Egyptian hieroglyphs#Determinatives

The word hieroglyph comes from the Ancient Greek {{tlit|grc|hieroglyphikos}} ({{lang|grc|ἱερογλυφικός}}),{{LSJ|i(eroglufiko/s|ἱερογλυφικός|ref}}. meaning 'sacred carving'{{snd}}a compound of {{tlit|grc|hierós}} 'sacred'{{LSJ|i(ero/s|ἱερός|shortref}}. and {{tlit|grc|glýphō}} 'Ι carve, engrave' ({{cf.}}English glyph).{{LSJ|glu/fw|γλύφω|shortref}}

From the Ptolemaic period (3rd–1st centuries BC), the glyphs themselves were called {{tlit|grc|tà hieroglyphikà grámmata}} ({{lang|grc|τὰ ἱερογλυφικὰ γράμματα}}) 'the sacred engraved letters', the Greek counterpart to the Egyptian term {{tlit|egy|mdw.w-nṯr}} 'words of gods'.Antonio Loprieno, Ancient Egyptian: A Linguistic Introduction (Cambridge: Cambridge UP, 1995), p. 11. Greek {{tlit|grc|hieróglŭphos}} meant 'a carver of hieroglyphs'.{{LSJ|i(ero/glufos|ἱερόγλυφος|shortref}}.

In English, hieroglyph as a noun is recorded from 1590, originally short for nominalized hieroglyphic (1580s, with a plural hieroglyphics), from adjectival use (hieroglyphic character).{{multiref | {{cite dictionary |title=Hieroglyphic |dictionary=Merriam-Webster |url=http://www.merriam-webster.com/dictionary/hieroglyphic |access-date=2016-08-27}} | {{OEtymD|hieroglyphic}}}}

{{see also|History of writing|List of Egyptian hieroglyphs}}

File:Ägyptisches Museum Berlin 057.jpg pottery (c. 3500–3200 BC)]]

Hieroglyphs may have emerged from the preliterate artistic traditions of Egypt. For example, symbols on Gerzean pottery from {{Circa|4000 BC}} have been argued to resemble hieroglyphic writing.{{Cite dictionary |last=Joly |first=Marcel |title=Sayles, George(, Sr.) |date=2003 |publisher=Oxford University Press |dictionary=Grove Music Online |series=Oxford Music Online |doi=10.1093/gmo/9781561592630.article.j397600}}

File:Design of the Abydos token glyphs dated to 3400-3200 BCE.jpg, carbon dated to {{cx|3400–3200 BC}}.{{cite book |last1=Scarre |first1=Chris |last2=Fagan |first2=Brian M. |title=Ancient Civilizations |date=2016 |publisher=Routledge |isbn=978-1317296089 |page=106 |url=https://books.google.com/books?id=xAy4CwAAQBAJ&pg=PA10}} They are similar to contemporary tags from Uruk.{{cite book |last1=Conference |first1=William Foxwell Albright Centennial |title=The Study of the Ancient Near East in the Twenty-first Century: The William Foxwell Albright Centennial Conference |date=1996 |publisher=Eisenbrauns |isbn=978-0931464966 |pages=24–25 |url=https://books.google.com/books?id=3hc1Yp0VcjoC&pg=PA24}}]]

Proto-writing systems developed in the second half of the 4th millennium BC, such as the clay labels of a Predynastic ruler called "Scorpion I" (Naqada IIIA period, {{Cx|33rd century BC}}) recovered at Abydos (modern Umm el-Qa'ab) in 1998 or the Narmer Palette ({{Cx|31st century BC}}).{{cite journal |author=Richard Mattessich |year=2002 |title=The oldest writings, and inventory tags of Egypt |journal=Accounting Historians Journal |jstor=40698264 |volume=29 |issue=1 |pages=195–208 |doi=10.2308/0148-4184.29.1.195 |s2cid=160704269 |url=https://aprendeenlinea.udea.edu.co/revistas/index.php/cont/article/viewFile/25609/21149 |access-date=2016-08-27 |archive-date=2018-11-19 |archive-url=https://web.archive.org/web/20181119082926/https://aprendeenlinea.udea.edu.co/revistas/index.php/cont/article/viewFile/25609/21149 |url-status=dead|url-access=subscription }}

The first full sentence written in mature hieroglyphs so far discovered was found on a seal impression in the tomb of Seth-Peribsen at Umm el-Qa'ab, which dates from the Second Dynasty (28th or 27th century BC). Around 800 hieroglyphs are known to date back to the Old Kingdom, Middle Kingdom and New Kingdom Eras. By the Greco-Roman period, there were more than 5,000.

