The Great Migration between Kenya and Tanzania

The Great Migration between Kenya and Tanzania

The journey for the key players in the Great Migration, the roughly two million wildebeest, starts in the south of the Serengeti, with the birth of half a million calves between January and March. A favourite season for many of the seasoned Serengeti guides: the air during these months is full of new life and action. 

Why do wildebeest migrate?

The 800 kilometer trek of the immense wildebeest herd is the largest mammal migration on earth. The timing of the migration coincides with greening of nutritious grasses on the short-grass plains during the wet season. These areas are safer because predators can be easily spotted making it an ideal place for calving. However, the plains dry and the wildebeest are forced to move in search of greener pastures in the western corridor. The northern extension of the ecosystem has the highest rainfall, but the grasses are least nutritious. This is the dry season retreat for the wildebeest, at least until the south becomes green again. The result is a clockwise movement from the south, west, north, and back to the south.

The Great Migration in short

A better representation of the circle of life probably cannot be found anywhere else in the world. The journey starts in Southern Serengeti when wildebeest calves are being born. Predators like lions and hyenas are constantly hunting for babies, and thousands and thousands of calves are born within a couple weeks of each other – a feast for the eyes of true wildlife enthusiasts.

When the drought comes in May, the herd moves north, towards the Masai Mara in Kenya, chomping down the high green grass, quickly followed by the gazelles and zebras. The migration is not without risk: crossing rivers means facing about 3,000 crocodiles, patiently waiting for a kill. Not to mention the famous Serengeti lion population: by far the largest in Africa. Despite the abundance of hoofed meat in this area, life is not easy for these big cats in this unforgiving landscape. But seeing a group of lions collaborating to hunt down a wildebeest is an unforgettable sight.

Then, with the beginning of the short rains in late October, the migration makes its way back into the Serengeti. By December, the herds trek past Seronera - a small settlement in central Serengeti where the official Serengeti Visitors’ Centre is located - to return to their calving grounds again, and the circle is complete.

The Great Migration in detail

When planning your Serengeti safari you probably want to include seeing the Great Migration. So how do you ensure to be there when it happens? The long and short of it is that you can’t. It is important to realize that the decision of when to visit the Serengeti always involves an element of risk. We have detailed the Great Migration below, and this is what usually happens, but keep in mind that there are no guarantees.

The annual migration of two million ungulates, wildebeest but also enormous groups of zebra and Thomson's gazelle, Grant's gazelle and eland, through Serengeti National Park is the greatest wildlife spectacle of its type in Africa, and perhaps the world. Although variations occur from year to year, the Serengeti migration follows a reasonably predictable annual cycle, dictated by local rainfall patterns. The Great Migration cycle breaks up into the following periods:

December-April

We can find the main calving grounds in the area southeast of Seronera: typical Serengeti plains stretch all the way to the Ndutu area near Ngorongoro. Triggering their move to this area are the short rains in November and December. The wildebeest stick around this area until the end of the long rains, end of April, early May. The delightful news is that this section of Serengeti National Park is easily accessible and that in this period the landscape becomes lush. February is usually calving season in the Ndutu area and the southeastern plains: the very best time to visit this area. As wildebeest, zebra and other ungulates are so many, and give birth to so many calves, the spectacle works as a magnet for predators. As early as March or April the herd may move again in search of greener pastures. Seeing the actual migration in this period is more difficult, but chances are that you will encounter very large herds on the move.

May-July

This is the period that the wildebeest, after having feasted on the short green grasses of the southeastern Serengeti and after having giving birth to their offspring, start getting ready for their 800 kilometer long trek. The actual starting date may be anytime between late April and early June. This is the time to you may have the privilege to see one of the greatest natural phenomena in the world: more than a million marching animals in a column up to 40 kilometers long. During the migration, the herd will move towards the Western Corridor, where they will face the first major obstacle: crossing the Grumeti River. Many animals don’t survive the crossing as they are being awaited by the area’s population of oversized crocodiles ready to feast. The herd may congregate on the southern bank of the river and stay there for up to two weeks before crossing the river.

August-September

When the Grumeti River obstacle has been taken, the herd moves further north and starts crossing the next big hurdle, the Mara River, in July or August. The Mara River crossing is where so many iconic Great Migration photos have been taken. After this crossing the herd flocks to the northwest plains and Masai Mara National Reserve in Kenya. The August – September period is considered being a bad time to visit Serengeti National Park and see the Great Migration as the herd moves into the Masai Mara in Kenya. However, migration patterns show that about half of the herd stays on the Tanzanian side, in the Mara Serengeti area. In this period, smaller herds of wildebeest (well consider small… herds may count up to between 500 and thousands of individuals) frequently cross the Mara River, back and forth, for no apparent reason. This is an excellent time to stay at one of the Serengeti Mara camps.

