DOCSLIB.ORG

Ahmose Pen-Nekhbet, Inscriptions of Sethe Created on 2014-09-16 by Mark-Jan Nederhof

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ahmose Pen-Nekhbet, Inscriptions of Sethe Created on 2014-09-16 by Mark-Jan Nederhof Ahmose Pen-Nekhbet, Inscriptions of Sethe Created on 2014-09-16 by Mark-Jan Nederhof. Last modified 2014-10-04. Transcription of inscriptions of Ahmose Pen-Nekhbet, following Sethe (1927), number 9 (pp. 32-39). Bibliography • K. Sethe. Urkunden der 18. Dynastie, Volume I. Hinrichs, Leipzig, 1927. Nederhof - English Created on 2014-09-16 by Mark-Jan Nederhof. Inscriptions of Ahmose Pen-Nekhbet, following the transcription of Sethe (1927), number 9 (pp. 32-39). For published translations, see Sethe (1914), number 9 (pp. 17-21). For B see Breasted (1906), pp. 11-12, § 25; pp. 143-144, § 344. For C see Breasted (1906), p. 10, § 20; p. 18, §§ 41-42; p. 35, §§ 84-85; p. 51, § 124. For D see Breasted (1906), p. 11, §§ 21-24. Bibliography • J.H. Breasted. Ancient Records of Egypt -- Volume II. The University of Chicago Press, 1906. • K. Sethe. Urkunden der 18. Dynastie -- übersetzt, Volume I. Hinrichs, Leipzig, 1914. • K. Sethe. Urkunden der 18. Dynastie, Volume I. Hinrichs, Leipzig, 1927. i A1 A2 Se A1 A2 Ne [...] n-aA t-n mnx=f Hr-jb [...] n gm.tw [wn nDs] Ne [...] because he was so pleasing to the heart [...] found [...] A3 A4 Se A3 A4 Ne xr Snyt Sfaw kfaw Hr xAst nbt A3 A4 Ne with the courtiers, who chased and captured in every foreign land, A5 Se A5 Ne tm tS{t} r nb tAwj Hr prj A5 Ne who did not desert the lord of the Two Lands on the battlefield, A6 Se A6 Ne nb qrst m Hswt nsw A6 Ne owner of a burial by the favour of the king, A7 Se A7 Ne jmj-rA xtmt jaH-msjw Dd.tw n=f pn-nxbt A7 Ne treasurer Ahmose, called Pen-Nekhbet. B1 Se B1 Ne [prt m hrw] [...] [dwA ra] B1 Ne [Going out during the day] [...] [praising Re,] 1 B2 Se B2 Ne [Htp]=f m anx m Axt [n]t pt sxr [...] B2 Ne when he goes to rest on the horizon of the sky, [...] B3 Se B3 Ne m Hb=sn nb n pt n tA jn [...] [DD tp-rd m] B3 Ne at their every feast of the heaven and of the earth, by [...] [give instruction as] B4 Se B4 Ne [Hrj n jmjw-rA] mnfyt rA shrr m tA r Dr=f B4 Ne [chief of commanders] of the infantry, the mouth that calms in the entire land, Se Ne [...] nb m Sms nsw r nmtt=f m st nbt Ne [...] every [...] as follower of the king in his strides at every place, B5 Se B5 Ne Hr mw [Hr tA] Hr xAst [rs]t [mHtt] [...] B5 Ne on water, [on land,] in [southern and northern] lands, [...] B6 Se B6 Ne [hrrw nb tAwj] Hr sx[r]w=f xrp n [...] Ne with whose plans [the lord of the Two Lands is satisfied,] leader of [...] B7 Se B7 Ne Xrt-hrw nt ra nb pr m xnt Hr [shrt aSAt] [...] Ne every day, who leaves the outer chamber [satisfying the company,] [...] 