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Thema: 11500 BC - Ancient Empires on display

  1. #46
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    ein paar bildchen von meinen karthagischen treiben

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  2. #47
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    Karthago steht nun kurz vor der vollendung (jedenfalls der rudimentären )
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  3. #48
    PAE.Macht.Antike! Avatar von Pie
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    Unglaublich! Sieht super aus! Kaum zu glauben, dass du deinen Baustil komplett umgeworfen hast. In Meteria bautest du noch komplett anders. Viel chaotischer, keine einheitliche Hauptstraße (hat Meteria überhaupt eine Hauptstraße?), keine durchgängigen Straßen, überdimensionale Bauweise, keine Bäume etc. das ist Meteria.

    Und hier sieht alles harmonisch aus! Vegetation. Hauptstraße. Einheitlichkeit. Wie aus dem Bilderbuch. Super! Gefällt mir.
    Pie's Ancient Europe (PAE)
    Erlebe mit dieser CIV IV Mod(ifikation) hautnah das Zeitalter der Antike bis ins letzte Detail!
    Mit bahnbrechenden Erweiterungen und vielen ein- und erstmaligen Features.


    ... im Übrigen bin ich der Meinung, dass Karthago wieder aufgebaut werden muss!

  4. #49
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    mit Antikpolis (Meteria ist ja eigentlich das land wo die stadt drin liegt) bin ich ja auch noch nicht fertig geworden. Letztendlich hat die Stadt auch eine einige hauptstraßen aber die gehen natürlich zwischen den ganzen Monumenten und Wolkenkratzern unter xD bzw. sind einfach noch nicht gebaut.

  5. #50
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    Da ich nicht so viel lust auf wiederholung und hausbau en masse hab. Bin ich jetzt mal nach Ägypten übergesiedelt.

    Hab mich gleich mal ein bisschen ausgetobt mit einer 1:1 rekonstruktion des Isis Tempel auf Philae.
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  6. #51
    Intrepit Avatar von Fireba׀׀
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    sieht richtig gut aus!
    Ingame Intrepit

  7. #52
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    Zitat Zitat von Fireba׀׀ Beitrag anzeigen
    sieht richtig gut aus!
    Danke, so ist das bei antiker geschichte xD

    hihi ein geeignet TP um den ganz mehrerer kulturen zu verbinden fehlt mir allerdings noch.

  8. #53
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    So vor der Geburt meines kleinen und nun auch wieder war ich recht fleissig in Ägypten hier mal ein paar schnappschüsse.

    Das erste bild zeigt eine an das gelände angepasste(jedenfalls im vorderbau) 1:3,3 Rekonstruktion des Totentempel + Grabkammer von Mentuhotep II

    Ich hatte mir leider das falsche Verhältnis gemerkt ursprünglich sollte das ein 1:2 nachbau werden, aber das einzige massstrabsgetreue bild was ich hatte hatte nur 100 meter angegabe die dann 2,7 cm bei mir entsprach und ich troll hab da ne 3,7 drauss gemacht
    Achtung Spoiler:
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    Die folgenden beiden Bilder zeigen das südliche ägypten bis Thebes in unterschiedlichen bauphasen im september und oktober
    Ich tue mich ja bekanntlich schwer mit strukturierten stadtbau, daher sind natürlich vorallem die großen Tempelanlagen, Statuen und Gräber präsent
    Achtung Spoiler:
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  9. #54
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    mal eine frage an die hobbyarchäologen unter euch.

    es geht um den tempel in der mitte von thutmosis III

    ein paar quellen/modelle meinen der hat halt so ne rampe (bild2) allerdings lassen die sich alle auf ein modell von einer deutschen archäologin zurueckführen, die eigentlich nie vor ort war (jedenfalls keine üblichen jahre/jahrzente).
    die meisten quellen äußern sich zwar sehr schön über dem tempel die geschichte allerdings nicht wie man da hoch kommt. was sollte ich euer meinung nach machen?
    das modell unterscheidet sich zumindestens schon von den "üblichen grundrissen.

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  10. #55
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    Bild

    Prehistoric Egypt
    The great achievement of the prehistoric period
    was control of the land (see Introduction). Settling at first on stony outcrops
    above the alluvial plain, or on the higher ground along the edge of the desert,
    the early Egyptians.