Scholars have long debated whether hieroglyphs were developed independently of any other script, or derived from cuneiform, the earliest writing system in human history that developed to write Sumerian in southern Mesopotamia during the late 4th millennium BC. Scholars like Geoffrey Sampson argued that Egyptian hieroglyphs "came into existence a little after Sumerian script, and, probably, [were] invented under the influence of the latter",{{cite book |first=Geoffrey |last=Sampson |title=Writing Systems: A Linguistic Introduction |url=https://books.google.com/books?id=tVcdNRvwoDkC&pg=PA78 |access-date=31 October 2011 |year=1990 |publisher=Stanford University Press |isbn=978-0-8047-1756-4 |page=78}} and that it is "probable that the general idea of expressing words of a language in writing was brought to Egypt from Sumerian Mesopotamia".{{cite book |first=Geoffrey W. |last=Bromiley |title=The international standard Bible encyclopedia |url=https://books.google.com/books?id=6OJvO2jMCr8C&pg=PA1150 |access-date=31 October 2011 |date=1995 |publisher=Wm. B. Eerdmans |isbn=978-0-8028-3784-4 |page=1150}}Iorwerth Eiddon Stephen Edwards, et al., The Cambridge Ancient History (3d ed. 1970) pp. 43–44. Further, Egyptian writing appeared suddenly, while Mesopotamia had a long evolutionary history, with antecedent signs use in tokens for agricultural and accounting purposes as early as {{Cx|8000 BC}}.

While there are many instances of early Egypt–Mesopotamia relations, the lack of direct evidence for the transfer of writing means that "no definitive determination has been made as to the origin of hieroglyphics in ancient Egypt".{{cite book |first=Robert E. |last=Krebs |first2=Carolyn A. |last2=Krebs |title=Groundbreaking scientific experiments, inventions, and discoveries of the ancient world |url=https://books.google.com/books?id=0H0fjBeseVEC&pg=PA91 |access-date=31 October 2011 |year=2003 |publisher=Greenwood |isbn=978-0-313-31342-4 |page=91}} Since the 1990s, the above-mentioned discoveries of glyphs at Abydos, dated between 3400 and 3200 BC, have shed further doubt on the classical notion that the Mesopotamian symbol system predates the Egyptian one. A date of {{cx|3400 BC}} for the earliest Abydos glyphs challenges the hypothesis of diffusion from Mesopotamia to Egypt, pointing to an independent development of writing in Egypt."The seal impressions, from various tombs, date even further back, to 3400 B.C. These dates challenge the commonly held belief that early logographs, pictographic symbols representing a specific place, object, or quantity, first evolved into more complex phonetic symbols in Mesopotamia."{{cite web |last=Mitchell |first=Larkin |title=Earliest Egyptian Glyphs |url=https://archive.archaeology.org/9903/newsbriefs/egypt.html |work=Archaeology |publisher=Archaeological Institute of America |access-date=29 February 2012}}

Rosalie David has argued that the debate is moot since "If Egypt did adopt the idea of writing from elsewhere, it was presumably only the concept which was taken over, since the forms of the hieroglyphs are entirely Egyptian in origin and reflect the distinctive flora, fauna and images of Egypt's own landscape."{{cite book |last1=David |first1=Rosalie |title=The Experience of Ancient Egypt |year=2002 |publisher=Routledge |isbn=978-1-134-96799-5 |url=https://books.google.com/books?id=AaEYv_4fA4cC&dq=if+egypt+did+flora+fauna+elsewhere&pg=PT86 |access-date=18 April 2022}} Egyptian scholar Gamal Mokhtar argued further that the inventory of hieroglyphic symbols derived from "fauna and flora used in the signs [which] are essentially African" and in "regards to writing, we have seen that a purely Nilotic, hence African origin not only is not excluded, but probably reflects the reality."{{cite book |title=Ancient Civilizations of Africa |volume=2 |series=Unesco General History of Africa |date=1990 |publisher=J. Currey |location=London |isbn=0852550928 |pages=11–12 |edition=Abridged}}

File:Labels from the tomb of Menes.jpg|Labels with early inscriptions from the tomb of Menes, c. 3200–3000 BC

File:Ebony plaque of Menes in his tomb of Abydos (photograph).jpg|Ivory plaque of Menes, c. 3200–3000 BC