2 B8 Se B8 Ne [aq Hr smjt] [pr Xr] wDt jAwt nbt Xr st-Hr=f B8 Ne [who enters to report,] [who leaves under] orders, every office is under his command, B9 Se B9 Ne xtmt-bjtj [kfaw] qnj n nsw jaH-msjw mAa-xrw Dd.n=f pn-nxbt Ne royal seal-keeper, brave [captor] for the king, Ahmose, justified, called Pen-Nekhbet, B10 B11 Se B10 B11 Ne Dd=f jw Sms.n=j nsyw bjt jw B10 Ne he says: 'I followed kings of Upper Egypt and kings of Lower Egypt, B12 Se B12 Ne nTrw xpr.n[=j xr=sn r nmtt] =sn Hr xAst rst mHtt Ne the gods [under whom] I lived, [in] their [strides], in southern and northern lands, B13 Se #%%%$ #%%%$ B13 Ne m bw [nb xpr.n]=sn jm nsw-bjtj nb-pHtj-ra mAa-xrw Ne in [every place] they [reached], the king of Upper and Lower Egypt: Nebpehtire, justified, Ne nsw-bjtj Dsr-kA-ra [mAa-xrw] Ne the king of Upper and Lower Egypt: Djeserkare, [justified,] B14 Se #%%%%$ B14 Ne nsw-bjtj aA-xpr-kA-ra mAa-xrw B14 Ne the king of Upper and Lower Egypt: Aakheperkare, justified, 3 Se #%%%%$% #%%%$ Ne nsw-bjtj aA-xpr-n-ra mAa-xrw nfryt-r nTr pn nfr Ne the king of Upper and Lower Egypt: Aakheperenre, justified, until this good god, B15 Se B15 Ne nsw-bjtj mn-xpr-ra Dj anx Dt pH.n=j jAwt nfrt B15 Ne the king of Upper and Lower Egypt: Menkheperre, given life forever. I reached old age B16 Se B16 Ne jw=j m anx n xr nsw, jw m Hswt xr Hmw=sn B16 Ne while I lived with the king and was in the favour from Their Majesties, B17 Se B17 Ne jw mrwt=j m stp-sA a.w.s. B17 Ne and the love of me was in the palace (l.p.h.!). B18 Se #%%%$ B18 Ne wHm.n n =j Hmt-nTr Hswt Hmt-nsw wrt Ne The god's wife bestowed on me another favour, the great king's wife, B19 Se B19 Ne mAat-kA-ra mAa-xrw jw Sd .n=j sA(t)=s wrt sAt-nsw Ne Maatkare, justified: I reared her eldest daughter, the king's daughter B20 Se #%%%$ B20 Ne nfrw-ra mAa-xrw jw=s m Xrd jmj mnDj jmj-rA xtmt wHm B20 Ne Neferure, justified, when she was a child being breast-fed. Treasurer, herald 4 C1 Se C1 Ne kfa jaH-msjw Dd.tw pn-nxbt jrj-pat HAtj-a xtmt-bjtj C1 Ne and captor Ahmose, called Pen-Nekhbet.' Prince-regent and count, royal seal-keeper, C2 Se C2 Ne smr watj jmj-rA xtmt wHmw kfaw C2 Ne sole companion, treasurer, herald and captor C3 Se C3 Ne jaH-msjw Dd.