October-November

Crossing the Mara River northbound means that, at one point, the herd needs to cross the river one more time before commencing the trek back in a southerly direction. This usually happens in October, but sometimes earlier. In this period the herd will cross the northern plains and Lobo area. This section of Serengeti National Park is little-visited, so if you are looking to see the migration in relative quietness, this would be the time. The wildebeest return to the short- grass plains and calving ground around Ndutu in late November. And from here, the Great Migration starts all over again.

Christmas & New Year in Egypt

Christmas & New Year in Egypt

Egypt is a bright and colourful country with vibrant people and a happy spirit. Throughout Egypt, all regions have celebrations for the Christmas and New Year seasons. Fireworks, special events and organized activities are laid on for the tourists visiting to ensure a memorable festive season in Egypt.
Nile Cruises specialize in festivities onboard with lavish food laid on with a festive theme and elegant food displays by the Chefs. Included are also wonderful Christmas and New year parties whilst sailing with fancy dress, local entertainment, games, and music. Cabins are often treated to a fancy display by the Housekeepers as a surprise to the guests! Even whilst sailing, on the top deck of the Nile Cruise, you can often see colourful street scenes of the local people and events at the passing Temples Enroute having special activities over the Christmas and New Year period.
Hotels Over the festive Season throughout Egypt including Cairo, Luxor, Aswan, Hurghada and Sharm El Sheikh,  are adorned with decorations such as Christmas trees, baubles and lights with specialised festive buffets laid on with local entertainment such as belly Dancers, traditional Nubian dancers and musicians, Bedouin traditional music and costumes and discos for partying the night away. Often, the Pyramids and Temples put on special light shows and dancers to welcome you to the festivities over this seasonal time of year.
Anywhere you choose to stay during your holiday in Egypt, you will witness celebrations for the Christmas and New Year seasons. Egyptians appreciate that for holidaymakers, Christmas in their own countries is an important time in their yearly calendar. Therefore they are happy to join in with the celebrations even if it is not usually part of their custom and culture.
Whilst Egypt is predominantly a Muslim country, there is a large percentage of Christians known as ‘Copts’, which is the Egyptian name for Christians. The Coptic Christians celebrate Christmas as do all Christians around the world. However, their New Year is celebrated later on the 7th of January according to their Coptic calendar. All Muslim Egyptians celebrate New Year on the eve of the old one and into the New Year with fireworks, parties and family gatherings.
 
Catacombs of Kom El Shoqafa in Alexandria, Egypt

Catacombs of Kom El Shoqafa in Alexandria, Egypt

The catacombs of Kom El Shoqafa  is a historical archaeological site located in Alexandria, Egypt, and is considered one of the Seven Wonders of the Middle Ages.
The necropolis consists of a series of Alexandrian tombs, statues and archaeological objects of the Pharaonic funerary cult with Hellenistic and early Imperial Roman influences. Due to the time period, many of the features of the catacombs of Kom El Shoqafa merge Roman, Greek and Egyptian cultural points; some statues are Egyptian in style, yet bear Roman clothes and hair style whilst other features share a similar style. A circular staircase, which was often used to transport deceased bodies down the middle of it, leads down into the tombs that were tunneled into the bedrock during the age of the Antonine emperors (2nd century AD).The facility was then used as a burial chamber from the 2nd century to the 4th century, before being rediscovered in 1900 when a donkey accidentally fell into the access shaft. To date, three sarcophagi have been found, along with other human and animal remains which were added later. It is believed that the catacombs were only intended for a single family, but it is unclear why the site was expanded in order to house numerous other individuals.
Another feature of the catacombs is the Hall of Caracalla, which contains the bones of horses which were the tombs created for the horses of the emperor Caracalla in 215 AD.
The catacombs were named Kom El Shoqafa, meaning Mound of Shards, because the area used to contain a mound of shards of terra cotta which mostly consisted of jars and objects made of clay. These objects were left by those visiting the tombs, who would bring food and wine for their consumption during the visit. However, they did not wish to carry these containers home from this place of death, so they would break them. At the time of the discovery, heaps of these broken plates were found.
The catacombs lie beneath the western necropolis of Alexandria and consist of three levels cut through solid rock, the third level was completely underwater until recent restorations. The catacombs have a six-pillared central shaft which opens off the vestibule. On the left is a triclinium, a funeral banquet hall where friends and family gathered on stone couches covered with cushions, both at the time of burial and also on future commemorative visits.
Visitors can reach the first level through a breach in the rotunda wall, which was made at an unknown date. This leads to the Hall of Caracalla in which the bones of horses and humans were found.
At the front of the tomb chamber there is a temple-like façade consisting of two columns topped by papyrus, lotus, and acanthus leaves of ancient Egypt and supporting an architrave with a relief of a central winged sun-disk flanked by Horus falcons. A carved Agathodaemon in the form of a snake is flanking both sides of the entrance to the inner tomb. Each snake wears a Roman Caduceus and a Greek Thyrsus as well as the Egyptian Pschent and is topped by a shield showing a Medusa. Figures of a man and a woman are carved into the wall. The man's body has a stiff hieratic pose typical of Ancient Egyptian sculpture, with the head carved in the lifelike manner of the classic Hellenes. The woman's figure is also rigidly posed but bears the Roman hairstyle.
 
