THE CATAQCOMBS OF KOM FL SHOQAFA - tourism in Egypt

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THE CATAQCOMBS OF KOM FL SHOQAFA


The city of Alexandria was initially settled by Alexander the Great, the most acclaimed Greek King and armed force pioneer, in 332 BC and soon turned into the social and business focus of the Mediterranean Sea area.

The city of Alexandria in Egypt is among another 34 more urban areas that were named after the considerable Greek pioneer and a standout amongst the most well known vanquishes ever, Alexander the Great

Antiquated Alexandria was situated toward the West of the West branch of the River Nile, close to the old Egyptian town of Rakotis and the slender piece of area between the Mediterranean Sea and the tidal pond of unlimited range, which is presently called Lake Mariut arranged toward the West North of advanced Alexandria.

The new city of Alexandria, in the fourth century BC, which was architected by Deinokrates, was included for the way that the Greek and the Pharaonic societies lived next to each other and even blended together in a few landmarks like the Catacombs of Kom El Shuqafa specifically.

This blending between the Greco Roman and the old Egyptian societies has brought about another society that was known as the Alexandrian society and it was unfathomably spread everywhere throughout the locales on the Mediterranean Sea.

The city extraordinarily thrived amid the Ptolemaic period, named after its author Ptolemy I, who took control of Alexandria and numerous different urban communities after the passing of Alexander the Great in the start of the fourth century BC.

With time cruising by, Alexandria, nicknamed as the Athens of Africa, turned into the official capital of Egypt and the most vital business and social center in the Middle East.

Alexandria held its position and stayed as the capital of Egypt until the passing of Cleopatra and afterward instantly thereafter, the Romans took control of the city, and of Egypt as a rule, to add the nation to an officially substantial and growing realm.

The Catacombs (which means underground passages) lie in the area of Karmouz toward the east of Alexandria. The range was called Kom El-Shouqafa or a heap of shards.

The burial ground goes back to the first century A.D and was utilized until the fourth century A.D. It was found in 1900 when by immaculate chance, a jackass drawn truck fell into a pit, which prompted the revelation.

The Catacombs in Alexandria are purported on the grounds that the configuration was fundamentally the same as the Christian Catacombs of Rome. The alexandrian mausoleums was in all likelihood a private tomb, later changed over to an open graveyard and It comprises of 3 levels cut into the bed shake, a staircase, a rotunda, the triclinium or a banquette lobby, a vestibule, a waiting room and the entombment chamber with three breaks on it; in every break there is a sarcophagus.

Also, the Catacombs contains a substantial number of Luculi or notches cut in the stone, where pine boxes are put away.

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For long time the second level of the tomb had been shut for guests becasue it was submerged in underground water yet in the wake of diminishing the level of the subsoil water in 1995, the second level was opened to guests, yet the most reduced level is still submerged. The passageway prompts a winding staircase of 99 stages that circumvents a pole, which was utilized to bring down the body of the perished, by method for ropes, to keep any harms to it. A few openings were cut into the sides of the pole to permit the sunlight through to the staircase that was utilized by the guests. The staircase prompts a vestibule with two specialties on both sides. The highest point of every corner is fit as a fiddle of a shell, while the sub-par part contains a half round seat, cut into the stone, which was utilized by the guests to take some rest subsequent to slipping the stairs of the tomb.

The vestibule prompts a roundabout lobby called the "rotunda". In the focal point of this corridor a pole was sliced prompting the second story of the tomb and encompassed by a little fenced in area divider called the "parapet", on top of which is a vault, bolstered by 6 columns. Between the columns there were a few figures of human heads, some of which were found and exchanged to the Greco-Roman Museum in Alexandria. To one side of the rotunda, is a vestibule, which prompts a chamber, which was likewise cut into the stone. Its roof is bolstered by 4 columns, and it contains 3 seats, again cut in the stone, and takes the state of the letter U. This chamber was known as the "Triclinium". Most presumably, the room was committed for guests, where they would have eaten.

Before getting to the primary chamber there are 2 halls, one in the east and the other in the west, every one prompting countless. After you drop to the lobby that passes the Rotunda there is a little corridor in front. In this vestibule, we see toward the east a statue of a man inside a corner; while toward the west there is a statue of a lady inside a specialty. Both statues were chiseled in the Egyptian path, with a few components of Greek workmanship. 2 composite sections, containing a blend of Egyptian and Greco-Roman components, bolster the façade of this lobby. Among the Egyptian components; is the winged sun plate, the Falcon God Horus and the Uraeaus or the cobra, while the Greco-Roman components are spoken to in the pediment, at top of the chamber.

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The façade of the fundamental entombment chamber is designed with some Greek components, for example, the shield of the Goddess Athena, on top of which is the head of Medusa, and as we probably am aware, as per the antiquated Greek myths, Medusa could petrify any individual who investigated her eyes. The representation of Medusa here was to ensure the tomb.

Under Medusa is a colossal serpent with a twofold crown. When we enter the entombment chamber, which was totally cut into the stone, we see 3 vast breaks, every one containing a sarcophagus. The internment chamber has a vaulted rooftop bolstered by 4 square columns whose capitals take the state of Papyrus.

The sarcophagus and its top are cut totally from one square of rock. The body of the expired was put into the sarcophagus through an opening in the back divider, and after that it was obstructed in the wake of covering the body with stones. The sarcophagus is adorned with blooms, the head of Medusa, god Dionysus and other legendary divine beings. There is a representation of the perished in a lying position. The most essential scene on the front divider over the sarcophagus speaks to a mummy lying on a funerary bed.

Alongside this bed, the God Anubis is holding in his left hand a container; it should contain a few fluids that were utilized amid embalmment, while his right hand is touching the mummy. God Anubis is wearing a Roman dress and on top of his head there is the sun plate with a cobra on every side.

Underneath the table there is a representation of the three canopic containers for the viscera; initially there should be four jugs, which spoke to the 4 children of Horus; Habi, Amasty, Dwamoutf, and Qbh-snwf. In all likelihood the craftsman did not discover enough space to speak to the fourth container "Dwamoutf", which take the state of a jackal or Anubis, in light of the fact that the assemblage of Anubis is involving this space. Anubis for this situation speaks to the two divine beings.

Alongside this, the God Thut, the Egyptian God of information and insight, is standing wearing the twofold crown, holding the staff with one hand and a jug with the other. Close to the end of the lion molded table, the God Horus is standing wearing the twofold crown of Upper and Lower Egypt. The rest of the scenes speak to a woman remaining; over her head there is a sun circle and she is bringing her hands up in the supplication position. Before the woman is a minister, wearing a long piece of clothing, giving the lotus bloom, and a container, to the woman.

The right opening of the internment chamber contains about the same configuration and components. It contains a sarcophagus with the same beautifications. The most essential scene on the right break speaks to a figure of an Emperor or a ruler who is wearing a short kilt. He is putting the twofold crown on his head, holding a neckband with both hands, displaying it to the holy bull Serapis. Behind Serapis, is a Goddess extending her wings, perhaps speaking to the Goddess Isis.

There is another scene speaking to a mummy holding a major staff with the God Anubis remaining before her. There is likewise a representation of a sacrificial stone amongst Anubis and the mummy, from which incense smoke is rising. There is likewise a scene delineating an Emperor, who is putting forth the plume of Maat to a God, most likely Petah (or Ptah). Between them there is a holy place, which takes the state of the lotus blossom

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