[t]w n=f pn-nxbt mAa-xrw Dd=f jw Sms.n(=j) C3 Ne Ahmose, called Pen-Nekhbet, justified, he says: 'I followed Se #%%%$ Ne nsw-bjtj nb-pHtj-ra mAa-xrw kfa=j n=f Hr DAhj Ne the king of Upper and Lower Egypt: Nebpehtire, justified. I captured for him in Djahi: C4 Se #%%%$ C4 Ne anx 1 Drt 1 jw Sms.n(=j) C4 Ne one prisoner and one hand. I followed Se Ne nsw-bjtj Dsr-kA-ra mAa-xrw kfa=j n=f m kS Ne the king of Upper and Lower Egypt: Djeserkare, justified. I captured for him in Kush: C5 Se C5 Ne anx 1 wHm jr.n(=j) n C5 Ne one prisoner. I did this again for 5 Se #%%%$ Ne nsw-bjtj Dsr-kA-ra mAa-xrw Ne the king of Upper and Lower Egypt: Djeserkare, justified. C6 Se C6 Ne kfa(=j) n=f Hr mHtj jAmw- khk Drt 3 jw Sms.n(=j) C6 Ne I captured for him in the north of Iamu- Kehek: three hands. I followed Se #%%%$ Ne nsw-bjtj aA-xpr-kA-ra mAa-xrw kfa=j n=f m kS Ne the king of Upper and Lower Egypt: Aakheperkare, justified. I captured for him in Kush: C7 Se C7 Ne anx 2 Hrw-r sqrw-anx jn=j m kS n Hsb.n=j st C7 Ne two prisoners, excluding the prisoners that I brought from Kush, which I couldn't count. C8 Se #%%%$ C8 Ne wHm jr.n(=j) n nsw-bjtj aA-xpr-kA-ra mAa-xrw C8 Ne I did this again for the king of Upper and Lower Egypt: Aakheperkare, justified. C9 Se C9 Ne kfa=j n=f Hr xAst nt nhr n Drt 21 ssmt 1 wrryt Ne I captured for him in the land of Naharina: 21 hands, one horse, one chariot. Se #%%%$ Ne jw Sms.n(=j) nsw-bjtj aA-xpr-n-ra mAa-xrw Ne I followed the king of Upper and Lower Egypt: Aakheperenre, justified. 6 C10 Se C10 Ne jnt.n(=j) Hr SAsw sqrw-anx aSA wrt n Hsb.n=j st C10 Ne What I brought from Shasu were very many prisoners, which I couldn't count.' D1 Se D1 Ne [jrj-pat HAtj-a] smr watj smr watj s[aA.n] nsw D1 Ne Prince-regent, count, sole companion, whom the king of Upper Egypt elevated, Ne sjqr[.n] bjtj Ne whom the king of Lower Egypt advanced, D2 Se D2 Ne [jr.n nb tAwj] ka[=f] D2 Ne [whose] personality [was shaped by the lord of the Two Lands], Se Ne mn mrt m pr-nsw nb Hswt m stp-sA a.w.s. Ne always loved in the royal residence, praised in the palace (l.p.h.!), D3 Se D3 Ne [pr r-]HA [Hr shrt] aSAt D3 Ne [who goes] out [satisfying] the company D4 Se D4 Ne wHm=f rA [n] bjtj n sAHw=f jmj-rA xtmt [wHm]w kfaw D4 Ne as he reports the words [of] the king to his nobles, treasurer, [herald], captor, 7 D5 Se #% %$ D5 Ne jaH-msjw Dd.n=f pn-nxbt Dd=f wAH pA- HqA anx(.w) Dt Ne Ahmose called Pen-Nekhbet, he says: 'As the ruler (may he live forever!) endures, Se Ne jw n tS=j r nsw Hr prj SAa[-m] Ne I did not desert the king on the battlefield, from D6 Se #%%%$ #%%%$ D6 Ne [nsw]-bjtj nb-pHtj-ra mAa-xrw nfryt-r D6 Ne the king of [Upper] and Lower Egypt: Nebpehtire, justified, until Ne nsw-bjtj aA-xpr-n-ra mAa-xrw Ne the king of Upper and Lower Egypt: Aakheperenre, justified.
