Saturday, March 19, 2016

Wine of Egypt's Golden Age

LABELS

While we may still need to decode a wine label in order to understand all of the vital information it’s imparting, we have to admit that the label is a very convenient invention. It’s quite hard to imagine what we’d do if we were uninformed about the wine inside the bottle. Without the label, there’d be no way to identify the grapes used to make the wine, where the wine was made, who made it, or it’s vintage. It would also be difficult to determine which wine was worth more than another, making trade nearly impossible. Which is exactly why, the ancient Egyptians invented the wine label.

From 1550 to 1070 BC Egypt dominated the wine trade. While wine did not originally exist in the region, it made its way to Egypt via trade, and the Egyptians wholeheartedly embraced and improved it. They first introduced standardized amphorae to make the transportation of the wine easier, creating seals of reeds and clay that protected the wine as it traveled across the world.



WINE MAKING ON WALL PAINTINGS - LUXOR

As Egypt became the center of the wine world, wine became the prestige beverage among nobility. High priests and kings fell in love with wine and took to collecting it by the thousands, building massive cellars to store the various wines they had procured. They even brought the wines with them to the afterlife – King Tutankhamen was buried with over 26 amphorae filled with different wines – and they surrounded tombs with highly sought after wines that many thought would benefit them in the next world.


But with so much collecting and trading of wine, there was a small problem: no one knew exactly what wine was inside each amphora, so a labeling system was adopted. The system was incredibly specific; recording the year the wine was made, where it was made, who made it, and even the style of the wine. All of this information was imprinted on the clay amphorae as they dried. On top of these essential facts, the Egyptians would often include notes on the amphorae that included how much wine was inside and whether the wine was good, great or excellent – basically creating the first wine ratings.


Wine amphoras in King Tutankhamun’s tomb,
 Valley of the Kings, Thebes, Egypt, c. 1330 BC Labeled
 “Year Four. Wine of very good quality of the House-of-Aton of the Western River. Chief vintner Khay.”


Based on excavations of Tutankhamen’s tomb, researchers uncovered that only wines from certain years were buried with the king, leading them to believe that even centuries ago, these ancient wine lovers were paying attention to which years were good and which were bad.

Monday, February 15, 2016

A milestone


Friends,

I am happy to announce that my other blog "PowerPoint Presentation" with over 50 of my Presentations has reached almost 15.000 Visitors. 













To visit this blog find link on the right side top block of this page (MORE OF MY BLOGS AND SITE TO VISIT) or click below...

Sharobim PowerPoint Blog




Saturday, February 6, 2016

EGYPT & THE DOG

Dogs on a leash


The dog connection with the gods and the dog’s loyalty to human beings is further explored in other cultures.  In ancient Egypt the dog was linked to the jackal god, Anubis, who guided the soul of the deceased to the Hall of Truth where the soul would be judged by the great god Osiris. Domesticated dogs were buried with great ceremony in the temple of Anubis at Saqqara and the idea behind this seemed to be to help the deceased dogs pass on easily to the afterlife (known in Egypt as the Field of Reeds) where they could continue to enjoy their lives as they had on earth.



DOGS WERE HIGHLY VALUED IN EGYPT AS PART OF THE FAMILY AND, WHEN A DOG WOULD DIE, THE FAMILY, IF THEY COULD AFFORD TO, WOULD HAVE THE DOG MUMMIFIED.


Dogs were highly valued in Egypt as part of the family and, when a dog would die, the family, if they could afford to, would have the dog mummified with as much care as they would pay for a human member of the family. Great grief was displayed over the death of a family dog and the family would shave their eyebrows as a sign of this grief (as they also did with their cats). Tomb paintings of the pharaoh Rameses the Great depict him with his hunting dogs (presumably in the Field of Reeds) and dogs were often buried with their masters to provide this kind of companionship in the afterlife. The intimate relationship between dogs and their masters in Egypt is made clear through inscriptions which have been preserved:

We even know many ancient Egyptian dog's names from leather collars as well as stelae and reliefs.  They included names such as Brave One, Reliable, Good Herdsman, North-Wind, Antelope and even "Useless".  Other names come from the dogs color, such as Blacky, while still other dogs were given numbers for names, such as "the Fifth". Many of the names seem to represent endearment, while others convey merely the dogs abilities or capabilities.  However, even as in modern times, there could be negative connotations to dogs due to their nature as servants of man. Some texts include references to prisoners as `the king’s dog’ 

The Basenji. (the common dog of Egypt – Kalb Baladi


The Basenji have short fur, ranging from red/yellow & white, black & white to tri-colored. Recent imports from Africa have been brindle. A mixture of red and black hairs that often resemble a tiger's stripes. This short fur is kept clean by continued grooming.

