Saqqara Mastabas [2]

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SAQQARA MASTABAS PART

II

BY

MARGARET

A.

MURRAY

WITH CHAPTERS BY

KURT SETHE

BRITISH

f¥ i

iiU

SCHOOL OF ARCHAEOLOGY

IN EGYPT

r^

^M^\k.^

"^

PURCHASED FROM THE INCOME OF THE

L£.

JOSIAH FN915

t2.9.46

IM

H.

BENTON FUND

^

BRITISH

SCHOOL OF ARCHAEOLOGY

IN

EGYPT

ELEVENTH YEAR

SAOOARA MASTABAS PART

II

BY

MARGARET

MURRAY

A.

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. 1937

1

PRINTED BY STEPHEN AUSTIN AND SONS, LTD. FORE STREET, HERTFORD

BRITISH

SCHOOL OF ARCHAEOLOGY

IN

EGYPT

IPatrone

Baron Lloyd of Dolobran,

G.C.S.I.,

P.C,

G.C.I.E.,

D.S.O.

Sir John Chancellor, G.C.M.G., G.C.V.O., D.S.O.

General Sir Arthur Wauchope,

©ciieral '

Prof.

K.C.B., C.M.G.,

CLE., D.S.O.

Committee

Executive Members.

Henry Balfour.

Henry

Sir

^H. E. Bowman.

Dr.

Percy Cox. Mrs. J. W. Crowfoot.

J.

Miers.

G. Milne.

Prof. Ellis Minns. IE. N. Mohl.

Sir

Robert Mond.

Sir Percival David, Bart.

Sir

Eumorfopoulos. N. Eumorfopoulos.

Dr. M. a. Murray.

G.

P. E.

Sir James Frazer.

J.

Right Rev. The Bishop of Gloucester. ip. L. O. Guy. Dr. a. C. Haddon.

Newberry.

R. Ogden.

Sir Charles Peers.

Dr. Randall-MacIver. Dr. G. a. Reisner.

Dr. Wilfred Hall.

Mrs. Strong.

The Principal of King's College.

1

Dr. Sukenik.

The Provost of University College. iRev. PiRE Vincent. Sir Leonard Woolley.

Lamplough. iMrs. R. MacInnes {Chairman). Sir Charles Marston. E. S.

ffJonorarH Director

Prof. Sir Flinders Petrie. Hjonorarg treasurer

lA. P.

S.

Clark.

IbonorarB aeeietant Director an& Secretary

Lady

Petrie.

CONTENTS SECT.

LIST

OF PLATES

SAOOARA MASTABAS PART INTRODUCTION. 1.

the

important trans-

by Professor Kurt Sethe

of the inscriptions

This volume contains

lations

in Saaaata_j\I asta bas

I.

MS

His

was not finished

II

reproduce the upper part of the figure of Seker-khabau on a sufficiently large scale for careful study (PL.

I).

Besides the collar there are a few points which 1,-^ iirnrth nntinp Thoueh the wife of Seker-kha-bau

SEVEN MEMPHITE TOMB CHAPELS BY HILDA PETRIE Illustrated F.

by

facsimile

Hansard,

F.

copies

of

low

relief

wall

sculptures

made by

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

Miss Bonar, University College, Gower Street, London, W.C.

have thought it worth while to make a short study of a few of those mentioned in the Saqqara tombs published in volume I, and in the forthcoming volume Seven Memphite Tomb Chapels deities that

copied

I

by Lady

Petrie

and her

CHAPTER

staff.

ANUBIS. 2.

In Saqqara Mastabas

I

the false door of Seker-

reproduced on too small a scale to permit of the collar or necklace being seen in full detail. As this ornament appears to be part of the official insignia of the priesthood, it seemed worth while to

kha-bau

is

or

i.

A^n.vJ Avx^i

The most important item of the dress is, however, Though this is a very early period of

the collar.

Egyptian

the collar is an example of that which was the curse of the Egyptian

art,

stylization

and it represents in a highly conventionalised form a much earlier and more primitive object. It consists of two parts, one lying over the other. The under portion is evidently made of some rigid artist

I.

Petrie,

;

It is held material such as metal, possibly gold. round the neck of the wearer by a ring attached to ;

the ring are three bars shaped like the zigzag sign the middle bar runs down vertically, for water ;

the

two

side

respectively.

bars

At

flare

out

to

right

and

left

their lower ends the three bars

—

SAOOARA MASTABAS PART INTRODUCTION. 1.

lations in

the

important trans-

by Professor Kurt Sethe

of the inscriptions

This volume contains

Saqqara Mastabas

I.

MS

His

was not

finished

has remained unpublished awaiting the publication of the second volume, and during the interval the illustrious author has passed away. This volume is therefore till

after that

volume had appeared.

It

the poorer in not having his corrections of the MS and the proofs. The only alterations I have made

work are in the transliterations where newer and more accurate forms have been discovered often by Professor Sethe himself since his three The plate references in chapters were written. Professor Sethe's chapters are to volume I. The drawings from the tomb of Ty were made by Lady Petrie, Miss Hansard (Mrs. Firth), and

II

reproduce the upper part of the figure of Seker-khabau on a sufficiently large scale for careful study (PL.

I).

Besides the collar there are a few points which are worth noting. Though the wife of Seker-kha-bau

has the same short-nosed type of face as Zoser, the man himself is not only unlike her but is also unlike any other portraits of officials surviving from the

and I\th

Ilird

Miss Kingsford (Lady Cockerell). before the publication of the

These were made

tomb by

Professor

but it was considered advisable to publish them here on a sufficiently large scale for Steindorff,

The

big, rather aquiline,

and the short chin

combine to give a

countenance which Sa-nekht (Petrie,

in his

—

dynasties.

nose, the large projecting lips sinister cast of

portrait

the

resembles

of

pi. 48), and shows that this and not a conventionalised repreThe likeness sentation of a priest of high rank. sufficiently is Sa-nekht between Seker-kha-bau and close as to suggest a blood relationship between

Researches in Sinai, is

truly a likeness

the two.

For the description of the dress see vol. I, p. 3. I think, have had as its foundation a close-fitting cloth cap on which the twists of hair were sewn. There are three lengths of these twists the longest falls from the crown of the head to the top of the ear, the next row is about the length of the ear, and the shortest comes from the lower part of the ear to the nape of the neck. (For the method of arranging a wig of this kind, see M. Gauthier Laurent in Melanges Maspero, p. 85 seq.) The most important item of the dress is, however, the collar. Though this is a very early period of Egyptian art, the collar is an example of that stylization which was the curse of the Egyptian

The wig must,

;

detailed study.

For the same reason the figure of Seker-kha-bau Miss Hansard's republished on a large scale. careful drawing of the necklace was the first indication to me of the importance of that priestly ornament. So little is known about any of the early deities that I have thought it worth while to make a short study of a few of those mentioned in the Saqqara tombs published in volume I, and in the forthcoming volume Seven Memphite Tomb Chapels copied by Lady Petrie and her staff. is

CHAPTER

I.

ANUBIS. 2.

In Saqqara Mastabas

I

the false door of Seker-

reproduced on too small a scale to permit collar or necklace being seen in full detail. of the As this ornament appears to be part of the official insignia of the priesthood, it seemed worth while to

kha-bau

is

and it represents in a highly conventionalised form a much earlier and more primitive object. It consists of two parts, one lying over the other. The under portion is evidently made of some rigid artist

;

It is held material such as metal, possibly gold. round the neck of the wearer by a ring attached to ;

the ring are three bars shaped like the zigzag sign for water

the

two

;

the middle bar

side

respectively.

bars

At

flare

nms down

out

to

right

vertically,

and

left

their lower ends the three bars

ANUBIS At the side

are fastened to a curved bar.

and

junction of the right

left

of the

bars with the curved

the original object bar is a knob. the knob was a knot, and that the bar was perhaps or, if it were originally made a cord of some kind of a rigid material, that the knot was part of the I suggest that in

;

string

which tied the zigzag to the curved bar. The

central zigzag ends in a ring, which I suggest

was

hold disks, then come three more ankhs, and lastly The six ankhs and six disks in all. three disks ;

ankhs are threaded through the oval loop which is an integral part of the sign, the disks have a ring at the top through which the string passes

a

tinuation

is

so

formed as to represent the

figure of

Anubis, the head at one shoulder of the wearer, the Like all early figures of jackals, tail at the other. the body is exaggeratedly thin. The animal is represented with two human arms, of which the hands are held near the snout, in what is possibly an attitude of adoration.

Neheb-ka,

also

(Cf.

an early

the gesture with that of

deity.)

Lower down the

body are two feet so entirely stylized that they would be unrecognisable as feet if detached from the body. The animal is thus complete with head, body and four limbs, though without a tail on one side of the ornament. On the other side is the body of a jackal with four feet and a tail but without a head. The ornament is so conventionalised and

—

altered from

its earliest

form that

it

is

—

impossible

two jackals, one on each side or whether there was but one slung across the chest of the wearer with the head pointing to one shoulder, the tail to the other. The little hind-legs immediately under the tail seem to show, by their size and position, that they were originally part of the tail and that the maker of the The late collar had misunderstood their meaning. forms studied by Erman {Z.A.S., 1894, pp. 18 seq.) show that in the New Kingdom there was only to say whether there were originally ;

one jackal across the

this part of the necklace i.e.

was

flat,

Owing

priest's chest.

limitations of relief-sculpture,

it is

to the

uncertain whether

was cut out

of sheet metal,

or whether the figure of the jackal

was

modelled in relief or in the round. The second part of the necklace which overlay,

and was

distinct from, the stiff bars

twelve strings hung round the neck. are graduated in length,

pendant.

On

the

first

and on each

is

consists

The

of

strings

slung a single

three are ankhs, the next three

ball.

The

originally a ring-amulet of fibre or string, of the kind

found in later times. The knobs and ring project beyond the curved bar of which they are here represented as forming part. The curved bar appears to belong to the zigzags and to have had no original connection with the conThis continuation on each side of the curve.

the ring

;

not a bead, and the circular shows that the object hollow in the centre indicates that it is a disk, not is

never

significance of this remarkable

much

attracted

attention.

ornament has It

has

been

and the suggestion has been generally accepted, that it was part of the insignia of the High Priest of Memphis. I am, however, of the opinion that this is not the true explanation. The principal (i) that the ornament is arguments against it are excessively rare, whereas the number of known High Priests of Memphis is relatively great, especially in and (2) that Seker-kha-bau, the Old Kingdom suggested,

:

;

though he uses the not the

full title

Kingdom

sekhem hemti (y T

)

has

which betokens the High Priest. that the ornament, in the Old

seems, then,

It

title of

any rate, must refer to some other and the importance in it of the jackal

at

priesthood,

strongly suggests a priesthood of Anubis.

3.

No

Anubis

is

a god of

whom

very

special locality or district belongs to

therefore no temple

is

known.

little is

him and

dedicated to his sole worship,

though he occasionally has chapels built in his honour in the temple of some other god. His function he has not, like Osiris or Seker, is that of Death he is any connection with the life after death Death personified. He is an early deity, and as such he belonged originally to the Pharaoh alone. Like all primitive deities he has no consort, and till late times he stands alone without any connection with other gods or goddesses. His inclusion in the Osirian Cycle is not only late but too vague to be convincing. The standard of Anubis was one of the earliest of the royal standards, and was carried before the King in the earliest times of which there is any record. On the mace-heads of the Scorpion King and of Narmer, his standard comes next to the emblem of birth, thus symbolizing the beginning and end of the royal hfe. The position of Anubis in regard to the rest of the Egyptian pantheon has never been accurately he has been called the God of Death, and studied that is all. I therefore venture to make here a few ;

;

;

suggestions.