Load more

Recommended publications
  • The Inventory Stele: More Fact Than Fiction
    Archaeological Discovery, 2018, 6, 103-161 http://www.scirp.org/journal/ad ISSN Online: 2331-1967 ISSN Print: 2331-1959 The Inventory Stele: More Fact than Fiction Manu Seyfzadeh1, Robert M. Schoch2 1Independent Researcher, Lake Forest, CA, USA 2Institute for the Study of the Origins of Civilization, College of General Studies, Boston University, Boston, MA, USA How to cite this paper: Seyfzadeh, M., & Abstract Schoch, R. M. (2018). The Inventory Stele: More Fact than Fiction. Archaeological The Inventory Stele tells a story about Khufu and the Great Sphinx which Discovery, 6, 103-161. contradicts the current mainstream narrative of when the Sphinx was carved. https://doi.org/10.4236/ad.2018.62007 The story’s historical relevance has long been challenged based on its mention of names and certain details which are believed to be anachronistic to the time Received: March 6, 2018 Accepted: April 16, 2018 of Khufu. Here, we address the elements commonly cited by the critics one by Published: April 19, 2018 one and find that they are largely based on misconceptions in part due to er- rors and oversights contained in the two commonly referenced translations Copyright © 2018 by authors and and based on a missing context which relates to the economics and symbolism Scientific Research Publishing Inc. of supplying provisions to the royal house. We reconstruct a more plausible This work is licensed under the Creative Commons Attribution International scenario of why and when the text may have been originally composed and License (CC BY 4.0). who its target audience was. From our analysis we conclude that while we http://creativecommons.org/licenses/by/4.0/ cannot rule out a couple of minor modifications of names from the original Open Access th written version we date to the 5 Dynasty, there is no plausible reason to dis- miss the entire account recorded in this Late Period version on those grounds alone and that the events it describes appear more factual than fictitious.
    [Show full text]
  • Goddess Nekhbet Scenes on Royal Monuments During the Fifth and Sixth Dynasties Saraa El-Shamy
    International Journal of Heritage, Tourism and Hospitality Vol. (13), No. (1), March, 2019 By: Faculty of Tourism and Hotels, Fayoum University Goddess Nekhbet Scenes on Royal Monuments during the Fifth and Sixth Dynasties Saraa El-Shamy Osama Ibrahim Taher Hassan Walid Shaikh Al Arab Faculty of Tourism and Hotels, Fayoum University Abstract Nekhbet was an early Predynastic local divinity in the Egyptian mythology. Her ancient Egyptian name meant She of Nekheb, she was the patron deity of the city of Nekheb. Ultimately, she became the tutelary deity of Upper Egypt and one of the two patron deities for all of Ancient Egypt when it was unified. Nekhbet and her Lower Egyptian counterpart Wadjet often appeared together as the Nebty name which meant [he/she] of the Two Ladies. It is one of the five titles of each ruler. This study aims to shed more light on the cult of goddess Nekhbet throughout her names, titles and iconographies appeared on royal monuments during the fifth and sixth dynasties. Geographical epithets of Nekhebet were the most common and important ones, especially those that connected with the IIIth Nome of Upper Egypt and its capital, Nekhen. Nekhbet beard several epithets which show her relationship with Upper Egypt and its principal sanctuary. Nekhbet attained epithets that refered to her mighty character «Awt-a:with outstretched wings » and « 8mAt-pD(w)t: Stretcher of Bows ». Keywords: Nekhbet, Old Kingdom, Vulture, Nekhen, El-Kab. Introduction Nekhbet* was the vulture goddess of Upper Egypt. She was a mythical mother of the king. She wasn't associated in any form of family ties with any deities but she was identified as the mother of Horus in the Pyramid Texts†.
    [Show full text]
  • (Neophron Percnopterus [L.]). the Symbolic Bronze Age and Early Iron Age Primarily Meaning of the V
    Iconography of Deities and Demons: Electronic Pre–Publication 1/4 Last Revision: 15 October 2008 Vulture beginning of the Middle Kingdom apotropaic armed lions and v.s are depicted I. Introduction. V.s were highly re- on magical knives for the protection of spected birds in the ancient Orient, espe- mother and child (ALTENMÜLLER 1965, cially the proud griffin v. (Gyps fulvus 1986). On these apotropaica the griffon v. Hablizl), but also the bearded v. (Gypaetus represents the powerful goddess Nekhbet. barbatus [L.]) and the Egyptian v. The Egyptian visual imagery of the Late (Neophron percnopterus [L.]). The symbolic Bronze Age and Early Iron Age primarily meaning of the v. has its roots in both an- show the v. in the realm of the dead. On cient Near Eastern and Egyptian tradition papyri from the Book of the Dead dating to (see SCHROER 1995 for an extensive discus- the 11th and 10th cent., the v. can be found sion and examples from Palestine/Israel repeatedly in connection with solar symbol- back to the Middle Bronze Age). The v. as a ism, i.e., together with Kheper (→Scarab), carrion eater is found in two symbolic con- the falcon head (→Falcon, →Falcon– texts, namely accompanying human death headed gods)/solar disc (→Sun, →Solar (and rebirth) and in war and battle. Since the deities), or the head of the young sun god in Neolithic Age, human bodies were left to the flower, suggesting the rebirth of the the v.s for defleshing in the Near East. Per- dead into a new life (NIWINSKI 1989: figs.
