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MURRAY - Saqqaramastabasp11murr
MURRAY - Saqqaramastabasp11murr
PART
BY
II
MARGARET
A.
MURRAY
WITH CHAPTERS BY
KURT SETHE
BRITISH
SCHOOL OF ARCHAEOLOGY
IN EGYPT
f
i
iiU
r^
^M^\k.^
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L.
FN915
t2.9.46
JOSIAH
IM
H.
BENTON FUND
BRITISH
SCHOOL OF ARCHAEOLOGY
ELEVENTH YEAR
IN
EGYPT
SAOOARA MASTABAS
PART
BY
II
MARGARET
A.
MURRAY
WITH CHAPTERS BY
F.
KINGSFORD
--^"
? *
BERNARD QUARITCH
11
BRITISH
SCHOOL OF ARCHAEOLOGY
IPatrone
IN
EGYPT
G.C.S.I.,
G.C.I.E.,
P.C,
D.S.O.
K.C.B., C.M.G.,
CLE., D.S.O.
ciieral
'
Committee
Executive Members.
Prof.
Henry Balfour.
Sir
Henry
J.
Miers.
^H. E. Bowman.
Sir
Dr.
G. Milne.
Robert Mond.
Newberry.
Eumorfopoulos. N. Eumorfopoulos.
Sir James Frazer.
Dr. M. a. Murray.
P. E.
J.
R. Ogden.
Dr. Randall-MacIver.
Dr. G. a. Reisner.
Mrs. Strong.
1
Dr. Sukenik.
The Provost of University College. iRev. PiRE Vincent. Sir Leonard Woolley.
ffJonorarH Director
lA. P.
S.
Clark.
Lady
Petrie.
CONTENTS
SECT.
LIST
OF PLATES
SAOOARA MASTABAS
PART
INTRODUCTION.
1.
II
the
reproduce the upper part of the figure of Seker-khabau on a sufficiently large scale for careful study
(PL.
I).
lations
His
MS
Besides the collar there are a few points which 1,-^ iirnrth nntinp Thoueh the wife of Seker-kha-bau
by
facsimile
F.
copies
of
low
relief
wall
sculptures
made by
Hansard,
This volume will shortly appear, published at 25s. subscription price 21s.
Orders, enclosing one guinea,
for
this
Petrie,
or
have thought it worth while to make a short study of a few of those mentioned in the Saqqara tombs published in volume I, and in the forthcoming volume Seven Memphite Tomb Chapels
deities that
I
A^n.vJ Avx^i
the collar.
The most important item of the dress is, however, Though this is a very early period of
art,
Egyptian
stylization
artist
;
copied
by Lady
the collar is an example of that which was the curse of the Egyptian
Petrie
and her
staff.
CHAPTER
ANUBIS.
2.
I.
and it represents in a highly conventionalised form a much earlier and more primitive object. It consists of two parts, one lying over the other. The under portion is evidently made of some rigid
It is held material such as metal, possibly gold. round the neck of the wearer by a ring attached to
;
In Saqqara Mastabas
is
reproduced on too small a scale to permit of the collar or necklace being seen in full detail. As this ornament appears to be part of the official insignia of the priesthood, it seemed worth while to
kha-bau
the ring are three bars shaped like the zigzag sign the middle bar runs down vertically, for water
;
the
two
side
bars
flare
out
to
right
and
left
respectively.
At
SAOOARA MASTABAS
PART
INTRODUCTION.
1.
II
the
reproduce the upper part of the figure of Seker-khabau on a sufficiently large scale for careful study
(PL.
I).
lations
in
till
Saqqara Mastabas
after that
His
MS
was not
It
finished
has remained unpublished awaiting the publication of the second volume, and during the interval the illustrious author has passed away. This volume is therefore
Besides the collar there are a few points which are worth noting. Though the wife of Seker-kha-bau
has the same short-nosed type of face as Zoser, the man himself is not only unlike her but is also unlike any other portraits of officials surviving from the
Ilird
the poorer in not having his corrections of the MS and the proofs. The only alterations I have made
and I\th
dynasties.
The
work are in the transliterations where newer and more accurate forms have been discovered often by Professor Sethe himself since his three The plate references in chapters were written. Professor Sethe's chapters are to volume I. The drawings from the tomb of Ty were made by Lady Petrie, Miss Hansard (Mrs. Firth), and
in his
combine to give a
resembles
the
sinister cast of
portrait
of
Researches in Sinai,
is
pi. 48), and shows that this and not a conventionalised repreThe likeness sentation of a priest of high rank. Sa-nekht is sufficiently between Seker-kha-bau and close as to suggest a blood relationship between
truly a likeness
the two.
tomb by
but it was considered advisable to publish them here on a sufficiently large scale for
detailed study.
For the same reason the figure of Seker-kha-bau Miss Hansard's republished on a large scale. careful drawing of the necklace was the first indication to me of the importance of that priestly ornament. So little is known about any of the early deities that I have thought it worth while to make a short study of a few of those mentioned in the Saqqara tombs published in volume I, and in the forthcoming volume Seven Memphite Tomb Chapels copied by Lady Petrie and her staff.
is
For the description of the dress see vol. I, p. 3. I think, have had as its foundation a close-fitting cloth cap on which the twists of hair were sewn. There are three lengths of these twists the longest falls from the crown of the head to the top of the ear, the next row is about the length of the ear, and the shortest comes from the lower part of the ear to the nape of the neck. (For the method of arranging a wig of this kind, see M. Gauthier Laurent in Melanges Maspero, p. 85 seq.) The most important item of the dress is, however, the collar. Though this is a very early period of Egyptian art, the collar is an example of that stylization which was the curse of the Egyptian
CHAPTER
ANUBIS.
2.
I.
and it represents in a highly conventionalised form a much earlier and more primitive object. It consists of two parts, one lying over the other. The under portion is evidently made of some rigid
artist
;
In Saqqara Mastabas
is
It is held material such as metal, possibly gold. round the neck of the wearer by a ring attached to
;
reproduced on too small a scale to permit collar or necklace being seen in full detail. of the As this ornament appears to be part of the official insignia of the priesthood, it seemed worth while to
kha-bau
the ring are three bars shaped like the zigzag sign
for water
;
nms down
to right
vertically,
the
two
side
out
and
left
respectively.
At
ANUBIS
are fastened to a curved bar.
At the side
of the
and
left
hold disks, then come three more ankhs, and lastly The six ankhs and six disks in all. three disks
;
the original object bar is a knob. the knob was a knot, and that the bar was perhaps or, if it were originally made a cord of some kind of a rigid material, that the knot was part of the
I suggest that in
;
ankhs are threaded through the oval loop which is an integral part of the sign, the disks have a ring at
the top through which the string passes
is
;
the ring
string
not a bead, and the circular shows that the object hollow in the centre indicates that it is a disk, not
a
ball.
was
The
never
ornament has
It
found in later times. The knobs and ring project beyond the curved bar of which they are here represented as forming part. The curved bar appears to belong to the zigzags and to have had no original connection with the conThis continuation on each side of the curve.
tinuation
is
attracted
much
attention.
has
been
so
figure of
Anubis, the head at one shoulder of the wearer, the Like all early figures of jackals, tail at the other. the body is exaggeratedly thin. The animal is represented with two human arms, of which the hands are held near the snout, in what is possibly an
attitude of adoration.
(Cf.
and the suggestion has been generally accepted, that it was part of the insignia of the High Priest of Memphis. I am, however, of the opinion that this is not the true explanation. The principal (i) that the ornament is arguments against it are excessively rare, whereas the number of known High Priests of Memphis is relatively great, especially in and (2) that Seker-kha-bau, the Old Kingdom
suggested,
:
title of
sekhem hemti (y T
has
seems, then,
at
which betokens the High Priest. that the ornament, in the Old
Neheb-ka,
also
an early
deity.)
Kingdom
body are two feet so entirely stylized that they would be unrecognisable as feet if detached from the body. The animal is thus complete with head, body and four limbs, though without a tail on one side of the ornament. On the other side is the body of a jackal with four feet and a tail but without a head. The ornament is so conventionalised and
priesthood,
any rate, must refer to some other and the importance in it of the jackal
3.
Anubis
is
a god of
is
whom
very
little is
known.
No
him and
therefore no temple
altered from
its earliest
form that
it
is
impossible
two jackals, one on each side or whether there was but one slung across the chest of the wearer with the head pointing to one shoulder, the tail to the other. The little hind-legs immediately under the tail seem to show, by their size and position, that they were originally part of the tail and that the maker of the The late collar had misunderstood their meaning. forms studied by Erman {Z.A.S., 1894, pp. 18 seq.) show that in the New Kingdom there was only
to say whether there were originally
;
priest's chest.
it is
Owing
to the
limitations of relief-sculpture,
this part of the necklace
i.e.
uncertain whether
of sheet metal,
was
flat,
was
modelled in relief or in the round. The second part of the necklace which overlay,
and was
consists
of
The
strings
though he occasionally has chapels built in his honour in the temple of some other god. His function he has not, like Osiris or Seker, is that of Death he is any connection with the life after death Death personified. He is an early deity, and as such he belonged originally to the Pharaoh alone. Like all primitive deities he has no consort, and till late times he stands alone without any connection with other gods or goddesses. His inclusion in the Osirian Cycle is not only late but too vague to be convincing. The standard of Anubis was one of the earliest of the royal standards, and was carried before the King in the earliest times of which there is any record. On the mace-heads of the Scorpion King and of Narmer, his standard comes next to the emblem of birth, thus symbolizing the beginning and end of the royal hfe. The position of Anubis in regard to the rest of the Egyptian pantheon has never been accurately he has been called the God of Death, and studied that is all. I therefore venture to make here a few
; ;
;
and on each
is
slung a single
suggestions.
pendant.
On
the
first
The
clearest
classification
of
the
Egyptian
ANUBIS
pantheon which has yet been made is by Peteie I use it as {Religion and Conscience, p. 68 seq.). of my argument, though with some the basis
modifications, arranged thus
1.
:
Local
headed.
deities.
2.
The
Osiris Cycle.
The dogmas
of the Osirian
worship were not fully established till the New Kingdom. Even so late as the Pyramid Texts,
Seth
is
which he or she governed, but deities like Anubis or Heqt, who had no local status and therefore no temple, were special deities belonging only to the Our knowledge of Pharaoh, the incarnate God. the Egyptian religion is still so fragmentary that it is essential to study the early gods singly and in detail. Till this has been done adequately and from an anthropological point of view, the Egyptian religion will remain to modern eyes entirely formless and
static.
The
original
group consisted of Osiris, Isis and Seth, Horus and Anubis are Nephthys only
Osirian
;
in the personal
Besides the god Seker, whose name is compounded name, only four other divinities are
in
mentioned
late additions.
The Royal Gods. Here the continual changes in the Kingship must be taken into account. The sun, which was so essentially the royal deity in the New Kingdom, is unknown in the early
3.
periods.
This fact
is
clearly
names which (with the exception of Neferka-Ra) are never compounded with Ra till the IVth dynasty. The legend of the birth of the Kings of the Vth dynasty indicates the introduction of sun-worship and shows that it was pecuhar to the
royal family.
In following out the development of the Egyptian it must be remembered that that religion was never static, and that democratization is an
religion
The
to
ideas
belonging
officials,
only
the
and finally permeated all classes. The Osirian dogmas are a good instance of the democratization of an idea. The contrast between the Pyramid Texts and the Book of the Dead is the one being for Kings only, also worth noting the other for the generality of mankind. Unfortun;
studying the religion, the greater number of Egyptologists have been inflluenced by the classical
ately, in
authors and late texts, and have not realised the changes which took place in the long course of
Egyptian
is
religion.
