SAQQARA MASTABAS

PART
BY
II

MARGARET

A.

MURRAY

WITH CHAPTERS BY

KURT SETHE

BRITISH

SCHOOL OF ARCHAEOLOGY

IN EGYPT

f
i

iiU

r^

^M^\k.^

"^

PURCHASED FROM THE INCOME OF THE

L.
FN915
t2.9.46

JOSIAH
IM

H.

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BRITISH

SCHOOL OF ARCHAEOLOGY
ELEVENTH YEAR

IN

EGYPT

SAOOARA MASTABAS
PART
BY
II

MARGARET

A.

MURRAY

WITH CHAPTERS BY

PROFESSOR KURT SETHE

AND DRAWINGS BY
F.

HANSARD, HILDA PETRIE, AND

F.

KINGSFORD
--^"

? *

BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT UNIVERSITY COLLEGE, GOWER STREET, W.C.I

AND

BERNARD QUARITCH
11

GRAFTON STREET, NEW BOND STREET. W.

1937

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

BRITISH

SCHOOL OF ARCHAEOLOGY
IPatrone

IN

EGYPT

Baron Lloyd of Dolobran,

G.C.S.I.,

G.C.I.E.,

P.C,

D.S.O.

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

General Sir Arthur Wauchope,

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

CLE., D.S.O.

ciieral
'

Committee

Executive Members.

Prof.

Henry Balfour.

Sir

Henry
J.

Miers.

^H. E. Bowman.
Sir

Dr.

G. Milne.

Percy Cox. Mrs. J. W. Crowfoot.

Sir Percival David, Bart.
G.

Prof. Ellis Minns. IE. N. Mohl.

Sir

Robert Mond.
Newberry.

Eumorfopoulos. N. Eumorfopoulos.
Sir James Frazer.

Dr. M. a. Murray.
P. E.
J.

R. Ogden.

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

Dr. Wilfred Hall.

Sir Charles Peers.

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

Mrs. Strong.
1

The Principal of King's College.

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

Dr. Sukenik.

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

II

This volume contains

the

important transof the inscriptions

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

lations

by Professor Kurt Sethe

I.

in Saaaata_j\I asta bas

His

MS

was not finished

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
F.

copies

of

low

relief

wall

sculptures

made by

Hansard,

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

i.

Petrie,

or

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
I

A^n.vJ Avx^i

the collar.

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

Egyptian
stylization
artist
;

copied

by Lady

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

Petrie

and her

staff.

CHAPTER
ANUBIS.
2.

I.

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

In Saqqara Mastabas
is

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

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

the

two

side

bars

flare

out

to

right

and

left

respectively.

At

their lower ends the three bars

SAOOARA MASTABAS
PART
INTRODUCTION.
1.

II

This volume contains

the

important transof the inscriptions

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

lations
in
till

by Professor Kurt Sethe

I.

Saqqara Mastabas
after that

His

MS

was not
It

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

volume had appeared.

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
Ilird

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

and I\th

dynasties.

The

big, rather aquiline,

nose, the large projecting lips

and the short chin

countenance which Sa-nekht (Petrie,

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
in his

combine to give a
resembles
the

sinister cast of

portrait

of

Researches in Sinai,
is

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

truly a likeness

Miss Kingsford (Lady Cockerell).

before the publication of the
Steindorff,

These were made

Professor

the two.

tomb by

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

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,

CHAPTER
ANUBIS.
2.

I.

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
;

In Saqqara Mastabas
is

the false door of Seker-

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

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

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

the middle bar bars

flare

nms down
to right

vertically,

the

two

side

out

and

left

respectively.

At

their lower ends the three bars

ANUBIS
are fastened to a curved bar.

At the side

of the

junction of the right

and

left

bars with the curved

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

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
;

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
is
;

the ring

string

which tied the zigzag to the curved bar. The

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

central zigzag ends in a ring, which I suggest

was

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

The
never

significance of this remarkable

ornament has
It

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.
tinuation
is

attracted

much

attention.

has

been

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.
(Cf.

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
It
full title

title of

sekhem hemti (y T

has

the gesture with that of

seems, then,
at

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

Neheb-ka,

also

an early

deity.)

Lower down the

Kingdom

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

priesthood,

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

strongly suggests a priesthood of Anubis.

3.

Anubis

is

a god of
is

whom

very

little is

known.

No

special locality or district belongs to

him and

therefore no temple

dedicated to his sole worship,

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

priest's chest.
it is

Owing

to the

limitations of relief-sculpture,
this part of the necklace
i.e.

uncertain whether
of sheet metal,

was cut out

was

flat,

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

consists

of

twelve strings hung round the neck.

are graduated in length,

The

strings

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
; ;
;

and on each

is

slung a single

suggestions.

pendant.

On

the

first

three are ankhs, the next three

The

clearest

classification

of

the

Egyptian

ANUBIS
pantheon which has yet been made is by Peteie I use it as {Religion and Conscience, p. 68 seq.). of my argument, though with some the basis
modifications, arranged thus
1.
:

Local

headed.
deities.
2.

Usually animal or animaldeities. These are probably the most primitive

The

Osiris Cycle.

The dogmas

of the Osirian

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

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.

the friend and helper of Osiris.

The

original

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

in the personal

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

mentioned

these are Anubis, Seth, Seshat,

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

;

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.

periods.

This fact

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

influence to be reckoned with.

originally

The
to

ideas

belonging
officials,

only

the

and dogmas King spread

gradually to the higher ranks of the nobles, thence to

the lesser

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;

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.

The consequent
But
in

result

is

that

Ra

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-

regarded

now

as having been always the

supreme

deity of Egypt.
to

the proto-dynastic period,

which Seker-kha-bau belonged, the pantheon,

is

particularly the early gods, were very different from

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
; ;

those of a later time. There

reason to believe that

dawn, appears three times

journey.

in the course of the night's

in the early religion the deities, other

gods, belonged to the Kings only.

than the local A local god or

The

identification of one

god with another

is

goddess was worshipped by the people of the district

responsible for the confusion which existed in late

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

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.

4.

The

priestly

insignia

of

Seker-kha-bau
it is

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
['lO] of Seshat

scarcity of timber in

Egypt precluded cremation

and

of the fetish of

Oxyrhynchus,
in

the sand dries but does not destroy the corpses the only alternatives would be the river with
crocodiles, or exposure to birds

and he holds the

Seth
;

rare title of

f^

its

the cult of

for the worship of each of these three deities

title only.

he holds one he holds two

But

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
;

and beasts of prey. and the vulture are the most prompt The and active of such scavengers on dry land, the 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
jackal
;

surmised.

suggest that the reasons were that

it

it is

a nocturnal animal, and that

liable to rabies,
in

is

also extremely

which

last

drum The two mdh Inpio

Anubis,
sh
ntr

there are again only civilian

titles.

the eyes of the people.

would make it a terror Anyone who has lived in

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

a country where

mad

jackals are not

uncommon

will

tnpw
".

" Ruler

of

the
I

divine

shrine

of

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

Anubis
second

Both are

rare titles.

cannot agree with

in

often fatal even

when the

creature

is

not diseased.
of almost

Professor Sethe (see below, p. ii)

title into

dividing the

The combination
certainly
fatal

of nocturnal habits

and

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)
;

bites

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
special
first sight,

would make the jackal an Another fact which death.

but

in

my

opinion the word there reads Uty, as he

that the King should have a

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

names
179
;

kings

(Petrie,

Royal
pi.

Tombs,
ix,

pi.

xxii,

Garstang, Mahasna,

5^,

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

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

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

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).

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
guilt

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
.

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.
sacrificed,

in ancient

Egypt a term was

set to the reign,

and

that this term was seven years.

There are two con-

firmations of this story. In a sculptured scene in the

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

name
If,

Osiris

may mean
was
in

then, Anubis

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

the appointed messenger of death and possibly the

and died

in the seventh, while in the

Vth dynasty
life.

executioner

of

the

divine

victim,

his
;

place

Ne-user-re had seven complete years of

parallel with

case

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

the pantheon of royal gods becomes clear

who

also

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

" the criminal of Akhetaten," but himself returned

to the old religion

and

its rites

and customs

he

member

of the royal

reigned six years and died in the seventh.

in the

Again,

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.

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

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

the sacrifices
of the royal

".

If

the sacrifices included the killing

of the

and divine victim, the action

two

Kings
priests

is

quite understandable, but the action of the

ancient.

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

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
;

therefore appropriate that he should indicate to

priests,

there

is

confirmation of the story in the

(iii,

Ne-user-re the length of

life

allotted to the King.

account by Diodorus
of Ethiopia,

6, 3)

of

Ergamenes, a king
priests that his

who was

told

by the

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

ANUBIS
approach of the
final scene.

called the incarnate

God

to

The summoner, who become the chief god

for there was, then

^\>

Wtj " He
pi.

of

Ut
i)

" (see p. ii

also

Garstang,

of the next world,

had no temple,

Mahasna,

viii,

should be considered in this

is

as now, no
sacrifices

means

of propitiating death. Prayers

and

connection.

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
jackal figure

the city-sign,

The determinative and therefore a "

usually called

city of

Ut

" has

and the

six ankh-signs

combine to show

that

the collar refers

to

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,
;

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. But the word Wt is well-known as the or a hence the epithet can be transterm for an oasis " He who is in " (or " from ") " the Oasis ". lated
; ;

has also been called the " city

(&)

flEriin

^'i^'

sh nlr "
".

He who
title

is

in front of
is

the shrine of the

God

In this

the shrine

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

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

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

as

Osirian faith was the death,

Seth's
role

by
is

violence, of the god.

also
in

of

executioner

accordance

with the

modem

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

in the legend

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

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

Seth, he

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

I

of

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

made

of lattice-work, like the walls,

6.

to discuss only three of

(a)

Though Anubis has several epithets, them here.

-\r^^
r^

propose

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

^^j Wt.

This epithet has been

variously explained, but to

tions leave

my mind
The

the explanarare epithet

much

to be desired.

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

if,

by
as

CHAPTER
OTHER EARLY
8.

II.

the same method as the Shilluk chieftains and

I

have suggested, the

priest of

Anubis was the royal

DEITIES.

executioner

who

closed the doors, the epithet "

He
Bast.

who

is in

front of the shrine of the

intelligible, especially

when
is

it

is

becomes remembered that

God

"

The

title

of

Zefau " Great One of

bsi " cannot refer to the goddess, whose

in that title the shrine

always represented with the

the Old

door

visible.

My

contention, that the King and the

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

God were one and

Kingdom,
receives

the

same as

late as the

Old
of

No. 1324)

is

spelt M^^s,??

'^

(abbreviated to

^^

confirmation in

the

tomb

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)

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'

^"^^'

^'

^^''

The

spelling out of the

name appears
sb't,

to indicate

This epithet again refers to Anubis as a deathgod. In this connection the

or evil
purified ", with the sense of driving

that the early pronunciation was

and

is

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

by metathesis.

The meaning would

",

altered later then be " She

", if I

who

causes to be a soul

the " Souhfier

may

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

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

s-bk "
is

He who

causes to be pregnant

".

Nothing

deaths.

the description
in the Delta.

known of the ritual of Bast except by Herodotus (Book ii, 60) of the
and dances held
so
closely
in her

orgiastic ceremonies

honour

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
7.