    [Show full text]
  • Yasser Abd El Tawab Nour (JAAUTH), Vol
    Yasser Abd El Tawab Nour (JAAUTH), Vol. 17 No. 1, 2019, pp. 16-25. The Effect of the Legend of Osiris on the Behaviour of the King Ptolemy Philadelphus Yasser Abd El Tawab Nour El Hady El Sherif the Tour Guidance Department High Institute of Specific Studies, El-Haram, El-Giza ARTICLE INFO Abstract Keywords: It is clear that, king Ptolemy "Philadelphus" was affected by the legend king Ptolemy of Osiris and what had accured to the four brothers, Osiris "Wsir", Isis "Philadelphus"; "Ast", Seth "stX", and Nephthys "Nbt-Hwt", and specially what had legend of Osiris; happened to god Osiris and his beloved sister-wife Isis. Therefore, this queen Arsinoe II. effect appeared clearly in the behaviour and deeds of king Ptolemy II “Philadelphus”as manifested in their cases. Firstly in honour of both Osiris and Isis he built the temple of Osiris in the city of Pithom and the (JAAUTH) great temple of Isis at the Island of Philae. Secondly by his marriage to Vol. 17, No. 1, his beloved sister-wife queen Arsinoe II as the case of Osiris and Isis in (2019), the legend. So "Philadelphus" is considered the first Ptolemaic king pp. 16-25 who married his sister. Thirdly, by honouring and deifying both of his dead father Ptolemy I "Soteros" and his dead mother queen Berenike I and then his deifying his beloved sister-wife queen Arsinoe II. Imitating Isis when she honoured her dead husband Osiris and Horus "Hr" when he honoured his dead father Osiris and his beloved mother Isis. Thereon both king Ptolemy II “Philadelphus” and his beloved sister-wife queen “Arsinoe II” become representing god Osiris and goddess Isis on the earth.
    [Show full text]
  • Blood, Crocodiles, Frogs and Gnats
    October 17, 2012, Rebecca Jones Blood, Crocodiles, Frogs and Gnats Exodus 7:6–8:19 I AM gave this “sign” to Moses Exodus 3:12 "I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain." Hold that thought! I. A Croc on the Loose: Setting the Scene A. Which Pharaoh? Perhaps Ramses II (Dynasty 19 – about the 13th century BC). Perhaps Amenhotep II (15th century BC, with Thutmoses III reigning for most of Moses’ life). One scholar feels that the Egyptian timeline is erroneous. We don’t need to know in order to benefit from the truth of the Scriptures. The biblical texts were written by someone familiar with Egyptian beliefs and habits. Pharaoh was known as the king with a “strong arm.” Now it will be proven that the “arm” of the I AM will save.1 I AM begins the one-on-one struggle to the death – of Pharaoh’s firstborn, or I AM’s firstborn. B. Snake or Crocodile? Aaron and Moses throw down the staff and I AM turns it into a “monster of the sea,” perhaps a crocodile (tannin, not naḥaš, as in chapter 4:3). The magicians are able to do the same, but Aaron’s serpent swallows2 their serpents. Some scholars think that a snake is meant by both words, but that the text is reminding us of the Genesis references, in which naḥaš is used (3:1) for the serpent that tempted Eve, whereas tannin is used (1:21) for the sea creatures.