The consequent
But
in
result
is
that
Ra
Oxyrhynchus nome. Of the last nothing is known the drawing of the object, which possibly represents the name of the local god, gives no clue to its real meaning. Yet it was obviously divine, as Sekerkha-bau was its priest. Of Seth so much was written by Plutarch and others that the position and attributes of the god have been completely obscured, and that obscurity has been increased by many of the authors of modem books on Egyptian religion. The position of Seth in early times is clearly indicated in the Pyramid Texts of Pepy and Merenra (see Ancient Egypt, 1928, p. 8 seq.), where Seth is the Giver of Fertility and is sacrificed for the good of his people, an aspect not generally recognised by the writers on Egyptian F. P.] religion. [Seth was god of the Ann. In the case of Anubis the confusion arose, as with Seth, in that confused period, the New Kingdom, when new and foreign ideas began to infiltrate into the more primitive cults. The theologians, probably the priests of Heliopolis which was the centre of all theology and speculative religion, re-arranged the pantheon, paired off the deities who had no consorts (e.g. Ptah with Sekhmet), or invented goddesses for bachelor gods (e.g. Amont and Amon). They also identified one deity with another, like Sekhmet and Bast, though originally the two were quite distinct. The sun's journey through the other world is another example of the theological attempt to fuse uncon-
regarded
now
supreme
deity of Egypt.
to
here the priests sent the nected ideas together sun through the other worlds of various parts of the clumsiness of the arrangement is seen Egypt by the fact that the morning star, heralding the
; ;
The
identification of one
is
ANUBIS
times between the two jackal gods, Anubis the god of Death, and Wep-wawut, the local god of Siut.
the present state of our knowledge of 5. In Egyptian burial customs it is impossible to say whether the peasants received burial in the Sacred Land, or whether that area was reserved for nobles only. If the former were the case, the burials found in any given cemetery must have consisted almost entirely of peasants, as the peasantry always greatly outnumber the nobility in any country. Yet the records of any modernly excavated cemetery,
If, e.g. Saqqara, show that this was not the case. on the other hand, the peasantry did not practise inhumation, what became of the bodies ? The
The confusion between the two is most marked from the New Kingdom onwards, though it began earlier but even in the Middle Kingdom Wep-wawut was he had his temple at Siut not the same as Anubis and functioned within his own district, whereas
;
The
priestly
insignia
of
Seker-kha-bau
it is
so
worth while to examine the priestly titles in the inscriptions. Of the four deities mentioned, Seker-kha-bau is prophet
obviously refer to Anubis that
['lO] of Seshat
scarcity of timber in
and
of the fetish of
Oxyrhynchus,
in
the sand dries but does not destroy the corpses the only alternatives would be the river with
crocodiles, or exposure to birds
rare title of
f^
its
the cult of
But
Anubis
consequently it is only logical to infer that he was an important personage in the The priesthoods occur in a service of that god.
offices
;
group together on the back of the false door, on one of the side panels, and on the lintel. On the other side panel there are civilian titles only, with the and on the exception of the priesthood of Seshat
;
and beasts of prey. and the vulture are the most prompt The and active of such scavengers on dry land, the crocodile being equally prompt and active in the and it is noticeable that all three creatures water were deified. The reason for identifying the jackal more than the other two with death can only be
jackal
;
surmised.
it is
is
also extremely
which
last
titles.
priestly titles referring to Anubis are Ijiiti t' dsr " Builder (lit. axe-man) of Chief of the Sacred Land " and hk' n
;
a country where
mad
uncommon
will
tnpw
".
" Ruler
of
the
I
divine
shrine
of
understand the panic which they inspire. A jackal will attack a human being with ferocity and, owing to the carrion on which it lives, its bite
rabid
is
Anubis
second
Both are
rare titles.
when the
creature
is
not diseased.
of almost
dividing the
The combination
certainly
fatal
of nocturnal habits
and
two parts, as the division leaves the epithet of Anubis unconnected with any priesthood. Arranged as I have given it, the title makes good sense. Sethe bases his reading on the sealing in the tomb of Neterkhet (Garstang, Mahasna, pi. viii, i)
;
bites
obvious emblem of in Egypt connects the jackal with death is its habit of sitting on the tombs. As death is the inevitable end of every life, it seems
strange, at
special
first sight,
but
in
my
himself suggested, this being an epithet of the god. In the early jar-sealings the name or figure of a
deity
of
is
names
179
;
kings
(Petrie,
Royal
pi.
Tombs,
ix,
pi.
xxii,
Garstang, Mahasna,
5^,
name is 'Ash, not Hor-akhti). The two priestly titles are not only rare the axe-man title is known only in the Old Kingdom when wooden architecture was in use but the
end to him. But if no King were ever allowed to die a natural death, an executioner must have been appointed when the allotted span of the royal hfe had run. In all places where the divine King is put to death, the sacrifice can only be consummated at the hands of a specially
God
to bring that
otherwise to kill the King is appointed priest worse than murder. The tribes of the Nilotic Sudan
;
combination with Anubis is unique in the case of the axe-man, and the Ruler of the Anubis shrine occurs in only one other tomb, that of Y-em-hotep (L. D. ii, ii^e).
and in every country where the rite is practised the victim is warned beforehand and an official executioner performs
sacrificing their incarnate Gods,
the sacrifice.
Bruce
{Travels
to
family
guilt
who
nor is any and kinsman's blood imputed to him however many of his sovereigns he has thus murdered." This statement explains two facts connected with Anubis. The first is that when the name is determined with the sign of a child it means a prince or princess, in other words one and second, that in the of the King's own family New Kingdom and later, Anubis is credited with being the son of Osiris, and according to Erman
his sovereign
.
He had no intention of being he therefore assembled his soldiers, marched on the temple and killed the priests. In the case of Ergamenes tlie priests had decided on his death on account of his showing the first signs of old age, but the story of Menkaure indicates that
hour had come.
sacrificed,
in ancient
and
name
If,
Osiris
may mean
was
in
then, Anubis
temple of Ne-user-re, of the Vth dynasty, Anubis the Pharaoh with seven atikhs, thus symbolizing the seven years of life then being allotted to the monarch. It should be noted that in the IVth dynasty Menkaure had six years of life
presents
and died
Vth dynasty
life.
executioner
of
the
divine
victim,
his
;
place
case
he is the death-god of the King. Such a suggestion is substantiated by the customs of the Shilluk, where, until the very end of the last century, the ororo
or king-killer was always a
who
also
and
its rites
and customs
he
member
of the royal
Again,
family, and also announced to the King that his time had come (Seligman, Pagan Tribes of the Nilotic Sudan, p. 91). In other words, the Shilluk kept up the Anubis custom till modern times. The significance of Seker-kha-bau's collar lies in the combination of Anubis and the number of ankh-signs. If my theory is correct and Anubis was the messenger to announce death to the predestined victim and to consummate the sacrifice, masking would probably be part of the ritual.
XXVIth dynasty, according to Herodotus (Book ii, 161), " Psammis reigned only six years over Egypt, and made an expedition into Ethiopia,
and shortly afterwards died." It seems, then, that the custom of sacrificing the royal god at the end of a term of years was known in Egypt from an early period. When the custom relaxes, the King can be represented by a substitute this was probably the case in Egypt in the greater number of reigns, and it was only for certain Kings that the law was enforced. The rigorous insistence on the death of Menkaure may have been due to the fact that his two immediate predecessors, Khufu and Khafra, had closed the temples and forbidden
; '
'
have already pointed out {Ancient Egypt, 1928, Pyramid Texts of Pepy and Merenra show that the King was sacrificed as a fertility victim. As the Pyramid Texts were already corrupt from centuries of copying and as they also indicate to the King a way of escape from his fate, it is evident that the custom was even then extremely
I
p. 8) that the
the sacrifices
of the royal
".
If
two
Kings
priests
is
ancient.
consummated
at the
end of a term
of years, usually
seven or nine. The story of Menkaure shows that in Egypt the length of the term was seven years. The
is recorded by Herodotus (Book ii, 133). Menkaure, a Pharaoh of the IVth dynasty, was warned by an oracle of Buto that he would reign for six years and die in the seventh. As an oracle when first given has always to be interpreted by the
story
on the accession of a pious and retrogressive Pharaoh is equally understandable they insisted on the fulfilment of the religious law after the lawlessness of the two previous impious monarchs. The " criminality " of Akhenaten may have been of the same type as that of Khufu and Khafra, and his successor paid the same penalty as the successor of the impious Kings of the IVth dynasty. Anubis was the personification of Death, and it was
;
priests,
there
is
life
account by Diodorus
of Ethiopia,
6, 3)
of
Ergamenes, a king
priests that his
who was
told
by the
His priest, masked with a jackal's head, was the immediate messenger announcing the dread
ANUBIS
approach of the
final scene.
God
to
^\>
Wtj " He
pi.
of
Ut
i)
" (see p. ii
also
Garstang,
had no temple,
Mahasna,
viii,
as now, no
sacrifices
means
and
connection.
cannot placate the King of Terrors, " mortals and gods alike we must die." The collar of Seker-kha-bau, doubly priest of Anubis, thus takes on a sinister significance. The
jackal figure
the city-sign,
usually called
city of
Ut
" has
and the
six ankh-signs
combine to show
that
to
and the combination can only be explained by the scene of Anubis and Ne-user-re. The " Great Name " of Seker-kha-bau shows also the priest's connection with the dead through the local Memphite god of the other world. The question arises, if Seker-kha-bau were the summoner was he also the executioner, for I have already pointed out that the royal victim must and the sacrifice must be sacrificed, not murdered always be performed by a priest. So little is known of the early religion of Egypt that it is quite unMenkaure,
;
been invented. Wt of bandaging ", though it must be fairly obvious that no such city ever existed. The so-called " citysign " originally denoted an enclosed space, which may have been inhabited or merely cultivated, hence its use in the names of farms and fields. It was not a town with streets and houses in our sense it was not necessarily even a village of the word hamlet. But the word Wt is well-known as the or a hence the epithet can be transterm for an oasis " He who is in " (or " from ") " the Oasis ". lated
; ;
(&)
flEriin
^'i^'
sh nlr "
".
He who
title
is
in front of
is
God
In this
the shrine
though not unhkely, that the summoner sacrificial priest were one and the same. If this is so, the titles of the priests of Anubis assume a meaning and significance which reveal the primitive religion of Egypt in an unexpected aspect.
certain,
and the
always represented from the front, and in detailed examples the door is shown. It is a lattice-work shrine, and the meaning must be studied in connection with another latticed shrine of Anubis. Late representations of Anubis show a jackal couchant above a low flat structure which looks like an altar. The early form of this building is seen on the sealings from the Royal Tombs of Abydos, where the roof
Erman has pointed out, the name Osiris simply the Occupier of the Throne, the means inclusion of the Death-god in the Osirian Cycle is logical, for one of the central doctrines of the
If,
as
by
is
of
executioner
accordance
with the
modem
was
full
brother to Osiris and was therefore the obvious candidate for the office. In primitive societies the
King-killer
and
in the legend
was probably the successor to the throne, Seth was aiming at the crown.
Seker-kha-bau has among his priestly offices a title which is unexplained, but which refers to Seth. I suggest then that in Seker-kha-bau must be seen the priest of Anubis who, masked as Anubis, announced to the king that the day of death was
fixed
Seth, he
of
and is in the form of a jackal (see p. 9, fig. i). If Anubis is regarded as connected with the Pharaoh only, this shrine must have a special royal significance. Modem Africa still practises certain customs which occasionally throw light on ancient religious rites, and this is a case in point. Among the Shilluk of the Upper Nile Valley the method of killing the king was to enclose him in an air-tight hut, specially built for the purpose, and let him die slowly of suffocation. After some months the death-hut was " broken down by the ororo, a grave was dug and the bones of the king were placed in it wrapped in the skin of one of the sacrificed oxen. A hut was built over the grave, and one or two others put up within the enclosure for the attendants on the new shrine, which had thus arisen " (Seligman, Pagan Tribes of The hut-shrine, the Nilotic Sudan, pp. 91, 92).
is
made
6.
propose
with the figure of the death-god cunningly woven into the actual structure, shows very clearly that
^^j Wt.
my mind
The
much
to be desired.
was a death-hut, and suggests that the royal victim was put to death, like the Shilluk King, in a special building. The euphemism for the King's death, " The two great Doors are shut," may refer to that early time and the closing of the doors of the
it
ANUBIS
death-hut.
If
by
as
CHAPTER
OTHER EARLY
8.
II.
priest of
DEITIES.
executioner
who
He
Bast.
who
is in
intelligible, especially
when
is
it
is
God
"
The
title
of
the Old
door
visible.
My
name in Kingdom (see Mariette, Mastabas, p. 70 Petrie, Medum, pis. xvi, xx, xxi British Museum,
; ;
the
same as
late as the
Old
of
No. 1324)
is
spelt M^^s,??
'^
(abbreviated to
^^
confirmation in
the
tomb
Persen (Mar, Mastabas, pp. 299-301), where the formula for the dead man implores that he may
" walk on the beautiful roads on which the worthy
Bast was a cat-goddess, and the pot which seems to be an integral part of her name, suggests either that the original animal was a civet cat or that the perfume was of that
in later times).
of perfume,
^^
'^^
^'
^^^
^^^-
filhW'
^"^^'
^'
^^''
The
name appears
sb't,
to indicate
and
is
word dsr means " cleared, away evil spirits influences. The phrase f dsr means a cemetery, used, according to Erman and Grapow {Wtb.
by metathesis.
who
causes to be a soul
may
be permitted to coin a word. This name is parallel with the causative epithet applied to another deity
with special reference to Abydos, the royal the 1st and Ilnd dynasties. This again brings Anubis into connection with royal
v, 228),
burial-place of
s-bk "
is
He who
causes to be pregnant
".