    Akhet - Flood

    Peret - , harvest

    Shemou - preperation before next flood


    Achtung Spoiler:
    Achtung Spoiler:
    Using the dike-building and canal-digging techniques which they had perfected over the centuries, the Egyptians little by

    little developed the system of irrigation by basins (hods), thus securing not only their survival in a climate increasingly desert-like, but even the possibility of expansion.
    The system was simple in principle, complex in operation, and demanded synchronization. It made use of two natural higher
    ridges created by the Nile along its banks in the course of thousands of yearly floods. These natural defences, gradually reinforced by the shoredwellers to protect themselves from too sudden a flood, were supplemented by retaining
    embankments, veritable artificial dams, which undoubtedly owed their origin to those built by the earliest inhabitants to protect their settlements during the river's rise. At the same time embankments were constructed parallel to the river and the result was to divide Egypt into a series of basins which gave their name to the system. The soil in these basins was levelled, so that when the river rose the entire basin would be submerged when the flood arrived;
    drains were cut in the embankments parallel to the river to let the basins fill up. After standing for a time, in order to saturate the fields, the water was returned to the Nile.
    In addition, a system of canals using the valley's natural slope led water taken upstream towards areas that were lower because located downstream to irrigate lands that even a high flood could not have reached. The advantages of the system which the Egyptians gradually learned by experience were to ensure an even distribution of the water and mud over all the cultivable land; to irrigate those parts of the valley that would otherwise have remained sterile; lastly and above all, to control the river and its flooding. By filling the basins and deflecting upstream water through canals to areas downstream the current was slowed down, which presented the disastrous consequences of a sudden release of millions of cubic metres of water which uprooted everything in its passage. In turn, the slowing of the current running over the fields increased the precipitation of mud, with which the water was loaded. It is no exaggeration to say that this unique system of irrigation is at the very root of the development of Egyptian civilization.
    It explains how human ingenuity slowly managed to overcome great difficulties and succeeded in changing the valley's natural ecology. The new ecology resulting from humanintervention entailed a considerable amount of work. After each flood it was
    necessary to repair the embankments, strengthen the cross-dams and clear the canals. It was a continual collective task, which in primitive times was probably carried out at the level of the village. In the historic period it was conducted and supervised by the central government. If the latter failed to ensure in due time the detailed maintenance of the entire system, the next
    flood might carry it all away, returning the valley to its original state. In Egypt, the political order conditioned to a very large extent the natural order.

    The position of Pharao and Governance in Ancient Egypt (Part I)
    Achtung Spoiler:
    The great achievement of the prehistoric period was control of the land (see Introduction). Settling at first on stony outcrops above the alluvial plain, or on the higher ground along the edge of the desert, the early Egyptians managed to clear the ground in their immediate neighbourhood for cultivation, drain the swamps and build dykes against the incursions of flood water. Gradually the benefit of using canals for irrigation was learned. Such work required organized effort on a large scale and this led to the growth of a local political structure within each district. This took the form of a new dogma by which the Egyptian king was regarded as other than human, as a god, in fact, reigning over humans. The dogma of the divinity of the Pharaoh may have been a concept worked out during the early dynasties to consolidate a single rule over the two lands. From the third dynasty onwards one would be justified in saying that the head of the state was not an Upper Egyptian nor a Lower Egyptian, but a god. In the full theory of kingship, the Pharaoh was the state and was responsible for every activity carried out in the country. Moreover, he was high priest of all the gods and served them in every temple every day. Obviously it was not possible for him to do, in practice, all that he was supposed to do. It was necessary for him to have deputies to carry out his divine word:
    cabinet ministers, officials in the provinces, generals in the army and priests in the temples. True, his theoretical power was absolute. Yet, in effect, he was not free to carry out his will. He was the embodiment of beliefs and practices which had long been in existence and which were progressively elaborated with the passage of years. The lives of the kings were actually so codified that they could not even take a walk or a bath except according to a pattern laid down for them, regulated by ceremonies and obligations.
    Yet beneath their elaborate crowns the Pharaohs naturally had human hearts and human minds reacting to love and hate, ambition and mistrust, anger and desire. Art and literature set up an ideal standard to depict a stylized god king of Egypt from the beginning of the history of ancient Egypt to the end, and it is remarkable that we nevertheless come to know individual kings as distinct personalities in their own right.