There are three huge stone sarcophagi with non-removable covers along the sides of the chamber. It's assumed that bodies were inserted in them from behind, using a passageway which runs around the outside of the funeral chamber. There is a hallway with 91 inch deep walls in the central tomb chamber, with carved recesses, each providing burial space for three mummies. The sarcophagi are decorated with garlands and heads of Greek mythology gods. Each sarcophagus has associated a relief panel. The central panel shows the wolf-headed Anubis wearing Roman soldier garb, who mummifies a body lying on a lion bed. Below the bed are three canopic jars. The lateral panels show the Apis-bull receiving a gift.
The Holy Family in Egypt

The Holy Family in Egypt

The flight of the Holy Family to Egypt: "And when they [the wise men from the east] were departed, behold the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young Child to destroy Him. When he arose, he took the young Child and His mother by night and departed into Egypt; and was there until the death of Herod that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt I called My Son" (Matt. 2:13-15).
The Journey of the Holy Family from Palestine to Sinai
Before the Holy Family, together with Salome, the midwife, left Bethlehem, they remained for a while in a grotto, known to the Arabs as "Magharat El Sayyidah", which is situated south-east of the Basilica of the Nativity. The Holy Family first went to the ancient Philistine, a city and a seaport of Ashkelon. From Ashkelon, the Holy Family proceeded in an almost easterly direction to Hebron. About 40 kilometers further on, in a westerly direction, there was the site of the ancient Canaanite stronghold of Gaza. By taking the route which ran parallel to the shore of the Mediterranean Sea, the Holy Family would have crossed, within two hours, the Wadi Gaza.
A day's journey from Gaza brought the Holy Family to the ancient township of Jenysos. Today, this village, which is part of the Gaza Strip, is known as Khan Yunis. The next town on the Holy Family's route would have been Raphia (Rafah), the frontier town between the Gaza Strip and Egypt, continuing another 44 kilometers, along the caravan-route, about two days of traveling. The Holy Family crossed a stream, the Wadi al-Arish, which, at all times formed the natural boundary between Egypt and Palestine.
A little further on, the Holy Family would have arrived at the city of Rhinocolura, the present El-Arish. The first town, which would have been reached after Rhinocolura, was Ostrakini. Ostrakini has since disappeared, though there is a village called Straki, which is situated at the vicinity of El-Arish. Almost at the south-western end of the caravan-route from Judea to Egypt, there is the celebrated city of Pelusium (Al-Farama), sea-port and key to Egypt. The Greek monk, Epiphanius (Ninth century), and Bernard the Wise (870 AD), mention the tradition according to which the Holy Family visited this historical city.
The Journey of the Holy Family from Sinai to Delta
It was at the time when Gaius Turranius (7- 4 BC) (a Roman Prefect of Egypt) that the Holy Family crossed the narrow isthmus at El-Qantara, today a small village along the Suez Canal. It was over this isthmus (which separates Lake Manzala from Lake Ballah) that the ancient caravan-route from Judea to Egypt passed. This route had, centuries before, been used by Abraham and Jacob and his sons. In the steps of the patriarchs, the Holy Family entered the province of Goshen. The first town they visited in the Delta was Bubastis (Tell Basta), two kilometers south of Zagazig. There, however, they were not well received and, disappointed by their reception, they went for a day's journey further southwards reaching the towns of Bilbais, alongside the modern Ismailiya Canal. Today, there is only one Coptic Church at Bilbais, the Church of Saint George, which is situated in the north-eastern part of the town, about one kilometer from the main road. The site, which commemorates the visit of the Holy Family to Bilbais, is the Uthman Ibn El-Haris El-Ansari Mosque, in the centre of the town.

The Holy Family continued northwards along the Nile Delta till they reached the town of Sebennytos (Samannud), which is situated along the Damietta branch of the Nile. A local tradition in Samannud relates that the present Church of Apa Nub was built on the ruins of an ancient church dedicated to the Blessed Virgin, which, in turn, was built on the site where the Holy Family stayed. Having crossed the Damietta branch of the Nile, the Holy Family traveled westwards. On the way, Jesus put His foot upon a stone, and the mark of the sole of His foot remained upon the stone, and the place became known as Bikha Isous, that is to say the footprint of Jesus. Bikha Isous might be the town of Sakha, about two kilometers south of Kafr El-Shaikh. After Bikha Isous, the Holy Family traveled westwards and crossed the Rosetta branch of the Nile. Continuing their journey, they saw, from a far, the Desert of Scetis (the Wadi an-Natrun), and Jesus blessed it.