Nothing
deaths.
the description
in the Delta.
known of the ritual of Bast except by Herodotus (Book ii, 60) of the
and dances held
so
closely
in her
orgiastic ceremonies
honour
Horus and Anubis is again strong evidence that Anubis was in origin a purely royal deity. The falcon was the totem of the Pharaoh from the time of Narmer onwards. His four standards on the slate-palette are two falcons, a jackal, and the placenta or birth-sign. On the mace-head the standards are arranged in a different order, jackal, birth-sign, and the two falcons. If
7.
The combination
of
It is possible also
is
associated,
had an
my
interpretation
is
which were the personal standards of the King, show his birth (the placenta), his death (the jackal), and his two totems (the falcons), one totem being for his career on earth, the other being the one into which he entered at death. The belief in the entry of the King into a falcon at death seems to be expressed in the words used to announce the death of
and that her Bacchus felt themselves etherialized by the deity. This would explain the account given by Herodotus. The temple of Bubastis which so roused the enthusiasm of Herodotus, yielded on excavation no information as to her nature or rites but as the local deity she undoubtedly united in herself the powers of life and death, fertility and barrenness,
intoxicating quality,
;
within her
own
district.
lioness,
not a cat.
When
the
Sekhmet
Amenemhet
I,
"
He has flown up to the horizon And that the King had a falcon-
totem for his lifetime is shown by the humanfalcon on Nanner's slate palette, by innumerable instances of the falcon-names of Kings, and by the words applied to Senusert I, " The falcon has flown away." In the case of Narmer, I consider that the standards were carried two by two, the standards of birth and death having each its respective totem
armed
with Ptah, but Bast was always a In the late period both goddesses were represented as enemies of snakes, but this is an attribute which should belong to Bast only. There is no record in Egypt, ancient or modern, of any kind of connection between lions and snakes on the other hand, in the country parts of modern Egypt cats are still regarded as snake-
was paired
off
and are often kept for that purpose. In the which after all only reflected earthly ideas, the divine cat was the destroyer of evil symbolized
killers,
religion,
beside
it.
as a snake.
HATHOR
The explanation usually given of the name of the goddess is the literal translation of the hieroglyphs
in
The title " Great One of bst " is very rare, only two persons being recorded as the holders, Zefau and Ka-pu-Ra (Mariette, Mastabas, pp. 252, 275), both of Saqqara. The object which determines the word this would seem to bring bst is the head of a lioness it into relation with the two feline goddesses, though
;
which
it
is
written.
House
of
Horus
Had
the
the spelling with shows that it is not identical with the name of Bast. The object appears to be a playing piece or chessman of the type which usually stands for the syllable ph. The title may belong to a civil ofhce the Worterhich gives only the vague
;
but this
is
of titles
title
it
precedes, or
v\
<=>
a
imj-r
Egyptians wished to call her the pregnant goddess, they would have done so openly and would not have taken refuge in a modest paraphrase. " Horus in the womb " (Hnti-ht) was a popular god at all times, particularly in the Middle Kingdom, and our modern ideas of propriety and modesty would not have affected the ancient Egyptian epithets for a goddess. The translation House of Horns means nothing as it stands, and should be abandoned and another translation sought.
office in
the Treasury.
suggest
that
represents
weight,
B.-^RTON {Semitic
p. 168, ed.
probably of small
Among
1934) has attempted this when he suggests that the words are really Ht-hrt, translated as " She of the
measures were often regarded as sacred and were kept in the temple as the safest depository of the period, and there guarded by the priests. But in less troubled times the guardians might well be laymen. In the Vth dynasty conditions were settled, and it is quite possible that in Memphis, the capital of the country, a civilian guardian might be appointed but the sanctity of the object would be indicated by the form, which placed it under the special protection
;
House ". But here again the translation is inadmissible, as hr means " above, over ", not " lofty ". The Egyptian word for " lofty " is k'
lofty
There
of the
is,
to which I would call attention. middle of the name is not explained by either of the derivations proposed. The Egyptian o survives into the Greek and Coptic transliterations only when it is a root-letter when it is merely the feminine termination, as in the word ht
name Hathor,
in the
The T
[90=1
The goddesses most frequently 9. Hathor. mentioned in the tombs of Saqqara are Hathor and Neith. Both were deities whose cult was widely spread, and lasted so long that their original aspect
is
J),
it
almost
lost
this
is
to Hathor.
fused with
all
other
But her position was comparatively humble in the Memphite nome, where she was identified with the Lady of the Sycomore. This title was entirely local in the Old Kingdom, though later it spread with her cult to other parts of Egypt. That she was
worshipped elsewhere in the Old Kingdom under other titles is proved by her epithet at Dendera of " Lady of the Pillar " (Mar. Mast. p. 311 for name of pillar). As Lady of the Sycomore her priesthood at Memphis in the Old Kingdom consisted of women
only
;
remains shows that and that it could only have been the pronoun of the first person singular. This pronoun was often omitted in writing and probably in speaking, as well, but its presence would preserve the sound of the feminine termination. The first part of the name would then read " My house ". If the second part of the name means, as Barton has pointed out, some form of the adverb hr " above, over ", the name can be reasonably
pronoun.
fact that the
The
translated as "My house is above"; or as the " feminised form hrt means " That which is above
i.e.
the vault of heaven, the translation would then be " My house is the sky ", and would account, as
as
Lady of
the
Pillar
women were
is
pre-
dominant
is
in her service.
There
of a priesthood of hers as
Lady of
and that
held by a man.
Nut the sky. The identification of Nut and Hathor has always been a puzzle, yet they were very closely connected. At Memphis Hathor is the Lady of the Sycomore, whose function was to provide the dead with food in the regions of the other world.
the cow with
NEITH
it was Nut who had charge of the Hathor was certainly a cow-goddess from the earliest period, for on the slate palette of Narmer she is represented, as she was represented throughout the whole course of Egyptian history, with a woman's But the heavenly face and cow's ears and horns. cow, who gives birth to the sun and moon, may be Even as late either Hathor or Nut indifferently. as Ptolemaic times the identification of Hathor and Nut is indicated by the figure of " Nut the Unknown " in the Hathor temple of Dendera. In early times there seems to be no indication nor, until she that Hathor was a Mother-goddess was fused with Isis, had she a consort. She was not
established
duplication of a sign
may
That being the case, the reading here would be rwj " The two lions ", not rr which is the word for a pig. The feminine form of this name is therefore
form.
specifically
connected
that
with
is
cultural
fertility,
and
reaping, which
agricultural
may mean
to
period,
the
times
of
animal
husbandry. She would thus be one of the primitive goddesses, and though her name may be Egyptian she could be fused with both native and foreign Her identification with Ashtorethgoddesses. Karnaim, the cow-horned goddess of Babylonia, has been noted by Muller, Asj'en itnd Enropa, p. 313.
Neith is another goddess who, in the Old Kingdom, was served by women only. Her cult was not so popular in Memphis and the South as that of Hathor, probably because she was essentially a goddess of the North. She had, however, an
10.
Neith.
who, however, did not recognize the ci as the feminine ending, but suggests that the tj is a nisbeform, and that the word is an epithet of the sphinx. If, though, the word is really a dual, the meaning may become clear in connection with the hitherto unexplained expression nctj ivrtj, which is said to refer to the great double gates of the palace or a temple. It has been inferred that the dual form of the word is due to the fact that the Egyptians used folding or double doors, and that therefore the word for door would naturally be in the dual. This seems hardly likely, for in the earliest example of the word for a door (on the slate palette of Narmer) the word is in the singular. It seems more probable that the word should be taken literally, and that nvj or rwtj the two lions or two lionesses, in later times two sphinxes were the images of animals who
acted as guardians of the gate, one on each side of A guardian of the door or gate is the entrance.
often a deity
(cf.
it is
therefore
Her title, Neith, important shrine in Memphis. " North of the Wall," fixes its topographical position in relation to the shrine of Ptah, which was South of the Wall. This position was possibly arranged as being appropriate to a goddess of the North. Neith has two emblems, both of which were regarded as
sufficiently sacred to
be set on the sign of divinity see (in the 1st dynasty they are set on a pole The Petrie, Royal Tombs i. Front., ii, pi. x, 2).
;
:
examples of the lion or lioness on a clay sealing of King Zer of the 1st dynasty from Abydos (Fig. i). Some years ago Professor Petrie drew attention to the connection in this sealing between the shrine and the he guardian lion with the triple bar on its back took the bar to be the barrier in front of the shrine. A similar lion or lioness with a single bar on its back (Fig. 2) occurs on the wooden panel of Ra-hesy,
of the earliest
is
One
as gate guardian
emblems are
in
(a)
{b)
two bows
;
a case
{Ancient Egypt,
36)
these
was a goddess of the chase. The earliest examples of the emblems are from the royal tombs at Abydos and Naqada, and occur in the name of the queen, Neith-hotep. The meaning of the name it appears to be the same is at present unknown as that of the crown of Lower Egypt, which was
;
K^
Fig.
1.
Fig.
2.
itself
a divinity.
in the
list
of his titles.
The
inscription of
Kay-em-
11.
Rui.
The name
to
^___^_2^ appears to be
equivalent
the later
-^^
^^
^
^^
It
is
now
well
The early which the feminine would be rwtj. examples show what appears to be a maneless lion,
RUl
the want of a
mane
I live after I
am dead
every
suggested to the later Egyptians that the animal was female, and the feminine fom; ruij was adopted.
day.
am
strong
{ivsr)
am
An
is
important point
in
dead " (ch. xxxvhi, A. 7). Ruti is also connected with the
7ienies-c\ot\\,
the
must have been made of lattice-work, and the the upper part represents the jackal god, Anubis ears, snout, and paws are over the front, the body of the animal extends over the whole ediiice, and the tail hangs down to the ground at the back of the shrine. There are three examples of this shrine from Abydos, all of the same period [Royal Tombs, ii, only one shows the entire pi. xvi, 114, 116, 117)
;
;
word nms
is
form [nmst) as applied to a vase, is still to seek. There appears to be a connection between the nemset-vase and the cobra which suggests an
original connection of the vase as well as the cloth
incomplete but the This is a totally characteristic tail is quite clear. different type of shrine from those of the same early period represented on the slate palettes, maceheads, sealings, and ebony tablets. It is obviously a special building connected with the god of death
building,
the
others
are
The
follows
of the
references in the Book of the Dead are as " Says Ruti, who is chief of the guardians
:
House
of the Nemes-cloth,
who
is
in his
cavern,
Why
?
thou art noble [s'h) in thy " existences of Horus. The nemes is not against thee
heaven
Behold,
"
and presumably with the King in his aspect as a god. The form of the shrine, as shown on the sealing, may explain the reference to Anubis in the Book of the Dead (ch. Ixxviii, 26), " He who is high on his db' ," a word which is rendered " tomb " or " edifice ", or else left untranslated. I have given above (p. 6) my view as to the use and meaning
of the death hut.
Horus repeats to me that which him in the season and days of burial, when thou gavest to me the nemes-cloih.. Says Ruti to me. Thou goest and comest upon the
(ch. Ixxviii, 21).
road of heaven, those who are in the ends of the horizon see thee. V'erily, he who is high on his
.
.
.
shrine has
bound
of Ruti.
for
me
I
the
d'wk's-cloth at
the
command
21,3,26).
...
am
high on
my
shrine,
The name of Ruti occurs three times in the Pyramid Texts, the meaning in each instance being
me
(ch. Ixxviii,
Atum and Ruti. Thy ennead is thine, Those who make their two gods and their two bodies
obscure.
are
"
this N. rises to the god, and brings him to Ruti him to Atum " (N. 2081). " Great is the and
.
The Negative Confession shows that Ruti was not " a local deity, for he " comes forth from heaven and not from a specified city. This also suggests that he belonged originally to the cycle of royal gods and not to a single town or to the people.
12.
honour
Is expelled the
fault belonging to N.
by
Seshat
(p.
(also transliterated as
calls
Sefekht-abui).
Sethe
11)
this
deity
the
to
Dead the references are more must be remembered that in the New Kingdom much of the religion, which originally belonged to the Pharaoh alone, had become democratized and was used by lesser folk. The papyri of the XVIIIth dynasty (Nu and Nebseni) show a connection between Ruti and the idea of life after death. " O Atum, coming forth as the Great One of the waves, glorious like Ruti, make for him comIn the Book of the
it
Architecture.
of the
frequent, but
word was
in its infancy.
would be
all types of building from the most primitive reed-hut to the most stately stone temple. The hieroglyphs on the false-door of
mands
Osiris
to the crew of
Ra
in the
NN may live
B.
2).
Ra
every day
"
Seker-kha-bau show that at that period so great and important a god as Seth had only a latticetemples copied and-thatch shrine for his worship in stone from reed and wood prototypes were only
;
I go in, I go out, my throat is go down to the Boat of Maat. I mount (?) up to the Manzet-boat in the retinue of Ra at his
(ch. xxxviii,
slit.
