Title: Ha in Sheta Author(S): Andrzej Ćwiek Journal: Polish Archaeology

Title: Ha in Sheta Author(s): Andrzej Ćwiek

Journal: Polish Archaeology in the Mediterranean 24/2, Special Studies: Deir el-Bahari Studies, edited by Z. E. Szafrański Year: 2015 Pages: 83-92 ISSN: 1234–5415 (Print), ISSN 2083–537X (Online)

Publisher: Polish Centre of Mediterranean Archaeology, University of Warsaw (PCMA UW), Wydawnictwa Uniwersytetu Warszawskiego (WUW) www.pcma.uw.edu.pl - www.wuw.pl

Abstract: The coronation cycle in the Portico of the Birth in the temple of Deir el-Bahari includes a scene of purification of Hatshepsut by a god captioned as Ha in Sheta. This seemingly hapax toponym provides the key to a proper understanding of the highly symbolic meaning of the scene. The place name, composed of basic cosmographical hieroglyphs, has at the same time a spelling that refers to a vast semantic field of the notions of “mystery”, “secret”, “be hidden”, etc. It appears that the purification made by a god of the western desert in a “mysterious” place refers to the initiation of the female pharaoh into the secrets of the sun god, enabling her to fulfill her role as the provider of sustenance for humanity. The role of the god Ha as a protector against hunger, rooted in the Old Kingdom tradition and expressed also in the text of BD 178 in the Offering Chapel of Hatshepsut, is crucial in this respect. Keywords: Hatshepsut, Deir el-Bahari, Ha, Sheta, enthronement, purification Ha in Sheta EGYPT

HA IN SHETA

Andrzej Ćwiek Adam Mickiewicz University and Archaeological Museum in Poznań

Keywords: Hatshepsut, Deir el-Bahari,Ha in Sheta Ha, Sheta, enthronement, purification

@A m ^tA: Naville 1898: Pl. LXIII (= Sethe 1961: 262,10)

The upper register of theAndrzej walls Ćwiek of the by Naville) from an ankh-shaped vessel Archaeological Museum in Poznań Northern Middle Portico (Portico of the (see Sugi 2007). Such a reconstruction is Birth)Abstract: The is coronationoccupied cycle by in the episodes Portico of the of Birth the in the “youth temple of Deir el-Baharisuggested includes a sceneby ofa Ramesside sketch in red purification of Hatshepsut by a god captioned as Ha in Sheta. This hapax toponym, as it seems, provide the legend”key for a proper and understanding accession of the highlyrites symbolic of Hatshepsut. meaning of the scene. Thepaint place name, above composed the of scene [Fig. 3], again not basic cosmographical hieroglyphs, has at the same moment a spelling referring to a vast semantic field of Thethe notions last of “mystery”, but one “secret”, scene “be hidden”, on the etc. It appearswest thatwall, the purificarecordedtion made by theby god Naville of but noted by Sethe the western desert in a “mysterious” place refers to the initiation of the female pharaoh into the secrets of 1 closethe sun god, to which its enabled northern her to fulfill her roleend, as th e providerrepresents of sustenance for(1961: humanity. The262 role of notethe b); actually only the Hatshepsutgod Ha as a protector purifiedagainst hunger, rooted by ina the godOld Kingdom (Naville tradition and exprevesselssed also was in the executedtext of when the relief was BD 178 in the offering chapel of Hatshepsut, is crucial in this respect. 1898: Pl. LXIII = Sethe 1961: 262,10) restored after it had been destroyed during Key words: Hatshepsut, Deir el-Bahari, Ha, Sheta, intronization, purification [ Figs 1, 2]. The god is wearing a standard the Amarna period. The god is captioned wigThe upper and register divine of the beardwalls of the and Northern he Middle is dressed Portico (Portico in of the@A Birth) m is ^tA occupied, Ha by in the Sheta. The scene with Ha is episodes of the “youth legend” and accession rites of Hatshepsut. The last but one scene of the W wall, aclose simple to its N end,kilt represents with Hatshepsuta bull-tail purified attachedby a god (Naville at 1898: Pl.preceded LXIII) [Fig. 1]. The by god a recordis of the enthronement wearing a standard wig and divine beard and he is dressed in a simple kilt with a bull-tail attached at the theback [Fig.back, 2].1 In thethe original latter version missingof the scene hein poured Naville's upon the king a lineceremonies of ankh-signs2 from of an Hatshepsut and their date. ankh-shaped vessel (see Sugi 2007). Such a reconstruction is suggested by a Ramesside sketch in red paint publication.above the scene [Fig. In3],3 actuallythe original only the vessel version was executed of wh theen the reliefBelow was restored the after text, it had the Iunmutef-priest leads scene,been destroyed he duringpoured the Amarna upon period. the The godking is captioned a line @A mof ^tA , Ha in Sheta.the Theking scene towards with Ha is the “eastern side of the preceded immediately by the record of the intronization ceremonies of Hatshepsut and their date. Below ankhthe text,-signs the Iunmutef-priest (hardly leads visible the king towardsand not the “eastern recorded side of the pr-wrpr-wr” [Fig. 4].” [Fig. 4]. [[ Fig. 1. Scene with Ha in Sheta, Northern Middle Portico, W wall, upper register (Naville 1898: Pl. LXIII) ]] [[ Fig. 2. Ha purifying Hatshepsut (Photo M. Jawornicki) ]] [[ Fig. 3. Ramesside dipinto in red paint above the scene (Photo A. Ćwiek) ]] 1 [[ Fig.The 4. Iunmutef-priest dipinto was leadingpainted the kingon the(Photo erased M. Jawornicki) columns ]] of text to the right of the cartouche. On the whole set of painted It seemssketches that thein theceremony Portico enacted of the subsequently Birth, which by Ha were takes intended place there. to The guide two thepairs Ramesside of figures: the restorers, see Martinez 2007. However, king and Iunmutef, and the king and Ha, are not separated by any line. According to Naville “The queen is led firstthe to dipinto the eastern in the side scene by the with Anmutef Ha priest, was not who recordedis here supposed by Martinez. to be the god Hu or Khes, the god of Metelis, the seventh nome of Lower Egypt. It is difficult to understand why he appears on this occasion.” (Naville 1898: 8).4 The following scene (this time clearly separated by a vertical line), the last one on the W wall, shows Hatshepsut led by falcon-headed Behedety towards the western side of the pr-wr (which is not represented, but only suggested by the text), and the coronation shrines,83 represented on the N wall. The sequence of rituals as well as the topography and orientation of the coronation area is thus revealed (see PAM 24/2: Special Studies 1 The tail is not represented in Naville’s publication, although clearly visible in situ. 2 Hardly visible and not recorded by Naville. The existence of the ankh-signs may be confirmed by the Ramesside dipinto (see note 3 below). 3 Not recorded by Naville, but noticed in Sethe 1961: 262 note b. The dipinto is painted on the erased columns of the text to the right of the cartouche. On the whole set of painted sketches in the Portico of the Birth, which were intended to guide the Ramesside restorers, see Martinez 2007. However, the dipinto in the scene with Ha has not been recorded by Martinez. 4 This viewpoint, identifying the priest and the god as one person, was followed by some scholars (e.g., Sugi, 2002: 57), but it seems difficult to support. Andrzej Ćwiek EGYPT