    [Show full text]
  • Ancient Egyptian Architecture
    ANCIENT EGYPTIAN ARCHITECTURE Dr. Zeinab Feisal ANCIENT EGYPTIAN The influence of geography on ancient Egyptian believes: Cyclic natural phenomena : 1. SUNRISE / SUNSET 2. MOON CYCLE 3. FLOOD / RECEDING WATERS 4. LIFE AND DEATH RESURECTION Axis of the Nile unites Upper and lower Egypt. ANCIENT EGYPTIAN RELIGION & THEIR GODS RESURECTION THE BODY ANUBIS MAAT THOT THE SOUL HORUS OSIRIS NUT SHU TEFNUT GEB ANCIENT EGYPTIAN RELIGION & THEIR GODS 8. One of the most striking features of ancient Egyptian gods is the way they were represented ANCIENT EGYPTIAN RELIGION & THEIR GODS ANCIENT EGYPTIAN RELIGION & THEIR GODS • MUMMIFICATION ANCIENT EGYPTIAN RELIGION & THEIR GODS Local gods – NEKHBET Vulture UPPER EGYPT – WADJET COBRA LOWER EGYPT ANCIENT EGYPTIAN RELIGION & THEIR GODS Local gods – NEKHBET Vulture UPPER EGYPT – WADJET COBRA LOWER EGYPT ANCIENT EGYPTIAN RELIGION & THEIR GODS KINGSHIP AND DIVINITY – Living king is a symbol of HORUS – Dead king is a symbol of OSIRIS – HUMAN ……… DIVINE – UPPER EGYPT ……… LOWER EGYPT Not POLARITIES But – LIGHT ……... DARKNESS UNITIES of Two’s – GREEN VALLEY …….... DESERT SIDES – EARTH ………. SKY & HEAVEN KINGSHIP AND DIVINITY Denderah temple: Cleopatra …. Isis crown Cesarion …. Amun crown MYTHS ANCIENT EGYPTIAN RELIGION & THEIR GODS 1- CREATION MYTH ANCIENT EGYPTIAN RELIGION & THEIR GODS 1- CREATION MYTH ANCIENT EGYPTIAN RELIGION & THEIR GODS 1- CREATION MYTH ANCIENT EGYPTIAN RELIGION & THEIR GODS 2- OSIRIS MYTH • OSIRIS and ISIS ruled the Earth. • SETH kills OSIRIS , cuts him into 14 parts and throws them in the Nile. • ISIS searches Egypt and collects his body parts. • ANUBIS makes OSIRIS into the first mummy and brings him briefly back to life to conceive a child. • Pregnant ISIS hides in the Delta Papyrus thicket on an island.
    [Show full text]
  • THE GODDESS MUT and the VULTURE Herman Te Velde
    THE GODDESS MUT AND THE VULTURE Herman te Velde University of Groningen Years ago, Richard Fazzini and I both rejected double crown, is of late date. With a very few the old view that the goddess Mut was simply exceptions, the name Mut in hieroglyphs is al- a vulture goddess.1 Thereisnoevidencethat ways written with the vulture sign (G15, gyps ful- Mut was originally depicted as a vulture, unlike vus).3 However, the name Mut does not mean vul- the archetypal vulture goddess Nekhbet, “she of ture, as Bonnet suggested.4 The ordinary Egyp- Elkab (Nekheb).” Until the end of the New King- tian word for the Griffon Vulture is not mwt,but dom, Mut was always represented anthropomor- nrt (Copt. noure), from the time of the Pyramid phically or as a woman with a lion’s head. She Texts down into the Coptic Period. Only the fem- usually wears the so-called vulture headdress, but inine form of this word is known. Just like many many goddesses and queens wear this. Although names of animals and birds known from ancient the vulture headdress attribute is significant, it Egyptian, it appears to be a nickname that can be does not characterize Mut as a vulture goddess. translated. Nrt can be translated as “the terrifying Only after the New Kingdom was Mut some- one” but also as “the protecting one.” In the eyes times depicted as a vulture.2 This does not prove of the Egyptians, a vulture seems to have been that Mut was originally a vulture goddess, or that an ambivalent symbol.
