SAQQARA MASTABAS
PART II
BY
MARGARET A. MURRAY
WITH CHAPTERS BY KURT SETHE
BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT f¥ i iiU r^ ^M^\k.^ "^
PURCHASED FROM THE INCOME OF THE L£. JOSIAH H. BENTON FUND ^ FN915 t2.9.46 IM
BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT ELEVENTH YEAR SAOOARA MASTABAS
PART II
BY MARGARET A. MURRAY
WITH CHAPTERS BY PROFESSOR KURT SETHE
AND DRAWINGS BY F. HANSARD, HILDA PETRIE, AND F. KINGSFORD
« » ? * --^"
BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT UNIVERSITY COLLEGE, GOWER STREET, W.C.I AND BERNARD QUARITCH
11 GRAFTON STREET, NEW BOND STREET. W. 1
1937 PRINTED BY STEPHEN AUSTIN AND SONS, LTD. FORE STREET, HERTFORD BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT
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CONTENTS
SECT.
LIST OF PLATES
SAOOARA MASTABAS
PART II
INTRODUCTION. reproduce the upper part of the figure of Seker-kha- bau on a sufficiently large scale for careful study 1. This volume contains the important trans- (PL. I). lations by Professor Kurt Sethe of the inscriptions Besides the collar there are a few points which in Saaaata_j\Iastabas I. His MS was not finished 1,-^ iirnrth nntinp Thoueh the wife of Seker-kha-bau
SEVEN MEMPHITE TOMB CHAPELS BY HILDA PETRIE
Illustrated by facsimile copies of low relief wall sculptures made by
F. Hansard, F. Kingsford, H. Petrie, and L. Eckenstein
together with plans and elevations.
This volume will shortly appear, published at 25s. subscription price 21s.
Orders, enclosing one guinea, for this volume may be addressed Petrie, or
Miss Bonar, University College, Gower Street, London, W.C. i.
A^n.vJ Avx^i deities that I have thought it worth while to make The most important item of the dress is, however, a short study of a few of those mentioned in the the collar. Though this is a very early period of Saqqara tombs published in volume I, and in the Egyptian art, the collar is an example of that forthcoming volume Seven Memphite Tomb Chapels stylization which was the curse of the Egyptian copied Petrie and her staff. by Lady conventionalised artist ; and it represents in a highly form a much earlier and more primitive object. It consists of two parts, one lying over the other. The CHAPTER I. under portion is evidently made of some rigid ANUBIS. material such as metal, possibly gold. It is held attached to 2. In Saqqara Mastabas I the false door of Seker- round the neck of the wearer by a ring ;
kha-bau is reproduced on too small a scale to permit the ring are three bars shaped like the zigzag sign runs down vertically, of the collar or necklace being seen in full detail. for water ; the middle bar As this ornament appears to be part of the official the two side bars flare out to right and left
insignia of the priesthood, it seemed worth while to respectively. At their lower ends the three bars
—
SAOOARA MASTABAS
PART II
INTRODUCTION. reproduce the upper part of the figure of Seker-kha- bau on a sufficiently large scale for careful study 1. This volume contains the important trans- (PL. I). lations by Professor Kurt Sethe of the inscriptions Besides the collar there are a few points which in Saqqara Mastabas I. His MS was not finished are worth noting. Though the wife of Seker-kha-bau till after that volume had appeared. It has remained has the same short-nosed type of face as Zoser, the unpublished awaiting the publication of the second man himself is not only unlike her but is also unlike volume, and during the interval the illustrious any other portraits of officials surviving from the author has passed away. This volume is therefore Ilird and I\th dynasties. The big, rather aquiline, the poorer in not having his corrections of the MS nose, the large projecting lips and the short chin and the proofs. The only alterations I have made combine to give a sinister cast of countenance which in his work are in the transliterations where newer resembles the portrait of Sa-nekht (Petrie, and more accurate forms have been discovered Researches in Sinai, pi. 48), and shows that this often by Professor Sethe himself—since his three is truly a likeness and not a conventionalised repre- chapters were written. The plate references in sentation of a priest of high rank. The likeness Professor Sethe's chapters are to volume I. between Seker-kha-bau and Sa-nekht is sufficiently The drawings from the tomb of Ty were made by close as to suggest a blood relationship between Lady Petrie, Miss Hansard (Mrs. Firth), and the two. Miss Kingsford (Lady Cockerell). These were made For the description of the dress see vol. I, p. 3. before the publication of the tomb by Professor The wig must, I think, have had as its foundation a Steindorff, but it was considered advisable to close-fitting cloth cap on which the twists of hair publish them here on a sufficiently large scale for were sewn. There are three lengths of these twists ; detailed study. the longest falls from the crown of the head to the For the same reason the figure of Seker-kha-bau top of the ear, the next row is about the length of is republished on a large scale. Miss Hansard's the ear, and the shortest comes from the lower part careful drawing of the necklace was the first of the ear to the nape of the neck. (For the method indication to me of the importance of that priestly of arranging a wig of this kind, see M. Gauthier ornament. So little is known about any of the early Laurent in Melanges Maspero, p. 85 seq.) deities that I have thought it worth while to make The most important item of the dress is, however, a short study of a few of those mentioned in the the collar. Though this is a very early period of Saqqara tombs published in volume I, and in the Egyptian art, the collar is an example of that forthcoming volume Seven Memphite Tomb Chapels stylization which was the curse of the Egyptian copied by Lady Petrie and her staff. artist ; 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 CHAPTER I. under portion is evidently made of some rigid ANUBIS. material such as metal, possibly gold. It is held
2. In Saqqara Mastabas I the false door of Seker- round the neck of the wearer by a ring ; attached to
kha-bau is reproduced on too small a scale to permit the ring are three bars shaped like the zigzag sign vertically, of the collar or necklace being seen in full detail. for water ; the middle bar nms down As this ornament appears to be part of the official the two side bars flare out to right and left
insignia of the priesthood, it seemed worth while to respectively. At their lower ends the three bars ANUBIS are fastened to a curved bar. At the side of the hold disks, then come three more ankhs, and lastly six in all. junction of the right and left bars with the curved three disks ; six ankhs and disks The bar is a knob. I suggest that in the original object ankhs are threaded through the oval loop which is an the knob was a knot, and that the bar was perhaps integral part of the sign, the disks have a ring at
originally the top through which the string passes ; the ring a cord of some kind ; or, if it were made of a rigid material, that the knot was part of the shows that the object is not a bead, and the circular string which tied the zigzag to the curved bar. The hollow in the centre indicates that it is a disk, not central zigzag ends in a ring, which I suggest was a ball. originally a ring-amulet of fibre or string, of the kind The significance of this remarkable ornament has found in later times. The knobs and ring project never attracted much attention. It has been beyond the curved bar of which they are here repre- suggested, and the suggestion has been generally sented as forming part. accepted, that it was part of the insignia of the High The curved bar appears to belong to the zigzags Priest of Memphis. I am, however, of the opinion and to have had no original connection with the con- that this is not the true explanation. The principal is tinuation on each side of the curve. This con- arguments against it are : (i) that the ornament tinuation is so formed as to represent the figure of excessively rare, whereas the number of known High Anubis, the head at one shoulder of the wearer, the Priests of Memphis is relatively great, especially in tail at the other. Like all early figures of jackals, the Old Kingdom ; and (2) that Seker-kha-bau, the body is exaggeratedly thin. The animal is repre- though he uses the title of sekhem hemti (y T ) has sented with two human arms, of which the hands not the full title which betokens the High Priest. are held near the snout, in what is possibly an It seems, then, that the ornament, in the Old attitude of adoration. (Cf. the gesture with that of Kingdom at any rate, must refer to some other Neheb-ka, also an early deity.) Lower down the priesthood, and the importance in it of the jackal body are two feet so entirely stylized that they strongly suggests a priesthood of Anubis. 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 3. Anubis is a god of whom very little is known. side of the ornament. On the other side is the body No special locality or district belongs to him and of a jackal with four feet and a tail but without therefore no temple is dedicated to his sole worship, a head. The ornament is so conventionalised and though he occasionally has chapels built in his altered from its earliest form that it is impossible honour in the temple of some other god. His function to say whether there were originally two jackals, is that of Death ; he has not, like Osiris or Seker,
life after death ; he is one on each side ; or whether there was but one any connection with the slung across the chest of the wearer with the head Death personified. He is an early deity, and as such pointing to one shoulder, the tail to the other. The he belonged originally to the Pharaoh alone. Like little hind-legs immediately under the tail seem to all primitive deities he has no consort, and till late show, by their size and position, that they were times he stands alone without any connection with originally part of the tail and that the maker of the other gods or goddesses. His inclusion in the Osirian collar had misunderstood their meaning. The late Cycle is not only late but too vague to be convincing. forms studied by Erman {Z.A.S., 1894, pp. 18 seq.) The standard of Anubis was one of the earliest of show that in the New Kingdom there was only the royal standards, and was carried before the King one jackal across the priest's chest. Owing to the in the earliest times of which there is any record. On limitations of relief-sculpture, it is uncertain whether the mace-heads of the Scorpion King and of Narmer, this part of the necklace was cut out of sheet metal, his standard comes next to the emblem of birth, thus i.e. was flat, or whether the figure of the jackal was symbolizing the beginning and end of the royal hfe. modelled in relief or in the round. The position of Anubis in regard to the rest of the The second part of the necklace which overlay, Egyptian pantheon has never been accurately
and was distinct from, the stiff bars consists of studied ; he has been called the God of Death, and twelve strings hung round the neck. The strings that is all. I therefore venture to make here a few are graduated in length, and on each is slung a single suggestions. pendant. On the first three are ankhs, the next three The clearest classification of the Egyptian •
ANUBIS pantheon which has yet been made is by Peteie which he or she governed, but deities like Anubis {Religion and Conscience, p. 68 seq.). I use it as or Heqt, who had no local status and therefore no the basis of my argument, though with some temple, were special deities belonging only to the modifications, arranged thus : — Pharaoh, the incarnate God. Our knowledge of the Egyptian religion is still so fragmentary that it is 1. Local deities. Usually animal or animal- essential to study the early gods singly and in detail. headed. These are probably the most primitive Till this has been done adequately and from an deities. anthropological point of view, the Egyptian religion 2. The Osiris Cycle. The dogmas of the Osirian will remain to modern eyes entirely formless and worship were not fully established till the New static. Kingdom. Even so late as the Pyramid Texts, Besides the god Seker, whose name is compounded Seth is the friend and helper of Osiris. The original in the personal name, only four other divinities are Osirian group consisted of Osiris, Isis and mentioned in the inscriptions of Seker-kha-bau ;
Nephthys only ; Seth, Horus and Anubis are these are Anubis, Seth, Seshat, and the fetish of the late additions. the last nothing is known Oxyrhynchus nome. Of ; 3. The Royal Gods. Here the continual changes the drawing of the object, which possibly represents in the Kingship must be taken into account. The the name of the local god, gives no clue to its real sun, which was so essentially the royal deity in meaning. Yet it was obviously divine, as Seker- the New Kingdom, is unknown in the early kha-bau was its priest. periods. This fact is clearly shown by the royal Of Seth so much was written by Plutarch and names which (with the exception of Neferka-Ra) others that the position and attributes of the god are never compounded with Ra till the IVth have been completely obscured, and that obscurity dynasty. The legend of the birth of the Kings of has been increased by many of the authors of modem the Vth dynasty indicates the introduction of books on Egyptian religion. The position of Seth sun-worship and shows that it was pecuhar to the in early times is clearly indicated in the Pyramid royal family. Texts of Pepy and Merenra (see Ancient Egypt, In following out the development of the Egyptian 1928, p. 8 seq.), where Seth is the Giver of Fertility
religion it must be remembered that that religion and is sacrificed for the good of his people, an aspect was never static, and that democratization is an not generally recognised by the writers on Egyptian influence to be reckoned with. The ideas and dogmas religion. [Seth was god of the Ann.—F. P.] originally belonging only to the King spread In the case of Anubis the confusion arose, as with gradually to the higher ranks of the nobles, thence to Seth, in that confused period, the New Kingdom, the lesser officials, and finally permeated all classes. when new and foreign ideas began to infiltrate into The Osirian dogmas are a good instance of the the more primitive cults. The theologians, probably democratization of an idea. The contrast between the priests of Heliopolis which was the centre of all the Pyramid Texts and the Book of the Dead is theology and speculative religion, re-arranged the consorts also worth noting ; the one being for Kings only, pantheon, paired off the deities who had no
the other for the generality of mankind. Unfortun- (e.g. Ptah with Sekhmet), or invented goddesses for ately, in studying the religion, the greater number of bachelor gods (e.g. Amont and Amon). They also Egyptologists have been inflluenced by the classical identified one deity with another, like Sekhmet and authors and late texts, and have not realised the Bast, though originally the two were quite distinct. changes which took place in the long course of The sun's journey through the other world is another Egyptian religion. The consequent result is that Ra example of the theological attempt to fuse uncon- priests sent the is regarded now as having been always the supreme nected ideas together ; here the deity of Egypt. But in the proto-dynastic period, sun through the other worlds of various parts of arrangement is seen to which Seker-kha-bau belonged, the pantheon, Egypt ; the clumsiness of the particularly the early gods, were very different from by the fact that the morning star, heralding the those of a later time. There is reason to believe that dawn, appears three times in the course of the night's in the early religion the deities, other than the local journey. gods, belonged to the Kings only. A local god or The identification of one god with another is goddess was worshipped by the people of the district responsible for the confusion which existed in late ANUBIS times between the two jackal gods, Anubis the god 5. In the present state of our knowledge of of Death, and Wep-wawut, the local god of Siut. Egyptian burial customs it is impossible to say The confusion between the two is most marked from whether the peasants received burial in the Sacred it earlier Land, or whether that area was reserved for nobles the New Kingdom onwards, though began ; but even in the Middle Kingdom Wep-wawut was only. If the former were the case, the burials found consisted almost not the same as Anubis ; he had his temple at Siut in any given cemetery must have and functioned within his own district, whereas entirely of peasants, as the peasantry always Anubis belonged to every part of Egypt. greatly outnumber the nobility in any country. Yet the records of any modernly excavated cemetery, so 4. The priestly insignia of Seker-kha-bau e.g. Saqqara, show that this was not the case. If, obviously refer to Anubis that it is worth while to on the other hand, the peasantry did not practise priestly titles in inscriptions. Of examine the the inhumation, what became of the bodies ? The the four deities mentioned, Seker-kha-bau is prophet scarcity of timber in Egypt precluded cremation ; fetish of Oxyrhynchus, sand dries but does not destroy the corpses ['lO] of Seshat and of the the ; the only alternatives would be the river with its and he holds the rare title of f^ in the cult of crocodiles, or exposure to birds and beasts of prey.