Fig. 1. Ha purifying Hatshepsut, Northern Middle Portico, west wall, upper register (Photo M. Jawornicki)

PAM 24/2: Special Studies Ha in Sheta EGYPT

The ceremony enacted subsequently by who is here supposed to be the god Hu or Ha seems to take place there. The two pairs Khes, the god of Metelis, the seventh nome of figures: the king and Iunmutef, and the of Lower Egypt. It is difficult to understand king and Ha, are not separated by any line. why he appears on this occasion.” (Naville According to Naville “the queen is led first 1898: 8).2 The following scene (this time to the eastern side by the Anmutef priest, clearly separated by a vertical line), the last

Fig. 2. Scene with Ha in Sheta, Northern Middle Portico, west wall, upper register (After Naville 1898: Pl. LXIII)

Fig. 3. Ramesside dipinto in red paint above the scene (Photo A. Ćwiek) 2 This point of view, identifying the priest and the god as one person, was followed by some scholars (e.g., Sugi 2002: 57), but seems difficult to support.

PAM 24/2: Special Studies Andrzej Ćwiek EGYPT

Fig. 4. Iunmutef-priest leading the king, Northern Middle Portico, west wall, upper register (Photo M. Jawornicki)

PAM 24/2: Special Studies Fairman 1958: 81): after the rites have been finished at the eastern side of the pr-wr, the king proceeds Ha in ShetaFairmantowards 1958: the western 81): after end the of rites it, where have hebeen is crowned finished asat the the King eastern of Upper side ofEgypt, the pr-wrthen enacting,, thethe kingking the proceedsproceeds zmA-tAwj towards the western end of it, where he is crowned as the King of Upper Egypt, then enacting the zmA-tAwj EGYPTtowardsand pHr-HA-jnb the western ceremonies, end of it,pA where pXr r hegs isjAbt crowned, “turning as theto the King eastern of Upper side” Egypt, (Ćwiek, then Sankiewicz enacting the 2008), zmA-tAwj and and pHr-HA-jnb ceremonies,ceremonies, pA pXr r gs jAbt,, “turning“turning toto thethe easterneastern side”side” ((Ćwiek, Sankiewicz 2008), and Fairman 1958: 81): aftersubsequently the rites have being been crowned finished as atthe the King eastern of Lower side Egof ypt,the finallypr-wr, appearingthe king proceeds in the Red Crown and a short Fairman 1958: 81):subsequentlysubsequently after the rites beingbeing have crownedcrowned been finished asas thethe KingKingat the ofofwsxt eastern LowerLower Hb sSd EgEgsideypt, of finally the pr-wr appearing, the king in the proceeds Red Crown and a short towards the western endmantle, of it, going where in he and is outcrowned the pr-nzr as the at King the of Upper Egypt, (Naville then 1898: enacting Pl. LXIV). the zmA-tAwj towards the westernmantle, end going ofIt it,seems wherein and therefore outhe is the crowned pr-nzrthat the atatas scenethe thethe wsxt King with Hb of thesSd Upper (Navillegod(Naville Egypt,Ha at1898:1898: the then Pl. Pl.beginning enacting LXIV).LXIV). ofthe this zmA-tAwj sequence is certainly an and pHr-HA-jnb ceremonies, pA pXr r gs jAbt, “turning to the eastern side” (Ćwiek, Sankiewicz 2008), and one on the west wall, shows Hatshepsutand pHr-HA-jnb ceremonies,2002:important 10–11).ItIt seemsseemspA one, pXr buttherefore therefore r Thegs its jAbt exact ,identification thatthat“turning meaning thethe scenescene to isthe notwithwith eastern clear,of thethe this godgod besideside” HaHa ( atatĆshowingwiek, thethe beginningbeginning Sankiewicz a “standard” ofof 2008),thisthis motif sequencesequence and of purification isis certainlycertainly (see anan subsequently being crowned as the King of Lower Egypt, finally appearing in the Red Crown and a short subsequently beingimportantimportantFrankfort crowned one,one,1978: as thebutbut 106–107). Kingitsits exactexact of The Lower meaningmeaning accompanying Egypt, isis notnot finally clear,clear, text appearing doesbesidebeside not showingshowing in reveal the Red much. aa “standard”“standard” Crown5 The and fact motifmotif a that short ofofHa purificationpurification is involved is(see(see not led by falcon-headed Behedetymantle, towards going in and placeout the namepr-nzr at with the wsxt Libya Hb sSd (Naville(Gauthier 1898: Pl.1928: LXIV). 5 mantle, going in andFrankforteasy out to the explain1978: pr-nzr 106–107). at(cf. the Naville’s wsxt The Hb accompanying statementsSd (Naville cited1898: text above)Pl.does LXIV). not. He reveal is principally much. 5 TheThe the factfact god thatthat of HaHathe isis Westerninvolvedinvolved isDesertis notnot the western side of the pr-wr (which isIt seemsnot therefore146–147; that the Wildung scene with 1972: the god 157) Ha at theis abeginning pure of this sequence is certainly an It seems easytherefore(Wildung to explain that1972; the 1977).(cf. scene Naville’s However, with thestatement his god strange Ha citedat affiliationthe above) beginning possibly.. HeHe of isis this suggestsprincipallyprincipally sequence the thethe realis certainlygodgod meaning ofof thethe an of WesternWestern the represented DesertDesert represented, but only suggestedimportant by the text), one, but itsguess,(Wildung exact basedmeaning 1972; 1977).on is not theHowever, clear, western beside his strange showingassociations affiliation a “standard” possibly motif suggests of purification the real meaning (see of the represented important one, but(Wildung its exact 1972; meaning 1977). However,is not clear, his beside strange showing affiliation a5 “standard” possibly suggests motif ofthe purification real meaning (see of the represented Frankfort 1978: 106–107). The accompanying text does not reveal much. The5 fact that Ha is involved is not and the coronation shrines, representedFrankfort on 1978: 106–107).ofceremony. Ha. TheOne Theaccompanying may toponym rather ^tA text, writtensuggest does not thatreveal , is a this hapaxmuch. , occurring The fact thatonly Hain thisis involved epithet is of not Ha (Leitz [ed.] 2002: easyeasy to explainto explain (cf. (cf.ceremony.Naville’s Naville’s statement The statement toponym cited cited^tA above), written above). He . isHe principally, isis aprincipally hapax the, occurring thegod godof only theof intheWestern this Western epithet Desert Desertof Ha (Leitz [ed.] 2002: the north wallFairman [see 1958: Fig. 81): 2 ].after The the sequencerites have been name ceremony.finished10–11). of The at a The“mythical” theidentification toponymeastern side ^tAplace of , ofthiswritten the wasplace pr-wr constructed name, ,the is witha king hapax Liby proceeds , aoccurring (Gauthier only 1928: in 146–147;this epithet Wildung of Ha 1972:(Leitz 157) [ed.] is a2002: pure (Wildung(Wildung 1972; 1972; 1977). 1977). 10–11).However, However, The his identification strange his strange affiliation of affiliation this possiblyplace possibly name suggests withsuggests Liby the arealthe (Gauthier realmeaning meaning 1928: of the 146–147; of representedthe represented Wildung 1972: 157) is a pure of rituals astowards well asthe thewestern topography end of it, where and he is crownedas10–11).guess, a multi-layered asThe based the identification King on theof Upper western word-play. of thisEgypt, associations place then nameWhen enacting withof Ha. theLiby One zmA-tAwj a (Gauthier may rather 1928: suggest 146–147; that Wi thisldung name 1972: of 157) a “mythical” is a pure guess, based on the western associations of Ha. One may rather suggest that this name of a “mythical” Fairman 1958: 81): after the rites have been finished andat the pHr-HA-jnb eastern ceremonies, side of the pApr-wr pXr, ther gs kingjAbt, proceeds“turningplace^tA had to beenthe eastern constructed side” (asĆwiek, a multi-layered Sankiewicz word-p2008), lay.and When the hieroglyphs are analyzed separately, orientation of the coronation ceremony.areaceremony. is thus The Thetoponym toponymhieroglyphsplace had, written^tA been, written areconstructed ,analyzed is a , hapaxis a as hapax ,a occurring separately,multi-layered, occurring only only word-pinthe this in thisepithetlay. epithetWhen of Hathe of (Leitz Hahieroglyphs (Leitz [ed.] [ed.] 2002: are 2002: analyzed separately, towards the western end of it, where he is crowned assubsequently the King of Upper being Egypt,crowned then as enactingthe King theof Lowerplace zmA-tAwjthe place hadEg ypt, beenname finally constructedconsists appearing of three as in a the signs:multi-layered Red Crown word-p and a lay.short When the hieroglyphs are analyzed separately, 10–11).10–11). The Theidentification identificationthe placeof this of name thisplace place consists name name with of threewith Liby Libya signs: (Gauthiera (Gauthier 1928: 1928: 146–147; 146–147; Wildung Wildung 1972: 1972: 157) 157)is a pureis a pure and pHr-HA-jnb ceremonies, pA pXr r gsrevealed jAbt, “turning (see mantle,to theFairman easterngoing in side”and1958: out (Ć wiek,the81): pr-nzr Sankiewicz after at the wsxt 2008),placethe Hb sSdplace and name (Naville name consists 1898: consists Pl. LXIV). of threethree signs: signs: guess,guess, based based on theon thewestern western S ‘lake’,associations associations ‘basin’, of ‘watery Ha. of Ha.One area’ One may may rather rather suggest suggest that that this thisname name of a of “mythical” a “mythical” subsequently being crowned as the Kingthe of rites Lower were Egypt, finished finallyIt seems appearing at therefore the in easternthe that Red the Crown endscene andwith a the short Sgod ‘lake’,S ‘lake’,Ha at‘basin’, the ‘basin’, beginning ‘watery ‘watery area’ of this area’ sequence is certainly an placeplace had hadbeen been constructed constructed S ‘lake’,as a as multi-layered ‘basin’,a multi-layered ‘watery word-p area’ word-play. lay.When When the thehieroglyphs hieroglyphs are analyzedare analyzed separately, separately, mantle, going in and out the pr-nzr at theof wsxt the Hb pr-wr sSd (Navilleimportant, the 1898:king one, Pl. proceeded LXIV).but its exactthe place towardsmeaning name is consists not clear, of three beside tAtA ‘(flat) ‘(flat)signs: showing land’, land’, ‘cultivateda “standard” ‘cultivated area’ motif area’ of purification (see the place name consists tA of ‘(flat) three land’, signs: ‘cultivated 5 area’ It seems therefore that the scene with the godFrankfort Ha at the 1978: beginning 106–107). of thisThe sequenceaccompanying is certainly text does tAan niwt ‘(flat) not reveal land’, much.