The town which is nearest to the Desert of Scetis is Terenouti (at-Tarrana), actually about 40 kilometers from the Monastery of St. Macarius. Continuing southward, the Holy Family reached the City of On, the Biblical BethShemesh (Heliopolis), near Matariyah, the modern suburb of Cairo. From the City of On, the Holy Family went to a locality, where the Church of the Blessed Virgin in the Haret Zuwayla of Cairo now stands.
It is situated in the north-eastern district of Cairo. Annexed to the Church is a convent of nuns. The nuns relate the tradition that, when the Holy Family rested there, Jesus blessed the water of the well and the Blessed Virgin drank from it. This well is situated in the floor, before the southern sanctuary of the lower church, and the water is still used for healing the sick. Continuing southwards, the Holy Family passed the Fortress of Babylon, which commanded the route to Upper Egypt and where they halted on their return to Palestine.
Journey of the Holy Family from Delta to Upper Egypt 
Some twelve kilometers south of Cairo, at Maadi, on the bank of the Nile, is situated the Church of the Blessed Virgin with its three cupolas. From Maadi, the Holy Family took a sailing boat further southwards along the Nile. Situated twelve kilometers south-west of Maghaagha is the village of Ishnin an-Nasarah. In earlier times, many people offered prayers in Ishnin, so there were as many churches in this locality "as there were days in the year". A local oral tradition relates that the waters of the well, about 50 meters north of the Church of St. George, was blessed by Jesus, when the Holy Family passed through this village, on their way to Baysus (Dair El-Ganus), about seven kilometers west of Ishnin.
The sacred well of Dair El-Ganus is situated at the western end of the south aisle of the Church of the Blessed Virgin. Ten kilometers in a southerly direction, on the edge of the desert, there is the ancient city of Oxyrhynchus, the present town of El-Bahnasa. A commentator of the Quran says that the passage "and we have made the Son of Mary and His Mother a portent, and we gave them refuge on a height, a place of flocks and water-springs," (XII, 50) refers to al-Bahnasa. Today, Al-Bahnasa possesses only one church that is dedicated to St. Theodore. Near the ancient Cynopolis, the present village of al-Kais, the Holy Family took a boat to travel southwards. Thirty five kilometers onwards, they passed the Gabal At-Tair, which is almost opposite to Samalut and Bayahu. When the Holy Family passed this mountain, a large rock was about to fan on the boat, and the Blessed Virgin was very frightened. Jesus, however, extended His hand and prevented the rock from falling, and the imprint of His hand remained on that rock. When Almeric, King of Jerusalem (1162-1173 AD), invaded Upper Egypt, they cut away the piece of the rock, and took it back with them to Syria in 1168.
The Church of the Blessed Virgin Mary at Gabal At-Tair was built in commemoration of the visit of the Holy Family. From Gabal El-Tair, the Holy Family sailed southwards, passing on their way first the port of Khoufou, the present Minya, then the rock temple of the goddess Pekhet, caved by the Greeks Speos Artemidos, on the site of which is the present village of Beni Hassan El-Shuruq. Finally, they passed the Temple of Ramses II, on the ruins of which the Roman Emperor Hadrian built the town of Antinoupolis in 130 AD. This site is occupied by the present village of Ash-Shaikh Abadah. Opposite to the ruins of Antinoupolis, there is the town of Ar-Roda, which is built on the site where the Holy Family disembarked in order to proceed to the famous city of Khmunu, the Hermopolis Magna of the Greeks, at present the village of Al-Ashmunain.
 