The combination

of

It is possible also
is

that the perfume,

with which she

of

associated,

had an

my

interpretation

is

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

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,
intoxicating quality,
;

votaries like those

within her

own

district.

In the fusion period Bast was identified with

Sekhmet, who was a

lioness,

not a cat.

When

the

theologians invented the marriages of gods,

Sekhmet

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

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,

beside

it.

as a snake.

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

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
;

which

it

is

written.

House

of

Horus

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

means " Mother of the

Had

the

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
;

term " Schatzbeamter

is

" as the translation,

list

but this
is

only because in the

of titles
title

it

precedes, or

written parallel with, the

pr-hd, which
I

v\

<=>
a

imj-r

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 translation sought.

was the highest

the
object
size for

office in

the Treasury.

suggest

that

represents

weight,

B.-^RTON {Semitic

and Hamitic Origins,

p. 168, ed.

probably of small

weighing precious metals.

Among

ancient peoples the primary weights and

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

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
;

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

There
of the

is,

however, another possible explanation

of the lioness-goddess of the city.

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

name Hathor,
in the

The T

[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),

it

disappears unless supported by a

almost

lost

this

is

particularly the case in regard

is

to Hathor.

In late times she

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
;

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

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

as

Lady of

the

Pillar

women were
is

pre-

dominant
is

in her service.

There

only one record

Ciisae,

of a priesthood of hers as

Lady of

and that

held by a man.

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

but in later times

dead.

established

by Erman, Sethe, and others that the

is

duplication of a sign

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.),

specifically

connected
that

with
is

water or with agri-

cultural

fertility,

to say with sowing

and

reaping, which
agricultural

may mean
to

that she belongs to a pre-

period,

the

times

of

animal

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.

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.

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
sufficiently sacred to

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).
;
:

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
is

One

as gate guardian

emblems are
in

(a)

crossed arrows, and

1921,
p.

{b)

two bows
;

a case

{Ancient Egypt,

36)

these

indicate that she

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
;

K^
Fig.
1.

Fig.

2.

itself

a divinity.

in the

list

of his titles.

The

inscription of

Kay-em-

11.

Rui.

The name
to

^___^_2^ appears to be

hest gives the reading rwj, a masculine dual form of

equivalent

the later

-^^

^^

^
^^

It

is

now

well

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

10 hence the mascuHne word rwj

;

RUl
the want of a

mane

side in his horizon.

I live after I

am dead

every

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

day.

am

strong

{ivsr)

like Ruti, for I live after I

am

An
is

important point

in

regard to the lion-guardian

It

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

7ienies-c\ot\\,

the

the form of the shrine on the clay sealing.

striped head-dress of the Pharaoh.

of the

The root meaning

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)
;
;

word nms

is

not known, therefore the exact

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.

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
building,

the

others

are

The
follows
of the

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

House

of the Nemes-cloth,

who

is

in his

cavern,

Why
?

dost thou turn back to the limits of

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

heaven

Behold,
"

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
of the death hut.

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
(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
.
.
.

shrine has

bound
of Ruti.

for

me
I

the

d'wk's-cloth at

the

command
21,3,26).

...

am

high on

my

shrine,

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

Ruti has bound the nemes-cloih. on

me

(ch. Ixxviii,

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

"

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
.

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.
12.

honour

of N. in the house of Ruti.

Is expelled the

fault belonging to N.

by

the expeller of evil in

Seshat
(p.

(also transliterated as
calls

Sefekht-abui).

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

Sethe

11)

this

deity

the
to

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 comIn the Book of the
it

Architecture.
of the

At the early period

still

Goddess of which SekerIt

frequent, but

kha-bau belonged, architecture

in the present sense

word was

in its infancy.

would be

better to call her the Goddess of Building, as this

epithet would cover

all types of building from the most primitive reed-hut to the most stately stone temple. The hieroglyphs on the false-door of

mands
Osiris

to the crew of

Ra

in the

evening that the

NN may live
B.
2).

after death like

Ra

every day

"

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
;

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,
slit.

"

just beginning.

not

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,

SESHAT

II

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

together

^IQ

"i^

shines",

OS ULJ
* I

^^
little

b'J-b'w-Pth "
b'j-k'^f-R'

The glory

of

Ptah

"The

spirits of

Ra Ra

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
of lashed
;

made

shine",
shine
9 ".

0^1
The
5;5^
hts,

h'j-7ifrw-R'

"The
the

beauties of
of

name
is

is

name

an animal

s=>

which

regarded by Miss Murray,

plan and partly in elevation.

A domed
is

roof of

judging by the determinative, as a mongoose.

technical term for the "
little

The
is
I

thatch rests on the ends of the beams and on the

name

" of a person

top of the central

pillar.

This

then the aspect of

are put
in

not rn

sr,

but appears (by the variant "^^

here

a hut before the

position
;

lattice

side-screens

given) to be rn
Titles.
1.

ndL

it

represents the essential parts of the

screens

building,

the

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.

"Y''^'=>

^3^"^
(var.

-''^

^'^'^

^'"'

^^^^ " [^""

".

troller of the borderers] of the

2.

South and North

^^
Y
:

^^|3|)
women
".

brp ^wt "[Con-

troller of the
3.

brewing]
(var.

^\J^
^^

^\|3|)
women
".

hrP 'bwt " [Con-

troller of the
4.
AAA~w)
(lit.

washing]

(var.

without

-^

var.

without
flaking

" [Controller of the hoe

loosening)].

and knife

"

In the temple of

Kamak
;

the
5.

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
is

called " Seshat of

Y
^

ft

b''P

b^jt
".

ist

" [Controller of the regis-

tered]
6.

workmen
I
'0'

A ^^^ S

(var. (-

X ^js;
*^
I
is
ir'i

__

rh

nfrt

hr

goddess, with the ritual death of the King.

ib nb-f "

Knowing what
(var.

pleasant for the heart

of his lord ".

7.

!<:=>

I'^T^ci
'b (?)

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

".

CHAPTER

III.
8.

TRANSLATIONS AND INSCRIPTIONS IN

^\
T]y
T^-^
".

" [Guard of the cattle]

SAQQARA MASTABAS

I.

9.

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

By Kurt
[Titles of office
all

Sethe.

architecture
10.

were not tabulated and studied

i^ Jh^
i, t.

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

(var.

p^

see Aeg. Inschr.

pi. viii, 2.

von Berlin,

31

Garstang, Mahasna,

equivalents of hieroglyphs and translation have been

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

" ^iniK
12.
1
_ I

(^^^'^iB
..." Prophet
var.

-^-^B)of
."
. .

hm-ntr

F.

P.]
13.
[
I

(var.
I
I

AWAAA
I
I

www
[

hk' n ntr.

13.

Tomb of Kha-Bau-Seker.
'^3^

Pls.

I, II.

14-

Name.

^^-J^ZlQ

^"^^'''

^^

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

Sth "

^^^ ^^^ ^^^

".

read

h'j-h'iv-Skr

of the temple of Seth

".

" The glory of Seker shines

Analogous names are

Date, Ilird dynasty.

'

12

TRANSLATIONS, PLS.

II,

III

Family.

Wife^^^^^^^

hip-Hthr " The [courtier]. Beautiful

^J
I.

iyj
is

h n'i-swt Nfr-

4.

"o--^ q;
-2sc,

the peace of

Hathor

".

Her

" little

name "is ^1
stele is

1f#

hm-ntr rwrw

(?)

hntj ht-ntr

Tepes.

Stele of the

man, Pl. The lower part of the

of offerings,

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

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
list

occupied by a long completely from the

god
6-

see pp. 9, 10.)

'^
(]

^J'^ %^ =^-

^^nk ni-sui

im'Jm-f " The

".

Friend of the King, honoured by him

ni-swt
is

Hnk

also a special title of

the High

Priests of

Memphis.
15.

the several groups.

In the centre under the panel are the

names

of

Lintel from the tomb of Khuyu-en-Ptah.

3.

woven

fabrics.

These are divided into three kinds,

stuff ",

Pl. III.

_^
*=)

idmj

"

Red
".

^
right

" s/;i'-fabric "

and

Name.

'^0%^^'^^^ hwjw-n-Pth
".

"He whom
I^'1

" "-fabric

Then follow

lists

of various vessels
left

Ptah has protected

Compare the analogous

$-'nhw-n-Pth,J^

and household
lists

gear.

To

and

are identical

names
n-'li'.j, " ,

^"^
and the name

of beer, wines, fruits,

II.

and

grain.

Pl.

On

the architrave are the

name and some

of a later

King

O
I

ftAWW V./WV\ ftAWV

of the titles of

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
gives several variants.
is,

$knjw-n-R'
Titles.
1. (h ^\ <=> f

Of these the most interesting

imj-r hmtjw " [Intendant] of the

that whereas on the stele of the

are

man
all

various

Artisans
2.

".

vessels

represented
I

under
here

the

headings

Q'^'=8and

o,

they

appear
3.

IIJ

hm-nty Pth " Prophet of Ptah

hm-ntr Skr " Prophet of Seker

".

under the one heading n

^o

^^^^^ ]V

".

sljpt.

14.

Tomb of Ka-em-Hesut.
LJ

Pl. Ill,

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

115

b).

Name.
favour

Jj

K'-m-hsivt "

The ka
I

is in

Compare the analogous names LJ ^\

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

u
Titles.
1.

Name.
contains the

'^

Htp-'htj-hrj

A name

which

word

'htj,

which

in later times

is

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

'htj-htp,

V\
s'-inr-f

Compare

q^^

q%^s
^i-^''-^'-'

"j-'htj,

^^y^
"cr^x

priestly title

which

is

also

^^^-<s>-

irjw-n-'htj,

c^^^S
hr,

4=

v
is

]
the

The

known
2.

as an epithet of Horus.

form with hip and

I 3 (reading doubtful) " Sculptor
".

which occurs

in

name
in

Q^^ '^
imy pnvy
"

1=3=.

is

very ancient and

ii,

found even

3.

v\
".

He who

is

in

the two

the 1st dynasty {Royal Tombs,

Titles.
I.

pl. x.xvi, 70).

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 ".
Houses
Priest
of

"^ ^

s'b

irj-Nhn

" Judge

belonging

to

Hierakonpolis

".

TRANSLATIONS, PLS.

III-VI

13

2.

hm-ntr
".

M"i
of

" Prophet of the goddess of

12.

Y'

VWrD

imj-r

isicj

mrt

Truth

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

Date.

A man
titles

the

same name

and with

the slaves
^3.

".

the same

hved under
of

ol
Vth

U
dynasty
(see

M^^^^l
^|^'^'^
For
other
colour

See Sect. 14.

the
p. 340).

\ V.

^A/^AAA

_^
inscription

19.

Tomb of Ptah-hotep desher.

Pl. VI.

Mariette, Mastabas,
In
the

Name.
should
read

Pth-htp dsr Ptah-hotep the

designations,

the

formula

Red.

compare

PJ
17.

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

the Black.

Tomb of the Sheikh el Beled.

Pl. Ill,

5.

Titles.
I.

Name.

UQ
I
ffl

K'-'pr.

A common name

in the

Old Kingdom.
Title.

=^
'^

[Leader]

".

is

hyj-hb hrj-d'd'.

" Chief lector3-

priest."