The

clearest

classification

of

the

Egyptian

•

ANUBIS pantheon which has yet been made is by Peteie I use it as {Religion and Conscience, p. 68 seq.). with some though argument, of my the basis modifications, arranged thus

:

—

Usually animal or animaldeities. These are probably the most primitive

Local

1.

headed. deities.

The

2.

The dogmas

Osiris Cycle.

of the Osirian

worship were not fully established till the New Kingdom. Even so late as the Pyramid Texts, Seth

is

The

the friend and helper of Osiris.

original

group consisted of Osiris, Isis and Seth, Horus and Anubis are Nephthys only Osirian

;

late additions.

The Royal Gods. Here the continual changes in the Kingship must be taken into account. The sun, which was so essentially the royal deity in the New Kingdom, is unknown in the early 3.

This fact

periods.

is

clearly

shown by the royal

names which (with the exception of Neferka-Ra) are never compounded with Ra till the IVth dynasty. The legend of the birth of the Kings of the Vth dynasty indicates the introduction of sun-worship and shows that it was pecuhar to the royal family.

In following out the development of the Egyptian it must be remembered that that religion was never static, and that democratization is an religion

The

influence to be reckoned with.

belonging

originally

only

to

and dogmas King spread

ideas

the

gradually to the higher ranks of the nobles, thence to

and finally permeated all classes. The Osirian dogmas are a good instance of the democratization of an idea. The contrast between the Pyramid Texts and the Book of the Dead is the one being for Kings only, also worth noting the other for the generality of mankind. Unfortun-

the lesser

officials,

;

studying the religion, the greater number of Egyptologists have been inflluenced by the classical ately, in

authors and late texts, and have not realised the changes which took place in the long course of

Egyptian is

religion.

regarded

now

deity of Egypt. to

The consequent

result

is

as having been always the

But

in

that

Ra

supreme

the proto-dynastic period,

which Seker-kha-bau belonged, the pantheon,

particularly the early gods, were very different from

those of a later time. There

is

reason to believe that

than the local A local god or

in the early religion the deities, other

gods, belonged to the Kings only.

goddess was worshipped by the people of the district

which he or she governed, but deities like Anubis or Heqt, who had no local status and therefore no temple, were special deities belonging only to the Our knowledge of Pharaoh, the incarnate God. the Egyptian religion is still so fragmentary that it is essential to study the early gods singly and in detail. Till this has been done adequately and from an anthropological point of view, the Egyptian religion will remain to modern eyes entirely formless and static.

Besides the god Seker, whose name is compounded name, only four other divinities are

in the personal

mentioned

in

the inscriptions of Seker-kha-bau and the fetish of the

;

these are Anubis, Seth, Seshat,

Oxyrhynchus nome. Of the last nothing is known the drawing of the object, which possibly represents the name of the local god, gives no clue to its real meaning. Yet it was obviously divine, as Sekerkha-bau was its priest. Of Seth so much was written by Plutarch and others that the position and attributes of the god have been completely obscured, and that obscurity has been increased by many of the authors of modem books on Egyptian religion. The position of Seth in early times is clearly indicated in the Pyramid Texts of Pepy and Merenra (see Ancient Egypt, 1928, p. 8 seq.), where Seth is the Giver of Fertility and is sacrificed for the good of his people, an aspect not generally recognised by the writers on Egyptian F. P.] religion. [Seth was god of the Ann. In the case of Anubis the confusion arose, as with Seth, in that confused period, the New Kingdom, when new and foreign ideas began to infiltrate into the more primitive cults. The theologians, probably the priests of Heliopolis which was the centre of all theology and speculative religion, re-arranged the pantheon, paired off the deities who had no consorts (e.g. Ptah with Sekhmet), or invented goddesses for bachelor gods (e.g. Amont and Amon). They also identified one deity with another, like Sekhmet and Bast, though originally the two were quite distinct. The sun's journey through the other world is another example of the theological attempt to fuse uncon;

—

here the priests sent the nected ideas together sun through the other worlds of various parts of the clumsiness of the arrangement is seen Egypt by the fact that the morning star, heralding the ;

;

dawn, appears three times

in the course of the night's

journey.

The

identification of one

god with another

is

responsible for the confusion which existed in late

ANUBIS times between the two jackal gods, Anubis the god of Death, and Wep-wawut, the local god of Siut.

The confusion between the two is most marked from the New Kingdom onwards, though it began earlier but even in the Middle Kingdom Wep-wawut was he had his temple at Siut not the same as Anubis and functioned within his own district, whereas ;

;

Anubis belonged to every part of Egypt.

The

4.

insignia

priestly

Seker-kha-bau

of

so

worth while to examine the priestly titles in the inscriptions. Of the four deities mentioned, Seker-kha-bau is prophet obviously refer to Anubis that

and

['lO] of Seshat

and he holds the Seth

it is

Oxyrhynchus,

of the fetish of

f^

rare title of

the cult of

in

;

But

title only.

for the cult of

Anubis

consequently it is only logical to infer that he was an important personage in the The priesthoods occur in a service of that god. offices

;

group together on the back of the false door, on one of the side panels, and on the lintel. On the other side panel there are civilian titles only, with the and on the exception of the priesthood of Seshat ;

drum The two mdh Inpio

there are again only civilian

Anubis, sh

tnpw

Anubis

;

".

" Ruler

Both are

of

the

rare titles.

divine I

shrine

of

cannot agree with

Professor Sethe (see below, p. ii)

in

dividing the

two parts, as the division leaves the epithet of Anubis unconnected with any priesthood. Arranged as I have given it, the title makes good sense. Sethe bases his reading on the sealing in the tomb of Neterkhet (Garstang, Mahasna, pi. viii, i)

second

title into

;

but

in

my

opinion the word there reads Uty, as he

himself suggested, this being an epithet of the god. In the early jar-sealings the name or figure of a deity of

is

often set vertically between enclosed

kings

(Petrie,

Royal

Garstang, Mahasna,

pi.

Tombs, ix,

5^,

Egypt precluded cremation

;

the sand dries but does not destroy the corpses

;

scarcity of timber in

the only alternatives would be the river with

its

and beasts of prey. vulture are the most prompt the and The dry land, the scavengers on and active of such crocodile being equally prompt and active in the and it is noticeable that all three creatures water were deified. The reason for identifying the jackal more than the other two with death can only be

pi.

jackal

;

surmised.

xxii,

names 179

;

where the god's

name is 'Ash, not Hor-akhti). The two priestly titles are not only rare the axe-man title is known only in the Old Kingdom when wooden architecture was in use but the

—

—

combination with Anubis is unique in the case of the axe-man, and the Ruler of the Anubis shrine occurs in only one other tomb, that of Y-em-hotep (L. D. ii, ii^e).

suggest that the reasons were that

I

a nocturnal animal, and that liable to rabies, in

titles.

priestly titles referring to Anubis are Ijiiti t' dsr " Builder (lit. axe-man) of Chief of the Sacred Land " and hk' n

ntr

If, e.g. Saqqara, show that this was not the case. on the other hand, the peasantry did not practise inhumation, what became of the bodies ? The

crocodiles, or exposure to birds

for the worship of each of these three deities

he holds one he holds two

the present state of our knowledge of 5. In Egyptian burial customs it is impossible to say whether the peasants received burial in the Sacred Land, or whether that area was reserved for nobles only. If the former were the case, the burials found in any given cemetery must have consisted almost entirely of peasants, as the peasantry always greatly outnumber the nobility in any country. Yet the records of any modernly excavated cemetery,

which

mad

it is

also extremely

is

would make it a terror Anyone who has lived in

last

the eyes of the people.

a country where

it

jackals are not

uncommon

will

understand the panic which they inspire. A jackal will attack a human being with ferocity and, owing to the carrion on which it lives, its bite rabid

is

when the

often fatal even

The combination certainly

fatal

creature

is

of nocturnal habits

bites

not diseased.

and

of almost

would make the jackal an Another fact which death.

obvious emblem of in Egypt connects the jackal with death is its habit of sitting on the tombs. As death is the inevitable end of every life, it seems strange, at

first sight,

that the King should have a

end to him. But if no King were ever allowed to die a natural death, an executioner must have been appointed when the allotted span of the royal hfe had run. In all places where the divine King is put to death, the sacrifice can only be consummated at the hands of a specially special

God

to bring that

otherwise to kill the King is appointed priest worse than murder. The tribes of the Nilotic Sudan ;

have, until recent times, practised the custom of

and in every country where the rite is practised the victim is warned beforehand and an official executioner performs sacrificing their incarnate Gods,

the sacrifice.

Bruce

{Travels

to

discover the Sources

DEATH OF THE KING of the Nile, iv, 459 seq., ed. 1790) makes this quite " There is one officer of liis (i.e. the King's) clear :

family

who

alone can be the instrument of shedding

nor is any and kinsman's blood imputed to him however many of his sovereigns he has thus murdered." This statement explains two facts connected with Anubis. The first is that when the name is determined with the sign of a child it means a prince or princess, in other words one and second, that in the of the King's own family New Kingdom and later, Anubis is credited with being the son of Osiris, and according to Erman his sovereign

.

.

.

guilt

;

{Z.A.S., 1910, p. 93 seq.) the the Occupier of the Throne.

name If,

may mean

Osiris

then, Anubis

was

the appointed messenger of death and possibly the

executioner

of

divine

the

victim,

place

his

the pantheon of royal gods becomes clear

in

he is the death-god of the King. Such a suggestion is substantiated by the customs of the Shilluk, where, until the very end of the last century, the ororo or king-killer was always a

member

;

of the royal

family, and also announced to the King that his time had come (Seligman, Pagan Tribes of the Nilotic Sudan, p. 91). In other words, the Shilluk kept up the Anubis custom till modern times. The significance of Seker-kha-bau's collar lies in the combination of Anubis and the number of ankh-signs. If my theory is correct and Anubis was the messenger to announce death to the predestined victim and to consummate the sacrifice, masking would probably be part of the ritual.

have already pointed out {Ancient Egypt, 1928, Pyramid Texts of Pepy and Merenra show that the King was sacrificed as a fertility victim. As the Pyramid Texts were already corrupt from centuries of copying and as they also indicate to the King a way of escape from his fate, it is evident that the custom was even then extremely I

p. 8) that the

ancient.

sacrificed,

Egypt a term was

in ancient

and

set to the reign,

that this term was seven years.

There are two con-

firmations of this story. In a sculptured scene in the

temple of Ne-user-re, of the Vth dynasty, Anubis the Pharaoh with seven atikhs, thus symbolizing the seven years of life then being allotted to the monarch. It should be noted that in the IVth dynasty Menkaure had six years of life presents

and died

in the seventh, while in the

Vth dynasty

Ne-user-re had seven complete years of

life.

A

case

Menkaure is that of Tut-ankh-Amon, was preceded by a blasphemous King,

parallel with

who

also

" the criminal of Akhetaten," but himself returned to the old religion

and

its rites

and customs

reigned six years and died in the seventh.

;

he

Again,

XXVIth dynasty, according to Herodotus (Book ii, 161), " Psammis reigned only six years over Egypt, and made an expedition into Ethiopia, in the

and shortly afterwards died." It seems, then, that the custom of sacrificing the royal god at the end of a term of years was known in Egypt from an early period. When the custom relaxes, the King can be represented by a substitute this was probably the case in Egypt in the greater number of reigns, and it was only for certain Kings that the law was enforced. The rigorous insistence on the death of Menkaure may have been due to the fact that his two immediate predecessors, Khufu and Khafra, had closed the temples and forbidden ;

'

'

the sacrifices of the royal

Kings

is

".