"
just beginning.
not
of hut-building,
Seshat must therefore be the deity and this is, I think, shown by the
hieroglyph of her
SESHAT
II
The central pillar is of reeds firmly lashed and ending in the well-known khekeromament. On this central pillar are laid three
51).
together
^IQ
"i^
shines",
OS ULJ
* I
^^
little
b'J-b'w-Pth "
b'j-k'^f-R'
The glory
of
Ptah
"The
spirits of
Ra Ra
papyrus reeds, which span the hut from side to side the combination of beams and pillar give the effect of an open flower owing to the peculiar method used by the Egyptian artist of representing a building partly in
cross-beams, also
of lashed
;
made
shine",
shine
9 ".
0^1
The
5;5^
hts,
h'j-7ifrw-R'
"The
the
beauties of
of
name
is
is
name
an animal
s=>
which
A domed
is
roof of
The
is
I
name
" of a person
pillar.
This
not rn
sr,
here
lattice
side-screens
given) to be rn
Titles.
1.
ndL
it
building,
the
being
non-essential.
The
ornament at the top may be the feathers of divinity, but are more probably the representation in highly stylized form of the bunches of straw with which the topmost layer of thatch is finished. Huts of this type are to be found in Africa at the present time. Seshat is also known as the Goddess of Writing, but she was rather the Recorder of the years of the King's reign than the deity of actual writing. If, as I have tried to prove, Seker-kha-bau was the herald of death to the King and perhaps the sacrificial priest of the divine victim, he might very
well include in his duties the recording of the events
of that victim's reign.
"Y''^'=>
^3^"^
(var.
-''^
^'^'^
^'"'
^^
Y
:
^^|3|)
women
".
troller of the
3.
brewing]
(var.
^\J^
^^
^\|3|)
women
".
troller of the
4.
AAA~w)
(lit.
washing]
(var.
without
-^
var.
without
flaking
and knife
"
In the temple of
Kamak
;
the
5.
Pe-Dep " remembeing that the death-oracle came to Menkaure from Buto (Pe-Dep), there is here another connection linking Seker-kha-bau, by his priesthood of the
goddess
is
Y
^
ft
b''P
b^jt
".
ist
tered]
6.
workmen
I
'0'
A ^^^ S
(var. (-
X ^js;
*^
I
is
ir'i
__
rh
nfrt
hr
ib nb-f "
Knowing what
(var.
!<:=>
I'^T^ci
'b (?)
CHAPTER
III.
8.
^\
T]y
T^-^
".
SAQQARA MASTABAS
I.
9.
By Kurt
[Titles of office
all
Sethe.
architecture
10.
i^ Jh^
i, t.
together until 1926, twenty-one years after these chapters were written. From this study, consistent
(var.
p^
von Berlin,
31
Garstang, Mahasna,
worked out and indexed in Ancient Egypt, 1924-7. These values have been added here in square
brackets.
" ^iniK
12.
1
_ I
(^^^'^iB
..." Prophet
var.
-^-^B)of
."
. .
hm-ntr
F.
P.]
13.
[
I
(var.
I
I
AWAAA
I
I
www
[
hk' n ntr.
13.
Tomb of Kha-Bau-Seker.
'^3^
Pls.
I, II.
14-
Name.
^^-J^ZlQ
^"^^'''
^^
^'^'^^' ^^''^'^
Sth "
read
h'j-h'iv-Skr
".
'
12
TRANSLATIONS, PLS.
II,
III
Family.
Wife^^^^^^^
^J
I.
iyj
is
h n'i-swt Nfr-
4.
"o--^ q;
-2sc,
the peace of
Hathor
".
Her
" little
name "is ^1
stele is
1f#
hm-ntr rwrw
(?)
hntj ht-ntr
Tepes.
Stele of the
" Prophet of the Lion-god who is in front of the House of natron " (For a further discussion of this
which differs Note usual lists of the IVth-\Tth dynasties. the determinatives which occur under the name of each object, and the generic title which stands above
list
god
6-
'^
(]
^J'^ %^ =^-
^^nk ni-sui
Hnk
the High
Priests of
Memphis.
15.
names
of
woven
fabrics.
Pl. III.
_^
*=)
idmj
"
Red
".
^
right
and
Name.
'^0%^^'^^^ hwjw-n-Pth
".
"He whom
I^'1
" "-fabric
Then follow
lists
of various vessels
left
and household
lists
gear.
To
and
are identical
names
n-'li'.j, " ,
^"^
and the name
and
grain.
Pl.
On
of a later
King
O
I
of the titles of
Kha-bau-Seker (see p. 11). On the stele of Nefer-hotep-Hathor the list of offerings is shorter than on that of her husband, but
gives several variants.
is,
$knjw-n-R'
Titles.
1. (h ^\ <=> f
man
all
various
Artisans
2.
".
vessels
represented
I
under
here
the
headings
Q'^'=8and
o,
they
appear
3.
IIJ
".
^o
^^^^^ ]V
".
sljpt.
14.
Tomb of Ka-em-Hesut.
LJ
Pl. Ill,
The same person occurs in an inscription in the Wadi Hammamat of the time of Pepy I (see L. D.
i.
ii,
115
b).
Name.
favour
Jj
K'-m-hsivt "
The ka
I
is in
u
Titles.
1.
Name.
contains the
'^
Htp-'htj-hrj
A name
which
word
'htj,
which
in later times
is
V\
s'-inr-f
Compare
q^^
q%^s
^i-^''-^'-'
"j-'htj,
^^y^
"cr^x
priestly title
which
is
also
^^^-<s>-
irjw-n-'htj,
c^^^S
hr,
4=
v
is
]
the
The
known
2.
as an epithet of Horus.
which occurs
in
name
in
Q^^ '^
imy pnvy
"
1=3=.
is
found even
3.
v\
".
He who
is
in
the two
An engineer's title borne by the High Memphis as " the great Leader of the artisans ", and also by the " chief of all the [carpentry and brickwork] of the King ".
Houses
Priest
of
"^ ^
s'b
irj-Nhn
" Judge
belonging
to
Hierakonpolis
".
TRANSLATIONS, PLS.
III-VI
13
2.
hm-ntr
".
M"i
of
12.
Y'
VWrD
imj-r
isicj
mrt
Truth
Date.
A man
titles
the
same name
and with
the slaves
^3.
".
the same
hved under
of
ol
Vth
U
dynasty
(see
M^^^^l
^|^'^'^
For
other
colour
the
p. 340).
\ V.
^A/^AAA
_^
inscription
19.
Pl. VI.
Mariette, Mastabas,
In
the
Name.
should
read
the
formula
Red.
compare
PJ
17.
the Black.
Pl. Ill,
5.
Titles.
I.
Name.
UQ
I
ffl
K'-'pr.
A common name
in the
Old Kingdom.
Title.
=^
'^
[Leader]
".
is
hyj-hb hrj-d'd'.
priest."
The
inscription
on the
lintel of
false-door.
^^( V
^
^\
-^
I
1
".
of the [royal
18.
documents]
TA
AA/
Tomb of Ptah-hotep
I.
Pls. IV, V.
5-
1
1
" [Intendant]
AA^AA'\
of
of Ptah-hotep desher.
all
"
6.
1.
Ifi
2.
^
mlvm
n n:|.Q
of
^\<=r>^S-".
]
"[Intendant
of
the
Court
3-
of Six
8.
^^'^'^[^^^ ^^9
Double House
5 trave)
(without
^Q
on
archiof
of the
9-
of things
under seal"
" [Intendant
the
registers]
King's
Y n2
[favourite] ".
6.
Date.
Vth dynasty.
=>
^"vi^
'
the architrave above the doorway of the outer chamber is an inscription in two lines, containing
On
7-
a formula for the dead and the titles and name of the " May the King be gracious and grant, deceased
:
\[IV\n\/
granaries
9.
.
"[Intendant]
of
the
two
may Anubis be
Divine Hall, he
gracious, he
who
is
in front of the
who
is
V\
c^
".
10.
^v
<=>r^ - -
" [Intendant]
of
the
six
^<=>(]J^j
which
is
"[Intendant
under
seal ".
of
the
registers] of that
who is on the Hill of the Slug, he who is in front Sepa (Hipponon), that he may be buried in the necropolis in the western desert, at a very good old age, as one honoured by the great God," (here follow the titles) " Ptah-hotep the Red ". On the drum of the door is the name of the " [High deceased, preceded by his principal title Court] judge and Vezir."
he
of
:
14
CHAPTER
By Kurt
20.
IV.
what
is
under
seal.
Cf.
Mariette, Mastabas,
p. 230.
Sethe.
II.
Tomb of Ptah-hotep
General
titles.
Pls.
VHI-XVH.
^^'
^V "^-^
^^^<::>
.'
"^
imj-r w'bt
".
"[Intendant of
Titles.
= tomb]
of
{a) I.
r^iS^ imj-r
irj-p't.
=^
of the
h'tj-'
two Houses
Gold
".
[Leader].
20.
irj
<=>^"v:^
^.'==^=10
".
Qc^
|'-'=^ Awwv
".
21.
lib
ffl
J ^ @^
dmdt
".
'
ipl
r-'-^ (also
without
@)
hrj-
hij-d'd' ss
^^
mdw
rh;^
" [Spokesman
of
the
Family.
s'-f
^i^lj(j^lffl.
tpj hr ni-swt 'htj-htp "
rekhyut] ".
7-
smsw mrjj-f
His eldest
son,
who
is
Y ^^
-^^
^'^-^
".
8.
^
j(
^^~^
Xjv)
Akhety-hotep ". For the reading of the name, see Probably the same as the Chief judge and p. 12. Vezir whose tomb was published by Davies {The Mastaba of Ptahhetep and Akhethetep) and whose
son, Ptah-hotep,
King
".
under Asesa.
+WVWV VWWV
^''7-
OU m"^ Ocz^^ ^
1
Inscriptions.
secrets] of all
Pl. \TII,
West
:
wall.
Juridical
II.
ff^
-^
".
and administrative
s'b t'jtj
t'
service.
of the deceased.
On
the
left
(a)
" that he
may be buried in
the
and Vezir
12.
^1
j>;jy-r
^7 nht
nt
".
{b)
presented to him on
ni-iwt " [Intendant] of all the
13.
New
Year's
Day
(the first of
works
'
of the
King
^\ <oJ,Q
[i|5|
imj-r ss
_
ni-swt "[Inten-
day of the year (ist of Tybi), at the Uagfestival, on the great festival of Seker, at the rising of Min, on the sax:-festival, for Ptah-hotep ".
the
first
Treasury service.
1
all
that he On the right {a) Like the left {b) " may go upon the beautiful roads upon which the
:
" [Intendant] of
15.
^<=z>52
?
in peace, in peace, to
every great
xflVvGA/
imj-r
".
s}iwtj
' '
[Intendant]
Pl. XL East Wall. The registers are counted from below and begin on the left. A donkey Fourth register (from the bottom). dragged to the heap of about to be loaded is being
sheaves, above which
is
of the
e.
ment.
17-
fi
c:^
pht.
left, (a)
n n
^ J^
The
ivb^,
15
this as tight as
is
The corn
is
being trodden
floor.
out
by donkeys
of
m
"
I
'nh
"
Hold
you can
(c)
".
-=s>-n
is
(1
on
the threshing
The
discourse
'
/^'
the
drivers
.<s=-^^\
(]^f
(I
|'
^i'^^
'"""^
it
i'">^ij
am
doing so,"
the reply,
'O
1}
An ox
being
m'-k
irt-k,
eviscerated
,^=^'=^
^^AAAA^Tl)
sdi h'tj in
ssmw
w^^^zi^tl
^\^
"
comprehensible, though
variations in this scene,
(c)
The taking out of the heart by the butcher ". [d) A man, who is cutting off a foreleg, says to the
it,
heaped up
in
piles
'
with
cf.
aj^
ii,
s^"=''^^^ o
"
\\
"^^
^0%
-.
Vbic
mnJjj
is
ssniii^ pii>
PuW
well,
you butcher
c^
Mariette, Mastabas,
(L.
answer
wrt
'
'
c^
I
iri-1 '
'
cf.
D.
4),
and the
r hst-k
am doing
(it)
/X
of the
mscription of Una.
(d)
Women
(e)
A man
whetting a knife
".
The
'^P
TT
(7
I?
(I
^^~v^A
_ _ O V\
".
k' k' it
Itl
dll Tt
" Wimiowing
ih]
it.
^^^ ^^^^
^ ^^"^
^^^*^ -^'
P^^
)
hv' "
Also
aao
Bird-catching.
Men
closing
g
it]
^^
ir-k
P^'^.^'^'^'^
sht
my
comrade
".
www grrrg
^\
yr
i^^
'pdw
in
wh'w nw
who
irj-j
(g)
pr-dt "
The catching of birds in a net by the birdAbove, the catchers of the endowed property ".
is
"
do
(it)
Two men
ftAAA'VN
cutting
man who
<^ A o
in
^-d
".