    [Show full text]
  • Chapter6 the Egyptian Pantheon
    Chapter6 The Egyptian Pantheon Objectives To discover the physical characteristics of the gods and goddesses, and to identify the role each deity played in the land of the living and the land of the dead. Mystery How did the ancient Egyptians conceive and visualize their invisible gods and goddesses? Discussion and Research Projects 1. Like many other ancient cultures, the Egyptians worshipped a mul- titude of gods and goddesses. Why do you think they had so many deities? 2. Gods and goddesses can be classified into pairs of opposites. The pairs may be male and female, or represent opposite phe- nomena such as order and chaos. Make a list of the gods and god- desses that constitute pairs of opposites. 3. Classify the gods and goddesses according to their role in the land of the living and the land of the dead. The land of the living would include the natural world on earth and the sky; the land of the dead is the invisible world where the Egyptians hoped to be reborn into eternity. 4. The gods and goddesses were visualized with bodies, heads and headdresses that gave each a unique appearance. Most had human bodies with either a human, animal, bird or insect head. Which god does not fit this pattern? Mysteries of Egypt — Teacher’s Guide 5. Classify the gods and goddesses into the following categories: • bird heads • insect heads • human heads • animal heads • mythical heads • a single animal body • a combination of animal bodies • a combination of human and bird bodies 6. Classify the gods and goddesses according to what they hold in their hands: • crook and flail • feather • rod or sceptre • ankh (symbol of life) • sistrum (rattle) 7.
    [Show full text]
  • Ten Egyptian Plagues for Ten Egyptian Gods and Goddesses the God of Israel Is Greater Than All Other Egyptian Gods and Goddesses
    - Ten Egyptian Plagues For Ten Egyptian Gods and Goddesses The God of Israel is greater than all other Egyptian Gods and Goddesses. Moses was a great prophet, called by God with a very important job to do. As an instrument in the Lord's hand he performed many signs, or "wonders", attempting to convince Pharaoh to allow the Israelites freedom from their bondage of slavery to the Egyptians. These "wonders" are more commonly referred to as "plagues" sent from the God of Israel, as a proof that the "one true God" was far greater than all of the multiple Gods of the Egyptians. These Egyptian Plagues were harsh and varied to correspond to the ancient egyptian gods and goddesses that were prevelant during Moses time in Egypt. The number ten is a significant number in biblical numerology. It represents a fullness of quantity. Ten Egyptian Plagues Means Completely Plagued. Just as the "Ten Commandments" become symbolic of the fullness of the moral law of God, the ten ancient plagues of Egypt represent the fullness of God's expression of justice and judgments, upon those who refuse to repent. Ten times God, through Moses, allows Pharaoh to change his mind, repent, and turn to the one true God, each time increasing the severity of the consequence of the plagues suffered for disobedience to His request. Ten times Pharaoh, because of pride, refuses to be taught by the Lord, and receives "judgments" through the plagues, pronounced upon his head from Moses, the deliverer. The Ten Egyptian Plagues testify of Jesus the Anointed One and His power to save.
    [Show full text]
  • Crowns and Headdresses in Ancient Egypt
    Crowns and Headdresses in Ancient Egypt Task 1- read the information about the different crowns and headdresses In ancient Egypt, crowns and headdresses were used: • to show that someone was powerful; • to make pictures of gods and rulers recognisable; Ancient Egyptian pharaohs wore different crowns for • for religious ceremonies. different occasions and to show their loyalty to certain gods. Let’s take a look at some of the most famous ones. Did You Know…? No crown from a pharaoh has ever been found by archaeologists. It is likely that they were made from delicate materials such as fabric, leather or papyrus. Our best source of information is the paintings and carvings of gods and rulers that have survived. (This information links with our last history lesson about sources of evidence) Deshret: The Red Crown • The Deshret was a high-backed crown which showed that the wearer was the ruler of Lower Egypt. It is thought that it was made from fabric or leather and had a copper or wire spiral. • The red crown was the symbol of the goddess Neith, who was the patron of the city of Sais in Lower Egypt. • Lower Egypt is the area around the Nile delta in the north of the country. Hedjet: The White Crown • The white crown is also known as the Hedjet. It is tall with a rounded end and was probably made out of cloth or felt. • The white crown was worn by rulers of Upper Egypt (the south). It had a special association with the goddess Nekhbet, the white vulture goddess and protector of pharaohs.