File:IvoryLabelOfDen-BritishMuseum-August19-08.jpg|An ivory label with King Den’s name on it, c. 2985 BC

File:Peribsen.JPG|The oldest known full sentence written in mature hieroglyphs. Seal impression of Seth-Peribsen, Second Dynasty {{Cx|28th–27th centuries BC}}

{{Further|Middle Egyptian language}}

File:Minnakht 01.JPG, {{cx|1321 BC}}]]

File:Artist's Scaled Drawing of Hieroglyphs.jpg

Hieroglyphs consist of three kinds of glyphs: phonetic glyphs, including single-consonant characters that function like an alphabet; logographs, representing morphemes; and determinatives, which narrow down the meaning of logographic or phonetic words.

{{Further|Late Egyptian}}

As writing developed and became more widespread among the Egyptian people, simplified glyph forms developed, resulting in the hieratic (priestly) and demotic (popular) scripts. These variants were also more suited than hieroglyphs for use on papyrus. Hieroglyphic writing was not, however, eclipsed, but existed alongside the other forms, especially in monumental and other formal writing. The Rosetta Stone contains three parallel scripts{{snd}}hieroglyphs, demotic, and the Greek alphabet.

Hieroglyphs continued to be used intermittently under Persian rule in the 6th and 5th centuries C, as well as during the ensuing Ptolemaic and Roman periods that followed after Alexander the Great's conquest of Egypt. It appears that the misleading quality of comments from Greek and Roman writers about hieroglyphs came about, at least in part, as a response to the changed political situation. Some believed that hieroglyphs may have functioned as a way to distinguish 'true Egyptians' from some of the foreign conquerors. Another reason may be the refusal to tackle a foreign culture on its own terms, which characterized Greco-Roman approaches to Egyptian culture generally.{{citation needed|date=November 2016}} Having learned that hieroglyphs were sacred writing, Greco-Roman authors imagined the complex but rational system as an allegorical, even magical, system transmitting secret, mystical knowledge.

By the 4th century AD, few Egyptians were capable of reading hieroglyphs, and the "myth of allegorical hieroglyphs" was ascendant. Monumental use of hieroglyphs ceased after the closing of all non-Christian temples in 391 by the Roman Emperor Theodosius I; the last known inscription is from Philae, known as the Graffito of Esmet-Akhom, from 394.The latest presently known hieroglyphic inscription date: [https://web.archive.org/web/20070815135548/http://academic.memphis.edu/egypt/l0039.gif Birthday of Osiris], year 110 [of Diocletian], dated to August 24, 394

The {{lang|la|Hieroglyphica}} of Horapollo (c. 5th century) appears to retain some genuine knowledge about the writing system. It offers an explanation of close to 200 signs. Some are identified correctly, such as the 'goose' hieroglyph ({{tlit|egy|zꜣ}}) representing the word for 'son'.

A half-dozen Demotic glyphs are still in use, added to the Greek alphabet when writing Coptic.

{{Main|Decipherment of ancient Egyptian scripts}}

File:Ibn Wahshiyya's 985 CE translation of the Ancient Egyptian hieroglyph alphabet.jpg

Knowledge of the hieroglyphs had been lost completely in the medieval period.

Early attempts at decipherment were made by some such as Dhul-Nun al-Misri and Ibn Wahshiyya (9th and 10th century, respectively).{{cite book |author=Ahmed ibn 'Ali ibn al Mukhtar ibn 'Abd al Karim (called Ibn Wahshiyah) |title=Ancient alphabets & hieroglyphic characters explained: with an account of the Egyptian priests, their classes, initiation time, & sacrifices by the aztecs and their birds, in the Arabic language |url=https://books.google.com/books?id=MKvYqEEboTYC |access-date=31 October 2011 |year=1806 |publisher=W. Bulmer & Co.}}

All medieval and early modern attempts were hampered by the fundamental assumption that hieroglyphs

recorded ideas and not the sounds of the language. As no bilingual texts were available, any such symbolic 'translation' could be proposed without the possibility of verification.{{Cite journal |url=http://atena.beic.it/webclient/DeliveryManager?pid=13384397&search_terms=DTL60 |title=Tabula Aegyptiaca hieroglyphics exornata |journal=Acta Eruditorum |date=March 1714 |location=Leipzig |pages=127–128 |language=la}} It was not until Athanasius Kircher in the mid 17th century that scholars began to think the hieroglyphs might also represent sounds. Kircher was familiar with Coptic, and thought that it might be the key to deciphering the hieroglyphs, but was held back by a belief in the mystical nature of the symbols.