{b)
'
One
hn'
says,
rdjt sht
^A'V^AA
the net
The captured
_
comrade
-
sft
".
nfr
ntj
" Cut
^zz^^^hs-
11,
my
now broken
The other
replies,
I
^
am
away). The
called
first
'\"^^y'^
in
^0
mk
irj-j r hst-k
" See,
doing
(it)
so that
".
South Wall.
^
Man
'
1^
of
T^'*:^^I
Wb
c Y
I
Lower
belonging
register.
Priest
".
to
i-u
The
villages
-n
in
tt
4.
Sekhmet and
He
[expert] physician, Unen-nefru " attends the slaughtering to ensure the " purity
^^ng
JJ -o
t
1
J v
The same
0^^'>~^r
^
,1
CsJ
tp
i^i ndt-hr
in
met nt
person is mentioned in the tomb of Akhethetep (Davies, op. cit., 11, pi. xvni). For physicians as
priests of the goddess
p. 467, 1st ed.
Tts
^^_^^
^^^
^,,^^^
f^
(b)
,
^=wc^:p H
\\
fl
(I
^Aw^ 'ss^rs
,
pat ds
".
J,
m ssmw
..
,,r-i
endowed property in Upper Egypt ". ^j^^ ^.jj^g^^ ^^^ ^^^^^_ ^^^^ ^f^^^. ^he kings who had bestowed them on the deceased or his ancestors, some after the deceased himself.
^-^^^^^^ ^^ ^^^
(i)
v,
by the butcher
the leg,
Another,
.fv
who
Q
is
about to cut
off
Mrj
'
R'
.
'nh Issj
" Re'
desires
that
Asesa
n r
(2)
who
holds
ww>A,^
n~vw>Ara
^Aw^^/^
is
the appearing
^J^_^^f
ndr
nw
hn-k
of
Y-kau-Hor
i6
(3)
Mrj Hr
'nh
that
User-kaf shall
(4)
live ".
(9).Pk^---^'smw
(10)
^A
^s?f'^
the praise of
(II)
Ykau-Hor
(6)
".
situated in the
ii,
nome
of
W
<=^
^f^^- Pth.
man
Herakleopohs
(see
Davies, Ptahhetep,
pi. x).
carrying dates)
on Pl. XVII,
6.
(7)
(8)
(9)
Sntr Pthhtp " Incense of Ptah-hotep ". $hi Pthhtp " Sekhet-covn of Ptah-hotep ". Rpt (?) Pthhtp " Chapel of Ptah-hotep ". I'gt Pthhtp "... of Ptah-hotep ". According to
{Res.,
ii,
The representations Pl. XII. North Wall. correspond exactly with those of the South Wall.
In the lower register the villages of
are figured.
Lower Egypt
:
The remains
DuMiCHEN
of
fflci
'IS
5)
is
not a variant
. . .
^^
nt pr-dt nt
mhw "
(The
See also L. D.
ii.
Sob,
",
of the
^'' ^^^^
village
("
<]
".
"T" ^l I<^P"f'
to live ", are
(12) 1st
(13) (14)
(15)
(16) (17)
Pthhtp" Boundary-house of Ptah-hotep ". Sub Pthhtp " Health of Ptah-hotep ". 'nh Pthhtp " Life of Ptah-hotep ". P't Pthhtp " Offering of Ptah-hotep ". mns' Pthhtp " Libation-vase of Ptah-hotep ". $mnt Pthhtp "... of Ptah-hotep " (see
Res.,
i,
" Horus
makes Asesa
of
on a detached
in
ii,
tomb
of
pis. X, xii),
where
is
Fy
(i)
Lower Egypt.
:
names remam
Dumichen,
ii,
5).
The deceased
*^^(lwwv^
Mrj M"t
is
Issj "
".
The same
Akhetside
receives
in
the
procession.
__-^^^
Pthhtp
place
mentioned
in the
tomb
nik
of his son
m"
(here
follow
the
".
titles)
^^
"Right
(titles)
is
" Ptah-hotep
In front of
list
him
handing him a
nijt ss
".
of
gifts
and
in
Harpoon nome " (Davies, op. cit., ii, pl. x), the tomb of his other son, Ptah-hotep, to the
Res.,
ii,
<^> A
o fj|i|^w^'r
register.
n ndt-hr "Delivering
(2)
15).
;
Upper
Remains
of a procession of
men
Dumichen,
Db't Wsr-k'-f {see Mariette, Mastabas, p. 196 op. cit., ii, 15). Mentioned in the tomb
\_\^
(Davies, op.
@^
Akhety-hotep.
Probably
(3)
Mrj Spdw
K'k'j "
(of
the
"^^1
-=^(1^
R^d.
is
(3)
K'j-hp.
$hd Dd-f-R' " Dad-ef-Re' is heavenly ". " What Sahu-Re commands (5) ^fr ''^'di $'hic'-R' good ". " Nebes-hnit of Ptah-hotep ". (6) Nbs Pthhtp
(7)
(8)
(4)
^s^l\\\hj-is.
^01:;- AA^A/V\
t't Pthlitp
(5)
(6)
1
1
N-'nh Mn.
(9)
^=^ Ssmw.
(10) (11)
Grgt Pthhtp " Establishment of Ptah-hotep ". Isd Pthhtp " Ashed-herries of Ptah-hotep ".
. .
.
(7)
J P
^^ ^'^-^ Nfr-ssmw-f.
^'J-^^P-
(see
Mariette, Mastabas,
of Ptah-hotep ".
(8)
-^l^
Work
of Ptah-hotep ".
17
7, 8,
Upper
register.
On
the
left
Fragments. Nos.
(see above).
h'twdhw" The best of the table ", which "=^B v> 1=^ in>\_ Stput " Limbs and
No. 5
gives
is
the
name
from the South Wall (see above). No. 4 of a imr w'tj Ndm-'nh " [Com-
panion-peer],
Nezem-ankh
".
of
", still
remain.
Fragments
diw-shr
of the
21.
f^^g^ A^
t'
"Beer",
Tomb of Ateta.
[I [I
Pls. XVIII,
XIX.
rn-f
"j
".
and
Pl.
i-
t'
inij
"
Name.
irj-is
^~^~v^
4-^s5-
Ittj
'nh-
name Ankh-yry-ys
XVII, 8, 10. A row of men bearing gifts offerings for the dead by the
of the [guard]
Titles.
(i)
deputy-
ftra
smsw
list.
ist
etc.
and funeral priests of the endowed The names of the persons are as
16 in next
(2)
t^i
".
who
is
in the
Double
House]
eldest son of the deceased, Akhety-hotep.
(3)
The
^,^'ci=>||
".
imj-r
'h'
" [Intendant]
of
the
(2)
^m.'^^l^'^l^s'b'dvtrsM
palace
(4)
hm-k' Niv-hk'w " Judge and [conservator of canals, expert servant] of the dead, Nu-hekau ".
^
^^^^
^5fe=t
wr
md sm'iv
fV I
'
'
[Mayor
of the Southern
(3)p
Ten
slid hni-k'
(5)
council] ".
p-L,
II
imj-r
wd-mdw
ivsht
"
").
'
YT
".
b'''P
i^i>'^'j
ni-su't
'
[Controller of the
c
" Judge,
scribe,
".
s'b ss slid
hm-k' Pthhtp
the
royal canals]
(7)
[expert
servant]
of
dead,
Ptah-hotep
(6)
Y ^
ii,
-'P
^'"'
".
See L. D.
[jR-c^^
ss s' 'htjhtp " Scribe
".
loia,
of the
(8)
t\ <=>
^ JA
kt
nbt
nt
".
[guard],
(7)
Akhety-hotep
works
of the
King
^^-^'imv^^^'n
'^
''
^'^"'
".
and
scribe,
^P-^fl^^
jjiij
"
Oednes
^-'^^^
The word imj-r mst-t. ^s.'^~^fli mst-t " [Child-porters] " appears here for the first
(9)
"
time
1
in
its
correct
form.
Otherwise
it
is
spelt
s
(9)
"^^
/v^AAA
O
".
^\
pr
'kt
njwtiw
1\
^,
the
(see
"
The
scribe of that
which comes
in
277).
Plate XIV,
tomb.
the
fl_>^^^lt
l\
""'-'"
".
-'
"-'
"^
2.
"
remains.
;
On
left
left at
the
name
(J
D
" "
on the
"
^ <::>1 ^^
im'hw hr ni-swt
r'nb
"
name
""^^^^^^Hd
Ka-hap
and
o
".
U3
smsw
u'hrt
The
elder of the
offerings,
XIX. The deceased is seated before a table of by the side of which is a short formula
The usual formula htp
dj
ni-swt,
[watch-house]
name
of the deceased.
Architrave.
i8
desiring for the deceased a
also
(8)
T ji*
^=*
shd
kt(zc')
md sm'w
'
'
[Expert] of
".
Drum.
important
Name
titles.
the most
J^ -^;z::^^v
flln
c^
inkmt.
hntjt (follows
On the left the titles of the deceased. On the right a htp dj ni-siH formula " May Anubis, who is in Ut, grant that he may go upon the beautiful
Side columns.
:
(10)
T\^
'
"^'^
the
titles
wr-
md
or s'b
iid
mr).
v^
roads every day to the Field of Offerings, to the places ... as an honoured one, the (titles), Ateta."
(11)
ni-sic't
\ =:>'^
WAAA
all
imj-r
k't
nU
nt
" [Intendant] of
".
CHAPTER
By Kurt
22.
(12)
^
sst'
V.
hrj
D
n icdt-mdic nbt
o
^AA/vv^
nt ni-sui "
Sethe.
Over the
Tomb of User-Neter.
1"^in<=3=. Read
Pes.
XX-XXV.
"The God
^Vsr-k'-f
commands
of the
"9"
King
var.
".
C=3
Name.
is
Wsr-ntj
J^
m" n
hrjw
<^
u=>
ivd-mdw
wdbm
".
^^'''
" Actual
commander
of
}^
" His
In writing,
word " God " is put first in the customary " manner. The use of the generic word ntr " God in place of the name of a special god must not be what taken as a sign of a monotheistic conception city in which dwelt the is meant is the god of the person so named.
the
;
Y[on
~''P
^''i
^P''
Y
ft
fofl^-^ b^P
^^'^'
scribes ".
(16)
TO
smsu^
ist
" [Elder of
the registers]
".
On
the
drum
"
of
is
called
him from The l"^"! n<=> 1^ a younger member of the family with the same name, perhaps a grandson.
Titles.
(i)
This title is held in the Pyramid Texts, T. 87 passim, by the servant of the god Ptah, who is regarded as the god of art and handicrafts.
(17)
_>^3l|1|
".
hm-ntr
M"t "Prophet
of the
goddess Maat
tpj
^ m
King
".
(18)
^j.
<=>
".
^^
of
the deceased,
is
Great House
titles
and
c^)
".
ZJ^Td'
'^a
"^w,
rnd'd' rhjt
". secrets of private decisions] of the Great House " is the term for the higher The " Six Great Houses
Jii-su't
" [Inten-
dant]
of
".
the
scribes
of
the documents of
the
and
others.
King
(20)
[14
^
n
imj
ib
n nb-J
' '
The
favourite of
1
(5)
^I^Sl
b^P
"[Controller] of the
Wide
21
.D
r-i
^^^AAA
II
liTj sst'
mdw
", i.e.
the ancient
-^^
s'b
'nd
mr
of canals] ".
(7)
^\
?-
hrj icdbw
ht-'nh
" Overseer
''^=t
wr
md sm'iv
of lands in the
(33)
House
of Life ".
of]
Ten
of
Upper Egypt
".
M^^l>1^1-^l-%^4^'->
19
on which the honoured ones " (i.e. the blessed dead) "go to the great God, the Lord
of the West, of the necropolis " (here follow the titles) " User-
fl->^^<2>1\^"^
""'-"'
-'
"-'
"^
neter
".
It is
of the
King
" Honoured by the great God ". Date. The middle of the Vth dynasty, as the eldest son appears to have been contemporary with
in this formula.
Dad-ka-Ra.
Family.
1.
Pl.
XXIV
(Niche).
Wife.
IS
hr
00'
snt-dt
XXV. The drums of the two doors. As usual mention only the name of the deceased with these one of the principal titles, here tpj hr ni-sui. On the drum of the outer door, which was naturally the
Pl.
last
to be inscribed, he
is
to
O
^AAAAA ^AAA/V\
distinguish
same
name
(see p. 18).
ni-sui
Hnwt
the
his
wife,
his
beloved,
of the
Khenut
harem.
".
The expression
^)
The deceased seated before him an and three wishes (i) " That he may be buried in his grave for him in the West, at a good old age, by the great God.^ to him (2) That funeral offerings may be brought
Architrave.
is
often found in
is
not
known.