The

inscription

on the

lintel of

the great granite

false-door.

^^( V
^
^\
-^
I
1

"High-Court judge, Vezir

".

[Intendant] of the scribes

of the [royal
18.

documents]
TA
AA/

Tomb of Ptah-hotep

I.

Pls. IV, V.

5-

1
1

" [Intendant]
AA^AA'\

of

Son and successor

Titles.

of Ptah-hotep desher.

all

the works of the King

<:z>(]ft

"

6.
1.

Ifi

" [Intendant of registers of

2.

^
mlvm
n n:|.Q
of

the Double House of the royal Favourites]."

for these, see Sect. 19.
7.

^\<=r>^S-".
]

"[Intendant

of

the

Court

3-

of Six
8.

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

" [Intendant of registers]

5 trave)

(without

^Q

on

archiof

of the
9-

of things

under seal"

imj-r iswj hkr ni-swt

" [Intendant

the

registers]

the two store-houses of the

King's

Y n2

" [Controller] of the seMi!-hall

[favourite] ".
6.

Date.

First half of the

Vth dynasty.

=>

^"vi^
'

see sect. 19, 20.

".

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

On

7-

[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.
.

"[Intendant]

of

the

two

may Anubis be
Divine Hall, he

gracious, he

who

is

in front of the

who

is

in Ut, the lord of Ta-zoser,

V\

c^

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

".

10.

^v

<=>r^ - -

" [Intendant]

of

the

six

Great Houses " (higher courts of Justice).

11.

^<=>(]J^j
which
is

"[Intendant
under
seal ".

of

the

registers] of that

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
of
:

14

TRANSLATIONS, PLS. VIII-XI

CHAPTER
By Kurt
20.

IV.

what

is

under

seal.

Cf.

Mariette, Mastabas,

p. 230.

Sethe.
II.

Tomb of Ptah-hotep
General
titles.

Pls.

VHI-XVH.
^^'

^V "^-^
^^^<::>

.'

"^

imj-r w'bt
".

"[Intendant of

Titles.

the pure place

19.

= tomb]
of

{a) I.

r^iS^ imj-r

irj-p't.

prwj nbw " [Intendant]

=^

of the
h'tj-'

two Houses

Gold

".

[Leader].
20.
irj

<=>^"v:^

" Belonging to Buto

^.'==^=10

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

".

".

the royal favourites

Qc^
|'-'=^ Awwv

sd'tj (?) bitj

" [Royal sealer]

".

21.
lib

ffl

J ^ @^
dmdt
".
'

ipl

r-'-^ (also

without

@)

hrj-

~"^o '^ smr w'tj n mrwt " [Com".

hij-d'd' ss

Chief lector-priest, scribe of

panion peer beloved]

6.
ll

the divine books

^^

mdw

rh;^

" [Spokesman

of

the

Family.
s'-f

^i^lj(j^lffl.
tpj hr ni-swt 'htj-htp "

rekhyut] ".
7-

smsw mrjj-f

His eldest

son,

who

is

loved by him, the First under the King,

Y ^^

-^^

^'^-^

" [Controller] of the palace

inkmt.

".

8.

^
j(

^^~^
Xjv)

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
son, Ptah-hotep,

ni-swt " [Over the secrets] of the

10.
is/'

was the overseer

of the chief city

King

".

under Asesa.
+WVWV VWWV
^''7-

OU m"^ Ocz^^ ^
1

Inscriptions.

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

[h)

secrets] of all

Pl. \TII,

West
:

wall.

Juridical

II.

ff^

-^
".

and administrative
s'b t'jtj
t'

service.

Titles and name Formulae

of the deceased.

On

the

left

(a)

" that he

may be buried in

the

" [High Court] judge

necropolis in the western desert, at a very good old

age, as one

and Vezir
12.

honoured by the great God

;

^1

j>;jy-r

^7 nht

nt
".

" Ptah-hotep "

{b)

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

presented to him on
ni-iwt " [Intendant] of all the
13.

New

Year's

Day

(the first of

works
'

of the

King

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

^\ <oJ,Q

[i|5|

imj-r ss
_

ni-swt "[Inten-

dant] of the scribes of the archives of the King".

(c)

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

Treasury service.
1
all

14. ^s. '^='^

imj-r iht not nt ni-swt

".

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

" [Intendant] of
15.

the things of the King

^<=z>52
?

honoured ones go, God."

"[In-

in peace, in peace, to

every great

xflVvGA/

imj-r
".

s}iwtj

tendant] of the two granaries

16.
?

imj-r pruj hdwj

i.

' '

[Intendant]

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
is

of the

two White Houses,"

e.

the finance depart-

ment.
17-

fi

c:^

pht.
left, (a)

n n

^ J^

imj-r iswj hrjt M't [In-

Third register, beginning on the

The
ivb^,

tendant of the registers of the] two Storehouses of

sheaves are being thrown on a stack

TRANSLATIONS, PLS. IX-XI

{b)

15
this as tight as
is

The corn

is

being trodden
floor.

out

by donkeys
of

m
"
I

'nh

"

Hold

you can
(c)

".

-=s>-n
is

(1

on

the threshing

The

discourse
'
/^'

the

drivers
.<s=-^^\

(]^f
(I

|'

^i'^^
'"""^
it
i'">^ij

am

doing so,"

the reply,
'O
1}

An ox

being

m'-k

irt-k,

eviscerated

,^=^'=^

^^AAAA^Tl)

sdi h'tj in

ssmw

w^^^zi^tl

^\^

b'-k im-sii, is not

"

comprehensible, though
variations in this scene,

(c)

always occurs witli some The threshed corn is

forks
Ij.

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

heaped up

in

piles
'

with
cf.

aj^
ii,

comrade who holds

itj ir-k
jj-jg

s^"=''^^^ o
"

\\

"^^

^0%
-.

Vbic

mnJjj
is

ssniii^ pii>

PuW

well,

you butcher
c^

" Sweeping together

AA/VA'V\

Mariette, Mastabas,
(L.

answer
wrt
'
'

c^
I

iri-1 '
'

pp. 181, 289.

cf.

D.

4),

and the

r hst-k

am doing

(it)

so that thou shalt greatly

/X

of the

mscription of Una.

(d)

Women

praise " (see below),

^*=5.-c=>
fo''el^g
I

(e)

A man

whetting a knife
".

separating the corn from the chaff by winnowing.

pit ds " The sharpening of a knife

'^"^

The
'^P

TT

(7

I?

(I

^^~v^A

_ _ O V\
".

k' k' it

Itl

dll Tt

" Wimiowing
ih]
it.

^^^ ^^^^

^ ^^"^

^^^*^ -^'

P^^
)

hv' "

The dismemberment of the ox

cuts says,

the barley by slaves

Also

aao

The man who

Second
register,
{a)

Bird-catching.

Men

closing
g
it]

(/ The same. < :> r^^^ Q ^ R '^yp ^ ""^ 8 ^^ nr

".

^^

ir-k

mnhj hn-k m'nh

ntj hn' " Pull as

a clap-net on the birds.

(I

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

hard as thou canst,

my

comrade

".

The other man,

www grrrg

^\

yr

i^^

'pdw

in

wh'w nw

who
irj-j
(g)

holds the leg, answers.

r hst-k

pr-dt "

The catching of birds in a net by the birdAbove, the catchers of the endowed property ".
is

"

do

(it)

so that thou shalt praise ".

legs

Two men
ftAAA'VN

cutting

up an ox from which the

man who

giving the signal to close the net

<^ A o
in

^-d
".
{b)

'

have already been removed.

'

One
hn'

says,

rdjt sht

Causing the catching

birds are being
is

^A'V^AA

the net

The captured

_
comrade
-

sft
".

nfr

ntj

" Cut
^zz^^^hs-

11,

my

carried to the deceased (whose figure

now broken

The other

replies,
I

^
am

away). The
called

first

two men who are thus engaged are

'\"^^y'^
in

Snezem-yb and Ptah-hotep.

Scenes of slaughtering.
'

^0

mk

irj-j r hst-k

" See,

doing

(it)

so that

thou shalt praise

Pls. IX, X.

".

First register (the lowest).

(a)
^
'

South Wall.
^

Man
'

the dress of the upper classes,

1^
of

T^'*:^^I

Wb

^^ $hmt shd snw Wnn-nfr "

c Y
I

Lower
belonging

register.

Priest
".

to

Upper tt tgypt typified by women, the deceased,

i-u

The

villages

-n

in

tt

4.

Sekhmet and

He

[expert] physician, Unen-nefru " attends the slaughtering to ensure the " purity

^^ng

their produce to their lord.

JJ -o

t
1

J v

of the animals (see Davi^es, Ptah-hetep).

The same

0^^'>~^r

^
,1

CsJ

tp

i^i ndt-hr

in

met nt

person is mentioned in the tomb of Akhethetep (Davies, op. cit., 11, pi. xvni). For physicians as
priests of the goddess
p. 467, 1st ed.
Tts

^^_^^

^^^

^,,^^^

f^

bringing of the tribute by the

Sekhmet, see Erman, Aegypten,

(b)
,

A man whets a knife.

,-.

^=wc^:p H

\\

fl

(I

^Aw^ 'ss^rs
,

pat ds
".

J,

m ssmw
..

,,r-i

ii Sharpening the knite

1

endowed property in Upper Egypt ". ^j^^ ^.jj^g^^ ^^^ ^^^^^_ ^^^^ ^f^^^. ^he kings who had bestowed them on the deceased or his ancestors, some after the deceased himself.
^-^^^^^^ ^^ ^^^
(i)
v,

by the butcher
the leg,

Another,
.fv

who
Q

is

about to cut

off

Mrj
'

R'
.

'nh Issj

" Re'

desires

that

Asesa

n r
(2)

the hind-leg of the ox, says to his comrade

who

holds

ww>A,^

n~vw>Ara

^Aw^^/^

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

".

is

the appearing

^J^_^^f

ndr

nw

hn-k

of

Y-kau-Hor

i6
(3)

TRANSLATIONS, PLS. IX-XII

Mrj Hr

'nh

Wsr-k'-f " Horus desires

that

User-kaf shall
(4)

live ".

(9).Pk^---^'smw
(10)

Mrj Nhbjt Kakay shall live

(5)

'nh K'k'j " Eileithyia desires that

".
is

^A

^s?f'^

Ik'w-Hr " Beautiful

This place
is

the praise of

(II)

Ykau-Hor
(6)

".

situated in the
ii,

nome

of

detached fragment of this procession

is

W
<=^

^f^^- Pth.

man

Herakleopohs

(see

Davies, Ptahhetep,

pi. x).

carrying dates)

on Pl. XVII,

6.

(7)
(8)

(9)

Sntr Pthhtp " Incense of Ptah-hotep ". $hi Pthhtp " Sekhet-covn of Ptah-hotep ". Rpt (?) Pthhtp " Chapel of Ptah-hotep ". I'gt Pthhtp "... of Ptah-hotep ". According to
{Res.,
ii,

The representations Pl. XII. North Wall. correspond exactly with those of the South Wall.
In the lower register the villages of
are figured.

Lower Egypt
:

The remains

of the title of the scene

.

DuMiCHEN
of
fflci
'IS

5)

is

not a variant
. . .

^^

nt pr-dt nt

mhw "

(The

one might suppose.