Seth ; for the worship of each of these three deities The jackal and the vulture are the most prompt he holds one title only. But for the cult of Anubis and active of such scavengers on dry land, the active in the he holds two offices ; consequently it is only logical crocodile being equally prompt and all to infer that he was an important personage in the water ; and it is noticeable that three creatures service of that god. The priesthoods occur in a were deified. The reason for identifying the jackal group together on the back of the false door, on one more than the other two with death can only be of the side panels, and on the lintel. On the other surmised. I suggest that the reasons were that it is side panel there are civilian titles only, with the a nocturnal animal, and that it is also extremely liable rabies, which last would make it a terror exception of the priesthood of Seshat ; and on the to drum there are again only civilian titles. in the eyes of the people. Anyone who has lived in The two priestly titles referring to Anubis are a country where mad jackals are not uncommon will " mdh Inpio Ijiiti t' dsr Builder (lit. axe-man) of understand the panic which they inspire. A rabid " Anubis, Chief of the Sacred Land ; and hk' n jackal will attack a human being with ferocity sh ntr tnpw " Ruler of the divine shrine of and, owing to the carrion on which it lives, its bite
Anubis ". Both are rare titles. I cannot agree with is often fatal even when the creature is not diseased. Professor Sethe (see below, p. ii) in dividing the The combination of nocturnal habits and of almost second title into two parts, as the division leaves the certainly fatal bites would make the jackal an epithet of Anubis unconnected with any priesthood. obvious emblem of death. Another fact which
Arranged as I have given it, the title makes good in Egypt connects the jackal with death is its habit sense. Sethe bases his reading on the sealing in the of sitting on the tombs. tomb of Neterkhet (Garstang, Mahasna, pi. viii, i) As death is the inevitable end of every life, it seems ; but in my opinion the word there reads Uty, as he strange, at first sight, that the King should have a himself suggested, this being an epithet of the god. special God to bring that end to him. But if no King In the early jar-sealings the name or figure of a were ever allowed to die a natural death, an deity is often set vertically between enclosed names executioner must have been appointed when the of kings (Petrie, Royal Tombs, pi. xxii, allotted of the royal hfe had run. In all places 179 ; span Garstang, Mahasna, pi. ix, 5^, where the god's where the divine King is put to death, the sacrifice name is 'Ash, not Hor-akhti). can only be consummated at the hands of a specially
priestly titles kill is The two are not only rare—the appointed priest ; otherwise to the King axe-man title is known only in the Old Kingdom worse than murder. The tribes of the Nilotic Sudan when wooden architecture was in use—but the have, until recent times, practised the custom of combination with Anubis is unique in the case of sacrificing their incarnate Gods, and in every country the axe-man, and the Ruler of the Anubis shrine where the rite is practised the victim is warned occurs in only one other tomb, that of Y-em-hotep beforehand and an official executioner performs (L. D. ii, ii^e). the sacrifice. Bruce {Travels to discover the Sources DEATH OF THE KING
of the Nile, iv, 459 seq., ed. 1790) makes this quite hour had come. He had no intention of being " clear : There is one officer of liis (i.e. the King's) sacrificed, he therefore assembled his soldiers, family who alone can be the instrument of shedding marched on the temple and killed the priests. In
his sovereign and kinsman's blood . . . nor is any the case of Ergamenes tlie priests had decided on guilt imputed to him however many of his sovereigns his death on account of his showing the first signs he has thus murdered." This statement explains of old age, but the story of Menkaure indicates that two facts connected with Anubis. The first is that in ancient Egypt a term was set to the reign, and when the name is determined with the sign of a that this term was seven years. There are two con-
child it means a prince or princess, in other words one firmations of this story. In a sculptured scene in the
of the King's own family ; and second, that in the temple of Ne-user-re, of the Vth dynasty, Anubis New Kingdom and later, Anubis is credited with presents the Pharaoh with seven atikhs, thus being the son of Osiris, and according to Erman symbolizing the seven years of life then being {Z.A.S., 1910, p. 93 seq.) the name Osiris may mean allotted to the monarch. It should be noted that in the Occupier of the Throne. If, then, Anubis was the IVth dynasty Menkaure had six years of life the appointed messenger of death and possibly the and died in the seventh, while in the Vth dynasty executioner of the divine victim, his place in Ne-user-re had seven complete years of life. A case the pantheon of royal gods becomes clear ; he is the parallel with Menkaure is that of Tut-ankh-Amon, death-god of the King. Such a suggestion is sub- who also was preceded by a blasphemous King, stantiated by the customs of the Shilluk, where, " the criminal of Akhetaten," but himself returned
until the very end of the last century, the ororo to the old religion and its rites and customs ; he or king-killer was always a member of the royal reigned six years and died in the seventh. Again, family, and also announced to the King that his time in the XXVIth dynasty, according to Herodotus " had come (Seligman, Pagan Tribes of the Nilotic (Book ii, 161), Psammis reigned only six years Sudan, p. 91). In other words, the Shilluk kept up over Egypt, and made an expedition into Ethiopia, the Anubis custom till modern times. and shortly afterwards died." The significance of Seker-kha-bau's collar lies It seems, then, that the custom of sacrificing the in the combination of Anubis and the number of royal god at the end of a term of years was known ankh-signs. If my theory is correct and Anubis was in Egypt from an early period. When the custom the messenger to announce death to the pre- relaxes, the King can be represented by a substitute ; destined victim and to consummate the sacrifice, this was probably the case in Egypt in the greater masking would probably be part of the ritual. number of reigns, and it was only for certain Kings I have already pointed out {Ancient Egypt, 1928, that the law was enforced. The rigorous insistence p. 8) that the Pyramid Texts of Pepy and Merenra on the death of Menkaure may have been due to the show that the King was sacrificed as a fertility fact that his two immediate predecessors, Khufu
' victim. As the Pyramid Texts were already corrupt and Khafra, had ' closed the temples and forbidden from centuries of copying and as they also indicate the sacrifices ". If the sacrifices included the killing to the King a way of escape from his fate, it is of the royal and divine victim, the action of the two evident that the custom was even then extremely Kings is quite understandable, but the action of the ancient. priests on the accession of a pious and retrogressive
Frazer has proved that the sacrifice was often Pharaoh is equally understandable ; they insisted consummated at the end of a term of years, usually on the fulfilment of the religious law after the law- seven or nine. The story of Menkaure shows that in lessness of the two previous impious monarchs. The Egypt the length of the term was seven years. The " criminality " of Akhenaten may have been of the story is recorded by Herodotus (Book ii, 133). same type as that of Khufu and Khafra, and his Menkaure, a Pharaoh of the IVth dynasty, was successor paid the same penalty as the successor warned by an oracle of Buto that he would reign of the impious Kings of the IVth dynasty. for six years and die in the seventh. As an oracle Anubis was the personification of Death, and it was when first given has always to be interpreted by the therefore appropriate that he should indicate to priests, there is confirmation of the story in the Ne-user-re the length of life allotted to the King. account by Diodorus (iii, 6, 3) of Ergamenes, a king His priest, masked with a jackal's head, was the of Ethiopia, who was told by the priests that his dread messenger announcing the immediate ANUBIS approach of the final scene. The summoner, who " " ^\> Wtj He of Ut (see p. ii ; also Garstang, called the incarnate God to become the chief god Mahasna, pi. viii, i) should be considered in this of the next world, had no temple, for there was, then connection. The determinative is usually called as now, no means of propitiating death. Prayers and the city-sign, and therefore a " city of Ut " has sacrifices cannot placate the King of Terrors, been invented. Wt has also been called the " city " mortals and gods alike we must die." of bandaging ", though it must be fairly obvious The collar of Seker-kha-bau, doubly priest of that no such city ever existed. The so-called " city- Anubis, thus takes on a sinister significance. The sign " originally denoted an enclosed space, which jackal figure and the six ankh-signs combine to show may have been inhabited or merely cultivated, that the collar refers to the six-year period of hence its use in the names of farms and fields. It Menkaure, and the combination can only be was not a town with streets and houses in our sense explained by the scene of Anubis and Ne-user-re. of the word ; it was not necessarily even a village The " Great Name " of Seker-kha-bau shows also or a hamlet. But the word Wt is well-known as the the priest's connection with the dead through the term for an oasis ; hence the epithet can be trans- world. local Memphite god of the other ". lated " He who is in " (or " from ") " the Oasis The question arises, if Seker-kha-bau were the ^«'i^' sh nlr " who is in front of summoner was he also the executioner, for I have (&) flEriin He already pointed out that the royal victim must the shrine of the God ". In this title the shrine is be sacrificed, not murdered ; and the sacrifice must always represented from the front, and in detailed always be performed by a priest. So little is known examples the door is shown. It is a lattice-work of the early religion of Egypt that it is quite un- shrine, and the meaning must be studied in con- certain, though not unhkely, that the summoner nection with another latticed shrine of Anubis. Late and the sacrificial priest were one and the same. representations of Anubis show a jackal couchant If this is so, the titles of the priests of Anubis assume above a low flat structure which looks like an altar. a meaning and significance which reveal the The early form of this building is seen on the sealings primitive religion of Egypt in an unexpected aspect. from the Royal Tombs of Abydos, where the roof
If, as Erman has pointed out, the name Osiris is made of lattice-work, like the walls, and is in the means simply the Occupier of the Throne, the form of a jackal (see p. 9, fig. i). If Anubis is inclusion of the Death-god in the Osirian Cycle is regarded as connected with the Pharaoh only, this logical, for one of the central doctrines of the shrine must have a special royal significance. Osirian faith was the death, by violence, of the god. Modem Africa still practises certain customs which Seth's role of executioner is also in accordance occasionally throw light on ancient religious rites, with the modem Shilluk custom, for Seth was full and this is a case in point. Among the Shilluk of brother to Osiris and was therefore the obvious the Upper Nile Valley the method of killing the king candidate for the office. In primitive societies the was to enclose him in an air-tight hut, specially King-killer was probably the successor to the throne, built for the purpose, and let him die slowly of and in the legend Seth was aiming at the crown. suffocation. After some months the death-hut was Seker-kha-bau has among his priestly offices a " broken down by the ororo, a grave was dug and the title which is unexplained, but which refers to Seth. bones of the king were placed in it wrapped in the I suggest then that in Seker-kha-bau must be skin of one of the sacrificed oxen. A hut was built seen the priest of Anubis who, masked as Anubis, over the grave, and one or two others put up within announced to the king that the day of death was the enclosure for the attendants on the new shrine, fixed and that also, as the official representative of which had thus arisen " (Seligman, Pagan Tribes of Seth, he consummated the sacrifice. the Nilotic Sudan, pp. 91, 92). The hut-shrine, with the figure of the death-god cunningly woven
6. Though Anubis has several epithets, I propose into the actual structure, shows very clearly that to discuss only three of them here. it was a death-hut, and suggests that the royal victim was put to death, like the Shilluk King, in (a) -\r^^ r^ ^^j Wt. This epithet has been a special building. The euphemism for the King's variously explained, but to my mind the explana- death, " The two great Doors are shut," may refer tions leave much to be desired. The rare epithet to that early time and the closing of the doors of the .
ANUBIS
death-hut. If the early Kings were put to death by CHAPTER II.
the same method as the Shilluk chieftains and if, as I have suggested, the priest of Anubis was the royal OTHER EARLY DEITIES. executioner who closed the doors, the epithet " He 8. Bast. The title of Zefau " Great One of who is in front of the shrine of the God " becomes bsi " cannot refer to the goddess, whose in intelligible, especially when it is remembered that name the Old Kingdom (see Mariette, Mastabas, in that title the shrine is always represented with the p. 70 ;
Petrie, pis. xvi, xx, xxi ; British door visible. My contention, that the King and the Medum, Museum, '^ God were one and the same as late as the Old No. 1324) is spelt M^^s,?? (abbreviated to ^^ Kingdom, receives confirmation in the tomb of in later times). Bast was a cat-goddess, and the pot Persen (Mar, Mastabas, pp. 299-301), where the of perfume, which seems to be an integral part of formula for the dead man implores that he may her name, suggests either that the original animal " walk on the beautiful roads on which the worthy was a civet cat or that the perfume was of that ones walk to the King " strong and rather acrid variety beloved of cats. ^' ^' (c) ^^ W '^^ ^^^ '' ^^^- filhW' ^"^^' ^^'' The spelling out of the name appears to indicate This epithet again refers to Anubis as a death- that the early pronunciation was sb't, altered later " god. In this connection the word dsr means " cleared, by metathesis. The meaning would then be She " purified ", with the sense of driving away evil spirits who causes to be a soul ", the Souhfier ", if I may or evil influences. The phrase f dsr means a cemetery, be permitted to coin a word. This name is parallel and is used, according to Erman and Grapow {Wtb. with the causative epithet applied to another deity
v, 228), with special reference to Abydos, the royal s-bk " He who causes to be pregnant ". burial-place of the 1st and Ilnd dynasties. This J Nothing is known of the ritual of except again brings Anubis into connection with royal Bast description ii, of deaths. the by Herodotus (Book 60) the orgiastic ceremonies and dances held in her honour
7. The combination of Horus and Anubis is in the Delta. It is possible also that the perfume, again strong evidence that Anubis was in origin a with which she is so closely associated, had an purely royal deity. The falcon was the totem of the intoxicating quality, and that her votaries like those Pharaoh from the time of Narmer onwards. His of Bacchus felt themselves etherialized by the deity. four standards on the slate-palette are two falcons, This would explain the account given by Herodotus. a jackal, and the placenta or birth-sign. On the The temple of Bubastis which so roused the mace-head the standards are arranged in a different enthusiasm of Herodotus, yielded on excavation
order, jackal, birth-sign, and the two falcons. If no information as to her nature or rites ; but as the my interpretation is correct these four standards, local deity she undoubtedly united in herself the which were the personal standards of the King, powers of life and death, fertility and barrenness, show his birth (the placenta), his death (the jackal), within her own district. and his two totems (the falcons), one totem being In the fusion period Bast was identified with for his career on earth, the other being the one into Sekhmet, who was a lioness, not a cat. When the which he entered at death. The belief in the entry theologians invented the marriages of gods, Sekhmet of the King into a falcon at death seems to be was paired off with Ptah, but Bast was always a expressed in the words used to announce the death of deity without a consort. In the late period both
Amenemhet I, " He has flown up to the horizon goddesses were represented as enemies of snakes, to join the Sun." And that the King had a falcon- but this is an attribute which should belong to Bast totem for his lifetime is shown by the human- only. There is no record in Egypt, ancient or armed falcon on Nanner's slate palette, by innumer- modern, of any kind of connection between lions able instances of the falcon-names of Kings, and by and snakes ; on the other hand, in the country parts the words applied to Senusert I, " The falcon has of modern Egypt cats are still regarded as snake- flown away." In the case of Narmer, I consider that killers, and are often kept for that purpose. In the the standards were carried two by two, the standards religion, which after all only reflected earthly ideas, of birth and death having each its respective totem the divine cat was the destroyer of evil symbolized beside it. as a snake. .