‘cultivated The area’fact that Ha is involved is not important one, but its exact meaning itsis not western clear, beside end,easy showing towhere explain ahe “standard”(cf. was Naville’s crowned motif S statement ‘lake’, of as purification ‘basin’, cited ‘watery above) (seeniwt area’ . ‘town’, He ‘town’,is principally‘village’, ‘village’, ‘abode’, the ‘abode’,god ‘civilized of the ‘civilized land’Western Desert S ‘lake’, ‘basin’, niwt ‘watery ‘town’, area’ ‘village’, ‘abode’, ‘civilized land’ Frankfort 1978: 106–107). The accompanyingthe King text does of(Wildung notUpper reveal 1972; Egypt, much. 1977).5 The thenHowever, fact enacting that his Ha strange is involved affiliationland’.The is niwt notfourth possibly ‘town’, sign suggests ‘village’,representing the‘abode’, real a landsc meaning ‘civilizedape of land’feature the represented is included in the god’s name as the hieroglyph of a triple tA The fourth sign representing a landscape feature is included in the god’s name as the hieroglyph of a triple easy to explain (cf. Naville’s statement citedzmA-tAwj above). He is principallypHr-HA-jnb the god of ‘(flat) thetA ‘(flat) Western land’, land’, ‘cultivatedThe Desert ‘cultivated fourth area’ sign area’ representing a landscape feature is included in the god’s name as the hieroglyph of a triple the and ceremonies, The fourth sign representing 6a landscape (Wildung 1972; 1977). However, his strange affiliation possiblyceremony. suggests The toponym the real ^tAmeaning, written of the represented, is amountain hapax, occurring placed onlyon a in standard this epithet 6of. HaThe (Leitz hieroglyph [ed.] 2002: stands for xAst, ‘mountain’, ‘desert’, ‘foreign pA pXr r gs jAbt, “turning to the niwt eastern ‘town’, ‘village’,featuremountain ‘abode’, is placed included ‘civilized on aland’ instandard the god’s . name6 The hieroglyph as the stands for xAst, ‘mountain’, ‘desert’, ‘foreign 10–11). The identification of this niwtplace ‘town’, name with‘village’,mountaincountry’. Liby a‘abode’, (Gauthier placedAll these ‘civilized on 1928: signs a standard 146–147; land’represent Wi ldungbasic. The 1972:cosmographical hieroglyph 157) is a pure elements, stands forcomplementary xAst, ‘mountain’, or opposite ‘desert’, in ‘foreign various The fourth sign representingcountry’. a Alllandsc theseape signs feature represent is included basic in cosmographical the god’s name elements,as the hieroglyph complementary of a triple or opposite in various ceremony. The toponym ^tA, written side” , is a(Ćwiek hapax, guess,occurring and based Sankiewicz only on in the this western epithet 2008),The associationsof fourth Haand (Leitz sign [ed.]of representinghieroglyph country’.Ha.contexts, 2002: One mayAll representing a these of landscrather a triplesignsape suggest featurewaterrepresent mountain that and is includedthis basicland name ,placed cultivatedcosmographical in of the a on “mythical”god’s flatlands name elements, and as themountain complementaryhieroglyph deserts, of a civilizedtripleor opposite and wildin various areas. contexts, representing water and land, cultivated flatlands and mountain deserts, civilized and wild areas. 10–11). The identification of this place namesubsequently with Libyaplace (Gauthier being had crowned been1928: constructed 146–147; as the Wi ldungasKing a multi-layered 1972: of 157) contexts,isThe aword-p pure whole lay.representing world When46 is thethus waterhieroglyphs encompassed. and land are, cultivatedanalyzed separately, flatlands and mountain deserts, civilized and wild areas. mountain placed ona Thea standard standard whole world .. is TheThe thus6 hieroglyph encompassed.hieroglyph stands stands for xAst , ‘mountain’, ‘desert’, ‘foreign guess, based on the western associations of Ha. Onethe may place rather name suggest consists that of threethismountain name signs: of placed a “mythical” Theon awhole standard world is thus. The encompassed. hieroglyph stands for xAst, ‘mountain’, ‘desert’, ‘foreign Lower Egypt, finally appearingcountry’. in the All Red these signs representxAstAt the basic same cosmographical moment, the place elements, name complementary has the spelling orof StAopposite, “mystery” in various ( , var. place had been constructed as a multi-layered word-play. When the hieroglyphscountry’. are analyzed All these separately,for signs represent , ‘mountain’, basic cosmographical ‘desert’, elements,‘foreign complementary or opposite in various S contexts, representing water Atand the land same, cultivated moment, flatlands the place and name mountain has the deserts, spelling civilized of StA7StA, “mystery” and wild (areas. , var. Crown and a short ‘lake’, mantle, ‘basin’, ‘waterygoingcontexts, area’in and representing ). The water wideAt the andsemantic same land moment,, field,cultivated and the many flatlands place derivatives name and hasmountain from the spelling this deserts, stem, of7 civilized might, “mystery” suggest and wild ( some areas. particular , var. meanings, the place name consists of three signs: country’.). The wide semanticThese field,signs and all many represent derivatives basic from this stem, 7 might suggest some particular meanings, pr-nzr wsxt Hb ThesSd Thewhole whole world world is thus is).but thusThe encompassed. certainly wideencompassed. semantic the general field, ideaand manyof secret, derivatives mystery, from hiding, this isstem, involved. might The suggest placement some of particular the scene meanings, suggests out of the tAat ‘(flat) the land’, ‘cultivated (Naville area’ cosmographicalbut certainly the general elements, idea of complementarysecret, mystery, hiding, is involved. The placement of the scene suggests S ‘lake’, ‘basin’, ‘watery area’ butits certainlyrole in the the sequence general idea of the of secoronationcret, mystery, cycle. hiding, Like “baptismis involved. of The the placement pharaoh”, ofthe the purification scene suggests made 1898: Pl. LXIV). At the same moment,its role in the the place sequence name hasof the the coronationspelling of StAcycle., “mystery” Like “baptism ( of the, var. pharao h”, the purification made At the sameoritsduring opposite rolemoment, thein the accession inthe sequence various place rites name contexts,of is the hasnot coronation theonly representingspelling an ordinary7 cycle. of StA ,ritual Li“mystery” ke ,“baptism meant ( barely of the as pharaoa, physicalvar. h”, purification,the purification but alsomade “a niwt ‘town’, ‘village’,). ‘abode’, The wide ‘civilized semantic land’ field, and many derivatives from this stem, might7 suggest some particular meanings, tA ‘(flat) land’, ‘cultivated area’ It seems therefore that the scene). with The wide the semanticduringsymbolic field, the and accessioncleansing many derivatives ritesby means is not from onlyof water thisan ordinary stem, serves might ritual an initiation,suggest, meantmeant barely barelysomeinto particularaasas pr aa operlyphysicalphysical meanings, legitimated purification,purification, religious butbut alsoalso life” “a“a The fourth sign representingbut certainly a landsc theape generalfeaturewater isidea includedand of se land,cret, in the mystery, god’scultivated name hiding, as flatlandstheis involved. hieroglyph Theand of placement a triple of the scene suggests but certainly the symbolicsymbolicgeneral(Gardiner idea cleansingcleansing 1950: of se 6;cret, see byby Leclantmystery,meansmeans 1968).ofof hiding, waterwater The is servespurificationservesinvolved. anan The initiationinitiation ma placementde by intoHainto may ofaa thepr prbeoperly thusscene a legitimated suggestssymbolic representation religious life” of niwt god Ha at the beginning of thisits rolesequence in the sequence mountain of the coronationdeserts, civilized cycle. Like and “baptism wild ofareas. the pharao h”, the purification made ‘town’, ‘village’, ‘abode’, ‘civilized land’ its role in 6the sequence(Gardiner of 1950: the 6;coronation see Leclant cycle. 