka ngokushiywa kwakheWakhuphukela ekamelweni elidala, wabuka ngefasitela elifanayo lapho umuntu wakubo ayebuka khona uMfula iNayile, wabhala elinye lamagama adumile kakhulu kudayari yakhe: umbono, onokukhanya kwawo, imibala nokuthula okugcwele umlando, “wanikeza igumbi izimpahla” futhi waguqula ubumpofu bendawo baba yinto enkulu.

Lolo kwakuwuhambo luka-Edwards kuphela oluya eGibhithe, kodwa lwaphumela kwenye yezincwadi zokuhamba ezinethonya elikhulu emlandweni. “Amakhilomitha Ayinkulungwane Enyuka iNayile”Lo msebenzi, owanyatheliswa ngo-1877, uhlanganisa i-travelogue nomlando wezwe obhalwe kahle, izincazelo zezindawo eziyinhloko zemivubukulo, kanye nokuvikela ngentshiseko isidingo sokugcina izikhumbuzo zesikhathi esizayo. Ngokungafani nezincwadi zesiqondiso zangaleso sikhathi, awuzange umane uncome ukuma; wagcizelela ukunakekelwa kwezindawo futhi wagxeka ukuphangwa nokunganakwa.

Incwadi ka-Edwards ayizange iguqule amaphiramidi aseGiza, iSigodi Samakhosi, noma i-Abu Simbel kuphela ukuma okuphoqelekile kunoma ubani oya eGibhithe Kwaphela amashumi eminyaka, kwaba nomthelela omkhulu emibuthanweni yezemfundo. Impumelelo yayo yamholela ekusunguleni ngokubambisana i- Inhlangano Yokuhlola YaseGibhithe (EES)I-European Excavations Society (EES), isikhungo esakhelwe ukuxhasa ukumba nokubhala phansi izikhumbuzo zezwe ngendlela ehlelekile, sasabalalisa imibiko yonyaka enemininingwane ngohlelo lokubhalisa, ikakhulukazi phakathi kwemindeni yaseBrithani yesigaba esiphakathi. Le mibiko yayihlanganisa amapulani, uhlu lwezinto, imidwebo, kanye nezincazelo zomsebenzi oqhubekayo, imibhalo esalokhu iyinkomba ebalulekile ngisho nanamuhla.

Ukuvakasha kwezinto zakudala kanye nohambo oluhleliwe emfuleni iNayile

Ngesikhathi u-Edwards ehamba eGibhithe ne-dahabiya yakhe, kwakusanda kuvela olunye uguquko eYurophu: i ukuvela kohambo lwephakhejiUThomas Cook waqala ukunikeza izinkambo ezihlanganisa yonke indawo eYurophu maphakathi nekhulu le-19, futhi ngokushesha wanezela izindawo ezazigxile emlandweni, njengeRoma ne-Athens, kukhathalogi yayo. Umqondo wawucacile: uma usebenzise imali eningi ohambweni, akufanele ubuye nezinkumbulo ezinhle kuphela, kodwa futhi nolwazi lomlando kanye nomuzwa wokusekela, okungenani ngokungaqondile, umnotho wendawo kanye nefa.

Ngo-1869, ngokuvulwa komsele iSuez, uThomas Cook wangena eGibhithe ngokukhululeka. Waqala ukuthengisa izikebhe zomkhumbi iNayile ezinezinkambo ezifana kakhulu nezika-Edwards, ngaleyo ndlela wenza isipiliyoni saba ngentando yeningi. Ukuvakasha kwezinto zakudala eNyakatho AfrikaOkokuqala ngqa, abesifazane ababefuna ukuhamba bodwa bangakwenza lokho ngaphansi kwesambulela senkampani eyayibanikeza izinga elithile lokuphepha kanye nokuthutha: izikebhe, abaqondisi, izindawo ezihleliwe, ukuvakashela amathempeli namathuna… Ekupheleni kwawo-1880, uCook wayesethutha abantu abangaphezu kuka-5.000 ngonyaka emfuleni iNayile, ebeka ngempumelelo ijubane lokuvakasha emfuleni kulo lonke izwe.