If

the sacrifices included the killing

and divine victim, the action

of the

two

quite understandable, but the action of the

on the accession of a pious and retrogressive Pharaoh is equally understandable they insisted on the fulfilment of the religious law after the lawlessness of the two previous impious monarchs. The " criminality " of Akhenaten may have been of the same type as that of Khufu and Khafra, and his successor paid the same penalty as the successor of the impious Kings of the IVth dynasty. Anubis was the personification of Death, and it was priests

Frazer has proved that the sacrifice was often

consummated

at the

end of a term

of years, usually

seven or nine. The story of Menkaure shows that in Egypt the length of the term was seven years. The is recorded by Herodotus (Book ii, 133). Menkaure, a Pharaoh of the IVth dynasty, was warned by an oracle of Buto that he would reign for six years and die in the seventh. As an oracle when first given has always to be interpreted by the

story

priests,

He had no intention of being he therefore assembled his soldiers, marched on the temple and killed the priests. In the case of Ergamenes tlie priests had decided on his death on account of his showing the first signs of old age, but the story of Menkaure indicates that hour had come.

there

is

confirmation of the story in the

account by Diodorus of Ethiopia,

(iii,

who was

6, 3)

told

of

Ergamenes, a king

by the

priests that his

;

therefore appropriate that he should indicate to

Ne-user-re the length of

life

allotted to the King.

His priest, masked with a jackal's head, was the immediate messenger announcing the dread

ANUBIS final scene.

approach of the

called the incarnate

means

to

The summoner, who become the chief god

had no temple,

of the next world,

as now, no

God

for there was, then

of propitiating death. Prayers

and

cannot placate the King of Terrors, " mortals and gods alike we must die." The collar of Seker-kha-bau, doubly priest of Anubis, thus takes on a sinister significance. The sacrifices

jackal figure

and the

six ankh-signs

the collar refers

that

to

combine to show

the six-year period of

and the combination can only be explained by the scene of Anubis and Ne-user-re. The " Great Name " of Seker-kha-bau shows also the priest's connection with the dead through the local Memphite god of the other world. The question arises, if Seker-kha-bau were the summoner was he also the executioner, for I have already pointed out that the royal victim must and the sacrifice must be sacrificed, not murdered always be performed by a priest. So little is known of the early religion of Egypt that it is quite unMenkaure,

;

though not unhkely, that the summoner sacrificial priest were one and the same. If this is so, the titles of the priests of Anubis assume a meaning and significance which reveal the primitive religion of Egypt in an unexpected aspect. certain,

and the

Erman has pointed out, the name Osiris simply means the Occupier of the Throne, the inclusion of the Death-god in the Osirian Cycle is logical, for one of the central doctrines of the as

If,

Osirian faith was the death, Seth's

of

role

with the

executioner

modem

by is

violence, of the god. also

in

accordance

Shilluk custom, for Seth

was

full

brother to Osiris and was therefore the obvious candidate for the office. In primitive societies the King-killer

and

was probably the successor to the throne, Seth was aiming at the crown.

in the legend

Seker-kha-bau has among his priestly offices a title which is unexplained, but which refers to Seth. I suggest then that in Seker-kha-bau must be seen the priest of Anubis who, masked as Anubis, announced to the king that the day of death was fixed

and that also, as the official representative consummated the sacrifice.

of

Seth, he

6.

Though Anubis has several epithets, them here.

I

propose

to discuss only three of (a)

-\r^^

r^

^^j Wt.

variously explained, but to tions leave

much

This epithet has been

my mind

to be desired.

The

the explanarare epithet

^\>

Wtj " He

Mahasna,

pi.

connection.

the city-sign,

of

Ut

" (see p. ii

i)

should be considered in this

viii,

The determinative and therefore a "

;

also

is

Garstang,

usually called

city of

Ut

" has

has also been called the " city

been invented. Wt of bandaging ", though it must be fairly obvious that no such city ever existed. The so-called " citysign " originally denoted an enclosed space, which may have been inhabited or merely cultivated, hence its use in the names of farms and fields. It was not a town with streets and houses in our sense it was not necessarily even a village of the word hamlet. the word Wt is well-known as the But or a hence the epithet can be transterm for an oasis " He who is in " (or " from ") " the Oasis ". lated ;

;

(&)

flEriin

^«'i^'

the shrine of the

sh nlr "

God

".

He who

In this

title

is

in front of

the shrine

is

always represented from the front, and in detailed examples the door is shown. It is a lattice-work shrine, and the meaning must be studied in connection with another latticed shrine of Anubis. Late representations of Anubis show a jackal couchant above a low flat structure which looks like an altar. The early form of this building is seen on the sealings from the Royal Tombs of Abydos, where the roof

made

and is in the form of a jackal (see p. 9, fig. i). If Anubis is regarded as connected with the Pharaoh only, this shrine must have a special royal significance. Modem Africa still practises certain customs which occasionally throw light on ancient religious rites, and this is a case in point. Among the Shilluk of the Upper Nile Valley the method of killing the king was to enclose him in an air-tight hut, specially built for the purpose, and let him die slowly of suffocation. After some months the death-hut was " broken down by the ororo, a grave was dug and the bones of the king were placed in it wrapped in the skin of one of the sacrificed oxen. A hut was built over the grave, and one or two others put up within the enclosure for the attendants on the new shrine, which had thus arisen " (Seligman, Pagan Tribes of The hut-shrine, the Nilotic Sudan, pp. 91, 92). is

of lattice-work, like the walls,

with the figure of the death-god cunningly woven into the actual structure, shows very clearly that

was a death-hut, and suggests that the royal victim was put to death, like the Shilluk King, in a special building. The euphemism for the King's death, " The two great Doors are shut," may refer to that early time and the closing of the doors of the it

.

ANUBIS death-hut.

If

the early Kings were put to death

the same method as the Shilluk chieftains and I

have suggested, the

who

executioner

who

is in

priest of

closed the doors, the epithet "

when

intelligible, especially

My

visible.

it

is

contention, that the King and the

the

Kingdom,

confirmation in

same as

Old

late as the

the

tomb

of

Persen (Mar, Mastabas, pp. 299-301), where the formula for the dead man implores that he may " walk on the beautiful roads on which the worthy

ones walk to the King "

^^

(c)

W

^'

'^^

^^^

DEITIES.

He

becomes remembered that

God were one and receives

OTHER EARLY

"

God

II.

as

always represented with the

is

CHAPTER

by

Anubis was the royal

front of the shrine of the

in that title the shrine

door

if,

8.

The

Bast.

of

title

Zefau " Great One of

bsi " cannot refer to the goddess, whose

name in Kingdom (see Mariette, Mastabas, p. 70 Petrie, Medum, pis. xvi, xx, xxi British Museum,

the Old

;

;

No. 1324)

is

spelt M^^s,??

'^

^^

(abbreviated to

Bast was a cat-goddess, and the pot which seems to be an integral part of her name, suggests either that the original animal was a civet cat or that the perfume was of that in later times).

of perfume,

strong and rather acrid variety beloved of cats. ^^^-

''

filhW'

^"^^'

^'

^^''

This epithet again refers to Anubis as a death-

The

spelling out of the

name appears

that the early pronunciation was

to indicate

altered later then be " She

sb't,

god. In this connection the

by metathesis.

purified ", with the sense of driving

who

or evil

be permitted to coin a word. This name is parallel with the causative epithet applied to another deity

and

is

word dsr means " cleared, away evil spirits influences. The phrase f dsr means a cemetery, used, according to Erman and Grapow {Wtb.

with special reference to Abydos, the royal the 1st and Ilnd dynasties. This again brings Anubis into connection with royal v, 228),

burial-place of

The meaning would

causes to be a soul

J

s-bk "

Nothing

is

He who

The combination

interpretation

is

of

correct these four standards,

which were the personal standards of the King, show his birth (the placenta), his death (the jackal), and his two totems (the falcons), one totem being for his career on earth, the other being the one into which he entered at death. The belief in the entry of the King into a falcon at death seems to be expressed in the words used to announce the death of

Amenemhet

I,

"

to join the Sun."

He has flown up to the horizon And that the King had a falcon-

totem for his lifetime is shown by the humanfalcon on Nanner's slate palette, by innumerable instances of the falcon-names of Kings, and by the words applied to Senusert I, " The falcon has flown away." In the case of Narmer, I consider that the standards were carried two by two, the standards of birth and death having each its respective totem

armed

beside

it.

", if I

causes to be pregnant

may

".

known of the ritual of Bast except by Herodotus (Book ii, 60) of the

orgiastic ceremonies

Horus and Anubis is again strong evidence that Anubis was in origin a purely royal deity. The falcon was the totem of the Pharaoh from the time of Narmer onwards. His four standards on the slate-palette are two falcons, a jackal, and the placenta or birth-sign. On the mace-head the standards are arranged in a different order, jackal, birth-sign, and the two falcons. If

my

the " Souhfier

the description

deaths. 7.

",

in the Delta.

and dances held

It is possible also

with which she

is

so

closely

in her

honour

that the perfume,

associated,

had an

and that her Bacchus felt themselves etherialized by the deity. This would explain the account given by Herodotus. The temple of Bubastis which so roused the enthusiasm of Herodotus, yielded on excavation no information as to her nature or rites but as the local deity she undoubtedly united in herself the powers of life and death, fertility and barrenness,

votaries like those

intoxicating quality, of

;

within her

own

district.

In the fusion period Bast was identified with

Sekhmet, who was a

lioness,

not a cat.

When

theologians invented the marriages of gods,

the

Sekhmet

with Ptah, but Bast was always a In the late period both goddesses were represented as enemies of snakes, but this is an attribute which should belong to Bast only. There is no record in Egypt, ancient or modern, of any kind of connection between lions and snakes on the other hand, in the country parts of modern Egypt cats are still regarded as snake-

was paired

off

deity without a consort.

;

and are often kept for that purpose. In the which after all only reflected earthly ideas, the divine cat was the destroyer of evil symbolized killers,

religion,

as a snake.

.

HATHOR

8

The title " Great One of bst " is very rare, only two persons being recorded as the holders, Zefau and Ka-pu-Ra (Mariette, Mastabas, pp. 252, 275), both of Saqqara. The object which determines the word this would seem to bring bst is the head of a lioness it into relation with the two feline goddesses, though

The explanation usually given of the name of the goddess is the literal translation of the hieroglyphs

the spelling with —«— shows that it is not identical with the name of Bast. The object appears to be a playing piece or chessman of the type which usually stands for the syllable ph. The title may belong to a civil ofhce the Worterhich gives only the vague

Egyptians wished to call her the pregnant goddess, they would have done so openly and would not have taken refuge in a modest paraphrase. " Horus in the womb " (Hnti-ht) was a popular god at all times, particularly in the Middle Kingdom, and our modern ideas of propriety and modesty would not have affected the ancient Egyptian epithets for a goddess. The translation House of Horns means nothing as it stands, and should be abandoned and another trans-

;

;

term " Schatzbeamter is

only because in the

" as the translation,

of titles

list

written parallel with, the pr-hd, which I

suggest

that

probably of small

Among

the

v\

title

was the highest object

it

office in

but this

precedes, or

is

imj-r

?

the Treasury.

represents

a

weight,

weighing precious metals.

size for

ancient peoples the primary weights and

measures were often regarded as sacred and were kept in the temple as the safest depository of the period, and there guarded by the priests. But in less troubled times the guardians might well be laymen. In the Vth dynasty conditions were settled, and it is quite possible that in Memphis, the capital of the country, a civilian guardian might be appointed but the sanctity of the object would be indicated by the form, which placed it under the special protection ;

of the lioness-goddess of the city.

in

which

it

is

almost

lost

to Hathor.