The ruins of the Basilica of Hermopolis Magna are situated just outside the village of al-Ashmunain. About ten kilometers southwards, the Holy Family stayed for a few days in Manlau, the present town of Mallawi. There are numerous Coptic churches in this town, two of which are dedicated to the Blessed Virgin. Further two days of traveling in a southerly direction brought the Holy Family to the town of Philes (the present Dairut Ash-Sharif) in the Thebaid. The inhabitants of this town were very charitable, and the Holy Family remained there for several days. From Philes, the Holy Family traveled via Pepleu, the present Beblaw, to the town of Sanabo Thereupon, the Holy Family entered the city of Qusquam, nowadays the village of Al-Qusla. After Jesus had cursed the town of Cusre and its inhabitants, the Holy Family went on a short distance south (actually six kilometers west) of the town and rested for a while in the locality of the present village of Meir, because of their weariness and fatigue.
Not far away, about eight kilometers south of Meir, the Holy Family discovered a well. There, the Holy Family sojourned for six months in a certain house. This holy place, blessed on account of the Holy Fami1y's presence in it, was dedicated to the Blessed Virgin, and is known as the Deir El-Muharraq. According to a tradition, the Church of the Blessed Virgin at the Deir El-Muharraq was the first church built in Egypt. The most southern place visited by the Holy Family was ten kilometers south-west of the ancient Lycopolis (Asyut), at Establ Antar, a mountain range rising west of Asyut. The Holy Family stayed there in the large rock-tombs of the Ninth to the Twelfth Dynasty. The Church of the Blessed Virgin at Dair Al-Adhra is situated east of the cave in which the Holy Family rested.
The Journey of the Holy Family back to Palestine 
From Asyut, the Holy Family returned to the site of the present Dair al-Muharraq. On their return, the Holy Family lodged in a cave, which is today situated beneath the Church of St. Sergius in Old Cairo, the ancient Babylon of Egypt. This cave of the Holy Family was a site which was included in the itineraries of medieval pilgrims to the Holy Land. From Babylon, the Holy Family continued their way northwards, stopping again at On, near the site of the present village of AL-Matariyah. There, they bathed Jesus, and the well was blessed thereby.
A sycamore tree, under which the Holy Family is supposed to have found shelter, still stands, in a small garden enclosed by a wall, just before the Catholic Church of the Holy Family of Matariyah. The next place the Holy Family visited on their return to Palestine was al-Mahammah (or the place of bathing). In the Church of the Blessed Virgin at Musturud, about three kilometers west of Matariyah, on the western bank of the Ismailiya Canal, there is, to this day, a well which was blessed by the Holy Family. The well is situated at the north-east corner of the church, east of the cave where the Holy Family found shelter. From al-Mahammah, the next halting-place of the Holy Family was Leontopolis, known today as the ruins of Tall al- Yahudiyah and referred to (in old Roman maps) as Vicus Judreorum. From Tall al- Yahudiyah, the Holy Family returned to Palestine along the same route they had used to come to Egypt, passing through Bilbais, crossing the isthmus at Al-Qantara, and then traveling on the caravan-route from Egypt to Palestine, along the Mediterranean Coast. According to a local tradition, the Holy Family rested for several days near Gaza, in a garden between the Gabal Muntar and Gaza.
When the Holy Family entered Palestine, Joseph heard "that Archaelaus did reign in Judrea in the room of his father Herod, he was afraid to go thither, notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: and he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called Nazarene." (Matthew 2:22-23).
Tomb of Nefertari

Tomb of Nefertari

QV66 is the tomb of Nefertari, the Great Wife of Pharaoh Ramesses II, in Egypt's Valley of the Queens. It was discovered by Ernesto Schiaparelli (the director of the Egyptian Museum in Turin) in 1904. It is called the Sistine Chapel of Ancient Egypt. Nefertari, which means "beautiful companion", was Ramesses II's favorite wife; he went out of his way to make this obvious, referring to her as "the one for whom the sun shines" in his writings, built the Temple of Hathor to idolize her as a deity, and commissioned portraiture wall paintings. In the Valley of the Queens, Nefertari's tomb once held the mummified body and representative symbolisms of her, consistent with most Egyptian tombs of the period. Now, everything had been looted except for two thirds of the 5,200 square feet of wall paintings. For what still remains, these wall paintings characterized Nefertari's character. Her face received particular attention to emphasize her beauty, especially the shape of her eyes, the blush of her cheeks, and her eyebrows. Some paintings were full of lines and color of red, blue, yellow, and green that portrayed exquisite directions to navigating through the afterlife to paradise.
A flight of steps cut out of the rock gives access to the antechamber, which is decorated with paintings based on Chapter 17 of the Book of the Dead. This astronomical ceiling represents the heavens and is painted in dark blue, with a myriad of golden five-pointed stars. The east wall of the antechamber is interrupted by a large opening flanked by representation of Osiris at left and Anubis at right; this in turn leads to the side chamber, decorated with offering scenes, preceded by a vestibule in which the paintings portray Nefertari being presented to the gods who welcome her. On the north wall of the antechamber is the stairway that goes down to the burial chamber. 
This latter is a vast quadrangular room covering a surface area about 90 square meters, the astronomical ceiling of which is supported by four pillars entirely covered with decoration. Originally, the queen's red granite sarcophagus lay in the middle of this chamber. According to religious doctrines of the time, it was in this chamber, which the ancient Egyptians called the "golden hall" that the regeneration of the deceased took place. This decorative pictogram of the walls in the burial chamber drew inspirations from chapters 144 and 146 of the Book of the Dead: in the left half of the chamber, there are passages from chapter 144 concerning the gates and doors of the kingdom of Osiris, their guardians, and the magic formulas that had to be uttered by the deceased in order to go past the doors.
Nefertari depicted offering food to the goddess Isis
The tomb itself is primarily focused on the Queen's life and on her death. Of the wall full of paintings, the "Queen playing Draughts" is a portrayal of Nefertari playing the game of Senet. A whole entire wall was dedicated to show the Queen at play, demonstrating the importance of the game of Senet. Interpretations suggest that a physical board game of Senet may have possibly been stolen, along with the body and other symbolic images of Nefertari. Nefertari may have been very clever, and possibly have been a writer in her lifetime. ^4 This can be alluded because of a painting in the tomb of Nefertari coming before the god of writing and literacy, Thoth, to proclaim her title as a scribe. Nefertari lived an elegant life on earth, and she is also promised an elegant afterlife. Chapter 17 of the Book of the Dead, which tells a spell for the Queen, is inscribed on the tomb. This spell is supposed to guide Nefertari on how to transform into a ba, which is a bird. For Nefertari to become a bird in the afterlife holds a promise of freedom to move around.
By contemporary standards, the real value of the paintings found within the tomb is that they are the best preserved and most detailed source of the ancient Egyptian's journey towards the afterlife. The tomb features several extracts from the Book of the Dead from chapters 148, 94, 146, 17 and 144 and tells of all the ceremonies and tests taking place from the death of Nefertari up until the end of her journey, depicted on the door of her burial chamber, in which Nefertari is reborn and emerges from the eastern horizon as a sun disc, forever immortalized in victory over the world of darkness.
The details of the ceremonies concerning the afterlife also tell us much about the duties and roles of many major and minor gods during the reign of the 19th Dynasty in the New Kingdom. Gods mentioned on the tomb walls include Isis, Osiris, Anubis, Hathor, Neith, Serket, Ma'at, Wadjet, Nekhbet, Amunet, Ra, Nephthys, Khepri, Amun, and Horus.
By the time that Schiaparelli rediscovered Nefertari's tomb it had already been found by tomb raiders, who had stolen all the treasure buried with the Queen, including her sarcophagus trough and mummy. Parts of the mummy's knees were found in the burial chamber, and were taken to the Egyptian Museum in Turin by Schiaparelli, where they are still kept today.
The tomb was closed to the public in 1950 because of various problems that threatened the paintings, which are considered to be the best preserved and most eloquent decorations of any Egyptian burial site. The paintings are found on almost every available surface in the tomb, including thousands of stars painted on the ceiling of the burial chamber on a blue background to represent the sky.
After the discovery of the tomb, scientists found deterioration in many paintings caused by water damage, bacterial growth, salt formation, and recently, the humidity of visitors' breath. In 1986, an operation to restore all the paintings within the tomb and to replace over 3,000 years worth of dust and soot with paper pasted to the fragile walls and ceilings to preserve the paintings was embarked upon by the Egyptian Antiquities Organisation and the Getty Conservation Institute; the actual restoration work began in 1988 and was completed in April 1992. Upon completion of the restoration work, Egyptian authorities decided to severely restrict public access to the tomb in order to preserve the delicate paintings found within. Five years later, Egypt's Prime Minister, Hisham Zazao, declared the tomb to be reopened to visitors, 150 visitors at a time. In 2006, the tomb was restricted to visitors once again, except for private tours of a maximum of 20 people purchasing a license for US$3000. As of November 2023, holders of a 1600 EGP entry ticket or a premium Luxor pass can visit this tomb. To this day, the Getty Conservation Institute regularly monitors the tomb.
Crocodiles in Aswan

