served as a vassal state. A statue of SHOSHENQ I (r.
945–924 B.C.E.) was placed in a Phoenician temple by the
reigning prince of the time, ABIBAAL. Phoenicia continued
trade networks with Egyptian dynasties after the fall of
the Ramessids in 1070 B.C.E., and the land was heavily
garrisoned by Egyptian troops. When CLEOPATRA VII(r.
51–30 B.C.E.) died, the Romans took control of Phoenicia.
phoenix It was a sacred symbol in Egypt, associated
with the BENNUBird, and with the ISHEDand PERSEATrees
in cosmological traditions. Sometimes called “the BAof
RÉ,” the soul of the god Ré, the fabled bird was associated
with Ré’s cult at HELIOPOLIS. Originally the bird was
depicted as a yellow wagtail, then as a gray heron. It was
taught that the cry of the heron started all of the creative
processes of the earth. The egg laid by the heron on the
PRIMEVAL MOUNDcontained the god Ré. HERODOTUS, the
Greek historian, described the symbol of the phoenix in
use in his historical period as an eagle with red and gold
plumage. Only one phoenix lived at a time. The phoenix
symbolized rebirth and resurrection.
Piankhi (1) (Piye)(d. 712 B.C.E.)Second ruler of the
Nubian Twenty-fifth Dynasty
He reigned over Egypt and Nubia (modern Sudan) from
750 B.C.E. until his death. He was the son of the Nubian
ruler KASHTAand Queen PEBATMA. Piankhi entered Egypt
in response to pleas from people suffering under the reign
of TEFNAKHTEof SAISin the Twenty-fourth Dynasty (r.
724–717 B.C.E.).
Piankhi claimed that his military campaign was justi-
fied by his desire to restore the faith of the people in the
god AMUN. The great temple of Amun at NAPATAmain-
tained the traditional tenets and rituals of the cult, but
the Egyptians appeared to have become lax in their devo-
tion. Piankhi sent an army into Egypt to rectify that lapse
in Amunite fervor.
A stela of victory at the temple of Amun in Napata,
reproduced at other major Egyptian sites, recounts the
military campaigns conducted in his name. His army
faced a coalition of Egyptian forces led by Tefnakhte of
Sais. Other rulers allied with Tefnakhte were OSORKON IV
of TANIS, PEFTJAU’ABASTof HERAKLEOPOLIS, NIMLOT(4) of
HERMOPOLIS, and IUPUT (4) of LEONTOPOLIS. They
marched to Herakleopolis and were defeated in a con-
frontation with Piankhi. Tefnakhte fled but was taken
prisoner when the Nubians moved northward. Piankhi
conducted two naval battles to defeat Tefnakhte in the
Delta, and all of the local rulers surrendered. Piankhi
returned to Thebes soon after to celebrate the Amunite
Feast of OPET. He stayed several months and then
returned to Napata.
Piankhi had married PEKASSATER, the daughter of
Nubian king ALARA. While in Thebes, he had his sister,
AMENIRDIS(1), adopted by SHEPENWEPET(1) as the GOD’S
WIFE OF AMUN, or Divine Adoratrice of Amun. The
Nubians ruled almost all of Egypt at the end of Piankhi’s
stay. His dynasty would bring about a renaissance of the
arts in Egypt and would maintain a vigorous defense of
the nation. Piankhi died at Napata and was buried in the
royal necropolis at El-Kurru. Burial chambers for his
favorite horses were erected around his tomb. Piankhi
was succeeded by his brother SHABAKA.Piankhi (2)(fl. 11th century B.C.E.)Priestly official of
the Twenty-first Dynasty
He served as the high priest of AMUNduring the reign of
RAMESSES XI(1100–1070 B.C.E.). A son-in-law of HERIHOR,
Piankhi assumed the prelature of Amun without using
royal titles or regalia, maintaining order in THEBES, and
campaigning in NUBIA(modern Sudan) against rebels. His
son, PINUDJEM (1), was married to HENUTTAWY, the
daughter of SMENDES, and succeeded Piankhi as high
priest of Amun. Piankhi died during the reign of
RAMESSES XI.“Pillar of His Mother” The name given to a unique
priestly caste associated with the cult of HORUSand ISISin
Egypt. The priests of this caste had to have the rank of
prince in order to be inducted into this temple service.
TUTHMOSIS III(r. 1479–1425 B.C.E.) was recorded as serv-
ing as a “Pillar of His Mother” when he was elevated to
the rank of heir to the throne. The use of the term “Pil-
lar” alluded to the strength in defending and protecting.
“The Mother” referred to was probably Egypt, not the
biological life giver.Pillars of Shu They were cosmological structures in
Egyptian cults, four columns that supported the heavens,
called PET.The Pillars of Shu stood at each corner of the
rectangular formation of heaven and were guarded by the
Sons of Horus, IMSETY, HAPI (2), DUAMUTEF, and
QEBEHSENNUF. These supernatural beings also guarded the
CANOPIC JARSof the deceased in tombs.pillow amulet This was a carved fetish in the form of
the traditional wooden headrest of ancient Egypt. The
Egyptians did not use pillows in the early pharaonic eras as
such comforts were introduced later. An amulet used in
mummified remains, this fetish assured that the head of
the deceased would be resurrected safely beyond the grave.Pinudjem (1)(fl. 11th century B.C.E.)An official and
self-styled pharaoh of the Twenty-first Dynasty
PINUDJEMserved as high priest of AMUNat THEBES, and
became a self-styled “pharaoh” in the reign of SMENDES
(1070–1044 B.C.E.), assuming privileges and the attire of
such god-kings. He was the son of PIANKHI(2) and inher-
ited his father’s temple rank in Thebes. Some years later,Pinudjem 307