1968). Like The8 “baptism purification of the ma depharao by Hah”, may the be purification thus a symbolic made representation of mountain placed on a standard . The hieroglyph(Gardinerthe initiation 1950: into 6;stands see the Leclant fordivine xAst secrets.1968)., ‘mountain’, 8The This purification ‘desert’,state of being ‘foreignmade illuminated,by Ha may be in troducedthus a symbolic into the representation mysteries of theof The fourth sign representing a landscapeis certainlyfeature is included an important in the god’s one, name butduring as itsthe the exacthieroglyph accession of therites a tripleinitiation is not only into an the ordinary divine ritualsecrets., meant8 This barely state ofas beinga physical illuminated, purification, introduced but also into “a the mysteries of the country’. All these signs representduring thebasic accession cosmographicalThethesun-god, initiationrites whole is isnot elements, ainto worldonlycondition the an isdivinecomplementary ordinary thus to secrets.become encompassed. ritual , aThisormeant pharaoh. opposite state barely of Hisin being asvarious role a physicalilluminated, in securing purification, in maattroduced in but the into also world the “a mysteries depends ofon the his meaning is not clear, beside showingsymbolic cleansingthe bysun-god, means isof a watercondition serves to becomean initiation a pharaoh. into a Hisproperly role inlegitimated securing maatreligious in the life” world depends on his Fairman 1958:6 81): aftercontexts, the rites representing have been watersymbolic finished and land cleansing, cultivatedat thesun-god,knowledge byeastern flatlands means is a ofside andconditionof the water mountain cosmogonicalof the servesto pr-wrbecomedeserts, an and, initiationthe civilizeda cosm pharaoh. kingological andinto proceeds Hiswild asecrets, rolepr areas.operly in as securing islegitimated clear frommaat thereligious in textsthe world (Quirkelife” depends 2001: 20, on 53). his It mountain placed on a standard . The hieroglyph stands for xAst, (Gardiner‘mountain’, 1950: ‘desert’, 6; seeknowledge ‘foreignLeclant 1968). of the The cosmogonical purification ma andde cosm by Haological may be secrets, thus a assymbolic is clear representation from the texts of(Quirke 2001: 20, 53). It “standard” purificationThe whole world motif is thus (see encompassed. (GardinerFrankfort 1950: 6; knowledge seeis perhapsAt Leclant the of not 1968).same the 8by cosmogonical chanceThetime, purification thatthe the andplace firsma cosmtde occurrencename byological Ha mayhas secrets, of be the thus textas ais symbolic knownclear from as representation “P theharaoh texts as(Quirke the of high 2001: priest 20, 53). of the It country’. All these signs representtowards basic the cosmographical western end elements,of it, where complementary he isthe crowned initiation or opposite intoas the the in King divinevarious of secrets. Upper This Egypt,8 state then of being enacting illuminated, the inzmA-tAwjtroduced into the mysteries of the the initiation intoisis thesun” perhapsperhaps divine (or the not notsecrets. “Theological byby chancechance This thatstatethat Treatise”) thethe of beingfirsfirs tist occurrence occurrencein illuminated, the temple ofof in theofthetroduced Hatshepsut texttext knownknown into (Kar the asas “P kowski“Pmysteriesharaoh 2003: as of the 180–221,the high priestesp. 189–201, of the contexts, representing water and land1978:, cultivated 106–107). flatlands and The mountain accompanying deserts,sun-god, civilized is texta conditionand wild areas.to become a pharaoh. His role in securing maat in the world depends on his and pHr-HA-jnb ceremonies, pAAt pXrthe3 same r gs moment, jAbt, sun-god,“turning the place is toaname condition thethesun”sun” “Thehas easternspelling the(or(or king’s to thespellingthe become “Theologicalknowledge“Theologicalside” StA of ,StA a( “mystery”(Ć,pharaoh. “mystery”wiek, of Treatise”)Treatise”) the sacredSankiewicz His ( roleisis sphere”). inin thethein securing templetemple2008),, var. var. of of maatand HatshepsutHatshepsut in the world(Kar(Karkowski depends 2003: on 180–221, his esp. 189–201, The whole world is thus encompassed. does not reveal much. The factknowledge that of Hathe cosmogonical and cosm7 ological secrets, as is clear from the texts (Quirke 2001: 20, 53). It subsequently being crowned). The wide as semantic the King field, of and knowledgeLower many Egderivatives ofypt, the “The finallycosmogonical from king’s appearingthisThe knowledge stem, idea and cosmofmight in theof theological thesuggest initiation sacredRed secrets, some Crown sphere”).is alparticular asso is andexplicitly clear ameanings, fromshort expressed the texts (Quirkein the dedicatory2001: 20, 53). text It on the base of is involved isbut not certainly easy theto generalexplainis ideaperhaps and of se onenotcret, by mystery, chance thathiding,The the is ideafirs involved.t occurrenceof the The initiation placement of the istext ofal so knownthe explicitly scene as “Psuggests haraohexpressed as the in highthe priestdedicatory of the text on the base of At the same moment,mantle, the place going name in hasand the out spelling the pr-nzr of StA, “mystery”at the wsxt ( is Hbperhaps sSd (Naville not, var. by chanceHatshepsut’s 1898: Thethat Pl. LXIV).theidea obelisk firs of t occurrencetheat Karnak initiation (Sethe of theis al1961: textso explicitly363,known 1–3; as 364,expressed “Pharaoh 1–6). “I as inhave thethe madehigh dedicatory priest this with of text the a loving on the heart base for ofmy its role in the sequencesun” of the(or thecoronation “Theological cycle.Hatshepsut’s Treatise”) Like). “baptismThe obelisk is in the ofatwide Karnakthetemple pharaosemantic (Setheof Hatshepsuth”, 1961:the field, purification 363, (Kar 1–3; kowskiand 364, made 1–6).2003: “I 180–221, have made esp. this189–201, with a loving heart for my ). The wide semantic field, and many derivativesshares Naville’s from this stem,doubts7 might cited suggest above. somesun” He (orparticular theis “Theological meanings,Hatshepsut’sfather Amun, Treatise”) obelisk having is atin entered Karnakthe temple into(Sethe ofhis Hatshepsut1961: initiation 363, 1–3;of (Kar the 364,kowski First 1–6). Occasion 2003: “I have 180–221, (imade.e. having esp.this with189–201, been a gilovingven knowledgeheart for my of It seems thereforeduring thatthe accession the scene rites“The with is not king’s the only knowledge god an ordinary Hamanyfather at of the ritualthe Amun, derivativesbeginningsacred, meant having sphere”). barely enteredof stemming asthis a physical sequenceinto his purification, frominitiation is certainlythis, of but the5 also First an “a Occasion (i.e. having been given knowledge of but certainly the general idea of secret,principally mystery, hiding, the isgod involved. of the The Western placement“The Desert of king’s the scene knowledge suggestsfatherAmun’s of Amun, therole sacred inhaving the sphere”).creation entered of into the hisworld) initiation and having of the ex Firstperienced Occasion his (i impressive.e. having beenefficacy” given (transl. knowledge J.P. Allen, of important one, but itssymbolic exact meaningcleansing byis notmeans clear, ofThe water besideTheidea idea servesof showingAmun’s theof antheinitiation initiationrole initiation a in“standard” theis intoal creationisso alaexplicitlyso pr operlyexplicitlyofmotif the expressed world) legitimatedof expressed purification and in having religious thein the dedicatory ex(see periencedlife”dedicatory text his text impressiveon theon thebase efficacy” base of of (transl. J.P. Allen, its role in the sequence of the coronation cycle. Like “baptism of the pharaoh”, the purificationmightAmun’s made suggestrole in the5 somecreation particular of the world) meanings, and having experienced his impressive efficacy” (transl. J.P. Allen, Frankfort (Wildung1978: 106–107). 1972;(Gardiner The accompanying1977).1950: 6; seeHowever, LeclantHatshepsut’s Hatshepsut’stext 1968). doeshis The obelisk not purificationobelisk atreveal Karnak at Karnak ma much. (Sethede by(Sethe Ha 1961: The may 1961: 363,fact be 363, 1–3;thus that 1–3;364, a symbolicHa 364, 1–6). is 1–6).involved “I representation have “I have made is made not this of thiswith with a loving a loving heart heart for myfor my during the accession rites is not only an ordinary ritual, meant barely as a physical purification,8 butbut 5also swab.n.(j) certainly “a Tn m themw jpngeneral nw anx wAsidea nb Ddtof nbsecret, snb nb Awt-jb jr.t Hb(w)-sd aSA wr mj Ra Dt. “I have purified you strange affiliationthe initiation intopossibly the divinefather suggests secrets. Amun, thehavingThis state 5entered of being into illuminated, his initiation in troducedof the First into Occasion the mysteries (i.e. having of the been given knowledge of symbolic cleansing by meanseasy of to water explain serves (cf. an Naville’sinitiation intostatement a properly cited legitimatedfather above) Amun, religious. havingHe5 swab.n.(j)is enteredlife”principally Tn into m mw histhe jpninitiation godnw anx ofof wAs thethe nb First DdtWestern nbOccasion snb nbDesert (iAwt-jb.e. having jr.t Hb(w)-sd been gi venaSA wr knowledge mj Ra Dt. “I of have purified you sun-god, is a conditionAmun’s to become role ina thepharaoh. creationmystery, with swab.n.(j) His thisof role the hiding,water Tn inworld) m securing mwof isall andjpn involved. life havingnwmaat and anx in dominion,exwAs theperiencedThe nb world Ddt placement allnb hisdepends stsnbability, impressive nb Awt-jb onall healthhis efficacy”jr.t Hb(w)-sd and (transl.joy, aSA that wr J.P. youmj Allen, Ra may Dt . “Imake have sed purified-festivals you in real meaning of the represented ceremony.Amun’s role in thewith creation this water of the of world) all life and and having dominion, experienced all stability, his impressive all health efficacy”and joy, that (transl. you J.P. may Allen, make sed-festivals in (Gardiner 1950: 6; see Leclant(Wildung 1968). The 1972; purification 1977). However,maknowledgede by Ha hisofmay the strange be cosmogonical thus a affiliation symbolic and representation cosm possiblyologicalwithgreat suggests secrets,this ofnumber, water as the likeisof clear all realRa life eternally”.from meaning and the dominion, texts of (Quirke the all representedst 2001:ability, 20, all 53). health It and joy, that you may make sed-festivals in the initiation into the divine secrets.8 This state of being illuminated, introduced into the mysteriesofgreat6 theof thenumber, scene suggests like Ra eternally”. its role in the sequence is perhaps not by chance5 that the first occurrence6great It is ofnumber, the the sign text likeN known76A Ra ofeternally”. asHieroglyphica “Pharaoh as (Extended the high priest Library). of the In Hannig 1995: 1221 Ha’s name is determined with swab.n.(j)5 Tn m mw ofjpn6 It the nwis the anx coronation sign wAs Nnb 76A Ddt of nb cycle.Hieroglyphica snb nb LikeAwt-jb (Extended“baptismjr.t Hb(w)-sd Library). ofaSA wr mjIn HannigRa Dt. “I 1995: have 1221 purified Ha’s youname is determined with sun-god, is a condition to become a Thepharaoh. toponym His rolesun” ^tAin (or ,securing thewritten “Theological maat ,in is Treatise”)the a swab.n.