Crocodiles in Aswan

Crocodiles (family Crocodylidae) or true crocodiles are large semiaquatic reptiles that live throughout the tropics in Africa, Asia, the Americas and Australia. The term crocodile is sometimes used even more loosely to include all extant members of the order Crocodilia, which includes the alligators and caimans (family Alligatoridae), the gharial and false gharial (family Gavialidae) among other extinct taxa.
 
Although they appear similar, crocodiles, alligators and the gharial belong to separate biological families. The gharial, with its narrow snout, is easier to distinguish, while morphological differences are more difficult to spot in crocodiles and alligators. The most obvious external differences are visible in the head, with crocodiles having narrower and longer heads, with a more V-shaped than a U-shaped snout compared to alligators and caimans. Another obvious trait is that the upper and lower jaws of the crocodiles are the same width, and the teeth in the lower jaw fall along the edge or outside the upper jaw when the mouth is closed; therefore, all teeth are visible, unlike an alligator, which possesses in the upper jaw small depressions into which the lower teeth fit. Also, when the crocodile's mouth is closed, the large fourth tooth in the lower jaw fits into a constriction in the upper jaw. For hard-to-distinguish specimens, the protruding tooth is the most reliable feature to define the species' family.[1] Crocodiles have more webbing on the toes of the hind feet and can better tolerate saltwater due to specialized salt glands for filtering out salt, which are present, but non-functioning, in alligators. Another trait that separates crocodiles from other crocodilians is their much higher levels of aggression.
A crocodile's physical traits allow it to be a successful predator. Its external morphology is a sign of its aquatic and predatory lifestyle. Its streamlined body enables it to swim swiftly; it also tucks its feet to the side while swimming, making it faster by decreasing water resistance. Crocodiles have webbed feet which, though not used to propel them through the water, allow them to make fast turns and sudden moves in the water or initiate swimming. Webbed feet are an advantage in shallow water, where the animals sometimes move around by walking. Crocodiles have a palatal flap, a rigid tissue at the back of the mouth that blocks the entry of water. The palate has a special path from the nostril to the glottis that bypasses the mouth. The nostrils are closed during submergence.
 
