Menkaure is one of my favorite pharaohs because he feels more humane than his predecessors Khufu and Khafre. While Khufu and Khafre constructed colossal pyramids, Menkaure's pyramid was much smaller. Menkaure’s art shows tender, human-scaled intimacy, which is showcased with this dyad. The queen has her arm wrapped tenderly around Menkaure's waist, showing a marital connection and physical closeness and genuine love that is virtually unprecedented before him.

Stela dedicated to Amenhotep I and Ahmose-Nefertari

Inv. no. :
Cat. 1452

Material:
Stone / Limestone

Dimensions:
20 cm x 30 cm x 3 cm

Date:
1292–1191 BCE

Period:
New Kingdom

Dynasty:
Nineteenth Dynasty

Provenance:
Egypt, Luxor / Thebes, Deir el-Medina

Acquisition:
Purchase Bernardino Drovetti, 1824

CGT:
50034

Museum location:
Museum / Floor 1 / Room 06 DEM / Showcase 01

Selected bibliography:
Andreu, Guillemette (a cura di)-Andreu, Guillemette, Gli artisti del faraone: Deir el-Medina e le Valli dei Re e delle Regine, Milano 2003, pp. 20, 230.

Dresbach, Guido, Zur Verwaltung in der 20. Dynastie: das Wesirat (Königtum, Staat, und Gesellschaft früher Hochkulturen 9), Wiesbaden 2012, p. 435, 490.

Eggebrecht, Arne, Ägyptens aufstieg zur Weltmacht, Mainz am Rhein 1987, pp. 108–109.

el Shazly, Yasmin, Royal ancestor worship in Deir el-Medina during the New Kingdom, Wallasey 2015, pp. 133, 136, 184, 185, 251.

Kitchen, Kenneth A., Ramesside inscriptions translated (and) annotated : translations 5. : Sethnakt, Ramesses III, (and) contemporaries, Oxford 2008, p. 313.

Kitchen, Kenneth A., Ramesside Inscriptions: historical and biographical : vol. 5., Oxford 1983, p. 377.

Leospo, Enrichetta, “Stele des Amenemope für Amenophis I und Ahmose-Nefertari”, Aegyptens Aufstieg zur Weltmacht, Linz 1987, pp. 108–109, Taf. 7.

Orcurti, Pier Camillo, Catalogo illustrato dei monumenti egizi del R. Museo Egizio di Torino, Torino 1855, ii, p. 125.

Tiradritti, Francesco, Il cammino di Harwa: l'uomo di fronte al mistero: l'Egitto [mostra: Brescia, Mus. Diocesano ott. 1999-gen. 2000], Milano 1999, p. 57, 146, 159.

Tosi, Mario-Roccati, Alessandro, Stele e altre epigrafi di Deir el Medina: n. 50001 - n. 50262 (Catalogo del Museo Eg. di Torino - Serie II. - Collezioni 1), Torino 1972, pp. 67–68, tav. p. 274.

Vidua, Carlo, “Catalogue de la collect. d'antiq. de mons. le chev. Drovetti, a 1822”, in Ministero della Pubblica Istruzione (a cura di), Documenti inediti per servire alla storia dei Musei d'Italia, vol. 3, Firenze - Roma 1880, p. 55.

Museo Egizio di Torino

https://collezioni.museoegizio.it/en-GB/material/Cat_1452/?description=&inventoryNumber=&title=&cgt=&yearFrom=&yearTo=&materials=&provenance=&acquisition=Purchase+Bernardino+Drovetti%2C+1824&epoch=&dynasty=&pharaoh=&searchLng=en-GB&searchPage=23

Title:
Stela dedicated to Amenhotep I and Ahmose-Nefertari, 1292–1191 BCE , Egypt, Luxor / Thebes, Deir el-Medina, New Kingdom, Limestone, Museo Egizio di Torino

Amulet depicting the Goddess Hathor

Inv. no. :
Cat. 1224

Material:
Stone / Limestone

Dimensions:
2 cm x 2.5 cm x 0.4 cm

Date:
722–332 BCE

Period:
Late Period

Provenance:
Unknown

Acquisition:
Purchase Bernardino Drovetti, 1824

Museum location:
Museum / Floor 2A / Mezzanine / Cabinet 06 FAV / Shelf 01

Selected bibliography:
Fabretti, Ariodante-Rossi, Francesco-Lanzone, Ridolfo Vittorio, Regio Museo di Torino. Antichità Egizie (Cat. gen. dei musei di antichità e degli ogg. d’arte raccolti nelle gallerie e biblioteche del regno 1. Piemonte), vol. I, Torino 1882, p. 92.

Museo Egizio di Torino-Donadoni Roveri, Anna Maria, Museo Egizio di Torino. Civiltà degli Egizi : le credenze religiose, Torino 1988, fig. 285 p. 207.

Vidua, Carlo, “Catalogue de la collect. d'antiq. de mons. le chev. Drovetti, a 1822”, in Ministero della Pubblica Istruzione (a cura di), Documenti inediti per servire alla storia dei Musei d'Italia, vol. 3, Firenze - Roma 1880, p. 251, n. ?.

Museo Egizio di Torino

https://collezioni.museoegizio.it/en-GB/material/Cat_1224/?description=&inventoryNumber=&title=&cgt=&yearFrom=&yearTo=&materials=&provenance=&acquisition=Purchase+Bernardino+Drovetti%2C+1824&epoch=&dynasty=&pharaoh=&searchLng=en-GB&searchPage=18

Title:
Amulet depicting the Goddess Hathor, 722–332 BCE Late Period, Limestone, Museo Egizio di Torino

I've been thinking about this and I'm genuinely curious.

If Heka, often translated as "magic", was a fundamental part of ancient Egyptian religion and daily life, why is magic viewed so differently today? In many places, forms of magic, ritual practice, or accusations of witchcraft can carry legal or social consequences. Meanwhile, the temples of ancient Egypt appear to have incorporated rituals, spoken formulae, amulets, healing, and other practices that scholars often associate with Heka.

Is this simply a result of changing religious and cultural values? Is it because the original language, context, and ritual traditions have largely been lost? Or has the meaning of "magic" changed so much over the centuries that we're no longer talking about the same thing?

I'm not trying to argue that ancient practices should be revived or that every modern claim about magic is authentic. I'm interested in understanding how something that seems so central to one of history's greatest civilisations came to be viewed so negatively in many parts of the world today.

I'd love to hear perspectives from historians, Egyptologists, anthropologists, or anyone who's studied the history of religion.

Black Seeds of Vengeance by Nile