See also L. D.

ii.

bringing of the tribute of the villages) of the endowed

Sob,

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

(11)

property in Lower Egypt

of
".
first

",

and the name

^''"'-^

of the
^'' ^^^^

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

village

("
<]

".

"T" ^l I<^P"f'
to live ", are

(12) 1st
(13) (14)

(15)
(16) (17)

Pthhtp" Boundary-house of Ptah-hotep ". Sub Pthhtp " Health of Ptah-hotep ". 'nh Pthhtp " Life of Ptah-hotep ". P't Pthhtp " Offering of Ptah-hotep ". mns' Pthhtp " Libation-vase of Ptah-hotep ". $mnt Pthhtp "... of Ptah-hotep " (see
Res.,
i,

" Horus

makes Asesa
of

on a detached
in
ii,

fragment, Pl. XVII,

the

tomb
of

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

it

pis. X, xii),

where

is

stated to be in the province

Fy
(i)

Lower Egypt.
:

Of the others the following

names remam

Dumichen,

ii,

5).

The deceased
*^^(lwwv^

Mrj M"t
is

Issj "

Truth loves Asesa

".

The same
Akhetside

receives
in

the

procession.

__-^^^
Pthhtp

place

mentioned

in the

tomb
nik

of his son

m"

(here

follow

the
".

titles)

hotep as belonging to the

of the

^^

"Right

" Seeing by "

(titles)
is

" Ptah-hotep

In front of
list

him

his eldest son

handing him a
nijt ss
".

of

gifts

and

in

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

<^> A

o fj|i|^w^'r
register.

n ndt-hr "Delivering
(2)

Harpoon nome (Dumichen,

15).
;

the writing of the tribute

Upper

Remains

of a procession of

men

Dumichen,

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

bringing gifts to a large seated figure of the deceased.

of his son as being in the

cit.,
ii,

The names which

(^)

are preserved are

'-^J'i^^P

\_\^

(Davies, op.

pis. X, xiii, xv).

@^

Akhety-hotep.

Probably

(3)

Mrj Spdw

K'k'j "

The god Sopdu

".

(of

the

the eldest son of the deceased.

(2)

Arabian nome) loves Kakay

(4)

"^^1
-=^(1^

R^d.
is

(3)

K'j-hp.

$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
(7)
(8)

(4)

^s^l\\\hj-is.
^01:;- AA^A/V\

t't Pthlitp

" Place of Ptah-hotep ".

of Ptah-hotep
".

Hbnnt Pthhtp" Hebnent-iood

(5)

(6)

1
1

N-'nh Mn.

(9)

^=^ Ssmw.

(10) (11)

Grgt Pthhtp " Establishment of Ptah-hotep ". Isd Pthhtp " Ashed-herries of Ptah-hotep ".
. .
.

" Pthhtp " Handmaiden of Ptah-hotep

p. 398).
(?)

(7)

J P

^^ ^'^-^ Nfr-ssmw-f.
^'J-^^P-

(see

Mariette, Mastabas,

" Valley (12) Int Pthhtp " (13) irt Pthhtp

of Ptah-hotep ".

(8)

-^l^

Work

of Ptah-hotep ".

TRANSLATIONS, PLS. XII-XVII

17
7, 8,

Upper

register.

On

the

left

the deceased was repre-

Fragments. Nos.
(see above).

10 belong to the North Wall

sented seated before a heap of offerings, the end of

h'twdhw" The best of the table ", which "=^B v> 1=^ in>\_ Stput " Limbs and

No. 5
gives

is

the

name

from the South Wall (see above). No. 4 of a imr w'tj Ndm-'nh " [Com-

panion-peer],

Nezem-ankh

".

of

oxen and geese

", still

remain.

Fragments
diw-shr

of the
21.

hst with the words

f^^g^ A^
t'

"Beer",

Tomb of Ateta.
[I [I

Pls. XVIII,

XIX.
rn-f
"j
".

and
Pl.

i-

t'

inij

"

Coimtry bread " are on

Name.
irj-is

^~^~v^

4-^s5-

Ittj

'nh-

" Ateta, his great

name Ankh-yry-ys

XVII, 8, 10. A row of men bearing gifts offerings for the dead by the
of the [guard]

" Bringing the

[expert]

Titles.
(i)

deputy-

ftra

smsw
list.

ist

["Elder of the registers"], see

superintendent of the funeral priests, the scribes

property,"
follows
(i)
:

etc.

and funeral priests of the endowed The names of the persons are as

16 in next
(2)

t^i
".

imj prwj " [He

who

is

in the

Double

House]
eldest son of the deceased, Akhety-hotep.
(3)

The

^,^'ci=>||
".

imj-r

'h'

" [Intendant]

of

the

(2)

^m.'^^l^'^l^s'b'dvtrsM

palace
(4)

hm-k' Niv-hk'w " Judge and [conservator of canals, expert servant] of the dead, Nu-hekau ".

^
^^^^

^5fe=t

wr

md sm'iv
fV I

'
'

[Mayor

of the Southern

(3)p

Ten
slid hni-k'
(5)

council] ".
p-L,
II

imj-r

wd-mdw

ivsht

" [Intendant of the dividing words] of the Court of

Judge and [expert] dead, Ateta ".

"

scribe, [expert servant] of the

Justice " (or " of the palace

(6)

").
'

YT
".

b'''P

i^i>'^'j

ni-su't

'

[Controller of the

c
" Judge,
scribe,
".

s'b ss slid

hm-k' Pthhtp
the

royal canals]
(7)

[expert

servant]

of

dead,

Ptah-hotep
(6)

Y ^
ii,

-'P

^'"'

" [Controller of the archers]

pl. ix.

".

See L. D.
[jR-c^^
ss s' 'htjhtp " Scribe
".

loia,

and Petrie, Medum,

1
imi-r

of the
(8)

t\ <=>

^ JA

kt

nbt

nt
".

[guard],
(7)

Akhety-hotep

ni-swt " [Intendant] of all the

''
''

works

of the

King

^^-^'imv^^^'n

'^

''

^'^"'
".

" Scribe of the [guard], judge

(^)

and

scribe,

^P-^fl^^
jjiij

"' '' '^^-^f

ss

"

Oednes
^-'^^^

The word imj-r mst-t. ^s.'^~^fli mst-t " [Child-porters] " appears here for the first
(9)

"

time
1

in

its

correct

form.

Otherwise

it

is

spelt
s

(9)

"^^

/v^AAA

O
".

^\

pr

'kt

njwtiw

1\

^,

the

being placed after the

i,

(see

"

The

scribe of that

which comes

in

for the in-

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

(10)

277).

habitants of the town

Plate XIV,
tomb.
the

fl_>^^^lt
l\

""'-'"
".

-'

"-'

"^

2.

Offerings being brought to the

little

"

Honoured by the great God

(11)
__'2>

Of the inscriptions very

the top
is

remains.
;

On
left

left at

the

name
(J

D
" "

on the
"

^ <::>1 ^^

im'hw hr ni-swt

r'nb

"

Honoured by the King every day".

Pls. XVIII,
Panel.

below, are the

the
title

name

""^^^^^^Hd

Ka-hap

and

o
".

U3

smsw

u'hrt

The

elder of the
offerings,

XIX. The deceased is seated before a table of by the side of which is a short formula
The usual formula htp
dj
ni-swt,

[watch-house]

wishing every possible good thing.

Pl. XVII. Altar. Titles and

name

of the deceased.

Architrave.

i8
desiring for the deceased a

TRANSLATIONS, PLS. XX-XXV

good burial and

also

(8)

T ji*

^=*

shd

kt(zc')

md sm'w

'
'

[Expert] of
".

funeral offerings on all feast days.

Drum.
important

Name
titles.

of the deceased with

the most

the [Mayors of the council] of Ten of Upper Egypt

(9)
11

J^ -^;z::^^v
flln

c^

inkmt.
hntjt (follows

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
Side columns.
:

(10)

T\^
'

"^'^

the

titles

wr-

md

or s'b

iid

mr).
v^

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

(11)
ni-sic't

\ =:>'^

WAAA
all

imj-r

k't

nU

nt

" [Intendant] of

the works of the King

Ivar.
\

".

CHAPTER
By Kurt
22.

(12)

^
sst'

V.
hrj

D
n icdt-mdic nbt

o
^AA/vv^

nt ni-sui "

Sethe.

Over the

Tomb of User-Neter.
1"^in<=3=. Read

Pes.

XX-XXV.
"The God
^Vsr-k'-f

secrets of all the

(13)

commands

of the
"9"

King
var.

".

C=3

Name.
is

Wsr-ntj

J^
m" n
hrjw

<^

u=>

ivd-mdw

mighty", a form hke ( \'\\^

ka
is

wdbm
".
^^'''

" Actual

commander

of

}^

the overseers of lands

(14)

" His

mighty " {Ovaepxep-qs).

In writing,

word " God " is put first in the customary " manner. The use of the generic word ntr " God in place of the name of a special god must not be what taken as a sign of a monotheistic conception city in which dwelt the is meant is the god of the person so named.
the
;

Y[on

~''P

^''i

^P''

" [Controller of the

scribes of petitions] ".

(15)

Y
ft

fofl^-^ b^P

^^'^'

"^'" " [Controller] of all

scribes ".
(16)

TO

smsu^

ist

" [Elder of

the registers]

".

On

the

drum
"

of

the outer door he

old " to distinguish

is

called

him from The l"^"! n<=> 1^ a younger member of the family with the same name, perhaps a grandson.
Titles.
(i)

This title is held in the Pyramid Texts, T. 87 passim, by the servant of the god Ptah, who is regarded as the god of art and handicrafts.
(17)

_>^3l|1|
".

hm-ntr

M"t "Prophet

of the

goddess Maat
tpj

^ m

hr iii-swt " First under the

title

King

".

(18)

^j.

<=>
".

^^

tmj-r wrt " [Intendant] of the

This must be the principal

as
it

of

the deceased,
is

Great House

begins every column of

titles

and

the only one

mentioned on the drums of the doors.

(2)
11

c^)
".

ZJ^Td'

'^a

" [Over the

"^w,

rnd'd' rhjt

" [Spokesman of the rekhyut]

imj-r ss
^__
'

". secrets of private decisions] of the Great House " is the term for the higher The " Six Great Houses

Jii-su't

" [Inten-

Courts of Justice of the country, the Court of Appeal,

dant]

of
".

the

scribes

of

the documents of

the

and

others.

King

(20)

[14

^
n

imj

ib

n nb-J

' '

The

favourite of

1
(5)

imj-r wsht, [Intendant] or

^'^bt

his lord ".

^I^Sl

b^P

"[Controller] of the

Wide

21

.D

r-i

^^^AAA

II

liTj sst'

mdw

utr " [Ovcr

Hall " (the royal palace).

(6)

the secrets] of the divine words " Judge and [conservator

", i.e.

the ancient

-^^

s'b

'nd

mr

holy language of Egypt.

(22)

of canals] ".
(7)

^\

?-

hrj icdbw

ht-'nh

" Overseer

''^=t

wr

md sm'iv

" Great one of the [council

of lands in the
(33)

House

of Life ".

of]

Ten

of

Upper Egypt

".