Like other archosaurs, crocodilians are diapsid, although their post-temporal fenestrae are reduced. The walls of the braincase are bony but lack supratemporal and postfrontal bones.Their tongues are not free, but held in place by a membrane that limits movement; as a result, crocodiles are unable to stick out their tongues. Crocodiles have smooth skin on their bellies and sides, while their dorsal surfaces are armoured with large osteoderms. The armoured skin has scales and is thick and rugged, providing some protection. They are still able to absorb heat through this armour, as a network of small capillaries allows blood through the scales to absorb heat. The osteoderms are highly vascularised and aid in calcium balance, both to neutralize acids while the animal cannot breathe underwater and to provide calcium for eggshell formation. Crocodilian tegument have pores believed to be sensory in function, analogous to the lateral line in fishes. They are particularly seen on their upper and lower jaws. Another possibility is that they are secretory, as they produce an oily substance which appears to flush mud off.
 
Crocodilians are more closely related to birds and dinosaurs than to most animals classified as reptiles, the three families being included in the group Archosauria ('ruling reptiles'). Despite their prehistoric look, crocodiles are among the more biologically complex reptiles. Unlike other reptiles, a crocodile has a cerebral cortex and a four-chambered heart. Crocodilians also have the functional equivalent of a diaphragm by incorporating muscles used for aquatic locomotion into respiration. Salt glands are present in the tongues of crocodiles and they have a pore opening on the surface of the tongue, a trait that separates them from alligators. Salt glands are dysfunctional in Alligatoridae. Their function appears to be similar to that of salt glands in marine turtles. Crocodiles do not have sweat glands and release heat through their mouths. They often sleep with their mouths open and may pant like a dog. Four species of freshwater crocodile climb trees to bask in areas lacking a shoreline.
11 Awesome Souvenirs to Buy in Egypt

11 Awesome Souvenirs to Buy in Egypt

1- Papyrus

The ancient Egyptians used the stem of the papyrus plant to make sails, cloth, mats, cords, and, above all, paper. Paper made from papyrus was the chief writing material in ancient Egypt, was adopted by the Greeks, and was used extensively in the Roman Empire.
 

2- Brass and Copperware

The souqs are full of stalls piled high with items made locally, from brass candlesticks and coffee sets to huge wagon wheel-sized copper trays and crescent moons for the tops of minarets. 

3- Sheesha Pipes

Every Egyptian coffeehouse is filled with men smoking sheesha pipes, the Middle Eastern water pipe. You’ll find them in any souq, but the greatest selection is found in Cairo’s Khan al-Khalili.

4- Egyptian Cotton

Cotton as a crop was introduced into Egypt in the 19th century and almost ever since Egypt has been renowned for the quality of its cotton goods, especially sheets and towels. Much of the best cotton is exported and what you find locally is often inferior. However, certain shops in malls and hotels sell top-quality goods.

5- Jewellery

Egyptians buy large quantities of gold and silver as traditionally many feel it’s safer than putting their money in the banks. Precious metals are sold by the gram in the souqs; with jewelry, a percentage is then added to the price for the workmanship. A favorite Egypt souvenir is a cartouche with hieroglyphs.

6- Carpets and Rugs

Unlike Turkey, Morocco or Iran, Egypt is not a major carpetmaking nation and the work is generally inferior to that in those countries. Rugs and tapestries are woven from coarse wool or camel hair, typically in beige and brown. Colorful picture rugs depicting rural scenes are produced at the Ramses Wissa Wassef Art Centre.

7- Spices

Spices are widely sold in the souqs. They are fresher and of better quality than the packaged variety sold in the West, especially cinnamon, cumin, and dukkah, which is a blend of spices.

8- Inlay Work

Among the most attractive items produced in Egypt are wooden boxes inlaid with slivers of bone, ivory or mother-of-pearl. Hardwood backgammon boards are also often inlaid in this way.

9- Cartouche

One of the most common souvenirs acquired in Egypt are the cartouches, some hanging adornments of gold or silver in which names are sculpted, in general, of between 4 and 6 letters. The engraving is done in hieroglyphics and must be ordered one day in advance.

10- Egyptian Galabeya

The Galabeya is a traditional dress in Egypt, consisting of a loose weave for men and women. Although you may not find many who wear them in the capital of Cairo, it is possible to locate people in rural areas who still wear them. Jalabeya designs and styles differ in each region of Egypt: some are colorful and others are black with embroidery. Jalabeyas for men are generally more basic, being made of very light or very dark fabrics, with little embellishment.

11- Belly Dancer Costume

Belly dance, of Egyptian origin, is an expressive Arabic dance that includes certain movements and specific music. There are belly dance costumes of different styles and colors, and they are designed with bright and shiny embroidery. They are very common among tourists as souvenirs; however, they are not designed to be worn outdoors.

 

Egyptian Henna

Egyptian Henna

Henna is an age-old shrub that has elegantly worked its way into history and literature, much like the vines it’s used to paint. As an art, it’s brought alive through the opinions of Pharaohs and written into the memoirs of Galileo’s company, featured in anything from the works John Baptist Porta to Scheherazade’s hazy and dreamlike danse macabre to gloried Indian ceremonials. Truly, there are very few cloisters of Mediterranean, Middle Eastern, and South Eastern cultures that don’t feature henna as a recurring art.