;

this

is

particularly the case in regard

In late times she

is

fused with

all

other

goddesses, especially with Isis as the Great Mother.

But her position was comparatively humble in the Memphite nome, where she was identified with the Lady of the Sycomore. This title was entirely local in the Old Kingdom, though later it spread with her cult to other parts of Egypt. That she was worshipped elsewhere in the Old Kingdom under other titles is proved by her epithet at Dendera of " Lady of the Pillar " (Mar. Mast. p. 311 for name of pillar). As Lady of the Sycomore her priesthood at Memphis in the Old Kingdom consisted of women only

;

as

dominant

Lady of

the

Pillar

in her service.

of a priesthood of hers as is

held by a man.

There

women were is

Lady of

pre-

only one record Ciisae,

and that

House

written.

of

Horus

means " Mother of the

The attempt to prove that it unborn Horus " is surely untenable.

Had

the

lation sought.

B.-^RTON {Semitic

and Hamitic Origins,

p. 168, ed.

1934) has attempted this when he suggests that the words are really Ht-hrt, translated as " She of the

House ". But here again the translation is inadmissible, as hr means " above, over ", not " lofty ". The Egyptian word for " lofty " is k' lofty

There

however, another possible explanation

is,

of the

name Hathor,

The T

in the

to which I would call attention. middle of the name is not explained by either of the derivations proposed. The Egyptian o survives into the Greek and Coptic transliterations only when it is a root-letter when it is merely the feminine termination, as in the word ht ;

[90=1 The goddesses most frequently 9. Hathor. mentioned in the tombs of Saqqara are Hathor and Neith. Both were deities whose cult was widely spread, and lasted so long that their original aspect

is

J),

The

it

disappears unless supported by a

T

remains shows that and that it could only have been the pronoun of the first person singular. This pronoun was often omitted in writing and probably in speaking, as well, but its presence would preserve the sound of the feminine termination. The first part of the name would then read " My house ". If the second part of the name means, as Barton has pointed out, some form of the adverb hr " above, over ", the name can be reasonably pronoun.

fact that the

a pronoun was originally there

;

translated as "My house is above"; or as the " feminised form hrt means " That which is above

and was commonly used as a term

for the sky,

i.e.

the vault of heaven, the translation would then be " My house is the sky ", and would account, as

nothing else does, for the identification of Hathor

Nut the sky. The identification of Nut and Hathor has always been a puzzle, yet they were very closely connected. At Memphis Hathor is the Lady of the Sycomore, whose function was to provide the dead with food in the regions of the other world. the cow with

NEITH it was Nut who had charge of the Hathor was certainly a cow-goddess from the earliest period, for on the slate palette of Narmer she is represented, as she was represented throughout the whole course of Egyptian history, with a woman's But the heavenly face and cow's ears and horns. cow, who gives birth to the sun and moon, may be Even as late either Hathor or Nut indifferently. as Ptolemaic times the identification of Hathor and Nut is indicated by the figure of " Nut the Unknown " in the Hathor temple of Dendera. In early times there seems to be no indication nor, until she that Hathor was a Mother-goddess was fused with Isis, had she a consort. She was not

by Erman, Sethe, and others that the

but in later times

established

dead.

duplication of a sign

;

specifically

cultural

connected

fertility,

reaping, which

that

may mean

period,

agricultural

with is

to

water or with agri-

and

to say with sowing

that she belongs to a pre-

times

the

animal

of

husbandry. She would thus be one of the primitive goddesses, and though her name may be Egyptian she could be fused with both native and foreign Her identification with Ashtorethgoddesses. Karnaim, the cow-horned goddess of Babylonia, has been noted by Muller, Asj'en itnd Enropa, p. 313. Neith is another goddess who, in the Old Kingdom, was served by women only. Her cult was not so popular in Memphis and the South as that of Hathor, probably because she was essentially a goddess of the North. She had, however, an 10.

Neith.

Her title, Neith, important shrine in Memphis. " North of the Wall," fixes its topographical position in relation to the shrine of Ptah, which was South of the Wall. This position was possibly arranged as being appropriate to a goddess of the North. Neith has two emblems, both of which were regarded as

is

not necessarily the duplication

of the syllable in reading, but

may

represent the dual

That being the case, the reading here would be rwj " The two lions ", not rr which is the word for a pig. The feminine form of this name is therefore form.

not rwrwtj as written, but nvtj as Naville noted {Sphinx, 1902, p. 195). The meaning of the word has, I think, been discussed only by Naville {op. cit.),

who, however, did not recognize the ci as the feminine ending, but suggests that the tj is a nisbeform, and that the word is an epithet of the sphinx. If, though, the word is really a dual, the meaning may become clear in connection with the hitherto unexplained expression nctj ivrtj, which is said to refer to the great double gates of the palace or a temple. It has been inferred that the dual form of the word is due to the fact that the Egyptians used folding or double doors, and that therefore the word for door would naturally be in the dual. This seems hardly likely, for in the earliest example of the word for a door (on the slate palette of Narmer) the word is in the singular. It seems more probable that the word should be taken literally, and that nvj or rwtj the two lions or two lionesses, in later times two sphinxes were the images of animals who

—

—

acted as guardians of the gate, one on each side of A guardian of the door or gate is the entrance. often a deity

(cf.

the god Janus), and

it is

therefore

not surprising to find a priest of the cult.

One

examples of the lion or lioness on a clay sealing of King Zer of the 1st dynasty from Abydos (Fig. i). Some years ago Professor Petrie drew attention to the connection in this sealing between the shrine and the he guardian lion with the triple bar on its back took the bar to be the barrier in front of the shrine. A similar lion or lioness with a single bar on its back (Fig. 2) occurs on the wooden panel of Ra-hesy, of the earliest

as gate guardian

is

;

be set on the sign of divinity see (in the 1st dynasty they are set on a pole The Petrie, Royal Tombs i. Front., ii, pi. x, 2).

sufficiently sacred to

;

emblems are in

a case

(a)

:

crossed arrows, and

{Ancient Egypt,

1921,

p.

{b)

two bows

36)

;

these

was a goddess of the chase. The earliest examples of the emblems are from the royal tombs at Abydos and Naqada, and occur in the name of the queen, Neith-hotep. The meaning of the name it appears to be the same is at present unknown as that of the crown of Lower Egypt, which was

indicate that she

i

K^

;

itself

11.

a divinity.

Rui.

equivalent

in the

The name to

Fig.

the later

^___^_2^ appears to be

-^^

^^

^ ^^

It

is

now

well

list

Fig.

1.

of his titles.

The

inscription of

2.

Kay-em-

hest gives the reading rwj, a masculine dual form of

The early which the feminine would be rwtj. examples show what appears to be a maneless lion,

RUl

10 hence the mascuHne word rwj

;

the want of a

mane

suggested to the later Egyptians that the animal was female, and the feminine fom; ruij was adopted.

An is

important point

in

regard to the lion-guardian

the form of the shrine on the clay sealing.

It

must have been made of lattice-work, and the the upper part represents the jackal god, Anubis ears, snout, and paws are over the front, the body of the animal extends over the whole ediiice, and the tail hangs down to the ground at the back of the shrine. There are three examples of this shrine from Abydos, all of the same period [Royal Tombs, ii, only one shows the entire pi. xvi, 114, 116, 117) ;

;

incomplete but the This is a totally characteristic tail is quite clear. different type of shrine from those of the same early period represented on the slate palettes, maceheads, sealings, and ebony tablets. It is obviously a special building connected with the god of death the

building,

others

are

side in his horizon.

day.

am

I

strong

am dead

I live after I

dead " (ch. xxxvhi, A. 7). Ruti is also connected with the

am

striped head-dress of the Pharaoh.

word nms

of the

7ienies-c\ot\\,

not known, therefore the exact

is

explanation of the word in the masculine form as applied to the royal head-cloth, or in the feminine

form [nmst) as applied to a vase, is still to seek. There appears to be a connection between the nemset-vase and the cobra which suggests an original connection of the vase as well as the cloth

with the King.

The follows

references in the Book of the Dead are as " Says Ruti, who is chief of the guardians :

of the

House

cavern,

Why ?

"

Horus repeats to me that which him in the season and days of burial, when thou gavest to me the nemes-cloih.. Says Ruti to me. Thou goest and comest upon the

of the death hut.

of Ruti.

The name of Ruti occurs three times in the Pyramid Texts, the meaning in each instance being

Ruti has bound the nemes-cloih. on

Shu and Tefnut

" (W. 447).

" Verily, the ka of

this N. rises to the god, and brings him to Ruti him to Atum " (N. 2081). " Great is the and .

.

honour

.

of N. in the house of Ruti.

fault belonging to N.

by

(ch. Ixxviii, 21).

his father Osiris said to

road of heaven, those who are in the ends of the horizon see thee. V'erily, he who is high on his .

12.

Seshat

Dead the references are more must be remembered that in the New Kingdom much of the religion, which originally belonged to the Pharaoh alone, had become democratized and was used by lesser folk. The papyri of the XVIIIth dynasty (Nu and Nebseni) show a connection between Ruti and the idea of life after death. " O Atum, coming forth as the Great One of the waves, glorious like Ruti, make for him com-

Architecture.

it

to the crew of

NN may live

Ra

in the

evening that the

after death like

Ra

every day

"

I go in, I go out, my throat is go down to the Boat of Maat. I mount (?) up to the Manzet-boat in the retinue of Ra at his

(ch. xxxviii,

not

slit.

I

B.

2).

"

me

...

I

the

am

«d'wk's-cloth at

my

high on

me

the

shrine,

(ch. Ixxviii,

Is expelled the

the expeller of evil in

In the Book of the

Osiris

.

for

The Negative Confession shows that Ruti was not " a local deity, for he " comes forth from heaven and not from a specified city. This also suggests that he belonged originally to the cycle of royal gods and not to a single town or to the people.

Sethe

mands

.

21,3,26).

the presence of Khenti-irti in LetopoHs " (N. 2086). frequent, but

in his

Behold,

command

are

is

thou art noble [s'h) in thy " existences of Horus. The nemes is not against thee

heaven

bound

Atum and Ruti. Thy ennead is thine, Those who make their two gods and their two bodies

who

of the Nemes-cloth,

dost thou turn back to the limits of

shrine has

"

the

The root meaning

and presumably with the King in his aspect as a god. The form of the shrine, as shown on the sealing, may explain the reference to Anubis in the Book of the Dead (ch. Ixxviii, 26), " He who is high on his db' ," a word which is rendered " tomb " or " edifice ", or else left untranslated. I have given above (p. 6) my view as to the use and meaning

obscure.

every

like Ruti, for I live after I

{ivsr)

(p.

(also transliterated as calls

11)

this

At the early period

kha-bau belonged, architecture of the

word was

still

Sefekht-abui).

the

deity

to

Goddess of which Seker-

in the present sense

in its infancy.