(j)world is depends ,in Tn the m mwtemple the Iton jpnis signsthehis ofnw signHatshepsut anxN 25 NwAs and76A nb Rof Ddt(Kar 12, Hieroglyphica nbkowskibut snb separated nb 2003: Awt-jb (Extended 180–221, from jr.t Hb(w)-sd each esp. Library). othe 189–201, aSAr. In wrFor Hannig mj various Ra Dt 1995:. “Iorthographies have 1221 Ha’spurified name of you the is determined god’s name, with see ceremony. The toponym , written with , is athis hapaxhapax water, occurringof allthe life signsand only dominion,N 25 in and this Rall epithet12, st butability, separated of all Ha health (Leitz from and each[ed.] joy, othethat 2002: r.you For may various make orthographies sed-festivals ofin the god’s name, see knowledge of the cosmogonical and cosmological secrets,“The asking’s is clear knowledge from the of texts thewith sacred (Quirke this sphere”).water 2001: ofthe20,the Erman, all 53). pharaoh”, signslife It andGrapow N 25 dominion, and the 1971, R purification12, 7.14–8.1. all but st ability,separated all healthmadefrom each duringand joy,othe thatr. For you various may makeorthographies sed-festivals of the in god’s name, see 10–11). Theoccurring identification only ofin thisthis place epithet name ofgreat Hawith number, (Leitz Liby alike (Gauthier RaErman, eternally”.7 Grapow1928: 146–147; 1971, 7.14–8.1. Wildung 1972: 157) is a pure is perhaps not by chance that the first occurrence of the text Theknown idea as of“P haraohthe6 initiationgreat as the number, highis al sopriest like explicitlyErman, Ra Thesaurusof eternally”. the Grapow expressed Linguae 1971, in 7.14–8.1.Aegyptiae the dedicatory lists 53 entriestext on under the base“StA” [aaew.bbaw.de/tla,of accessed 13 July 2014]. It is6 the sign N 76A of7 Hieroglyphica (Extended Library). In Hannig 1995: 1221 Ha’s name is determined with sun” (or the “Theological Treatise”)guess, based is in the on temple the ofwestern Hatshepsut associations (Karkowski 2003:of ItHa. is180–221, the One sign mayesp. N 76A 7189–201, 8ThesaurusThesaurusrather of Hieroglyphica suggest LinguaeLinguae Aegyptiae(ExtendedAegyptiaethat this lists listsLibrary).name 5353 entriesentries ofIn Hanniga under“mythical”under 1995: ““StAStA ”1221 [aaew.bbaw.de/tla, Ha’s name is determined accessed with 13 July 2014]. Hatshepsut’s obelisk at Karnak (Sethe 1961: 363,8 Chapter 1–3; 364, 146 1–6). of “Ithe have Book made of the this Dead with mentions a loving heart the lustration for my with the Hs-vase of Ra on the New Year’s Day 3 the signs N 25 and R 812, but separated from each other. For various orthographies of the god’sHs name, see “The king’s knowledge of theplace sacred had sphere”). been swab.n.(j) constructed Tn mfather mw jpn Amun, asnw anxa having multi-layeredwAs nb enteredDdt nb snbthe into nb signsword-p Awt-jb his Ninitiation jr.t25lay. Hb(w)-sdand When andChapter Chapter Rof 12, theaSAthe but wr theFirst 146146 coronationmj separated RaofhieroglyphsofOccasion Dt. thethe “I Book Bookhave fromof (i .e. purified Osiris,ofof each having thetheare Dead Dead obviously otheanalyzedyou been r. mentionsmentionswith For gi this ven thevarious separately, knowledge water samethethe orthographieslustrationoflustration event, of which withwith of thethe reflectthe Hs -vase-vasegod’s the ofof name, tendency RaRa onon see thethe toNewNew associate Year’sYear’s DayDay the The idea of the initiation is also explicitly expressed in the dedicatoryErman, Grapowtext on 1971, the 7.14–8.1.andbase the of coronation of Osiris, obviously the same event, which reflect the tendency to associate the the place nameall lifeconsists and dominion,Amun’s of three role all stability, insigns: the creation all health7 ofErman, and the joy, world) Grapow that youand 1971, may andhavingcoronation make 7.14–8.1.the ex sedcoronationperienced-festivals with the inhis ofNew great impressive Osiris, Year’ number, obviouslyDay. efficacy” like In Ra fact, eternally”.the (transl. the same Hs -vaseJ.P. event, Allen, may whichstand forreflect the sun-godthe tendency himself to (Graefe associate 1983: the 55– Hatshepsut’s obelisk at Karnak (Sethe 1961:4 363, 1–3; 364, 1–6). “I have made this Thesaurus 7with a loving Linguae heart Aegyptiaecoronation for my lists with 53 theentries New under Year’ “Day.StA” [aaew.bbaw.de/tla,In fact, the Hs-vase may accessed stand 13 for July the 2014]. sun-god himself (Graefe 1983: 55– Sign N 76A of Hieroglyphica (Extended8 Library). Thesaurus In Hannig Linguae coronation1995:79). Aegyptiae 1221, withHa’s lists namethe 53 Newentries is determined Year’ under Day. with“ StAIn ”fact, the [aaew.bbaw.de/tla, signs the HsN-vase 25 may accessedstand for 13the July sun-god 2014]. himself (Graefe 1983: 55– Chapter8 146 of the Book79). of the Dead mentions the lustration with the Hs-vase of Ra on the New Year’s Day father Amun, having entered into Shis initiationand Rof 12, the but 5First separated Occasion from (i one.e. havinganother. been ForChapter various given 146 knowledgeorthographies of the79). Book of of of the the god’s Dead name, mentions see Erman the lustrationand Grapow with 1971: the Hs-vase of Ra on the New Year’s Day ‘lake’, ‘basin’, ‘watery swab.n.(j) area’ Tn m mw jpnand nw anxthe wAs coronation nb Ddt nb ofsnb Osiris, nb Awt-jb obviously jr.t Hb(w)-sd the sameaSA wr event,mj Ra Dt which. “I have reflect purified the you tendency to associate the Amun’s role in the creation of the world) andWb having 7.14–8.1. experienced his impressive efficacy”and the (transl.coronation J.P. Allen,of Osiris, obviously the same event, which reflect the tendency to associate the with this water of all lifecoronation and dominion, with theall stNewability, Year’ all Day.health In fact,and joy,the thatHs-vase you may may stand make for sed the-festivals sun-god in himself (Graefe 1983: 55– 5 The (2014) listscoronation 53 entries with under the “StA New”. Year’ Day. In fact, the Hs-vase may stand for the sun-god himself (Graefe 1983: 55– tA ‘(flat) land’,Thesaurus ‘cultivatedgreat Linguae number, area’Aegyptiae like Ra eternally”.79). 5 6 79). swab.n.(j) Tn m mw jpn nw anx wAs nb Ddt nb snb nb Awt-jb It is jr.tthe Hb(w)-sd sign N 76A aSA of wr Hieroglyphica mj Ra Dt. “I have (Extended purified Library). you In Hannig 1995: 1221 Ha’s name is determined with with this water of all life and dominion, niwt ‘town’, all stability, ‘village’, allthe health ‘abode’,signs andN 25 joy,‘civilized and that R 12, you butland’ may separated make sedfrom-festivals each othe in r. For various orthographies of the god’s name, see great number, like Ra eternally”.The fourth sign representingErman, Grapow a landsc 1971,ape 7.14–8.1. feature is included87 in the god’s name as the hieroglyph of a triple 6 It is the sign N 76A of Hieroglyphica (Extended Library).7 Thesaurus In Hannig Linguae 1995: 1221 Aegyptiae Ha’s name lists is53 determined entries under with “StA ” [aaew.bbaw.de/tla, accessed 13 July 2014]. the signs N 25 and R 12, but separatedPAM from 24/2: each Specialothe8 r. StudiesFor various orthographies of the god’s name, see Hs mountain placed on a Chapterstandard 146 of the.6 Book The of hieroglyph the Dead mentions thestands lustration for withxAst the, ‘mountain’, -vase of Ra ‘desert’,on the New ‘foreign Year’s Day Erman, Grapow 1971, 7.14–8.1. and the coronation of Osiris, obviously the same event, which reflect the tendency to associate the 7 Thesaurus Linguae Aegyptiaecountry’. lists 53 entriesAll these under signs “StAcoronation” [aaew.bbaw.de/tla,represent with basicthe New accessedcosmographical Year’ Day. 13 JulyIn fact, 2014]. theelements, Hs-vase may complementary stand for the sun-god or opposite himself (Graefe in various 1983: 55– 8 Chapter 146 of the Book ofcontexts, the Dead mentions representing the lustration79). water with and the land Hs-vase, cultivated of Ra on theflatlands New Year’s and Day mountain deserts, civilized and wild areas. and the coronation of Osiris,The obviouslywhole world the same is thus event, encompassed. which reflect the tendency to associate the coronation with the New Year’ Day. In fact, the Hs-vase may stand for the sun-god himself (Graefe 1983: 55– 79). At the same moment, the place name has the spelling of StA, “mystery” ( , var. ). The wide semantic field, and many derivatives from this stem,7 might suggest some particular meanings, but certainly the general idea of secret, mystery, hiding, is involved. The placement of the scene suggests its role in the sequence of the coronation cycle. Like “baptism of the pharaoh”, the purification made during the accession rites is not only an ordinary ritual, meant barely as a physical purification, but also “a symbolic cleansing by means of water serves an initiation into a properly legitimated religious life” (Gardiner 1950: 6; see Leclant 1968). The purification made by Ha may be thus a symbolic representation of the initiation into the divine secrets.8 This state of being illuminated, introduced into the mysteries of the sun-god, is a condition to become a pharaoh. His role in securing maat in the world depends on his knowledge of the cosmogonical and cosmological secrets, as is clear from the texts (Quirke 2001: 20, 53). It is perhaps not by chance that the first occurrence of the text known as “Pharaoh as the high priest of the sun” (or the “Theological Treatise”) is in the temple of Hatshepsut (Karkowski 2003: 180–221, esp. 189–201, “The king’s knowledge of the sacred sphere”). The idea of the initiation is also explicitly expressed in the dedicatory text on the base of Hatshepsut’s obelisk at Karnak (Sethe 1961: 363, 1–3; 364, 1–6). “I have made this with a loving heart for my father Amun, having entered into his initiation of the First Occasion (i.e. having been given knowledge of Amun’s role in the creation of the world) and having experienced his impressive efficacy” (transl. J.P. Allen,