Egypt’s no exception to this rule – rather, Egypt is the first recorded birthplace of henna. Several ancient Egyptian rulers have been found with henna-stained hair, most famously Rameses II, whose mummified remains included a vivid bed of red-orange hair that stood the test of time. It was also commonly used by the ancients on nails and skin, little adorations that were used on different occasions and directly prior to mummification.
Henna is formidable, if only for a history spanning thousands of years. Most commonly, it is powdered or used for dye, harvested young and in bush form. Despite an original leaf-color of green, an array of pigments can be derived from the henna plant, from orange-yellow, to orange-red, to an ox-blood, brick red.
The plant lent its name to both the dye-paste and essential oils that were a consequence of its use, and soon enough, those three were synonymous in more than one culture. The word is derived from ancient Arabic: henna (or: hinna; khanna), believed to have been given to the plant by Arabic speaking Persians.
To go even further, the Egyptian hieroglyphic name for henna is “henu,” a striking similarity that scholars insist might have had something to do with its origin.
Today, henna plays several roles in Egypt, all fond. Beach kiosks on Sharm El Sheikh shores specialize in magnificent body art, all with some dye, a bottle cap, and the patience to paint with a toothpick. Women walk around with gardens of henna tracing up their forearms for beauty’s sake, while others use it to stain nails.
Perhaps most telling is the affectionately named Henna Night: an Egyptian bachelorette party, where the bride-to-be and her closest girls indulge in a night of dance and art, where the only rule that remains is beauty.
Though prolific in Egypt, henna has made a home in cultures less familiar with the art form. Tattoo shops across the globe have integrated this temporary artistry into their active skillset, contributing an even more expansive visual gallery to an already-ancient craft. Those who are fickle lovers of commitment, who don’t want the needle-sharp finality of a tattoo, have begun to orbit henna as an exotic alternative.
Henna is an endearing inheritance, one could say. A gift from the ancients to the playful, beauty-seeking Egyptian.
 
Cairo Tower

Cairo Tower

The Cairo Tower is a free-standing concrete tower in Cairo, Egypt. At 187 m (614 ft), it was the tallest structure in Egypt for 37 years until 1998, when it was surpassed by the Suez Canal overhead powerline crossing. It was the tallest structure in North Africa for 21 years until 1982, when it was surpassed by the Nador transmitter in Morocco. It was the tallest structure in Africa for one year until 1962, when it was surpassed by Sentech Tower in South Africa.
One of Cairo's well-known modern monuments, sometimes considered Egypt's second most famous landmark[citation needed] after the Pyramids of Giza, it stands in the Gezira district on Gezira Island in the River Nile, close to downtown Cairo.
History
Built from 1956 to 1961, the tower was designed by the Egyptian architect Naoum Shebib, inspired by the Ancient Egyptian Architecture. Its partially open lattice-work design is intended to evoke a pharaonic lotus plant, an iconic symbol of Ancient Egypt.
The tower is crowned by a circular observation deck and a revolving restaurant that rotates around its axis occasionally with a view over greater Cairo.
According to documents published by Major General Adel Shaheen, the funds for the construction of the tower were originated from the Government of the United States through the CIA that represented by Kermit Roosevelt, which had provided around $US1-3 million to Gamal Abdel Nasser as a personal gift to him with the intent of stopping his support for Algerian Revolution and other African independence movements.[8][12][13] Affronted by the attempt to bribe him, Nasser decided to publicly rebuke the U.S. government by transferring all of the funds to the Egyptian government for the use of the tower construction, which he stated would be "visible from the US Embassy just across the Nile, as a taunting symbol of Egypt's, Africa and the Middle East's resistance, revolutions and pride".
The book also stated that the General Intelligence Service took full responsibility for everything related to the design and planning work, including the selection of the architect who was assigned to design, the construction work, and even providing the necessary materials for the building with the aim of giving the heroic character of the president. However, its design was controversial as the Egyptians called it the "waqf Roosevelt" ("Roosevelt's endowment"), which was then mistakenly interpreted by the Embassy of Egypt in Washington, D.C. as the "waqef Roosevelt" ("Roosevelt's erection"). This prompted the Americans to react by calling it "Nasser's prick". Because of that, a local Islamic group issued a fatwa to demolish the tower in the 1990s, stating that it "could excite Egyptian women", but this failed to be implemented due to its influence on national history and popularity among the nation and tourists.

Between 2006 and 2009, the tower underwent an £E15 million restoration project that included a new installation of light decoration. It was stated that the project used the LED lamp for its efficiency on energy consumption.

Contacts

6 Obour Building - Salah Salem St.
Libra Role - Apartment 3
Cairo -Egypt
TEL: +202-24014116  -  +202-24014117
Mobile: +20111 5555378
‭+20111 2232320
E-mail:  info@wedjat-tours.com

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