It

would be

better to call her the Goddess of Building, as this all types of building from the most primitive reed-hut to the most stately stone temple. The hieroglyphs on the false-door of

epithet would cover

Seker-kha-bau show that at that period so great and important a god as Seth had only a latticetemples copied and-thatch shrine for his worship in stone from reed and wood prototypes were only ;

of hut-building,

Seshat must therefore be the deity and this is, I think, shown by the

hieroglyph of her

name {seeSaq. Mast. I, Pl. XXXIX,

just beginning.

SESHAT

The central pillar is of reeds firmly lashed and ending in the well-known khekeromament. On this central pillar are laid three 51).

together

made

papyrus reeds, which span the hut from side to side the combination of beams and pillar give the effect of an open flower owing to the peculiar method used by the Egyptian artist of representing a building partly in cross-beams, also

A domed

plan and partly in elevation.

roof of

thatch rests on the ends of the beams and on the

a hut before the position

it

;

pillar.

This

lattice

is

then the aspect of

side-screens

are put

in

screens

being

non-essential.

The

ornament at the top may be the feathers of divinity, but are more probably the representation in highly stylized form of the bunches of straw with which the topmost layer of thatch is finished. Huts of this type are to be found in Africa at the present time. Seshat is also known as the Goddess of Writing, but she was rather the Recorder of the years of the King's reign than the deity of actual writing. If, as I have tried to prove, Seker-kha-bau was the herald of death to the King and perhaps the sacrificial priest of the divine victim, he might very well include in his duties the recording of the events of that victim's reign.

In the temple of

called " Seshat of

Kamak

is

b'J-b'w-Pth "

OS ULJ

shines",

The glory

"The

b'j-k'^f-R'

*

of

Ptah

spirits of

Ra

beauties of

Ra

I

0^1

shine",

9

The

".

shine

s=>

name

little

hts,

5;5^

I

"The

h'j-7ifrw-R'

which

is

name

the

of

an animal

regarded by Miss Murray,

is

judging by the determinative, as a mongoose. technical term for the "

not rn

but appears (by the variant "^^

sr,

The

" of a person

name

little

I

is

here

ndL

given) to be rn Titles. 1.

^3^"^

"Y''^'=>

^^

2.

brewing]

^\J^

3.

troller of the

Y

4.

^^

(var.

women

hrP 'bwt " [Con-

washing]

women

O

without

".

-^

,

without

var.

and knife

"

flaking

loosening)].

:

Y

5.

tered] 6.

".

brp ^wt "[Con-

^\|3|)

(var.

^^^^ " [^°""

".

" [Controller of the hoe

AAA~w) (lit.

^^|3|)

(var.

troller of the

^'"'

South and North

troller of the borderers] of the

;

goddess, with the ritual death of the King.

^'^'^

-''^

the

Pe-Dep " remembeing that the death-oracle came to Menkaure from Buto (Pe-Dep), there is here another connection linking Seker-kha-bau, by his priesthood of the goddess

^^

"i^

represents the essential parts of the

the

building,

^IQ

of lashed

;

top of the central

II

b''P

ft

1

workmen ^

" [Controller of the regis-

ist

".

A ^^^ S

I

ib nb-f "

b^jt

X ^js;

(var. (™-

'0'

*^

Knowing what

is

I

rh

)

__

hr

nfrt

pleasant for the heart

of his lord ".

CHAPTER

SAQQARA MASTABAS

[Titles of office

I.

were not tabulated and studied

together until 1926, twenty-one years after these chapters were written. From this study, consistent

equivalents of hieroglyphs and translation have been

worked out and indexed in Ancient Egypt, 1924-7. These values have been added here in square

—F.

8.

^\

9.

T]y

10.

von Berlin,

'b (?)

)

ir'i

h n'i-swt " [Courtier] ".

" [Guard of the cattle]

i^ Jh^ 31

i, t.

;

^

(var.

p^

Garstang, Mahasna,

(^^^'•^iB

hm-ntr

..." Prophet

1

i

y

_

'^3^

Q

^^^ ^^^ ^^^

" The glory of Seker shines

".

read

I, II.

h'j-h'iv-Skr

Analogous names are

pi. viii, 2.

-^-^B)of

." .

.

I

13.

Pls.

see Aeg. Inschr.

)

" ^iniK 12.

".

".

P.]

Tomb of Kha-Bau-Seker.

Name.

s

I'^T^ci

hm-ntr Ss't " Prophet of the goddess of

T^-^

[ I

13.

(var.

architecture

Sethe.

all

brackets.

!

III.

TRANSLATIONS AND INSCRIPTIONS IN

By Kurt

7.

14-

AWAAA

(var. I

I

I

I

^^-J^ZlQ

^"^^'''

of the temple of Seth

".

Date, Ilird dynasty.

var.

^^

|

www [

)

hk' n ntr.

^'^'^^' ^^''^'^

Sth "

.

.

.

.

'

TRANSLATIONS, PLS.

12

Wife^^^^^^^

^J

Family.

hip-Hthr " The [courtier]. Beautiful

Hathor

" little

Her

".

man, Pl. The lower part of the

hm-ntr rwrw

1f#

-2sc,

(?)

hntj ht-ntr

" Prophet of the Lion-god who is in front of the House of natron " (For a further discussion of this

Tepes.

I.

occupied by a long completely from the

stele is

which differs Note usual lists of the IVth-\Tth dynasties. the determinatives which occur under the name of each object, and the generic title which stands above of offerings,

list

"o--^ q;

4.

the peace of

is

name "is ^1

Stele of the

h n'i-swt Nfr-

iyj

III

II,

god

see pp. 9, 10.) '^

1

6-

(]

im'Jm-f " The

^^nk ni-sui

^J'^ %^ =^-—

Friend of the King, honoured by him ni-swt

the High

also a special title of

is

Hnk

".

Priests of

Memphis.

the several groups. In the centre under the panel are the

woven

"

Red

_^

idmj

*=)

" "-fabric

and household lists

^

stuff ",

Then follow

".

To

gear.

On

II.

" s/;i'-fabric "

lists

of

and

and

grain.

left

the architrave are the

and

are identical

name and some

Kha-bau-Seker (see p. 11). On the stele of Nefer-hotep-Hathor the list of offerings is shorter than on that of her husband, but

of the titles of

gives several variants.

vessels

under

represented

are

Q'^'°=8and

man

various

o,

here

Ptah has protected

^o

^

Jj

u

(h ^\ f

1.

°

IIJ

^^^^^ ]V

Pl. Ill,

The ka

hm-ntr Skr " Prophet of Seker

115

b).

16. Alabaster Table of Offerings of HotepAkhti-Her. Pl. Ill, 4.

I

'^

V\ priestly title

which

is

also

.

word

'htj,

in later times

^^^--

is

q^^

Compare

irjw-n-'htj,

form with hip and "cr^x

3.

v\

I

3 (reading doubtful) " Sculptor

A name

Htp-'htj-hrj

an epithet of the sun-god, found only with the name

q%^s

'htj-htp,

c^^^—S

Q^^ '^ imy pnvy

"

He who

is

in

hr,

which

v

4=

^i-^''-^'-'

"j-'htj,

¥]

which occurs

in

the

The

name

".

the two

An engineer's title borne by the High Memphis as " the great Leader of the artisans ", and also by the " chief of all the [carpentry and brickwork] of the King ". Priest

".

as an epithet of Horus.

2.

Houses

".

is in

Titles.

known

hm-nty Pth " Prophet of Ptah

i.

contains the

A

V./WV\ ftAWV ftAWW

imj-r hmtjw " [Intendant] of the

Name.

s'-inr-f

1

".

Artisans

which

^^y^

O

The same person occurs in an inscription in the Wadi Hammamat of the time of Pepy I (see L. D.

o

1.

King

Titles.

3.

K'-m-hsivt "

v

of a later

I

appear

all

Compare the analogous names LJ ^\

favour

and the name

$knjw-n-R'

ii,

LJ

I^'-

$-'nhw-n-Pth,J^

sljpt.

Tomb of Ka-em-Hesut.

Name.

Compare the analogous

".

^"^

names n-'li'.j, " ,

"He whom

'^§0%^^'^^^ hwjw-n-Pth

headings

the

they

3.

Name.

2. I

under the one heading n

14.

Pl. III.

Of these the most interesting

that whereas on the stele of the

is,

Lintel from the tomb of Khuyu-en-Ptah.

15.

of various vessels

right

of beer, wines, fruits,

Pl.

names

These are divided into three kinds,

fabrics.

1=3=.

is

very ancient and

the 1st dynasty {Royal Tombs,

ii,

is

found even

in

pl. x.xvi, 70).

".

Titles.

of

I.

"^ ^

Hierakonpolis

s'b

".

irj-Nhn

" Judge

belonging

to

TRANSLATIONS, PLS.

M"i

hm-ntr

2.

" Prophet of the goddess of

A man

Date.

the same

^A/^AAA

hved under

titles

and with

U

ol Vth

the

dynasty

(see

_^

I

Mariette, Mastabas, In

same name

the

of

of \ V.

12.

formula

the

^3.

M^^^^l

19.

Tomb of Ptah-hotep desher.

should

read

Tomb of the Sheikh el Beled.

UQ

Name.

Pl. Ill,

A common name

K'-'pr.

in the

ffl

J

®

" Chief lector-

hyj-hb hrj-d'd'.

3-

inscription

is

on the

lintel of

the great granite

false-door.

Tomb of Ptah-hotep

Son and successor

I.

the Black.

Pls. IV, V.

5-

of Ptah-hotep desher.

".

[Leader]

^^( V

of the [royal 18.

compare

designations,

D

I.

=^ '^

Pth-htp dsr Ptah-hotep the

colour

other

Pl. VI.

Titles.

5.

priest."

The

mrt

isicj

See Sect. 14.

I^ ^i;=] B'bw km Sabu

Old Kingdom.

I

^|^'^'^ For

Red.

PJ

Title.

imj-r

".

the slaves

Name.

p. 340).

inscription

the

17.

VWrD

Y'

" [Intendant of the register] of the two houses of

".

Truth

13

III-VI

[Intendant] of the scribes

I

1

TA

AA/

" [Intendant]

1 1

the works of the King

all

".

documents]

-^

^

"High-Court judge, Vezir

of

AA^AA'\

"

Titles. 6.

D

1.

2.

3-

^

7.

for these, see Sect. 19.

5

(without

n n:|.Q

imj-r iswj hkr ni-swt of

on

^Q

" [Intendant

the two store-houses of the

archi-

" [Intendant of registers of

of

the

9-

King's

=>

the

Court

^^'^'^[^^^ ^^9 Double House

Y n2

" [Intendant of registers]

of things

under seal"

" [Controller] of the «seMi!-hall

First half of the

Vth dynasty.

the architrave above the doorway of the outer chamber is an inscription in two lines, containing

On

^"vi^ '

of

".

Date.

7-

"[Intendant

]

of the

[favourite] ". 6.

Ifi

^\^S--

of Six 8.

trave)

(]ft

the Double House of the royal Favourites]."

mlvm

registers]

^\

\

1

see sect. 19, 20.

[Intendant] of the usekht-hall

".

a formula for the dead and the titles and name of the " May the King be gracious and grant, deceased :

\[IV\n\/ granaries 9.

10.

V\

of

the

two

.

c^

^v

"[Intendant]

gracious, he

Divine Hall, he

who

is

who

is

in front of the

in Ut, the lord of Ta-zoser,

who is on the Hill of the Slug, he who is in front Sepa (Hipponon), that he may be buried in the necropolis in the western desert, at a very good old age, as one honoured by the great God," (here follow the titles) " Ptah-hotep the Red ". On the drum of the door is the name of the " [High deceased, preceded by his principal title Court] judge and Vezir." he

?"""?"'" [Intendant] of the Treasury

r^ - -

" [Intendant]

of

".

the

six

of

the

Great Houses " (higher courts of Justice). 11.

may Anubis be

^(]J^£j

registers] of that

which

is

"[Intendant

of

:

under

seal ".