8 HATHOR
The title " Great One of bst " is very rare, only The explanation usually given of the name of the two persons being recorded as the holders, Zefau and goddess is the literal translation of the hieroglyphs (Mariette, Mastabas, 252, both Ka-pu-Ra pp. 275), in which it is written. House of Horus of Saqqara. The object which determines the word The attempt to prove that it means " Mother of the bst is the head of a lioness ; this would seem to bring " unborn Horus is surely untenable. Had the it into relation with the two feline goddesses, though Egyptians wished to call her the pregnant goddess, the spelling with —«— shows that it is not identical they would have done so openly and would not have with the name of Bast. The object appears to be a taken refuge in a modest paraphrase. " Horus in the playing piece or chessman of the type which usually womb " (Hnti-ht) was a popular god at all times, stands for the syllable ph. The title may belong to particularly in the Middle Kingdom, and our modern a civil ofhce ; the Worterhich gives only the vague ideas of propriety and modesty would not have term " Schatzbeamter " as the translation, but this affected the ancient Egyptian epithets for a goddess. is only because in the list of titles it precedes, or is The translation House of Horns means nothing as it parallel title <=> ? written with, the v\ imj-r stands, and should be abandoned and another trans- pr-hd, which was the highest office in the Treasury. lation sought. I suggest that the object represents a weight, B.-^RTON {Semitic and Hamitic Origins, p. 168, ed. probably of small size for weighing precious metals. 1934) has attempted this when he suggests that the " Among ancient peoples the primary weights and words are really Ht-hrt, translated as She of the measures were often regarded as sacred and were lofty House ". But here again the translation is " kept in the temple as the safest depository of the inadmissible, as hr means above, over ", not " ". " " period, and there guarded by the priests. But in less lofty The Egyptian word for lofty is k' troubled times the guardians might well be laymen. There is, however, another possible explanation
In the Vth dynasty conditions were settled, and it is of the name Hathor, to which I would call attention. quite possible that in Memphis, the capital of the The T in the middle of the name is not explained by country, a civilian guardian might be appointed either of the derivations proposed. The Egyptian ; but the sanctity of the object would be indicated by o survives into the Greek and Coptic translitera- tions only it is it is the form, which placed it under the special protection when a root-letter ; when merely of the lioness-goddess of the city. the feminine termination, as in the word ht
it disappears unless supported by a [90=1 J), 9. Hathor. The goddesses most frequently pronoun. The fact that the T remains shows that
mentioned in the tombs of Saqqara are Hathor and a pronoun was originally there ; and that it could Neith. Both were deities whose cult was widely only have been the pronoun of the first person spread, and lasted so long that their original aspect singular. This pronoun was often omitted in writing
is almost lost ; this is particularly the case in regard and probably in speaking, as well, but its presence to Hathor. In late times she is fused with all other would preserve the sound of the feminine termina- goddesses, especially with Isis as the Great Mother. tion. The first part of the name would then read But her position was comparatively humble in the " My house ". If the second part of the name means, Memphite nome, where she was identified with the as Barton has pointed out, some form of the adverb Lady of the Sycomore. This title was entirely local hr " above, over ", the name can be reasonably in the Old Kingdom, though later it spread with her translated as "My house is above"; or as the " cult to other parts of Egypt. That she was feminised form hrt means " That which is above worshipped elsewhere in the Old Kingdom under and was commonly used as a term for the sky, i.e. other titles is proved by her epithet at Dendera of the vault of heaven, the translation would then be " " " Lady of the Pillar (Mar. Mast. p. 311 for name of My house is the sky ", and would account, as pillar). As Lady of the Sycomore her priesthood at nothing else does, for the identification of Hathor Memphis in the Old Kingdom consisted of women the cow with Nut the sky. The identification of Nut only ; as Lady of the Pillar women were pre- and Hathor has always been a puzzle, yet they were dominant in her service. There is only one record very closely connected. At Memphis Hathor is the of a priesthood of hers as Lady of Ciisae, and that Lady of the Sycomore, whose function was to provide is held by a man. the dead with food in the regions of the other world. NEITH but in later times it was Nut who had charge of the established by Erman, Sethe, and others that the dead. Hathor was certainly a cow-goddess from the duplication of a sign is not necessarily the duplication earliest period, for on the slate palette of Narmer of the syllable in reading, but may represent the dual she is represented, as she was represented throughout form. That being the case, the reading here would the whole course of Egyptian history, with a woman's be rwj " The two lions ", not rr which is the word for face and cow's ears and horns. But the heavenly a pig. The feminine form of this name is therefore cow, who gives birth to the sun and moon, may be not rwrwtj as written, but nvtj as Naville noted either Hathor or Nut indifferently. Even as late {Sphinx, 1902, p. 195). The meaning of the word as Ptolemaic times the identification of Hathor has, I think, been discussed only by Naville {op. cit.), " and Nut is indicated by the figure of Nut the who, however, did not recognize the ci as the Unknown " in the Hathor temple of Dendera. feminine ending, but suggests that the tj is a nisbe- In early times there seems to be no indication form, and that the word is an epithet of the sphinx. If, though, the word is really a dual, the meaning that Hathor was a Mother-goddess ; nor, until she was fused with Isis, had she a consort. She was not may become clear in connection with the hitherto specifically connected with water or with agri- unexplained expression nctj ivrtj, which is said to cultural fertility, that is to say with sowing and refer to the great double gates of the palace or a reaping, which may mean that she belongs to a pre- temple. It has been inferred that the dual form of the agricultural period, to the times of animal word is due to the fact that the Egyptians used husbandry. She would thus be one of the primitive folding or double doors, and that therefore the word goddesses, and though her name may be Egyptian for door would naturally be in the dual. This seems she could be fused with both native and foreign hardly likely, for in the earliest example of the word goddesses. Her identification with Ashtoreth- for a door (on the slate palette of Narmer) the word Karnaim, the cow-horned goddess of Babylonia, is in the singular. It seems more probable that the has been noted by Muller, Asj'en itnd Enropa, p. 313. word should be taken literally, and that nvj or rwtj—the two lions or two lionesses, in later times 10. Neith. Neith is another goddess who, in the two sphinxes—were the images of animals who served only. cult Old Kingdom, was by women Her acted as guardians of the gate, one on each side of not so popular in Memphis and the South as that was the entrance. A guardian of the door or gate is of Hathor, probably because she was essentially a often a deity (cf. the god Janus), and it is therefore of North. She had, however, an goddess the not surprising to find a priest of the cult. important shrine in Memphis. Her title, Neith, One of the earliest examples of the lion or lioness " North of the Wall," fixes its topographical position as gate guardian is on a clay sealing of King Zer in relation to the shrine of Ptah, which was South of of the 1st dynasty from Abydos (Fig. i). Some years This position was possibly arranged as the Wall. ago Professor Petrie drew attention to the con- being appropriate to a goddess of the North. Neith nection in this sealing between the shrine and the has two emblems, both of which were regarded as guardian lion with the triple bar on its back ; he sufficiently sacred to be set on the sign of divinity took the bar to be the barrier in front of the shrine.
(in the 1st dynasty they are set on a pole ; see A similar lion or lioness with a single bar on its Petrie, Royal Tombs i. Front., ii, pi. x, 2). The back (Fig. 2) occurs on the wooden panel of Ra-hesy,
emblems are : (a) crossed arrows, and {b) two bows
in a case {Ancient Egypt, 1921, p. 36) ; these indicate that she was a goddess of the chase. The earliest examples of the emblems are from the royal i tombs at Abydos and Naqada, and occur in the name of the queen, Neith-hotep. The meaning of the name K^
is at present unknown ; it appears to be the same Fig. 1. Fig. 2. as that of the crown of Lower Egypt, which was itself divinity. a in the list of his titles. The inscription of Kay-em- hest gives the reading rwj, a masculine dual form of 11. Rui. The name ^___^_2^ appears to be which the feminine would be rwtj. The early -^^ equivalent to the later ^ It is now well examples show what appears to be a maneless lion, ^^ ^^ 10 RUl
hence the mascuHne word rwj ; the want of a mane side in his horizon. I live after I am dead every suggested to the later Egyptians that the animal day. I am strong {ivsr) like Ruti, for I live after I " was female, and the feminine fom; ruij was adopted. am dead (ch. xxxvhi, A. 7). An important point in regard to the lion-guardian Ruti is also connected with the 7ienies-c\ot\\, the
is the form of the shrine on the clay sealing. It striped head-dress of the Pharaoh. The root meaning must have been made of lattice-work, and the of the word nms is not known, therefore the exact upper part represents the jackal god, Anubis ; the explanation of the word in the masculine form as ears, snout, and paws are over the front, the body applied to the royal head-cloth, or in the feminine of the animal extends over the whole ediiice, and form [nmst) as applied to a vase, is still to seek. the tail hangs down to the ground at the back of the There appears to be a connection between the shrine. There are three examples of this shrine from nemset-vase and the cobra which suggests an
Abydos, all of the same period [Royal Tombs, ii, original connection of the vase as well as the cloth
pi. xvi, 114, 116, 117) ; only one shows the entire with the King. building, the others are incomplete but the The references in the Book of the Dead are as " characteristic tail is quite clear. This is a totally follows : Says Ruti, who is chief of the guardians different type of shrine from those of the same early of the House of the Nemes-cloth, who is in his period represented on the slate palettes, mace- cavern, Why dost thou turn back to the limits of heads, sealings, and ebony tablets. It is obviously heaven ? Behold, thou art noble [s'h) in thy " a special building connected with the god of death existences of Horus. The nemes is not against thee and presumably with the King in his aspect as a god. (ch. Ixxviii, 21). " Horus repeats to me that which The form of the shrine, as shown on the sealing, may his father Osiris said to him in the season and days explain the reference to Anubis in the Book of the of burial, when thou gavest to me the nemes-cloih.. Dead (ch. Ixxviii, 26), " He who is high on his Says Ruti to me. Thou goest and comest upon the db' ," a word which is rendered " tomb " or road of heaven, those who are in the ends of the " ", edifice or else left untranslated. I have given horizon see thee. . . . V'erily, he who is high on his above (p. 6) my view as to the use and meaning shrine has bound for me the «d'wk's-cloth at the of the death hut. command of Ruti. ... I am high on my shrine, The name of Ruti occurs three times in the Ruti has bound the nemes-cloih. on me (ch. Ixxviii, Pyramid Texts, the meaning in each instance being 21,3,26). obscure. " Thy ennead is thine, Atum and Ruti. The Negative Confession shows that Ruti was not " Those who make their two gods and their two bodies a local deity, for he " comes forth from heaven " " are Shu and Tefnut (W. 447). Verily, the ka of and not from a specified city. This also suggests this N. rises to the god, and brings him to Ruti that he belonged originally to the cycle of royal " " and . . . him to Atum (N. 2081). Great is the gods and not to a single town or to the people. honour of N. in the house of Ruti. Is expelled the fault belonging to N. by the expeller of evil in 12. Seshat (also transliterated as Sefekht-abui). " the presence of Khenti-irti in LetopoHs (N. 2086). Sethe (p. 11) calls this deity the Goddess of In the Book of the Dead the references are more Architecture. At the early period to which Seker- frequent, but it must be remembered that in the New kha-bau belonged, architecture in the present sense Kingdom much of the religion, which originally of the word was still in its infancy. It would be belonged to the Pharaoh alone, had become better to call her the Goddess of Building, as this democratized and was used by lesser folk. The papyri epithet would cover all types of building from the of the XVIIIth dynasty (Nu and Nebseni) show a most primitive reed-hut to the most stately stone connection between Ruti and the idea of life after temple. The hieroglyphs on the false-door of death. " O Atum, coming forth as the Great One Seker-kha-bau show that at that period so great of the waves, glorious like Ruti, make for him com- and important a god as Seth had only a lattice-
mands to the crew of Ra in the evening that the and-thatch shrine for his worship ; temples copied " Osiris NN may live after death like Ra every day in stone from reed and wood prototypes were only " (ch. xxxviii, B. 2). I go in, I go out, my throat is just beginning. Seshat must therefore be the deity
not slit. I go down to the Boat of Maat. I mount (?) of hut-building, and this is, I think, shown by the up to the Manzet-boat in the retinue of Ra at his hieroglyph of her name {seeSaq. Mast. I, Pl. XXXIX, SESHAT II
51). The central pillar is of reeds firmly lashed Q "i^ b'J-b'w-Pth " The glory of Ptah together and ending in the well-known kheker- ^ I ^^ ULJ omament. On this central pillar are laid three shines", b'j-k'^f-R' spirits of OS * "The Ra cross-beams, also made of lashed papyrus reeds, I shine", h'j-7ifrw-R' beauties which span the hut from side to side ; the com- 0^1 "The of Ra bination of beams and pillar give the effect of an shine ". The little name is the name of an animal open flower owing to the peculiar method used by the
9 s=> I 5;5^ hts, which is regarded by Miss Murray, Egyptian artist of representing a building partly in plan and partly in elevation. A domed roof of judging by the determinative, as a mongoose. The " " thatch rests on the ends of the beams and on the technical term for the little name of a person is top of the central pillar. This is then the aspect of not rn sr, but appears (by the variant "^^ I here a hut before the lattice side-screens are put in given) to be rn ndL position ; it represents the essential parts of the building, the screens being non-essential. The Titles. ornament at the top may be the feathers of divinity, 1. -''^ ^'^'^ ^'"' ^^^^ [^°"" "Y''^'=> ^3^"^ " but are more probably the representation in highly troller of the borderers] of the ". stylized form of the bunches of straw with which South and North the topmost layer of thatch is finished. Huts of this 2. ^^ (var. ^^|3|) brp ^wt "[Con- type are to be found in Africa at the present time. troller of the brewing] women ". Seshat is also known as the Goddess of Writing, but she was rather the Recorder of the years of the 3. ^\J^ (var. ^\|3|) hrP 'bwt " [Con- King's reign than the deity of actual writing. If, troller of the washing] women ". as I have tried to prove, Seker-kha-bau was the (var. without -^ herald of death to the King and perhaps the 4. Y ^^ O , var. without " sacrificial priest of the divine victim, he might very AAA~w) " [Controller of the hoe and knife flaking well include in his duties the recording of the events (lit. : loosening)]. of that victim's reign. In the temple of Kamak the " 5. b''P b^jt ist [Controller of the regis- " " 1 ft goddess is called Seshat of Pe-Dep ; remem- Y being that the death-oracle came to Menkaure tered] workmen ". from Buto (Pe-Dep), there is here another connection 6. ^^^ (var. *^ rh hr ^ I A (™- I X __ ) nfrt linking Seker-kha-bau, by his priesthood of the '0' S ^js; " goddess, with the ritual death of the King. ib nb-f Knowing what is pleasant for the heart of his lord ". " ". 7. !<:=> (var. I'^T^ci ) ir'i h n'i-swt [Courtier] CHAPTER III. ". 8. s 'b " [Guard of the cattle] TRANSLATIONS AND INSCRIPTIONS IN ^\ (?) " of SAQQARA MASTABAS I. 9. T]y hm-ntr Ss't Prophet of the goddess ". By Kurt Sethe. architecture
[Titles of office studied (var. Inschr. were not tabulated and 10. T^-^ i^ Jh^ ^ p^ ) see Aeg. all together until 1926, twenty-one years after these von Berlin, i, t. 31 ; Garstang, Mahasna, pi. viii, 2. chapters were written. From this study, consistent equivalents of hieroglyphs and translation have been " ^iniK (^^^'•^iB -^-^B)- worked out and indexed in Ancient Egypt, 1924-7. ." i 12. 1 hm-ntr ..." Prophet of . . These values have been added here in square _ y I brackets.—F. P.] AWAAA n ntr. (var. var. | hk' 13. [ ) [ I I I I I www
13. Tomb of Kha-Bau-Seker. Pls. I, II. ^"^^''' ^'^'^^' ^^''^'^ Sth " . 14- ^^-J^ZlQ ^^ . . '^3^ Name. Q ^^^ ^^^ ^^^ read h'j-h'iv-Skr of the temple of Seth ". " The glory of Seker shines ". Analogous names are Date, Ilird dynasty. ' .