File:rosetta stone.jpg in the British Museum]]

The breakthrough in decipherment came only with the discovery of the Rosetta Stone by Napoleon's troops in 1799 (during Napoleon's Egyptian invasion).

As the stone presented a hieroglyphic and a demotic version of the same text in parallel with a Greek translation, plenty of material for falsifiable studies in translation was suddenly available. In the early 19th century, scholars such as Silvestre de Sacy, Johan David Åkerblad, and Thomas Young studied the inscriptions on the stone, and were able to make some headway. Finally, Jean-François Champollion made the complete decipherment by the 1820s. In his {{lang|fr|Lettre à M. Dacier}} (1822), he wrote:

It is a complex system, writing figurative, symbolic, and phonetic all at once, in the same text, the same phrase, I would almost say in the same word.Jean-François Champollion, Letter to M. Dacier, September 27, 1822

File:Acta Eruditorum - I geroglifici, 1714 – BEIC 13384397.jpg}}, 1714]]

Visually, hieroglyphs are all more or less figurative: they represent real or abstract elements, sometimes stylized and simplified, but all generally perfectly recognizable in form. However, the same sign can, according to context, be interpreted in diverse ways: as a phonogram (phonetic reading), as a logogram, or as an ideogram (semagram; "determinative") (semantic reading). The determinative was not read as a phonetic constituent, but facilitated understanding by differentiating the word from its homophones.

File:Egypt Hieroglyphe4.jpg

Most non-determinative hieroglyphic signs are phonograms, whose meaning is determined by pronunciation, independent of visual characteristics. This follows the rebus principle where, for example, the picture of an eye could stand not only for the English word eye, but also for its phonetic equivalent, the first person pronoun I.

Phonograms formed with one consonant are called uniliteral signs; with two consonants, biliteral signs; with three, triliteral signs.

Twenty-four uniliteral signs make up the alphabetic elements. Egyptian hieroglyphic writing does not normally indicate vowels, unlike cuneiform, and for that reason has been labelled by some as an abjad, i.e., an alphabet without vowels.

Thus, hieroglyphic writing representing a pintail duck is read in Egyptian as {{tlit|egy|sꜣ}}, derived from the main consonants of the Egyptian word for this duck: 's', 'ꜣ' and 't'. (Note that ꜣ or File:Latin small letter egyptological Alef.svg, two half-rings opening to the left, sometimes replaced by the digit '3', is the Egyptian alef.)

It is also possible to use the hieroglyph of the pintail duck without a link to its meaning in order to represent the two phonemes s and ꜣ, independently of any vowels that could accompany these consonants, and in this way write the word: {{tlit|egy|sꜣ}} 'son', or when complemented by other signs detailed below{{Clarify|reason=phrase seems ungrammatical; meant might be: "or when complemented by the context of other signs detailed further in the text"|date=September 2019}} {{tlit|egy|sꜣ}} 'keep', 'watch'; and {{tlit|egy|sꜣṯ.w}} 'hard ground'. For example:

G38{{spaced ndash}}the characters {{tlit|egy|sꜣ}};

G38-Z1s{{spaced ndash}}the same character used only in order to signify, according to the context, 'pintail duck' or, with the appropriate determinative, 'son', two words having the same or similar consonants:

z:G38-A-A47-D54{{spaced ndash}}the character {{tlit|egy|sꜣ}} as used in the word {{tlit|egy|sꜣw}} 'keep', 'watch'{{Clarify|date=June 2009|reason=please make this a clear English sentence: use "and", break up long sentence, and use correct punctuation, similar to the clearer examples below.}}

As in the Arabic script, not all vowels were written in Egyptian hieroglyphs; it is debatable whether vowels were written at all. Possibly, as with Arabic, the semivowels {{IPA|/w/}} and {{IPA|/j/}} (as in English W and Y) could double as the vowels {{IPA|/u/}} and {{IPA|/i/}}. In modern transcriptions, an e is added between consonants to aid in their pronunciation. For example, {{tlit|egy|nfr}} 'good' is typically written nefer. This does not reflect Egyptian vowels, which are obscure, but is merely a modern convention. Likewise, the ꜣ and ꜥ are commonly transliterated as a, as in Ra (rꜥ).

