The first signs of established jewelry making in Ancient Egypt was around 3,000-5,000 years ago. The Egyptians preferred the luxury, rarity, and workability of gold to other metals. Predynastic Egypt had jewelry in Egypt soon began to symbolize power and religious power in the community. Although wealthy Egyptians in life wore it, they also wore it in death, with jewelry commonly placed among grave goods. In conjunction with gold jewelry, Egyptians used colored glass in place of precious gems. Although the Egyptians had access to gemstones, they preferred the colors they could create in glass to the natural colors of stones. For nearly each gemstone, there was a glass formulation used by the Egyptians to mimic it. The color of the jewelry was very important, as different colors meant different things; the Book of the Dead dictated that the necklace of Isis around a mummy’s neck must be red to satisfy Isis’s need for blood, while green jewelry meant new growth for crops and fertility. Although lapis lazuli and silver had to be imported from beyond the country’s borders, most other materials for jewelry were found in or near Egypt, for example in the Red Sea, where the Egyptians mined Cleopatra's favorite gem, the emerald. Egyptian jewelry predominantly made in large workshops attached to temples or palaces. Egyptian designs were most common in Phoenician jewelry. In addition, ancient Turkish designs found in Persian jewelry suggest that trade between the Middle East and Europe was not uncommon. Women wore elaborate gold and silver pieces that used in ceremonies.

Law Of Karma

The law of Karma (Sanskrit) or Kamma (Pali) originated in the Vedic system of religion, otherwise known as Hinduism. The term traces back to the early Upanishads, around 1500 BCE.

In its major conception, karma is the physical, mental and suprarenal system of neutral rebound, cause and effect that is inherent in existence within the bounds of time, space, and causation. Essentially what this means is that the very being which one experiences (say, as a human being) is an immutable preservation of energy, vibration, and action. It is comparable to the Golden Rule but denies the ostensible arbitrariness of Fate, Destiny, Kismet, or other such Western conceptions by attributing absolute reason and determinism to the workings of the cosmos.

Karma, for these reasons, naturally implies reincarnation since thoughts and deeds in past lives will affect one's current situation. Thus, humanity (through a sort of collective karma) and individuals alike are responsible for the tragedies and good 'fortunes' that they experience. The concept of an inscrutable God figure is not necessary with the idea of karma. It is vital to note that karma is not an instrument of a god, or a single God, but is rather the physical and spiritual 'physics' of being. As gravity governs the motions of heavenly bodies and objects on the surface of the earth, karma governs the motions and happenings of life, inanimate and animate, unconscious and conscious, in the cosmic realm.

Thus, what certain philosophical viewpoints may term destiny or fate is in actuality, according to the laws of karma, the simple and neutral working out of karma. Many have likened karma to a moral banking system, a credit and debit of good and bad. However, this view falls short of the idea that any sort of action (action being a root meaning of 'karma'), whether we term it 'good' or 'bad', binds us in recurring cause and effect. In order to attain supreme consciousness, to escape the cycle of life, death, and rebirth and the knot of karma one must altogether transcend karma. This method of transcendence in many streams of not only Hinduism and Buddhism, but other faiths and philosophical systems as well.

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