2.
Pls.
XXI,
XXm.
Son.
^ft^^'^-P| ^V
it-f
.
on the Great Festival, the festival of the Heat, the rising of Min, and all other festivals through the the length 2 of eternity. (3) That he may go on beautiful roads of the West, on which the gods love
to go, in peace to
=>
the lords of the West." On the walls of the doorway are very suitably
44
ss
'
s'-f
smsiv
ni-swt hft hr mrr nb-f Spss-R' " His eldest, his beloved son, the [expert] priest, honoured by his father, the scribe of the records before the face of
placed the representations of the funeral priests bringing offerings for the dead into the tomb.
Inscription:
shpjt
iht
PS^
hmw-k'
(]
^^^^fl
"
"
"
'
the King, he
Probably the
Asesa
{Issj)
whom his lord loves, Shepses-Ra." same man whose tomb Lepsius found
ii,
in
w'bjw
The
bringing
offerings
(for
by
who
act w'b
of "
60-4).
He
the deceased).
his titles inscribed
above him)
table
is
and
3.
was
Above the
Pls.
"^^ IH
ss
>^
r^~^
s'-/
;.;--/
im'hw hr
it-fs'b
is
a great list of offerings which are brought to him by numerous persons in five registers. Two men kneeling, each [a) First register.
presenting two vessels.
latj
who
^^^^^ v:> ci
hkn
in
honoured by
neter
".
and
scribe, User-
The offering of liquids " {hkn written with ". an arm presenting a vessel) " by the Uty-priests
"
(^)
XX.
I /n
combined with the formula for the dead. Above " May the King be gracious and grant, may Anubis be gracious, he who is before the Hall of the God,
he who dwells he may be buried in the necropolis at a good old age " (titles) " User-neter ". " May Osiris be gracious and Right and left grant, he who is before Dedu " (Busiris in the Delta), " that he may go in peace upon the beautiful paths
in Ut, that
:
hand
_^=^ ^
^^^
",
wdn
he says.
The
The
^
.
before
is
JUL
is
omitted
omitted.
20
(c)
Man
mTI
^^ Q ^
k'p intr
(b) Three scenes of slaughtering, in each of which on the right is a butcher sharpening his flint knife
wnhjiv "
Two bandages
".
by chipping
(d)
''
cssi
^;>^
(1
^WAAA
Man
offering incense.
""^^
|
The burning of incense ". The first sign is remarkable. The thurifers recur in each of the following
registers,
"
ox
is
eviscerated.
",
(1
^^^"""^
'i>nj
h'tj
as
it
is
secration of offerings.
The
inscription
is
always
the
is
heart
man on
the same.
Second
register,
Kneeling man pouring water " Pouring on the ground ". Cf.
{a)
being
offerings.
The word
is
a deter-
removed. ^5^^
iij iy-h
" Take
",
minative of s'tw " Ground ", Coptic eciiT. {b) Standing man pouring water from a pitcher.
who
(c)
holds the
leg,
to the operator.
The
(f)
is
broken away.
pieces cut off the slaughtered animals, called in Egyptian stpui " The chosen " haunches,
The
Man
offering incense.
Inscription as above.
inscription.
f?*
rib-pieces,
and hearts
{d)
Third
sM
vft b^P
*s'
Fourth register, {a) The eldest son of the deceased Shepses-Ra (see p. 19) offers a goose. [b) The second son, User-neter, offers incense.
Cf.
Wall.
offerings.
list
of offerings.
of the door,
(c)
Man
^^ O
Y\
animals.
(i)
wnhjw.
(d)
No. 12 of the
Left:
list.
bringing of a
-J^\ ^"' "^ '-M "The A young oryx antelope ". (2) A longits
of a
Cf.
jug
list.
" Libation
of
two drops
".
'\'k
MM
'
^~P^
^'^
"^'
^'^
^ht-h'wj
".
(3)
No. 14 of the
" Bringing a
young ox
meal
(e)
Man
o
list.
i^.<=_]
Hornless oxen.
'^^^^
^^
\^
shpt hrjw-
Royal
offering
little
".
Cf.
No. 16 of the
db
of
'n DJiwtjjt
Man
carrying a
"^^
Thoth
:
".
Right (i) The same as on the left. (2) Hornless ox without inscription. (3) An ox with artificially
bent
the offering
(g)
horns
of
A
a young
i\
ye
int
rn
iw'
"
The
bringing
ox."
Fifth register.
inscription.
(b)
(c)
Man
offering a goose.
No
Pl.
XXIV.
Niche.
Incense bearer.
Inscription as above.
gifts.
The deceased seated, holding a whip, the symbol of authority. The inscriptions give his titles. In front of him on the ground sits his wife, Hmvt,
Khenut.
Pl.
Below all these scenes runs a sixth which the slaughter of oxen is shown.
on the right
(a)
:
register, in
Beginning
An
is
The
hornless animal
'=^
being bound
inl rut iiv't
-vwwv
(|
^1
^ ^^'^'=^='
iht 'bdxH
".
{r^ "The
gift
to
the
"
The bringing
monthly repast
21
[d),
Second
register,
(a)
'
'
{i)
Same
as
man
A
(j)
Man
is
standing
"~>'^
which
laden with a haunch waits for the heart, being removed from the carcass of the ox.
rdjt
He
says,
mw
s)itr.
(c)
(|^_S ^
^^J
^'^J
".
".
(^)
^ s^ T
XXI,
*
^'"'"' ^""""^'^
(k)
Man
*^^ '^
of
See
rr!
^'^
(/)
(/).
See Pl.
(d)
(e)
The same as Pl. XXI, first register, [b). The same as Pl. XXI, first register,
'
joints.
(c).
Vft b^P
"''
"Leader
the
workmen".
Then
offers incense
"^
P
Before him two others without inscription. like the first of the row.
(
(/)
Lector-priest.
"^ ^
(of
pfrji
the whole register
:
(j-
the
ffi
^J
s'ht in
" The
dead
who
() Title of
is
^^e=^
".
by the
{b)
lector-priest ".
Third
register.
register,
A man
(a)
offering a goose.
Fourth
and
of the
23.
Tomb of Shepses-Ptah
I.
Pls.
XXV-XXVII.
" Shepses-
deceased, without
(c)
gifts.
Name.
hm-k'
his
^fJ\\}^
Read
Spss-Pih
fn^
'^''^^''^~^^cz=s'^(|
[ka-servant],
gifts.
nb-f
loves,
Ptah
".
form
like
JPP^
p. II.
'bdipj
" The
",
whom
Titles.
(1)
Abduy
(d)
bringing
inscriptions, except
'O
.
^=T^
[O,
See
a single
man who
is
simply called
(2)
jLiJ
Sun
Memphis.
^'*'
bb
title
r'
"Belonging
to
the
Fifth register,
I
(a)
MO
", i.e.
bringing a goose.
festival of the
",
Priest of
stp "
(b)
The choosing
To bring
a sacrifice.
(3)
"^ ^ ^
^Y\\
^3^
|y
\^.\g^
imj-ht
hmw-k'
offering
(4)
^'"-"-'''
^^^^
"Prophet "Prophet
of
of
Ptah
Seker
".
incense.
left.
(5)
htn-ntr
Sky
".
~vwv>
^ I
^'"^
''"
'"'"M "Bringing a
Date.
Vth dynasty.
Stele.
Pl.
XXVI.
Butcher cutting
I't^r:^
off
before a table of offerings under which are the words, " thousands of bread, beer, cakes, oxen, oil,
alabaster bowls
[ss't),
ox.
(c)
sft ift.
geese."
A "=3
"
who
holds the
leg,
24,
Tomb of Shepses-Ptah
I.
II.
Pls.
XXVIII-
^J^
[d)
Take
".
XXXI.
c^sI
A man
sharpening a knife
^5>^
[1
^^^^^
register,
m'-Iid.
{b).
I.
_Jp
'fe^'^l See
p.
II.
(/)
"
2.
rTj var.
See
I.
sdt h'
{g) {h)
^-^-/^r^-
Seep.
14.
22
5-
XPS^-^l^cI.
Y o T o A
I
^'^^-
-^'
God
^-'^
23.r^TTlIiljljlA(var-with^^)lf^
"
".
Deputy prophet
ramily.
i.
of the pyramid,
Nefer-ysut, of
hrj)
"
hmivt
nbt
" fControllerl of
'
every art
7-
".
"^'^'"'^-
Wife.
I'^f^l 1
Nt
"
^^ 1
f]
^''^^'^
^^'^^^ ^^^'
4q__x,
^"^^
^^^
P- ^2".
The
[courtier],
^If^^'b
^ ^^^lj^
""^'"
prophetess of
House
of Seker in
ht
2.
Son.
^"^=^1]']'^
^Ooli^J^
^^ci
all his
places ".
".
3-
Son.
Son.
^^|/j('|'
^^^
| J| H H Pl.
<=>
intended
suffix,
4.
^ ^\
^ "^
Z
'-'
T^
o
9
i
XXIX.
s
to
though
11.
show that it was still sounded before the it was already lost, as in HOTTTeD
g^^
^cm ||^c=3
>^^=^-n=>
oXJlM
Jnn
hntj
pr-"j
Q*~qn
Q
12.
^ ^<=> ^P^ffl,
I
'cz^
o
.
See p. 21.
"[The ^
6.
gardener] of Pharaoh".
li
n o ^
"^ I
Son.
".
Jd
Spsj piv
Pth
" Shepsy-
hrp
sm
"[Controller
of
pu.Rah
^-
vegetables]
13.
".
Servants.
^&'i;;
"jl^-^
".
" [Sealer]
".
<ii>^3^
14. *=:3L
loves
15-
'^"^
mrr nb-f
"He whom
"[Devoted
his lord
Pi
^-
T^ol^ XXTV
Vn't
''^
^-^
Htp-nj-Pth.
See
kT ^ i^
o
I
of
n o-wwv-i^
^'"^- ^'^
(^)
^^-^-^'^
".
11-^^^^^^
(]
to]
the
"[Intendant]
clothing,
Nisu-Ptah
Pl.
16.
17.
^ ij^^^Xj^
_> ^^^Is^
3.
".
Y'-'
Pl.
XXIX.
Mehu
".
18.
(]-> J^^_^^_^^K^
^-^^ h P "^^ J
".
Seshem-nefer
" t^^^^^^-^
^'
Pl.
XXIX.
"
\^^^\ZJ\$^--^1.
West
".
i^"^ t
".
^Tu
Pl.
[Intendant
of
works],
Sebek-hotep
to]
XXIX.
^'-
20.
\J^%^\^ll
"[Devoted
Ptah.,
7-
^^->i \^\\
''i>nj-r
".
.
21.
i^^^^jl^^--^
"i- '^)
<-
" [Devoted
.
^'''>
^<=> j ^^fl^l)
" [Intendant of the hnei,
ir
nu,
Yry
"
- ammk <PLS.
Ilk?: jT^j
'
10.
'
of
Vi
<
^-r^ n
i\
Tety".
>
'j'''^ShI_T O
^
^
^^^^
^^'^^^
the
"
'
and to Shepses-ptah.
^ ^S W
1 {^
P'
^'"^^
''
"-
fl
House
of divine
books
TRANSLATIONS, PLS.
of Pharaoh, of
VII,
XXVIII-XXXI
23
h'tt 's
Men-ahy
".
Ahy, the
6.
.^
".
Pls.
12.
XXX, XXXI.
fnl
7-
'11^
thnw
"Libyan
oil".
'^
^w^
Nj-Pth nfr
Pl-
hr.
Pl.
XXX.
13-
'^
y^&
^P'^'^'-^^P-
XXXI.
25.
CHAPTER
Tomb of Sekhem-kay.
Pl.
XXXI.
Oilier Walls.
and
names. Doorway. The deceased before him his son Sabu Below, bearers of offerings, on (see above. No. 2). the right without names, on the left Nos. 11 and 12. Architrave. The left end only remains. Htp dj ni-swt formula, in which Osiris, Anubis and the
;
The tomb of Sekhem-kay appears to have been I am entirely omitted in Professor Sethe's MS. omission myself, therefore constrained to rectify that which I do with some trepidation as my knowledge of the early periods is necessarily far below his.
Name. mighty ".
Titles.
1.
R^^!!
Nhn n ht wr
"
$hm-k'-i
"My
ka
is
The named. deceased are that he (may go upon the wishes for the beautiful roads of the west) " on which " (the honoured ones go) " to the great God".
Khenty-amentyu
{hntj-imntjw)
are
s'b irj
of the
2.
House
sst'
of the Great
One
".
hrj
3.
hni-ntr
He who is over the secrets ". M"t " Prophet of the goddess Maat
".
".
Pls.
XXIX, XXX.
sits in
The deceased
of offerings
priests
front of a table
and a
pile
hm-ntr $d " Prophet of the god Sed jackal god, of whom nothing is known.