Phakathi kwalabo abaqala lelo gagasi kwakukhona umMelika Emma Andrews kanye nomlingani wakhe, usozigidi uTheodore Davis. Bafika ngo-1889 bephethe ikhophi yencwadi ka-Edwards ngaphansi kwekhwapha labo kanye namapheshana amaningana kaCook, belungele ukuphila impilo yabo yaseGibhithe. Baqasha ngokushesha i-dahabiya yangasese, bayilungiselela ukuhlala isikhathi eside, futhi baqala ukuhamba benyuka behla eNayile minyaka yonke: iminyaka engamashumi amabili nanhlanu benza ukufuduka okufanayo kwasebusika, belandela cishe uhlamvu lohambo oluchazwe ku-"A Thousand Miles up the Nail."

U-Andrews noDavis bamele, njengabanye abambalwa, abavubukuli bezivakashi Kusukela ngasekupheleni kwekhulu le-19: abantu abacebile ababehlanganisa amaholide okunethezeka nentshisekelo yangempela yomlando wasendulo. Bathenga izinto zakudala ezingenakubalwa, baqoqa amaqoqo amakhulu, futhi, kusukela ngo-1900 kuqhubeke, bathatha isinyathelo esengeziwe: baqala ukuxhasa ngezimali ngisho nokuqondisa mathupha ukumba eSigodini Samakhosi. Phakathi kuka-1900 no-1914, ngokwemithetho eyayidinga ukuthi iningi lezinto ezitholakele linikezwe iMyuziyamu yaseCairo kodwa livumele "amakhophi" ukuthi aye kumxhasi noma kusosayensi wezinto zakudala, basekela ukuvulwa kwamathuna aphakathi kuka-25 no-30.

Umkhankaso ka-Andrews noDavis owawudumile kakhulu kwakuwukuvubukula i- ithuna i-KV 46Ithuna likaYuya noTuya, abazali beNdlovukazi uTiye kanye nogogo nomkhulu bakaTutankhamun, latholakala ngo-1905 futhi ngaleso sikhathi, kwakuyithuna eligcinwe kahle kakhulu elake latholakala eGibhithe. Izimpahla zomngcwabo zatholakala ziphelele: amabhokisi ahlotshiswe kahle, izifihla-buso zomngcwabo ezinhle kakhulu, inqola ephelele, kanye nezinye izinto eziningi eziboniswa manje e-Egyptian Museum eCairo. Umbono owatholwa yilokhu kutholwa wawumkhulu kakhulu futhi wasebenza, phakathi kwezinye izinto, ekukhuthazeni ukuthandwa komhlaba wonke yiSigodi Samakhosi.

Ngale kwezinto ezishiwoyo, ukubaluleka komsebenzi ka-Emma Andrews kulele kuye. amadayari okumbaUsuku nosuku, wayeqopha ukuthi obani abavakashela indawo, lokho abakutholile, indlela izisebenzi zaseGibhithe ezasabela ngayo, kanye nezinqumo yena noDavis abazenzile. Wafaka amamephu, imidwebo, kanye nokuphawula ngabathengisi bezinto zakudala, izinduna, amatilosi, kanye nezakhamuzi zendawo—abantu abangakaze bavele emibikweni esemthethweni esayinwe ngamadoda aseYurophu. Eziningi zalezi zincwadi zamabhuku zazisetshenziswa nguDavis ezincwadini zakhe ngaphandle kokuvuma ukuthi u-Andrews ungumbhali, esinye isibonelo sokuthuliswa kwabesifazane emlandweni we-Egyptology.

Ukuzalwa kwezithombe zemivubukulo eGibhithe

Cishe ngesikhathi esifanayo njengoba imibiko yokuhamba yayisanda, kwakwenzeka olunye uguquko oluthule: i ukubukeka kwezithombe njengethuluzi lesayensi neliyimibhalo. Kuze kube yileso sikhathi, ukumelwa kwamathempeli, izithombe, noma imifanekiso kwakuxhomeke ethalenteni—nesikhathi esitholakalayo—salo abadwebi eGibhithe lasendulo, abadwebi nabaqophi. Kusukela ngeNkathi Yokuvuselelwa Kwezinto, abaculi abaningi babesebenzisa i-camera obscura ukubasiza badwebe imibono nezilinganiso, kodwa kwakusewumsebenzi wokuhumusha.