5 swab.n.(j) Tn m mw jpn nw anx wAs nb Ddt nb snb nb Awt-jb jr.t Hb(w)-sd aSA wr mj Ra Dt. “I have purified you with this water of all life and dominion, all stability, all health and joy, that you may make sed-festivals in great number, like Ra eternally”. 6 It is the sign N 76A of Hieroglyphica (Extended Library). In Hannig 1995: 1221 Ha’s name is determined with the signs N 25 and R 12, but separated from each other. For various orthographies of the god’s name, see Erman, Grapow 1971, 7.14–8.1. 7 Thesaurus Linguae Aegyptiae lists 53 entries under “StA” [aaew.bbaw.de/tla, accessed 13 July 2014]. 8 Chapter 146 of the Book of the Dead mentions the lustration with the Hs-vase of Ra on the New Year’s Day and the coronation of Osiris, obviously the same event, which reflect the tendency to associate the coronation with the New Year’ Day. In fact, the Hs-vase may stand for the sun-god himself (Graefe 1983: 55– 79). Andrzej Ćwiek EGYPT the accession rites is not only an ordinary a symbol which is the sign of a rite de ritual, meant as physical purification, but passage when placed above the doorways also “symbolic cleansing by means of water between two spheres (Derriks 2009), [that] serves an initiation into a properly here showing the changed status of legitimated religious life” (Gardiner the king. She is next led by Behedety, 1950: 6; see Leclant 1968). The purification an old god of the “Throne-town” playing made by Ha may thus be a symbolic an important role in the enthronement representation of the initiation into the rites (see Friedman 1995: 18–20; Ćwiek divine secrets.6 This state of being 2003: 194), towards Seth and Horus, who illuminated, introduced into the mysteries would crown her as the king of Upper and of the sun-god, is a condition of becoming Lower Egypt. It is noteworthy that Ha, a pharaoh. His role in securing maat in the the god of the Western Desert, was chosen world depends on his knowledge of the as the one who initiated Hatshepsut cosmogonical and cosmological secrets, as symbolically. One might speculate that is clear from the texts (Quirke 2001: the real initiation might have been made 20, 53). It is perhaps not by chance that the during a stay in the desert, in a “mystery first occurrence of the text known as place”, thus in circumstances enabling “Pharaoh as the high priest of the sun” cleansing of the mind, at the same moment (or the “Theological Treatise”) is in the reflecting a primitive, natural state of the temple of Hatshepsut (Karkowski 2003: world. It would be the most proper stage 180–221, esp. 189–201, “The king’s for observation of the sunrise and sunset, knowledge of the sacred sphere”). and initiation into knowledge of the The idea of the initiation is also cycles of the sun and their consequences. explicitly expressed in the dedicatory text An allusion to an enigmatic event taking on the base of Hatshepsut’s obelisk at place in the desert, immediately before the Karnak (Sethe 1961: 363,1–3, 364,1–6). coronation rites, is made by the expression “I have made this with a loving heart for pXr xAst in the Ramesseum Papyrus (Sethe my father Amun, having entered into his 1928: line 28; see Frankfort 1978: 127). initiation of the First Occasion (i.e., having One may also recall the case of Merenra been given knowledge of Amun’s role of the Sixth Dynasty who in his First Year in the creation of the world) and having climbed the gebel at the First Cataract experienced his impressive efficacy” (transl. “to see that which is in the mountains” J.P. Allen in: Roehrig 2005: 84). Similar (Sethe 1903: 111,1–14; see Breasted 1906: expressions are attested for Tuthmosis III § 318). (Sethe 1961: 157,7–160,3, 160,14). The There was probably an additional “purification” made by Ha at thepr-wr is motive for the choice of the god Ha for thus a confirmation of the king’s initiation. this multi-layered symbolic scene. In the Hatshepsut is now ready to proceed, temple of Hatshepsut at Deir el-Bahari ha above her head appears a winged sun-disk, occurs also in the text of chapter 178 of