Hieroglyphs are inscribed in rows of pictures arranged in horizontal lines or vertical columns.Sir Alan H. Gardiner, Egyptian Grammar, Third Edition Revised, Griffith Institute (2005), p. 25. Both hieroglyph lines as well as signs contained in the lines are read with upper content having precedence over content below. The lines or columns, and the individual inscriptions within them, read from left to right in rare instances only and for particular reasons at that; ordinarily however, they read from right to left–the Egyptians' preferred direction of writing (although, for convenience, modern texts are often normalized into left-to-right order). The direction toward which asymmetrical hieroglyphs face indicate their proper reading order. For example, when human and animal hieroglyphs face or look toward the left, they almost always must be read from left to right, and vice versa.

As in many ancient writing systems, words are not separated by blanks or punctuation marks. However, certain hieroglyphs appear particularly common only at the end of words, making it possible to readily distinguish words.

File:Amada ( 110 miles south of Aswan, left bank ). Temple founded by Tuthmosis III.jpg]]

{{Main|Transliteration of Ancient Egyptian#Uniliteral signs}}

The Egyptian hieroglyphic script contained 24 uniliterals (symbols that stood for single consonants, much like letters in English). It would have been possible to write all Egyptian words in the manner of these signs, but the Egyptians never did so and never simplified their complex writing into a true alphabet.{{cite book |last=Gardiner |first=Alan H. |year=1973 |title=Egyptian Grammar |publisher=Griffith Institute |isbn=978-0-900416-35-4}}

Each uniliteral glyph once had a unique reading, but several of these fell together as Old Egyptian developed into Middle Egyptian. For example, the folded-cloth glyph ({{lang|egy|𓋴}}) seems to have originally been an /s/ and the door-bolt glyph {{lang|egy|𓊃}}) a /θ/ sound, but these both came to be pronounced {{IPA|/s/}}, as the {{IPA|/θ/}} sound was lost.{{Clarify|reason=This does not seem to be an example of a change from unique reading to non-unique reading, as suggested in the previous sentence. The reading of both glyphs is still unique; it's the writing of the sigle sound /s/ that has changed to non-unique.|date=September 2019}} A few uniliterals first appear in Middle Egyptian texts.

Besides the uniliteral glyphs, there are also the biliteral and triliteral signs, to represent a specific sequence of two or three consonants, consonants and vowels, and a few as vowel combinations only, in the language.

Egyptian writing is often redundant: in fact, it happens very frequently that a word is followed by several characters writing the same sounds, in order to guide the reader. For example, the word nfr, "beautiful, good, perfect", was written with a unique triliteral that was read as nfr:

::nfr

However, it is considerably more common to add to that triliteral, the uniliterals for f and r. The word can thus be written as nfr+f+r, but one still reads it as merely nfr. The two alphabetic characters are adding clarity to the spelling of the preceding triliteral hieroglyph.

Redundant characters accompanying biliteral or triliteral signs are called phonetic complements (or complementaries). They can be placed in front of the sign (rarely), after the sign (as a general rule), or even framing it (appearing both before and after). Ancient Egyptian scribes consistently avoided leaving large areas of blank space in their writing and might add additional phonetic complements or sometimes even invert the order of signs if this would result in a more aesthetically pleasing appearance (good scribes attended to the artistic, and even religious, aspects of the hieroglyphs, and would not simply view them as a communication tool). Various examples of the use of phonetic complements can be seen below:

: S43-d-w – md +d +w (the complementary d is placed after the sign) → it reads mdw, meaning "tongue".

: x:p-xpr:r-i-A40 – ḫ +p +ḫpr +r +j (the four complementaries frame the triliteral sign of the scarab beetle) → it reads ḫpr.j, meaning the name "Khepri", with the final glyph being the determinative for 'ruler or god'.

Notably, phonetic complements were also used to allow the reader to differentiate between signs that are homophones, or which do not always have a unique reading. For example, the symbol of "the seat" (or chair):

: Q1 – This can be read st, ws or ḥtm, according to the word in which it is found. The presence of phonetic complements—and of the suitable determinative—allows the reader to know which of the three readings to choose:

:*1st Reading: st – Q1-t:pr – st, written st+t; the last character is the determinative of "the house" or that which is found there, meaning "seat, throne, place";

:: Q1-t:H8 – st (written st+t; the "egg" determinative is used for female personal names in some periods), meaning "Isis";

:*2nd Reading: ws – Q1:ir-A40 – wsjr (written ws+jr, with, as a phonetic complement, "the eye", which is read jr, following the determinative of "god"), meaning "Osiris";

:*3rd Reading: ḥtm – H-Q1-m:t-E17 – ḥtm.t (written ḥ+ḥtm+m+t, with the determinative of "Anubis" or "the jackal"), meaning a kind of wild animal;

:: H-Q1-t-G41 – ḥtm (written ḥ +ḥtm +t, with the determinative of the flying bird), meaning "to disappear".