    Egyptian Divine believes
    Achtung Spoiler:
    These spirits, they believed, made their earthly abode in animals or plants, or in any object remarkable for its size or form. Subsequently, however, they no longer considered the animals or objects themselves as gods, for they progressively came to believe rather that these were the visible manifestation or seat of an abstract divine force. The animal or object selected as the manifestation of a god could be either a friendly and useful beast such as the cow, the ram, the dog or the cat, or a savage and awe-inspiring creature such as the hippopotamus, the crocodile or the cobra. In each case the Egyptian would pay homage and make sacrifices to one single specimen on earth. He worshipped the cow, yet he slaughtered it to supply himself with meat. He also worshipped the crocodile yet he would kill it to defend himself. These were local gods and each in his own district was the supreme god and the undisputed master of the territory, with one exception. The local god of a town in which the chief of a group rose to power took precedence. If the chief ascended the throne and succeeded in uniting the southern and the northern kingdoms, this local god would be promoted to be the state god of the whole land. Moreover, the first Egyptians saw divine forces present in the sun, the moon, the stars, the sky and the Nile floods. They must have feared these phenomena and felt their influence, for they worshipped them and made powerful gods out of them, namely, the cosmic gods such as Re the sun, Nut the sky, Nun the ocean, Shu the atmosphere, Geb the earth and Hapi the flood.7 They were represented in human or in animal form and their worship was not confined to any specific locality. Goddesses, too, played a decisive role in religion and enjoyed widespread reverence. The number, however, could not have exceeded a dozen though some, such as Hathor, Isis, Neith and Bastet, played important roles throughout the whole country. Hathor was usually connected with Horus, Isis with Osiris, Neith was the protective goddess of the prehistoric capital of the Delta, and Bastet (the Catgoddess) enjoyed great popularity after the second dynasty in the eighteenth nome of Lower Egypt. Among no other peoples, ancient or modern, has the idea of a life beyond the grave played such a prominent part and so influenced the lives of the believers as among the ancient Egyptians.8 The belief in the hereafter was no doubt both favoured and influenced by the natural conditions of Egypt where the dryness of the soil and the hot climate resulted in a remarkable preservation of dead bodies. This must have greatly stimulated the conviction in a continuation of life after death. During the course of history, the Egyptian came to believe that their bodies comprised different immortal elements. These were the Ba, represented in the form of a human-headed bird, having the same features as the deceased and possessing human arms. This Ba took over at the death of the individual, and the prayers and food offered by the priest presiding over the funerary ceremonies aided in transforming the dead man into a Ba or soul. The second element was known as the Ka which was a guardian spirit which inhabited each person when he was born. When the god Khnum, the Ram-god of Aswan, the creator of humans, moulded them from the slime, he created two models for each individual, one for his body and the second for his Ka. The Ka exactly resembled the man and remained with him throughout his life, yet it passed before him to the afterworld. It was for the service of the Ka that the Egyptians provided their tombs with that abundance of what we call funerary furniture (a complete duplicate of all the owner possessed in his earthly house). Though the Ka was believed to spend most of the time inside the tomb, he could also leave it. Thus the necropolis was the city of Kas, just as the town was the place of the living. The third important element was the lb, the heart. This was considered the centre of the emotions and the conscience of the individual. It was the guide of his deeds during his life on earth. The fourth element was the Akh which the Egyptians believed to be a divine or supernatural power only attained after death. They believed that the shining stars in the sky were the Akhs of the deceased. Finally, there was the body itself, the Khat or outer shell, which perished but which could be embalmed to enable it to endure in a suitable form to share with the Ka and the Ba eternal life in the hereafter. Apart from these ideas of a future life in the tomb and the necropolis, the Egyptians gradually developed a number of other conceptions regarding the hereafter and the destiny which awaited the Ba. Two of these, the Solar and the Osirian theories, became widespread. The deceased Pharaoh, since he was himself divine, was at first believed to reside with the gods and he was identified with both the Sun-god (Horus or Re) and with Osiris. In time, however, the concept was adopted by influential noblemen in the Middle Kingdom, and later on by all Egyptians, regardless of social rank.