M^^l>1^1-^l-%^4^'->

TRANSLATIONS, PLS. XXI-XXIV

ntrw nhw hrt-ntr " Honoured by the gods, the lords of the necropoHs ".
(24)

19

on which the honoured ones " (i.e. the blessed dead) "go to the great God, the Lord
of the West, of the necropolis " (here follow the titles) " User-

fl->^^<2>1\^"^

""'-"'

-'

"-'

"^

neter

".

It is

worth noting the omission

of the

King

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

in this formula.

Dad-ka-Ra.
Family.
1.

Pl.

XXIV

(Niche).

Wife.

IS
hr

00'
snt-dt

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

to be inscribed, he

is

called " the old ",

of the

to

O
^AAAAA ^AAA/V\

distinguish

him from a younger person

;

same

name

(see p. 18).

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

" [Eternal
[favourite],
sister],

ni-sui

Hnwt
the

his

wife,

his

beloved,

inscription consisting of his titles

:

of the

Khenut
harem.

".

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

|

The expression

^)

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

is

often found in
is

the Old Kingdom, but the exact meaning

not

known.
2.

Pls.

XXI,

XXm.

Son.

^ft^^'^-P| ^V
it-f
.

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
to go, in peace to
=>

the beautiful West, to the gods,

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

44
ss
'

s'-f

smsiv

mr-f shd w'b im'h hr

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

placed the representations of the funeral priests bringing offerings for the dead into the tomb.
Inscription:
shpjt
iht

PS^
hmw-k'

(]

^^^^fl
"

"
"
'

the King, he

Probably the
Asesa
{Issj)

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

in

w'bjw

The

bringing

offerings
(for

by

[the servants of the ka]

who

act w'b

of "

at Saqqara (L. D.,

60-4).

He

held under King

;

the deceased).
his titles inscribed

the same offices as our User-neter

The deceased (with

above him)
table
is

and
3.

his eldest son

was

likewise called User-neter.

sits before a table of offerings.

Above the

Pls.

XXI, XXIII. Son

I

"^^ IH
ss

>^

r^~^

s'-/

;.;--/

im'hw hr

it-fs'b
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.
latj

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

his father, the judge

who

^^^^^ v:> ci

hkn

in

honoured by
neter
".

and

scribe, User-

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

Description of the plates.

Pl.

XX.

Stele of the west wall.

titles of

In the upper and

the deceased are
;

I /n

hrj-hb " Lector-priest ", recognisable

his breast, holds a roll of papyrus,
recites a text.

outer pair of columns, the

by the band across and with

uplifted

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 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
in Ut, that
:

hand

_^=^ ^

^^^
",

wdn

" Offerings shall iht r'-bn

be made every day

he says.

Mariette, Mastabas. p. 95.

The
The

^
.

before
is

JUL

is

omitted

omitted.

20
(c)

TRANSLATIONS, PLS. XXII-XXV

Man
mTI

bringing two strips of cloth

^^ Q ^
k'p intr

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

wnhjiv "

Two bandages

".

by chipping
(d)

''

cssi

^;>^

(1

^WAAA

^=.g pdt ds in ssmw

first

Man

offering incense.

""^^
|

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

"

" Sharpening the knife by the butcher ".In the

scene the
" Give

ox

is

eviscerated.
",

(1

^^^"""^

'i>nj

h'tj

as

it

is

the necessary form for the con-

secration of offerings.

The

inscription

is

always

the
is

me the left, who is

heart

says the impatient

man on

already laden with the haunch and

In the second
is

the same.

waiting to carry the heart away.

Second

register,

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

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

scene a fore-leg, in the third a hind-leg,

being

offerings.

The word

is

a deter-

removed. ^5^^

iij iy-h

" Take

",

says the man,

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

who
(c)

holds the

leg,

to the operator.

The
(f)

inscription (probably y kbh)

is

broken away.

pieces cut off the slaughtered animals, called in Egyptian stpui " The chosen " haunches,

The

Man

offering incense.

Inscription as above.
inscription.
f?*

rib-pieces,

and hearts

are carried away D^^D

the laden servants has the

{d)

Three people without

register.
()

^^EH:^ shp stpui. One of

title of

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

Third

sM

hmw-k' " [Expert

vft b^P

*s'

" [Controller of the registered]

Fourth register, {a) The eldest son of the deceased Shepses-Ra (see p. 19) offers a goose. [b) The second son, User-neter, offers incense.
Cf.

workmen ". Pl. XXII, East Above the door,

At the
sides
sacrificial

Wall.
offerings.

Nos. 2 and 13 of the

list

of offerings.

of the door,

the bringing of the

(c)

Man

bringing two strips of linen.

Cf.

^^ O

Y\

animals.
(i)

wnhjw.
(d)

No. 12 of the

Left:
list.

bringing of a

-J^\ ^"' "^ '-M "The A young oryx antelope ". (2) A longits

[Servant of the ka] " pours water out

horned ox, which rubs

I

face with its hind foot.

of a
Cf.

jug
list.

" Libation

of

two drops

".

'\'k

MM
'

^~P^

^'^

"^'

^'^

^ht-h'wj
".
(3)

No. 14 of the

" Bringing a

young ox

for the evening

meal

(e)

Man

carrying a platter for food

o
list.
i^.<=_]

Hornless oxen.

'^^^^

^^

\^

shpt hrjw-

htpt ni-sui "

(/)

Royal

offering
little

".

Cf.

No. 16 of the

db
of

'n DJiwtjjt

" Bringing hornless oxen for the festival

Man

carrying a

table with food

"^^

Thoth
:

".

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

the offering
(g)

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

(a)

horns
of

A
a young

i\

ye

int

rn

iw'

"

The

bringing

ox."

Fifth register.
inscription.
(b)
(c)

Man

offering a goose.

No

Pl.

XXIV.

Niche.

Incense bearer.

Inscription as above.
gifts.

People with various

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,
Khenut.
Pl.

Below all these scenes runs a sixth which the slaughter of oxen is shown.
on the right
(a)
:

register, in

Beginning

XXIII. South Wall.

exact counterpart of the north wall.
:

An
is

The

hornless animal
'=^

being bound
inl rut iiv't

-vwwv

persons with inscriptions are

First
register,
(a)
,

(|

^1

^ ^^'^'=^='

iht 'bdxH
".

{r^ "The

gift

to

the

"

The bringing

of a heifer for the

monthly repast

ground", as above, Pl. XXI.

TRANSLATIONS, PLS. XXIII-XXXI

21
[d),

Second

register,

(a)

'

'

" [Expert servant of

{i)

Same

as

but without the words in ssmw.

the ka] " kneels on the ground, while a

man
A

(j)

Man
is

standing
"~>'^

which

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

behind him pours water on his hands,

rdjt

He

says,

mw
s)itr.
(c)

" Giving water

(|^_S ^

^^J

^'^J

" ^ive the heart

".

".

(^)

^ s^ T
XXI,
*

^'"'"' ^""""^'^

(k)

Man

taking out the heart.

*^^ '^
of

See

rr!

^'^
(/)

(/).

Servant in working dress carries away the

See Pl.

iirst register, [b).

(d)
(e)

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

joints.
(c).

Vft b^P

"''

"Leader

the

workmen".
Then

offers incense

"^
P

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

(/)

Lector-priest.

"^ ^
(of

pfrji
the whole register
:

(j-
the

ffi

^J

s'ht in

glorifying " proclaimed a spirit 'h) "

hri-hb

" The

dead

who

() Title of
is

^^e=^
".

by the
{b)

lector-priest ".

shpt stpwt " Bringing the sacrificial joints

Third

register.
register,

A man
(a)

offering a goose.

Fourth

and

The two sons

mrr
lord

of the

23.

Tomb of Shepses-Ptah

I.

Pls.

XXV-XXVII.
" Shepses-

deceased, without
(c)

gifts.

Name.
hm-k'
his

^fJ\\}^

Read

Spss-Pih

fn^

'^''^^''^~^^cz=s'^(|
[ka-servant],
gifts.

nb-f
loves,

Ptah

".

form

like

JPP^
p. II.

'bdipj

" The
",

whom

Titles.
(1)

Abduy
(d)

bringing

The other persons have no

inscriptions, except
'O
.

^=T^
[O,

See

a single

man who

is

simply called

(2)

jLiJ
Sun
Memphis.

^'*'

bb
title

r'

"Belonging

to

the

Fifth register,
I

(a)

MO
", i.e.

bringing a goose.

festival of the

",

borne only by the High

Priest of
stp "
(b)

The choosing

To bring

a sacrifice.
(3)

"^ ^ ^
^Y\\
^3^
|y

db'tj " [Sealer] ".

\^.\g^

imj-ht

hmw-k'

offering
(4)
^'"-"-'''

^^^^

"Prophet "Prophet

of
of

Ptah
Seker

".

incense.

Sixth register, beginning on the

^^^

left.

(5)

htn-ntr

Sky

".

~vwv>

^ I

^'"^

''"

'"'"M "Bringing a

Date.

Vth dynasty.
Stele.

young oryx antelope".

(b)

Pl.

XXVI.

In the panel, the deceased

Butcher cutting
I't^r:^

off

part of the hind-leg of an

before a table of offerings under which are the words, " thousands of bread, beer, cakes, oxen, oil,
alabaster bowls
[ss't),

ox.
(c)

sft ift.

geese."

A "=3
"

Below, the deceased standing, with his principal

ssmiv "Butcher", while cutting off
titles.

the foreleg, says to his comrade

who

holds the

leg,

24,

Tomb of Shepses-Ptah
I.

II.

Pls.

XXVIII-

^J^
[d)

Take

".

XXXI.
c^sI

A man

sharpening a knife

^5>^

[1

^^^^^

Name. See Shepses-Ptah

Titles.

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

[e)

register,
m'-Iid.

{b).

Slaughtered oryx antelope,

I.

_Jp

'fe^'^l See

p.

II.

(/)

Butcher eviscerating an animal.

tj.

"

2.

rTj var.
See

"^Ij See Shepses-Ptah

p. 12.

I.

sdt h'
{g) {h)

" Taking out the heart."

4-

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

^-^-/^r^-

Seep.

14.

22

TRANSLATIONS, PLS. XXIX-XXXI

5-

XPS^-^l^cI.
Y o T o A
I

^'^^-

-^'

God

^-'^

23.r^TTlIiljljlA(var-with^^)lf^
"

" [Over the secrets of the sealer] of the

6.

".

Deputy prophet
ramily.
i.

of the pyramid,

Nefer-ysut, of

hrj)
"

hmivt

nbt

" fControllerl of

'

every art
7-

".
"^'^'"'^-

Wife.

I'^f^l 1
Nt
"

^^ 1
f]

^''^^'^

^^'^^^ ^^^'

4q__x,

^"^^

^^^

P- ^2".

ntr Ht-hr hmt-ntr

The

[courtier],

^If^^'b

Pth " Priest of Ptah

Hathor, prophetess of Neith,

^ ^^^lj^
""^'"

prophetess of

iswt-f nb " [Intendant] of the

House

of Seker in
ht

2.

Son.

^"^=^1]']'^

^Ooli^J^
^^ci

all his

places ".

hmtjw S'hw " [Pupil] of the workmen, Sabu

".

" [Over the secrets] of his

of ntr with

God". Note: The spelling

is

3-

Son.
Son.