Finally, it sometimes happens that the pronunciation of words might be changed because of their connection to Ancient Egyptian: in this case, it is not rare for writing to adopt a compromise in notation, the two readings being indicated jointly. For example, the adjective bnj, "sweet", became bnr. In Middle Egyptian, one can write:

::: b-n:r-i-M30 – bnrj (written b+n+r+i, with determinative)

which is fully read as bnr, the j not being pronounced but retained in order to keep a written connection with the ancient word (in the same fashion as the English language words through, knife, or victuals, which are no longer pronounced the way they are written.)

File:Comparative evolution of Cuneiform, Egyptian and Chinese characters.svg

Besides a phonetic interpretation, characters can also be read for their meaning: in this instance, logograms are being spoken (or ideograms) and semagrams (the latter are also called determinatives).{{Clarify|reason=sentence is ungrammatical or incomplete|date=September 2019}}Antonio Loprieno, Ancient Egyptian, A Linguistic Introduction, Cambridge University Press (1995), p. 13

A hieroglyph used as a logogram defines the object of which it is an image. Logograms are therefore the most frequently used common nouns; they are always accompanied by a mute vertical stroke indicating their status as a logogram (the usage of a vertical stroke is further explained below); in theory, all hieroglyphs would have the ability to be used as logograms. Logograms can be accompanied by phonetic complements. Here are some examples:

:*ra:Z1 – rꜥ, meaning "sun";

:*pr:Z1 – pr, meaning "house";

:*sw-t:Z1 – swt (sw+t), meaning "reed";

:*Dw:Z1 – ḏw, meaning "mountain".

In some cases, the semantic connection is indirect (metonymic or metaphoric):

:*nTr-Z1 – nṯr, meaning "god"; the character in fact represents a temple flag (standard);

:*G53-Z1 – bꜣ, meaning "Bâ" (soul); the character is the traditional representation of a "bâ" (a bird with a human head);

:*G27-Z1 – dšr, meaning "flamingo"; the corresponding phonogram means "red" and the bird is associated by metonymy with this color.

Determinatives or semagrams (semantic symbols specifying meaning) are placed at the end of a word. These mute characters serve to clarify what the word is about, as homophonic glyphs are common. If a similar procedure existed in English, words with the same spelling would be followed by an indicator that would not be read, but which would fine-tune the meaning: "retort [chemistry]" and "retort [rhetoric]" would thus be distinguished.

File:Extract from the Tale of the Two Brothers.jpg.{{cite book |last1=Budge |first1=Wallis |title=Egyptian Language |date=1889 |pages=38–42 |url=https://archive.org/details/EgyptianLanguage/page/n49/mode/2up}}]]

Here, are several examples of the use of determinatives borrowed from the book, Je lis les hiéroglyphes ("I am reading hieroglyphs") by Jean Capart, which illustrate their importance:

nfr-w-A17-Z3 – nfrw (w and the three strokes are the marks of the plural): [literally] "the beautiful young people", that is to say, the young military recruits. The word has a young-person determinative symbol: A17 – which is the determinative indicating babies and children;

nfr-:f:r:t-B1 – nfr.t (.t is here the suffix that forms the feminine): meaning "the nubile young woman", with B1 as the determinative indicating a woman;

nfr-nfr-nfr-pr – nfrw (the tripling of the character serving to express the plural, flexional ending w) : meaning "foundations (of a house)", with the house as a determinative, pr;

nfr-f:r-S28 – nfr : meaning "clothing" with S28   as the determinative for lengths of cloth;

nfr-W22:Z2ss – nfr : meaning "wine" or "beer"; with a jug W22   as the determinative.

All these words have a meliorative connotation: "good, beautiful, perfect".{{citation needed|reason=Even the beer? The whole point here is that they have the same sign, but *different* meanings supplied by different determinatives.|date=March 2024}} The Concise Dictionary of Middle Egyptian by Raymond A. Faulkner, gives some twenty words that are read nfr or which are formed from this word.

