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Despite the political upheaval, Egypt remained a predominently Christian land, although gradual conversions to Islam over the centuries had the effect of changing Egypt from a predominantly Christian to a predominantly Muslim country by the end of the 12th century.

In China, preserved corpses have been recovered from submerged cypress coffins packed with medicinal herbs.

As early as 4000 BC, ancient Egyptians were playing harps and flutes, as well as two indigenious instruments: the ney and the oud. However, there is no notation of Egyptian music before the 7th century AD, when Egypt became part of the Arab world. Percussion and vocal music became important at this time, which has remained an important part of Egyptian music today.

In the Upper Nile Valley, around Kom Ombo and Aswan, there are about 300,000 speakers of Nubian languages, mainly Nobiin, but also Kenuzi-Dongola. The Berber languages are represented by Siwi, spoken by about 5,000 around the Siwa Oasis. There are over a million speakers of the Domari language (an Indo-Aryan language related to Romany), mostly living north of Cairo, and there are about 60,000 Greek speakers in Alexandria. Approximately 77,000 speakers of Bedawi (a Beja language) live in the Eastern Desert.

Nubians are native to the south of Egypt, but are now found in Cairo and elsewhere in Egypt, and in Sudan. Folk music can still be heard, but the migration and intercultural contact has produced new innovations. Ali Hassan Kubans jazz fusions have made him a regular on the world music scene, while Mohamed Mounir's social criticism and sophisticated pop have made him a star among Nubians and others worldwide. Hamza el Din is, however, the most famous Nubian singer, well-known on the world music scene and has collaborared with the Kronos Quartet.

The Egyptians also expanded the practice of mummification to animals. Sacred animals central to cults, such as ibis, hawks, and cats, were mummified by the thousands.

In December 1999, in response to strong criticism of the Ottoman decree, President Mubarak issued a decree making the repair of all places of worship subject to a 1976 civil construction code. The decree is significant symbolically because it places churches and mosques on equal footing before the law. The practical impact of the decree has been to facilitate significantly church repairs; however, Christians report that local permits still are subject to security authorities' approval. The approval process for church construction continued to be time consuming and insufficiently responsive to the wishes of the Christian community. As a result of these restrictions, some communities use private buildings and apartments for religious services.