^^|/j('|'

^^^
| J| H H Pl.

<=>

after the determinative

intended
suffix,

4.

^ ^\
^ "^
Z
'-'

T^
o

9
i

XXIX.
s

to

though
11.

show that it was still sounded before the it was already lost, as in HOTTTeD

g^^

^cm ||^c=3
>^^=^-n=>

oXJlM

Jnn

hntj

pr-"j

Q*~qn
Q

12.

^ ^<=> ^P^ffl,
I

'cz^

o
.

See p. 21.

"[The ^
6.

gardener] of Pharaoh".

li

n o ^
"^ I

Son.
".

Jd

Spsj piv

Pth

" Shepsy-

hrp

sm

"[Controller

of

pu.Rah
^-

vegetables]
13.

".

Servants.
^&'i;;

"jl^-^
".

" [Sealer]

".

<ii>^3^
14. *=:3L

loves
15-

'^"^

mrr nb-f

"He whom
"[Devoted

his lord

Pi
^-

T^ol^ XXTV
Vn't

''^

^-^

Htp-nj-Pth.

See

kT ^ i^
o
I
of

n o-wwv-i^

^'"^- ^'^

(^)

^^-^-^'^
".

11-^^^^^^
(]

to]

the

"[Intendant]

clothing,

Nisu-Ptah

Pl.

16.

17.

^ ij^^^Xj^

_> ^^^Is^

3.

" [Devoted to] Anubis " [Devoted to] Osiris

".

".

Y'-'

^*==^ lim-k' Sdic-Pth.

Pl.

XXIX.

" [Intendant of registers] " [Devoted

to]
5-

Mehu

".

18.

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

^-^^ h P "^^ J
".

" [Intendant of clothing],

his lord ".

19.
to]

Seshem-nefer
" t^^^^^^-^
^'

Pl.

XXIX.
"

\^^^\ZJ\$^--^1.
West
".

i^"^ t
".

^Tu
Pl.

[Intendant

of

works],

the great God, lord of the

Sebek-hotep
to]

XXIX.
^'-

20.

\J^%^\^ll

"[Devoted

Ptah.,

7-

^^->i \^\\

''i>nj-r
".
.

21.

i^^^^jl^^--^
"i- '^)
<-

" [Devoted

.
^'''>

^<=> j ^^fl^l)
" [Intendant of the hnei,

ir

nu,

to] Osiris, lord of Busiris ".

Yry

"

n i,4.f4-u ^ Deputy prophet of the pyramid, Dad-ysut,

- ammk <PLS.

Ilk?: jT^j

'
10.

'

of

the registers], Nisu-Ptah

'^^T-^l^^.lJI.xl'""'" Pl. XXXI. ""'^

.

Vi

<

^-r^ n

i\

Tety".
>

'j'''^ShI_T O

^
^

^^^^

^^'^^^

XXIX, XXX, where

the

belongs both to {m' A,^ A.

"

'

and to Shepses-ptah.

pr- "j Mn-ihjj " Scribe of the

^ ^S W
1 {^

P'

^'"^^

''

"-

fl

House

of divine

books

TRANSLATIONS, PLS.
of Pharaoh, of

VII,

XXVIII-XXXI

23
h'tt 's

Men-ahy

".

Ahy, the

httle son of Hathor,

Men-ahy contains the name Lady of Dendera.

6.

.^

" Oil of cedar

/j'

".

Pls.
12.

XXX, XXXI.
fnl

7-

'11^

thnw

"Libyan

oil".

'^

^w^

Nj-Pth nfr
Pl-

hr.

Pl.

XXX.

13-

'^

y^&

^P'^'^'-^^P-

XXXI.
25.

CHAPTER
Tomb of Sekhem-kay.

VI. Pl. VII.

Pl.

XXXI.

Oilier Walls.

The deceased and

his wife, with their titles

and

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 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.
Name. mighty ".
Titles.
1.

R^^!!
Nhn n ht wr
"

$hm-k'-i

"My

ka

is

The named. deceased are that he (may go upon the wishes for the beautiful roads of the west) " on which " (the honoured ones go) " to the great God".
Khenty-amentyu
{hntj-imntjw)

are

s'b irj

" Judge belonging to Nekhen

of the
2.

House
sst'

of the Great

One

".

hrj

3.

hni-ntr

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

".

Pls.

XXIX, XXX.
sits in

The deceased
of offerings
priests

front of a table

and a

pile

hm-ntr $d " Prophet of the god Sed jackal god, of whom nothing is known.
4.
5. 6. 7.

This

is

which are enumerated in a list. Funeraland servants (for whose names, see above) bring him gifts, m" ndt-hr inwt in htwt-f nwt-f nt t'-mhsm' "Seeing the tribute brought from his towns and villages in Lower and Upper Egypt ". On Pl. XXIX in the topmost register an oryx
antelope
"
is

d'

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

of his lord ".

".

u'd-mdw in" " Actual

".

commander

nj hrj idhiv " Belonging to the overseer of

lands
8.

irj
lo'h

h ni-swt " [Courtier]

".

9.

being dismembered.
of a

-'^
I

'

>^ T

The dismembering

young oryx
"

".

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

God

".

On
is

Pl.

XXX,
'

in the corresponding place,

c^

an ox
of the

Re'
cut open.
".

12. "

hm-ntr Spss

(?)

-k'-R' "

Prophet of Shepses-kais

The middle
it

sign of the cartouche

it

obliter-

g)

The taking out

ated

is

possible that

may

be

u,

not
of

heart
Pl.

in

XXVIII.
the

which case the cartouche would be that

Re'.

Dad-ka-

The False-door of
n'i'-swt

West Wall. Above

a htp dj
festival

13.

hm-ntr Hthr

m ist ib "
".

formula in which offerings on

all

Place-of-the-Heart
of the obelisk of
14.

This

Prophet of Hathor in the is apparently the name

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

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

a htp dj

ni-sivt

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
1.

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
:

Wife,

Courtier],

stj-^b

" Festival perfume

".

who
2.

leads her kas

".

2.

\> hknw.
sft-

swt

3-

P^=
^AAAAA

^.

C\

n'i-hnm.

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.

Son.

irj

3.

s'-f

5-

filW''^'^'-

Qay

".

24
4.

TRANSLATIONS,
Daughter.
".

PL. VII

s't-f

Hnnwt

" His

daughter,

chair

Khenut
5.

holds in his right

staff.

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

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.
Inscriptions.

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
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

its collar

wig
Architrave.

he holds a
is

fly-flap in his left

hand while

his

right

stretched out towards the offerings piled

Three horizontal

lines, of

which the
'

topmost

is

almost entirely obliterated,

(i)

'

May

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

(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 ...

out from

its

neck.

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

He
is

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
;

figure
staff.

of his eldest

son,

who

grasps his father's

False Door.

Two
is

horizontal lines along the top, of

which the upper

almost entirely destroyed,

(i)

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

"May
(2)

Osiris give

an

offering, the lord of Busiris ".

offerings
(i)

"

May the Gods of the necropolis give an offering."

of

lim-k'
jar.

The name

Sekhem-kay

is

inscribed vertically

up a
jar ".
(2)

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

across both lines at this point.

Line

i is

obliterated,

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

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

".

carries

a demoiselle crane,
bird
(3)

shp stp " Bringing the choice

ka-servant,
itt

festival of) Seker ...

on the Monthly

festival

and the

two Half-monthly
vertically
'
:

festivals ".

Crossing both lines

hm-k'

Ttj

"The

'

The

uab-priest of the King,

Sekhem-

gazelle across his shoulders, gazelle ".

(4)

Tety ", has a ghs " Carrying a

kay."
Central portion.

hm-k' Inn " The ka-servant,

in his arms,
'

Ynen

" has a

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

young hyaena hyaena ".

itt

hit

'

Carrying a female

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

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

kay

".

Two
:

the panel

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

may Anubis
him

give an offering, funeral offerings for

of bread

festivals of) the

extent of

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

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 ".
:

He Right The deceased standing, facing left. in his right 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

bring offerings.
scene
is

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

offerings ".
(i)

On

each side of the panel

is

is

a scene.

On

the

left

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

bears a

the deceased

seated on a high-backed high-armed

basin and ewer in one

hand and a

bird in the other.

TRANSLATIONS,
hm-k' inj " The ka-servant,

PL. VII

25
n'i-sii't

(2)

Yny

",

opens a

(c)

ss'

slid

hm-k'

'nhw " Scribe of the

censer, against
(3)

which
"

is

the

word

sntr " Incense ".

hm-k'

Kins

The

ka-servant,

Oednes

",

accoimts of the King, [expert] ka-servant, Ankhu ". (d) ss pr-hd shd hm-k' Nj " The scribe of the
Treasury, [expert] ka-servant,
(e)

carries

two pieces

of cloth,

wnhjw.

Ny

".

" The ka-servant, Khenu ", with (4) hm-k' Hiiw a seruitt srw " Carrying a goose in his arms
;

ss

pr-hd shd hm-k' Tntj " Scribe of the Treasury,

[expert] ka-servant,
(/)

goose
(5)

".

s'b ss sht

Thenty ". shd hm-k' Nfr " The judge

scribe of

nsj-b'st
",

Nebu

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

Nbiv "

He who

the

fields, [expert]

{<^)

ka-servant, Nefer ". s'b ss Spss-Pth " The judge scribe, Shepses-

bringing of water

Ptah
(2)

".

Outer Jambs.

Five

These correspond with one another in arrangement.

the

first is

On

each side are five

registers.
;

In the top-

shrine,
(3) (4)

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

most are the family and friends

third are bearers of offerings
fifth are
;

in the second in

and the fourth and

figures
in

Five bearers of offerings, without inscription. shp stpw Scene of sacrifice. General title
the
choice
s'b

scenes of the sacrifice of oxen.

(i)

" Bringing

pieces

".

The
sft ir

scene

is

Left

First (top) register.

The seven
placed

presided over

by

ss

Nfr " The judge

scribe,

represent

Sekhem-kay's
:

family,
son,

the

Nefer
of

".

He
".
;

says to the butchers,

sp " Cut

following order

Eldest

younger son, two

properly

Two men
leg,
itt

are removing the fore-leg

" Pull ".

daughters, grandson,
possibly intended for
children.
(2)

and two unnamed persons, young infants or even unborn

has
five

an ox

the chief butcher says to his assistant,

rk

who

holds the

The second

register

men

bringing

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

(5)

Behind him and a whetstone,

scene
of

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

The lowest

register

has

another

sacrifice,

without inscription.

whole scene reads hr

stp stpw

m
CHAPTER
Plates II-VII.
;

w'g Dhwtj ibd

.nt

'wt dt "

With the
of)

choicest of

the choice on (the festivals

Uag, Thoth, the

".

VII.

Month and the Half-month to the extent of eternity

(3)
(4)

DETAILS FROM THE TOMB OF TY.

26.

Five bearers of offerings, without inscriptions. Four butchers dismembering an ox. On the
the

In Steindorff's Gra6(^t;s r
is

right
itt

butcher Oednes says to

" Pull thou,
is

his
".

assistant

the scale of reproduction

to

too small for the detail

rk

ssmw pw

butcher

On
;

the

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

another butcher

skinning the animal

ing the knife

(5)

".

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 Steindorff's publication.