File:LuxorTemple03.jpgs for the name Ramesses II, from the Luxor Temple, New Kingdom]]

Rarely, the names of gods are placed within a cartouche; the two last names of the sitting king are always placed within a cartouche:

< N5:Z1-i-Y5:n-A40 >

jmn-rꜥ, "Amun-Ra";

< q:E23-i-V4-p:d:r-A-t:H8 >

qljwꜣpdrꜣ.t, "Cleopatra";

A filling stroke is a character indicating the end of a quadrat that would otherwise be incomplete.

Some signs are the contraction of several others. These signs have, however, a function and existence of their own: for example, a forearm where the hand holds a scepter is used as a determinative for words meaning "to direct, to drive" and their derivatives.

The doubling of a sign indicates its dual; the tripling of a sign indicates its plural.

• The vertical stroke indicates that the sign is a logogram.
• Two strokes indicate the dual number, and the three strokes indicate the plural.
• The direct notation of flexional endings, for example: W

Standard orthography—"correct" spelling—in Egyptian is much looser than in modern languages. In fact, one or several variants exist for almost every word. One finds:

• Redundancies;
• Omission of graphemes, which are ignored whether or not they are intentional;
• Substitutions of one grapheme for another, such that it is impossible to distinguish a "mistake" from an "alternate spelling";
• Errors of omission in the drawing of signs, which are much more problematic when the writing is cursive (hieratic) writing, but especially demotic, where the schematization of the signs is extreme.

However, many of these apparent spelling errors constitute an issue of chronology. Spelling and standards varied over time, so the writing of a word during the Old Kingdom might be considerably different during the New Kingdom. Furthermore, the Egyptians were perfectly content to include older orthography ("historical spelling") alongside newer practices, as though it were acceptable in English to use archaic spellings in modern texts. Most often, ancient "spelling errors" are simply misinterpretations of context.{{citation needed|date=March 2024}} Today, hieroglyphists use numerous cataloguing systems (notably the Manuel de Codage and Gardiner's Sign List) to clarify the presence of determinatives, ideograms, and other ambiguous signs in transliteration.

{{Hiero/1cartouche|align=left|era=pt |name=Ptolemy|nomen=p:t-wA-l:M-i-i-s}}

The glyphs in this cartouche are transliterated as:

though ii is considered a single letter and transliterated y.

Another way in which hieroglyphs work is illustrated by the two Egyptian words pronounced pr (usually vocalised as per). One word is 'house', and its hieroglyphic representation is straightforward:

pr:Z1

File:Name of Alexander the Great in Hieroglyphs circa 330 BCE.jpg in hieroglyphs, {{cx|332 BC}}, Egypt. Louvre Museum]]

Here, the 'house' hieroglyph works as a logogram: it represents the word with a single sign. The vertical stroke below the hieroglyph is a common way of indicating that a glyph is working as a logogram.

Another word pr is the verb 'to go out, leave'. When this word is written, the 'house' hieroglyph is used as a phonetic symbol:

pr:r-D54

Here, the 'house' glyph stands for the consonants pr. The 'mouth' glyph below it is a phonetic complement: it is read as r, reinforcing the phonetic reading of pr. The third hieroglyph is a determinative: it is an ideogram for verbs of motion that gives the reader an idea of the meaning of the word.

{{main|Egyptian Hieroglyphs (Unicode block)|Egyptian Hieroglyphs Extended-A|Egyptian Hieroglyph Format Controls}}

Egyptian hieroglyphs were added to the Unicode Standard in October 2009 with the release of version 5.2 which introduced the Egyptian Hieroglyphs block (U+13000–U+1342F).

{{As of|2013|July}}, four fonts, Aegyptus, NewGardiner, Noto Sans Egyptian Hieroglyphs and JSeshFont support this range. Another font, Segoe UI Historic, comes bundled with Windows 10 and also contains glyphs for the Egyptian Hieroglyphs block. Segoe UI Historic excludes three glyphs depicting phallus (Gardiner's D52, D52A D53, Unicode code points U+130B8–U+130BA).{{cite web |url=https://www.spludlow.co.uk/DrawPrint/Fonts.aspx#_Toc513634469 |title=Segoe UI Historic Phallus Microsoft Censorship – Fonts in the Spludlow Framework |website=Spludlow Framework |access-date=2019-05-13}}