Berlin Museem

Basenjis are extremely intelligent dogs. A recent book concerning dog intelligence placed the basenji near the bottom of the list. Anyone who knows basenjis, knows that this is false. The listing was based on how easily different breeds can be trained and how well they obey commands. Basenjis can be trained (make that must), but if they find something of greater interest to them, they may ignore the command and continue on their way. Being that basenjis are direct descendants of the first dogs, and that dogs of their type are still found in the wild world wide, it is doubtful that they could survive thousands of years and not be intelligent.

The breed basenji is known as the barkless dog. Their vocal folds are not shaped for barking. This additional fact brings them one step closer to all dogs closest relative, the wolf. Wolves, as you may or may not know, cannot bark either. 


Background Notes.



The Basenji is one of the oldest breeds known to man. Ancient Egyptian art works show very clearly, dogs of the basenji's size and shape. Of course, other breeds are also depicted, namely Pharaoh Hounds and Izban Hounds. The Great Pyramid of Khufu (also known as Cheops) has paintings of basenji type dogs seated at the feet of their owners. This pyramid was constructed about 2700 BCE. There are also cave and rock drawings dating from about 6000 BCE in what is now Libya. These paintings show hunting scenes that contain pariah dogs looking very similar to basenjis.

Parts of this Article and pictures copied from internet with no intend to infringe on copyright of respective authors

Monday, December 21, 2015

Sexuality in Ancient Egypt


Life in Ancient Egypt

Text Excerpts with no intention to infringing on any of the copyright of original authors. Articles written by Caroline Seawright, Alissa Lyon, Daniel Kolos and Richard Sullivan



Sexuality in ancient Egypt was open, untainted by guilt. Sex was an important part of life - from birth to death and rebirth. Singles and married couples made love. The gods themselves were earthy enough to copulate. The Egyptians even believed in sex in the afterlife. Sex was not taboo. Even the Egyptian religion was filled with tales of adultery, incest, homosexuality and masturbation ... with hints of necrophilia! Masculinity and femininity itself were strongly linked with the ability to conceive and bear children.


...Revel in pleasure while your life endures and deck your head with myrrh. Be richly clad in white and perfumed linen; like the gods anointed be; and never weary grow

In eager quest of what your heart desires - Do as it prompts you...

MARIAGE

To the ancient Egyptians, the most attractive women tended to be the fertile ones.
A woman who had children was seen to be more fortunate than ones without. Taking after Isis, the mother goddess of Horus, Egyptian women strove to be intelligent, wise, mystical and mothers. Where her twin sister Nephthys was barren, Isis was fertile.

In the Egyptian community, men had to prove their masculinity by fathering children, while the women had to be able to bear these sons and daughters. Being a mother meant being able to keep her marriage secure and to gain a better position in society.

But an Egyptian family was not just a status symbol - the Egyptians loved their children and were not afraid to show it. But there were some advice to parents, written by scribes:


Do not prefer one of your children above the others; after all, you never know which one of them will be kind to you. 


Adultery in Egypt was wrong. Women got the worst punishment for adultery - a man might just be forced into a divorce, but a woman could conceivably be killed for that crime. In the Tale of Two Brothers, the adulterous wife was found out, murdered and her body was thrown to the dogs.

Unmarried women, on the other hand, seem to be free to choose partners as they so desire, and enjoy their love life to its fullest.

Itinerant Performers and 'Prostitutes'


The Egyptian sacred 'prostitute' (who was probably a highly regarded as a member of Egyptian society because of her association with different gods or goddesses (such as Bes and Hathor), rather than the street walker that the modern mind imagines) advertised herself through her clothing and make up. Some of these women wore blue faience beaded fishnet dresses. They painted their lips red, and tattooed themselves on the breasts or thighs and even went around totally nude. There is no evidence that these women were paid for these fertility-related acts, so some believe that word 'prostitute' is probably an incorrect term for these women. In fact, the Victorian era theory that these women were prostitutes is not backed up by evidence at all. All archaeological evidence for women with such tattoos shows them to have been New Kingdom female musicians or dancers.