12 TRANSLATIONS, PLS. II, III
Family. Wife^^^^^^^^J iyj h n'i-swt Nfr- 4. "o--^ q; " The [courtier]. Beautiful is the peace of hntj ht-ntr hip-Hthr -2sc,1f# hm-ntr rwrw (?) " ^1 Hathor ". Her little name "is Tepes. " Prophet of the Lion-god who is in front of the House of natron " (For a further discussion of this Stele of the man, Pl. I. god see 10.) The lower part of the stele is occupied by a long pp. 9, '^ list of offerings, which differs completely from the 6- =^-— ^^nk ni-sui im'Jm-f " The 1 (] ^J'^ %^ usual lists of the IVth-\Tth dynasties. Note Friend of the King, honoured by him ". Hnk the determinatives which occur under the name of ni-swt is also a special title of the High Priests of each object, and the generic title which stands above Memphis. the several groups. In the centre under the panel are the names of 15. Lintel from the tomb of Khuyu-en-Ptah. woven fabrics. These are divided into three kinds, Pl. III. 3. idmj " Red stuff ", ^ " s/;i'-fabric " and _^ Name. '^§0%^^'^^^ hwjw-n-Pth "He whom
" ". *=) "-fabric Then follow lists of various vessels Ptah has protected ". Compare the analogous ^"^ and household gear. To right and left are identical names $-'nhw-n-Pth,J^ I^'- lists of beer, wines, fruits, and grain.
and the name of a later King 1 Pl. II. On the architrave are the name and some n-'li'.j, O , " I ftAWWftAWV V./WV\ of the titles of Kha-bau-Seker (see p. 11). $knjw-n-R' On the stele of Nefer-hotep-Hathor the list of Titles. offerings is shorter than on that of her husband, but (h " gives several variants. Of these the most interesting 1. ^\ <=> f imj-r hmtjw [Intendant] of the is, that whereas on the stele of the man various Artisans ". vessels are represented under the headings ° " ". 2. IIJ hm-nty Pth Prophet of Ptah Q'^'°=8and I o, here they all appear " ". 3. ^^^^^ ]V hm-ntr Skr Prophet of Seker under the one heading n ^ o sljpt. The same person occurs in an inscription in the Wadi Hammamat of the time of Pepy I (see L. D. 14. Tomb of Ka-em-Hesut. Pl. Ill, i. ii, 115 b).
Name. LJ K'-m-hsivt " The ka is in ^ Jj v 16. Alabaster Table of Offerings of Hotep- favour Compare the analogous names LJ I ^\ Akhti-Her. Pl. Ill, 4.
Name. '^ Htp-'htj-hrj A name which u o contains the word 'htj, an epithet of the sun-god,
which in later times is found only with the name
Titles. q%^s "j-'htj, V\ . Compare q^^ 'htj-htp,
1. ^^y^ s'-inr-f A priestly title which is also ^^^-- irjw-n-'htj, c^^^ ^i-^''-^'-' The —S 4= v ¥] known as an epithet of Horus. form with hip and hr, which occurs in the name ". 2. "cr^x 3 (reading doubtful) " Sculptor I Q^^ '^ 1=3=. is very ancient and is found even in " 3. v\ imy pnvy He who is in the two the 1st dynasty {Royal Tombs, ii, pl. x.xvi, 70). Houses ". An engineer's title borne by the High Titles. Priest of Memphis as " the great Leader of the s'b irj-Nhn " belonging to artisans ", and also by the " chief of all the I. "^ ^ Judge [carpentry and brickwork] of the King ". Hierakonpolis ". TRANSLATIONS, PLS. III-VI 13
" isicj 2. hm-ntr M"i Prophet of the goddess of 12. Y' VWrD imj-r mrt
Truth ". " [Intendant of the register] of the two houses of ". Date. A man of the same name and with the slaves
^3. See Sect. 14. the same titles hved under ol U M^^^^l
of the Vth dynasty (see 19. Tomb of Ptah-hotep desher. Pl. VI. V.\ ^A/^AAA I _^ Mariette, Mastabas, p. 340). Name. ^|^'^'^ Pth-htp dsr Ptah-hotep the inscription the formula should read In the Red. For other colour designations, compare I^ PJ ^i;=] B'bw km Sabu the Black.
Titles. 17. Tomb of the Sheikh el Beled. Pl. Ill, 5.
I. D Name. U Q K'-'pr. A common name in the
Old Kingdom. =^ [Leader] ". '^ " Title. ffl ® hyj-hb hrj-d'd'. Chief lector- I ". J 3- "High-Court judge, Vezir priest." ^^(
The inscription is on the lintel of the great granite [Intendant] of the scribes false-door. V of the [royal documents]
18. Tomb of Ptah-hotep I. Pls. IV, V. -^ I 1 TA AA/ " [Intendant] of 5- ^ 1 1 AA^AA'\ Son and successor of Ptah-hotep desher. " all the works of the King Titles. " 6. ^\ <:z>(]ft Ifi [Intendant of registers of 1. D \ the Double House of the royal Favourites]." 2. ^ "[Intendant of the Court for these, see Sect. 19. 7. ^\<=r>^S-- 3- mlvm ". of Six ]
8. ^^'^'^[^^^ ^^9 " [Intendant of registers]
(without on archi- of the Double House of things under seal" 5 n n:|.Q ^Q " trave) imj-r iswj hkr ni-swt [Intendant of the " of the «seMi!-hall 9- Y n 2 [Controller] registers] of the two store-houses of the King's dynasty. [favourite] ". Date. First half of the Vth On the architrave above the doorway of the outer 6. => ^"vi^ 1 see sect. 19, 20. chamber is an inscription in two lines, containing a formula for the dead and the titles and name of the ' ". 7- [Intendant] of the usekht-hall " grant, deceased : May the King be gracious and \[IV\n\/ "[Intendant] of the two may Anubis be gracious, he who is in front of the Divine Hall, he who is in Ut, the lord of Ta-zoser, granaries . he who is on the Hill of the Slug, he who is in front ?"""?"'" ". 9. V\ c^ [Intendant] of the Treasury of Sepa (Hipponon), that he may be buried in the necropolis in the western desert, at a very good old 10. ^v <=>r^ - - " [Intendant] of the six age, as one honoured by the great God," (here follow " ". Great Houses " (higher courts of Justice). the titles) Ptah-hotep the Red On the drum of the door is the name of the 11. "[Intendant of the " [High ^<=>(]J^£j deceased, preceded by his principal title : ". registers] of that which is under seal Court] judge and Vezir." 14 TRANSLATIONS, PLS. VIII-XI
CHAPTER IV. what is under seal. Cf. Mariette, Mastabas, p. 230.
By Kurt Sethe.
20. Tomb of Ptah-hotep II. Pls. VHI-XVH. "^-^ ^^' ^V .' "^ imj-r w'bt "[Intendant of Titles. the pure place = tomb] ". {a) General titles. " 19. ^^^<::> r^iS^ imj-r prwj nbw [Intendant] I. D irj-p't. of the two Houses of Gold ". 2 =^ h'tj-' [Leader]. 20. ^.'==^=10 imj-y hkr ni-siH " [Intendant] of " ". 3 <=>^"v:^ irj P Belonging to Buto the royal favourites ". " ". 4 Qc^ sd'tj (?) bitj [Royal sealer] 21. ffl ^ r-'-^ (also without @) hrj- J @^ ipl
' |¥'-'=^ Awwv ~"^o '^ smr w'tj n mrwt " [Com- lib hij-d'd' ss dmdt Chief lector-priest, scribe of the divine books ". panion peer beloved] ". " Family. ^i^lj(j^l»ffl. 6. ll ^^ mdw rh;^ [Spokesman of the smsw tpj hr ni-swt 'htj-htp " His eldest rekhyut] ". s'-f mrjj-f son, who is loved by him, the First under the King, " ". 7- Y ^^ -^^ ^'^-^ [Controller] of the palace Akhety-hotep ". For the reading of the name, see p. 12. Probably the same as the Chief judge and 8. ^ ^^~^ ^ inkmt. j( Xjv) Vezir whose tomb was published by Davies {The Mastaba of Ptahhetep and Akhethetep) and whose son, Ptah-hotep, was the overseer of the chief city ni-swt " [Over the secrets] of the King ". under Asesa. 10. +WVWVVWWV ^''7- Inscriptions. OU m"^ 1 Ocz^^ ^ Pl. \TII, West wall. is/' n wdt-^mdw nt ni-swt " [Over the secrets] of all Titles and name of the deceased. commands of the King ".
Formulae : [h) Juridical and administrative service. " On the left : (a) . . . that he may be buried in the " II. s'b t'jtj t' [High ff^ -^ ^ Court] judge necropolis in the western desert, at a very good old and Vezir ". age, as one honoured by the great God ", (the titles), " " " Ptah-hotep {b) . . . that offerings shall be 12. ^1 j>;jy-r ^7 nht nt ; presented to him on New Year's Day (the first of " ". ni-iwt [Intendant] of all the works of the King Thoth), on the festival of Thoth (i8th of Thoth), on
' the first day of the year (ist of Tybi), at the Uag- 13. ^\
' Fourth register (from the bottom). A donkey 16. ? ? imj-r pruj hdwj ' [Intendant] about to be loaded is being dragged to the heap of of the two White Houses," i. e. the finance depart- sheaves, above which is a fi c:^ pht. ment. Third register, beginning on the left, (a) The ^ hrjt 17- n n J^ imj-r iswj M't [In-
sheaves are being thrown on a stack 1 ivb^, tendant of the registers of the] two Storehouses of ^ J —
TRANSLATIONS, PLS. IX-XI 15
{b) The corn is being trodden out by donkeys " ". m 'nh Hold this as tight as you can -=s>-n (1 on the threshing floor. The discourse of the " I am doing so," is the reply, (c) An ox is being drivers |' ^i'^^ »' /^' m'-k irt-k, ,^=^'=^ ^^AAAA^Tl) sdi h'tj in (]^f ^ eviscerated 'O 1} ssmw
.
' " Sweeping together cf. Mariette, Mastabas, jj-jg answer is iri-1' AA/VA'V\ c^ c^ ' pp. 181, 289. cf. (L. D. ii, 4), and the ' r hst-k wrt ' I am doing (it) so that thou shalt greatly
praise " (see below), (e) A man whetting a knife / X of the mscription of Una. (d) Women " ". ^*=5.-c=> I pit ds The sharpening of a knife The separating the corn from the chaff by winnowing.
k' " fo''el^g ^^^ ^^^^ '^"^ °^ ^^"^ ^^^*^ °-^' '^P T T (7 C I? ^^~v^A _ _ V\ k' it Itl dllTt Wimiowing (I O P^^ W " ". hv' The dismemberment of the ox (/ ) The same. the barley slaves ". Also aao ih] it. < by :> r^^^ Q ^ R who cuts says, '^yp ""^ The man ^ 8 ^^ ^^ nr Second register, {a) Bird-catching. Men closing " g it] ir-k mnhj hn-k m'nh ntj hn' Pull as a clap-net on the birds. P^'^.^'^'^'^ hard as thou canst, my comrade ". The other man,
(I www grrrg) yr i^^ sht 'pdw in wh'w nw ^\ who holds the leg, answers.
" catching of birds in a net by the bird- ". pr-dt The irj-j r hst-k " I do (it) so that thou shalt praise catchers of the endowed property ". Above, the (g) Two men cutting up an ox from which the legs man who is giving the signal to close the net : have already been removed. One says, ' <^ A o 1 ^-d rdjt sht ' Causing the catching ftAAA'VN Q ^A'V^AA sft r nfr ntj hn' " Cut 11, my in the net ". {b) The captured birds are being _ carried to the deceased (whose figure is now broken comrade ". The other replies, ^ ^zz^^^hs- away). The first two men who are thus engaged are mk irj-j r hst-k " See, I am doing (it) so that -—^0 called '\"^^y'^ Snezem-yb and Ptah-hotep. thou shalt praise ". First register (the lowest). Scenes of slaughtering. Pls. IX, X. South Wall.
