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The Tomb of Ptahhotep I

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The Tomb of Ptahhotep I THE TOMB OF PTAHHOTEP I Author: Anna-Latifa Mourad Number of Pages: 42 pages Published Date: 31 Oct 2015 Publisher: Aris & Phillips Ltd Publication Country: Warminster, United Kingdom Language: English ISBN: 9780856688515 DOWNLOAD: THE TOMB OF PTAHHOTEP I Egypt Art Afro. African Royalty. Word Wenches. A goddess is supporting the sky with raised arms on the astronomical ceiling in the outer hypostyle hall of the Hathor Temple at Dendera Temple Complex, Dendera, Egypt. Photo Paul Smit. Find this Pin and more on Finding Texture Egyptian Goddess. Nut Goddess. Akhethotep's body was buried in a subterranean vault at the end of a shaft. Excavations of the limestone chapel above it have found items which were used in offerings to Akhethotep, from offering tables and statues and the remains of the sacrament funeral in the crypt among which include a canopic jar with a limestone cover plate. It is highly decorated with bas reliefs, illustrating much about the life of Akhethetep on his country estate and feasts with live entertainment. Boating scenes — sailing upstream to the south, rowing downstream to the north — are an allusion to visits to his funerary estates and voyages toward the Field of Offerings, in the domain of the Great God. The mastaba of Akhethotep was discovered during excavations conducted by the Louvre. This excavation campaign, which began in , unearthed a massive, solid building, preserved to a height of almost 6 meters and covered with a facing of fine limestone; it was 32 meters long from north to south, and 16 from east to west. This building was in the center of a funerary complex which also contained a chapel, a courtyard, and a small mastaba in the name of another Akhethotep doubtless a member of the same family. The chapel in the Louvre occupied only a small section to the south of the huge building, the only decorated parts of which were this room and a tall false door in the east side of the building. A close examination of the larger photograph will reveal that the figures are in raised relief and the hieroglyphics are in sunk relief. Note the man's arm at the far right. The left edge is dark, in shadow, while the right edge is white the source of light is to the right of the observer -- note the shadows at the bottom center. The glyphs, on the other hand, are dark on the right edge and light on the left, indicating that they are in sunk relief. Now look at the figures next to the "rocket. They are inconsistent in several respects to the general style of the reliefs as a whole. Modern graffiti better described as vandalism is universally executed in sunk relief, mainly because this method is fast and easy and it takes little talent or planning. It would not be illogical to conclude that the two small figures standing beside the "rocket" are products of modern vandalism. Ptahhotep also used meta-instruction as a form of discourse marker, through which he deontically expressed his epistemics or epistemically expressed his deontics? The very existence of the Instructions suggests that Ptahhotep believed that instruction, introspection, and learning could act powerfully to prevent social trouble by maintaining discursive solidarity and good social control, through shared community practices and their cohesive qualities. He recognised that social interaction acts were isolatable, generalizable, and teachable, and he knew that the acquisition of communication capital was important for a measure of personal comfort and social calmness. The Instructions suggests the value of maintaining the legitimation and pathologisation of current social acts. Interestingly, a majority of his instructions suggest that social norms should be given precedence over individuality. Indeed it has been argued that trying to find specific practices through general instructions is to seek what texts are most reluctant to tell us Burke : The very fact that his Instructions in various editions survived roughly 1, years in Ancient Egypt Faulkner , suggests that his views were shared by many for a long time. Furthermore, it could be said that the Instructions was a likely formative influence on European civilisations as the text spread through trade and travel around the Mediterranean. The Greeks and Christianity have over time significantly affected the behaviours of European social interaction, and while modern writers on communication and interaction may not know of Ptah, their sense of the value of interactional instruction certainly resembles his. The Instructions also remains important because written instructing was then, and still is, a powerful, institutionalised, communicative action. Many features