Another idea pointed out by Daniel Kolos, an Egyptologist academically trained at the University of Toronto, is that this premarital sexual activity might be a prerequisite for marriage. One of the theories that disassociate these women from being prostitutes is that their sexual activity could be part of a "coming-of-age ritual", just as circumcision was one for males. With Egypt's heavy emphasis on fertility as the defining nature of a man or a woman, this idea is a highly likely probability.

Other theories could be that the young virgin girls joined itinerant performing groups - dancers, singers and the like - and during their time with these groups they experienced their first sexual encounters. If a girl became pregnant, she would probably leave the troupe to head home to her family with proof of her fertility. (Motherhood was venerated, giving a woman a much higher status in society, so pregnancy was something to be proud of in ancient Egypt.)


These travelling groups of women were strongly linked with midwifery and childbirth-related deities. The goddesses Isis, Nephthys, Meskhenet and Heqet disguised themselves as itinerant performers, travelling with the god Khnum as their porter. Carrying the sistrum and Mena instruments - instruments with sexual overtones - they showed it to Rawoser, the expectant father. Knowing that his wife, Raddjedet, was having a very difficult labor, he told these women - the disguised goddesses - about his wife's troubles, and at their offer of help, he let them in to see her.

These women do not seem to be pay-for-sex prostitutes; instead they seem to be a link with the divine, a helper of expectant mothers and singers, dancers and musicians. This is not to say that there were no pay-for-sex prostitutes in ancient Egypt, it it just that there is little evidence of this found. Considering Egypt's very different image of sexuality, the modern concept of both sexuality and prostitution do not fit this ancient society. Women operated under a totally different cultural imperative than women today, thus ancient Egyptian sexuality must be looked at without modern prejudices. It seems that these female performers, these 'prostitutes', were treated with courtesy and respect, and there seemed to be a well-established link between these travelling performers and fertility, childbirth, religion and magic.

Contraception

The Egyptians had their own ways and means of getting around the fact that sex produced children. They had both contraceptives and abortions; mostly these were prescriptions that were filled with unpleasant ingredients such as crocodile dung. Here is one of the nicer ones:


Prescription to make a woman cease to become pregnant for one, two or three years: Grind together finely a measure of acacia dates with some honey. Moisten seed-wool with the mixture and insert it in the vagina. 


Incest

From the close family relationships in Egyptian mythology and the fact that Egyptians seemed to have no taboo against incest, many have concluded that incest was rife in ancient Egypt.

There were probably some brother and sister marriages, but more likely than not, the siblings in question would have been half-brothers and half-sisters. The problem arises from the limited Egyptian terms of kinship, which are very confusing. A 'father' could refer to the actual father, the grandfather or male ancestors, while 'mother' could be the same, but for the females of the family. 'Sister' could mean the royal family, on the other hand did have more incestuous marriages. One theory is that the royal blood ran through the females, not the males, and so to become pharaoh a man had to marry a royal princess (who would be his sister or half-sister). This is known as the Heiress Princess theory, which is now largely discredited.

Another explanation for these marriages is that:
The prevalence of brother-sister marriages within the New Kingdom royal family, a custom in obvious contrast to contemporary non-royal marriage patterns, appears to have been an attempt to reinforce the links between the royal family and the gods who themselves frequently indulged in brother-sister unions. 




THE GODS AND SEX



Hathor and Ra

Baba a pre-dynasty baboon god, taunted Ra who stood for Set becoming ruler rather than Horus, "Your shrine is empty!" With that, Ra stormed off to be alone - presumably this is a story about a solar eclipse - and refused to join the other gods. Realizing that they'd gone too far, the others sent Baba away, but still Ra refused to stop sulking. Finally, Hathor decided on a plan. She went into Ra's presence and stood before him and started to dance and strip, revealing her nakedness and lewdly showing him her private parts. The dance caused Ra to laugh, forget his hurt feelings and he once again rejoined the gods.


