Egyptian hieroglyphs (Sometimes called Hieroglyphics) are a writing system used by the Ancient Egyptians, that contained a combination of logographic, alphabetic, and ideographic elements. There are also cartouches that were also used by the Egyptians. The variety of brush-painted hieroglyphs used on papyrus and (sometimes) on wood for religious literature is known as cursive hieroglyphs; this should not be confused with hieratic. 3100 B.C - 400 A.D.
The word hieroglyph comes from the Greek ἱερογλυφικά (hieroglyphiká); the adjective hieroglyphic, as well as related words such as ἱερoγλυφος (hieroglyphos 'one who writes hieroglyphs', from ἱερός (hierós 'sacred') and γλύφειν (glýphein 'to carve' or 'to write', see glyph). Hieroglyphs themselves, were called τὰ ἱερογλυφικά (γράμματα) (tà hieroglyphiká (grámmata), 'engraved characters') on monuments (such as stelae, temples and tombs). The word hieroglyph has come to be used for the individual hieroglyphic characters themselves. While "hieroglyphics" is commonly used, it is discouraged by Egyptologists.
Hieroglyphology (archaically "hierology") refers to the study of hieroglyphs or hieroglyphic texts; this word is, however, rarely if ever used by professional Egyptologists.

History and evolution
Hieroglyphs emerged from the preliterate artistic traditions of Egypt. For example, symbols on Gerzean pottery from circa 4000 BC resemble hieroglyphic writing.[1] For many years the earliest known hieroglyphic inscription was the Narmer Palette, found during excavations at Hierakonpolis (modern Kawm al-Ahmar) in the 1890s, which has been dated to circa 3200 BC. However, in 1998 a German archeological team under Günter Dreyer excavating at Abydos (modern Umm el-Qa'ab) uncovered tomb U-j of a Predynastic ruler, and recovered three hundred clay labels inscribed with proto-hieroglyphs, dating to the Naqada IIIA period of the 33rd century BC.[2][3] The first full sentence written in hieroglyphs so far discovered was found on a seal impression found in the tomb of Seth-Peribsen at Umm el-Qa'ab in Abydos, which dates from the Second Dynasty. In the era of the Old Kingdom, the Middle Kingdom and the New Kingdom, about 700 hieroglyphs existed. By the Greco-Roman period, they numbered more than 5,000.[4]
Hieroglyphs consist of three kinds of glyphs: phonetic glyphs, including single-consonant characters that functioned like an alphabet; logographs, representing morphemes; and determinatives, or ideograms, which narrowed down the meaning of a logographic or phonetic word.

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 along side the other forms, especially in monumental and other formal writing. The Rosetta Stone contains parallel texts in hieroglyphic and demotic writing.
Hieroglyphs continued to be used under Persian rule (intermittent in the 6th and 5th centuries BC), and after Alexander's conquest of Egypt, during the ensuing Macedonian and Roman periods. 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 believe that hieroglyphs may have functioned as a way to distinguish 'true Egyptians' from 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. 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 fourth century, 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 AD 391 by the Roman Emperor Theodosius I; the last known inscription is from a temple far to the south not long after 391.

In the fifth century appeared the Hieroglyphica of Horapollo, a spurious explanation of almost 200 glyphs. Authoritative yet largely false, the work was a lasting impediment to the decipherment of Egyptian writing. But whereas earlier scholarship emphasized Greek origin of the document, more recent work has recognized remnants of genuine knowledge, and casts it as an attempt by an Egyptian intellectual to rescue an unrecoverable past. The Hieroglyphica was a major influence on Renaissance symbolism, particularly the emblem book of Andrea Alciato, and including the Hypnerotomachia Poliphili of Francesco Colonna.
Various modern scholars attempted to decipher the glyphs over the centuries, notably Johannes Goropius Becanus in the 16th century and Athanasius Kircher in the 17th, but all such attempts met with failure. The real breakthrough in decipherment began in the early 1800s by scholars as Silvestre de Sacy, Akerblad and Thomas Young. Finally, Jean-François Champollion made the complete decipherment. The discovery in 1799 of the Rosetta Stone by Napoleon's troops (during Napoleon's Egyptian invasion) provided the critical information which allowed Champollion to discover the nature of the script by the 1820s:
This was a major triumph for the young discipline of Egyptology.
Hieroglyphs survive today in two forms: Directly, through half a dozen Demotic glyphs added to the Greek alphabet when writing Coptic; and indirectly, as the inspiration for the original alphabet that was ancestral to nearly every other alphabet ever used, including the Roman alphabet.

Visually hieroglyphs are all more or less figurative: they represent real or imaginary 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.