Ukusungulwa kwamasu anjengo i-daguerreotype noma i i-calotype Ekuqaleni kwekhulu le-19, ngenxa yenhlanganisela yentuthuko kwezekhemistri kanye ne-optics, kwaba nokwenzeka ukuthwebula izithombe zeqiniso ngokunemba okungakaze kubonwe. UNicéphore Niépce wazama ama-heliogravure okuqala; uDaguerre wathola izithombe ezibukhali emapuletini ambozwe nge-iodide yesiliva, yize ayenenkinga yokuthi amnyama ngokuhamba kwesikhathi; kanti uWilliam Henry Fox Talbot wenza igxathu elikhulu phambili ngephepha elibi, i-calotype, elavumela ukuthi kwenziwe amakhophi amaningi esigcawu esifanayo.

Ngemva nje kwalokho, ababhali abafana no UClaude Felix Abel Niépce UBlanquart wethula inqubo ye-albumen, eyayihlanganisa iphepha elimbozwe nge-nitrate emhlophe yeqanda nesiliva. Umphumela waba isithombe esicacile kakhulu, yize kwakudinga ukukhanya isikhathi eside kakhulu, into eyinselele kakhulu ngaphansi kwelanga elinzima laseGibhithe ehlane. Kusukela ngo-1850 kuqhubeke, inqubo ye-collodion emanzi yaba yindlela ekhethwayo kwabathwebuli bezithombe abaningi abahambayo ngoba yenza kwaba lula ukuthuthukiswa ngemva kohambo lwabo, kuyilapho ukuphrinta kwe-albumen kwaba cishe yonke indawo.

Okwesikhathi esithile, ngasebenza ekuthwebuleni izithombe, ekudwebeni nasekunyatheliseni. Babehlala ndawonye ngaphandle kokuxabana okuningiEqinisweni, izithombe zokuqala zezinto zakudala zalingisa ukuhlelwa kwemidwebo yezemfundo: ukwakheka okucophelelayo, umuzwa wobukhulu, kanye nobuciko obuthile bemidlalo yaseshashalazini. Kodwa-ke, ukungena kwezithombe ezindaweni zezentengiselwano kwadala ukungezwani phakathi kwabaqophi nabadwebi bama-lithographer, ababebona amabhizinisi abo esongelwa. Impikiswano yaphela lapho, eMbukisweni Omkhulu eLondon ngo-1862, imisebenzi eminingana yezithombe inikezwa imiklomelo, phakathi kwayo kwakukhona izithombe ezimangalisayo zaseGibhithe ngumFulentshi uCammas.

Kusukela ngaleso sikhathi, ukuthwebula izithombe kuye kwazibonakalisa njenge- ithuluzi elibalulekile lezinto zakudalaKwavumela ukuqoshwa okuqondile kwesimo sesikhumbuzo, ukukhiqizwa kwaso okuqondile ezincwadini zesayensi, kanye nokwabelana kwaso nabacwaningi abangakaze balubeke unyawo eGibhithe. Uma kuqhathaniswa nomdwebo, owawungase ube namaphutha noma ulungiswe kabusha, ipuleti lezithombe laba umthombo wemibhalo othembekile, osebenzayo, futhi ongabizi kakhulu esikhathini esiphakathi.

Amaphayona amakhamera ezweni lamaFaro

Cishe ngo-1850, kwavela isizukulwane sangempela sabathwebuli bezithombe bamazwe ngamazwe, abaqhutshwa yilukuluku lesayensi kanye nesidingo sezivakashi, bahamba kulo lonke elaseGibhithe ngamakhamera abo. Lokho okubizwa ngokuthi "uhambo oluya eMpumalanga" - iGibhithe neZwe Elingcwele - kwakucishe kube umgomo wokuqala wabaculi, izifundiswa, kanye nabahambi abanothando. Ukuvulwa kweSuez Canal ngo-1869 kanye nokuhlanganiswa kwemikhumbi yeNayile kwasiza ekuthuthweni kwezinto, futhi amadolobha amaningi aseGibhithe aqala ukugcwala ngawo. izitudiyo zezithombe ezigxile ezivakashini, eyayinikeza imibono yamathempeli nezithombe ezingavamile njengezikhumbuzo.