{{Unicode chart Egyptian Hieroglyphs}}

The Egyptian Hieroglyphs Extended-A Unicode block is U+13460-U+143FF. It was added to the Unicode Standard in September 2024 with the release of version 16.0:

{{Unicode chart Egyptian Hieroglyphs Extended-A}}

The Egyptian Hieroglyph Format Controls Unicode block is U+13430-U+1345F. It was added to the Unicode Standard in March 2019 with the release of version 12.0:

{{Unicode chart Egyptian Hieroglyph Format Controls}}

{{Portal|Ancient Egypt}}

• List of Egyptian hieroglyphs
• Gardiner's sign list
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• Manuel de Codage
• Champollion Museum

{{Reflist}}

• {{cite book |last=Adkins |first=Lesley |author2=Adkins, Roy |title=The Keys of Egypt: The Obsession to Decipher Egyptian Hieroglyphs |publisher=HarperCollins Publishers |year=2000 |isbn=978-0-06-019439-0 |url-access=registration |url=https://archive.org/details/keysofegyptobses00adki}}
• {{cite book |author=Allen, James P. |year=1999 |title=Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs |publisher=Cambridge University Press |isbn=978-0-521-77483-3}}
• {{cite book |author=Collier, Mark & Bill Manley |year=1998 |title=How to Read Egyptian Hieroglyphs: a step-by-step guide to teach yourself |publisher=British Museum Press |isbn=978-0-7141-1910-6 |title-link=How to Read Egyptian Hieroglyphs: A Step-by-step Guide to Teach Yourself}}
• Davidson, James, "At the British Museum", London Review of Books, vol. 45, no.3 (2 February 2023), pp. 26–27.
• {{cite book |author=Selden, Daniel L. |year=2013 |title=Hieroglyphic Egyptian: An Introduction to the Language and Literature of the Middle Kingdom |publisher=University of California Press |isbn=978-0-520-27546-1}}
• {{cite book |author=Faulkner, Raymond O. |author-link=Raymond O. Faulkner |year=1962 |title=Concise Dictionary of Middle Egyptian |publisher=Griffith Institute |isbn=978-0-900416-32-3}}
• {{cite book |author=Gardiner, Sir Alan H. |year=1957 |title=Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs, 3rd ed. revised |publisher=The Griffith Institute |title-link=Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs}}
• {{cite book |author=Hill, Marsha |title=Gifts for the gods: images from Egyptian temples |location=New York |publisher=The Metropolitan Museum of Art |year=2007 |isbn=9781588392312 |url=http://libmma.contentdm.oclc.org/cdm/ref/collection/p15324coll10/id/74020}}
• {{cite book |author=Kamrin, Janice |year=2004 |title=Ancient Egyptian Hieroglyphs: A Practical Guide |publisher=Harry N. Abrams, Inc |isbn=978-0-8109-4961-4 |title-link=Ancient Egyptian Hieroglyphs: A Practical Guide}}
• McDonald, Angela. Write Your Own Egyptian Hieroglyphs. Berkeley: University of California Press, 2007 (paperback, {{ISBN|0-520-25235-7}}).
• {{cite book |author=Erman, Adolf |year=1894 |title=Egyptian Grammar: with table of signs, bibliography, exercises for reading and glossary |publisher=Williams and Norgate |isbn=978-3862882045 |url=https://archive.org/details/egyptiangrammarw00ermauoft/page/n5/mode/2up}}

{{wiktionary|hieroglyph}}

{{Commons category|Egyptian hieroglyphs}}

• [http://www.aldokkan.com/art/hieroglyphics.htm Ancient Egyptian Hieroglyphics – Aldokkan]
• [http://www.egyptologyforum.org/glyphs.html Glyphs and Grammars] – Resources for those interested in learning hieroglyphs, compiled by Aayko Eyma
• [https://archive.today/20121205004306/http://www.isidore-of-seville.com/hieroglyphs/ Hieroglyphics!] – Annotated directory of popular and scholarly resources
• [https://web.archive.org/web/20030306061058/http://tigtail.org/TIG/M_View/TVM/E/Ancient/Egypt/Egypt-info/hieroglyphics/egyptian_writing.html Egyptian Language and Writing]
• [http://libmma.contentdm.oclc.org/cdm/singleitem/collection/p15324coll10/id/14742/rec/531 Full-text of The stela of Menthu-weser]
• [https://dn-works.com/ufas/ Unicode Fonts for Ancient Scripts] – Ancient scripts free software fonts

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