of the text could not be included here because of space constraints, and this study has had to be exploratory only. Faulkner, Raymond O. In William K. Simpson ed. Hagen, Fredrik. An ancient Egyptian literary text in context. Leuven: Peeters. Jacq, Christian. Wisdom of Ptahhotep. New York: Basic Books. Lichtheim, Miriam. Ancient Egyptian literature, Vol 1 The old and middle kingdoms. Berkeley: University of California Press. Accessed online in October https. Excesses were avoided. When they happen, they were compensated by putting in reserves as well as by being reserved. By being aware of the plumb-line of the balance conscience , one may judge one's situation and act to re establish Maat and let her endure again. The straight path was the proper middle way of accomplished equilibrium on the chaotic sea of non-equilibrium. As this law of rectitude was immanent part of the order of creation , its standard was at work both in the macrocosmos were it just "is" as well as in the microcosmos were it ought to be. To it, growth is not essential, but increasing harmonization is cf. The macrocosmic work of Maat got associated with the course of Re, i. In the microcosmos, as Ptahhotep showed, Maat operated in all kinds of social situations, but excelled as the good discourse made by the wise father to his son, who heard and listened, and did better than his own father. Maat was also the justice meeted out in Egypt's law courts. The title "priest of Maat" referred to people who were involved in the justice system, as well as being priests of the goddess herself. Justice and the immanent order of being were one and the same thing. It was necessary that righteousness ruled and greed expelled , because by offering order to Re, Pharaoh returned to his father what had been given by the latter, namely creation itself. By circulating the goods, and not causing individuals to heap up their wealth, equilibrium was maintained. Pharaoh possessed everything and everybody else received what they needed from him and the other gods directly via the offerings. O Re, who feedest upon Maat. O Re, who rejoicest in Maat. O Re, who art united to Maat. I have come and I have brought unto thee Maat, in which thou livest, in which thou rejoicest, in which thou art perfect, in which thou art bound together, in which thou flourishest Thy heart is glad when thou seest those who are in thy shrine, who rejoice when they see Maat, following thee, since evil beareth contentions and destroyeth all the gods and the offerings. Maat as the double truth in the "Beautiful West". His heart i. Which truth? Maat herself and the negative affirmations or the declaration of innocence made by the deceased. In it, he confirmed before the 42 gods not to have offended Maat in various essential ways cf. Anubis god of embalming and guide of the dead weighed the heart, and Thoth god of writing, scribes, magic and wisdom recorded. Only perfect equilibrium was acceptable. For only in that case had the person not added weight to his own heart by acting against Maat without compensating for the wrongdoing in some way. In that case, the heart was devoured by a female demon called "Ammut", the Devouress of the Dead. This was the second, final death. But if the heart weighed the same as the Feather of Truth, the deceased was justified venerated and could meet Osiris to be deified Maxim 19, lines - Take them to your forehead, so that they may illuminate your face. Accept it from Pharaoh Unis intact, with its water in it intact, with its blood in it intact, and with its ducts in it intact. Thoth saw it on yonder side of the Mer-en-Kha when the Eye of Horus sprang up on yonder side of the Mer-en-Kha and fell on Thoth's wing on yonder side of the Mer-en-Kha. I bring to you the green eye-paint which Horus gave to Osiris. Horus has filled his empty Eye with his full Eye. It was miraculously filled and completed by Thoth and then given back to Horus as it is brought to Pharaoh as a "full Eye". Because of this rejuvenation, it is called "the green eye" cf. It was stronger than men and mightier than gods Healed, it even had its own typical perfume. The right Eye of Horus, or Eye of Re, is the original "wedjat-eye", for "wTAt" means "well, uninjured", also called "the white eye", associated with the cycle of the Sun especially its zenith and the summer. It was this intact eye which was used in the Egyptian notation of measures of capacity :. In that sense maat resembled the eye of Horus, wounded time and time again and subsequentely healed. Both symbolized a constantly endangered order that must repeatedly be established anew. The presentation of the eye of Horus, or udjet eye, by the pharaoh or priest had the same basic significance as the presentation of Maat.
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