4.
5. 6. 7.
This
is
which are enumerated in a list. Funeraland servants (for whose names, see above) bring him gifts, m" ndt-hr inwt in htwt-f nwt-f nt t'-mhsm' "Seeing the tribute brought from his towns and villages in Lower and Upper Egypt ". On Pl. XXIX in the topmost register an oryx
antelope
"
is
d'
commander
lands
8.
irj
lo'h
".
9.
being dismembered.
of a
-'^
I
'
>^ T
The dismembering
young oryx
"
".
". ni-swt " Uab-priest of the King 10. im'hwi hr ntr " Worthy before the great ". 11. mrj nb-f " Beloved of his lord
God
".
On
is
Pl.
XXX,
'
an ox
of the
Re'
cut open.
".
12. "
hm-ntr Spss
(?)
-k'-R' "
Prophet of Shepses-kais
The middle
it
obliter-
g)
ated
is
possible that
may
be
u,
not
of
heart
Pl.
in
XXVIII.
the
Dad-ka-
The False-door of
n'i'-swt
a htp dj
festival
13.
hm-ntr Hthr
m ist ib "
".
all
Place-of-the-Heart
of the obelisk of
14.
This
days are desired for the dead. Under the panel, in which the deceased sits before a table of offerings
smelling a vase of ointment, there
is
Hathor (c/. her name at Dendera). ". N-wsr-R' " Prophet of Ne-user-Re' hm-ntr
a htp dj
ni-sivt
Family.
hmt-f imj-r hm-k' irj h ni-swt Hnt-k'w-s "His wife, [Intendant of the servants of the ka, Khenty-kau-es ". The name means " She
1.
formula wishing him a good burial. On the outer columns at the sides of the stele there are, on both sides, the names of the seven sacred oils
:
Wife,
Courtier],
stj-^b
".
who
2.
".
2.
\> hknw.
sft-
swt
3-
P^=
^AAAAA
^.
C\
n'i-hnm.
iv'b nis'-f smsw nb im'h s'b s-hd ss h ni-swt $hm-k'-j nds " His eldest son, lord of worthiness, [judge, expert scribe], uab-priest of the king, [courtier], Sekhem-ka-y, the younger" (Ht. " the little "). " His son, the judge scribe, s'b ss K'j Son.
Son.
irj
3.
s'-f
5-
filW''^'^'-
Qay
".
24
4.
TRANSLATIONS,
Daughter.
".
PL. VII
s't-f
Hnnwt
" His
daughter,
chair
Khenut
5.
he wears a wig of long straight locks, and hand a fly-flap, in the left a short
Daughter, s't-f Intj " His daughter, Ynty ". It is tempting to see in these two daughters the wife of User-neter and the wife of Shepses-Ptah H. Unfortunately the identification cannot be proved. 6. Grandson, s' s'-f Shm-k'-j " The son of his son, Sekhem-ka-y.
Inscriptions.
At his feet sits his wife Khentyt-kau-es, her arm embracing his legs. Under the chair his dog Pesesh (Pss) lies asleep, its nose on its paws, and
right
lying flat on its neck. On the right of the panel the deceased sits on a chair like that on the opposite side. He wears a short-curled
the ribbons of
its collar
wig
Architrave.
he holds a
is
hand while
his
right
Three horizontal
lines, of
which the
'
topmost
is
(i)
'
May
before him. Under his chair the dog Pesesh is awake, with head raised and the ribbons of its collar standing
(2) May Anubis give an offering. Chief of the Hill of the Snake, He who is from the Oasis ... (3) May Osiris give an offering, Leader of Dedu, funerary offerings for him on New Years' Day, on the festival of Thoth, on the First of the Year, on the festival of Uag, on the festival of Seker, on the Great Festival, on the (festival of the) Heat, and the going forth of Min ".
out from
its
neck.
Itmer Jambs. Left. The deceased standing, facing right. wears a short-curled wig, and over his body
conventionalised leopard skin.
In his
left
He
is
hand he holds a long staff, in his right a cloth above him are his titles and name. In front of him is a small
;
figure
staff.
of his eldest
son,
who
False Door.
Two
is
(i)
Above the son's head are his titles and name. Below this scene is a register of five bearers of
:
"May
(2)
Osiris give
an
offerings
(i)
"
lim-k'
jar.
The name
Sekhem-kay
is
inscribed vertically
up a
jar ".
(2)
Prnh " The ka-servant, Pemeb ", holds mw {nm)st " Water libation, a nemset",
Line
i is
obliterated,
but line 2 continues: "Funeral offerings for him of bread and beer on New Year's Day (on the
. .
carries
a demoiselle crane,
bird
(3)
on the Monthly
festival
and the
two Half-monthly
vertically
'
:
festivals ".
hm-k'
Ttj
"The
'
The
Sekhem-
kay."
Central portion.
Ynen
" has a
The deceased and his wife before a table Their names and titles are almost completely obliterated. Above and to the right of the
Panel.
of offerings.
itt
hit
'
Carrying a female
the list of offerings, ending with the dedication to " the judge, belonging to Nekhen, Sekhemtable
is
" The ka-servant, Perkhu ", has (5) Ipn-k' Prhii' a goose of the kind called irp " Therp ", in his arms.
kay
".
Two
:
the panel
horizontal lines of inscription below (i) " May the King give an offering,
may Anubis
him
of bread
extent of
and beer from the altar, on (the Month and the Half-month to the eternity. (2) May be given to him grain
. . .
from the Granary, clothing from the Treasury, pieces of meat and a going forth among the worthy ones to the God." Crossing both lines " The judge, belonging to Nekhen, vertically Sekhem-kay ".
:
He Right The deceased standing, facing left. in his right skull-cap wears a short beard and a his hand he holds a long staff, in his left a cloth In front of titles and name are above his head. him is a small figure of his wife with her titles and name above her. Standing between her and the long staff of Sekhem-kay is their younger son, Oay. He wears the lock of youth and holds fast
; ;
men
bring offerings.
scene
is
The general title of the whole shpt pr-hrw " The bringing of funerary
",
offerings ".
(i)
On
is
a scene.
On
the
left
bears a
the deceased
hand and a
TRANSLATIONS,
hm-k' inj " The ka-servant,
PL. VII
25
n'i-sii't
(2)
Yny
",
opens a
(c)
ss'
slid
hm-k'
censer, against
(3)
which
"
is
the
word
hm-k'
Kins
The
ka-servant,
Oednes
",
accoimts of the King, [expert] ka-servant, Ankhu ". (d) ss pr-hd shd hm-k' Nj " The scribe of the
Treasury, [expert] ka-servant,
(e)
carries
two pieces
of cloth,
wnhjw.
Ny
".
" The ka-servant, Khenu ", with (4) hm-k' Hiiw a seruitt srw " Carrying a goose in his arms
;
ss
[expert] ka-servant,
(/)
goose
(5)
".
s'b ss sht
scribe of
nsj-b'st
",
Nebu
belongs to the vase, int miv " The carries a jar on his head,
".
Nbiv "
He who
the
fields, [expert]
{<^)
ka-servant, Nefer ". s'b ss Spss-Pth " The judge scribe, Shepses-
bringing of water
Ptah
(2)
".
Outer Jambs.
Five
the
first is
On
registers.
;
In the top-
shrine,
(3) (4)
men bearing offerings, of whom only named shm sh Giv' " The leader of the Gua ".
: :
in the second in
Five bearers of offerings, without inscription. shp stpw Scene of sacrifice. General title
the
choice
s'b
" Bringing
pieces
".
The
sft ir
scene
is
Left
The seven
placed
presided over
by
ss
scribe,
represent
Sekhem-kay's
:
family,
son,
the
Nefer
of
".
He
".
;
sp " Cut
following order
Eldest
properly
Two men
leg,
itt
daughters, grandson,
possibly intended for
children.
(2)
an ox
who
holds the
The second
register
men
bringing
birds for the sacrifice. They are led by shd hm-k' W's-k' " The [expert] ka-servant Uash-ka ". The
inscription of the
The lowest
register
has
another
sacrifice,
without inscription.
stp stpw
m
CHAPTER
Plates II-VII.
;
.nt
'wt dt "
With the
of)
choicest of
VII.
Five bearers of offerings, without inscriptions. Four butchers dismembering an ox. On the
the
In Steindorff's Gra6(^t;s r
is
right
itt
his
".
assistant
rk
ssmw pw
butcher
On
;
the
above him is the inscription sft iio' " Cutting up the ox ". The assistant is whetting his knife, dm ds " Sharpenleft
another butcher
".
these figures are therefore be clearly seen published in a larger size, as they are among the finest examples of the skill of the Egyptian artist The references in depicting animals and birds. throughout this and the succeeding chapter are
to Steindorff's publication.
men
two
carry portions of the dismembered ox, shpt stpw " Bringing the choice pieces ". The third man is removing the heart from the carcass, sdt h'tj " The
The scene of a Plate II. (Ti, ii, pi. 113.) predatory animal climbing the reeds to attack a
nest of fledgelings, and the mother bird flying to
the rescue,
is
common motive
in
Egyptian
art,
and
Like
occurs in
all
most
fourth
man
is
tomb
of Ty, the
Right
their
(a)
(i)
Seven men
with the
right
shoulder
artist of this scene, though greatly hampered by convention, has succeeded in introducing some
sn-dt
ic'b
Mrj-m"t-ntr
"
The
brother
of
The catlike gliding motion of dramatic touches. the mongoose along the papyrus stem, which bends
beneath the weight, and the shivering terror of
the httle fledgelings, are well rendered. The adult bird, in this case a pintail duck, is entirely con-
eternity,
{b)
the uab-priest, Mery-maat-neter ". sn-dt s'b ss N-k'-'nh " The brother of eternity,
".
26
ventional in drawing
;
COPIES, PLS.
Ill,
IV
its attitude does not suggest impassioned speed of the despairing mother. the One is therefore tempted to beheve that the mother bird was done by another hand, possibly a journey-
the pole
cleaned,
itself.
;
The
first
of these objects
is
is
un-
explainable
the second
peculiarly
man
skill.
sculptor
who had
as
food according to
authors.
Though
fishing
Plate
{Ti,
ii,
pi.
113.)
The second
is
it
is
food
Petrie, Meditm.,
pi. xii).
On
the right
hand
and screaming nestlings and trembling little animal, which appears to be some birds. The kind of fox, is too heavy for the stem up which it is In comparing the two scenes, sedately walking. it is clear that they are by different artists. Though the technique is equally good in both scenes, the dramatic touch has been missed by the second artist, whose want of observation is shown by his placing the animal on the wrong part of the bent The first artist very properly placed his stem. animal on the horizontal part of the stem, where its footing would be secure, and the paws, which are not those of a climbing creature, would not be
pi.
xiv.
The
fluttered
narrow objects with square tips are suspended from a short bar which hangs from the pole they appear to be threaded on the bar from which they hang. Attached to the lower end of each of these objects is a similar object, smaller in size and with the end pointed, not unlike the hieroglyph of a dagger. I can offer no suggestion they as to what these were intended to represent may be some kind of vegetable prepared for cooking. Another group of four objects hanging alongside
side of the post four long
; ;
are,
So
little is
known about
the artists
it is
who
sculptured
The tomb
surfaces,
purpose.
possible,
of
the most
I think, root-vegetables peeled and scraped ready for boiling. A slender pointed pot sealed with a large cap of clay is the next object. Then comes a group of an earthenware stand filled with loaves (?), and flanked on either side by a globular vase, one of which hangs from the pole, the other from the stand. Next is an object like a thick sausage it is obviously soft for it is thinner in the middle where the suspension cord compresses it. A round object, a pat-cake perhaps, judging by the marks on it, has a hole in the middle through
;
by intensive study,
ii,
to differentiate
the
work
(2)
The scene
of cattle crossing
is
passes. Below it hang more of the root-vegetables. This is an important and interesting series for the study of food in the Old Kingdom.
common
11.
(Ti,
ii,
pi.
115.)
Two
registers
from one
tombs of this period. The little procession is always headed by a calf carried on the back of one of the cow-herds, in this case a young boy. The little creature turns its head and calls in terror to its mother, who replies. The party are obviously nearing the bank for the water is not up to the knees of the calf-bearer, while the cows are still almost
breast-deep.
Pl.-\te IV^ i-io.
scene.
monkey
He
one end
this must have been monkey. The lower register shows The curious a boy leading two hunting dogs.
like
an open hand
is
apparently
;
an attempt
similarly
27.
[Ti,
ii,
pis.
Of these No. i (Ti, ii, p. 117) is important. It represents a shed where various kinds of food were prepared and then hung on a horizontal pole which is supported by posts. The two objects on the left are tied to a
117,
118.)
Details of offerings.
experiments are found occasionally in the Old Kingdom but are more common in the Middle Kingdom.
