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Ankhtify
Ankhtify
osirisnet.net/tombes/moalla/ankhtifi/e_ankhtifi_05.htm
PILLAR 3
PILLAR 4
Section 1
Inscription n°10 ""The great famine" :" (see cm-169 and cm-170)
""The hereditary prince, the count, the chancellor of the king of Lower
Egypt, the sole companion, the lector-priest, the leader of the army,
the leader of the mountainous region, the leader of the interpreters,
the great chief of the nomes of the Throne of Horus and the rural
area, Ankhtifi the Brave, says: 'I gave bread to the one who was
hungry and clothing to the one who was naked; I anointed the one
who was not anointed; I gave sandals to the bare-footed; I gave a wife
to him who had no wife. I took care of the towns of Hefat [i.e, Mo'alla]
and Hormer at the moment when the sky was clouded and the earth
[was parched (in the wind) and when every man would die] of hunger
on this sand-bank of Apophis. [The south came] with its people, the
north came [with] its children. I reported this… in exchange (?) for my
Southern corn and I arranged that this Southern corn (?) made haste;
towards the South, It reached the land of Wawat and, in the North, it
reached the Thinite Nome. The whole of Upper Egypt was dying of
hunger to the point that every man was forced to eat his own children
but I, I caused that nobody died of hunger in this nome. I gave a loan
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of corn to Upper Egypt and (I gave) Northern corn to Upper Egypt)
which was received as a ration. This is certainly not a thing that I have
found to have been done by the nomarchs which existed before me;
never (indeed), a leader of the army of this nome has done anything
of the sort. I cared for the house of Elephantine and for the town of
Iat-Negen (Mound of the bulls?) during those years after the towns of
Hefat and Hormer had been satisfied. It is not certainly the thing that I
found to have been made by my fathers who existed before me. I was
like a mountain for Hefat and like a cool shade for Hormer.' Ankhtifi
said: 'The whole country has become like starving locusts going some
upstream and others downstream [in search of food) : but I never
allowed anybody in need to sail from a nome to another one. It is
because I am…'""
Section 2
(see cm-173)
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Section 6
Section 3
(see cm-174)
We see the legs of a man who, according to his size, could be Ankhtifi.
Section 4
(see cm-175)
Section 6
There is the upper part of the body of a woman, with her head
covered with a heavy black wig, decorated with a headband. She
holds in her left hand a kind of sceptre finished at the top with a
bulbiform bulge.
PILLAR 5
(see cm-178 and cm-179)
Section 1
Inscription n°11 ""Description of the door of the tomb" :"
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""The hereditary prince, the count, the chancellor of the king of Lower
Egypt, the sole companion, the lector-priest, the chief of the prophets,
the leader of the interpreters, the leader of the mountainous regions,
the great chief of the nomes of the Throne of Horus and the rural
area, Ankhtifi the Brave says: 'I made a door up to the height of the
sky… its summit (literally: its stomach is as the sky when it is covered
with stars; what is on its lintel (?), they are uraeus, and its framework
(?), this is Nehebkau; the uprights (of the frame) and the top (of the
frame) (?), which are made in wood of the fir tree, are higher than the
palms of the mistress of Imet; its threshold was brought back from
Elephantine as the hippopotamus which was set in fury against the
master of the South."."
In this text, rich in metaphors, there are also several economic
references: the fir tree comes from Lebanon, which implies that, even
in these troubled times, the relations with Asia still existed. The
threshold, which relates to Elephantine, is certainly in prestigious pink
granite from the quarries of Aswan, but which no longer functions.
Sections 2 and 3
Inscription n°12 ""New reference to the famine (scarcity of food) " :"
""I made live the nomes of the rural area and the Throne of Horus,
Elephantine and Ombos. Also true is that Horus of Nekhen favours
me, and that Hemen lives for me, my wheat of the south has reached
the nome of Dendera, Dendera and Shabet after these three nomes
had been helped thanks to (?)… Never any nomarch, which has
existed in this nome, has done this. It is because I am a brave one who
has not his equal"."
The oath corresponds a desire to place the autobiographical speech
under the protection of local gods. This practice compensates in this
context to the absence of institutional guarantee equivalent to that of
the kingship of the old Empire.
Sections 4 to 8
No decoration. (see cm-186)
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Section 1
PILLAR 6
(see cm-187)
Section 1
A man carries a calf on his shoulders and holds it by one the hind legs
and by the neck (see cm-191).
Section 2
Inscription n°13 ""New personal praise"",
continuation and end.
Inscription n°14 ""Various biographical records"",
beginning in engraved and painted hieroglyphs
(see cm-194), but only painted at the end.
Section 2
""[Purification?] of the chief of the prophets, Hieroglyphs
Ankhtifi, in the evening of his birth. There is no painted
longer an evening when he has purified himself,
because his love is [in] the heart of the men with [which] I lived… I
fought with the faithful conscripts and [with] the children who existed
then (?). I don't have… As for the one who descends… of notables…
Mo'alla… the night of the new year. I have discussed (?)… with the
valiant conscripts, and I have made sure that it recognised the one
who was the first in his [place ?], the harmful genius (or: the
misfortune) having been repulsed, during the night of the New Year. I
have ensured that the nome of the Throne of Horus fought in the face
of the country: it had not happened since the time of Re (?), (and it has
happened) thanks to the strength of the faithful and valliant
[conscripts]. It is because I, who am a brave one, who doesn't have
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(his) equal"."
It is from this text, in which has been issued the hypothesis, according
to which the mother of Ankhtifi would have died whilst giving birth to
him in the darkness of the night. We can suppose that the nomarch, in
the evening of his birthday, had to purify himself with natron, and that
the achievement of this ritual had a favourable result, not only for the
nomarch himself, but also, indirectly, for his citizens who were thus
freed from all "obscurity", that is to say from any sadness and fear. In
any event, one can say that it is about, in this passage, a religious
ritual, because the nomarch is designated under his ministerial title of
leader of the prophets, and under this title only. The second part of
the speech shows the little esteem which the people of Hefat had for
the warrior value of the habitants of Edfu because 'since the time of
Ra' is equivalent to our expression 'since Methuselah'.
Section 3
Section 3
A man leads a gazelle which he keeps on a lead, the man holds the tail
of the animal in his left hand (see cm-196)
Section 4
End of a call to the living: "“[o living ones etc]…and who detest
death…”"
Section 5
Cow nursing its calf and turning around to lick it (see cm-201). Above,
same scene but very damaged.
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Section 6
Funeral inscription formula : ""[An offering which he] gives [the king]
and (which he gives) Osiris, master of Djedu in all his pure places to
leave to the voice (of the officiating priest) by the great god, master of
the sky. The hereditary prince, the count, the leader of the soldiers,
the great chief of the nomes of the Throne of Horus and the rural
area, Ankhtifi."."
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