6 Chapter 146 of the Book of the Dead mentions the lustration of Ra with the Hs-vase on New Year’s Day and the coronation of Osiris, obviously the same event, reflecting a tendency to associate the coronation with New Year’s Day. In fact, the Hs-vase may stand for the sun-god himself (Graefe 1983).

PAM 24/2: Special Studies Ha in Sheta EGYPT the Book of the Dead on the south wall In this context, however, it seems to be of the Offering Chapel of Hatshepsut a conscious and important statement of (Naville 1901: Pl. CX, li) [Fig. 5].7 the king’s ability to ensure the prosperity The text says: MAat-kA-Ra‘ jn Hm m-a @A rdj.f and abundance of food. The king, having Hqr.f’, “Maatkara keeps far, thanks to what been introduced into the universal secrets, Ha gives, his8 hung er ”. 9 The BD 178 has can now perform this most important its antecedent in PT 204 (Pyr. § 119b): royal duty. “Unis will not thirst, Unis will not hunger: The employment of the ancient deity it will not be against the heart of Unis. for Hatshepsut’s mystery initiations should Ha’s arms are what repel his hunger.” be seen against an extensive background (Allen 2005: 29). The Old Kingdom of references to the past, and to the use officials’ title “Follower of the god Ha” of Old and Middle Kingdom motifs and (jmj-xt-@A) probably referred to the god’s patterns in the female pharaoh’s politics role as the supervisor of the production and monuments (Ćwiek 2014). It is of commodities in the desert regions (Altenmüller 2013). Ha was therefore the god who protected against hunger and provided nourishment. One might relate this feature of Ha to the theme of food supply occurring in the text spoken by Behedety in the next scene in the coronation cycle (“I give you ... all Htpt and all DfAw”), which is often seen as standard expression with no particular meaning.