    Fields and marshes - Egyptian Food
    Achtung Spoiler:
    The establishment of the Pharaonic state around the year —3000 and
    the little-known period that followed undoubtedly corresponded with great
    economic development. W e can see some evidence of this in the royal
    and private tombs of the Thinite era: the buildings become larger and
    the many objects d'art suggest increased luxury and the consummate skill
    of the craftsmen. There is no means of knowing whether the need to
    co-ordinate irrigation was the principal cause of the formation of a unified
    state or whether the unification of the country under the Thinite kings,
    together with the development of writing, made it possible to co-ordinate
    the regional economies by rationalizing basic construction work and
    ensuring the organized distribution of food resources. T h e fact remains
    that, until the nineteenth century of our era, Egypt's prosperity and vitality
    were to be tied to the cultivation of cereals (wheat, barley). A system of
    flood basins, which controlled and distributed the flood water and silt
    inside earth embankments, endured until the modern triumph of yearround
    irrigation: there is evidence that it existed as early as the Middle
    Kingdom and we may assume that it had taken shape even earlier.1
    Obviously, this system only permitted one crop a year; on the other hand,
    the shortness of the agricultural cycle made plenty of manpower available
    for the major operations on the construction of the religious and royal
    buildings. T h e Ancients also practised year-round irrigation by raising
    water from the canals or from pits dug d o w n to the water table, but for
    a long time human legs and human shoulders bearing yokes were the only
    'machines' for raising water known, and watering by means of ditches
    was used only for vegetables, fruit trees and vineyards. (It is possible,
    however, that the invention of the shaduf àur'mg the N e w Kingdom made
    two crops of grain a year possible in places.)Lacking the knowledge of
    how to store water, they did not yet know how to mitigate the consequences
    of unusually low floods, which were the cause of infertility in
    many basins, and unusually high floods, which devastated land and homes.
    However, the development of granaries and river transport enabled them to
    ensure food supplies from one province to another or from one year to the
    next. Average yields were good: the surpluses fed the large numbers of
    government officials and the workers in medium-sized places of employment
    (shipyards and weapon factories, spinning mills attached to certain
    temples, etc.). Through their control over food resources, which varied
    according to the period, the temple authorities and high officials exercised
    powers of patronage.

    Bread and beer made from grain were the staple diets, but the ancient
    Egyptians' food was astonishingly varied. One is struck by the number of
    types of cakes and bread listed in the texts. As today, gardens provided
    broad beans, chick peas and other pulses, onions, leeks, lettuces and
    cucumbers. Orchards furnished dates, figs, sycamore nuts and eatinggrapes.
    Skilful cultivation of the vine, practised mainly in the Delta and
    in the oases, produced a great variety of wines. Bee-keeping provided
    honey. Oil was extracted from sesame and nabk, the olive tree introduced
    during the N e w Kingdom remaining rare and not very successful.
    Pharaonic Egypt did not transform the entire valley into productive land
    and gardens. It exploited also the vast marshes and lakes along the northern
    edges of the Delta and the shores of Lake Moeris, and the low-lying
    land on the edge of the desert and in the meanders of the Nile. In these
    pehu, abundant and varied wildfowl were hunted or trapped. There was
    fishing with seine-net, eel-pot, line or basket for the Nile offered a wide
    variety of fish and, in spite of the prohibition of their consumption in
    certain provinces or by certain categories, they had a definite place in
    the people's diet, which was also supplemented by the gathering of the
    roots of the edible cyperus (earth almond), papyrus hearts and, after the
    Persian era, the seeds of the Indian lotus. Finally, the marshland gave
    pasturage for cows and oxen.

    Although the climate was not particularly favourable to cattle-raising
    because it was so wet, and herds depleted by these conditions had regularly
    to be supplemented from Nubia and Asia, it was of considerable importance
    in the country's life and religious conceptions. The tables of the gods and
    the great had to be well furnished with beef. The cutting-up of the
    carcass was a fine art, the animal fats being widely used to make perfumed
    unguents. W e know that the Old Kingdom Egyptians tried to raise a
    number of species - oryx, antelope, gazelle, etc., and even cranes and
    hyenas - but this proved labour-consuming and the results disappointing,
    and it was abandoned, the desert ruminants later becoming, in proverbs
    and in rites of sorcery, the symbol of untameable creatures.3 In contrast,
    they were very successful in raising poultry, notably the Nile goose. T h e
    meat of goats, so harmful to the valley's few trees, and sheep raised
    on fallow land and the fringes of the desert, as well as pigs (in spite of
    some prohibitions), acquired a considerable place in the people's diet. Well
    into historic times, w e see a change take place in the type of sheep reared:
    an earlier type of ram with horizontal, twisted horns, which was the incarnation
    of K h n u m , Bes, Hershef and other ancient gods, was gradually
    replaced round about —2000 by the ram with curved horns, dedicated
    to the god A m o n . There is debate over whether it is of African or Asian
    origin. T w o African species domesticated by the Egyptians were particularly
    successful and are closely linked, in our minds, with the
    Pharaonic past: the ass, used as early as the archaic period, not for riding
    but as a beast of burden (and paradoxically dedicated to the evil god
    Seth), and the domestic cat, which does not appear until the end of the
    Old and the beginning of the Middle Kingdom (and which was worshipped
    as a more peaceable form of the dangerous goddesses).