    [Show full text]
  • A Statuette of Isis Nursing Horus the Child from the Turn of the Twenty
    INSTITUT DES CULTURES MÉDITERRANÉENNES ET ORIENTALES DE L’ACADÉMIE POLONAISE DES SCIENCES ÉTUDES et TRAVAUX XXVI 2013 ALEKSANDRA MAJEWSKA A Statuette of Isis Nursing Horus the Child from the Turn of the Twenty-fi fth and Twenty-sixth Dynasties in the Collection of the National Museum in Warsaw 454 ALEKSANDRA MAJEWSKA A stone statuette of Isis seated hieratically on a throne and holding the Horus child in her lap, now in the collection of the National Museum in Warsaw, represents the Isis lactans iconographic type,1 which fi gures the goddess in the role of a mother personifying the ideal virtues of wife and mother. In the fi rst millennium BC the worship that was given this feature of the personality of the multi-aspect goddess raised her above all other goddesses with maternal attributes.2 Isis became the object of faith for countless believers in Egypt and beyond, turning into an universal goddess for the living as well as for the dead. The type is an iconographic record of the idea of maternity rather than a representation of the emotional bond between mother and child. The gesture symbolizing the importance of nourishment as a source of life is present in Egyptian iconography of the Old Kingdom and is closely related to the theology of royal power.3 Representations of the mother goddess, occurring in all periods of ancient Egyptian history, depicted her as the celestial cow nursing a child pharaoh or as a woman nursing a boy standing next to her. They belonged to a repertoire of scenes used commonly on the walls of tombs and temples.
    [Show full text]
  • Noble Vulture Dimorphism, One Reason Perhaps Vultures Display Little Sexual Very Have a Bare Face but Not Neck
    The Noble ulture V i! !!. Lesley Jackson © JAAP JAN HEMMES Mother goddesses unite The goddess Hathor receives an offering from Ramesses On Hathor’s brow, Wadjet, the cobra-goddess of III (out of frame) in the tomb of his son Amenherkhep- Lower Egypt, is poised and ready to strike at the pha- shef (QV 55) in the Valley of the Queens. raoh’s enemies. This is combined with the headdress of As a mother goddess, Hathor shares the iconogra- her counterpart, Nekhbet, the vulture goddess of Upper phy of fellow divine mothers, Nekhbet and Wadjet, and Egypt. Together, the “Two Ladies” protect a united Egypt wears the distinctive vulture headdress and uraeus. and represent the king’s sovereignty over the country. 34 NILE #10 | OCTOBER / NOVEMBER 2017 How did the vulture—a bird we view with contempt—become one of Egypt’s prime symbols of protection and an emblem of Nekhbet, the tutelary goddess of Upper Egypt? The Egyptians viewed the natural world as a channel to the sacred and spiritual worlds, so the natural history of the vulture is the place to start in understanding its symbolism. © EMMANUEL KELLER © LEE OUZMAN The Egyptian vulture The Lappet-faced vulture The African white-backed vulture. (Neophron percnopterus) (Torgos tracheliotus) (Gyps africanus) NATURAL HISTORY he main species known to the Egyptians were the and have limited mobility but they have a distinctive Egyptian Vulture ! (Neophron percnopterus), and graceful soaring flight and often circle on thermals Tthe Lappet-faced Vulture (Torgos tracheliotus) for hours. Their wings are very long and broad and the and the African White-backed or Griffon Vulture .
    [Show full text]