Nut and Geb

Nut, the goddess of the night sky, and her brother Geb, the god of the earth, were originally thought to be in a constant state of lovemaking. Ra grew angry with his grandchildren, and commanded their father Shu to separate the two lovers. The god of the air took his place, and trampled on the ithyphallic Geb, and lifted Nut high into the air. Nut was found to be pregnant, and was then cursed by Ra - she would never be able to bear her children on any month of the 360-day year. Thoth managed to win a game against Khonsu, god of the moon, and used some of the light of the moon to create five extra days (making the year 365 days). During those days Nut gave birth to her five children - Isis, Osiris, Nephthys, Set and Horus the Elder (not to be confused with Horus, the child of Isis and Osiris).

Nephthys and Osiris

Some tales of sex and the Egyptian gods is on the seamier side - one of the reasons given as to why Set and Osiris hate each other was because of Nephthys, Set's sister-wife. She was barren (she represented the desert, as did Set), and she hit on the plan of disguising herself as Isis and seducing Osiris. Getting Osiris drunk, Nephthys took Osiris to her bed, and the two had drunken sex together. Osiris dropped his garland of melilot flowers in the act of passion. Set found the adulterous goddess and the flowers, and knowing whom the flowers belonged to, he began to plan Osiris' death. The child of this union was thought to be Anubis, god of mummification.


Now as the overflowing of the Nile are sometimes very great, and extend to the boundaries of the land, this gave rise to the story of the secret intercourse between Osiris and Nephthys, as the natural consequence of so great an inundation would be the springing up of plants in those parts of the country which were formerly barren. 


Isis and Osiris

After his first attempt, Set managed to kill Osiris again and cut up his body into numerous parts. These parts Set spread all over Egypt. Isis, Nephthys and Anubis searched Egypt, and managed to retrieve all of the pieces of the body, except one - Osiris' phallus. Set had dropped the penis into the Nile (making it fertile), where it was eaten by a fish. The god and goddesses pieced Osiris together and created the first mummy. Using her magic, Isis fashioned a replacement for Osiris' missing part, either out of clay, wood or gold, and attached this to her dead husband's body. Through magical spells, life was breathed back into Osiris' body (though some dispute this and believe that Osiris was dead at the time)... The goddess managed to share a time of passion with her husband who impregnating her with their child, Horus. Osiris then passed into the afterlife, becoming god of the dead. This part of the mythos borders on necrophilia!


Hapi


The Egyptian god if the Nile, Hapi, was a masculine deity, given female properties because of the fertility of the Nile River. Without the Nile, there would be no Egypt. Due to the duality of Egyptian thought, there were two Hapi gods - one of Upper Egypt wearing the water lily (lotus) on his head, and one of Lower Egypt wearing papyrus. He was usually depicted as a blue or green colored man with a protruding belly, carrying libation jugs. He also has full breasts, indicating his ability to nourish Egypt. Despite being a hermaphrodite god, both the northern and southern versions of Hapi were given wives - Nekhbet in Upper Egypt and Wadjet in Lower Egypt.

Min


Lettuce was thought to be the favorite food of the fertility god, Min. He was depicted as a god with an erect penis, wearing a feathered crown and carrying a flail. Lettuce was his sacred plant, and an aphrodisiac to the ancient Egyptians - this particular species of lettuce was tall, straight and secreted a milky substance when pressed!
Another aphrodisiac was the onion. They were forbidden to the priests who had vowed celibacy, for fear that their passion might take over, and that they might desecrate themselves!
Fennel, ginger, pomegranates, coriander in wine and radishes mixed with honey were thought to have aphrodisiac qualities, too.
The water lily was also a symbol of sexuality, as well as immortality and health. It was possibly even a narcotic that the Egyptians used, but it was more likely to be a sexual stimulant.
Some of the more unusual aphrodisiacs included pearls dissolved in a cup of wine, baboon feeces added to aphrodisiac ointments!




Artwork

The Turin Erotic Papyrus contains various pictures of sexual activity, perhaps focused on Ramses II and his many wives. It has been theorized that, more likely, it is just the fantasies of an ancient Egyptian who happened to sketch them out on papyrus, or an artwork poking fun at the sexual side of the Egyptian lifestyle. Most of the positions drawn on this papyrus seem to be rather uncomfortable!