' (a) Man in the dress of the upper classes, Y t ^ i-u -n tt tt 4. ^ ' in ^^ I c I Lower register. The villages Upper tgypt " ' typified by women, 1^ ? T^'*:^^I Wb $hmt shd snw Wnn-nfr Priest belonging to the deceased, of Sekhmet and [expert] physician, Unen-nefru ". ^^ng their produce to their lord. V t " JJ -o J CsJ " 1 v ^ He attends the slaughtering to ensure the purity of the animals (see Davi^es, Ptah-hetep). The same 0^^'>~«^»r ^ tp i^i ndt-hr in met nt person is mentioned in the tomb of Akhethetep ,1 ^^_^^ ^^^ ^,,^^^ f^ bringing of the tribute by the (Davies, op. cit., pi. xvni). For physicians as 11, ^-^^^^^^ ^^ ^^^ endowed property in Upper Egypt ". priests of the goddess Sekhmet, see Erman, Aegypten, ^j^^ ^.jj^g^^ ^^^ ^^^^^_ ^^^^ ^f^^^. ^he kings who p. 467, 1st ed. (b) A man whets a knife. ^=wc^:p H had bestowed them on the deceased or his ancestors,
• himself. Tts fl , J, ,-. .. ,,r-i ii 1 £ some after the deceased ^A«w^ \\ (I 'ss^rs pat ds m ssmw Sharpening the knite (i) 'nh Issj " Re' desires that Asesa , , , r Mrj R' by the butcher ". is to cut off Another, who about v, n r
' the hind-leg of the ox, says to his comrade who holds . I-k'w-Hr " Beautiful is the appearing ww>A,^ .fv n~vw>Ara Q ^Aw^^/^ (2) Nfr-h'w the leg, ndr nw hn-k ^ Q ^J^_^^f ^ of Y-kau-Hor ". — —
i6 TRANSLATIONS, PLS. IX-XII
" (3) Mrj Hr 'nh Wsr-k'-f Horus desires that smw . User-kaf shall live ". (9).Pk^---^' " (4) Mrj Nhbjt 'nh K'k'j Eileithyia desires that (10) Kakay shall live ". (II) Pth. ^s?f'^ Ik'w-Hr " Beautiful is praise of ^f^^- (5) ^A the W Ykau-Hor ". This place is situated in the nome of A detached fragment of this procession a man Herakleopohs (see Davies, Ptahhetep, ii, pi. x). carrying dates) is on Pl. XVII, 6. " ". (6) Sntr Pthhtp Incense of Ptah-hotep Wall. " ". Pl. XII. North The representations (7) $hi Pthhtp Sekhet-covn of Ptah-hotep " ". correspond exactly with those of the South Wall. (8) Rpt (?) Pthhtp Chapel of Ptah-hotep In the lower register the villages of Lower Egypt ". (9) I'gt Pthhtp "... of Ptah-hotep According to are figured. The remains of the title of the scene :
ii, S DuMiCHEN {Res., 5) h is not a variant " . . . <=^ ^^ . . . nt pr-dt nt mhw (The of 'IS one might suppose. See also L. D. ii. fflci bringing of the tribute of the villages) of the endowed
Sob, and Dumichen, Res., i, 2. property in Lower Egypt ", and the name of the
(10) Mn't Pthhtp " Wet-nurse of Ptah-hotep ". first village (" ^''"'-^ ^'' ^^^^ " ". <] "T" (11) Htpt Pthhtp Food offerings of Ptah-hotep ^l I<^P"f'® " Horus makes Asesa to live ", are on a detached (12) 1st Pthhtp" Boundary-house of Ptah-hotep ". " ". fragment, Pl. XVII, 7. The same village occurs in (13) Sub Pthhtp Health of Ptah-hotep " ". the tomb of Akhethetep (Davies, Ptahhetep, ii, (14) 'nh Pthhtp Life of Ptah-hotep " ". pis. X, xii), where it is stated to be in the province (15) P't Pthhtp Offering of Ptah-hotep " ". of Egypt. Of the others the following (16) mns' Pthhtp Libation-vase of Ptah-hotep Fy Lower " (17) $mnt Pthhtp "... of Ptah-hotep (see names remam :
Dumichen, Res., i, 2 ; ii, 5). (i) Mrj M"t Issj " Truth loves Asesa ". The same The deceased receives the procession. __-^^^ place is mentioned in the tomb of his son Akhet- *^^(lwwv^ m" in (here follow the titles) Pthhtp hotep as belonging to the nik ^^ "Right side " " " ". " Seeing by (titles) Ptah-hotep In front of of the Harpoon nome (Davies, op. cit., ii, pl. x), him his eldest son is handing him a list of gifts and in the tomb of his other son, Ptah-hotep, to the
<^> A o fj|i|^w^'r nijt ss n ndt-hr "Delivering Harpoon nome (Dumichen, Res., ii, 15). the writing of the tribute ". (2) Db't Wsr-k'-f {see Mariette, Mastabas, p. 196 ;
Upper register. Remains of a procession of men Dumichen, op. cit., ii, 15). Mentioned in the tomb bringing gifts to a large seated figure of the deceased. of his son as being in the \_\^ ^£ (Davies, op. The names which are preserved are : cit., ii, pis. X, xiii, xv).
(^) Akhety-hotep. Probably Mrj Spdw K'k'j " The god Sopdu (of the @^ n '-^J'i^^P (3) Arabian nome) loves Kakay ". the eldest son of the deceased. " ". (4) $hd Dd-f-R' Dad-ef-Re' is heavenly (2) R^d. " "^^1 (5) ^fr ''^'di $'hic'-R' What Sahu-Re commands ". is good K'j-hp. (3) -=^(1^ " ". (6) Nbs Pthhtp Nebes-hnit of Ptah-hotep t't Pthlitp " Place of Ptah-hotep ". (4) ^s^l\\\hj-is. (7) ". (8) Hbnnt Pthhtp" Hebnent-iood of Ptah-hotep —^01:;- AA^A/V\ N-'nh Mn. Grgt Pthhtp " Establishment of Ptah-hotep ". (5) f (9) " ". ^=^ (10) Isd Pthhtp Ashed-herries of Ptah-hotep (6) 1 Ssmw. " 1 " ^ (11) . . . Pthhtp Handmaiden of Ptah-hotep (see Mariette, Mastabas, p. 398). (7) ^^ ^'^-^ Nfr-ssmw-f. J P " ". (12) Int Pthhtp Valley (?) of Ptah-hotep " ". (8) -^l^ ^'J-^^P- (13) irt Pthhtp Work of Ptah-hotep —
TRANSLATIONS, PLS. XII-XVII 17
Upper register. On the left the deceased was repre- Fragments. Nos. 7, 8, 10 belong to the North Wall sented seated before a heap of offerings, the end of (see above). No. 5 is from the South Wall (see above). No. which "=^B v> h'twdhw" The best of the table ", 4 gives the name of a imr w'tj Ndm-'nh " [Com- £ 1=^ — in>\_ ". and Stput " Limbs panion-peer], Nezem-ankh of oxen and geese ", still remain. Fragments of the 21. Tomb of Ateta. Pls. XVIII, XIX. hst with the words f^^g^ A^ diw-shr "Beer", ^~^~v^ Name. [I [I 4-^s5- I Ittj "j 'nh- " rn-f and §i- t' inij t' Coimtry bread " are on irj-is " Ateta, his great name Ankh-yry-ys ". Pl. XVII, 8, 10. " Titles. A row of men bearing gifts : Bringing the offerings for the dead by the [expert] deputy- (i) ftra smsw ist ["Elder of the registers"], see superintendent of the funeral priests, the scribes 16 in next list. of the [guard] and funeral priests of the endowed " property," etc. The names of the persons are as (2) t^i imj prwj [He who is in the Double follows : House] ". (i) The eldest son of the deceased, Akhety-hotep. (3) ^,^'ci=>|| imj-r 'h' " [Intendant] of the (2) ^m.'^^l^'^l^s'b'dvtrsM palace ". " hm-k' Niv-hk'w Judge and [conservator of canals, ' ^5fe=t (4) ^ wr md sm'iv ' [Mayor of the Southern expert servant] of the dead, Nu-hekau ". U Ten council] ". (3)p slid hni-k' p-L, II fV imj-r wd-mdw n ivsht (5) ^^^^ I " [Intendant of the dividing words] of the Court of " Judge and [expert] scribe, [expert servant] of the Justice " (or " of the palace "). ". dead, Ateta ' i^i>'^'j ni-su't [Controller of the (6) Y T b'''P ' c a s'b ss slid hm-k' Pthhtp royal canals] ". " Judge, scribe, [expert servant] of the dead, ^'"' " [Controller of the archers] ". (7) Y ^ -'P Ptah-hotep ". See L. D. ii, loia, and Petrie, Medum, pl. ix. " (6) [jR°»««-c^^ ss s' 'htjhtp Scribe of the (8) t\ <=> ^ JA 1 imi-r kt nbt nt [guard], Akhety-hotep ". ni-swt " [Intendant] of all the works of the King ". '' '' '^ ^'^"' (7) ^^-^'imv^^^'n '' imj-r mst-t. The word (9) ^s.'^~^fli ^ " Scribe of the [guard], judge and scribe, Oednes ". mst-t " [Child-porters] " appears here for the first " (^) ^P-^fl^^ "' '' '^^-^f " ^-'^^^ time in its correct form. Otherwise it is spelt
/v^AAA 1 1\ the m being placed after the s (see (9) jjiij "^^ O ^\ ss pr 'kt n njwtiw ^,
Lacau, Rec. des Trav., and Sethe, Verbmn, i, " The scribe of that which comes in for the in- 277). ". "^ habitants of the town (10) fl_>®^^^lt ""'-'" -' "-' Plate XIV, 2. Offerings being brought to the " Honoured by the great God ". tomb. Of the inscriptions very little remains. On hr ni-swt r'nb (11) l\ __'2> ^ <::>1 ^^ im'hw the left at the top is the name D ; on the left (J " Honoured by the King every day". " " below, are the name ""^^^^^^Hd Ka-hap and Pls. XVIII, XIX. Panel. The deceased is seated before a table of the title smsw u'hrt " The elder of the o U3 offerings, by the side of which is a short formula ". [watch-house] wishing every possible good thing. Pl. XVII. Altar. Titles and name of the deceased. Architrave. The usual formula htp dj ni-swt, I
i8 TRANSLATIONS, PLS. XX-XXV desiring for the deceased a good burial and also ' kt(zc') ' (8) I T ji* ^=* shd md sm'w [Expert] of funeral offerings on all feast days. the [Mayors of the council] of Ten of Upper Egypt ". Drum. Name of the deceased with the most -^;z::^^v c^ important titles. (9) 11 J^ inkmt. Side columns. On the left the titles of the deceased. "^'^ hntjt (follows the titles wr- " (10) T\^ flln On the right a htp dj ni-siH formula : May Anubis, the beautiful who is in Ut, grant that he may go upon md or s'b ' iid mr). roads every day to the Field of Offerings, to the (11) ¥\ «=:>'^ v^ WAAA imj-r k't nU nt places ... as an honoured one, the (titles), Ateta." ni-sic't " [Intendant] of all the works of the King ".
(12) ^ Ivar. o D \ CHAPTER V. ^AA/vv^ n hrj sst' n icdt-mdic nbt nt ni-sui " Over the By Kurt Sethe. secrets of all the commands of the King ". 22. Tomb of User-Neter. Pes. XX-XXV. "9" C=3 <^ u=> Name. 1"^in<=3=. Read Wsr-ntj "The God (13) J^ var. ivd-mdw m" n hrjw wdbm " Actual commander of is mighty", a form hke ( \'\\^ ^Vsr-k'-f }^ J the overseers of lands ".
" is " In writing, His ka mighty {Ovaepxep-qs). ^^''' " [Controller of the (14) Y[on ~''P ^''i ^P'' " the word " God is put first in the customary " scribes of petitions] ". manner. The use of the generic word ntr " God " in place of the name of a special god must not be (15) Y fofl^-^ b^P ^^'^' "^'" [Controller] of all
sign of a monotheistic conception ; what taken as a scribes ". is meant is the god of the city in which dwelt the TO smsu^ ist " [Elder of the registers] ". person so named. (16) ft of the outer door he is called On the drum This title is held in the Pyramid Texts, T. 87 passim, " old " to distinguish him from by the servant of the god Ptah, who is regarded as l"^"! n<=> 1^ The the god of art and handicrafts. a younger member of the family with the same name, perhaps a grandson. (17) _>^3l|1| hm-ntr M"t "Prophet of the Titles. goddess Maat ".
(i) m tpj hr iii-swt " First under the King ". " ^ (18) ^j. <=> ^^ tmj-r wrt [Intendant] of the This must be the principal title of the deceased, Great House ". as it begins every column of titles and is the only one '^a " [Over the mentioned on the drums of the doors. c^) ZJ^Td' D ". " ". secrets of private decisions] of the Great House (2) 11 "^w, rnd'd' rhjt [Spokesman of the rekhyut] The " Six Great Houses " is the term for the higher
imj-r ss ' Jii-su't " [Inten- Courts of Justice of the country, the Court of Appeal, ^__ and others. dant] of the scribes of the documents of the ". ' King (20) [14 ^ imj ib n nb-J ' The favourite of 1 imj-r wsht, [Intendant] or his lord ". ^ " 21 n r-i ^^^AAA II ^ liTj sst' H mdw utr [Ovcr (5) ^I^Sl b^P ^'^bt "[Controller] of the Wide .D Hall " (the royal palace). the secrets] of the divine words ", i.e. the ancient " holy language of Egypt. (6) -^^ s'b 'nd mr Judge and [conservator
•?- ht-'nh " Overseer of canals] ". (22) ^\ hrj icdbw m
". ''^=t " of lands in the House of Life (7) ^ wr md sm'iv Great one of the [council ". of] Ten of Upper Egypt (33) M^^l>1^1-^l-%^4^'-> TRANSLATIONS, PLS. XXI-XXIV 19
" ntrw nhw hrt-ntr " Honoured by the gods, the lords of the West, on which the honoured ones (i.e. the of the necropoHs ". the blessed dead) "go to the great God, Lord of the necropolis " (here follow the titles) " User- ""'-"' -' "^ (24) "-' fl->^^<2>1\^"^ neter ". It is worth noting the omission of the King " ". Honoured by the great God in this formula. of Vth dynasty, as the eldest Date. The middle the Pl. XXV. The drums of the two doors. As usual contemporary with son appears to have been these mention only the name of the deceased with Dad-ka-Ra. one of the principal titles, here tpj hr ni-sui. On the Family. drum of the outer door, which was naturally the 00' " last to be inscribed, he is called the old ", to 1. Pl. XXIV (Niche). Wife. IS distinguish him from a younger person of the same © O snt-dt name (see p. 18). ^AAAAA ^AAA/V\ an Architrave. The deceased seated ; before him hmt-f mrjt-f hkri ni-swt im'hivt hr ni-sui Hnwt inscription consisting of his titles and three wishes " [Eternal sister], his wife, his beloved, the " in his grave for him : (i) That he may be buried [favourite], of the King, honoured by the King, in the West, at a good old age, by the great God.^ Khenut ". She therefore belonged to the King's (2) That funeral offerings may be brought to him ^°) is often found in harem. The expression | on the Great Festival, the festival of the Heat, the the Old Kingdom, but the exact meaning is not rising of Min, and all other festivals through the 2 the known. length of eternity. (3) That he may go on beautiful roads of the West, on which the gods love 2. Pls. XXI, XXm. Son. ^ft^^'^—-P| to go, in peace to => the beautiful West, to the gods, ^V the lords of the West." On the walls of the doorway are very suitably 44 I I s'-f smsiv mr-f shd w'b im'h hr it-f placed the representations of the funeral priests tomb. ' " bringing offerings for the dead into the ss ni-swt hft hr mrr nb-f Spss-R' . His eldest, his [expert] priest, by his beloved son, the honoured " Inscription: " ' (] — father, the scribe of the records before the face of P®S^ ^^^^fl " shpjt iht in hmw-k' w'bjw The bringing of the King, he whom his lord loves, Shepses-Ra." " w'b Probably the same man whose tomb Lepsius found offerings by [the servants of the ka] who act (for the deceased). at Saqqara (L. D., ii, 60-4). He held under King The deceased (with his titles inscribed above him) Asesa {Issj) the same offices as our User-neter ; table of offerings. Above the table is and his eldest son was likewise called User-neter. sits before a a great list of offerings which are brought to him 3. Pls. XXI, XXIII. Son by numerous persons in five registers. First register. [a) Two men kneeling, each "^^ s'-/ ;«.;--/ im'hw hr it-fs'b I°H I >^ I r^~^ vessels. S ^^^^^ v:> ci hkn in ss Wsr-ntr " His son, beloved by him, he who is presenting two honoured by his father, the judge and scribe, User- " " with latj The offering of liquids {hkn written ". ". neter an arm presenting a vessel) " by the Uty-priests Description the plates. of A hrj-hb " Lector-priest ", recognisable (^) I /n I Pl. XX. Stele of the west wall. In the upper and his breast, holds a roll of papyrus, outer pair of columns, the titles of the deceased are by the band across
combined with the formula for the dead. Above ; and with uplifted hand recites a text. _^=^ ^ ^^^ " May the King be gracious and grant, Anubis " ", may wdn iht r'-bn Offerings shall be made every day be gracious, he is before the Hall of the who God, he says. he who dwells in Ut, that he may be buried in the necropolis at a good old age " (titles) " User-neter ". " 1 Mariette, Mastabas. p. 95. Right and left : May Osiris be gracious and before JUL is omitted grant, he who is before Dedu " (Busiris in the Delta), The ^ " that he may go in peace upon the beautiful paths The . is omitted. —
20 TRANSLATIONS, PLS. XXII-XXV
(b) Three scenes of slaughtering, in each of which (c) Man bringing two strips of cloth ^^ Q ^ on the right is a butcher sharpening his flint knife " ". mTI wnhjiv Two bandages '' ^ I ^WAAA by chipping cssi ^«;>^ (1 ^=.g pdt ds in ssmw
(d) Man offering incense. ""^^ I k'p intr | " Sharpening the knife by the butcher ".In the first " The burning of incense ". The first sign is remark- able. The thurifers recur in each of the following scene the ox is eviscerated. (1 ^^^"""^ 'i>nj h'tj registers, as it is the necessary form for the con- " Give me the heart ", says the impatient man on secration of offerings. The inscription is always the left, who is already laden with the haunch and the same. is waiting to carry the heart away. In the second
Second register, {a) Kneeling man pouring water scene a fore-leg, in the third a hind-leg, is being on the ground, s't " Pouring on the ground ". Cf. " removed. ^5^^ iij iy-h Take ", says the man, No. I of the list of offerings. The word is a deter- minative of s'tw " Ground ", Coptic eciiT. who holds the leg, to the operator.