Such
artistic
ii, pi. The young ox, rather 129.) muzzled and tethered with too short a halter, is a good study of an animal almost fullgrown yet retaining some of the aspects of an immature beast.
12.
(Ti,
cruelly
27
confusing to the spectator and obscuring
offering.
pi.
13.
cranes,
pi.
129.)
artist as
his
view of the
{Ti,
ii,
a fine example of the decorative effect beloved of the Egyptian artist. The central group of a single bird
7, 8.
129.)
are
finely
differentiated
with a pair on either side is symmetrical, but the rest of the birds are diverse in attitude. The delicate
outline and
The hap is a rarer bird in the offerings than the re. The former is common in the hieroglyphs as the
writing of the
make
this
little
name
it
of Hapi,
crowd
one of the most charming and in the whole tomb. delightful scenes
of
birds
the dead
does not occur in offerings after the Middle Kingdom. Here it is clearly the pintail duck. The re is the principal bird found in the
;
but
28.
Plate
(i).
(Ti,
ii,
pi. 112.)
In the new-
offerings
It
from the
earliest
to
born
has been peculiarly successful in his rendering of the rounded forms and loosecalf the artist
young animal.
This animal
is
pi.
112.)
handsome bird and popular it was probably as a denizen of the farmyard more prolific and more easy to rear than the hap. The pekhst with its full crop 9. {Ti, ii, pi. 129.)
was
clearly a large
;
is
{Ti,
ii,
p.
115.)
The markings on the pinions distinguishes it from the other two birds. The distended crop appears
to be its characteristic as a hieroglyph.
had
never had them hardened by the abrasive sand and rocks of the desert it must have been bred in
;
CHAPTER
VIII.
captivity.
p. 13) that
{Sag. Mast.
I,
animals led by the farm women are miniature creatures specially bred by wealthy
the
owners.
the size
is
to Steindorff's "
Grab
indicated
by the new-born
calf,
the fawn
is
only
29.
The two young animals are by a twist of cord round the hind leg the buck is more strongly secured by a double twist
very slightly larger.
tied
;
glyphs from the tomb of Ty are published here as being either unusually fine examples or as showing some peculiarity. The greater number are too well
leg.
known
to need
refer only to
{Ti,
ii,
comment, and the notes therefore those which have some special interest.
pi. 118.)
interesting,
this
for
of
Egyptian art is remarkable. In the Old Kingdom they appear in landscapes and, as here, as offerings later, figures of hedgehogs are found, of blue faience in the Middle Kingdom,
creature
in
;
(PI.
133.)
Read
yri.
xxxvii,
3.
In
often female.
for
of other materials
(usually pottery)
in
the
New
48.)
Kingdom
period.
they are known as late as the Ptolemaic The animal was either very common or
;
(PI. 71.)
Read yn.
the peculiarities of
its
entirely to the
4.
Old Kingdom.
of the artists.
As
it is
so often
(PI.
125.)
among
Old Kingdom, it must have been, like the hyaena (see Sag. Mast. I, p. 29), a food-animal whose use did not survive.
4.
is
Read
/'
it
The alphabetic
sign for
h.
There used to be
;
{Ti,
ii,
pi. 114.)
box-like crate of
also a
common
offering.
by the
much uncertainty as to the meaning of this sign of the it is now supposed to be the representation Man, xi, placenta (see Murray and Seligman, in Grab-denkmal des pp. 165-171, in Borchardt, Das
28
Sahu-re'
,
pp. 76-7.
Texte, passim).
The hand with water pouring over it is the usual indication of the use of the ewer and basin among the offerings. The earliest examples of this
13.
This example shows a heavy staff with a curved top to the middle of the shaft a large packet is lashed, and the ends of the lashing
true meaning.
;
1st
dynasty.
is
Read
d.
it then the name of a king of the 1st dynasty probably reads Wazti [W'dtt). It is the fetish or crest of the town of Aphroditopohs and is then represented with the feather of the west on its back, which seems to indicate that there was another snake-nome on the east side of the Nile. As the sacred object of Aphroditopohs it reads w'dt, which is the same as the cobra-goddess of the North. The creature must therefore be either the hooded cobra with the hood down, or that equally poisonous snake, the hoodless cobra, which is still known in Egypt.
and below the package. In some examples the upper end of the lashing is drawn like a knife, though it would be impossible to carry a knife or any other long narrow object at that angle. In late examples the lower end of the lashing is lengthened and drawn like a human leg and foot.
project above
[In this case
it
hunting shield on his back, and holchng the hunting knife. F. P.] As the sign is the determinative of the verb " to follow ", it probably represents the equipment which a servant carried behind his master, perhaps when hunting.
41.
is
'.
This sign
use in
from two signs. The handle of the hoe elongated becomes the pole for yoking the draught animals, the blade becomes the ploughshare to which are attached the ploughhandles for guiding it. The rope lashing of the two implements is exactly the same.
114,
116.
is
The development
of the plough
the hoe
121.
(PI.
133.)
Read
hm-t.
This
sign
"
is
so
in
Greek
commonly used
its
as the
word
for "
woman
that
are transliterated
it
origin
is
and
suggest that
;
stands for
it is
therefore regarded as
some kind
of female organ.
the sound called hamza in Arabic any language which did not possess that sound would omit it in transliteration and use only the vowels which
follow
47.
it.
It
is,
however, also used as the determinative for and in detailed examples is always
full of liquid.
represented as being
is
Its
proper colour
the
blue,
(PI.
125.)
Read
h'.
This
is
a composite
the
principal
hieroglyphs.
and
Crucibles are known from Badarian times, and though they sometimes have a spout to facilitate
copper.
Read
bd't.
It
is
the
name
of one of Ty's
pouring they are often only plain circular pots. In this instance the thickness of the walls of the
vessel
it
by three
pi.
The
little
bunch
of three ears
found
it is
in
clearly that
xhv, where
pi.
and
133.
(PI.
129.)
again in
plaited
basket
preparatory to cutting
62, 63.
(Pis. 85, 88.)
knot.
hn.
Read
The divergence
form in this sign in early examples makes it one of the most interesting of the hieroglyphs. It always
of
represents a
young shoot,
either flower
bud or
leaf
Read dr. A charming example of the bunch papyrus stems, cut into lengths and tied with a Bundles of stems of this kind occur among rope. the food offerings in the Old Kingdom, either lying The sign is used in baskets or carried by offerers.
141. of
depended on the individual artist. Why the later have conventionalised it, in the form of one of the compositae, is not clear.
scribes should
105.
as the
name
and
is
connected with the food supply. A later king of the same dynasty bears a name, Udy-mu, which again shows the idea of the king as connected with
COPIES
fertility.
29
which would
also indicate
is the model pair in ivory of the predynastic period (Petrie, Diospolis Parva, pi. x,
instance of sandals
a reference to agriculture.
142, 144.
19, p. 22)
real
Read
im'h.
No
explanation of this
sign
red,
The proper colour of it is which may mean wood or cloth. The structure
is
as yet forthcoming.
thread or string.
No example
among among
This is one of the 148. (PI. 129.) Read h'p. mysterious objects used in the ritual dances of the king. In the early examples it is not a true rectangle here it is slightly obtuse, while in the ritual object in the Xllth Dynasty (Petrie, Koptos, pi. ix) the angle
;
the
tomb
scenes
it
is
acute.
It represents
the
unexplained
hut,
and is a bundle
it
and bent
is
so as to
The sandal shows both toe-strap and ankleThe ankle-strap does not appear to have been tied it must have been a loose ring of leather over which the toe-strap was fastened. Sandals were common in the Old Kingdom. Still earlier they were
145.
strap.
;
where
shown
The
sign
is
used as both
determinative and ideogram of h'p " to conceal ", an appropriate meaning for such a method of roof
construction.
Its use in ritual
dances
may
refer to
probably part of the royal insignia which later became democratized. Nar-mer's sandals are carried by an attendant when he was in action. The earliest
him
who
possessed temples.
INDEX
PAGE
Abydos as royal
Ankh-pendants
Angle-piece of roof
... ....
.
burial-place
Development
hoe Disk-pendants
of
plough
from
28
2
29
2
Anu
Anubis and death
,
3
-zseq
.... ...
.
.
el
.
Beled)
. .
13
.12
19,
4
4,
....
.
. .
24
12
4, 5
5,
of the
.
King
. .
Shrine of
.
6,
.
4-7 10
Dogs Dwarf
Elder of the registers
.
24, 26
26
6
i
of Neith
Artistic experiment
...
. . .
Ergamenes
....
.
17, 18
6,
Lady
,,
,,
of
Cusae
the Pillar
,,
26
27
Euphemism
representations of
,,
10 8 8
8
Sycamore
animals
26,
Lioness deity
Facial types.
Lists of farms
festivals
oils
representation of birds
15.
.
9 16 25
Ashtoreth-Karnaim Ateta
Attitude of respect Axe man or builder
Bast,
26, 27
7 15, 16
,,
,, ,,
,,
23
5
17 seq.
Festivals, Lists of
25
25 4
4
I
Masked
,,
priest
....
6, 11,
Meanings of hieroglyphs
,,
27-9
Suggested
the
meaning
of
26 25. 26
.
names
6, 8,
5,
II,
12,
13,
name Book of
Dead
.
3,
II
Menkaure, Story of
18 23 5.6, II
I
26
3
.
Method
of hair-dressing
Miniature animals
7
of sign
Mongoose
II,
10,
7 29
Burial customs
God God
of
Death
lion
2
9 9
I
Monkey
27 25 26
of the gate
4
7
.
Guardian
Names
Neith
,,
of
.
Farms
of
15. 16
8,
9
9
Cat sacred Cats as snake-killers Cattle in canal Child porters City of Ut Classification of gods
. .
Emblems
Nemes-cioih
Ne-user-re
26
17
Hathor
8,9
Suggested meaning of
10 5. 6
8,
Nut, Goddess
Oasis Offering table
Oils, Lists of
I
Cloth,
Names
of
... ...
.
. .
6
3
12
,,
,
name
Titles of
I,
Hathor-nefer-hetep
12
6 12
23
Cobra
Cockerell,
28
Lady
i i
Likeness to Zoser
Ororo (King
Osiris cycle
Osiris,
killer)
.
5.6
3
Cow-goddess
Crucible
...
.
8,
27
5.7
7 12
5.6 3.4
2
II,
28
Hyaena
Identifications
.
24
12, 13,
Death-hut
Deicide
Deities,
....
.
6, 4.
10
5
14,
Individuality of artists
19 26
24 i, 28 29
I
Lady
.
Deities classified
Instrument of punishment
26
Royal
2,
.,
3 4.5. 10 3. 10
2
I
of
25 28
13
Jackal
Jackal-figure on necklace
.
.
4
2
6,
Priestesses
wig
on shrine
31
10
Ptah-hotep I Ptah-hotep II
14
32
INDEX
...
.
.
PAGE
13
PAGE
PAGE
Titles of Priest of
,. ., .,
,>
5,
10
.11
3, 6,
Ptah
Seth
18
II
II 11
4. 6,
4, 6,
Two
Ra
Rekhyut
Royal Rui
Ruti
Sandals
Sed,
. .
.
3 14, 18
.1, 11-23
6,9
25 25 18 seq.
Religion, changes in
deities
.
.3
9
9,
2, 3, 4, 5,
10 ID
God
. .
29 23
3
seq.
.
Sekhem-kay Sekhmet
Seshat
.
...
i
seq.
Unusual hieroglyph
User-neter Ut, City of
.
13
5,
6,
6 10
7
6
.
.
Uty
^.6
2,
Washing women
II
29
7
8
I
II
26, 27
6,
23
10,
of
12, 21
Young animals
12
7
.
.
3,
4,
11
Horus
....
Memphis
Zefau
7-8
5:7
SEKER-KHA-BAU.
^V-^^^^^*-^^^^^
(^^^^^^^^^^^.^^^
r^
:2
TOMB OF TY
SCENE.
II.
1:2
TOMB OF TY
SCENES.
III.
:2
TOMB OF TY
IV.
'mr
xp=^
1:2
TOMB OF
TY: ANIMALS
AND
BIRDS.
H. P.
F, H.
F. K.
TOMB OF TY
4
HIEROGLYPHS.
5
VI.
6
QV/?
y^~^
1:
2
71
(
TOMB OF TY
1
HIEROGLYPHS.
77 78
VII.
>^=^
68
73/5
80
70
72
76
'
>
83
87
81
82
88
86
91
^Zi'
99
98
100
101
103
105
104
LA
106
^^
107 109
108
102
"^St^
111
113
115
110
112
114
116
121
^^^/^
124 JIX
125
131
128
129
130
120 122
132
133
134
,-v
135
137
138
140 139
141
(i^
144 147
148 150 /:Z>\.
152
I
153
1 /Xi?"'^"^^
145
146
F. H.
F.
143
K.
^l4likMi
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