TRANSLATIONS, PLS. VIII-XI

14

CHAPTER By Kurt

is

under

seal.

VHI-XVH.

Pls.

II.

^V "^-^

^^'

the pure place

General

D

I.

19.

irj-p't.

of the

=^

3

^"v:^

P

irj

Qc^

" Belonging to Buto

^^

ll

r^iS^ imj-r

two Houses

of

^.'==^=10

imj-y hkr ni-siH " [Intendant] of

21.

-^^

".

" [Spokesman

rh;^

^'^-^

^^~^ Xjv)

j(

the

of

" [Controller] of the palace

^

Gold

OU m"^ Ocz^^ ^

n wdt-^mdw nt ni-swt " [Over the commands of the King ".

ff^

II.

and Vezir

-^

and administrative

^

dmdt

hij-d'd' ss

lib

s'b t'jtj

t'

[i|5|

+WVWV VWWV

^''7-

s'-f

smsw mrjj-f

service.

son,

who

j>;jy-r

^7 nht

nt

works '

of the

King

".

ni-swt "[Inten-

_

Treasury service.

was the overseer

" [Intendant] of 15.

imj-r iht not nt ni-swt

1 all

^52

the things of the King imj-r

xflVvGA/

tendant] of the two granaries 16.

of the

?

?

s}iwtj

West

Pl. \TII,

the

left

:

(a)

wall.

of the deceased.

.

.

" that he

.

may be buried in

i.

"[In-

e.

' '

[Intendant]

honoured by the great God

" Ptah-hotep "

;

{b)

.

.

.

New

", (the titles), " that offerings shall be

Year's

^ J^

(the first of

day of the year (ist of Tybi), at the Uagfestival, on the great festival of Seker, at the rising of Min, on the sax:-festival, for Ptah-hotep ". the

first

that he On the right {a) Like the left {b) " may go upon the beautiful roads upon which the .

;

in peace, in peace, to

.

.

every great

Pl. XL East Wall. The registers are counted from below and begin on the left. A donkey Fourth register (from the bottom). dragged to the heap of about to be loaded is being sheaves, above which

n n

Day

Thoth), on the festival of Thoth (i8th of Thoth), on

the finance depart-

ment. 17-

the

necropolis in the western desert, at a very good old

honoured ones go, God."

".

".

imj-r pruj hdwj

two White Houses,"

of the chief city

Inscriptions.

:

14. ^s. '^='^

His eldest

loved by him, the First under the King,

is

Akhety-hotep ". For the reading of the name, see Probably the same as the Chief judge and p. 12. Vezir whose tomb was published by Davies {The Mastaba of Ptahhetep and Akhethetep) and whose

On

dant] of the scribes of the archives of the King". (c)

Chief lector-priest, scribe of

tpj hr ni-swt 'htj-htp "

Titles and name Formulae

" [High Court] judge

imj-r ss

hrj-

^i^lj(j^l»ffl.

presented to him on

^\ r^^^ Q ^ R '^yp ^ ""^ 8 ^^ nr

holds the leg, answers.

Scenes of slaughtering.

First register (the lowest).

°^ ^^"^

who

two men who are thus engaged are

first

'\"^^y'^

called

now broken

is

iri-1 '

so that thou shalt greatly

A man

cuts says,

-.

:

birds are being

carried to the deceased (whose figure

away). The

(it)

(e)

'^"^

ir-k

it]

Causing the catching

The captured

{b)

^0%

"^^

c^

The dismemberment of the ox

ftAAA'VN

".

\\

you butcher

well,

have already been removed.

'

^-d

1

the net

in

giving the signal to close the net

is

ssmw

pit ds " The sharpening of a knife

I

hard as thou canst,

(g)

man who

sdi h'tj in

c^

closing

P^'^.^'^'^'^

being

is

'

g

a clap-net on the birds.

is

s^"=''^^^ o

it,

it.

Men

Bird-catching.

{a)

(1

The taking out of the heart by the butcher ". [d) A man, who is cutting off a foreleg, says to the

The man who Second

-=s>-n

"

hv' "

the barley by slaves

".

An ox

(c)

^^AAAA^Tl)

1}

AA/VA'V\

pp. 181, 289.

you can

this as tight as

doing so,"

eviscerated

(c)

forks

"

'nh

irt-k,

b'-k im-sii, is not

i'">^ij

with

piles

in

»'

always occurs witli some The threshed corn is

it

variations in this scene,

m

the

of

"

^i'^^

|'

by donkeys

out

discourse

15

of

Nfr-h'w I-k'w-Hr " Beautiful

Y-kau-Hor

".

is

the appearing

—

—

TRANSLATIONS, PLS. IX-XII

i6

Mrj Hr

(3)

Ykau-Hor

(9).Pk^---^'smw

'nh K'k'j " Eileithyia desires that

Mrj Nhbjt Kakay shall live (4)

^A

that

live ".

User-kaf shall

(5)

Wsr-k'-f " Horus desires

'nh

Ik'w-Hr " Beautiful

^s?f'^

".

This place

Herakleopohs

is

situated in the

Davies, Ptahhetep,

(see

(II)

the praise of

is

ii,

nome

of

pi. x).

A

(7) (8)

(9)

S

{Res.,

of

one might suppose.

ii,

h

5)

.

'IS

fflci

and Dumichen, Res., i, 2. (10) Mn't Pthhtp " Wet-nurse

See also L. D.

ii.

Ptah-hotep Htpt Pthhtp " Food offerings of Ptah-hotep of

(14)

(15) (16) (17)

Dumichen,

Res.,

2

i,

ii,

;

m"

*^^(lwwv^

" Seeing by "

receives

village

first

in

(here

(titles)

his eldest son

is

o fj|i|^w^'r

A

Upper

register.

procession.

follow

the

" Ptah-hotep

__-^^^

titles)

".

handing him a

" Horus

Pthhtp

In front of list

of

gifts

are preserved are

Fy

@^

'-^J'i^^P

n

"^^1

(3)

-=^(1^

(4)

^s^l\\\hj-is.

(6)

(7)

(8)

1 1

^

J P

where

names remam

of the

men

^''"'-^

^'' ^^^^

on a detached

is

it

is

ii,

stated to be in the province

Of the others the following

Issj "

mentioned

Truth loves Asesa

tomb

in the

hotep as belonging to the

".

The same

of his son

^^

nik

Akhet-

"Right

side

Harpoon nome " (Davies, op. cit., ii, pl. x), the tomb of his other son, Ptah-hotep, to the

of the

and

in

:

Mrj M"t

place

in

Harpoon nome (Dumichen,

Res.,

ii,

15).

Db't Wsr-k'-f {see Mariette, Mastabas, p. 196 op. cit., ii, 15). Mentioned in the tomb ;

Dumichen,

of his son as being in the

Probably

ii,

(3)

\_\^

^£

(Davies, op.

pis. X, xiii, xv).

Mrj Spdw

K'k'j "

The god Sopdu

Arabian nome) loves Kakay

R^d. is

(5)

(The

(of

the

".

$hd Dd-f-R' " Dad-ef-Re' is heavenly ". " What Sahu-Re commands (5) ^fr ''^'di $'hic'-R' good ". " Nebes-hnit of Ptah-hotep ". (6) Nbs Pthhtp (4)

(2)

—^01:;- AA^A/V\

:

:

Akhety-hotep.

the eldest son of the deceased.

mhw "

and the name

",

to live ", are

Lower Egypt.

of

cit.,

(^)

nt pr-dt nt

The same village occurs 7. Akhethetep (Davies, Ptahhetep,

of

pis. X, xii),

(2)

of a procession of

bringing gifts to a large seated figure of the deceased.

The names which

.

"T" ^l I

^ 1 ^^

s

i,

(see

277).

"-'

"^

im'hw hr ni-swt

r'nb

""'-'"

Honoured by the great God

spelt

is

being placed after the

Lacau, Rec. des Trav., and Sethe, Verbmn, -'

".

Honoured by the King every day".

XIX. The deceased is seated before a table of by the side of which is a short formula

Pls. XVIII, Panel.

elder of the offerings,

".

works

^

On

(J

below, are the

[Controller of the

" [Controller of the archers]

^ JA

t\

1\

(10)

Offerings being brought to the

is

'

The word imj-r mst-t. ^s.'^~^fli mst-t " [Child-porters] " appears here for the first

".

Of the inscriptions very

left at

loia,

(9)

and

"' '' '^^-^f

^\

'^

''

(11)

the

^'"'

ni-swt " [Intendant] of all the

^^-^'imv^^^'n

jjiij

ni-su't

".

-'P

ii,

i^i>'^'j

".

" Scribe of the [guard], judge (^)

b'''P

royal canals]

dead,

the

of

YT

See L. D. (6)

").

wishing every possible good thing.

name

of the deceased.

Architrave.

The usual formula htp

dj

ni-swt,

I

TRANSLATIONS, PLS. XX-XXV

i8

good burial and

desiring for the deceased a

also

funeral offerings on all feast days.

Name

Drum. important

the most

of the deceased with

(8)

On the left the titles of the deceased. On the right a htp dj ni-siH formula " May Anubis, who is in Ut, grant that he may go upon the beautiful

shd

md sm'w

kt(zc')

'

[Expert] of

'

".

the [Mayors of the council] of Ten of Upper Egypt (9)

titles.

^=*

T ji*

I

J^ -^;z::^^v

11

inkmt.

c^

Side columns.

(10)

T\^

roads every day to the Field of Offerings, to the places ... as an honoured one, the (titles), Ateta."

md

or s'b

(11) ni-sic't

CHAPTER By Kurt 22.

^

hrj

Ivar. \

1"^in

TRANSLATIONS, PLS. XXI-XXIV

19

ntrw nhw hrt-ntr " Honoured by the gods, the lords of the necropoHs ".

on which the honoured ones " (i.e. the blessed dead) "go to the great God, the Lord

"^

of the necropolis " (here follow the titles) " User-

""'-"'

fl->^^1\^"^

(24)

-'

"-'

of the West,

1.

XXIV

Pl.

IS

Wife.

(Niche).

XXV. The drums of the two doors. As usual only the name of the deceased with mention these one of the principal titles, here tpj hr ni-sui. On the drum of the outer door, which was naturally the

hr

" [Eternal

sister],

distinguish

name

snt-dt

[favourite],

of the

Khenut

".

^°)

|

the Old Kingdom, but the exact meaning

the

is

Pls.

44

I

XXm.

XXI,

smsiv

s'-f

I

Son.

not

it-f

.

Probably the

whom his lord loves, Shepses-Ra." same man whose tomb Lepsius found

at Saqqara (L. D.,

Asesa

and

Pls.

held under King

was

I

>^

I

s'-/

;«.;--/

im'hw hr

Wsr-ntr " His son, beloved by him, he

honoured by neter

his father, the judge

and

shpjt

is

scribe, User-

".

XX.

outer pair of columns, the

titles of

"

w'bjw

The

[the servants of the ka]

by

" "

'

bringing

who

act w'b

of "

his titles inscribed

above him)

the deceased are ;

he may be buried in the necropolis at a good old age " (titles) " User-neter ". " May Osiris be gracious and Right and left grant, he who is before Dedu " (Busiris in the Delta), " that he may go in peace upon the beautiful paths

Above the

table

is

a great list of offerings which are brought to him by numerous persons in five registers. Two men kneeling, each [a) First register. presenting two vessels.