Laba bathwebuli bezithombe kwadingeka babhekane nazo zonke izinhlobo zobunzima: ukushisa okukhulu, uthuli, ukuthuthwa kwemishini esindayo kakhulu Besebenzisa iminyuzi namakamela, bephethe amakhemikhali athambile, nabasizi abangaqeqeshiwe, izizwe eziqaphile, izigebengu, futhi ngezinye izikhathi izilwane zasendle, bakwazile ukusishiyela ifa elingavamile lama-calotype, amapuleti e-collodion, kanye nemidwebo ye-albumen esivumela ukuthi sibone ukuthi izikhumbuzo zazibukeka kanjani lapho zisacwiliswe esihlabathini noma ngaphambi kokuvuselelwa okukhulu kwekhulu lama-20.

Umbukiso othi “Pioneers of Photography in Egypt (1857-1890)”, owahlelwa eSantander Image Documentation Center (CDIS) ngemali evela emaqoqweni ase-Abeledo-Llabata naseSantiago Entrena, wahlanganisa izithombe zokuqala ezingaba ngu-40 ezinamagama amakhulu njenge UMaxime Du Camp, uFrancis Frith, u-Antonio Beato, abazalwane bakwaZangaki, uFélix Bonfils, u-Abdullah Frères, uPascal Sebah, uLuigi Fiorillo, uG. Lekegian, uHippolyte Arnoux, uWilhelm Hammerschmidt, uHenri Béchard, uFrank Mason Good noma uG. SarolidesIzithombe zakhe zithwebula kokubili isikhumbuzo samathempeli kanye nesimo semigwaqo, izimakethe kanye nogu lomfula.

Lo mbukiso ugcizelele izinga lezo zithombe ezifingqa ngalo inkathi "yothando" ye-Egyptology: amakharavani ami eduze kwe-colossi edilikile, izazi zemivubukulo zaseYurophu ezigqoke amasudi nezigqoko eziphezulu ezicabheni ezenziwe ngokungemthetho, izisebenzi zaseGibhithe ezingaziwa zimba ngaphansi kwelanga elishisayo... Ngamalensi azo, iGibhithe laba yindawo yokuzijabulisa eNtshonalanga, kodwa futhi yindawo yokubona izinto lapho bazama khona ukwakheka, ukukhanyisa kanye namasu.

Impilo yansuku zonke, inkolo namandla emibikweni ngeGibhithe lasendulo

Ngale kwamathempeli athathwe izithombe ngenxa yokucasuka, imibiko eminingi yesimanje ngeGibhithe Lasendulo igxile ekuchazeni Yayinjani impilo kulabo abakha lelo zwe?Leli zwe lasungulwa eSigodini saseNayile esivundile, sahlukaniswa saba yi-Upper kanye ne-Lower Egypt, futhi sasebenzisa ugwadule oluzungezile njengesivikelo semvelo esasivimbela ukuhlasela. Eminyakeni engaba yi-10.000 eyedlule, amaqembu okuqala abantu aqala ukuhlala eceleni komfula, ezuza ezikhukhuleni zawo zaminyaka yonke, ezashiya ungqimba lwedaka olufanele ezolimo.

Ngamakhono amahle okuhlela, iGibhithe laziqinisa njengezwe lokuqala elikhulu lendawo cishe ngo-3100 BC, lapho uFaro Narmer ehlanganisa lezi zifunda ezimbili. Kusukela ngaleso sikhathi kuqhubeke, kwalandela izinkathi ezintathu ezinkulu zobukhazikhazi—uMbuso Omdala, Ophakathi, kanye Nomusha—owaphawulwa izinguquko zezombusazwe, zenkolo, kanye nezomnotho. Imibhalo eminingi ethandwayo yamanje, esekelwa yizinto ezitholwe emivubukulweni kanye nemibukiso efana nethi "IGibhithe Lasendulo: Ukuphila eNayile," ilwela ukukhombisa ukuthi ngemuva koFaro nonkulunkulu kwakulele umphakathi oyinkimbinkimbi nowaphezulu, onabantu abalimi, ochwepheshe, ababhali, kanye nezigqila.

