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Senet (or senat) is a board game from ancient Egypt, whose original rules are the subject of conjecture. The oldest hieroglyph resembling a senet game dates to around 3100 BC. The full name of the game in Egyptian is thought to have been zn.t n.t ḥˁb, meaning the "game of passing".

The 4.2-kiloyear BP aridification event was one of the most severe climatic events of the Holocene epoch. It defines the beginning of the current Meghalayan age in the Holocene epoch. Starting in about 2200 BC, it probably lasted the entire 22nd century BC. It has been hypothesised to have caused the collapse of the Old Kingdom in Egypt as well as the Akkadian Empire in Mesopotamia, and the Liangzhu culture in the lower Yangtze River area. The drought may also have initiated the collapse of the Indus Valley Civilisation, with some of its population moving southeastward to follow the movement of their desired habitat, as well as the migration of Indo-European-speaking people into India.

Some scientists disagree with this conclusion and point out that the event was neither a global drought nor did it happen in a clear timeline.

The Mummy! A Tale of the Twenty-Second Century is an 1827 three-volume novel written by Jane Webb (later Jane C. Loudon). It concerns the Egyptian mummy of Cheops, who is brought back to life in the year 2126. The novel describes a future filled with advanced technology, and was the first English-language story to feature a reanimated mummy.

After her father's death, making her an orphan at the age of 17, Webb found that:

on the winding up of his affairs that it would be necessary to do something for my support. I had written a strange, wild novel, called the Mummy, in which I had laid the scene in the twenty-second century, and attempted to predict the state of improvement to which this country might possibly arrive.

She may have drawn inspiration from the general fashion for anything pharaonic, inspired by the French researches during the Napoleonic invasion of Egypt; the 1821 public unwrappings of Egyptian mummies in a theatre near Piccadilly, which she may have attended as a girl; and, very likely, the 1818 novel by Mary Shelley, Frankenstein; or, The Modern Prometheus. As Shelley had written of Frankenstein's creation, "A mummy again endued with animation could not be so hideous as that wretch," which may have triggered her later concept. In any case, at many points she deals in greater clarity with elements from the earlier book such as the loathing for the much-desired object and the immediate arrest for crime and attempt to lie one's way out of it. However, unlike the Frankenstein monster, the hideous revived Cheops is not shuffling around dealing out horror and death, but giving canny advice on politics and life to those who befriend him. In some ways The Mummy! may be seen as her reaction to themes in Frankenstein: her mummy specifically says he is allowed life only by divine favour, rather than being indisputably vivified only by mortal science, and so on, as Hopkins' 2003 essay covers in detail.

Unlike many early science fiction works (Shelley's The Last Man, and The Reign of King George VI, 1900–1925, written anonymously in 1763), Loudon did not portray the future as her own day with only political changes. She filled her world with foreseeable changes in technology, society, and even fashion. The hero, Edric Montague, lived in a peaceful and Catholic England under the rule of Queen Claudia. Her court ladies wear trousers and hair ornaments of controlled flame. Surgeons and lawyers may be steam-powered automatons. Air travel, by balloon, is commonplace. A kind of Internet is predicted in it. Besides trying to account for the revivification of the mummy in scientific terms—galvanic shock rather than incantations—"she embodied ideas of scientific progress and discovery, that now read like prophecies" to those later in the 19th century. Many of the incidents in the book can be seen as satirical or humorous. Her social attitudes have resulted in this book being ranked among feminist novels.

The Mummy!: Or a Tale of the Twenty-Second Century was published anonymously in 1827 by Henry Colburn in three volumes, as was usual in that day so that each small volume could be easily carried around. It drew many favourable reviews, including one in 1829 in The Gardener's Magazine on the inventions proposed in it. In 1830, the 46-year-old reviewer, John Claudius Loudon, sought out the 22-year-old Webb, and they married the next year.

The Sea Peoples are a purported seafaring confederation that attacked ancient Egypt and other regions of the East Mediterranean prior to and during the Late Bronze Age collapse (1200–900 BCE). Following the creation of the concept in the nineteenth century, it became one of the most famous chapters of Egyptian history, given its connection with, in the words of Wilhelm Max Müller: "the most important questions of ethnography and the primitive history of classic nations". Their origins undocumented, the various Sea Peoples have been proposed to have originated from places that include western Asia Minor, the Aegean, the Mediterranean islands and Southern Europe. Although the archaeological inscriptions do not include reference to a migration, the Sea Peoples are conjectured to have sailed around the eastern Mediterranean and invaded Anatolia, Syria, Phoenicia, Canaan, Cyprus and Egypt toward the end of the Bronze Age.

French Egyptologist Emmanuel de Rougé first used the term peuples de la mer (literally "peoples of the sea") in 1855 in a description of reliefs on the Second Pylon at Medinet Habu documenting Year 8 of Ramesses III. Gaston Maspero, de Rougé's successor at the Collège de France, subsequently popularized the term "Sea Peoples" — and an associated migration-theory — in the late 19th century. Since the early 1990s, his migration theory has been brought into question by a number of scholars.

The Sea Peoples remain unidentified in the eyes of most modern scholars and hypotheses regarding the origin of the various groups are the source of much speculation. Existing theories variously propose equating them with several Aegean tribes, raiders from Central Europe, scattered soldiers who turned to piracy or who had become refugees, and links with natural disasters such as earthquakes or climatic shifts.

Tutankhamun's meteoric iron dagger, also known as Tutankhamun's iron dagger and King Tut's dagger, is an iron-bladed dagger from the tomb of the ancient Egyptian Pharaoh Tutankhamun (reigned c. 1334–1325 BC). As the blade composition and homogeneity closely correlate with meteorite composition and homogeneity, the material for the blade is determined to have originated by way of a meteoritic landing. The dagger is currently displayed at the Egyptian Museum in Cairo.