^^^^^ v:> ci

S

hkn

in

The offering of liquids " {hkn written with ". an arm presenting a vessel) " by the Uty-priests "

latj

A

I /n

In the upper and

combined with the formula for the dead. Above " May the King be gracious and grant, may Anubis be gracious, he who is before the Hall of the God, he who dwells

— ^^^^fl

the deceased).

(for

(^)

Stele of the west wall.

(]

hmw-k'

in

iht

offerings

Description of the plates. Pl.

P®S^

Inscription:

sits before a table of offerings.

it-fs'b

who

placed the representations of the funeral priests bringing offerings for the dead into the tomb.

The deceased (with

likewise called User-neter.

r^~^

the beautiful West, to the gods,

;

XXI, XXIII. Son

"^^ I°H ss

He

the same offices as our User-neter

{Issj)

his eldest son

3.

60-4).

ii,

=>

the lords of the West." On the walls of the doorway are very suitably

'

the King, he

;

to go, in peace to

ni-swt hft hr mrr nb-f Spss-R' " His eldest, his beloved son, the [expert] priest, honoured by his father, the scribe of the records before the face of

ss

same

on the Great Festival, the festival of the Heat, the rising of Min, and all other festivals through the the length 2 of eternity. (3) That he may go on beautiful roads of the West, on which the gods love

^ft^^'^—-P| ^V

mr-f shd w'b im'h hr

of the

(see p. 18).

:

known. 2.

him from a younger person

to

The deceased seated before him an and three wishes " buried in his grave be he may (i) That for him great God.^ the old age, by in the West, at a good to him brought (2) That funeral offerings may be

often found in

is

called " the old ",

inscription consisting of his titles

King, honoured by the King, She therefore belonged to the King's

The expression

harem.

is

Architrave.

Hnwt

ni-sui

beloved,

his

wife,

his

to be inscribed, he

last

^AAAAA ^AAA/V\

hmt-f mrjt-f hkri ni-swt im'hivt

King

Pl.

00'

© O

of the

worth noting the omission

It is

in this formula.

Dad-ka-Ra. Family.

".

neter

" Honoured by the great God ". Date. The middle of the Vth dynasty, as the eldest son appears to have been contemporary with

I

hrj-hb " Lector-priest ", recognisable

by the band across and with

wdn

uplifted

his breast, holds a roll of papyrus,

hand

recites a text.

" Offerings shall iht r'-bn

he says.

in Ut, that

1

Mariette, Mastabas. p. 95.

:

The The

^

before .

is

JUL

omitted.

is

_^=^ ^

^^^

be made every day

omitted

",

—

TRANSLATIONS, PLS. XXII-XXV

20 (c)

Man mTI

^^ Q ^

bringing two strips of cloth

wnhjiv "

Two bandages

(b) Three scenes of slaughtering, in each of which on the right is a butcher sharpening his flint knife

".

by chipping (d)

Man

""^^

offering incense.

k'p intr

I

|

"

The burning of incense ". The first sign is remarkable. The thurifers recur in each of the following registers,

as

the necessary form for the con-

is

it

The

secration of offerings.

inscription

is

always

the same.

Second

Kneeling man pouring water " Pouring on the ground ". Cf. {a)

on the ground, s't No. I of the list of

The word

offerings.

is

a deter-

minative of s'tw " Ground ", Coptic eciiT. {b) Standing man pouring water from a pitcher.

The

inscription (probably y kbh)

(f)

Man

{d)

Three people without

Third

A

(«)

broken away.

sM

Man

waiting to carry the heart away.

removed. ^5^^

who

holds the

wnhjw.

Cf.

No. 12 of the

Cf.

No. 14 of the

(e)

Man

Man

two drops

".

list.

Royal

offering

carrying a

little

".

Cf.

o

1

No. 16 of the

table with food

i^.^

eviscerated.

is

p | servant of the ka] " offers a goose.

Cf.

I

^^EH:^ shp stpui. One of

inscription. f?*

ox

scene the

rib-pieces,

Inscription as above.

offering incense.

register.

is

cssi

" Sharpening the knife by the butcher ".In the

is

register,

^

''

db

'n DJiwtjjt

of

Thoth

MM

\

young ox

Hornless oxen.

face with its hind foot.

its

'

„

^~P^

^'^

"^'

for the evening

^

|

'^^^^

^^

^'^

^ht-h'wj

meal

\^

".

(3)

shpt hrjw-

" Bringing hornless oxen for the festival

".

Right (i) The same as on the left. (2) Hornless ox without inscription. (3) An ox with artificially :

bent

lists in the Pyramids and elsewhere. People with various gifts.

the offering (g)

Fifth register.

(a)

Man

offering a goose.

bringing

No

inscription. (b)

Incense bearer.

(c)

People with various

on the right (a)

A

gifts.

register, in

Beginning

:

hornless animal

^ ^^'^'=^='

(|

^1

"

The bringing

'=^

is

^

being bound inl rut iiv't

of a heifer for the

A

n

of

A a young

XXIV.

Pl.

ye

i\

int

I

rn

"

iw'

The

ox."

Niche.

The deceased seated, holding a whip, the symbol of authority. The inscriptions give his titles. In front of him on the ground sits his wife, Hmvt,

Inscription as above.

Below all these scenes runs a sixth which the slaughter of oxen is shown.

horns

-vwwv

iht 'bdxH

Khenut. Pl.

XXIII. South Wall.

An

exact counterpart of the north wall.

persons with inscriptions are First

register,

(a) ,

monthly repast

".

{r^ "The

ground", as above, Pl. XXI.

The

:

gift

to

the

TRANSLATIONS, PLS. XXIII-XXXI

Second

register,

A

(a)

I

'

T

" [Expert servant of

'

man

the ka] " kneels on the ground, while a

behind him pours water on his hands,

mw

" Giving water

(^)

See Pl.

s)itr.

(d)

'

(e)

XXI,

^

°^'"'"' ^""""^'^

Lector-priest.

"^ P

|

glorifying " proclaimed a spirit 'h) "

Third

register,

(a)

deceased, without

" The

'bdipj

Abduy

",

1

p

rr!

Fifth register, stp "

A

of the

mrr

hm-k'

whom

lord

his

is

nb-f loves,

inscriptions, except

simply called

(a)

MO

A

'O

To bring

Ptah

".

—^ I

^'"^

''"

ox. (c)

Butcher cutting I't^r:^

h

.

A "=3

off

left.

[d)

part of the hind-leg of an

ssmiv "Butcher", while cutting off

who

holds the

" Shepses-

JPP^

jLiJ

p. II.

bb

^'*'

Sun

",

a

title

r'

to

the

borne only by the High

Memphis.

^Y\\ ^3^

Date.

"Belonging

db'tj " [Sealer] ".

|y

^'"-"-'''

"Prophet

of

Ptah

".

"Prophet

of

Seker

".

^^^^

Sky

htn-ntr

Vth dynasty.

XXVI.

In the panel, the deceased

Stele.

before a table of offerings under which are the words, " thousands of bread, beer, cakes, oxen, oil, geese."

[ss't),

titles.

sharpening a knife

c^s-

^5>^

I

[1

^^^^^

register,

Name. See Shepses-Ptah

II.

Pls.

XXVIII-

_Jp

{b).

m'-Iid.

|

"

o

^

I.

Titles. I.

Butcher eviscerating an animal.

2.

'fe^'^l See

Q

rTj var.

„

" Taking out the heart."

Same as [d). Same as (r).

Tomb of Shepses-Ptah

XXXI.

(/)

{h)

XXV-XXVII.

leg,

".

Slaughtered oryx antelope,

{g)

See

.

alabaster bowls

sft ift.

[e)

tj.

I

"^ ^ ^

Pl.

'"^^pdt ds in ssniw. See Pl. XXI, sixth

sdt h'

like

Pls.

".

Below, the deceased standing, with his principal

Take

A man

form

festival of the

24,

"

A

[O,

(5)

'"'"M "Bringing a

the foreleg, says to his comrade

^J^

Then

^^e=^

Spss-Pih

offering

young oryx antelope". (b)

®

:

I.

Read

^fJ\\}^

^=T^

(1)

(4)

Sixth register, beginning on the

workmen".

the

Titles.

a sacrifice.

hmw-k'

imj-ht

the whole register

Tomb of Shepses-Ptah

23.

(2)

.

bringing a goose.

", i.e.

of

shpt stpwt " Bringing the sacrificial joints

gifts.

\^.\g^

~vwv>

(/).

is

Name.

The choosing

A

See

".

pfrji

(«) Title of

who

The two sons

{b)

"Leader

"''

s'ht in

^J

ffi

incense.

^^^

*^„^ '^

Before him two others without inscription. like the first of the row.

(c).

(3) (b)

" ^ive the heart

^'^J

taking out the heart.

Vft b^P

Priest of I

^^J

Servant in working dress carries away the

offering a goose.

and

[ka-servant],

man who

Man

joints.

lector-priest ".

by the

The other persons have no

a single

but without the words in ssmw.

[d),

(|^_S ^

says,

(/)

gifts.

bringing

is

(k)

dead

the

'^''^^''^~^^cz=s'^(|

fn^

He

(„„

(j-—

(of

A man

register.

Fourth

which

as

laden with a haunch waits for the heart, being removed from the carcass of the ox.

^'^

H

"^ ^

" The

hri-hb

rdjt

(j)

Man

iirst register, [b).

offers incense

*

n

(/)

(d)

A

The same as Pl. XXI, first register, [b). The same as Pl. XXI, first register,

(c)

(c)

"~>'^

Same

".

^ s^ T

A

standing

{i)

21

See 4-

p.

II.

"^Ij See Shepses-Ptah p. 12.

^-^-/^r^-

Seep.

14.

I.

TRANSLATIONS, PLS. XXIX-XXXI

22

5-

XPS^-^l^cI.

^'^^-

-

-^'

" [Over the secrets of the sealer] of the

Y o TA o

6.

hrj)

7-

^"^^

"^'^'"'^-

P- ^2-

^^^

Pth " Priest of Ptah

".

of ntr with

House

of Seker in

'cz^

Q

y

^ ^ ^P^ffl, I

Son.

intended

4.

Son.

is

suffix,

See p. 21.

li

12.

vegetables] 13.

15-

16.

17.

18.

".

^&'i;;

'^"^

" [Sealer]

mrr nb-f

".

^-

"He whom

his lord

_> ^^^Is^

® ^ ij^^^Xj^

"[Devoted

the

to]

to]

" [Devoted to] Osiris

(]-> J^^_^^_^^K^

""^'"

9

>^^=^-n=>

o

°

ci

8

| J| H H Pl.

XXIX.

Jnn

s

hntj

oXJlM

i

".

^^^

^^-

^cm ||^c=3 °

^ "^ Z

".

Vn't

T

n o ^

Jd

'-'

"^ I

pr-"j

•

" Shepsy-

Pth

Spsj piv

West

Y'-'

I

i^^^^jl^^--^®

- ammk i \^\\

10.

°

".

i^"^ t

of

Tety". the

^^-^-^'^•

".

Mehu

7-

^'''>

^ T

'

".

in the corresponding place,

cut open.

heart

'

c^

an ox

g)

„

"

The taking out

s'b irj

1.