Esiqongweni sephiramidi yomphakathi kwakukhona uFaro, obhekwa njengonkulunkulu ophilayo, isiqinisekiso sokuhleleka kwendawo yonke futhi ekugcineni obhekene nenhlalakahle yezwe, ehlobene unkulunkulukazi uMaatNgaphansi kwabo, izikhulu eziphezulu kanye nababusi babephethe izifundazwe, ezibizwa ngokuthi ama-nomes. Ngasemuva, abalimi kanye nabadwebi babesekela umnotho, bakha amathuna namathempeli, futhi bakhiqiza izimpahla zokunethezeka ezazizohambisana nabantu abaphezulu ohambweni lwabo oluya ekuphileni kwangemva kokufa. Ngaphansi kwezinga lomphakathi, izigqila zaziphathwa njengempahla, zithengwa futhi zithengiswa ngaphandle kokungabaza.

Ngesikhathi soMbuso Omdala—owaziwa ngokuthi “inkathi yamaphiramidi”—isimiso sezombusazwe nezenkolo sahlanganiswa futhi kwakhiwa izindawo ezinkulu zokungcwaba zasebukhosini zaseGiza naseSaqqara. Imibiko yakamuva igcizelela ukuthi le misebenzi, hhayi nje ukuthi iwumphumela womsebenzi wezigqila ongondlekile kahle, yayihilela inhlangano yomsebenzi oyinkimbinkimbi namaqembu ezisebenzi ajikelezayo, ondlekile kahle futhi ahlonyiswe ngamathuluzi, izingubo kanye usizo lwezokwelapha oluyisisekeloIzithombe ezivela emathuneni angasese zibonisa la madoda ejabulela ukuzingela, amadili, nokuphila komndeni, into abathwebuli bezithombe banamuhla abalwela ukuyithwebula ngokuningiliziwe.

EMbusweni Ophakathi, onenhloko-dolobha yawo eThebes, kwaba nokuvela okukhulu kwemibono yenkolo: oFaro baqala ukubonwa njengababusi amaqhawe angabantu ayingqayizivele njengonkulunkulu abangathintwa. Ngesikhathi esifanayo, ukubhala kwasakazeka njengethuluzi lokuphatha, ukulawula, kanye nokuveza imibhalo. Ku-papyrus, ababhali baqopha izindatshana, izinkondlo, kanye nemibhalo yefilosofi efana ne-"Dialogue of a Man Tired of Life with His Soul," eminye imibiko yakamuva eyibiza njengesibonelo sokuqala sokuzindla kokuphila, kanye Inganekwane yaseSinuhe.

UMbuso Omusha, wona, wawuphawulwe ngemikhankaso yezempi kanye nokwandiswa kwendawo eya eLevant. OFaro abanjengoRamses II bandisa izindawo zabo kwaze kwaba seSiriya yanamuhla, belwa nabantu abanjengamaHeti. Imithombo ebhaliwe kanye nezigcawu zosizo, ezithathwe izithombe namuhla emathempelini afana no-Abu Simbel noKarnak, zibonisa izimpi, izivumelwano, amakharavani, kanye nezikhumbuzo, kwakha indaba ebonakalayo yamandla ombuso.