{b) Standing man pouring water from a pitcher. (c) The pieces cut off the slaughtered animals, called in Egyptian stpui " The chosen "—haunches, The inscription (probably y kbh) is broken away. rib-pieces, and hearts—are carried away (f) Man offering incense. Inscription as above. D^^D {d) Three people without inscription. ^^EH:^ shp stpui. One of the laden servants has the f?* " Third register. («) A sM hmw-k' [Expert | " p title of vft b^P *s' [Controller of the registered] servant of the ka] " offers a goose. workmen ". Fourth register, {a) The eldest son of the deceased Wall. Shepses-Ra (see p. 19) offers a goose. Pl. XXII, East [b) The second son, User-neter, offers incense. Above the door, offerings.
Cf. Nos. 2 and 13 of the list of offerings. At the sides of the door, the bringing of the sacrificial animals. (c) Man bringing two strips of linen. ^^ O Y\ Left: (i) -J^\ ^"' "^ »«'-M "The wnhjw. Cf. No. 12 of the list. A
bringing of a young oryx antelope ". (2) A long- (d) [Servant of the ka] " pours water out horned ox, which rubs its face with its hind foot.
" ". I "^' ^ht-h'wj of a jug Libation of two drops a '\'k ^~P^ ^'^ ^'^ \ MM " Bringing a young ox for the evening meal ". Cf. No. 14 of the list. (3)
'^^^^ Hornless oxen. ' „ ^ | shpt hrjw- (e) Man carrying a platter for food 1 o ^^ \^ " db 'n DJiwtjjt " Bringing hornless oxen for the festival htpt ni-sui Royal offering ". Cf. No. 16 of the list. "^^ of Thoth ". (/) Man carrying a little table with food i^.<=_] Right : (i) The same as on the left. (2) Hornless
ox without inscription. (3) An ox with artificially
bent horns A i\ int rn iw' " The the offering lists in the Pyramids and elsewhere. ye I (g) People with various gifts. bringing of a young ox." Fifth register. (a) Man offering a goose. No Pl. XXIV. Niche. inscription. The deceased seated, holding a whip, the symbol (b) Incense bearer. Inscription as above. of authority. The inscriptions give his titles. In (c) People with various gifts. front of him on the ground sits his wife, Hmvt, Below all these scenes runs a sixth register, in Khenut. which the slaughter of oxen is shown. Beginning Pl. XXIII. South Wall. on the right : An exact counterpart of the north wall. The (a) A hornless animal is -vwwv being bound A persons with inscriptions are :
^ ^^'^'=^=' '=^ inl rut iiv't n iht 'bdxH (a) gift (| ^1 First register, "The to the ^ , {r^ " The bringing of a heifer for the monthly repast ". ground", as above, Pl. XXI. TRANSLATIONS, PLS. XXIII-XXXI 21
{i) Same as [d), but without the words in ssmw. ' ' " Second register, (a) A I T [Expert servant of (j) Man laden with a haunch waits for the heart, the ka] " kneels on the ground, while a man standing which is being removed from the carcass of the ox.
behind him pours water on his hands, A "~>'^ rdjt He says, " ^ive the heart ". (|^_S ^ ^^J ^'^J mw " Giving water ". '^ (k) Man taking out the heart. *^„^ See (/). A °^'"'"' ^""""^'^ ^'^ (^) ^ 1 p rr! ^ s^ T (/) Servant in working dress carries away the s)itr. See Pl. XXI, iirst register, [b). joints. Vft "'' "Leader of the workmen". (c) The same as Pl. XXI, first register, [b). b^P (d) The same as Pl. XXI, first register, (c). Before him two others without inscription. Then like the first of the row. (e) ' n * offers incense H "^ | („„ pfrji s'ht in (/) Lector-priest. P "^ ^ (j-— ffi ^J («) Title of the whole register : ® ^^e=^ hri-hb " The glorifying " (of the dead who is shpt stpwt " Bringing the sacrificial joints ". proclaimed a spirit 'h) " by the lector-priest ". Third register. A man offering a goose. 23. Tomb of Shepses-Ptah I. Pls. XXV-XXVII. Fourth register, (a) and {b) The two sons of the deceased, without gifts. Name. ^fJ\\}^ Read Spss-Pih " Shepses-
(c) fn^ '^''^^''^~^^cz=s'^(| hm-k' mrr nb-f Ptah ". A form like J P P ^ 'bdipj " [ka-servant], his lord loves, The whom Titles. Abduy ", bringing gifts.
^=T^ . See p. II. (d) The other persons have no inscriptions, except (1) I
^'*' a single man who is simply called 'O . bb r' "Belonging to the (2) [O, jLiJ festival of the Sun ", a title borne only by the High Fifth register, (a) A MO bringing a goose. Priest of Memphis. " I stp ", The choosing i.e. To bring a sacrifice. " ". (3) "^ ^ ^ db'tj [Sealer] (b) A \^.\g^ imj-ht hmw-k' offering (4) ^'"-"-''' ^^^^ "Prophet of Ptah ". incense. ^Y\\ ^3^ Seker ". Sixth register, beginning on the left. (5) |y htn-ntr Sky "Prophet of
^'"^ ''" "Bringing a Date. Vth dynasty. ^^^ A ~vwv> —^ I '"'"M Pl. XXVI. Stele. In the panel, the deceased young oryx antelope". before a table of offerings under which are the words, (b) Butcher cutting off part of the hind-leg of an " thousands of bread, beer, cakes, oxen, oil, ox. I't^r:^ . h sft ift. alabaster bowls [ss't), geese." Below, the deceased standing, with his principal (c) A "=3 ssmiv "Butcher", while cutting off titles. the foreleg, says to his comrade who holds the leg, 24, Tomb of Shepses-Ptah II. Pls. XXVIII- ^J^ " Take ". XXXI. ^^^^^ [d) A man sharpening a knife c^s- I ^5>^ [1 Name. See Shepses-Ptah I. Titles. '"^^pdt ds in ssniw. See Pl. XXI, sixth register, {b). I. 'fe^'^l See p. II. [e) Slaughtered oryx antelope, _Jp | m'-Iid. rTj 2. Q var. "^Ij See Shepses-Ptah I. (/) Butcher eviscerating an animal. " o ^ „ " sdt h' tj. Taking out the heart." See p. 12.
{g) Same as [d). Seep. 14. {h) Same as (r). 4- ^-^-/^r^- 22 TRANSLATIONS, PLS. XXIX-XXXI — ^'^^- -^' ^-'^ 5- XPS^-^l^cI. - • • 23.r^TTlIiljljlA(var-with^^)lf^ ". " " [Over the secrets of the sealer] of the God Deputy prophet of the pyramid, Nefer-ysut, of
6. Y T hrj) hmivt nbt " fControllerl of „ ' " I o A o ramily. ". every art i. Wife. ^''^^'^ ^^'^^^ ^^^' I'^f^l 1 f ^^ 1 f ^"^^ "^'^'"'^- ^2- 7- 4q__x, ^^^ P- ntr Ht-hr hmt-ntr Nt " The [courtier], prophetess of
Pth " Priest of Ptah ". of Neith, ^If^^'b Hathor, prophetess f] ^ ®^^^lj^
Son. ""^'" m iswt-f nb " [Intendant] of the House of Seker in 2. ^"^=^1]']'^— ^Ooli^J^ ". all his places ht hmtjw S'hw " [Pupil] of the workmen, Sabu ".
Son. ^^- ^^^ " [Over the secrets] of his God". Note: The spelling 3- ^^|/j('|'
after the determinative is intended ° H H of ntr with <=> 4. Son. ^ ^\ T^ 9 ci | J| Pl. XXIX.
to show that it was still sounded before the suffix, ^cm ||^c=3 ° g^^ 8 Jnn hntj s pr-"j though it was already lost, as in HOTTTe- >^^=^-n=> o i oXJlM D Q—*~qn o "[The gardener] of Pharaoh". ^ 11. Q 'cz^ y . See p. 21. • I Z n o ^ ^<=> li '-' " ^ 6. Son. ^ Jd Spsj piv Pth Shepsy- "^ "^ I 12. ^P^ffl, hrp sm "[Controller of pu.Rah ". vegetables] ". Servants.
" ". 13. "jl^-^ ^&'i;; [Sealer] ^- T^ol^ ''^ ^-^ Htp-nj-Pth. See
3. r ^*==^ lim-k' Sdic-Pth. Pl. XXIX. Y'-' 16. _> " [Devoted to] Anubis ". (] ^^^Is^
® " [Devoted to] Osiris ". 17. ^ ij^^^Xj^ " [Intendant of registers] Mehu ". " 18. (]-> " [Devoted to] 5- ^-^^ "^^ [Intendant of clothing], J^^_^^_^^K^ h P J his lord ". Seshem-nefer ". Pl. XXIX.
^' [Intendant of works], 19. \^^^\ZJ\$^--^1. " t^^^^^^-^ i^"^ t ^Tu " to] the great God, lord of the West ". Sebek-hotep ". Pl. XXIX. ^'- ™''- 20. \J^%^\^ll "[Devoted to] Ptah.- 7- ^^->i \^\\ i>nj-r ir nu, 21. " [Devoted «. ^<=> . . . i^^^^jl^^--^® , j ^^fl^l) ". ^'''> " [Intendant of the hnei£, Yry to] Osiris, lord of Busiris ". °' - ammk <- "i- '^) Ilk?: ' " the registers], Nisu-Ptah . Pl. XXXI. n„„ <- i,4.f4-u jT^j ^ I '^^T-^l^^.lJI.xl'""'" Deputy prophet of the pyramid, Dad-ysut, of ""'^ Vi < ^-r^ n i\ Tety". ^^'^^^• 10. 'j'''^ShI_T O ^ ^^-
'' > PLS. XXIX, XXX, where the ° " ^^ ^'"^^ "- belongs both to {m' A,^ A. ' ^ P' | ^ 1 {^ ^S W fl and to Shepses-ptah. pr- "j Mn-ihjj " Scribe of the House of divine books TRANSLATIONS, PLS. VII, XXVIII-XXXI 23 of Pharaoh, Men-ahy ". Men-ahy contains the name " ". 6. .^ h'tt 's Oil of cedar of Ahy, the httle son of Hathor, Lady of Dendera. /j'« thnw oil". Pls. XXX, XXXI. 7- '11^ "Libyan ° '^ 12. fnl n ^w«^ Nj-Pth nfr hr. Pl. XXX. CHAPTER VI. 13- '^ ^P'^'^'-^^P- Pl- XXXI. y ^ & ^ 25. Tomb of Sekhem-kay. Pl. VII. Pl. XXXI. Oilier Walls. The tomb of Sekhem-kay appears to have been The deceased and his wife, with their titles and entirely omitted in Professor Sethe's MS. I am names. therefore constrained to rectify that omission myself,
Doorway. The deceased ; before him his son Sabu which I do with some trepidation as my knowledge
(see above. No. 2). Below, bearers of offerings, on of the early periods is necessarily far below his. the right without names, on the left Nos. 11 and 12. Name. R^©^!—! $hm-k'-i "My ka is Architrave. The left end only remains. Htp dj mighty ". ni-swt formula, in which Osiris, Anubis and the Titles. Khenty-amentyu {hntj-imntjw) are named. The " 1. s'b irj Nhn n ht wr Judge belonging to Nekhen wishes for the deceased are that he (may go upon the Great One ". " of the House of the beautiful roads of the west) on which " (the ". " is over the secrets " 2. hrj sst' He who honoured ones go) to the great God". " ". 3. hni-ntr M"t Prophet of the goddess Maat " ". Pls. XXIX, XXX. 4. hm-ntr $d Prophet of the god Sed This is a The deceased sits in front of a table and a pile jackal god, of whom nothing is known. offerings are enumerated in a list. Funeral- " ". of which 5. d' m"t n nb-f True ... of his lord " ". priests and servants (for whose names, see above) 6. u'd-mdw in" Actual commander bring gifts, ndt-hr inwt in htwt-f nwt-f nt " of him m" 7. nj hrj idhiv Belonging to the overseer t'-mhsm' "Seeing the tribute brought from his lands ". in ". " ". towns and villages Lower and Upper Egypt 8. irj h ni-swt [Courtier] Pl. in the topmost register an oryx " ". On XXIX 9. lo'h ni-swt Uab-priest of the King " ". -'^ ' im'hwi hr ntr before the great God antelope is being dismembered. I >^ T 10. Worthy ". 11. mrj nb-f " Beloved of his lord " ". The dismembering of a young oryx " 12. hm-ntr Spss (?) -k'-R' Prophet of Shepses-ka- On Pl. XXX, in the corresponding place, an ox " Re' The middle sign of the cartouche is obliter- is cut open. ' c^ g) „ " The taking out of the in ated it is possible that it may be u, not ; heart ". ^ which case the cartouche would be that of Dad-ka- Pl. XXVIII. Re'.