The most erotically graphic - some would say pornographic - work of Egyptian art is the so-called Turin Erotic Papyrus (Papyrus 55001), now in the Egyptian Museum in Turin, Italy. Painted in the Ramesside period (1292-1075 BC), the severely damaged papyrus has not been treated well by time and the elements. It consists of a continuous series of vignettes drawn on a papyrus scroll about 8.5 feet long and 10 inches high. The first third of the scroll (reading from right to left) shows animals and birds carrying out various human tasks. The rest consists of explicit depictions of sexual acts ...


Yet the vignettes' artistic merit is high, indicating that the papyrus had an elite owner and audience. The draftsmanship is of good quality, and the 12 erotic vignettes are carefully designed both as an entire structure and as separate.

Another sexual sketch - this time graffiti - from ancient Egypt shows a woman with a pharaoh's crown, maybe Hatshepsut (1473-1458 BC) engaging in sex with a male that many presume to be Senmut. This sketch has caused many people to believe that Hatshepsut and her favorite courtier were lovers.
From various sources, it seems that the Egyptian preferred method of intercourse were face-to-face or from behind.


References in writing to sexual intercourse between men are as rare as those to sexual intercourse between men and women; the absence of references in writing to sexual intercourse between women reflects the general male bias of the written record. Homosexual intercourse between a king and his general is implied in the fragmentary 'Tale of Neferkara and Sasenet', in the description of secret nocturnal visits by the king to the general, detected by the hero of the tale; although the tale is damaged, it reads as if the nocturnal visits are considered illicit. 



After Life

The Egyptians thought of their afterlives as more of a continuation of life on earth (albeit a better life). This being the case, the Egyptians believed in sex life after death!

Egyptian men had false penises attached to their mummies while Egyptian women had artificial nipples attached. Both would become fully functional in the afterlife, where they were free to engage in sexual intercourse, if they so desired.

There were even fertility dolls in many graves - women with wide, childbearing hips that were often carrying children in their arms. Other fertility dolls, known as paddle dolls, don't have any legs, and their bodies end in very wide pubic area, with tiny heads and arms.


These dolls show that the Egyptians believed that fertility and sex were interlinked, though the ancient Egyptians quite clearly enjoyed sex in its own right!

Monday, November 30, 2015

Is Nefertiti behind the wall?

Archeologists hoping King Tut’s tomb holds answer to 3,345-year-old secret

Experts in Egypt are '90 per cent positive' that there is a room hidden just beyond Tut's burial grounds. And some are convinced Nefertiti is in it...

When Nicholas Reeves announced in August 2015 that he’d found the tomb of the ancient Egyptian Queen Nefertiti concealed behind a wall in the burial chamber of King Tut, it seemed like another outlandish theory from another Egyptologist hoping to make his mark. After all, Nefertiti has been dead for 3,345 years, and no one has found her final resting place in that time. How could it be hiding in plain sight, just inches from a place frequented by tens of thousands of tourists and archeologists for nearly 100 years?

King Tut tomb in Luxor
But in the past few months, skepticism has been transformed into excitement as evidence for Reeves’s theory has mounted. On Saturday, after two days conducting radar scans of Tutankhamun’s millennia-old tomb, Egypt’s Antiquities Minister Mamdouh Eldamaty announced he was “90 per cent positive” that another room is hidden just beyond the burial chamber’s north wall.
Anything could be inside the sealed-off room in Egypt’s sun-baked Valley of Kings. But if it really holds Nefertiti’s remains, as Reeves proposes, it would be “one of the most important finds of the century” Eldamaty said at a news conference.

Standing inside Tut’s tomb, Eldamaty explained that a wall painted with scenes from the boy king’s burial ceremony is made of two different materials, indicating that there is likely an empty space behind it. Scans also revealed empty space behind another of the chamber’s walls.

The imaging was conducted by Japanese radar specialist Hirokatsu Watanabe, National Geographic reported. Pushing a radar machine on a metal trolley rigged to look like a high-tech lawn mower, he slowly inched along the walls of the hot and airless chamber while journalists and antiquities experts watched in breathless silence.

The radar scans have been sent to Japan for further study; the results of Japanese investigators’ evaluation should be announced in a month, according to Reuters. If their analysis confirms Eldamaty’s belief, researchers will develop a plan to figure out what’s inside the hidden room — and how to get it out.
“Everything is adding up,” Reeves told National Geographic.
“The tomb is not giving up its secrets easily,” he continued. “But it is giving them up, bit by bit. It’s another result. And nothing is contradicting the basic direction of the theory.”
 