Ukwakhiwa kwezakhiwo, ama-mummies, kanye nohambo oluya ekuphileni kwangemva kokufa

Phakathi kwezithombe ezidumile kakhulu zaseGibhithe lasendulo, yiqiniso, i- amaphiramidiIzihloko eziningi zesayensi ezidumile kanye nezifundo zamuva nje zemivubukulo ziye zawuchitha umqondo wokuthi zakhiwe ngezindlela ezicishe zibe ngaphezu kwemvelo. Kuyaziwa ukuthi iphiramidi ngayinye entsha yaqala ukuhlelwa ngokushesha nje lapho uFaro ethatha isihlalo sobukhosi, nokuthi amadolobhana kwakudingeka ahlinzeke ngamaqembu ezisebenzi ahlelwe ngamaqembu abantu abangaba amashumi amabili. Isibonelo esivamile yiPhiramidi laseKhufu eGiza, elakhiwe eminyakeni engaphezu kwamashumi amabili nje kuphela ngezigidi zamatshe athwalwa ngezinsika zokhuni, ezidonswa phezu kwesihlabathi esimanzi ukuze kuncishiswe ukungqubuzana.

Kudingeka ukukhipha nokuqopha izinto ezifana ne-granite amasu ahlakaniphileAbakhi bamatshe babesebenzisa izando ze-dolerite ukuvula imifantu, bafaka izingcezu zokhuni, bazicwilise emanzini ukuze, njengoba zivuvukala, ziphule idwala. Izithixo ezifana no-Imhotep, umakhi we-Step Pyramid yaseSaqqara, manje sezingabantu ababalulekile emibukisweni nasemibiko, hhayi nje kuphela njengabakhi, kodwa futhi nanjengabahlakaniphile abanolwazi kwezokwelapha kanye nezinkanyezi.

Kodwa uma kukhona isihloko esisodwa esiqhubeka nokuthakazelisa umphakathi, yi- ukuphila ngemva kokufaInkolo yaseGibhithe yayisekelwe enkolelweni yokuthi, ngemva kokufa, umuntu wayezoqhubeka ephila ngendlela efiselekayo yokuphila kwakhe kwasemhlabeni. Ukuze kufezwe lokhu, kwakubalulekile ukulondoloza umzimba, ukuwunikeza ukudla, izingubo, izimpahla zethuna, kanye nemibhalo yemikhosi, bese kuphumelela ukwahlulela u-Osiris, lapho inhliziyo yoshonile yayilinganiswa khona nophaphe lukankulunkulukazi uMaat. Ezinganekwaneni, lokhu kwakuyindima kankulunkulu. unkulunkulukazi u-Isis.

Ubuntatheli bezithombe besimanje kanye namadokhumentari kuyajabulisa inqubo ukucwilisa umzimbaLe nqubo yayihilela ukugeza isidumbu, ukususa izitho zangaphakathi, ukusikhipha izinsuku ezingamashumi amane nge-natron ("usawoti waphezulu"), bese usisonga ngezingqimba zelineni ezifakwe iziphandla phakathi kwazo. Amathuna asebukhosini nawasebukhosini ayegcwele ifenisha, ubucwebe, izitsha, izinsimbi zomculo, namathuluzi—konke okwakubhekwa njengokudingekile ukuze umuntu aphile ngokunethezeka ngale komngcele wokufa.

Ngesikhathi esifanayo, ucwaningo lwanamuhla lulethe izindlela ezintsha zokusebenzisa izidumbu eziboshiwe, kokubili ngokombono wesayensi nowokuziphatha. Ezinye izikhungo, njengeBritish Museum, zikhuthaze ukusetshenziswa kwegama elithi “izinsalela eziboshiwe” esikhundleni selithi “izidumbu eziboshiwe” ukuze kugcizelelwe ubuntu balezi zidumbu, yize Izazi eziningi zaseGibhithe zikubona kungadingekile ushintsho lwamagama futhi bakhetha ukugxila kumongo wamasiko kanye nenhlonipho embukisweni. Izikena zedijithali, ukuhlaziywa kwamakhemikhali emikhumbi yomngcwabo, kanye nezifundo zofuzo kwenze kwaba nokwenzeka ukwakha kabusha iphunga, amafutha okugcoba, kanye nezingxube ze-resin ezisetshenziswa ekugqumeni, kanye nemvelaphi yezindawo zezinye izinto zokusetshenziswa—ulwazi oluhlobene nesiko elibhaliwe kanye nomfanekiso ka Thot, umvikeli wokubhala nokuhlakanipha.