The False-door the West Wall. Above : a htp dj " of 13. hm-ntr Hthr m ist ib Prophet of Hathor in the n'i'-swt formula in which offerings on all festival Place-of-the-Heart ". This is apparently the name panel, in days are desired for the dead. Under the of the obelisk of Hathor (c/. her name at Dendera). which the deceased sits before a table of offerings " ". 14. hm-ntr N-wsr-R' Prophet of Ne-user-Re' smelling a vase of ointment, there is a htp dj ni-sivt Family. formula wishing him a good burial. 1. Wife, hmt-f imj-r hm-k' irj h ni-swt Hnt-k'w-s there On the outer columns at the sides of the stele "His wife, [Intendant of the servants of the ka,
: " are, on both sides, the names of the seven sacred oils Courtier], Khenty-kau-es ". The name means She " ". kas ". I leads •V I stj-^b Festival perfume who her I iv'b ni- 2. Son. s'-f smsw nb im'h s'b s-hd ss " 2. X ^ \> hknw. swt irj h ni-swt $hm-k'-j nds His eldest son, lord of worthiness, [judge, expert scribe], uab-priest of the 3- sft- P^= king, [courtier], Sekhem-ka-y, the younger" (Ht. " "). ^. ^AAAAA Q C\ n'i-hnm. the little " judge scribe, 3. Son. s'-f s'b ss K'j His son, the ". 5- filW''^'^'- Qay •
24 TRANSLATIONS, PL. VII
" 4. Daughter. s't-f Hnnwt His daughter, chair ; he wears a wig of long straight locks, and Khenut ". holds in his right hand a fly-flap, in the left a short " ". staff. his feet sits 5. Daughter, s't-f Intj His daughter, Ynty At his wife Khentyt-kau-es, her It is tempting to see in these two daughters the wife right arm embracing his legs. Under the chair his of User-neter and the wife of Shepses-Ptah H. dog Pesesh (Pss) lies asleep, its nose on its paws, and Unfortunately the identification cannot be proved. the ribbons of its collar lying flat on its neck. On " the right of the sits 6. Grandson, s' s'-f Shm-k'-j The son of his son, panel the deceased on a chair like Sekhem-ka-y. that on the opposite side. He wears a short-curled
wig ; he holds a fly-flap in his left hand while his Inscriptions. right is stretched out towards the offerings piled
Architrave. Three horizontal lines, of which the before him. Under his chair the dog Pesesh is awake,
' topmost is almost entirely obliterated, (i) ' May with head raised and the ribbons of its collar standing the King give an offering ... (2) May Anubis give out from its neck. an offering. Chief of the Hill of the Snake, He who Itmer Jambs. is from the Oasis ... (3) May Osiris give an offering, Left. The deceased standing, facing right. He
Leader of Dedu, funerary offerings for him on New wears a short-curled wig, and over his body is a Years' Day, on the festival of Thoth, on the First conventionalised leopard skin. In his left hand he of the Year, on the festival of Uag, on the festival holds a long staff, in his right a cloth ; above him of Seker, on the Great Festival, on the (festival of the) are his titles and name. In front of him is a small ". Heat, and the going forth of Min figure of his eldest son, who grasps his father's False Door. Two horizontal lines along the top, of staff. Above the son's head are his titles and name. which the upper is almost entirely destroyed, (i) Below this scene is a register of five bearers of Osiris give offering, lord ". "May an the of Busiris offerings : — " (2) May the Gods of the necropolis give an offering." (i) lim-k' Prnh " The ka-servant, Pemeb ", holds The name of Sekhem-kay is inscribed vertically up a jar. mw {nm)st " Water libation, a nemset- across both lines at this point. Line i is obliterated, jar ". but line 2 continues: "Funeral offerings for him " ", (2) hm-k' $sk The ka-servant, Sesk carries of bread and beer on New Year's Day . . . (on the a demoiselle crane, shp stp " Bringing the choice festival of) Seker ... on the Monthly festival and the bird ". two Half-monthly festivals ". Crossing both lines ", (3) hm-k' Ttj "The ka-servant, Tety has a ' vertically : ' The uab-priest of the King, Sekhem- gazelle across his shoulders, itt ghs " Carrying a kay." gazelle ". " " Central portion. (4) hm-k' Inn The ka-servant, Ynen has a
' Panel. The deceased and his wife before a table young hyaena in his arms, itt hit ' Carrying a female of offerings. Their names and titles are almost hyaena ". obliterated. " ", completely Above and to the right of the (5) Ipn-k' Prhii' The ka-servant, Perkhu has table is the list of offerings, ending with the dedica- a goose of the kind called irp " Therp ", in his arms. " tion to the judge, belonging to Nekhen, Sekhem- Right—The deceased standing, facing left. He ". kay Two horizontal lines of inscription below wears a short beard and a skull-cap ; in his right " : (i) the panel May the King give an offering, hand he holds a long staff, in his left a cloth ; his may Anubis give an offering, funeral offerings for titles and name are above his head. In front of him of bread and beer from the altar, on (the him is a small figure of his wife with her titles and festivals of) the Month and the Half-month to the name above her. Standing between her and the extent of eternity. (2) May be given to him grain long staff of Sekhem-kay is their younger son, from the Granary, clothing from the Treasury, Oay. He wears the lock of youth and holds fast pieces of meat . . . and a going forth among the to his father's staff. In the register below, five men worthy ones to the God." Crossing both lines bring offerings. The general title of the whole " " vertically : The judge, belonging to Nekhen, scene is shpt pr-hrw The bringing of funerary Sekhem-kay ". offerings ". " On each side of the panel is a scene. On the left (i) hm-k' ipt The ka-servant, Ypet ", bears a the deceased is seated on a high-backed high-armed basin and ewer in one hand and a bird in the other. —
TRANSLATIONS, PL. VII 25
" " ", (c) ss' n'i-sii't slid hm-k' 'nhw Scribe of the (2) hm-k' inj The ka-servant, Yny opens a ". ". censer, against which is the word sntr " Incense accoimts of the King, [expert] ka-servant, Ankhu " (d) ss pr-hd shd hm-k' Nj " The scribe of the (3) hm-k' Kins The ka-servant, Oednes ", ". carries two pieces of cloth, wnhjw. Treasury, [expert] ka-servant, Ny " ", (e) ss pr-hd shd hm-k' Tntj " Scribe of the Treasury, (4) hm-k' Hiiw The ka-servant, Khenu with " [expert] ka-servant, Thenty ". a goose in his arms ; itt srw Carrying a seru- " goose ". (/) s'b ss sht shd hm-k' Nfr The judge scribe of " the fields, [expert] ka-servant, Nefer ". (5) nsj-b'st Nbiv He who belongs to the vase, " " Nebu ", carries a jar on his head, int miv The {<^) s'b ss Spss-Pth The judge scribe, Shepses- ". bringing of water ". Ptah only Outer Jambs. (2) Five men bearing offerings, of whom " These correspond with one another in arrange- the first is named : shm sh Giv' The leader of the ". ment. On each side are five registers. In the top- shrine, Gua (3) Five bearers of offerings, without inscription. most are the family and friends ; in the second and
Scene of sacrifice. General title : shp stpw third are bearers of offerings ; in the fourth and (4) " ". scene is fifth are scenes of the sacrifice of oxen. Bringing the choice pieces The presided over by s'b ss Nfr " The judge scribe, Left— (i) First (top) register. The seven figures ". " represent Sekhem-kay's family, placed in the Nefer He says to the butchers, sft ir sp Cut properly ". Two men are removing the fore-leg following order : Eldest son, younger son, two chief butcher says to his assistant, daughters, grandson, and two unnamed persons, of an ox ; the " ". possibly intended for young infants or even unborn who holds the leg, itt rk Pull Behind him children. another butcher holds a flint knife and a whetstone, dm ds " Sharpening a knife ". (2) The second register has five men bringing register another scene of birds for the sacrifice. They are led by shd hm-k' (5) The lowest has W's-k' " The [expert] ka-servant Uash-ka ". The sacrifice, without inscription. inscription of the whole scene reads hr stp stpw m " w'g Dhwtj ibd . .nt m 'wt dt With the choicest of the choice on (the festivals of) Uag, Thoth, the CHAPTER VII. Month and the Half-month to the extent of eternity ". DETAILS FROM THE TOMB OF TY. (3) Five bearers of offerings, without inscriptions. Plates II-VII. In Steindorff's Gra6(^t;s r« (4) Four butchers dismembering an ox. On the 26. right the butcher Oednes says to his assistant the scale of reproduction is too small for the detail " ". figures are therefore itt rk ssmw pw Pull thou, O butcher On the to be clearly seen ; these published in a larger size, as they are among the left another butcher is skinning the animal ; above " ". him is the inscription sft iio' Cutting up the ox finest examples of the skill of the Egyptian artist The assistant is whetting his knife, dm ds " Sharpen- in depicting animals and birds. The references ing the knife ". throughout this and the succeeding chapter are Steindorff's publication. (5) In the lowest register are four men ; two to carry portions of the dismembered ox, shpt stpw Plate II. (Ti, ii, pi. 113.) The scene of a " Bringing the choice pieces ". The third man is predatory animal climbing the reeds to attack a removing the heart from the carcass, sdt h'tj " The nest of fledgelings, and the mother bird flying to taking out of the heart ". The unusual shape of the rescue, is a common motive in Egyptian art, the heart determinative should be noted. The and occurs in most of the scenes of the marshes. fourth man is sharpening his knife. Like all the best sculpture in the tomb of Ty, the greatly hampered by Right— (i) Seven men in the attitude of respect artist of this scene, though with the left hand holding the right shoulder convention, has succeeded in introducing some ; their names and titles are given. dramatic touches. The catlike gliding motion of (a) sn-dt ic'b Mrj-m"t-ntr " The brother of the mongoose along the papyrus stem, which bends eternity, the uab-priest, Mery-maat-neter ". beneath the weight, and the shivering terror of {b) sn-dt s'b ss N-k'-'nh " The brother of eternity, the httle fledgelings, are well rendered. The adult the judge scribe, Ni-ka-ankh ". bird, in this case a pintail duck, is entirely con- 26 COPIES, PLS. Ill, IV
ventional in drawing ; its attitude does not suggest the pole itself. The first of these objects is un- the impassioned speed of the despairing mother. explainable ; the second is a fish split open and One is therefore tempted to beheve that the mother cleaned, ready for cooking. This is peculiarly bird was done by another hand, possibly a journey- interesting for the fish, like the ox head, was tabu man sculptor who had not yet dared to go beyond as a food according to late texts and classical the limits of pure convention in spite of his technical authors. Though fishing scenes abound, both as skill. a sport for gentlemen and a livelihood for peasants,
Plate III (i). {Ti, ii, pi. 113.) The second it is rare to find the representation of fish used as representation of the tragedy of the marshes is food (cf. Petrie, Meditm., pi. xii). On the right hand neither so interesting nor so convincing as that on side of the post four long narrow objects with square pi. xiv. The fluttered and screaming nestlings tips are suspended from a short bar which hangs are less tragic than the silent and trembling little from the pole ; they appear to be threaded on the birds. The animal, which appears to be some bar from which they hang. Attached to the lower kind of fox, is too heavy for the stem up which it is end of each of these objects is a similar object, sedately walking. In comparing the two scenes, smaller in size and with the end pointed, not unlike it is clear that they are by different artists. Though the hieroglyph of a dagger. I can offer no suggestion
the technique is equally good in both scenes, the as to what these were intended to represent ; they dramatic touch has been missed by the second may be some kind of vegetable prepared for cooking. artist, whose want of observation is shown by his Another group of four objects hanging alongside placing the animal on the wrong part of the bent are, I think, root-vegetables peeled and scraped stem. The first artist very properly placed his ready for boiling. A slender pointed pot sealed animal on the horizontal part of the stem, where with a large cap of clay is the next object. Then its footing would be secure, and the paws, which comes a group of an earthenware stand filled with are not those of a climbing creature, would not be loaves (?), and flanked on either side by a globular noticeably out of place. vase, one of which hangs from the pole, the other So little is known about the artists who sculptured from the stand. Next is an object like a thick
the tombs at Saqqara that it is always worth while sausage ; it is obviously soft for it is thinner in to look for indications of individuality. The tomb the middle where the suspension cord compresses it. of Ty, owing to its size and the extent of its decorated A round object, a pat-cake perhaps, judging by surfaces, is one of the most important for this the marks on it, has a hole in the middle through purpose. In that mass of material it should be which the suspension cord passes. Below it hang possible, by intensive study, to differentiate the four more of the root-vegetables. This is an im- work of the various artists. portant and interesting series for the study of food
(2) (Ti, ii, pi. 112). The scene of cattle crossing in the Old Kingdom. a canal under the charge of herdsmen is common 11. (Ti, ii, pi. 115.) Two registers from one in tombs of this period. The little procession is scene. In the upper register a dwarf leads a monkey always headed by a calf carried on the back of larger than himself. He carries a stick carved at
one of the cow-herds, in this case a young boy. one end like an open hand ; this must have been The little creature turns its head and calls in terror for beating the monkey. The lower register shows to its mother, who replies. The party are obviously a boy leading two hunting dogs. The curious
nearing the bank for the water is not up to the knees distortion of the boy's right shoulder is apparently
of the calf-bearer, while the cows are still almost an attempt to portray a figure in profile ; similarly breast-deep. distorted figures occur several times in this tomb. Such artistic experiments are found occasionally
27. Pl.-\te IV^ i-io. [Ti, ii, pis. 112, 114, 115, in the Old Kingdom but are more common in the 117, 118.) Details of offerings. Of these No. i Middle Kingdom.