In the lowest register are four

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 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 unusual shape of the heart determinative should be noted. The

taking out of the heart
".

the rescue,

is

common motive

in

Egyptian

art,

and
Like

occurs in
all

most

of the scenes of the marshes.

fourth

man

is

sharpening his knife.

the best sculpture in the

tomb

of Ty, the

Right
their
(a)

(i)

Seven men

in the attitude of respect

with the

hand holding the names and titles are given.

left

right

shoulder

artist of this scene, though greatly hampered by convention, has succeeded in introducing some

sn-dt

ic'b

Mrj-m"t-ntr

"

The

brother

of

The catlike gliding motion of dramatic touches. the mongoose along the papyrus stem, which bends
beneath the weight, and the shivering terror of
the httle fledgelings, are well rendered. The adult bird, in this case a pintail duck, is entirely con-

eternity,
{b)

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

the judge scribe, Ni-ka-ankh

26
ventional in drawing
;

COPIES, PLS.

Ill,

IV

its attitude does not suggest impassioned speed of the despairing mother. the One is therefore tempted to beheve that the mother bird was done by another hand, possibly a journey-

the pole
cleaned,

itself.
;

The

first

of these objects
is

is

un-

explainable

the second

a fish split open and This

texts
is

ready for cooking.

late

peculiarly

interesting for the fish, like the

man
skill.

sculptor

who had

not yet dared to go beyond

as

food according to

the limits of pure convention in spite of his technical

authors.

Though

fishing

ox head, was tabu and classical scenes abound, both as

a sport for gentlemen and a livelihood for peasants,

III
(i).

Plate

{Ti,

ii,

pi.

113.)

The second
is

it

is

rare to find the representation of fish used as

(cf.

representation of the tragedy of the marshes

food

Petrie, Meditm.,

pi. xii).

On

the right

hand

neither so interesting nor so convincing as that on

and screaming nestlings and trembling little animal, which appears to be some birds. The kind of fox, is too heavy for the stem up which it is In comparing the two scenes, sedately walking. it is clear that they are by different artists. Though the technique is equally good in both scenes, the dramatic touch has been missed by the second artist, whose want of observation is shown by his placing the animal on the wrong part of the bent The first artist very properly placed his stem. animal on the horizontal part of the stem, where its footing would be secure, and the paws, which are not those of a climbing creature, would not be
pi.

xiv.

The

fluttered

are less tragic than the silent

narrow objects with square tips are suspended from a short bar which hangs from the pole they appear to be threaded on the bar from which they hang. Attached to the lower end of each of these objects is a similar object, smaller in size and with the end pointed, not unlike the hieroglyph of a dagger. I can offer no suggestion they as to what these were intended to represent may be some kind of vegetable prepared for cooking. Another group of four objects hanging alongside
side of the post four long
; ;

are,

noticeably out of place.

So

little is

known about

the artists
it is

who

sculptured

the tombs at Saqqara that

of Ty,

always worth while

to look for indications of individuality.

The tomb

surfaces,

owing to its is one

purpose.
possible,

of its decorated important for this In that mass of material it should be

size

and the extent

of

the most

I think, root-vegetables peeled and scraped ready for boiling. A slender pointed pot sealed with a large cap of clay is the next object. Then comes a group of an earthenware stand filled with loaves (?), and flanked on either side by a globular vase, one of which hangs from the pole, the other from the stand. Next is an object like a thick sausage it is obviously soft for it is thinner in the middle where the suspension cord compresses it. A round object, a pat-cake perhaps, judging by the marks on it, has a hole in the middle through
;

by intensive study,
ii,

to differentiate

the

work
(2)

of the various artists.

(Ti,
pi. 112).

The scene

of cattle crossing
is

passes. Below it hang more of the root-vegetables. This is an important and interesting series for the study of food in the Old Kingdom.

which the suspension cord

four

a canal under the charge of herdsmen

in

common

11.

(Ti,

ii,

pi.

115.)

Two

registers

from one

tombs of this period. The little procession is always headed by a calf carried on the back of one of the cow-herds, in this case a young boy. The little creature turns its head and calls in terror to its mother, who replies. The party are obviously nearing the bank for the water is not up to the knees of the calf-bearer, while the cows are still almost
breast-deep.
Pl.-\te IV^ i-io.

scene.

In the upper register a dwarf leads a

monkey

larger than himself.

He

carries a stick carved at

;

one end

this must have been monkey. The lower register shows The curious a boy leading two hunting dogs.
like

an open hand

for beating the

distortion of the boy's right shoulder

is

apparently
;

an attempt

to portray a figure in profile

similarly

distorted figures occur several times in this tomb.

27.

[Ti,

ii,

pis.

112, 114, 115,

Of these No. i (Ti, ii, p. 117) is important. It represents a shed where various kinds of food were prepared and then hung on a horizontal pole which is supported by posts. The two objects on the left are tied to a
117,
118.)

Details of offerings.

experiments are found occasionally in the Old Kingdom but are more common in the Middle Kingdom.

Such

artistic

cord fastened to the pole and are not attached to

ii, pi. The young ox, rather 129.) muzzled and tethered with too short a halter, is a good study of an animal almost fullgrown yet retaining some of the aspects of an immature beast.

12.

(Ti,

cruelly

COPIES, PLS. V-VII

{Ti,

27
confusing to the spectator and obscuring
offering.
pi.

13.

cranes,

The group of demoiselle herded together by a man at each side, is

ii,

pi.

129.)

artist as

his

view of the
{Ti,
ii,

a fine example of the decorative effect beloved of the Egyptian artist. The central group of a single bird

7, 8.

129.)

are

finely

differentiated

The two magnificent birds in shape and markings.

with a pair on either side is symmetrical, but the rest of the birds are diverse in attitude. The delicate
outline and

The hap is a rarer bird in the offerings than the re. The former is common in the hieroglyphs as the
writing of the

the exquisite detail

make

this

little

name
it

of Hapi,

one of the genii of

crowd

one of the most charming and in the whole tomb. delightful scenes
of

birds

the dead

does not occur in offerings after the Middle Kingdom. Here it is clearly the pintail duck. The re is the principal bird found in the
;

but

28.

Plate

(i).

(Ti,

ii,

pi. 112.)

In the new-

offerings
It

from the

earliest

to

the latest periods.

born

has been peculiarly successful in his rendering of the rounded forms and loosecalf the artist

jointed build of a very

2.

young animal.
This animal
is

more conventionally rendered and has not the same youthful

{Ti,
ii,

pi.

112.)

handsome bird and popular it was probably as a denizen of the farmyard more prolific and more easy to rear than the hap. The pekhst with its full crop 9. {Ti, ii, pi. 129.)
was
clearly a large
;

is

the origin of the 'k of the hieroglyphic script.

springiness of gait as the calf.

3.

{Ti,

ii,

p.

115.)

In the full-grown buck the

The markings on the pinions distinguishes it from the other two birds. The distended crop appears
to be its characteristic as a hieroglyph.

hoofs show that the animal had always lived on

the soft straw-strewn floor of the farmyard and

had

never had them hardened by the abrasive sand and rocks of the desert it must have been bred in
;

CHAPTER

VIII.

captivity.
p. 13) that

have already pointed out

little

{Sag. Mast.

I,

animals led by the farm women are miniature creatures specially bred by wealthy
the

HIEROGLYPHS FROM THE TOMB OF TY.

{Plate

owners.
the size
is

In the series of three animals here given,

is

numhevs in brackets refer des Ti ".)

to Steindorff's "

Grab

indicated

by the new-born

calf,

the fawn
is

rather smaller, but the full-grown buck

only

29.

Plates VI and VII.

These special hiero-

The two young animals are by a twist of cord round the hind leg the buck is more strongly secured by a double twist
very slightly larger.
tied
;

glyphs from the tomb of Ty are published here as being either unusually fine examples or as showing some peculiarity. The greater number are too well

round the front

5.
is

leg.

known

to need

refer only to
{Ti,
ii,

comment, and the notes therefore those which have some special interest.

pi. 118.)

interesting,
this

for

The little hedgehog in a cage the number of representations

References are given only to the rarer signs.

1.

of

Egyptian art is remarkable. In the Old Kingdom they appear in landscapes and, as here, as offerings later, figures of hedgehogs are found, of blue faience in the Middle Kingdom,
creature
in
;

(PI.

133.)

Read

yri.

headdress are unusual.

The fillet and feather For the knobbed sticks

I, pi.

and the beard,

2.

see Sag. Mast.

is

xxxvii,

3.

In

late writing the figure

(PI.

often female.
for

of other materials

(usually pottery)

in

the

New

48.)

The ordinary determinative

is

Kingdom
period.

they are known as late as the Ptolemaic The animal was either very common or
;

man. The beard

3.

a rare feature in this sign.

(PI. 71.)

Read yn.

This sign belongs almost

the peculiarities of

its

appearance and behaviour

entirely to the
4.

Old Kingdom.

drew the attention

included
the

of the artists.

As

it is

so often

(PI.

125.)

among

the offerings of food-animals in

Old Kingdom, it must have been, like the hyaena (see Sag. Mast. I, p. 29), a food-animal whose use did not survive.
4.
is

a combination of consonant of the word.

9.

means " to carry ", the determinative and the principal

Read

/'

it

The alphabetic

sign for

h.

There used to be
;

{Ti,

ii,

pi. 114.)

box-like crate of

also a

common

offering.

young ducks The box was probably

of osier or papyrus, the bars being omitted

by the

much uncertainty as to the meaning of this sign of the it is now supposed to be the representation Man, xi, placenta (see Murray and Seligman, in Grab-denkmal des pp. 165-171, in Borchardt, Das

28
Sahu-re'
,

COPIES, PLS. V-VII

ii,

pp. 76-7.

Also Sethe, Dramatische

Texte, passim).

The hand with water pouring over it is the usual indication of the use of the ewer and basin among the offerings. The earliest examples of this
13.

This example shows a heavy staff with a curved top to the middle of the shaft a large packet is lashed, and the ends of the lashing
true meaning.
;

group are on the stone bowls of the

31,
32.

1st

dynasty.
is

Read

d.

This sign standing alone

;

it then the name of a king of the 1st dynasty probably reads Wazti [W'dtt). It is the fetish or crest of the town of Aphroditopohs and is then represented with the feather of the west on its back, which seems to indicate that there was another snake-nome on the east side of the Nile. As the sacred object of Aphroditopohs it reads w'dt, which is the same as the cobra-goddess of the North. The creature must therefore be either the hooded cobra with the hood down, or that equally poisonous snake, the hoodless cobra, which is still known in Egypt.

and below the package. In some examples the upper end of the lashing is drawn like a knife, though it would be impossible to carry a knife or any other long narrow object at that angle. In late examples the lower end of the lashing is lengthened and drawn like a human leg and foot.
project above
[In this case
it

represents the follower carrying the

hunting shield on his back, and holchng the hunting knife. F. P.] As the sign is the determinative of the verb " to follow ", it probably represents the equipment which a servant carried behind his master, perhaps when hunting.

41.

The small vulture

is

is

the alphabetic sign

'.