Mysterious Queen Nefertiti

Reeves’s theory, which is convoluted even by Egyptology’s cryptic standards, goes like this: Nefertiti, the first wife and co-regent of the Egyptian king Akhenaten, took power after the king died. First as Nefertutaten, then using the man’s name Smenkhkare to garner greater legitimacy, she ruled until her own death, when she was given a pharaoh’s burial in a tomb of her own. When her stepson and successor Tutankhamun (believed to be the son of Akhenaten and one of his sister’s) died at age 19 after just nine years of rule, no tomb was prepared for him. Instead, Tut was hurriedly buried in an ante-chamber to Nefertiti’s tomb, and Nefertiti — a controversial queen who some at the time may have wished to forget — was left to languish behind a blocked-off wall.
Reeves acknowledges that it’s an eyebrow-raising proposal, one that challenges a lot of accepted thinking about Egypt’s tumultuous Amarna period, when Nefertiti and Tut both lived. For one thing, most scholars believe that the short-lived Smenkhkare was a king in his own right, not just an alias of Nefertiti. For another, it turns gender norms from the time on their head.
“There’s a lot of ‘I think’ in this article, I’m afraid,” he told the New Yorker in August.

But, Reeves argues, evidence for his theory is all over King Tut’s tomb. Not just in the hints of a hidden chamber — which Reeves first noticed by examining high resolution images published online by the Spanish foundation Factum Arte earlier this year — but in the art and architecture of the tomb itself.

Tutankhamun’s tomb is smaller and more modestly decorated than other royal tombs from the time. Even its discoverer, Howard Carter, commented on the un-kingly arrangement in his journals in the 1920s:

“The unfamiliar plan of (the) tomb repeatedly caused us to ask ourselves in our perplexity whether it was really a tomb or a Royal Cache?” Carter wrote.
Carter didn’t recognize the tomb as a king’s because it was really for a queen, Reeves says. The illustration on the tomb’s north wall — the one that purportedly conceals the hidden room — may bolster his claim.

Reeves says that the painting, long thought to show a young King Ay (Tut’s successor) performing a funerary ritual for an elderly-looking Tutankhamun, actually shows Tut performing the ritual for Nefertiti. The older figure shares several important features with the famous Nefertiti bust at the Egypt Museum in Berlin, he wrote in his paper published in August: they have the same long straight nose, rounded chin and deep groove at the corners of their mouths. The younger figure, meanwhile, seems to resemble contemporary images of Tut with its plump, boyish face and soft double chin.

Given the chaotic politics of the Amarna period, Reeves’s unorthodox version of events is not entirely inconceivable. Along with Akhenaten, Nefertiti led a religious revolution that turned Egypt into a monotheocracy devoted to worship of Aten, the sun god — a movement known as the “Atenist heresy.”
But Tut — who was originally named Tutankaten (“living image of Aten”) — reversed the change, restoring the god Amun to primacy and switching his name to Tutankhamun (“living image of Amun”). In those circumstances, it’s possible that those who buried Tut might have aimed to conceal evidence of Nefertiti’s reign and the “Atenist heresy” at the same time.

Speaking to Reuters on Saturday, Reeves cautioned that excavators must proceed carefully, lest they damage the contents of a chamber that has been hermetically sealed for thousands of years.

“The key is to excavate slowly and carefully, and record well,” he said. “The fact is this isn’t a race. All archaeologies are disruption. We can’t go back and redo it, so we have to do it well in the first place.”

Meanwhile, Egyptians antiquities and tourism officials are watching with bated breath. In a country plagued by bouts of violence and an economy wracked by upheaval, the announcement of the “most important find of the century” would be a much-needed boon to tourism.

According to the New York Times, 12,000 people used to line up daily to see the ancient city of Luxor, across the Nile from the Valley of Kings. In 2012, a year after the revolution that ousted former president Hosni Mubarak, that number dropped to just 300. Tourists were just beginning to inch back to normal when a Russian airliner crashed in the Sinai Peninsula last month, prompting several countries to impose travel restrictions to Egypt and plunging the future of Egyptian tourism back into uncertainty.

“If we discover something, it will turn the world inside out,” Mustafa Waziry, the director of antiquities of Luxor, told the Times. “And they will come.”