Its discovery also marks the first time ever that researchers have found a statue dedicated to Egyptian ruler Mycerinus who ruled circa 2,500 BC and was builder of one of the three Giza pyramids, an expert said.

How, when and why it reached Tel Hazor remains a mystery.
"That it arrived in the days of Mycerinus himself is unlikely, since there were absolutely no relations between Egypt and this part of the world then," said Ben-Tor.
"Egypt maintained relations with Lebanon, especially via the ancient port of Byblos, to import cedar wood via the Mediterranean, so they skipped" today's northern Israel, he said.
Another option is that the statue was part of the plunders of the Canaanites, who in the late 17th and early 16th century BC ruled lower Egypt, the expert said.
"Egyptian records tell us that those foreign rulers... plundered and desecrated the local temples and did all kinds of terrible things, and it is possible that some of this looting included a statue like this one".
But to Ben-Tor the most likely way the sphinx reached Tel Hazor is in the form of a gift sent by a later Egyptian ruler.
"The third option is that it arrived in Hazor some time after the New Kingdom started in 1,550 BC, during which Egypt ruled Canaan, and maintained close relations with the local rulers, who were left on their thrones," he said.
"In such a case it's possible the statue was sent by the Egyptian ruler to king of Hazor, the most important ruler in this region." 

The protection of cultural property during times of armed conflict and social unrest has been an on-going challenge for military forces throughout the world even after the ratification and implementation of the 1954 Hague Convention and its two Protocols by participating nations. This volume provides a series of case studies and “lessons learned” to assess the current status of Cultural Property Protection (CPP) and the military, and use that information to rethink the way forward. The contributors are all recognized experts in the field of military CPP or cultural heritage and conflict, and all are actively engaged in developing national and international solutions for the protection and conservation of these non-renewable resources and the intangible cultural values that they represent.

Dear Friends,

I’m excited to share a new adventure with you. We’ve launched The Forger’s Apprentice – the new play—on kickstarter.com. This is a website dedicated to helping develop new projects. Please visit  http://www.kickstarter.com/projects/1072981678/the-forgers-apprentice-a-new-play to view a video about our play, interviews with our cast members, and check out our supporter-friendly donor incentive packages. We need and encourage your help in realizing this world premier stage adaptation of my story and life with one of the most remarkable artists of modern times. Mary Abbe, Arts columnist of the Star Tribune called my book “an incredible read.” It’s time to bring this amazing tale to life. Please be a valued part of this creative process. We anticipate a wonderful production. Advance ticket sales are available at: http://www.fringefestival.org/2013/show/?id=2463

Thank you for your help

This new play is based on the book The Forger’s Apprentice (a true story) by Mark Forgy. Described by Star Tribune Arts columnist Mary Abbe as “an incredible read,” veteran MN Fringe producers Kevin Bowen (The Red Tureen) and Sara Pilatzki-Warzeha (Thick Chick) bring to the stage a Kafka-meets-Marx Brothers tale of Elmyr (pronounced el-MEER) de Hory a.k.a. the world’s greatest art forger. 

The drama unfolds in a courtroom hearing on 7 December 1976, deciding whether Elmyr will be extradited from Spain to stand trial in France for art crimes based on charges concocted by Fernand Legros, his increasingly menacing dealer bent on destroying him. Elmyr’s young American protégé, Mark, intent on protecting his artist/mentor friend navigates this Dali-esque reality of misplaced trust, half-truths and lies trying to reconcile what’s authentic, what’s not. In the aftermath of a life governed by duplicity Elmyr struggles to shed his image of talented scoundrel; hoping for a reevaluation of his art untainted by reputation but based on artistic merit. While his relationship with Mark achieves a depth neither anticipated, Mark’s innocence blinds him to the threat Fernand Legros poses. During the days before the pending court decision that will determine Elmyr’s fate, he reflects on the ironies of his life, the effects of free but poor choices, the circumstantial nature of morality, the dirty little secrets of the art world, and  events determined not by him, but others. 

In 1973 Orson Welles produced his last feature film: F for Fake, a docu-fantasy on the world of trickery and illusion. De Hory was its focus. Welles adored Elmyr and felt a roguish/artistic kinship with the artist, drawing trompe l’oeil correlations between film and fine art, how artifice and pretense in each domain create a parallel universe more deserving of suspicion than eulogy. While taking some artistic license with this stage adaptation of “The Forger’s Apprentice,” the unreality of the story and characters is eerily close to fact. It is bizarre and wildly entertaining; a piece about which Lewis Carroll might have written, “I wish I had thought of that.”

More typical are disputes like one between Turkey and the J. Paul Getty Museum in Los Angeles over a fifth-century bronze bed known as a Lydian kline, which has been an item of contention since 1995.

Acquired by J. Paul Getty Museum in 1982, this Lydian masterpiece has never been on display. Looted from a tumulus chamber in Lydia in 1979. Identified as the Alahidir tumulus in Turkey, the bed will be reclaimed by the Turkish Authorities, who have visited the bed in the Getty storerooms.

For centuries, old treasures in monasteries and private homes have been cared for by resident nuns and monks. The longevity of these precious treasures is determined every day as the caretakers handle, clean and display these treasures on Buddhist shrines. Every Bhutanese home has an altar with thangkas and statues. Some shops and businesses also have an area with a thangka and offerings. Kiras, ghos (Bhutanese dress for me) and other everyday sacred family treasures that are woven into the fabric of daily life in Bhutan hold profound importance for the continuity of traditional Bhutanese culture. Yet the task of caring for them can baffle most. 

So there is robust logic in training nun, monks and private individuals in the care of these objects in their homes, nunneries and monasteries to enable them to gain basic preservation know-how. Though it is necessary to have some scientific understanding of materials and their behaviour, it can be combined with the dedication of caretakers and traditional rspect and methods to help preserve the treasures of Bhutan.