(Ti, ii, p. 117) is important. It represents a shed 12. (Ti, ii, pi. 129.) The young ox, rather where various kinds of food were prepared and then cruelly muzzled and tethered with too short a hung on a horizontal pole which is supported by halter, is a good study of an animal almost full- posts. The two objects on the left are tied to a grown yet retaining some of the aspects of an cord fastened to the pole and are not attached to immature beast. COPIES, PLS. V-VII 27
13. {Ti, ii, pi. 129.) The group of demoiselle artist as confusing to the spectator and obscuring cranes, herded together by a man at each side, is his view of the offering. a fine example of the decorative effect beloved of the 7, 8. {Ti, ii, pi. 129.) The two magnificent birds Egyptian artist. The central group of a single bird are finely differentiated in shape and markings. with a pair on either side is symmetrical, but the The hap is a rarer bird in the offerings than the re. rest of the birds are diverse in attitude. The delicate The former is common in the hieroglyphs as the outline and the exquisite detail make this little writing of the name of Hapi, one of the genii of crowd of birds one of the most charming and the dead ; but it does not occur in offerings after delightful scenes in the whole tomb. the Middle Kingdom. Here it is clearly the pintail duck. The re is the principal bird found in the
28. Plate V (i). (Ti, ii, pi. 112.) In the new- offerings from the earliest to the latest periods. born calf the artist has been peculiarly successful It was clearly a large handsome bird and popular
in his rendering of the rounded forms and loose- as a denizen of the farmyard ; it was probably jointed build of a very young animal. more prolific and more easy to rear than the hap.
2. {Ti, ii, pi. 112.) This animal is more con- 9. {Ti, ii, pi. 129.) The pekhst with its full crop ventionally rendered and has not the same youthful is the origin of the 'k of the hieroglyphic script. springiness of gait as the calf. The markings on the pinions distinguishes it from crop appears 3. {Ti, ii, p. 115.) In the full-grown buck the the other two birds. The distended hoofs show that the animal had always lived on to be its characteristic as a hieroglyph. the soft straw-strewn floor of the farmyard and had never had them hardened by the abrasive sand and CHAPTER VIII. rocks of the desert ; it must have been bred in captivity. I have already pointed out {Sag. Mast. I, HIEROGLYPHS FROM THE TOMB OF TY. p. 13) that the little animals led by the farm women are miniature creatures specially bred by wealthy {Plate numhevs in brackets refer to Steindorff's " Grab owners. In the series of three animals here given, des Ti ".) the size is indicated by the new-born calf, the fawn 29. Plates VI and VII. These special hiero- is rather smaller, but the full-grown buck is only glyphs from the tomb of Ty are published here very slightly larger. The two young animals are as being either unusually fine examples or as showing tied by a twist of cord round the hind leg ; the some peculiarity. The greater number are too well buck is more strongly secured by a double twist known to need comment, and the notes therefore round the front leg. refer only to those which have some special interest. 5. {Ti, ii, pi. 118.) The little hedgehog in a cage References are given only to the rarer signs. is interesting, for the number of representations 1. (PI. 133.) Read yri. The fillet and feather of this creature in Egyptian art is remarkable. headdress are unusual. For the knobbed sticks In the Old Kingdom they appear in landscapes and the beard, see Sag. Mast. I, pi. xxxvii, 3. In and, as here, as offerings ; later, figures of hedgehogs late writing the figure is often female. are found, of blue faience in the Middle Kingdom, (PI. The ordinary determinative for a of other materials (usually pottery) in the New 2. 48.) man. The beard is a rare feature in this sign. Kingdom ; they are known as late as the Ptolemaic This sign belongs almost period. The animal was either very common or 3. (PI. 71.) Read yn. Kingdom. the peculiarities of its appearance and behaviour entirely to the Old ", /' it means " to carry drew the attention of the artists. As it is so often 4. (PI. 125.) Read ; included among the offerings of food-animals in a combination of the determinative and the principal the Old Kingdom, it must have been, like the consonant of the word. to be hyaena (see Sag. Mast. I, p. 29), a food-animal 9. The alphabetic sign for h. There used of this sign whose use did not survive. much uncertainty as to the meaning ; representation of the 4. {Ti, ii, pi. 114.) A box-like crate of young ducks it is now supposed to be the in xi, is also a common offering. The box was probably placenta (see Murray and Seligman, Man, des of osier or papyrus, the bars being omitted by the pp. 165-171, in Borchardt, Das Grab-denkmal 28 COPIES, PLS. V-VII
Sahu-re' , ii, pp. 76-7. Also Sethe, Dramatische true meaning. This example shows a heavy staff
Texte, passim). with a curved top ; to the middle of the shaft a 13. The hand with water pouring over it is the large packet is lashed, and the ends of the lashing usual indication of the use of the ewer and basin project above and below the package. In some
among the offerings. The earliest examples of this examples the upper end of the lashing is drawn like group are on the stone bowls of the 1st dynasty. a knife, though it would be impossible to carry a
31, 32. Read d. This sign standing alone is knife or any other long narrow object at that angle. late of lashing is the name of a king of the 1st dynasty ; it then In examples the lower end the probably reads Wazti [W'dtt). It is the fetish or lengthened and drawn like a human leg and foot. crest of the town of Aphroditopohs and is then [In this case it represents the follower carrying the represented with the feather of the west on its hunting shield on his back, and holchng the hunting back, which seems to indicate that there was another knife. F. P.] As the sign is the determinative of the " snake-nome on the east side of the Nile. As the verb to follow ", it probably represents the sacred object of Aphroditopohs it reads w'dt, equipment which a servant carried behind his which is the same as the cobra-goddess of the master, perhaps when hunting.
North. The creature must therefore be either the 114, 116. The development of the plough from hooded cobra with the or that equally hood down, the hoe is clearly seen in these two signs. The poisonous snake, the hoodless cobra, which is still handle of the hoe elongated becomes the pole for known in Egypt. yoking the draught animals, the blade becomes the
41. The small vulture is the alphabetic sign '. ploughshare to which are attached the plough-
This sign is general^ called aleph, but the sound of handles for guiding it. The rope lashing of the two the Arabic aleph would not account for its use in implements is exactly the same. the transliteration of foreign words into Egyptian 121. (PI. 133.) Read hm-t. This sign is so or for the various vowels which replace it in Greek commonly used as the word for " woman " that and Coptic when Egyptian words are transliterated its origin is generally overlooked or forgotten, and into those languages. I suggest that it stands for it is therefore regarded as some kind of female organ. the sound called hamza in Arabic ; any language It is, however, also used as the determinative for which did not possess that sound would omit it " copper ", and in detailed examples is always in transliteration and use only the vowels which represented as being full of liquid. Its proper colour follow it. is blue, the invariable colour for copper in the 47. (PI. 125.) Read h'. This is a composite hieroglyphs. It represents a crucible for melting group of the determinative and the principal copper. Crucibles are known from Badarian times, consonant of the word. and though they sometimes have a spout to facilitate
56. Read bd't. It is the name of one of Ty's pouring they are often only plain circular pots. farms, and consists of the usual town-sign surmounted In this instance the thickness of the walls of the by three ears of bearded wheat. The little bunch vessel and its long narrow shape show clearly that of three ears is found in Steindorff, Grab des Ti, it was a crucible . pi. xhv, it is in where held a man's hand ; and 133. (PI. 129.) A rare sign representing a again in pi. cxxiv a reaper grasps a similar bunch, plaited basket with a long handle ending in a preparatory to cutting it off. knot.
62, 63. (Pis. 85, 88.) Read hn. The divergence 141. Read dr. A charming example of the bunch of form in this sign in early examples makes it one of papyrus stems, cut into lengths and tied with a of the most interesting of the hieroglyphs. It always rope. Bundles of stems of this kind occur among represents a young shoot, either flower bud or leaf the food offerings in the Old Kingdom, either lying bud, and the choice of the plant appears to have in baskets or carried by offerers. The sign is used depended on the individual artist. Why the later as the name of a king of the 1st dynasty, and is scribes should have conventionalised it, in the form there the earliest example of a king being personally of one of the compositae, is not clear. connected with the food supply. A later king of the 105. Readsm. Late forms omit or alter the detail, same dynasty bears a name, Udy-mu, which again and confusion has arisen in attempts to explain the shows the idea of the king as connected with COPIES 29
fertility. Professor Petrie suggests that the bundle instance of sandals is the model pair in ivory of the
of stems represents flax, which would also indicate predynastic period (Petrie, Diospolis Parva, pi. x, agriculture. a reference to 19, p. 22) ; they appear to be amulets. im'h. real 142, 144. Read No explanation of this 148. (PI. 129.) Read h'p. This is one of the sign is as yet forthcoming. The proper colour of it is mysterious objects used in the ritual dances of the red, which may mean wood or cloth. The structure king. In the early examples it is true not a rectangle ; of the object suggests wood, but the loop suggests here it is slightly obtuse, while in the ritual object in thread or string. No example of the object in use the Xllth Dynasty (Petrie, Koptos, pi. ix) the angle it has yet been found among the tomb scenes ; is acute. It represents the comer-piece of a reed therefore remains among the unexplained hut, and is a bundle of reeds lashed together and bent hieroglyphs. so as to form the angle-piece of the thatched roof
145. The sandal shows both toe-strap and ankle- where it joins the wall. Part of the thatch is shown strap. The ankle-strap does not appear to have been lying over the angle-piece. The sign is used as both " ", tied ; it must have been a loose ring of leather over determinative and ideogram of h'p to conceal which the toe-strap was fastened. Sandals were an appropriate meaning for such a method of roof common in the Old Kingdom. Still earlier they were construction. Its use in ritual dances may refer to probably part of the royal insignia which later the king as a temple builder, and would thus bring became democratized. Nar-mer's sandals are carried him into connection with the goddess of building by an attendant when he was in action. The earliest as well as the gods who possessed temples.
INDEX
PAGE
el . Abydos as royal burial-place . 7 Development of plough from Ka-aper (Sheikh Beled) 13 Angle-piece of roof ... 29 hoe 28 Ka-em-hesut . . . .12 Ankh-pendants .... 2 Disk-pendants .... 2 Khenut . . . . 19, 24 Anu 3 Disposal of the dead ... 4 Khuyu-en-Ptah .... 12
Anubis -zseq Divine King . . . 4, 5 King as divine victim . • 4, 5
„ and death of the King . 4-7 Dogs 24, 26 Kingkiller 5, 6
. i , Shrine of . . 6, 10 Dwarf 26 Kingsford, F. (Lady Cockerell)
„ , Titles of . . . . 6, 7 Lattice shrine 6, 10 Architecture, Goddess of 10, 11, 29 Elder of the registers . 17, 18
Arrows and bows of Neith . 9 Ergamenes .... Lady of Cusae . 8
experiment 26 ,, „ the Pillar . 8 Artistic ... Euphemism for King's death .
Sycamore . 8 ,, representations of Executioner of divine victim 4, 6 ,, ,, ,,
. . Lioness deity animals 26, 27 • • 9 Lists of farms 16 „ representation of birds Facial types. 15.
26, 27 ,, ,, festivals . 14, 19, 24, 25 Falcon totem of King. • 7 oils • Ashtoreth-Karnaim ... 9 ,, ,, 23 Farms, Lists of . . 15, 16 Ateta 17 seq. Festivals, Lists of 14, 19. 24. 25 Attitude of respect ... 25 Masked priest .... 5 Fetish of Oxyrhynchus 3. 4 Axe man or builder ... 4 Meanings of hieroglyphs 6, 11, 27-9 Firth, Mrs. I
,, ,, names Fish as food . 26 Bast, Suggested meaning of 5, 6, 8, II, 12, 13, 18 23 Fledgelings . 25. 26 Menkaure, Story of II name 7 Flint tool makers II 5.6,
. . Method of hair-dressing I Book of the Dead 3, 10 Food stored 26
Brewing women . II Miniature animals 27 Fusion of deities • 3 . 7 Bst, Suggested meaning of sign 8 Mongoose II, 25 Bubastis 7 Monkey 26 God of Death 2 Building, Goddess of . 10, 29 God of the gate 9 of 16 Burial customs . 4 Names Farms 15. Guardian lion 9 Neith . 8, 9 of Cat sacred . 7 ,, Emblems • 9 Hansard, F. (Mrs Firth) I Cats as snake-killers . 7 Nemes-cioih . 10 Hathor . 8,9 Cattle in canal 26 Ne-user-re 5. 6 Suggested meaning of Child porters 17 Nut, Goddess 8, 9 name . City of Ut . 6 Titles of Classification of gods ... 3 ,, , Oasis 6 Hathor-nefer-hetep I, 12 Cloth, Names of ... 12 Offering table 12 Likeness to Cobra 28 Oils, Lists of 23 Zoser I Cockerell, Lady . . . . i Ororo (King killer) 5.6
Hedgehogs . 27 Collar of high priest . . . i Osiris cycle . 3 Herodotus . 5.7 Confusion of pantheon . . 3 Osiris, Meaning of name 5.6 Horus and Anubis Conversations of workmen 15, 20, 25 7 Oxyrhynchus, Fetish of 3.4 Hotep-Akhety-her 12 Cow-goddess ... 8, 9 Crucible 28 Hyaena 24 Pendants on necklace 2
Pesesh (dog) . 24
Identifications . 12, Death-hut . 6, 10 13, 14, 19 Petrie, Sir Flinders II, 28i, 29 Individuality of artists 26 I Deicide .... 4. 5 ,, Lady Instrument of punishment 26 Deities classified . Pintail duck . 25
Deities, Royal . • 2, 3 4.5. 10 Plough, Development of 28
Democratisation of religion 3. 10 Jackal 4 Priestesses .
Description of necklace 2 Jackal-figure on necklace . . 2 Ptah-hotep I 13
„ ., wig . I „ on shrine . . 6, 10 Ptah-hotep II 14
31 32 INDEX
PAGE PAGE PAGE
Ptah-hotep desher Seshat . ... 13 Meaning of sign .11 Titles of Priest of Ptah . 18
PjTamid Texts . . . Seth 3 5, 10 3, 6, II ,. ., ., ,> Seth 4. 6, II Titles „ of priest of . . 4, 6, 11 Two Great Doors 6,9 Sethe, Ra 3 Professor K. . .1, 11-23 Ty, tomb details . 25
Rekhyut . . . . 14, 18 Shepses-Ptah I . . . .21
Religion, changes in . . . .3 Shepses-Ptah II . .21 seq. Unusual hieroglyph 25
Royal deities . . 10 Sheikh 2, 3, 4, 5, el Beled ... 13 User-neter . 18 seq.
Rui . 9 Shilluk customs . . . 5, 6 Ut, City of 6 Ruti ID Shrine, 9, Lattice ... 6, 10 Uty . . . ^.6 Six- and seven-year periods .5,6 Sandals Standards 29 2, 7 Washing women . II Sed, God 23 Sycomore goddess ... 8 Weights 8 Seker 3 Wig of Seker-kha-bau I Seker-kha-bau, . . . i seq. Thatched huts .... 29 Writing, Goddess of II
, Likeness to i Titles ,, Sa-nekht of Anubis ... 6, 7 Sekhem-kay seq. ... 23 ,, „ High priest of Young animals . 26, 27 Sekhmet 7 Memphis 12, 21
Seshat . . . • 10, 11 Horus . 3, 4, ,, „ .... 12 Zefau 7-8 5:7 SEKER-KHA-BAU. r^ ^V-^^^^^*-^^^^^ (^^^^^^^^^^^.^^^
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