Fig. 5. Name of Ha in the text of BD 178 on the Fig. 6. Text above the scene with the erased south wall of the Offering Chapel of Hat- columns and the caption for Ha (Photo shepsut (Photo A. Ćwiek) M. Jawornicki)

7 It is noteworthy that the name of the god is written in a unique manner as two joined signs: N 76 A and N 24. Analogous text from the north wall is preserved on a fragment in Berlin, ÄMP 14143 (Königlichen Museen, Berlin 1913: 113). 8 Originally the text had the feminine suffix s, changed to f at some point. 9 It seems to be a rather strange version of the passage, which is usually translated “N shall not be hungry, he shall not be thirsty, for Ha has saved him and removed his hunger, and hearts are filled, are filled.”Book ( of the Dead 1994: 131).

PAM 24/2: Special Studies Andrzej Ćwiek EGYPT noteworthy in this respect that Ha appears of the scene, still revealing the original as the only god in an offering formula bluish-grey background. It is noteworthy, (Davies 1923: 5, Pl. XLVII) in the tomb moreover, that the name and affiliation of Puiemra, the second prophet of Amun of the god from the very beginning filled under Hatshepsut (TT 39). only half of the column, the rest being left A separate, but possibly meaningful, without any hieroglyphs, just painted with issue is the date and mode of erasures the background color [Fig. 6]. This must of the figures and text of the scene. have been made deliberately, a mistake It is not clear how much the texts were in the design being highly improbable. destroyed already by Tuthmosis III It would be quite easy to fill in the rest of (who is certainly responsible for the the column with any epithet referring destruction of Hatshepsut’s figures and to Ha. Even more mysterious is the names). It seems that atenists at least fact that the uneven surface below the added to this, when destroying the gods’ bluish-grey paint in this lower part of the figures. At any rate, however, it is difficult column suggests that some hieroglyphs to explain why the name and epithet of had originally been executed, but later Ha have been left untouched, preserved erased, plastered and covered with the until now as the only original fragment background color.

Dr. Andrzej Ćwiek Archaeological Museum in Poznań 61-781 Poznań, Poland, ul. Wodna 27 [email protected]

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PAM 24/2: Special Studies Ha in Sheta EGYPT

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