West Wall. Above

a htp dj

:

all

festival

days are desired for the dead. Under the panel, in which the deceased sits before a table of offerings smelling a vase of ointment, there

is

a htp dj

ni-sivt

formula wishing him a good burial. On the outer columns at the sides of the stele there are, on both sides, the names of the seven sacred oils :

•V

stj-^b

" Festival perfume

I

House

of the 2.

hrj

3.

hni-ntr

\> hknw.

X

3-

P^=

^.

^AAAAA

Q

sft-

C\

One

of the Great

".

"

He who is over the secrets ". M"t " Prophet of the goddess Maat ".

m"t n nb-f " True ...

This

".

a

is

of his lord ".

5.

d'

6.

u'd-mdw in" " Actual

7.

nj hrj idhiv " Belonging to the overseer of

lands

h ni-swt " [Courtier]

irj

8.

".

commander

".

".

". ni-swt " Uab-priest of the King 10. im'hwi hr ntr " Worthy before the great ". 11. mrj nb-f " Beloved of his lord lo'h

9.

hm-ntr Spss

12. "

(?)

The middle it

is

-k'-R' "

it

God

".

Prophet of Shepses-ka-

sign of the cartouche

possible that

".

n'i-hnm.

hm-ntr Hthr

13.

filW''^'^'-

m ist ib "

Place-of-the-Heart

may

be

u,

is

not of

obliter-

^

;

in

Dad-ka-

".

This

Prophet of Hathor in the is apparently the name

Hathor (c/. her name at Dendera). " Prophet of Ne-user-Re' ". N-wsr-R' hm-ntr

of the obelisk of 14.

Family. hmt-f imj-r hm-k' irj h ni-swt Hnt-k'w-s "His wife, [Intendant of the servants of the ka, Khenty-kau-es ". The name means " She Wife,

1.

Courtier],

who

leads her kas

".

iv'b nis'-f smsw nb im'h s'b s-hd ss h ni-swt $hm-k'-j nds " His eldest son, lord of worthiness, [judge, expert scribe], uab-priest of the king, [courtier], Sekhem-ka-y, the younger" (Ht. " the little "). " His son, the judge scribe, s'b ss K'j Son.

swt

Son.

irj

s'-f

3.

5-

sst'

" Judge belonging to Nekhen

hm-ntr $d " Prophet of the god Sed jackal god, of whom nothing is known.

2.

^

2.

is

Re'. the

formula in which offerings on

I

Nhn n ht wr

which case the cartouche would be that

The False-door of

I

ka

Titles.

ated

XXVIII.

n'i'-swt

"My

$hm-k'-i

of the

".

Pl.

R^©^!—!

Name. mighty ".

Re' is

oil".

Pl. VII.

4.

and a

front of a table

sits in

priests

is

"Libyan

The tomb of Sekhem-kay appears to have been I am entirely omitted in Professor Sethe's MS. omission myself, therefore constrained to rectify that which I do with some trepidation as my knowledge of the early periods is necessarily far below his.

are

XXIX, XXX.

antelope

".

VI.

Tomb of Sekhem-kay.

25.

{hntj-imntjw)

thnw

/j'«

CHAPTER

names. Doorway. The deceased before him his son Sabu Below, bearers of offerings, on (see above. No. 2). the right without names, on the left Nos. 11 and 12. Architrave. The left end only remains. Htp dj ni-swt formula, in which Osiris, Anubis and the

The deceased

'11^

XXXI.

Pl-

" Oil of cedar

XXX.

Oilier Walls.

The deceased and

Khenty-amentyu

h'tt 's

7-

^w«^

23

.^

6.

httle son of Hathor,

XXX, XXXI.

12.

Pl.

Men-ahy

XXVIII-XXXI

VII,

Qay

".

•

TRANSLATIONS,

24 Daughter.

4.

Khenut

s't-f

Hnnwt

" His

daughter,

PL. VII

chair

Daughter, s't-f Intj " His daughter, Ynty ". It is tempting to see in these two daughters the wife of User-neter and the wife of Shepses-Ptah H. Unfortunately the identification cannot be proved. 6. Grandson, s' s'-f Shm-k'-j " The son of his son, Sekhem-ka-y. 5.

At his feet sits his wife Khentyt-kau-es, her arm embracing his legs. Under the chair his dog Pesesh (Pss) lies asleep, its nose on its paws, and staff.

right

lying flat on its neck. On the right of the panel the deceased sits on a chair like that on the opposite side. He wears a short-curled

the ribbons of

wig Inscriptions. lines, of

which the '

almost entirely obliterated,

is

(i)

'

May

(2) May Anubis give an offering. Chief of the Hill of the Snake, He who is from the Oasis ... (3) May Osiris give an offering, Leader of Dedu, funerary offerings for him on New Years' Day, on the festival of Thoth, on the First of the Year, on the festival of Uag, on the festival of Seker, on the Great Festival, on the (festival of the) Heat, and the going forth of Min ".

the King give an offering ...

Two

False Door.

which the upper

"May (2)

"

horizontal lines along the top, of

almost entirely destroyed,

is

an

Osiris give

(i)

offering, the lord of Busiris ".

May the Gods of the necropolis give an offering."

The name

Sekhem-kay

of

is

across both lines at this point.

inscribed vertically

Line

i is

obliterated,

but line 2 continues: "Funeral offerings for him of bread and beer on New Year's Day (on the .

festival of) Seker ...

two Half-monthly vertically

'

The

'

:

on the Monthly

festivals ".

.

.

festival

and the

Crossing both lines

uab-priest of the King,

Sekhem-

kay."

The deceased and his wife before a table Their names and titles are almost completely obliterated. Above and to the right of the Panel.

the list of offerings, ending with the dedication to " the judge, belonging to Nekhen, Sekhemis

".

Two

the panel

:

may Anubis him

horizontal lines of inscription below (i) " May the King give an offering,

give an offering, funeral offerings for

and beer from the altar, on (the Month and the Half-month to the eternity. (2) May be given to him grain

of bread

festivals of) the

extent of

from the Granary, clothing from the Treasury, pieces of meat and a going forth among the worthy ones to the God." Crossing both lines " The judge, belonging to Nekhen, vertically Sekhem-kay ". .

.

.

:

On

hand while

his

before him. Under his chair the dog Pesesh is awake, with head raised and the ribbons of its collar standing

out from

its

neck.

Itmer Jambs. Left. The deceased standing, facing right. wears a short-curled wig, and over his body

He is

a

hand he holds a long staff, in his right a cloth above him are his titles and name. In front of him is a small conventionalised leopard skin.

In his

left

;

son,

of his eldest

figure

who

grasps his father's

Above the son's head are his titles and name. Below this scene is a register of five bearers of

staff.

offerings

:

—

lim-k'

(i)

up a

jar.

Prnh " The ka-servant, Pemeb ", holds mw {nm)st " Water libation, a nemset-

jar ".

hm-k' $sk " The ka-servant, Sesk

(2)

bird

",

carries

shp stp " Bringing the choice

a demoiselle crane, ".

(3)

hm-k'

Ttj

"The

Tety ", has a ghs " Carrying a

ka-servant,

gazelle across his shoulders,

(4)

of offerings.

kay

fly-flap in his left

stretched out towards the offerings piled

is

itt

gazelle ".

Central portion.

table

its collar

he holds a

;

right

Three horizontal

Architrave.

topmost

he wears a wig of long straight locks, and hand a fly-flap, in the left a short

;

holds in his right

".

each side of the panel

the deceased

is

is

a scene.

On

the

left

seated on a high-backed high-armed

hm-k' Inn " The ka-servant,

young hyaena hyaena ".

in his arms,

'

itt

hit

'

Ynen

" has a

Carrying a female

" The ka-servant, Perkhu ", has (5) Ipn-k' Prhii' a goose of the kind called irp " Therp ", in his arms.

—

He Right The deceased standing, facing left. his right in skull-cap wears a short beard and a his hand he holds a long staff, in his left a cloth In front of titles and name are above his head. him is a small figure of his wife with her titles and name above her. Standing between her and the long staff of Sekhem-kay is their younger son, Oay. He wears the lock of youth and holds fast ;

;

to his father's staff.

In the register below, five

men

The general title of the whole shpt pr-hrw " The bringing of funerary

bring offerings. scene

is

offerings ". (i)

hm-k' ipt " The ka-servant, Ypet

basin and ewer in one

hand and a

",

bears a

bird in the other.

—

TRANSLATIONS,

(2)

hm-k' inj " The ka-servant,

which

censer, against (3)

carries

"

Kins

hm-k'

two pieces

is

The

",

opens a

sntr " Incense ".

word

the

of cloth,

Yny

Oednes

ka-servant,

",

;

(5)

Nebu

He who

belongs to the vase, int miv " The carries a jar on his head,

",

(e)

the

each side are five

third are bearers of offerings

;

—

(i)

following order

Eldest

:

daughters, grandson, possibly intended for

placed

family,

figures in

the

younger son, two

son,

and two unnamed persons, young infants or even unborn

children. (2)

The second

register

has

five

men

bringing

birds for the sacrifice. They are led by shd hm-k' W's-k' " The [expert] ka-servant Uash-ka ". The inscription of the

w'g Dhwtj ibd

.

whole scene reads hr

.nt

m

'wt dt "

the choice on (the festivals

stp stpw

With the

(4)

ssmw pw

rk

itt

" Pull thou,

another butcher

ing the knife

is

O

On

".

butcher

the

;

men

;

two

carry portions of the dismembered ox, shpt stpw " Bringing the choice pieces ". The third man is removing the heart from the carcass, sdt h'tj " The

The unusual shape of the heart determinative should be noted. The fourth

man

Right

—

(a)

is

".

in the attitude of respect

hand holding the names and titles are given. sn-dt

left

ic'b

"

Mrj-m"t-ntr

{b)

right

The

shoulder

brother

;

of

the uab-priest, Mery-maat-neter ". sn-dt s'b ss N-k'-'nh " The brother of eternity,

eternity,

the judge scribe, Ni-ka-ankh

".

an ox

Two men

(5)

sft ir

is

scribe,

sp " Cut

are removing the fore-leg

the chief butcher says to his assistant,

holds the

leg,

The lowest

sacrifice,

scene

Nfr " The judge

ss

says to the butchers,

". ;

The

".

rk

itt

" Pull ".

another butcher holds a flint knife dm ds " Sharpening a knife ". register

has

Behind him and a whetstone,

another

scene

of

without inscription.

CHAPTER

26.

Plates II-VII.

VII.

In Steindorff's Gra6(^t;s r«

the scale of reproduction

is

too small for the detail

these figures are therefore be clearly seen published in a larger size, as they are among the finest examples of the skill of the Egyptian artist The references in depicting animals and birds. throughout this and the succeeding chapter are to

;

to Steindorff's publication.

The scene of a Plate II. (Ti, ii, pi. 113.) predatory animal climbing the reeds to attack a nest of fledgelings, and the mother bird flying to

the rescue,

and Like

sharpening his knife.

Seven men

(i)

with the their

properly

who

He

".

s'b

pieces

DETAILS FROM THE TOMB OF TY.

".

taking out of the heart

by

presided over

Nefer

choice

".

assistant

his

skinning the animal

In the lowest register are four

(5)

the

m

above him is the inscription sft iio' " Cutting up the ox ". The assistant is whetting his knife, dm ds " Sharpenleft

:

(4)

Uag, Thoth, the

of)

butcher Oednes says to

the

:

Five bearers of offerings, without inscription. shp stpw Scene of sacrifice. General title

(3)

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right

men bearing offerings, of whom only named shm sh Giv' " The leader of the Gua ".

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first is

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shrine,

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