First Intermediate Period of Egypt in the context of "Pepi II Neferkare"

The Third Intermediate Period of ancient Egypt began with the death of Pharaoh Ramesses XI in 1077 BC, which ended the New Kingdom, and was eventually followed by the Late Period. Various points are offered as the beginning for the latter era, though it is most often regarded as dating from the foundation of the Twenty-Sixth Dynasty by Psamtik I in 664 BC, following the departure of the Nubian Kushite rulers of the Twenty-fifth Dynasty after they were driven out by the Assyrians under King Ashurbanipal. The use of the term "Third Intermediate Period", based on the analogy of the well-known First and Second Intermediate Periods, was popular by 1978, when British Egyptologist Kenneth Kitchen used the term for the title of his book on the period. While Kitchen argued that the period was 'far from being chaotic' and hoped that his work would lead to the abolishment of the term, with his own preference being the 'Post-Imperial epoch', his use of the term as a title seems only to have entrenched its use.

The period was ruled by non-native Egyptians and is viewed as one of decline and political instability including division of the state, coinciding with the Late Bronze Age collapse of civilizations in the ancient Near East and Eastern Mediterranean (including the Greek Dark Ages).

The Middle Kingdom of Egypt (also known as The Period of Reunification) is the period in the history of ancient Egypt following a period of political division known as the First Intermediate Period. The Middle Kingdom lasted from approximately 2040 to 1782 BC, stretching from the reunification of Egypt under the reign of Mentuhotep II in the Eleventh Dynasty to the end of the Twelfth Dynasty. The kings of the Eleventh Dynasty ruled from Thebes and the kings of the Twelfth Dynasty ruled from el-Lisht.

The concept of the Middle Kingdom as one of three golden ages was coined in 1845 by German Egyptologist Baron von Bunsen, and its definition evolved significantly throughout the 19th and 20th centuries. Some scholars also include the Thirteenth Dynasty of Egypt wholly into this period, in which case the Middle Kingdom would end around 1650 BC, while others only include it until Merneferre Ay around 1700 BC, last king of this dynasty to be attested in both Upper and Lower Egypt. During the Middle Kingdom period, Osiris became the most important deity in popular religion. The Middle Kingdom was followed by the Second Intermediate Period of Egypt, another period of division that involved foreign rule of Lower Egypt by the Hyksos of West Asia.

Cursive hieroglyphs, or hieroglyphic book hand, are a form of Egyptian hieroglyphs commonly used for handwritten religious documents, such as the Book of the Dead. This style of writing was typically written with ink and a reed brush on papyrus, wood, or leather. It was particularly common during the Ramesside Period, and many famous documents, such as the Papyrus of Ani, use it. It was also employed on wood for religious literature such as the Coffin Texts.

Cursive hieroglyphs should not be confused with the truly cursive form of hieroglyphs known as hieratic. Hieratic has many ligatures and signs unique to itself. However, there is a certain degree of influence from hieratic in the visual appearance of some signs. One significant difference is that the orientation of cursive hieroglyphs is not constant, reading right to left or left to right depending on the context, whereas hieratic is always read right to left. A right-to-left reading direction is also most common in the writing of cursive hieroglyphs, but they are usually arranged in columns rather than rows. The differences between cursive hieroglyphs and hieratic only became apparent after the end of the Old Kingdom, beginning with the First Intermediate Period. From this point, cursive hieroglyphs were mainly only used in sacralised contexts.

Hieratic (/haɪəˈrætɪk/; Ancient Greek: ἱερατικά, romanized: hieratiká, lit. 'priestly') is the name given to a cursive writing system used for Ancient Egyptian and the principal script used to write that language from its development in the third millennium BCE until the rise of Demotic in the mid-first millennium BCE. It was primarily written in ink with a reed brush on papyrus.

Hieratic should not be confused with cursive hieroglyphs. The two were indistinct during the Old Kingdom but separated into different writing systems during the First Intermediate Period.

The current capital of Egypt is Cairo. Over the course of its history, Egypt has had many capitals. Its earliest capital was Tjenu, better known as Thinis, which may have been the capital of the hypothetical Thinite Confederacy prior to Egypt's unification. During the First, Second and Third Intermediate Periods, Egypt had multiple capitals held by rival dynasties.

Thinis was Egypt's first capital following its unification in c. 3100 BCE. The country's current capital is Cairo, and this has been the case since 972. This makes Cairo Egypt's longest-running capital city, having retained this status for over 1,050 years under the rule of six dynasties followed by the British protectorate of Egypt and the Republic of Egypt.

The Amduat /ˈɑːm.dʊʔɑːt/ (from Ancient Egyptian: 𓇋𓏶𓇼𓏏𓉐, romanized: jmj-dwꜣt, imi-duat, lit. '[That Which] Is In the Afterworld, also called the Text of the Hidden Chamber Which is in the Underworld and Book of What is in the Underworld', (Arabic: كتاب الآخرة, romanized: Kitāb al-ākhirah, lit. 'The Book of the Hereafter') is an important ancient Egyptian funerary text of the New Kingdom of Egypt. Similar to previous funerary texts, such as the Old Kingdom's Pyramid Texts, or the First Intermediate Period's Coffin Texts, the Amduat was found carved on the internal walls of a pharaoh's tomb. Unlike other funerary texts, however, it was reserved almost exclusively for pharaohs until the Twenty-first Dynasty, or very select nobility.

The Amduat tells the story of Ra, the Egyptian sun god who makes a daily journey through the underworld, from the time when the sun sets in the west till it rises again in the east. This is associated with imagery of continual death and rebirth, as the sun 'dies' when it sets, and through the trials of rebirth in the underworld, it is once again 'reborn' at the beginning of a new day. It is said that the deceased Pharaoh will take this same journey through the underworld, ultimately to be reborn and become one with Ra, residing with him forever. Many gods, goddesses, and deities help both Ra and the deceased soul on this journey in a variety of ways, Khepri, Isis, and Osiris being some of the main ones. This is alongside many unnamed or unknown deities, which are often given reference to within the text of the Amduat itself.

The Eye of Horus, wedjat eye or udjat eye is a concept and symbol in ancient Egyptian religion that represents well-being, healing, and protection. It derives from the mythical conflict between the god Horus with his rival Set, in which Set tore out or destroyed one or both of Horus's eyes and the eye was subsequently healed or returned to Horus with the assistance of another deity, such as Thoth. Horus subsequently offered the eye to his deceased father Osiris, and its revitalizing power sustained Osiris in the afterlife. The Eye of Horus was thus equated with funerary offerings, as well as with all the offerings given to deities in temple ritual. It could also represent other concepts, such as the moon, whose waxing and waning was likened to the injury and restoration of the eye. The multiple meanings of the Eye of Horus sometimes overlapped with the meanings of the Eye of Ra, which was a distinct but related concept in Egyptian mythology.

The Eye of Horus symbol, a stylized eye with distinctive markings, was believed to have protective magical power and appeared frequently in ancient Egyptian art. It was one of the most common motifs for amulets, remaining in use from the Old Kingdom (c. 2686–2181 BC) to the Roman period (30 BC – 641 AD). Pairs of Horus eyes were painted on coffins during the First Intermediate Period (c. 2181–2055 BC) and Middle Kingdom (c. 2055–1650 BC). Other contexts where the symbol appeared include on carved stone stelae and on the bows of boats. To some extent the symbol was adopted by the people of regions neighboring Egypt, such as Syria, Canaan, and especially Nubia.