This sign

general^ called aleph, but the sound of

its

the Arabic aleph would not account for

or for the various vowels which replace

use in

from two signs. The handle of the hoe elongated becomes the pole for yoking the draught animals, the blade becomes the ploughshare to which are attached the ploughhandles for guiding it. The rope lashing of the two implements is exactly the same.
114,
116.
is

The development

of the plough

the hoe

clearly seen in these

the transliteration of foreign words into Egyptian

it

121.

(PI.

133.)

Read

hm-t.

This

sign
"

is

so

in

Greek

commonly used
its

as the

word

for "

woman

that

and Coptic when Egyptian words

into those languages.
I

are transliterated
it

origin

is

generally overlooked or forgotten,

and

suggest that
;

stands for

it is

therefore regarded as

some kind

of female organ.

the sound called hamza in Arabic any language which did not possess that sound would omit it in transliteration and use only the vowels which
follow
47.
it.

It

is,

" copper ",

however, also used as the determinative for and in detailed examples is always
full of liquid.

represented as being
is

Its

proper colour
the

blue,

the invariable colour for copper in

(PI.

125.)

Read

h'.

This

is

a composite
the
principal

hieroglyphs.

It represents a crucible for melting

group of the determinative consonant of the word.

56.

and

Crucibles are known from Badarian times, and though they sometimes have a spout to facilitate

copper.

Read

bd't.

It

is

the

name

of one of Ty's

farms, and consists of the usual town-sign surmounted

pouring they are often only plain circular pots. In this instance the thickness of the walls of the
vessel
it

by three
pi.

ears of bearded wheat.

is

The

little

bunch

of three ears

found
it is

in

Steindorff, Grab des Ti,

;

and its long narrow shape show was a crucible

.

clearly that

xhv, where
pi.

held in a man's hand

it off.

and

133.

(PI.

129.)

again in

cxxiv a reaper grasps a similar bunch,

plaited

basket

A rare sign representing a with a long handle ending in a

preparatory to cutting
62, 63.
(Pis. 85, 88.)

knot.
hn.

Read

The divergence

form in this sign in early examples makes it one of the most interesting of the hieroglyphs. It always
of

represents a

young shoot,

either flower

bud or

leaf

bud, and the choice of the plant appears to have

Read dr. A charming example of the bunch papyrus stems, cut into lengths and tied with a Bundles of stems of this kind occur among rope. the food offerings in the Old Kingdom, either lying The sign is used in baskets or carried by offerers.
141. of

depended on the individual artist. Why the later have conventionalised it, in the form of one of the compositae, is not clear.
scribes should
105.

as the

name

of a king of the 1st dynasty,

and

is

there the earliest example of a king being personally

Readsm. Late forms omit

or alter the detail,

and confusion has

arisen in attempts to explain the

connected with the food supply. A later king of the same dynasty bears a name, Udy-mu, which again shows the idea of the king as connected with

COPIES
fertility.

29

Professor Petrie suggests that the bundle

of stems represents flax,

which would

also indicate

is the model pair in ivory of the predynastic period (Petrie, Diospolis Parva, pi. x,

instance of sandals

a reference to agriculture.
142, 144.

19, p. 22)
real

they appear to be amulets.

Read

im'h.

No

explanation of this

sign
red,

The proper colour of it is which may mean wood or cloth. The structure
is

as yet forthcoming.

of the object suggests wood, but the loop suggests

thread or string.

No example
among among

of the object in use

This is one of the 148. (PI. 129.) Read h'p. mysterious objects used in the ritual dances of the king. In the early examples it is not a true rectangle here it is slightly obtuse, while in the ritual object in the Xllth Dynasty (Petrie, Koptos, pi. ix) the angle
;

has yet been found remains therefore

hieroglyphs.

the

tomb

scenes

it

is

acute.

It represents

the comer-piece of a reed

the

unexplained

hut,

and is a bundle
it

of reeds lashed together

and bent
is

so as to

form the angle-piece

joins the wall.

of the thatched roof

The sandal shows both toe-strap and ankleThe ankle-strap does not appear to have been tied it must have been a loose ring of leather over which the toe-strap was fastened. Sandals were common in the Old Kingdom. Still earlier they were
145.
strap.
;

where

Part of the thatch

shown

lying over the angle-piece.

The

sign

is

used as both

determinative and ideogram of h'p " to conceal ", an appropriate meaning for such a method of roof
construction.
Its use in ritual

dances

may

refer to

probably part of the royal insignia which later became democratized. Nar-mer's sandals are carried by an attendant when he was in action. The earliest

the king as a temple builder,

and would thus bring

him

into connection with the goddess of building

as well as the gods

who

possessed temples.

INDEX
PAGE

Abydos as royal
Ankh-pendants

Angle-piece of roof

... ....
.

burial-place

Development
hoe Disk-pendants

of

plough

from
28
2

29
2

Anu
Anubis and death
,

3
-zseq

Disposal of the dead Divine King

.

.... ...
.
.

Ka-aper (Sheikh Ka-em-hesut

.

el
.

Beled)
. .

13

.12
19,

4
4,

Khenut Khuyu-en-Ptah King as divine victim

. .

....
.
. .

24
12

4, 5
5,

of the
.

King
. .

Shrine of
.

6,
.

4-7 10

Dogs Dwarf
Elder of the registers
.

24, 26

26

Kingkiller Kingsford, F. (Lady Cockerell)

Lattice shrine

6
i

Titles of 6, 7 Architecture, Goddess of 10, 11, 29

, .

Arrows and bows

,,

of Neith

Artistic experiment

...
. . .

Ergamenes

....
.

17, 18

6,

Lady
,,
,,

of

Cusae
the Pillar
,,

26
27

Euphemism

representations of

for King's death Executioner of divine victim 4, 6

,,

10 8 8
8

Sycamore

animals

26,

Lioness deity
Facial types.
Lists of farms
festivals
oils

representation of birds

15.
.

9 16 25

Ashtoreth-Karnaim Ateta
Attitude of respect Axe man or builder
Bast,

... ... ...

. .

26, 27

Falcon totem of King. Farms, Lists of

.

7 15, 16

,,

,, ,,

14, 19, 24,

,,

23
5

17 seq.

Festivals, Lists of

14, 19. 24.

3.

25

25 4

Fetish of Oxyrhynchus Firth, Mrs.

4
I

Masked
,,

priest

....
6, 11,

Meanings of hieroglyphs
,,

27-9

Suggested
the

meaning

of

Fish as food Fledgelings

7 10
II
8
Flint tool

26 25. 26
.

names
6, 8,

5,

II,

12,

13,

name Book of

Dead
.

3,

makers Food stored

Fusion of deities

II

Menkaure, Story of

18 23 5.6, II
I

26
3
.

Method

of hair-dressing

Brewing women Bst, Suggested meaning

Bubastis
Building, Goddess of
.

Miniature animals
7

of sign

Mongoose

II,

10,

7 29

Burial customs

God God

of

Death
lion

2
9 9
I

Monkey

27 25 26

of the gate

4
7
.

Guardian

Names
Neith
,,

of
.

Farms
of

15. 16
8,

9
9

Cat sacred Cats as snake-killers Cattle in canal Child porters City of Ut Classification of gods
. .

Emblems

Hansard, F. (Mrs Firth)

Nemes-cioih
Ne-user-re

26
17

Hathor

8,9
Suggested meaning of

10 5. 6
8,

Nut, Goddess
Oasis Offering table
Oils, Lists of
I

Cloth,

Names

of

... ...
.
. .

6
3
12
,,
,

name

Titles of
I,

Hathor-nefer-hetep

12

6 12
23

Cobra
Cockerell,

28

Lady

i i

Likeness to Zoser

Ororo (King
Osiris cycle
Osiris,

killer)
.

5.6
3

Collar of high priest

Confusion of pantheon 3 Conversations of workmen 15, 20, 25

. .

Cow-goddess
Crucible

...
.

8,

Hedgehogs Herodotus Horus and Anubis Hotep-Akhety-her

. .

27

5.7
7 12

Meaning of name Oxyrhynchus, Fetish of

Pendants on necklace Pesesh (dog)
.

5.6 3.4
2
II,

28

Hyaena
Identifications
.

24
12, 13,

Death-hut
Deicide
Deities,

....
.

6, 4.

10
5

14,

Individuality of artists

19 26

Petrie, Sir Flinders

,,

24 i, 28 29
I

Lady
.

Deities classified

Instrument of punishment

26

Royal

2,

Democratisation of religion Description of necklace

.,

3 4.5. 10 3. 10
2
I

duck Plough, Development

Pintail

of

25 28
13

Jackal
Jackal-figure on necklace

.
.

4
2
6,

Priestesses

wig

on shrine
31

10

Ptah-hotep I Ptah-hotep II

14

32

INDEX

Ptah-hotep desher PjTamid Texts

.

...
.
.

PAGE
13

PAGE

PAGE
Titles of Priest of
,. ., .,
,>

5,

10

Seshat Meaning of sign Seth

Titles of priest of Sethe, Professor K.
.

.11
3, 6,

Ptah
Seth

18
II

II 11

4. 6,

4, 6,

Two

Ra
Rekhyut
Royal Rui
Ruti
Sandals
Sed,
. .
.

3 14, 18

.1, 11-23

Great Doors Ty, tomb details .

6,9
25 25 18 seq.

Religion, changes in
deities
.

.3
9
9,

2, 3, 4, 5,

10 ID

Shepses-Ptah I Shepses-Ptah II Sheikh el Beled Shilluk customs

Shrine, Lattice
Six-

God
. .

29 23
3
seq.
.

and seven-year periods Standards Sycomore goddess

Thatched huts Titles of Anubis High priest ,,
,,

Seker Seker-kha-bau, i Likeness to Sa-nekht ,,

,

Sekhem-kay Sekhmet
Seshat
.

...

i
seq.

... ... .5,6 ... .... ...

.

.21 .21 seq.

.

Unusual hieroglyph
User-neter Ut, City of
.

13

5,

6,

6 10
7

6
.
.

Uty

^.6

2,

Washing women

II

29
7

Weights Wig of Seker-kha-bau Writing, Goddess of

8
I

II
26, 27

6,

23
10,

of
12, 21

Young animals
12

7
.
.

3,

4,

11

Horus

....

Memphis

Zefau

7-8

5:7

SEKER-KHA-BAU.

^V-^^^^^*-^^^^^
(^^^^^^^^^^^.^^^

r^

:2

TOMB OF TY

SCENE.

II.

1:2

TOMB OF TY

SCENES.

III.

:2

TOMB OF TY

OFFERINGS, BEASTS AND BIRDS.

1

IV.

'mr

xp=^

1:2

TOMB OF

TY: ANIMALS

AND

BIRDS.

H. P.
F, H.

F. K.

TOMB OF TY
4

HIEROGLYPHS.
5

VI.
6

QV/?

y^~^

1:

2
71
(

TOMB OF TY
1

HIEROGLYPHS.
77 78

VII.

>^=^
68

73/5

80

70

72

76
'

>

83
87
81

82
88

86

91

^Zi'

99

98

100

101

103

105

104

LA
106

^^
107 109
108

102

"^St^
111

113

115

110

112

114

116

117 118 119

121

^^^/^
124 JIX

125
131

128

129

130

120 122

132

133

134

,-v

135

137

138
140 139
141

(i^
144 147
148 150 /:Z>\.
152
I

153

1 /Xi?"'^"^^
145
146
F. H.
F.

143

K.

^l4likMi

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