The Rhind Mathematical Papyrus (RMP; also designated as papyrus British Museum 10057 and pBM 10058) is one of the best known examples of ancient Egyptian mathematics. It is named after Alexander Henry Rhind, a Scottish antiquarian, who purchased the papyrus in 1858 in Luxor, Egypt; it was apparently found during illegal excavations in or near the Ramesseum. It dates to around 1550 BC. The British Museum, where the majority of the papyrus is now kept, acquired it in 1865 along with the Egyptian Mathematical Leather Roll, also owned by Henry Rhind. There are a few small fragments held by the Brooklyn Museum in New York City and an 18 cm (7.1 in) central section is missing. It is one of the two well-known Mathematical Papyri along with the Moscow Mathematical Papyrus. The Rhind Papyrus is larger than the Moscow Mathematical Papyrus, while the latter is older.

The Rhind Mathematical Papyrus dates to the Second Intermediate Period of Egypt. It was copied by the scribe Ahmes (i.e., Ahmose; Ahmes is an older transcription favoured by historians of mathematics), from a now-lost text from the reign of king Amenemhat III (12th dynasty). Written in the hieratic script, this Egyptian manuscript is 33 cm (13 in) tall and consists of multiple parts which in total make it over 5 m (16 ft) long. The papyrus began to be transliterated and mathematically translated in the late 19th century. The mathematical translation aspect remains incomplete in several respects. The document is dated to Year 33 of the Hyksos king Apophis and also contains a separate later historical note on its verso likely dating from the period ("Year 11") of his successor, Khamudi.

In the opening paragraphs of the papyrus, Ahmes presents the papyrus as giving "Accurate reckoning for inquiring into things, and the knowledge of all things, mysteries ... all secrets". He continues with:

This book was copied in regnal year 33, month 4 of Akhet, under the majesty of the King of Upper and Lower Egypt, Awserre, given life, from an ancient copy made in the time of the King of Upper and Lower Egypt Nimaatre. The scribe Ahmose writes this copy.

Several books and articles about the Rhind Mathematical Papyrus have been published, and a handful of these stand out. The Rhind Papyrus was published in 1923 by Peet and contains a discussion of the text that followed Griffith's Book I, II and III outline. Chace published a compendium in 1927–29 which included photographs of the text. A more recent overview of the Rhind Papyrus was published in 1987 by Robins and Shute.

The Amarna letters (; sometimes referred to as the Amarna correspondence or Amarna tablets, and cited with the abbreviation EA, for "El Amarna") are an archive, written on clay tablets, primarily consisting of diplomatic correspondence between the Egyptian administration and its representatives in Canaan and Amurru, or neighboring kingdom leaders, during the New Kingdom, spanning a period of no more than thirty years between c. 1360–1332 BC (see here for dates). The letters were found in Upper Egypt at el-Amarna, the modern name for the ancient Egyptian capital of Akhetaten, founded by pharaoh Akhenaten (1350s–1330s BC) during the Eighteenth Dynasty of Egypt. The Amarna letters are unusual in Egyptological research, because they are written not in the language of ancient Egypt, but in cuneiform, the writing system of ancient Mesopotamia. Most are in a variety of Akkadian sometimes characterised as a mixed language, Canaanite-Akkadian; one especially long letter—abbreviated EA 24—was written in a late dialect of Hurrian, and is the longest contiguous text known to survive in that language.

The known tablets total 382, of which 358 have been published by the Norwegian Assyriologist Jørgen Alexander Knudtzon in his work, Die El-Amarna-Tafeln, which came out in two volumes (1907 and 1915) and remains the standard edition to this day. The texts of the remaining 24 complete or fragmentary tablets excavated since Knudtzon have also been made available.

The Amarna letters are of great significance for biblical studies as well as Semitic linguistics because they shed light on the culture and language of the Canaanite peoples in this time period. Though most are written in Akkadian, the Akkadian of the letters is heavily colored by the mother tongue of their writers, who probably spoke an early form of Proto-Canaanite, the language(s) which would later evolve into the daughter languages of Hebrew and Phoenician. These "Canaanisms" provide valuable insights into the proto-stage of those languages several centuries prior to their first actual manifestation.

The Ebers Papyrus, also known as Papyrus Ebers, is an Egyptian medical papyrus of herbal knowledge dating to circa 1550 BC. Among the oldest and most important medical papyri of ancient Egypt, it was purchased at Luxor in the winter of 1873–74 by Georg Ebers. It is currently kept at the library of the University of Leipzig, in Germany.

The Coffin Texts are a collection of ancient Egyptian funerary spells written on coffins beginning in the First Intermediate Period. They are partially derived from the earlier Pyramid Texts, reserved for royal use only, but contain substantial new material related to everyday desires, indicating a new target audience of common people. Ordinary Egyptians who could afford a coffin had access to these funerary spells and the pharaoh no longer had exclusive rights to an afterlife.

As the modern name of this collection of some 1,185 spells implies, they were mostly inscribed on Middle Kingdom coffins. They were also sometimes written on tomb walls, stelae, canopic chests, papyri and mummy masks. Due to the limited writing surfaces of some of these objects, the spells were often abbreviated, giving rise to long and short versions, some of which were later copied in the Book of the Dead.

In Ancient Egyptian religion, Medjed is a minor and obscure god mentioned in the Book of the Dead. His ghost-like portrayal in illustrations on the Greenfield papyrus earned him popularity in modern Japanese culture, including as a character in video games and anime.