    Egyptian Officials - Egyptian Governance (Part II)

    Achtung Spoiler:
    A study of the title lists of high and low officials and the few legislative
    and administrative texts that have come down to us gives a more or less
    accurate notion of government organization: the government of the nomes,
    the hierarchy of the priesthood and distribution of the religious obligations
    of the priests, royal or priestly administration of the arable land, flocks,
    mines, granaries, treasuries, river transport, justice, and so on. Scholarly
    if not strict organization charts - which obviously varied depending on the
    period - give evidence of sophisticated management skills and remarkable
    techniques of secretarial work and accountancy (headings, brackets, crosstabulation,
    etc.). This paperwork was none the less effective. Egypt
    probably owed its power abroad more to its advanced organization than
    to its aggressiveness, and its monuments, which have withstood time,
    certainly owe their existence to the scribes' skill in manipulating labour and
    heavy materials on a grand scale.
    At the top of the system sat the tjaty or 'vizier', to use a traditional
    Egyptological term. This prime minister, responsible for public order, was
    likened to the god Thoth, 'the heart and tongue of the Sun Ra'; he was
    before all else the supreme legal authority in the land after Pharaoh and
    the Minister of Justice. Some viziers serving during several consecutive
    reigns must have dominated the country's political life. None the less, the
    tjaty (of w h o m there were two in the N e w Kingdom) was not the king's
    sole counsellor, nor even necessarily the principal one. M a n y dignitaries
    boast of having been consulted by their sovereign behind closed doors
    or having been selected for special missions and, in the imperial era, the
    governor of Nubia, an honorary 'royal son', was answerable directly to
    Pharaoh and was almost sovereign in his own territory. In fact, it does not
    seem that the hierarchy of government gave an exact image of ministers'
    political power. S o m e personalities, Amenhotep, the scribe of recruits and
    the son of Hapi, an architect gradually elevated to the ranks of the gods
    for his wisdom, or Khamois, the high priest of Ptah and one of Ramses II's
    many sons,17 were no doubt as influential as the viziers of their time.
    The fundamental despotism of the Pharaonic monarchy resulted in the
    residency being responsible for resolving major political conflicts: the
    'unpersoning' of various high officials, not only Senmut and the other
    intimates of Hatshepsut, but individuals having served less controversial
    sovereigns (two royal princes and Usersatet, viceroy of Nubia under
    Amenhotep II), is the mute witness of government crises.
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  11. #56
    Präsident Donald Avatar von MrPresident
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    Bei dir sieht das nicht mehr nach Minecraft aus. Unfassbar, was man grafisch eigentlich aus dem Spiel machen könnte, wenn man wollte bzw. könnte (Mojang).

  12. #57
    Kaiserc
    Gast
    Ich will mein Spiel auch Mal testweise so aussehen lassen! Welches TP, Shader etc. benutzt du hierfür??

  13. #58
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    Zitat Zitat von MrPresident Beitrag anzeigen
    Bei dir sieht das nicht mehr nach Minecraft aus. Unfassbar, was man grafisch eigentlich aus dem Spiel machen könnte, wenn man wollte bzw. könnte (Mojang).
    Zitat Zitat von Kaiserc Beitrag anzeigen
    Ich will mein Spiel auch Mal testweise so aussehen lassen! Welches TP, Shader etc. benutzt du hierfür??
    mmh das sind render bilder mit chunky gemacht dazu brauch mal allerdings die karte als z.b. von einer SP welt.
    Mein rechner sucks, der kann MC nur noch mit einen externen ventilator laufenlassen. Ähnlich bzw. auch tolle bilder mit weniger reichweite kann der Ock machen. Müsst ihr mal überreden mehr durch eure Welt zulaufen

    Das vermutlich nicht nach MC ausschaut liegt aber hoffentlich an meinen scharfen auge sachen akkurat nachzubauen.

    EDIT: wobei ich finde das civforum die auflösung der bilder stark reduziert auf meinen orginal schnappschuss schaut das noch lecker aus.

  14. #59
    Registrierter Benutzer
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    so und weiter geht die Reise

    Ahmose I. welcome to the club
    (im unter Bild mag ich auf die am flussliegenden nicht sichtbaren extrem komplexen und vielfältigen Grabkammern hinweisen)

    Bild

    Bild
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  15. #60
    Imperiale Avantgarde Avatar von Brabrax
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    Sieht echt cool aus

    Baust nur nur oberirdische und von außen sichtbare Strukturen oder auch Innenausbau/Innenausstattung?

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