Imibukiso yakamuva kanye nemibono emisha ngeGibhithe

Emashumini eminyaka amuva nje, imibukiso eminingi iye yafuna ukuletha umbono ophelele weGibhithe Lasendulo emphakathini jikelele, ihlanganisa izingcezu zokuqala, izithombe zomlando kanye nezinsiza zedijithaliImibukiso efana nethi “Ancient Egypt: Life on the Nile”, ehlelwe eLa Moneda Cultural Center ngemali evela eStaatliche Museen zu Berlin, iveze amakhulu ezinto—ubucwebe, izinto zobumba, ama-papyri, izithombe eziqoshiwe, ama-stelae—kanye namaphaneli achazayo kanye namakhathalogi atholakala ku-inthanethi.

Lezi zinhlelo zivame ukugxila empilweni yansuku zonke: indlela imisebenzi eyayihlelwa ngayo, indlela umsebenzi owawusatshalaliswa ngayo emathempelini nasezindaweni zokungcwaba, lokho okwakudliwa abaseGibhithe, nendlela ababezijabulisa ngayo. Ziphinde zibuyise izinkondlo zothando, imibhalo yokuziphatha, kanye nezigcawu zomndeni, zisikhumbuza ukuthi ngemuva kwesithombe esiqinile sezithombe, kwakukhona abantu ababehleka, bethandana, noma bekhononda nge-bureaucracy.

Ngesikhathi esifanayo, amaphrojekthi afana ne- Iphrojekthi ye-Djehuty eLuxorUkumba eSaqqara kanye nemishini yaseSpain naseYurophu eSharuna kukhuthaze imibukiso eqokomisa kokubili okutholwe kanye nendima yamaqembu endawo. Eminye imibukiso yakamuva igubhe obala indima yabasebenzi nabesifazane baseGibhithe—kusukela kumakhosikazi nabapristikazi besikhathi esidlule kuya kubacwaningi besikhathi samanje—ngaleyo ndlela iqhubeka nendlela engahlosiwe eyaqalwa nguDuff Gordon, u-Edwards, no-Andrews ngezindaba zabo kanye nedayari.

Ukugujwa kweminyaka eyikhulu yokutholakala kwethuna likaTutankhamun nakho kuye kwanda kakhulu imibiko, amanoveli omlando, amahlaya kanye namadokhumentari mayelana noFaro osemncane. Kusukela ekulandiseni kukaHoward Carter okudala kuya ekuchazeni kwakamuva, isithombe sikaTutankhamun sesibe yindlela ephelele yokuchaza izinto zakudala zekhulu lama-20, ubudlelwano obuvame ukungalingani phakathi kwamandla aseNtshonalanga neGibhithe, kanye nendima yeminyuziyamu emikhulu ekusakazweni kwezinto zakudala; kanye nakho konke lokhu, inganekwane yesiqalekiso sikaTutankhamun kuye kwavuselela ingxenye enkulu yomcabango odumile.

Lonke lolu chungechunge lokuhamba, izithombe, ukumba, kanye nemibukiso kuveze isithombe saseGibhithe esisihlanganisa ngezinye izikhathi namagama avamile, kodwa asekelwe emsebenzini—ongabonwa ngaso sonke isikhathi—wa abahambi, abathwebuli bezithombe, izisebenzi, abavubukuli kanye nabalondolozi bemveloIzincwadi zikaLucie Duff Gordon ezivela "esigodlweni sakhe saseTheban," ukulandisa kuka-Amelia Edwards ngokuhamba ngomkhumbi eNayile, amadayari ka-Emma Andrews acophelelayo, izithombe zikaDu Camp noFrith, kanye nemibukiso eminyuziyamu yanamuhla konke kwakha umbiko omkhulu, ohlangene ngezwe laseNayile. Ngenxa yalokhu kuhlanganiswa kwamagama abhaliwe nesithombe, manje sesingakwazi ukusondela empucukweni eneminyaka engaphezu kwezinkulungwane ezinhlanu ubudala ngokucaca nokusondelana okwakungeke kucatshangelwe ngalabo baqalayo bekhulu le-19.

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